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Introduction
Salutations to the Supreme Spirit though unmanifest and without a form, donned a human garb for the upliftment of mankind in the hamlet of Shirdi as LORD SAI BABA. The teachings and the glorious leelas of Sai Samartha have been well recorded in the book, Sri Sai Satcharitra (written by Sri Annasaheb Dhabolkar) which has enshrined itself in the hearts of millions of Sai devotees. In addition, the fame of Sai Baba was spread by various Mahabhaktaas (great devotees) to different parts of our country and their efforts have fructified such that ,Lord Sai is not only well known in our country but renowned world wide as “God Who Walked On The Earth”. It is noteworthy to mention that H.H.Sri Narasimha Swamiji was one of the immaculate Mahabhaktaa (the author of this work) who strove hard to spread the Name of Sai Baba, his life and teachings throughout India.
He had his realization (Saakshatkaara) at Sai Samadhi Mandir, Shirdi in the year 1936(Information on Swamiji’s life in brief is given in saiamrithadhara website in the section of Mahabhakthas).From thenceforth ,he took the vow of doing Sai Prachar. He established All India Sai Samaj at Mylapore, Chennai in the year 1939 and continued his prachar in south India also. He has authored many works on Sri Sai Baba and this great work, “Sri Sai Sahasranaamam” happens to be one among them.
“Sahasra” in Sanskrit means thousand and “Naama” means name, literally Sai Shasranaama means the thousand names in praise of Lord Sai. Sai Sahasranaama has found itself a unique place amongst the other Sahasranaamaas available like Vishnu, Siva, Lalitha Sahasranaamam. Now a question arises. “Does God have only thousand names or more than that?”. It is worthwhile to quote at this point, a verse (mantram) from the Vedic Hymn, Purusha Sooktha (This is the hymn eulogizing the Supreme spirit in Human form viz; Parama Purusha) :-
“Sahasra Sheersha Purusha Sahasraaksha Sahasrapaat…...”
(Meaning: - salutations to the Supreme purusha endowed with thousand heads, eyes, feet)
The word “Sahasra” is well explained by many vedic commentators as not just as only the word thousand but also “To always be with”( Yuktena Saha Sarvadaa sahasram iti :-to always be with is called sahasra) .So, here it means that we are praying Lord through Sahasranaama asking him to be with us always and requesting him to keep us with him always. Also yet another commentator of this vedic hymn explains that the word “Sahasra” not just means thousand but innumerable or countless(viz; anantham ca asankhyaatham sahasrama ithyarthaha).So, what we read or praise the Lord by these names though appearing one thousand externally, is the unending, perennial, eternal and countless names and attributes of the supreme Lord.
Sri Narasimha Swamiji has written this Sahasranaama in a most beautiful and sublime way in the language of Sanskrit .The naamaavali starts with this letter “Aa”(first alphabet in Sanskrit language) till the letter “Ksha”(last alphabet) in order. He has compiled all the leelas and the attributes of Sai Maharaj and brought that out in the form of a one liner verse (naamavali) which is full of meaning and imbibed with essence of all the Holy Scriptures.
This rendering of meanings to the great work is a tough job. It is like diving into ocean of eternal bliss (Brahmaananda Sagar) or filling up a very few pitchers with the waters of brahmaananda from the perennial river of Sai Maharaj’s Glory (Sai Mahaatmya Sarovara). I, with all the humility bow down to the feet of my Sai brotherhood and request them read this great work of Sri Narasimha Swamiji with undivided attention and Devotion. May Sai samartha bless all of us.
1) OM SRI SAI AKHANDASACCHIDAANANDAYA NAMAHA
Meaning - Salutations to Sri Sai Baba who is Undivided Absolute (SATH) Eternal (CHITH) Bliss (ANAND) incarnate.
The supreme spirit which is the cause, to be more specific the root cause (MOOLA KARANA ) for this cosmic play of creation , sustenance and annihilation ( SRISTI , STHITI , LAYA ) is indeed beyond all the states and modes of existence.
It is infinite and indivisible. In the language of Sanskrit, the word AKHANDA means undivided or Indivisible by nature. The absolute one (viz PARABRAHMA) pervades the universe in this undivided state and is always in his SACCHIDANANDA TATVA (The word SACCHIDANANDA can be split up as SATH + CHITH + ANANDA) viz principle of Absolute (SATH) Eternity (CHITH) and Bliss (ANANDA).
Then a question may arise. If the supreme spirit is undivided (viz; AKHANDA), then why is the creation variegated and diverse? So, is the almighty divisible? The answer is he is indivisible as well as divisible. Our Vedas proclaim the supreme one as “KHANDAM CHA AKHANDAM” (both divisible and indivisible). The Saankhya philosophy speaks about this in detail. It states that the almighty who is absolute, eternal and indivisible when wills to become a multitude (viz; YEKAM BAHUDHAA BHAVAAMI), the entire creation with all its complexities is projected out by the dint of the supreme Illusory power of the lord (viz; MAHA MAAYA) and once again drawn back into the supreme one at the time of dissolution (PRALAYA). Again, the same primordial principle permeates every atom of its creation. This vibrant form that is the source of the sources (Kaaranasyaapi kaaranam) and always in a state of equilibrium itself is the undivided principle or thathva “Sacchidaananda”. At times, the formless omnipotent principle, by its own will, enters into the portals of its own creation by donning a form. Undoubtedly, our Guru, Lord Sai Maharaj is the same “Non Dual Supreme Self” (viz; EKAMEVADWITEEYA), manifest in human form for the upliftment of mankind. So, salutations to that undivided absolute eternal bliss principle manifest in the form of Lord Sai.
2) OM SRI SAI AKHILAJEEVAVATSALAAYA NAMAHA
Meaning- Salutations to Sri Sai Baba who always loves and is affectionate towards all creatures.
God is ever compassionate; he stands as an example for the “One who always showers uncommitted love and affection onto his devotees”. He expects nothing in return but pure and unflinching devotion from his devotees. He is therefore referred as “MOORTHIBHOOTA VAATSALYA VIGRAHAM” (viz; veritably a manifestation of affection) in our scriptures.
His bestowal of grace and affection (viz; Vaatsalyaanugraham) is impartial by nature. He is affectionate towards the entire cosmos starting from an ant to the four-faced creator (viz; Aabrahmaadi pipeelikaanta payantam). Then a question may arise if God was affectionate, why did he exterminate the demons and other legions of darkness? If he is the creator of the entire cosmos then, could the act of his be considered as bestowal of affection? The answer to this is well illustrated in our Upanishads; a child when healthy would get sweets and other delicacies from its loving mother, at the same time when the former is down with illness, the mother administers it with the bitter medicine on contrary of the former demanding not to give the medicine. Mother knows what is right for the child, so she makes her kid partake the bitter unpalatable medicine, which cures the former of its illness.
Vaatsalya (affection) need not always be sweet but at times sour, still beneficial. Both the good and the bad ones are God’s children and share an equal quota of HIS grace and affection. So, when we say that the Supreme spirit is “Punisher of wicked and Protector of good” (DUSHTA SHIKSHAKA SISHTA RAKSHAKA), it does not mean that he is taking sides but, trying to uplift the bad ones by correcting them (viz; punishing). A child, as long as it is well behaved and good will be getting sweets from its mother, but when it turns hostile the mother has to resort to punishing it only with the intention of correcting it and bringing it back to the right track. So also, the demons that were wicked were punished by the supreme spirit only with the intention of uplifting them. In fact, they were not forsaken but liberated from their fallen state .Hence, the supreme lord is also termed as “DUSHTODDHARAKA” (viz; up lifter of the bad from their fallen state to a state of righteousness). Indeed this is also a form of affection showered by the Lord Supreme and magnanimous and mysterious are his ways that it leaves us spellbound.
Similarly, God Supreme is also the “All Merciful Affectionate mother” (Karunaa vaatsalya maatru swaroopa). He knows what is right for us and what is wrong. When we tread the path of righteousness, we face all joys and sorrows which are nothing but a fruit of our deeds (may be good or bad)…In happy times, all that we get, looks like the sweets and other delicacies and we start praising God for showering his “Affection” onto us or many a times we tend to forget that it is his blessing that has fructified in this manner and attribute the success to ourselves. However, at times of adversity, the complete brunt of our blame falls on God.
We should realize that He (viz; GOD) is the one who bestows the fruits of good or bad merits(Sath karma and Dush karma).The demons and the other negative personalities mentioned in our puraanas and other scriptures are none but the symbolic representation of the negative traits in us in the form of Ego, lust, greed ,anger ,prejudice, hatred etc; which consumes us from within, leading to a devastated and helpless state (personified as illness).The negativities and evil look quite attractive to a spiritual aspirant than the good. Indeed, it is like a tiger in the guise of a cow (Gomukha vyaaghra) which tends to consume the very store of austerity of the one who is lured towards it. This is personified as the illness or malady that has afflicted our minds. Therefore, at such times when we realize our state and shout out for HIS (God’s) help with a pure heart, he immediately delivers us from our fallen state. This upliftment itself is the medicine bestowed on to us in the form of Jnaana.
Though unmanifest, out of love and affection for the fallen souls, supreme spirit donned a human form .Salutations to such Supreme spirit which , an epitome of vaatsalya, manifested with all its complexities and intricacies in the tiny hamlet of shirdi as “SAMARTHA SADGURU SAI NAATH MAHARAJ” for the upliftment of mankind.
3) OM SRI SAI AKHILA VASTHU VISTHAARAAYA NAMAHA
Meaning - Salutations to Lord Sainath who pervades all things.
The Supreme Power (Parabrahma) is omnipresent, He is all pervasive starting from the four faced creator (Chaturmukha Brahma) to an Ant (viz., Aabrahmaadi Pipeelikantha Paryantham). He exists in every atom of this creation (Anuranu vasi) in His vibrant form (viz., Chaithanya Moorthi) yet is in a state of perfect equilibrium. It is this form (viz., the Chaithanya Roopam) of His, which is responsible for the commencement, continuation & culmination of the cosmic play. The Ishaavaasya Upanishad at its start glorifies the lord supreme as “Ishaavaasyamidam Sarvam Yatkinchith Jagathyaam Jagath…” Meaning that the supreme lord (Isha) pervades this entire creation (viz.,Jagath) in such a way that He is existent even in whatsoever little place existent.
The same primordial principle is praised about His all pervasiveness in the holy text, Purushasookta in a sublime way. Every line from the aforesaid hymn which, eulogizes the Parabrahman as the Supreme Person (viz., Viraat Purusha), is a very testimony of His (viz., Lord’s) all pervasiveness. It is difficult to reproduce the entire text here, but a few glimpses from this lore are worth mentioning:-
“Sabhoomim Vishwatho Vrutvaa Athyatishthad Dashaangulam”… … … … ..
[Meaning: The Supreme Purusha encompasses the entire universe starting from the earth & is beyond this Universe].
“… … … Purusha Evedagam Sarvam… … … … … ..”
[Meaning : Whatever that is present is but His form]
Therefore, the Lord is also called as CHARAACHARAVAASI i.e., One who exists & pervades all the animate (CHARA) & inanimate (ACHARA) objects. He is at the same time HRUDAYANTARAVAASI – one who resides in our hearts. He exists in every atom/cell/particle of us in this supreme state (viz., Aathmarama). Though existent in every form, we fail to acknowledge this fact because of our Ego and various other shortcomings. When the spark of knowledge ignites & burns down all our adverse conditions in trice, would we realize His Sarva Vyaapakatvam (i.e., All pervasiveness).
When we carefully read Sri Sai Satcharitra, we come across various instances, which speak about the all pervasiveness of Sai Baba. He was not a Guru who spoke of bookish knowledge but practically demonstrated His all pervasiveness (Vishwa Vyaapakatvam) to His devotees. A few instances are given below which hold up the testimony of His Vyaapakatvam:-
1. He instructed a devotee of His to leave Shirdi & practice his austerities (i.e., Sadhana) at Macchindragad. When the latter left for Macchindragad & rigorously performed his sadhana there, Sai Maharaj gave darshan to him there in His subtle form (Sookshma Roopa) to dispel the thoughts from His devotee’s mind that Sai Baba was present only at Shirdi & not anywhere else.
2. Once while Baba was sitting in the Masjid with Tatya in the evening, Laxmibai came and saluted Baba. Baba said to her - "Oh Laxmi, I am very hungry”. Off she went saying - "Baba, wait a bit, I will return immediately with bread”. She did return with bread and vegetables and placed the same before Baba. He took it up and gave it to a dog. An astonished Laxmi then asked - "What is this Baba? I ran in haste, prepared bread with my own hands for you and you threw it to a dog without even eating a morsel of it; you gave me trouble unnecessarily”. Baba replied - "Why do you grieve for nothing? The appeasement of the dog's hunger is the same as mine. The dog has got a soul; the creatures may be different, but the hunger of all is the same, though some speak and others are dumb. Know for certain, that he, who feeds the hungry, really serves me with food”. By this incident Baba clearly stated that He existed in each and every object of this creation might it be animate (SAJEEVA) or inanimate (NIRJEEVA). Sai Baba also showed that He is omnipresent (SARVAANTARYAAMI), beyond birth and death (JANANA MARANAATHEETHA) and immortal (AMARA).
Devotees are requested to read Satcharitra in detail, for every story, every teaching, and every word resounds with the fact of His omni pervasiveness. So, Salutations to Lord Sai who is an ANTHARYAAMIN.
4) OM SRI SAI AKBARAAJNA ABHIVANDITAAYA NAMAHA
Meaning: Salutations to Lord Sai Baba whose commands are respected even by Masters (viz., Akbar).
The word Akbar in Arabic means “Master”. It is a well known fact that God readily fulfills the wishes of Guru/Yogis (viz., the perfect ones). Though there is no difference between the two, at times of the decay of righteousness, the Supreme Lord himself manifests as Gurus or Yogis to uplift and guide the people in the right path (viz., SANMARGA). Our scriptures place Guru at the highest Pedestal. There is an ancient saying:-
“Hare Rusthaha Gurusthratha, Guru Rustho Na Kaschanah”
[Meaning:- In case if God (Hari) gets angry with us, on seeking refuge in Guru, we will be protected from the formers wrath but in case if the Guru is angered, there is no power or God who can protect us].
The above verse itself is sufficient for us to understand the greatness of Guru. Sri Krishna tells Arjuna that it is he who exists in the form of great Yogis & Gurus, guiding the people to the ultimate goal. He further points out to Arjuna that he (viz., Krishna) dwells in the hearts of such great souls (YOGIHRUDAYAANTARVAASI) & also says that he is a humble slave of such devotees (Bhaktadasa) & readily obeys & sanctions all the wishes of such divine souls.
Indeed Guru & Govind (viz., God) are one & the same, but to attain Govinda directly, it is difficult & impossible. So, the Lord himself takes on the garb of a Guru & guides the people to the goal supreme.
Now a question arises, why does Lord answer the call of a Siddha readily? Why does he obey them ardently? Why not us?
SIDDHA (Perfect One) or GURU is one who has transcended the dualities, sorrows, happiness etc., and has identified his oneness with the supreme one. He is devoid of any wishes or wants. On the other hand, we pray for our own needs & necessities. The Siddhas/Gurus do not pray for themselves but pray for the sake of others. This reminds us of a beautiful teaching in Bible when Jesus Christ says, “DON’T JUST PRAY FOR YOURSELVES, BUT PRAY FOR OTHERS, PRAY FOR MANKIND, PRAY FOR THE WORLD”. So, such prayers are those which are selfless & readily answered by God.
Sai Maharaj, though a manifestation of God, proved to his devotees that when one sheds his ego at the feet of Lord & prays ardently with all the selflessness & uncommitted love, the supreme master himself will obey & oblige all the prayers of such devotees. In Vamanavatar when the Supreme Lord manifested as the Divine Dwarf (Vamana) & curbed the pride of King Mahabali, the latter realizing his folly, humbly surrendered at the lotus feet of the Lord praying to him for the welfare of mankind. The Supreme Lord was extremely pleased with his selfless prayer and blessed him saying that he (viz., Lord Vishnu) would be the doorkeeper for King Bali’s palace and protect him all the time. This is a beautiful story which portrays that God who is unconquerable, has only one weakness & that is “Pure, unflinching devotion”. If one exhibits such devotion, then the Supreme Lord will immediately submit himself to such a devotee.
Also the above mentioned name of Sai Baba highlights his supremacy over even the greatest of the masters. For is not he “Master of Masters”! Even the masters of creation & the deities presiding over the five elements and the environment readily stand in front of him with folded hands, ready to obey and execute his commands. So, salutations to Sai Baba, who is the master, master of masters & power eternal.
5) OM SRI SAI AKHILA CHETANAA VISTAAYA NAMAHA
Meaning: Salutations to Lord Sai who is immanent in all sentient things
The Supreme Lord is praised as the one who transcends or one who is beyond the entire creation and at the same time present in every miniscule of this creation (Viz; Jagat atheethopi Jagadantarvaasi). It may look strange as to how the Brahman though “Transcendence” by nature exhibits the quality of “Immanence”. Though the thing looks conflicting, it is an established truth that the Lord though devoid of any quality (Gunaateeta) or form (Roopaateeta) and is beyond the folds of this creation, by his own will enters into its threshold by donning a form. Now a question arises “By donning a form, does the Supreme one who is complete and absolute (viz; POORNA) becomes a partial manifestation (viz; APOORNA)? The word Poorna in this context is not just taken as the complete but more specifically as the “Infinite”. This question is well answered in our Upanishads .One such verse which qualifies the completeness or the Poornataa of the Parabrahman is as follows:-
Poornamadah poornamidam poornaat poornamudacchate ||
Poornasya poornamaadaaya poornamevaavashisyate ||
[Meaning:- When we remove something from the poorna (viz; Infinite or complete) still it remains poorna .When we divide , subtract ,add or multiply any thing with poornatvam or even try to add or divide poornatvam with itself (viz; Poornatvam ), still what remains despite of all these maneuvers is Poornatvam only].
The above verse is similar to the term or value “INFINITY” explained in the field of mathematics (In mathematics, it is explained that if anything is added to or subtracted from, multiplied by or divided from infinity still the net result will be infinity itself). Hence the word “Poorna” not only means complete but also infinite.
Next question that arises is … “Who can realize that the Supreme Spirit is both transcendent (beyond everything) and immanent (present in everything)?” Our Vedas answer to this question in a very sublime way. It says, that the Parabrahman is realized as the one who is immanent and transcendent only by a person who is pure from within (Shuddhaantargata), devoid of blemish or sins (Paapa rahita tathaa Nishkalankaha) and who has realized that, what all he is perceiving in the creation around him as well as within himself is but that Absolute Principle (PARA THATVAM). Such a person is proclaimed as a “Siddha” (viz; the perfect one) or “Chaitanyavanta” {viz; one who has realized and imbibed the Chaitanya of the Lord}.Here the word “Chaitanya” qualifies the word “Chethanaa” as used by the author in the aforesaid namaavali. The word Chaitanya (the word is used here in relation to Absoloute Spirit) cannot be completely explained but, the Shrutis and Upanishads try to give some meanings to the word and in process state that the meaning given is not complete but bound to the fragmentary and the incomplete. They stress that, the aspirant in search of the meaning for this word (Chaitanya) should shed his ego and other negative traits (Ahankaaraadi gunadosha Tyaaga) at the feet of the Lord. Only when he surrenders himself to the Lord, does he realize the Chaitanyam of the Supreme One and becomes a “Chetana” (viz; “sentient” or literally meaning one who has imbibed the Chaitanyam into himself).
It doesn’t mean that Lord does not exist in those who have not realized His (God’s) existence in everything and everywhere but, the above naamaavali states that he is dynamically existent like a glowing fire in those people who have realized that he is the same absolute, existing within and beyond the creation. He still exists in the ones who have not realized or in the process of realizing his true self as the latent fire. So when such a person starts his saadhana or spiritual practices with redoubled faith in the Absolute, sure is he to attain undoubtedly the state of “Chaitanyatvam” as discussed above.
Sai Baba often told his devotees that one could realize the all pervasiveness of the Lord (Eeshaavaasyamidam sarvam jagati) only if they surrendered themselves to His(God’s) feet completely and do their saadhana with Sraddha and Saburi (Patience and perseverance ). Indeed Sai Samatha is the same Absolute and Ultimate Principle (Param cha Parama thatvam) who is “Transcendent Absolute” and “Immanent Absolute” always residing in the hearts of the devotees who are able to perceive his Infinite glory with all the complexities and intricacies. So, salutations to Lord Sai maharaj who is POORNA BRAHMA (Absolute Power).
6) OM SRI SAI AKHILA VEDA SAPRADAAYA NAMAHA
Meaning: salutations to Lord Sai Baba who gives away all his wealth
Lord is proclaimed as the “Bestower of everything with no second to him”. He is the store house of all types of wealth and opulence. The Saint poet Thulasidas Maharaj praises the lord (Hanuman) in his “Hanuman Chalisa” as:-
“Astha siddi Navanidhi ke daataa…….”
{Meaning: - Oh Lord Hanuman, you are the store house of the eight types of powers (Astha siddhi) and nine types of wealth (Nava nidhi)}
Lord’s storehouse of wealth is always full, without the need of wanting .One of the supreme qualities of the Lord is Daana Bhaava (the quality of charity) and the way he does this daana (charity) is absolutely magnificent has no equals to him in this aspect . Sai Baba who is none but, the supreme unmanifest Brahman having assumed a form for the sake of maanava kalyaana (upliftment of mankind), during his lifetime demonstrated to the mankind the true essence or spirit of daana or charity. He never cared for money or wealth, all that he got in the form of Dakshinaa (offerings from the devotees) from dawn to noon, he would distributed the entire amount to the poor and needy by evening and again became a fakir or a beggar by night. It would be indeed egoism on the one’s part, if he thinks that Sai Baba was distributing the money in the guise of charity to the poor which, he got as an offering from the devotees. To make this point clear, let us first realize that what we are giving is definitely not a belonging of us but the boon bestowed onto us by the Lord. Further what we are giving back to the Lord as to what we proclaim as the so called “daanaa” or “dakshinaa” is but only a part of the yield or fruit given by the Lord. A famous south Indian Mystic Poet Sri Purandara dasa of Karnataka sings the same in his verses telling the mankind that, what they give as daana or charity is:-
“Kereya Neeranu kerege challi…….”
{Meaning: - Oh man, you are pouring a pot full of water (Neeru) collected from a pond (viz; Kere) back into the same pond and boasting that you have filled the pond with some more water…what an irony is this? Same so, dear fellow, remember that what you are trying to offer back(personified as pitcher full of water from the pond) to Lord Hari (personified here as pond full of water) is but the alms or bhiskshaa bestowed onto you by the magnificient lord .So, don’t be egoistic by your act but be humble and surrender to his Lotus Feet}
Indeed what can we give to the Lord who is a storehouse of unlimited wealth? Wealth needn’t always be money it can be wealth of knowledge (Jnaana Nidhi), wealth of Penance (Thapo Nidhi), wealth of Knowledge and virtues (Vidyaa tathaa Guna nidhi), wealth of devotion, dispassion and salvation (Bhakti nidhi, viveka vairagya nidhi tathaa moksha nidhi) and many more types. All these wealths find an asylum at the Lord’s feet. God alone has the ability to give away anything in complete and without any selfish motive. In case, if we come across any person who is selflessly engrossed in such a noble activity in the aforesaid manner, indeed he must be a great devotee of the Lord (viz;Bhaagavatothama) and we find no difference between such a person and the Almighty (Bhakta Bhagavanta abhinna bhaava). Sai Baba was a master of all types of wealth and had a command over them. His practical demonstration of charity put even the biggest of the millionaires to shame. The way he bestowed the wealth of knowledge to his devotees put even the Goddess of learning, Maa Saraswathi to a surprised state. Nay, it was only to show the people that, if one would offer whatever he had with all the humility to the Lord’s feet, he would be redeemed from this miserable cycle of birth and death.
So, salutations to Sai Yogiraaj whose charity stands unparalled in the three worlds.
7) OM SRI SAI AKHILAANDESHA ROOPOPI PINDE PINDE PRATISHTHITAAYA NAMAHA
(Meaning: - Salutations to Lord Sai Baba who is established in each and every being, though He is also the Lord of the entire universe)
The Supreme One, though infinite and omnipresent (viz; Sarvaantaryaami) and the Master of this universe (viz; Akhilaandesha) still divides Himself into various forms and exists in each, might it be animate (viz; Jeevanta ) or inanimate (viz;Jada) objects. We get a good understanding of this, when we read the most powerful hymn “Sri Rudra Namakam” of Krishna Yajurveda eulogizing the Supreme Lord in all His complexities, His manifestation in various forms including all the animate and inanimate objects starting from the four faced creator to a very small microscopic entity.
The aforesaid verse aptly fits to the description of Sri Sai Maharaj. He is indeed the master of this universe and at the same time present in all the beings in His dynamic aspect (viz; Sarvabhoota chaitanyam). Further meaning to this naama has already been explained in the previous names of the Sai Sahasranaama.
8) OM SRI SAI AGRANYAI NAMAHA
(Meaning: - Salutations to Lord Sai Baba who is the foremost)
If at all there is someone who is foremost in this entire creation it is the Lord Himself and none second to Him. The Vedas and Upanishads praise the Parabrahman as –
“…..Sa Ekah Eva cha Agrah na Dwiteeyosti….”
[Viz; He alone exists and is the foremost and none the second to Him]
In the tenth chapter of Bhagavad Gita (viz; the Vibhooti Yoga – the chapter which speaks about the potencies and the opulence of the supreme Lord), Bhagavan Krishna says to Arjuna that He is the foremost of all the principles, practices and austerities, foremost amongst all the created entities in this world. Our Sai Bhagavan is indeed Lord Muralidhar . He was the foremost among the common beings when it came to performing of one’s own duties (viz; Swakaarya tatparata agraganya), foremost amongst the sanyasis when it came to adherence and observance of all the practices followed by a mendicant. He was foremost amongst the ones who were dispassionate about all the worldly cravings, foremost amongst the learned, foremost amongst the great teachers of the divine lore of self realization and the list goes unending. On reading Sri Sai Satcharitra with undivided, rapt attention and devotion, one can find that every chapter in that divine work stands as a glowing testimony to the above mentioned naamavali.
9) OM SRI SAI AGRYA BHOOMNE NAMAHA
(Meaning: - Salutations to Lord Sai Samarth whose perfection is highest)
The Supreme Spirit is complete in all aspects and qualities (viz; Sarva lakshana tathaa sarva guna sampoorna). Indeed, Parabrahman in it’s formless aspect (Nirguna Brahma) is beyond all qualities and aspects (viz; Gunaateetaa tathaa lakshanaateeta), but when it dons a form (Saguna Brahma) for the upliftment of mankind, it comes as one who is perfection personified. This perfection is complete (viz Paripoorna) by itself. The completeness cannot be described nor compared to any object or entity in this universe as, the entire cosmos is nothing but a projection from a miniscule of the glory of the Supreme one. This tenfold creation not even amounts to a tenth of “HIS” (viz; Parabrahma) glory. It is an established truth that the glory of the Omnipresent one is boundless and beyond the barriers of our imagination. Our scriptures say:-
“…..Saha Atulita Guna kalaa thatva prapoorna …”
[Viz; He (Parabrahma) is the one who is complete with immeasurable qualities, traits and aspects]
Again the scriptures continue as:-
“……Asyaam na dwiteeyosti …..”
[Viz; none second to Him in possessing all the qualities]
This indicates that, even if the formless one dons a form still it will be a manifestation of perfection. So, our Vedas and Upanishads proclaim such a manifestation as “Sarva gunalakshana yukta abhinna roopam”.
Lord Sai Samartha who is the Nirguna Brahman indeed, manifested as the one with a form (Saguna Brahma) to uplift the mankind, was a synonym for perfection. His ways of living, teaching, and practicing whatever He taught were perfect to the core. Qualities like service (Seva), offerings (Daana), compassion (Dayaa), righteousness (Dharma), Bravery (Dhairya), Contemplation (Dhaarana), observance (Aacharana) and many more which are countless in number were manifest in all totality in Him .The holy book of Sai Satcharitra is a synopsis of the perfect traits, qualities and essence of the Supreme spirit manifest as Lord Sai. So, salutations to “Bhagavan Shirdi puraadheeshwara” (viz; the master of the hamlet of Shirdi) who is perfection personified.
10) OM SRI SAI AGANITHA GUNAAYA NAMAHA
(Meaning: - Salutations to Lord Sai who has innumerable qualities)
The qualities of the supreme one are immeasurable. The great seers of the yore proclaimed:-
“….. Nabhau Taaraa Mandala Gananam Shakyam Parantu Parabrahmanah gunagananam ashakyam….”
[Viz; It may be possible to count the number of stars in various constellations but impossible to count the qualities of the Supreme Being]
The four Vedas, Upanishads, Puraaanaas, Itihaasaas, even the thousand headed Aadi shesha and Goddess Saraswathi are unable to comprehend the innumerable qualities of the ONE who is actually beyond all the qualities (viz;Gunaatheetopi Gunayuktaha).
When we start enlisting the qualities of the Eternal Lord, it continues to such an extent that finally we fall short of all our faculties of thought and speech in extolling his endless traits. Sai Maharaj is not just a “GUNA PARIPOORNA” (Perfection of qualities) but “ANANTA GUNA PARIPOORNA” (Viz; Perfection of Unending Qualities). So salutations to Sai Maharaj who, is a treasure house of inexhaustible qualities.
11) OM SRI SAI AGHAUGHA SANNIVARTHINE NAMAHA
(Meaning: - Salutations to Lord Sai Baba who removes masses of sins)
The ability to uplift a downtrodden one from his fallen state to an exalted position of eternal happiness is possible only by the Supreme One and none second to him. He is praised as Ocean of mercy (viz;Dayaasaagara) by our scriptures. In fact, He is veritably a manifestation of Mercy and Grace (viz; Moorthibhoota Dayaa tathaa Krupaa Prapoorna Moorti). As we surrender ourselves by heart, body, mind and soul to Him, HE showers His Grace and blessings onto us which like a rain cleanses our self which is soiled by dirt in the form of ego, passion, anger, lust, greed, avarice and many more negativities and finally drenches us in the happiness of the supreme bliss which our Upanishads proclaim as “The Bliss Supreme” (viz; Brahmaananda or Paramaananda).
This reminds of a famous verse in our works, where in a devotee earnestly prays to The Mother Goddess (Jagadamba Durga) as:
“Math samah paatakeenaasti paapaghnee tvatsamaanahi….”
[Viz; Oh Mother! I know that there no big sinner than I and no one bigger than you who can destroy the sins in this whole world…]
In Sai Satcharitra Sri Hemadpanth writes, “……With the gracious glance (Viz; Krupaa drusti) of Samartha Sadguru who is none other than the Supreme One, all the sins which may be a few or innumerable in number just disappear like the lofty snow clad peaks which melt the moment the sun’s rays fall on it. So, the Supreme Lord who is unmanifest willed to take a form and chose his residence in His holy land Shirdi to bless the entire universe with His unlimited love and grace. The grace of Lord Sai is like the thunderbolt of Indra (Viz; Vajraayudha) which shatters the difficulties personified as mountains to dust. Guru Bhagavan Sai Maharaj’s grace is like the divine Fire (Viz;Vaishwadeva) which burns down all
the sins personified as the offerings into it.”
How beautiful and assuring are the words mentioned above by the author of Sri Sai Satcharitra. If we surrender ourselves completely at the divine feet of Lord Sai Baba {Viz; Sarvasya Sharanaagathi}, in no time He burns down all our sins en masse and bestows onto us his supreme state where in we find ourselves one with Him (Viz;Advaitapraapti or Parabrahmaikyam).
12) OM SRI SAI ACHINTYA MAHIMNE NAMAHA
[Meaning: - Salutations to Lord Sai Baba whose greatness is inconceivable]
The glory and greatness of Para Brahman is endless. Here the word Mahimaa needn’t only be equated to the word greatness but can also be considered as “Glory”. It is impossible to extol the greatness of the Supreme Lord in complete. Our scriptures proclaim that “…….The four faced creator (viz; Chaturmukha Brahma) and the thousand hooded Aadi Shesha (Viz; Sahasraphani yukta Shesha) were unable to describe the glory of the Lord in complete and finally assumed silence accepting the supremacy of His glorious power”.
Sai Mahimaa or the Glory of Sai Baba is inconceivable. He is the same prime ordeal one, the essence of the universe, the unmanifest, which by its own will assumed a form to uplift the ones from this ocean of Samsara. His greatness stands unparalleled, in virtue of His knowledge, He was veritably Goddess of learning, Maa Saraswathi. In lines of charity, He was as liberal as a Lord Shiva in showering choicest boons onto his devotees. In protecting His devotees, He was a very manifestation of Lord Narayana in human form (Nararoopa Naarayana). Any divine virtue or quality is a part and parcel of His never ending glory. So, salutations to such a Achintya mahimaavanta Sai Samartha.
13) OM SRI SAI ACHALAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is fixed or immovable]
The word “Chala” in Sanskrit language means “to move”, “mobile”, “wavering” etc; the word “Achala” is an opposite of it. Here the words mobile and immobile are not to be taken in a casual sense. Grammatically, the word “chala” is derived from the Sanskrit root word (Dhaatu Padam-these root words form the basis for the verbs also called as kriyaapadam in Sanskrit) “Chal” which means “to move” and the word “A” (pronounced as “a” in apple) in Sanskrit grammar belongs to a special class of words called as “Upasargaa” (there are many upasargaas of which “A” happens to be one among them). When such an upasargaa is added as a prefix to a verb (Kriyaapada), a new hidden meaning is brought into light. So here, instead of considering the word “Achala” merely as immobile we will have to consider it as “Fixed” (Sthiraha). Achala also means “stable” .
Vedas extol the lord as:-
“….. Tvam Achalah sanaatanah…..”
{You are firm, fixed and universal}
Even Sri Siva Sahasranaama (the 1000 divine names extolling the greatness of Bhagavaan Siva) starts with the verse:-
“…..Sthirah sthaanur prabhur bheemah….”
Here many commentators have unanimously explained that the meaning for the word “Sthira” means “Achala” {viz; Sthiratavasya bhaavah Achalam eva}.
The supreme one is always “achala”. Parabrahma Sadguru Sai Maharaj was an epitome of “achalatvam”. He was veritably a manifestation of “achalatvam” (viz;Moorthibhoota Achalatva Swaroopa). He was firm and fixed in His personality, character, virtues, principles and mannerisms. He shone as a shining example to others by firmly rooting Himself in good path (Sanmaarga). Also, He demonstrated that one has to be “Achala” in times of good and bad, happiness and sorrow. So, if one remains stable during all these times, certainly he will be redeemed from the cycle of birth and death. So salutations to Lord Sai who taught the mankind to develop a stable, firm personality by Himself assuming a state of “Achalatvam”.
14) OM SRI SAI ACHYUTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who has no failure]
The word “Chyuta” in Sanskrit means failure or downfall or defeat and the word “Achyuta” exactly means the opposite of it. The Supreme power though beyond the dualities and opposites, when assumes a form for the upliftment of mankind, manifests decked with innumerable qualities and traits in all its perfection and the quality or virtue of not having any failure or downfall (viz: Achyutatvam) happens to be one amongst them.
So, the lord is extolled in Sri Vishnu Sahasranaama as:-
“….Achyutah pratitha praanah praanado vaasavaanujah…”
Various puranaas and stories extol this virtue of the Lord to a highest extent. The stories of Ramayana, Srimad Bhaagavata, Sri Sivapuraana , Srimad Devi Bhaagavatam etc; explain in detail about how the Lord never fails in his tasks and doings, might it be concerned with upliftment of the mankind (viz; Deenoddhaarana) or punishing the wicked and uplifting them from their fallen state , in either of which he does his task unfailingly and without any defeat.
Sai Samartha is indeed the same “Achyuta” who not only possesses this quality but also guides and blesses the people with this state (Achyutatvam) reminding the people of the assurance given by the Lord :-
“….Na Me Bhakto Pranashyati kadaachana…”
{Meaning: - Never will my devotees face any defeat or downfall}
Salutations to Sai Achyutaa who always guides us in the right path sees to that none of us have any failure or downfall in the path of our spiritual progress.
15) OM SRI SAI AJAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is unborn]
The Supreme One is timeless (Kaalaateetaa) and unborn (Ajaa). But still, out of compassion for the mankind takes a form. Still the Vedas praise Him as:-
“…. Roopopi Aroopah Jyaatopi Ajaatah….”
{viz; Though having a form, still formless and though having taken a birth is still birth less.}
A hymn called Ganesha Stuti extols the Supreme one (having assumed the form of Sri Ganesh) as :-
“Ajam Nirvikalpam Niraakaaramekam…”
Sai Baba is veritably the same “Ajaa” who took a form for liberating His devotees. Sai Mahimna Stotram (a holy stotra or prayer written by Sri Upaasani Maharaj of Sakuri in praise of Lord Sai Maharaj) praises Baba as :-
“Ajanmaadyamekam Parabrahma saakshaat…”
(Oh Lord Sai, you the same unborn timeless supreme spirit...).
Salutations to Lord Sai who is Ajaa or the unborn.
16) OM SRI SAI AJAATHASHATRAVE NAMAHA
[Meaning: - Salutations to Lord Sai who has no enemies]
Lord is called as the friend of the universe (Vishwamitra) then how can He ever have any enemies and even if any one dares to make enemity with Him, for how long can one stand against the supreme one? Our puraanas give the best examples of how the Lord has no enemies and even if they brewed enemity with him, still it would be short lived. There are many examples to illustrate this like Ravana, Kumbhakarna, Kamsa, Hiranyaaksha, Mahishaasura, Daksha Prajaapati who all crossed swords with the Supreme Lord and in the process were vanquished by the Supreme one. In reality their internal trait of enemity was conquered by the positive trait of friendship or affection (Vaatsalyam) of the supreme Lord and liberated from their fallen state.
Sai Maharaj who is the preceptor of the universe , by His mere glance used to burn of all the enemies in the form of ego, anger, lust, greed, avarice, arrogance present in His devotees thereby converting all the negative qualities in them into positive ones and uplifting them. So, salutations to Sai Maharaj who is an Ajaatashatru.
17) OM SRI SAI AJNAANA TIMIRAANDHAANAAM CHAKSHURUNMEELANAKSHAMAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who can give sight to those blinded by the darkness of Ignorance]
Our scriptures say:-
“…Ajnaanam Andhakaaradapi Bhayaanakam…”
{viz; Ignorance is much more frightening than darkness…}
Lord in the form of GURU liberates us from the ignorance personified as darkness (viz; Ajnaana timiraapahaaraka).
The Guru Geetha aptly describes the word GURU as :-
“Gukaaro andhakaarasyaat rephasyaatannirodhakrut |
Andhakaaranirodhitvaa Gururityabhidheerayet ||”
{viz; The letter “Gu” means darkness or ignorance and the letter “Ru” means one who dispels it, So the one who dispels the darkness in the form of ignorance (Ajnaana saadrushya andhakaaram) is called as Guru}
Again Guru is further extolled as:-
“Ajnaana naashakam brahma Gururityabhidheerayet”
{viz; The Supreme principle which destroys the ignorance (of the disciple) is called as GURU}
Sai Samartha who is the Supreme teacher or Guru by His teachings and practical demonstration removed the ignorance personified as blindness (Ajnaana tamas) of His devotees and bestowed to them the divine sight of Knowledge (Divyajnaana drusti). Hence, salutations to Jagadguru Sai Parabrahma, who is the dispeller of ignorance (viz; Ajnaana haaraka) and bestower of knowledge (viz; Jnaana pradaayaka).
18) OM SRI SAI AJANMA STHITI NAASHAAYA NAMAHA
(Meaning: - Salutations to Lord Sai Baba who has no birth, sustenance {life} and death)
The All Pervading one is the source essence of the creation, sustenance and destruction of the entire cosmos (viz; Akilabrahmaanda srusrti sthiti layakaaraka). So, He is the cause for everything (Sarvakaaranah) and has no source or cause for Himself (Yasyaah kaaranam naasti).
The scriptures praise the Supreme Spirit as:-
“….Yat tatvam janana sthiti naashapareyah tattu Shuddha brahma sanaatanah…”
{viz; The principle which has no birth or unborn (Ajanma), sustenance (sthiti) or destruction (naashana), that supreme principle itself is undoubtedly the All pervading Lord of the Universe}.
The Upanishads and Braahmanaas (each Veda is subdivided under three sub categories called Braahmanaa, Aaranyaka and Upanishads) in context to the Parabrahman say:-
“….Janmamrityu pareyam Shuddha Brahma sanaatanam…”
(viz; Parabrahman is beyond births and deaths).
Here the birth, sustenance and destruction is not associated with any form for anything bound to a form has an origin and has to perish or sublimate one day or the other. The importance is given to the inner spark of life (Antaraatman) which is beyond birth and death. This antaraatman becomes Paramaatman only when one realizes the importance of the former and identifies its unison with the latter (viz; aatmaa paramaatma milanam advaita stithi iti prakeertayet).
Sai Maharaj is indeed the same birth less, ageless and the indestructible all pervading principle (Janana viyoteetha Avinaashi tatvam) who out of compassion for the fallen ones (deena jana) took a form, bound by the principle of time. In this form, He demonstrated various miracles and instances to put the people in right path (Shubhra maarga) and guided them to realize their inner selves in perfect harmony with the supreme self.
He was indeed the indestructible principle (Avinaashi Tatvam) who donned a form, carried out His divine activities and finally cast of His mortal coil showing the mankind that the inner self is beyond the boundaries of janana, sthiti and samhaara and if one realizes this, he becomes one with the eternal principle (Shaaswata tatvam) and becomes birthless (Ajanma), deathless (Amartya) and All pervading (Ananta). So, salutations to Lord Sai Maharaj who is beyond the principles of janana, shithi and naasha.
19) OM SRI SAI ANIMAADI VIBHOOSHITHAAYA NAMAHA
[Meaning: - Salutations to Lord Sainath who has the eight supernatural powers like Anima and others in His possession.]
The word “Siddhi” in Sanskrit language means “accomplishment”, “attainment”, “perfection” etc; In the above context it can be considered as a “skill” or a power with which something can be accomplished and the one who has attained such powers or siddhis is called as a “Siddha”. Our scriptures like Yoga Siddhanta kaumudi, Patanjali Yoga sutraani, Siddhi Samgraha darpana, Yoga saaraswata Vidya, Parashuraama kalpam describe many Siddhis or powers which a person can attain, provided he follows some set of rituals meticulously and performs his saadhana (austerities) assiduously. Amongst these Siddhis which are 64 (all the types of Siddhis are categorized and subcategorized under these 64 Siddhis) in number, there are eight Principle Siddhis (Asta Maha Siddhi) which are as follows:-
a. Animaa – Reducing one’s body proportions to the size of an atom.
b. Garimaa- Becoming heavy to infinite proportions.
c. Laghimaa- Becoming weightless or extremely light in weight.
d. Mahimaa- Expanding one’s body to infinitely a large size.
e. Praapti- Having access to all the places anywhere in this universe without restriction.
f. Praakaamya- Realizing what one aspires or wishes for.
g. Ishitva- Possessing undisputed or absolute lordship.
h. Vashitva- The power to subjugate all.
Our scripture also say that the Siddhis thus obtained by the austerities should be utilized for the welfare of the mankind (Loka kalyaanaartham) and not for fulfillment of one’s own selfish desires. Even if a person has attained such Siddhis by his austerities, he should not get puffed up with pride or egoism due to the possession of the same but must be more and more humble and consider that, whatever Siddhis he got is just an acid test for him in spiritual path and should judiciously use the powers for helping others and not get entangled with it least it may lead to a downhill progression in his spiritual progress.
So, our scriptures say that we should not allow the Siddhis to rule us but instead should keep it under control and grow to a state beyond it. Then automatically, all the Siddhis follow us like obedient servants. In such a state even when these powers are in close proximity to us they don’t subjugate us but instead remain naïve and obedient.
Sai Maharaj who is the Supreme Lord himself, from whom all these powers or Siddhis took their origin from was untainted and remained detached from all these Siddhis . But, like a humble follower who always follows his master and remains attached to him, these Siddhis also stand with folded arms with all the humility at Lord Sai Maharaja’s feet waiting for His orders which would be carried out in no time.
Salutations to lord Sai who is decked with all the eight supernatural Siddhis which shine as ornaments on His self. In fact these Siddhis which are personified as the ornaments look beautiful only when they are decked on the Lord’s self. So, it is the Lord’s power which gives the glory and luster to these Siddhis (personified as ornaments) and not the vice versa. Salutations to such a Lord Sri Sai Baba.
20) OM SRI SAI ATYUNNATHA DHUNIJWAALAAM AAGNAIVA NIVARTHAKAAYA NAMAHA
[Meaning:-Salutations to Lord Sai Maharaj, who by His order alone controlled the flames of dhuni that were burning fiercely]
The above mentioned naama demonstrates the power of Lord Sai Maharaj over the nature and 5 elements (Pancha maha bhootaas) and here specifically speaks about the control of Sai Baba over fire. This incident is beautifully described in Hemadpanth’s Sri Sai Satcharitra and Sai bhaktaas are requested to read the same for a detailed explanation.
In brief the incident is as follows- One afternoon at Dwarakamai, the sacred fire or Dhuni started burning fiercely that its flames started growing higher and higher till it reached the roof of Dwarakamai. It was a frightening sight for all the devotees who had assembled at Dwarakamai except for Lord Sai who sat unperturbed. Looking at the plight of His devotees, Sai Maharaj picked up His satkaa (a short stick which Sai Baba always kept with Himself) and dashed it against the pillar of Dwarakamai ordering the fire to calm down. With every stroke of satkaa against the pillar, the flames of Dhuni started decreasing in its height and finally receded back to its normal state. All the devotees were wonder stuck at the power of Lord Sai Samarth over fire.
It is no wonder that fire had to obey the orders of Sai who was the supreme Lord incarnate, for isn’t He the origin of Lord of Fire. The Purusha Sooktam explains about the origin of fire as:-
“…..Mukhaadindrah chaagnishcha…”
{Viz; from the face of the Supreme Lord originated Indra and from the mouth, the Agni or God of Fire}
It is very evident by this that, even the fire has to obey its origin (Yasmaat jyaataha) and that is what it did so by obeying to the command of Parabrahma Sri Sai Samartha. So, salutations to Lord Sai who is progenitor and controller of the element of fire (Agnidevasya kaaranah cha niyojakah).
21) OM SRI SAI ATYULBANA MAHAASARPAADAPI BHAKTASURAKSHITRE NAMAHA
[Meaning: - Salutations to Lord Sai who saved His devotees even from highly venomous serpents]
The above mentioned naamavali is also an excerpt from Sri Sai Satcharitra where stories pertaining to protecting devotees like Shyaama, Hemaadpanth, Amir Shakkar, Bapu Saaheb Bhooti from venomous serpents have been elucidated. Devotees are requested to read the related chapters from Sri Sai Satcharitra.
In Sanskrit Snake is called as “Sarpaa” or “Kaala”. The word Kaala means time and many scriptures personify the spirit of time or kaala (here can be considered as kaala chakra or wheel of time) with a serpent, as it consumes the person like the way a person succumbs to the bite of a venomous serpent. This is responsible for a jeeva (organism) to go through the vicious cycle of births and deaths and the deliverance from this is possible only by having steadfast faith and devotion in the feet of Lord. If we surrender ourselves completely at His feet, He will deliver us beyond this vicious cycle of births and deaths (Janana marana chakram) personified as the kaala sarpa and bestow onto us the state of oneness with His self. Salutations to Lord Sai, who destroys the fear of kaala sarpa.
22) OM SRI SAI ATHITHEEVRA TAPASTHAPTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who performed rigorous penance]
Here the word ““Tapas” can be meditation or penance or practices or austerities to realize the Supreme one (Tapaat eva Bhagavatsaakshaatkaaram Bhagavatsaakshaatkaaram). The word “Tapas” is described by many scholars and commentators as “A practice which is done meticulously involving both body and mind for attainment of the highest Goal in the life ( Paramaartha Saadhanaarthe dehamanam ekeekrutya krutam kaarya tapah iti)
The Supreme Lord is beyond any practices or austerities and is the source of these practices (Kaarya tathaa saadhana kaaranaha). But, when He assumes a form for the upliftment of mankind then He himself undertakes certain practices and austerities and performs them assiduously to set an example to the mankind.
Lord Krishna and Rama who were none other than Bhagavaan Naarayana and the store house of knowledge unlimited, still resorted to Gurus like Vasista and Saandeepani and followed the path of a saadhaka (spiritual aspirant), undergoing all the rigorous austerities and practices setting an example to the mankind.
Once, Lord Naaraayana went to Mount Kailaas to offer His respects to Lord Siva. On reaching the Lord Lord’’s abode, the former found Bhagavaan Siva in deep trance (Dhyaana). So, he waited patiently for the Lord till He came out of His Dhyaana. On seeing Lord Vishnu, Lord Siva welcomed Him with open arms and asked him affectionately about the purpose of His visit for which Vishnu replied, “Oh Lord! I have come here to pay My respects to you and also for a small clarification. You are the source of the universe (Bhava), the master of the entire creation with all its complexitiesand intricacies. You are the fountainhead of blessedness, source of all the veedaas, rituals, practices, austerities ( Veeda niyama aagama nigamaa dhyaana tapah kaaranah tvam) but still, you sit atop this snow clad peak involved in severe penance (Atiteevra Tapas). I wish to know the reason for this, Oh Bhagavan”. Hearing to the words of Vishnu deva, Lord Siva replied, “Indeed what you have spoken is true my dear Vishnu, though I have established the rules and regulations for the functioning of this universe, I follow it assiduously and meticulously to set an example to the mankind. The tapas that I perform is an example to show to the mankind that one has to concentrate all his senses into the inner self and strive to achieve oneness with it and realize that the inner self (Antaraatma) which he sees is nothing but the indestructible all pervading supreme self (Avinaashi Sarvaantaraatma, Viz; Akhanda Sivatatvam). My dear Vishnu, if human beings have to ). realize this, then at first, I will have to stand as an example for the commandments laid by Me”.
This reminds of a story in Bible where John, the Baptist was baptizing the people and when it was Lord Jesus Christ Christ’’s turn, John said, said,”” Though art the Master of the world, I have no ability to purify you because you are the very essence of purity and you alone is capable of purifying not only me but, millions of people who seek your refuge, then why did you come to me to get baptized”. For this Christ replied “For the sake of Righteousness”. This shows that though Christ was God incarnate still set an example to the people by himself getting baptized. There is an age old proverb ““Practice what you preach”, so God when incarnates in flesh and blood sets an example to the mankind by himself treading the path which he has laid.
Sai Maharaj, the Supreme One incarnate Himself meticulously practiced all that he preached. As a boy of sixteen, when He had come to Shirdi for the first time, He was absorbed in meditation sitting under the Neem tree Nimba Vruksha) and grew so oblivious about His surroundings which stunned the villagers. He tread the path of dharma (righteousness) and shone as a brilliant example to the mankind of one who practiced what he preached.
23) OM SRI SAI ATHINAMRA SVABHAAVAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is humblest of all]
The most important trait to attain Lord is humility. Humility in our thoughts and actions are most important in attainment of spiritual progress. Sai Baba was an epitome of humility; He often said that He was the humble servant of GOD, despite of the fact that He was GOD Himself.
Egoism is the root cause of all miseries (Ahankaaram sarvaanartha kaaranam). By shedding our Ego at the Lord’s feet, we attain happiness unlimited. Sai Maharaj who was GOD incarnate never took credit of the miracles He performed but always pointed out saying that He was just a humble servant of God and an instrument in hands of the universal master. Beautiful was his way of inculcating the spirit of humility in the minds of His devotees by Himself treading the path of humility.
Our scriptures say:
“Namrataa Nijabhooshanam……”
{Viz; Humility is the true ornament}
Sai Baba often said to His devotees, “Be humble in your deeds and thoughts. If you have achieved something, remember that it is not your feat but the grace of Lord Sri Hari (Viz; GOD) who is the doer and the cause of all actions that made you achieve what you wished for. Always remember that you are an instrument in His hands and He does all the work. So, the best way to be pure and egoless is by offering the ownership of the task to Him and be a silent spectator of His leela”.
24) OM SRI SAI ANNADAANA SADAANISHTAAYA NAMAHA
[Meaning Meaning: - Salutations to Lord Sai Baba who was / is always practicing the vow of feeding others]
One of the basic prerequisite for livelihood is food (Annam). Our Taittireya Upanishad (in one of its sections called Bhruguvalli) extols the power of food or Annam as –
“Annam brahmetivyajaanat brahmetivyajaanat…….”
{Viz; Annam is veritably a form of Brahman}
Again the same Upanishad says:-
“Annam na nindyaat…….”
{Viz; never view food with disrespect}
All the creatures have to sustain and carry out their day to day activities for which food forms the substratum. The supreme Lord created food from the five elements (space, air, fire, water and earth). Hence annam is called “Panchabhootaatmaka padaartham”. The moment we visualize the Supreme One feeding us, we visualize the form of Him as a beloved, loving and affectionate mother (Karunaa vaatsalya poorita maathru roopam). It is only the mother who feeds her children to their full.
Hence this motherly aspect of the Lord manifests in the form of “Goddess Annapoorna” (literally meaning full of prosperity in the form of food) who is consort of Lord Siva (Maa Annapoorna happens to be another name for Maa Parvati). Jagadguru Adi Shankarachaarya of the yore had praised this divine motherly aspect of the Lord in his hymn called “Sri Annapurna Stotram”. Sai devotees are requested to read this beautiful hymn propitiating the Universal Mother to bestow alms (bhikshaa) in the form of food not only for the sustenance of the body but also the actual food in the form of knowledge and dispassion ( Jnaana Vairaagya roopa bhikshaannam) for the upliftment of the soul and union with the Supreme Self.
Sai Samartha is the veritable manifestation of Mother Annapurna herself. As we read the chapters of Sai Satcharitra carefully, we get to know how Sai Baba assiduously did the ritual of feeding en masse (Annasantarpana or Annadaana), by painstakingly doing all the work of purchasing the groceries, cooking and feeding the devotees with His own hands. He not only fed His devotees with food needed to sustain the mortal frame but also the food for thought in the form of His sweet nectarine teachings that satiated the hunger of the devotee’s soul in quest of Supreme truth. Also by doing the ritual of Annandaana, He highlighted the importance of the age old Indian saying “Annadaanam Mahaadaanam” to His devotees. Salutations to such a wonderful benevolent mother “Sai Annapoornaambika”.
25) OM SRI SAI ATHITHIBHUKTA SHESHABHUJE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who used to partake food only after feeding the guests]
The word “Atithi” in Sanskrit means “A Guest”. Atithi is also called as “Abhyaagata” in Sanskrit.
Our scriptures say “Atithi devo bhava” (The guest is a veritable form of Lord), ““Abhyaagatah Swayam Vishnuh” (A guest is none but a form of Vishnu), hence on the arrival of one such, he should be properly received with all due respect and reverence. Also dharma shaastraas (scriptures) say that, never a service to a guest or atithi is complete without offering him something to eat or drink. Sai Baba stood as a magnificent example of following this holy code of the shaastraas by feeding sumptuously all the devotees who came to have His darshan.
Hemadpanth makes a beautiful account of this in Sai Satcharitra. Lord Sai Himself used to painstakingly prepare the food and serve with His own hands, often He was heard saying, “Oh Nana, have some more rice. Dear Taatyaa! You are getting weaker day by day, come on have some more curds and remember to have a second helping of the rice pudding that I have prepared for you. Dear Bhagat (Lord Sai used to affectionately call Mahalsapati by this name) I am not going to let you till you finished all the five pooran polis (a type of sweet dish). Shyaama! Why do you shy away from eating properly, you are a small kid in my eyes and I am always worried about your health, if you are not going to eat properly then I shall feed you with My own hands ……....”. Dear Sai Devotees, how beautiful is this account demonstrating the motherly love of Sai Maharaj. He fed all the guests and devotees and ensuring that everyone had to their full, He also used to feed the dogs, cats, cattle etc; that came near the Masjid (Dwarakamai) and finally used to partake the leftovers of the meals which was hardly a crumb or two of bread or two to three morsels of rice.
Sai who is Saguna Brahman himself, still followed the code of Atithi Maryaada (Serving the Guest) by sumptuously feeding the guests and partaking the food only after the guests ate to their full. Beautiful is the leela and way of Sai Baba demonstrating to people the greatness of Annadaana as well as Atithi Bhojana Satkaara.
26) OM SRI SAI ADRUSHYA LOKA SANCHAARINE NAMAHA
[Meaning:- Salutations to Lord Sai Samartha who traversed and moved in the worlds unseen]
“Sanchara” means to move or to traverse. When Sai Maharaj was present in flesh and blood at Shirdi, many devotees were of the perception that He was only present at Shirdi and nowhere else. Sai shattered their doubts by narrating many things at far off place whose details were correct to the minutest extent. He often used to tell His devotees, “My dear ones, know Me not just as the one in Shirdi, but existent in each and every being and the atom of this creation. I always move round the entire world unseen in My Sookshma Roopa (A form not visible to naked eyes). I am a witness of all your actions, so be careful as nothing stands hidden from me as I exist in both gross and subtle forms”. Here the word “Adrushya” (meaning invisible) should be taken contextually as “Sookshma” (viz; Subtle).
Many instances are a testimony to Lords Sai Baba Baba’’s existence in His Adrushya or Sookshma roopam, which have been well narrated in Sai Satcharitra like story of two lizards, story of the deliverance of Nana Saheb Chandorkar’’s daughter Mina Tai from the pangs of obstructed labor, the story of Two gentle men from Goa, stories regarding blessing the devotees at far of places when they were in dire circumstances etc; and the list goes on and on.
27) OM SRI SAI ADRUSHTA POORVADARSHITHRE NAMAHA
[Meaning : - Salutations to Lord Sai Samartha who showed wonders unseen before]
“Adrusta” means “Unseen”. Lord alone has the capacity to demonstrate leelas which are unique and wonderful, unseen before. When we read Srimad Bhaagavata Puraana, we come across many feats and deeds performed by the Supreme Lord in various avataars which were unseen and unheard before (Viz; Leelaavalokanam na poorve drastam na cha shrutham) like creation of the universe, rescuing the Earth from getting submerged in the abysmal waters (from the hands of the Demon Hiranyaaksha), rescuing the child devotee (Prahlaad) from the clutches of his father (viz; Demon Hiranyakashyapa) by assuming Narasimha roopa ( A form which is half man and half lion), measuring the entire universe in three strides and subduing the egoism of King Bali in the form of a young Dwarf (Viz; Vaamana), assuming the form of a giant fish (Matsya) and protecting the vedas, Consuming the terrible poison (Haalahala) which was destroying the entire universe in the form of Lord Siva, annihilating the legions of darkness (in the form of Demons Mahishaa, Bhandaa, Rakthabeeja, Shumba, Nishumba) by assuming the form of Goddess Durga and the list of His extraordinary feats runs countless.
When Supreme Lord shows his leelas or miracles / divine deeds they are wonderful (Adhbhutam), extraordinary (Asaadhaaranam), speechless (Avaachyaneeyam), unheard and unseen before (Poorve Na shrutham na drustam). His deeds always leave us spell bound (Aashcharya Chakitaah). Sai Baba, who was Saakshaat Prabrahma, demonstrated such leelas during His lifetime and is continuing to do so even after His Samadhi. Sri Sai Satcharitra is a beautiful book which speaks about the glorious extraordinary deeds of Sai Baba. The book perfectly exemplifies the above mentioned naamaavali.
28) OM SRI SAI ADVAITHA VASTUTATHVAJNAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who knew about the non dual state]
The Supreme One, though having manifested itself in multitude of forms still exists in an unbroken Non Dual State (Bahuroopo bhootvaa api Akhanda Advaita Sthitau upasthitam) “Advaita” means “Na Dwaitah iti Advaitah” (that which doesn’’t exist in two is called as the Non Dual).
Our Vedas extol the Lord as:
“…………Tvam ekah Akhanda adviteeyah …………”
{Viz; you alone exist in an unbroken non dual state state}
Again HE (God) alone knows what he is and who he is. In reality, if we have to know about him, we have to be one with him (Viz; with the GOD).
The Shatarudreeya samhita says:
“…….Sivo bhootvaa Sivam Yajet”
{ Viz; It is possible to understand and worship Lord Siva (Viz; GOD) only when the person becomes Siva himself. It means to say that only on realizing the supreme self and becoming one with him (Viz; realizing that the Supreme One present in one’s own self is the same Supreme One existent in every atom of this creation), the individual also becomes GOD (Jeevo Sivah bhavati) }
A few extracts from Upanishads are as follows:-
“…….Yah Advaitee Sah Brahma varchasee bhavati…”
{Viz; One who has realized the non dual state of the Supreme One (Brahman), glows with the effulgence of Brahman}
“…….. ..Advaita Jnaani Brahma Jnaneeva keerthitah…….. ..”
{Viz Viz; a person with the knowledge of the Non Dual state is said to be the one who has realized the Brahman}
Sai Baba had completely realized the state and essence of Non Duality (Advaita Bhaavam). He was veritably the same “Shuddha Adviteeya Brahma Chaitanya” (Embodiment of pure Non Dual Supreme One), who not only had the complete knowledge of the Advaita Thatva, but also taught the mankind to acknowledge the same Non Dual Principle to be existent in its vibrant form in the entire creation. So, salutations to Sai Samartha, the veritable manifestation of the Advaita.
29) OM SRI SAI ADVAITHAANANADA VARSHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who showers the bliss of Non Dual state]
In the previous naamaavali, we have praised Sai Maharaj as an embodiment of Non Duality {Advaita}.Not only is he an embodiment of Advaita, but also bestows the same state [Advaita Sthiti] onto his devotees. It is said that iron gets transmuted to gold when the former comes into contact with philosopher’s stone (Viz; Parusha Mani) but, the philosopher’s stone is incapable of converting an iron piece into another philosopher’s stone. Whereas, GURU is such a philosopher’s stone who by his mere glance transforms his disciple into another philosopher’s stone (Viz; Bestows his own state onto his disciple).
GURU, though having attained the state of Non Duality, out compassion teaches his student (shishya or devotee) the secret lore of Advaita and sees to that the latter attains the same state of his (Viz; becoming one with the GURU. Here no dispute should arise whether the disciple attains oneness with GURU or GOD, for this has been dealt in detail in the previous names of Sahasranaama that GURU and the Supreme Lord is one and the same).
GURU is the all compassionate mother (Karunaa Swaroopa Maatru moorthi), who guides and blesses his devotees in not every walks of life but also follows him (Viz; devotee) in every birth and purifies him completely of all the sins of past lives and bestows onto him the state of Supreme bliss which is stated in our Upanishads as “Aatma Gnyaana Gnyaana” or “Brahma Gnyaana” or “Parabrahma Praapti” or “Advaita Sthiti” etc.
The ““Guru Mahaatmya stotra stotra”” extols this quality of Guru as follows:-
“Aneka Janma Sampraaptah Karmabandhah Vidaayine |
Aatma Gnyaana Pradaayena Tasmai Sree Gurave NAMAHA ||
{Viz; Salutations to the Sri GURU who absolves all the sins (janma janmaantara (kruta papaani) and breaks the shackles of bondage (Karma bandha vinaashaka) of his devotee devotee’s past lives and finally bestows onto them the knowledge of the Self (Aatma Jnaaana)}.
Samartha Sadguru Sainaath Maharaj way always guiding his devotees and is still continuing to do so even after his mahasamaadhi. Though Sai has left his mortal coil, he is indeed the Immortal Lord of the universe, who assumed a form to guide his devotees towards the path of realization (of self). Not only has he guided them but, has seen to that each and every one of them have reached their goal (Attaining oneness with the self i.e. Aathma saakshaatkaara).
He showed the rain of the “Aatma Vidya” or the “Bliss of Advaita” (Advaitaananda) onto the ones who sought refuge at his feet and liberated them from their fallen states. The author of Sri Sai Sahasranaama, by this naamaavali points out to all of us that, if we seek refuge at Sai’s feet by surrendering ourselves completely to him, he drenches us in his merciful rain of Advaitaanada and absorbs us into his self ( i.e., becoming one with HIM).
This reminds of a beautiful sentence often uttered by Sai Maharaj to his devotees, “One who sheds his ego at my feet and surrenders to me completely, he shall become one with me like the confluence of a river with the sea”. Salutations to such a merciful Lord Sai.
30) OM SRI SAI ADVAITHAANANTHA SHAKTHAYE NAMAHA
[Meaning:- Salutations to Lord Sai Baba who alone possesses innumerable powers]
Lord is the store house all powers (Viz; Sarva Shakti Nidhi) and hence called “All Powerful One” (Viz; Sarvashaktimaan). In fact all the powers take their origin from HIM (Yasmaat jyaatah) and rest in HIM.
In the 10th chapter of Bhagavad Bhagavad-Gita (i.e. Vibhooti Yoga or the chapter which speaks about the innumerable powers of the Supreme Lord), Bhagavaan Sri Krishna says, “……..Dear Arjuna, what you see this form of mine here in the battle field is a part of my endless glory. I am the creator, sustainer and annihilator of this entire creation. I am the store house of innumerable and untold powers. There is nothing beyond me and nothing that exists beyond my capacity. I am the All Powerful Non Dual Master of the entire Creation (Viz; Sarvashaktimanta Parameshwara). Know me to be that Supreme Principle though now with a form in front of you, actually formless (Niraakaara)……..”
Lord Sai Baba is our Muralidhar Bhagavaan Sri Krishna who is the store house of innumerable powers which one cannot imagine of. The entire Sai Satcharitra plus the devotee’s experiences plus each and every experience that a devotee got in the past, experiencing at present and will experience in future is a standing testimony of His control and clairvoyance of innumerable powers. Salutations to “Sarvashaktimaan Sai Parameshwara”.
31) OM SRI SAI ADHISHTAANAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is the substratum (source) of all]
The word “Adhistaanaa” means “Substratum” or also called “Aadhaara” in Sanskrit. The Supreme Lord is the substratum of the entire universe (Jagath Aadhaara).
The Vedas and Upanishads extol the Supreme One as:-
“…….Tvam Jagadaadhaarah……”
{Viz; you are the source substratum of the entire universe}
Sri Vishnu Sahasranaama praises the Lord as:-
“…….Vishwaadhaaram Gaganasadrusham…….”
Sri Siva Sahasranaama praises the Lord by calling Him as “Sthaanu” which means the source or the substratum of the entire universe.
GURU is praised as the Supreme One (Parabrahman) in Guru Gita as:-
“Achintyaavyakta Roopaayaa Nirgunaaya Gunaatmane |
Samastha Jagadhaaraayaah Moortaye Brahmane NAMAHA ||”
{Viz; Salutations to the Supreme One (manifest as GURU) who is beyond thoughts, perception, form, qualities and forms the substratum of the entire universe}.
Sai Samartha is our GURU PARABRAHMA who is the source of the entire cosmic play. He is the holy trinity (Brahma, Vishnu and Siva) manifest in one form responsible for the creation, sustenance and annihilation ( Srusti, Sthiti and Laya) of the entire cosmos.
In Siva Puraana, Sage Naarada explains the glory of Lord Siva to Sage Bruhaspati (the preceptor of the Gods; Viz; Devaguru ) as:-
“…….yah kaaranam sarvasya kaarana kaaranaaya te NAMAHA ……...”
{Viz; who is the sources of all the sources, salutations to such a supreme one who is the Source origin……....}
So, salutations to “Sarvaadhaara Moorthi Sri Sainaath Maharaaj”.
32) OM SRI SAI ADHOKSHAJAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj who is beyond the existence of material senses]
Senses in Sanskrit are called as “INDRIYAAS”. Further the senses or indriyaas can be classified as “Karmendriyaas” and “Jnaanendriyaas”.
Upanishads proclaim--- ““…….Brahman Jnaana karmendriyaanyateetah……””
Even the divine Vishnu Sahasranaama praises the Lord as “Adhokshaja”. The karmendriyaas .(material senses) are the sense organs (seen grossly) which perform the actions of speech (vaak), smell, (aaghraana), taste (ruchi), vision, (drushti) and hearing (shravana).
The Supreme One is not just beyond the karmendriyaas but also the Jnaanendriyaas. Sai Samartha is beyond all these senses. By contemplating on such essence of Sadguru Sai, one gains mastery over all his indriyaas and attains oneness with Baba. So, Salutations to Lord Sai who is Adhokshaja himself alone has the capacity of blessing his devotees to become one such (i.e. attaining oneness in HIM).
33) OM SRI SAI ADHARMORU TARUCCHETRE NAMAHA
[Meaning: - Salutations to Lord Sai who fells down the tree of Unrighteousness]
In our scriptures, unrighteousness (Viz;Adharma) is compared to a massive tree (Adharmam Mahaavruksham iva) with all its prop roots (which are compared to the offshoots of the unrighteousness like anger, lust, greed, arrogance, pride etc ;) spread in all the directions. GURU alone is capable of establishing the righteousness (Dharma Samsthaapana) by cutting asunder this tree along with its complexities by using His “Sword” in the form of “Jnaana” {Viz; Jnaana Roopa Kadga}. This tree of Adharma exists nowhere but in our own selves, GURU alone has the capacity to uproot it.
***** {Note: The aforesaid naamaavali is being explained here only with context to adharmam (unrighteousness) personified as a tree, but the entire explanation of the tree of worldly existence (Samsaara Vruksha) which includes Adharma also, will be explained in the 196th naamaavali.}***** .
34) OM SRI SAI ADHIYAJNAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is the presiding deity over sacrifices]
“Yajna” literally means a ritual or set of rituals conducted by a group of Pundits or scholars as per the guidelines of the Vedic scriptures using fire (Agni) which is lit up in an altar ( Yajna Kunda) and consecrated by invoking the chosen deity) into the fire and offer him the oblations through the former. The sacrificial altar is also called Yajna sthandila, the offerings to the Agni are is called “Havis”, the one who performs the Yajna is called as “Yajamaana” (Viz; Master), under whose guidance the entire Yajna or sacrifice is conducted is called as “Avadhaani” (Viz; Chief Priest) and the other priests who follow various rituals as per the guidance of Head priest are called as the “Rithviks” or “Rithvija Gana”.
Also the word “Yajna” can be split as “Yat jnaatum krutam karmam” (Viz; performing some rituals to realize which THAT is). Here the word “Yat” (Which THAT is) refers to the ultimate goal or the LAKSHYA towards which all the activities are directed towards. So, considering the above fact one can realize that Yajna doesn doesn’’t just mean the rituals conducted in the external sense but also the Yajna or sacrifice done within us by offering all our negativities (like ego, anger, lust, avarice, greed, arrogance etc;) in the form of Havis to the Lord within us (who exists as the divine spark of Knowledge also called Jnaanaagni) who burns it all in trice and bestows HIS Supreme state onto us.
Lord Sri Krishna in Bhagavad Gita says: says:-
“Aham Vaishwaanaro bhootvaa Praaninaam Dehamaashritah ……”
{Viz; Oh Arjuna, I exist in the form of latent fire in the bodies of all creatures}
The word “Adhiyajnaa” can also be interpreted as “Yajnaadhipati” {Adhipaha Yajnasya yah sah Adhiyajnah ityarthaha}. “Adhipati” means “The person presiding over something and is totally in charge of that particular entity”. In the above naamaavali, instead of using the word “Adhipati” directly, the author ( Viz H.H.Sri ; Narasimha Swamiji) has beautifully conjugated it with the word “Yajna” to make it more compatible in terms of grammar ( Vyaakarana).
The Supreme One is praised as “Yajneshwara” (The Master of all sacrifices). An age old hymn says “Yajno Vai Vishnuhu” (The entire yajna is veritably a form of Vishnu i.e. GOD).
Lord Vishnu in Srimad Bhaagavata says to Lord Brahma, “I alone exist in all the sacrifices, (yajnaas) for I am the sacred fire (A gentle remainder to the devotees of an excerpt from Purusha Sookta which says -“……Mukaadindrascha agnischa……” i.e. from the face arose Indra and Agni), the divine sacrificial altar, the master, the Chief priest and the assistants. What you see as many are but my own expansions. I am the doer, the task, the ritual, the result and goal of the sacrifice. Know for sure, Oh Lotus Born, that I am the veritably the Yajna itself (…… Bho Chaturmukha aham eva Yajneshwarah Yajnakaarakah cha kaaranah cha Yajnakartru kriyaa tathaa phalam cha kaaranah ……).
Upanishads say “Gurureva Yajneshah Guru smaranameva Yajnam” [Viz; Guru himself is the Yajneshwara {lit.master of all sacrifices} and remembering the Guru itself is a Yajna]. Contemplating on his divine feet and his teachings, one not only attains the fruit of performing a sacrifice (Viz; Yajna phalam) but gets immense merit of performing innumerable sacrifices (as an old adage in Sanskrit which says.. “Guru smaranam Ananthakoti Yajna punya phalapradam”).
35) OM SRI SAI ADHIBHOOTAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is the presiding deity over all creatures and elements]
The Immortal Lord proclaims in Srimad Bhaagavata:-
“…… Ahameva Sarva hrudayaantarvaasah cha Bhootaadhivaasah”
{Viz; I am present in the heart of all living beings and reside in all the elements}
In the above stanza the word “Bhootaa” represents both the elements (Viz; Pancha bhootaas) and the creatures (Viz; Jeeva jantu). The reason for clubbing both elements and creatures under the single word “Bhootaa” is to indicate that the creatures or the living beings (Jeevis) are nothing but the creation brought about by the combination of the 5 elements (Ether, wind, fire, water and earth or soil). The genesis of living beings (Viz; manushya) is summed up in the following Vedic hymn as:-
“……Aakaashaadvaayuh vaayoragnih Agneraapah Aapahprithivi prithivyaa oshadhayah manushyaha…… ”
{Viz; from the ether arose the air, from the air came the fire, from the fire originated the water, from the water the earth (or soil), from the soil rose the greenery and from the greenery rose the human beings}
The Saankhyaa philosophy deals with the aspect genesis (Srusti kaarya) in detail. The aforesaid verse summarizes the scientific explanation of the genesis of the living matter (Jeeva uthpatthi). To consider this, we know many theories that have been postulated for the advent of this earth, amongst which the “Big Bang Theory” happens to be one which says that initially universe was a single compact mass which exploded (The big bang) to give various fragments in which our galaxy, the solar system and earth happens to be a part and this closely matches with the explanation given in our Saankhyaa philosophy which says that initially before the creation there was only one entity (Viz; Parabrahma) which alone existed and when it desired to multiply itself, then sprung the entire creation from it. Here the explosion (the bang) which led to the scattering of the compact mass to smaller components could be the nuclear fission reaction. This fission process has been explained in the Saankhyaa system as the desire (Viz; Icchaa Shakti; i.e. the potential energy) to multiply which led to HIS creative energy (Viz; Kriyaa Shakti; i.e. the kinetic energy) projecting forth this eight fold creation. This fission reaction is a continuous process during which, sub atomic particles (e.g. the protons, electrons, neutrons, pi mesons, mesons, negatrons etc;) are generated which again undergo fusion in various proportions and quantities through strong or weak bonds (either electrostatic or hydrogen or ionic or electro static forces) to form various elements (For example, One hydrogen atom has one proton, one electron and one neutron. A Helium atom is formed as a result of combination of two atoms of hydrogen i.e. two protons and two neutrons) and various elements react or combine to give rise to compounds (E.g.: Carbon and oxygen combine to give Carbon Di Oxide, water is formed as a result of combination of two molecules of hydrogen with one molecule of oxygen). These compounds further mingling with one another to give more complex compounds (Viz; Sookshma vastoon bhavet sthoolam) which have given origin to various structures for biological basis (Viz; Jeevanaadhaarita padaarthaani) like the carbohydrates, amino acids etc., which have coupled in various ways to give the basic building block of life i.e. Cell ( this is called as “Rasakosha” in Sanskrit and the early mention of the cell dates back to the Vedic age where great Maharishis like Sushrutha who authored a book on surgery and therapeutics called as “Sushrutha Samhita”, Paraashara who authored a book on pediatric diseases called “Baala Roga Chikitsaa” had, by their immense research and intellect had said that every living being, might it be animal or plant was basically made up of innumerable minute entities called as “Rasakoshaas”. This was way back some thousands of years before any scientist in the world had coined the term “Cell”).
Then the process of clustering of similar cells or cells with similar functions to f o r m “tissues” (Rasakosha samoohaat bhavati upaangasya uthpatti) E.g. Neurons or the neuronal cells joining ) together to form the nervous tissue or the nerve fibers, clustering or grouping of similar tissues giving rise to an organ ( Upaangasamoohaat angaavirbhaavam) E.g. various nerve fibers joining together to form spinal cord , organs with similar functions grouping to form an organ system (Savyaanga mandalaat Angasamooham) E.g. organs like spinal Cord, the brain stem, cerebrum , cerebellum etc; join together to form a nervous system. Several such organ systems put together make a complex human being like man ( Bahu anga samooheybhyo avirbhooto maanavah).
The aforesaid description of the genesis of a complex entity from a microcosm (based on both the recent scientific and the ancient Saankhyaa system of explanation) indicates that it is the same Subtle Eternal Principle which exists right from the micro to the macrocosm.
Upanishads s a y ... “Anoraneeyaan Mahato Maheeyaan ……” {Viz; the Supreme One who is all pervading, is smaller than even the smallest of the entity but greater than even the greatest of all the entities}.
The “Rudra Mahanyaasa” extols the Supreme One as “……Sooksham Sookshmaatitaram …… .” {Viz; most subtle than any subtle thing}
The word “Anoraneeyaan” {the word “Anu” in Sanskrit means “Atom” or at times can be considered as the sub atomic entities} indicates that the Supreme One is smaller than that of the smallest, which signifies that he is the core essence, the indivisible, incomprehensive to the intellect and the undisputed All Powerful One ( Sarva Shaktimaan) of the universe and finally to sum up establishing the fact that HE presides in all right from the micro to macrocosm (Adhisthitah Sarvabhootaanaam). Salutations to such a Lord manifested as Guru Sainath.
36) OM SRI SAI ADHIDAIVAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who presides over all the Gods]
The Immortal Infinite One when desirous of expanding himself projected this entire universe through his deluding potency (Maaya). Again the same is maintained and finally reabsorbed back into the aforesaid one. As a part of this, he assumed the form of holy trinity – As Lord Brahma for creation (Brahmah Srustikartha), as Lord Narayana for sustenance (Vishnoh sthitikaaraka) and as Lord Siva for dissolution (Sivah layakarthaa) of the entire cosmos. Again to expand the creation, through Brahma the seven great seers (Sapta Rishis), the Prajaapatis (people responsible for multiplying the creation like Daksha, Kashyapa, Kardama etc;) and their progeny which included Gods, demons, snakes, birds, aquatic creatures, humanbeings etc; who have been propagating the creation. Amongst the Prajaapatis, Kashyapa Prajaapati had many wives amongst which, Aditi was one through whom he begot the Gods (Devataas or Suraas) like Indra, Mitra, Varuna, Agni, Vaayu, Aryamaa, Surya, Soma, Bhaga etc; who are all endowed with good ,divine virtues and hence called Devaas or Devataas ( Daivee Lakshanaayuktah Devah iti ).
The Supreme One exists in all these Gods in the form of this good divine virtue. So, in reality the greatness of the Gods is because of the presidency of HIS divine virtues in them (Parabrahmanah divya lakshanaani yasya antaraale asti). The Guru Mahimna Stotra extols the Guru as “…… .. Guruh saakshaat Parabrahma …… ” which means to say that Guru is veritably the Parabrahman himself. So, it is the same “Guru Thatva” which manifests as the spark of divine virtues in the hearts of Gods and guides them to perform their functions in an ordained manner. Salutations to such a manifestation of the Supreme One as Sadgurudev Sainath.
37) OM SRI SAI ADHYAKSHYAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who presides (over everything) or who is the President]
The word “Adhyaksha” means “President” and the meaning for the word “Presidence” {Viz; Upasthiti} has already been explained in the previous names like Adhibhoota, Adhidaiva and Adhiyajnaa. So, the one who presides or has presidency (over everything) alone befits the title of a “President”.
This has been well explained in the Shwetaashwetara Upanishad as follows:-
“Eko devah sarvabhooteshu goodah
Sarva vyaapee sarvabhootaantaraatmaa |
Karmaadhyakshah sarvabhootaadhivaasah
Saakshee cetakevalo nirgunashcha ||”
38) OM SRI SAI ANAGHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is sinless]
Parabrahman is beyond good and bad, good deeds and bad deeds ( Viz; Punya paapa ateetah). The thought of whom, would wash away all the sins, could ever be such a one tainted by sin!
Upanishads say …….
“…… …… Parabrahma anaghaha……”
{Viz; the supreme one is sinless}
In the above verse, the word “Anagha” can not only be explained as “Sinless” but also “Beyond sins” (Vi; Paapa ateetah or as Paapa pareyaha).
The thought of one one’s Guru who is devoid of any sins, would burn down all our sins in a trice.
“Anagharoopi Guru Smaranaath Eva Bhavati Maanavah Anaghaha”
{Viz; by contemplating on the form of Guru who is beyond sins (Anagharoopi), one attains such a state}
Sai Sadguru is not only sinless and has transcended beyond sins but also delivers the being from its fallen state (Viz; Paapa bhooyistha Sthiti) to a sinless state (Viz;Anaghatvam). Salutations to our beloved “Anagha moorthi Sai Baba”.
39) OM SRI SAI ANANTHA NAAMNE NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj who has innumerable names]
Naama in Sanskrit means “Name”. A name serves as an identity for a person, place or thing (Vyakti, Vastu, Viseshana). The Supreme One though nameless (Viz; Naama rahitah), has projected this universe and hence whatever object or person or entity present which carries a name is but a miniscule of his infinite glory. Hence the names used to refer to all these entities are but his names alone.
His names not only consists of the names present in the creation but also those beyond it i.e. innumerable names and the list goes endless.
The Vedas say...
“……Tvam Anantha naamadhaarin....”
{Viz; Thou art praised as having innumerable names}.
Lord Krishna says ……....
“Aham Sarva naamaroopaatmakah”
{Viz; I am the embodiment of all forms and names addressed to the same}
The above statement truly justifies his all pervasiveness not only as a formless principle but also as his plenary expansions (Viz; in all of us) right from the tiniest organism to the most powerful creator (Brahmadev).
As we attentively read Sai Satcharitra, we often come across instances where Sai Maharaj identified himself with various people- An orthodox Agnihotri from Nashik, Mule Shastri was made to realize the oneness of Sai Baba and the former former’s Guru Gholapdev. The story of Harischandra Pitale demonstrates the oneness Of Sai with Swami Samarth of Akkalkot, similarly HE (Sai) had told his devotees that he is present in all the creatures may it be pig, cat or dog or human beings thus stating that he was in all forms and also said that he would respond to his devotee’s cry at any time, irrespective of the way or the mode the devotee would address HIM (i.e. Sai). Thereby, he demonstrated that he could be worshipped in any way or addressed with any name. One more instance to quote at this stage - Once Lord Sai told his devotees,”--- Whichever way you call me, I would respond immediately to your cry and protect you. Many of you call me Sai Baba, Bhagat (Viz; Baba used to affectionately call Mahalsapathi by this name) calls me Deva. My beloved Shyama calls me Maauli (meaning mother in Marathi).Taatya calls me “maama” , few call me Saaheb, Aaka , some call me a saadhu and by other names but remember, despite of being called by so many names or whatever, it is still the same Fakir who would protect you all and support you to the ends of this world”... What a beautiful assurance! Salutations to such a beloved Lord Sai who would respond to us in any form we worship him or with any name we address him with.
40) OM SRI SAI ANATHA GUNABHOOSHANAAYA NAMAHA
[Meaning:- Salutations to Lord Sai Baba who is decked with or possesses innumerable qualities]
The Upanishads say……....
“Brahman Anantagunavibhooshitah…… ””
{Viz; the Supreme One is decked with innumerable qualities}
The Supreme One is beyond all qualities and traits {Gunaateetah ca lakshanaateetah}, yet when he assumes a form and enters into the portal of his creation, he accepts few qualities or virtues depending upon the circumstances. Indeed, both the good and bad qualities are but a projection of his illusory power. He assumes various forms and sports in his own creation and at the end, absorbs everything into himself. It is truth that HE needn’t take refuge in any of the Gunaas for the latter themselves take refuge in HIM as they have taken origin from the former. So, the qualities adoring the Supreme One dosen’t exemplify the Greatness or the beauty of the LORD but in reality enhances the beauty and worth of those qualities themselves.
As explained in the earlier naamavalis, the Gunaas (qualities) of the Supreme One are infinite and countless (Viz;Anantham) and further Infinite is the SUPREME ONE who transcends over all these Gunaas. Bhagavaan Sainaath is “Anantha Gunabhooshita”, his qualities explained in Sai Satcharitra are a standing testimony to the aforesaid naamaavali. Sri Hemaadpanth writes in Satcharitra, “……....Oh Lord Sai, you are an endless ocean of virtues (Anantaguna Saagara) and what I sing is only a miniscule of Thy infinite glory which stands unparalleled in the entire Universe……””
At this a beautiful verse from “Shiva Mahimna Stotra” composed by Pushpadanta, comes to my mind where in the poet Pushpadanta says:
“Asitha Giri Samam Syaath Kajjalam Sindhu Paatre Surataruvara Shaakhaa Lekhanee Patramiti |
Likhati Yadi Gruheetvaa Shaaradaa Sarvakaalam Tadapi Tava Gunaanaamwwsha Paaram Na Yaati ||”
{Viz; Oh Supreme Lord, By converting the Mount Meru (Blue Mountain) as ink, the milky ocean the ink pot, a very big branch from the wish fulfilling tree (Kalpa Vruksha) and the entire earth being converted into a writing paper, no lesser person than Goddess Saraswathi (Deity presiding over learning) started to write your divine qualities and virtues and she continued writing till she got completely exhausted only to find that she had covered only a tiny part of Thy Celestial Glory}.
Salutations to Lord Sai who is a storehouse of innumerable qualities.
41) OM SRI SAI ANATHAMOOTHAYE NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj who has innumerable forms]
In the latter half (Viz; Upasamhaara) of Sri Vishnu Sahasranaama, Lord Brahma extols the Supreme One as:
“Namostu Anantaaya Sahasramoorthaye ……”
{Viz; salutations to Lord Supreme who has innumerable forms}
The “Rudra Prashnah” praising the glory of the Supreme Lord also lucidly explains the expansion of the Supreme One in various forms. HE is described as the one who exists in entire macrocosm as well as the microcosm. In Satcharitra the universality and the omnipresence of Lord Sai is well described, a small instance where in Sai tells one of his devotee, “Know that I exist (Meaning the INNER SELF) in all forms, animate or inanimate inanimate……”
In the aforesaid Naamavali the author has indirectly hinted that If we surrender whole heartedly to the Holy feet Of Lord Sai, He blesses us with the “Knowledge of the Self” (Viz; Aatma jnaana) thereby making us realize our oneness with HIM (SAI SAI) and thereby making us realize that the Aatman (SELF) within us is the same divinity manifest in all various forms. When we attain such a state, we show no discrimination between a human being and an animal, good or bad, happiness or sorrow etc;
Salutations to such a Lord Sai who is THE SUPREME ONE manifest in multitude of forms.
42) OM SRI SAI ANANTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who has no end or who is endless]
“Antham” in Sanskrit means end. “Anantha” hence means “Endless”. “Yasya Antham naasti sah eva Anantah Anantah” {Viz; One who has no end is described as the endless}
The Vedas say say-
“Brahman Aadimadhyaantarahitah…….”
{Viz; The Supreme One has no beginning (Aadi), middle (Madhya) or end (Antah)}
Lalitha Ashtotthara Shatanaamavali (The 108 divine names extolling the glory of the Universal Mother) says-
“Anaadyantha Swayambhoota Divyamoorthyai Namo NAMAHA”
{Viz; Salutations the Supreme Mother who is Divine Absolute without a beginning or an end}
Arjuna in the “Vishwaroopa Sandarshana Yoga” (i.e. 11th Chapter) of Bhagavad Gita, is dumb struck witnessing the universal form of the Lord and praises him as-
“……Naantham Namadhyam Napunasthavaadim
Pashyaami Vishweshwara Vishwaroopa…….”
{Viz; Oh Supreme One! I am perplexed looking at this glorious universal expansion of ours, for I am unable to decipher your beginning or end. I see that everything is manifesting from you and once again merging into you, but you remain as the one who is endless}
Further Arjuna praises the Lord saying that if at all there is an end it is only to his (Viz; Arjuna’s) thought processing but not to the glory of the Primeval Lord which shatters the boundaries of one one’’s perception and extends beyond into the tenets of endlessness.
The more we try to explore the end or the origin of the Supreme One, the more terse and difficult it becomes because, the Lord is not bound by our so called thoughts or logical reasoning hence he is called “Atarkya” (Not comprehended by an thought or realized by debate or discussion). It is only by true surrender can we realize his omnipresence {Viz; Nija Sharanaagatir eva Ananthasya Saakshaatkaaram bavati} and attain oneness with him {Viz; attainment of his state}.
Sai the “GOD WHO WALKED ON THE EARTH” is praised in Sai Mahimna Stotra (written by the Saint of Sakuri, Upaasani Maharaj) as-
“Achintya Atarkya ……”
{Viz; one who cannot be comprehended by intellect or debated upon by scholars as his glory is never ending (Anantha)}
So, humble prostrations at the Lotus Feet of Sadguru Sai Parabrahma who is “Anantha”.
43) OM SRI SAI ANANTHA SHAKTI SAMYUTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who has innumerable powers]
Sai Samartha who is Lord himself is not just a storehouse of powers of untold glory but also the one “From whom all these powers or potencies have taken their origin” {Viz; Yasmaat Sarvashaktayah jyaatah}. Sai Maharaj never used the powers he had for his own benefit but rightly utilized it for upliftment of mankind and establishing them in the right path for, isn’t he the same Non Dual Supreme Self who is the source origin of all the powers! So, the powers are always dependent on the source and they (Powers), with all the humility serve their source (Lord) promptly without any fail. He is the “Generator” of all the powers.
The Sri Vidya Samhitha praises the Supreme One (Ishwara) as-
“…… .Sarva shakti samanvitaaya te NAMAHA”
{Viz; salutations to YOU who is an embodiment of all powers}
Also the Upaasana Khanda of Sri Vidya Rahasyam says -
“Ishwarah Sarva Shakti kaaranah……”
{Viz; Ishwara (GOD) is the source of all potencies}
The Supreme One (Ishwara) is praised as GURU in our scriptures (Ishwaro Guruh Saakshaath). Hence it is clear that the Guru himself is the source, cause and the origin of all the powers which earns him the title “Sarva Shakti Sharanyaaya Gurave Ishwararoopine NAMAHA” (Viz; Salutations to Guru who is veritably the Ishwara himself and in whom all the powers seek refuge).
Salutations to SAYEESHWARA who is “Sarva Shakti Kaarana”.
44) OM SRI SAI ANANTHAASCHARYA VEERYAAYA NAMAHA
[Meaning: -Salutations to Lord Sai who has innumerable and wonderful prowess]
This has already being explained in the naama “Amitha Paraakramaaya NAMAHA”. The prowess here can be considered as “Strength” rather than taking the literal meaning as “Brave” or “Bravery” for the former word encompasses the latter in all aspects. The Lord’s Strength is immeasurable and has no second to it. Also hisstrength is never ending (Anantham), this is well established by the law of energy in physics ), which states -“Energy can neither be created nor destroyed”. This means to say whatever we perceive in this universe through our senses is but a miniscule of his untold Power. At the same time (the Strength or Power) this never ending strength of HIS is also wonderful, astonishing and astounding in all ways.
Just imagine for a moment that this entire universe put together with its macro and microcosm is being controlled by a single power (Viz; Parabrahma)!! In fact, the very thought of it sends jitters down our spine like it happened to Arjuna of yore on witnessing the Glorious Universal Form ( Vishwaroopa) of the Lord. The word “GURU” is also interpreted in our Dharma shaastraas as – “Sarva Shakti tathaa Veerya Dhaarakah Gurur iti prakeertitah” (Viz; one who harbors all powers and is a storehouse of unlimited Strength is known as guru).
A good example to speak about such an extraordinary strength of Sadguru Sai is well sung in the Shej Aarthi (The last of the four traditional Aarthi’s being done to Baba at night where in the Supreme Lord is requested to take rest) as-
“Sapthaa Saagari Aisaa Kheel Maandila……”
{Viz; Oh Lord Sai! the seven seas form a good playground for your divine leelas}
Even the “Annapoorna Stotra” praises the Universal Mother as-
“Leelaa Naataka Sootra khelanakari……”
{Viz; Oh Mother! You are the one who holds the threads of the universal play personified as a puppet show}
The great Saint Poet of Karnataka, Sri Purandara Dasa also praises the prowess of Lord. The following lines are an extract from the great poet’s composition “Ee Pariya Sobagu Innava devarali Kaane …… ” {Viz; Where else can I (i.e. in any other deity) find such a Grace but in my Lord} as–
“Paavanatvadi Node Amara Gangaajanaka”
{Viz; when you compare HIM in terms of “Purity” he is “The Father of Goddess Ganga” who is said to remove the sins of those who take a dip in her waters}
“Siritanadi Node Avanu Srikaanthanu”
{Viz; when compared in terms of HIS “Wealth”, he is the “Master of Goddess Mahalakshmi” who is the presiding deity over riches and wealth}
“Daivatvadali Node Suraraodaya”
{Viz; when compared in terms of HIS “Godhood”, he is the “Emperor of all the Gods”}
“Laavanyadali Node Lokamohakanayya”
{Viz; when compared in terms of HIS “Beauty”, he is the “Enchanter of the Entire Universe”
“Yaava dhairyadi Node Asuraanthaka……”
{Viz; when compared in terms of HIS “Bravery”, he is the “Destroyer of the fiercest Demons”}
With these lines, I salute, Bhagavaan Sai Sarveshwara - “The Pluripotent One”.
45) OM SRI SAI ANALHAQ ITI MAANITHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who often stressed upon the word “AnalHaq”]
“AnalHaq” (Here the first letter “A” is pronounced as A in Alphabet and the second letter “N” pronounced as N in Natural) is a sacred verse in the Arabic language which means “The God is this Self”. This verse closely resembles the Mahavaakya (The Great Sentence) of our Upanishads - “Aham Brahmaasmi” which means to say “The Brahman is this Self”.
In fact the verse “Aham Brahmaasmi” is translated as “I am the Brahman”, the letter “I” represents the “Ego” (Or Aham). Brahman or the Supreme One is beyond all modes of existence from whom everything originated (including ourselves) and Ego happens to be one of the aspects of his creation. It has originated from HIM and finally merges into HIM. So, it is wrong to qualify this “Ego” or “Aham” (i.e. “I”) to the “Brahman” who is complete (i.e. Paripoorna) in all aspects. Sri Adi Shankaraacharya lucidly explains the mening of Aham Brahmaasmi in the following verse-
“Vishamami Bhedaapagame Naastitavaaham
Kwachadapi Samudrohi Taarangaha Naasti Taarangohi Saamudraha”
{Meaning – Like the waves (Taranga) take their origin or form a part of the sea (Samudra) and not that sea takes its origin from the waves, Oh Man likethwise realize that “The Brahman is this Self” and never think that “I am Brahman”}
Though the above two meanings are still debatable, still it could be accepted with a pinch of salt. If we start thinking that “I am the Brahman”, then often we have the chances of falling into the clutches of Egoism which is the root cause for our downfall in the path of spirituality. On contrary, if we humbly think that “The God is this Self”, then we will often be reminded of his universality and look upon the entire creation as his form. In fact, this is the first step to the realization of the Self (i.e.Aatma saakshaatkaara) .Certainly, this form of thinking would give no room for ego to creep into our minds.
Sai Maharaj though the Invincible Supreme One, still practiced this doctrine to the highest order setting an example to the mankind. He never attributed any greatness to himself but on contrary said that, ”The Lord is my Master, He pervades not only in me but in the entire creation. We are all but an insignificant part of HIS creation”. If anyone praised or equated Baba to GOD, Sai Baba would often reply that He was not GOD but a humble servant of God.
Salutations to Such an Immaculate Saint Lord Sainath.
46) OM SRI SAI ANAVARATHA SAMAADHISTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is ever immersed in Samadhi]
The word “Samadhi” is often misinterpreted as “Death” by many. If we look clearly in the Sanskrit dictionary and also carefully read our scriptures we get a number of meanings, a few of which is listed below: -
“Sadsthithi Samadhiriti ucchyte”
{I.e. The Supreme State is known as Samadhi}
“Samasthithi Samadhih...”
{I.e. The state of Equilibrium is known as Samadhi}
“Yat sthithi shaashwatam cha amrutamasti tat sthithi Samaadhi sthitiriti prakeerthayet”
{I.e. that state which is eternal and immortal such a thing is called Samadhi}
In such a state, the person would have conquered all his desires and Vaasanaas and would have crossed the state of Duality and realizes the presence of The Supreme One not only in him but in every atom of this creation and finds his oneness with everything. In such a state if a person leaves or casts off his mortal coil, then he or she is said to have attained “Samadhi”. It is not always necessary that the person has to cast of his mortal frame, because after having attained such a state of equilibrium, he realizes his oneness with the Omnipresent One and so bearing a mortal frame or devoid of it would make no difference to him.
Lord Sai, though externally appeared to behave like an ordinary human being, internally was always engrossed in HIS SELF (I.e. Samadhi sthithi). He was always immersed in the Joy of the Self (I.e. Aatmaananda) ). in perfect equilibrium (Viz; Samasthiti). By holding onto his feet tightly and serving him with undivided love and affection, we too would attain the state of Samadhi by HIS blessings.
Salutations to Sai Samarth, the crest jewel of all yogis.
47) OM SRI SAI ANAATHA PARIRAKSHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who always protects the destitute or the unprotected ones]
Lord is the savior or protector of the entire mankind but shows special interest in those who can’t take care of themselves (Viz; like the ones suffering due to the lack of shelter, disease, family or any other physical or mental factors). It is not that he doesn’t care for the ones who are comfortable, reason being that these sects of people have capacity to surmount themselves but the ones with neck deep suffering are unable to pull out themselves from their fallen state and certainly need a helping hand. So it is HE (God) who comes to their refuge (Anaatha Rakshana) which is rightly quoted by our works as- “Anaatho Daivarakshakah” (Viz; God is the protector for the helpless and destitute).
Sai Maharaj always protects his devotees. In fact, every devotee is a destitute (Anaatha) without his grace. So, directly or indirectly all of us are dependent on his grace, blessings and protection. On seeking his protection, we have nothing to fear in these three worlds as we are safely locked in the “Ivory Tower of His Grace and Affection”. If we enumerate the facts which stand as a testimony to his saving grace then the entire book of Sai Satcharitra can be written here justifying the aforesaid naamaavali.
Salutations to Lord Sai, our sole refuge.
48) OM SRI SAI ANANYAPREMA SAMHRUSHTA GURUPAADAVILEENAHRUDE NAMAHA
[Meaning: - Salutations to Lord Sai Baba whose heart is merged in his Guru’s feet who is delighted at the undiverted love of the former]
Strange it may sound to the Sai devotees as to who was the Guru of Sai Baba? What was the necessity for Baba who was Parabrahma himself to resort to a Guru?
Questions of the similar kind may raise waves of doubts in the placid pool of our mind. Let us consider these questions one after another.
The first one is- Who was Sai Baba’s Guru? Not much literature is available about the teacher under whom Lord Sai did his tutelage from. It is from few stories as narrated by Baba where, he said his Guru’s name as “Sa”, this was perceived by the Hindus as “Venkusa” and the Muslims as “Roshan Shah”. Devotees are requested to read Pujyasri Narasimhaswamiji’s (Viz; Author of Sri Sai Sahasranaama) book “The Life of Sai Baba” which throws more light on the life of Sai Baba’s Guru.
The second one- What was the necessity for Baba to resort to a Guru? Let us retrospectively go back and study scriptures like Sri Ramayana and Srimad Bhagavata wherein we get to know that Lord Sri Rama and Lord Sri Krishna who were incarnations of Lord Vishnu resorted to Sage Vasistha and Sage Saandipani respectively as Guru for gaining knowledge (Viz; Vidyaa).
At this point it would be worthwhile to know what “Knowledge” or “Vidyaa” a Guru would impart to his disciple. To this our scriptures say –
“Guru Paraa Aparaa Vidyaa pradaayakah….”
Viz; Guru bestows both the Paraa (The supreme Knowledge of the Self) and the Aparaa (Mundane knowledge i.e. the knowledge required for our sustenance in the society harmoniously, this includes all the skilled and unskilled work required for our day to day activities. In a nutshell the Aparaa Vidya is also called as “Anna Vidya” {Viz; literally meaning the knowledge required for our livelihood as well as for our dependents}. Aparaa Vidya takes care of all our materialistic requirements, it nourishes our body and Ego alone and not the Aatman (i.e. the Self cannot be realized through it). So, Guru alone has the authority to bestow the Supreme Knowledge of The Self (Viz; Paramaatma Jnaana) to his disciple which enlivens the Aatman or the Soul of the latter. This is called as “Paraa Vidya”, on acquiring which the disciple realizes his Self (Aatma Saakshaatkaara) and becomes one with the Supreme (Brahmaikyam).Guru alone is competent to bestow both these kinds of knowledge to his disciple.
Coming back to the second question, Lord Rama and Lord Krishna though being the God themselves had donned a human form and hence assiduously tread the path of righteousness to be followed by a human to realize his goal. As a part of it, to highlight the importance of resorting to a GURU to attain one’s Goal, Rama and Krishna did their tutelage under able Gurus. Similarly, Lord Sai who is Birthless Lord of this Universe though required none for his mentoring, still to set an example to the world by mentioning that he had to resort to a Guru for realizing God. In fact, it is the good fortune (Saubhaagya) of the Guru who had the wonderful opportunity to become the Guru of the Lord Sai who is the “Guru of the Universe” (Jagadguru).
To quote an instance from Sri Satcharitra which speaks of the importance of Guru, where Baba advises an old devotee Mrs.Radhabai Deshmukh, “Mother, I did not receive any initiation or formal training from my Guru, all that I did was remember him incessantly and in turn he reciprocated like a loving mother who protects her child by her loving glances…”
The Guru shishya relationship can be compared akin to that of a mother and a child. The mother always showers affection and protects her child at every walk of life.
49) OM SRI SAI ANAADRUTAASHTA SIDDHAYE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who never cared for even the 8 siddhis]
The details of the 8 supernatural powers (Asta siddhis) have been dealt in the 18th naamaavali. Lord Sai Maharaj who is Parabrahman Himself is a storehouse of unlimited energy which includes the Asta siddhis too. These siddhis are like drops of water in the mighty ocean- “SAI”. Like the servants obediently follow their master, so too these eight supernatural powers with folded hands stand in front of Lord Sai waiting to follow His command.
Sai Maharaj, during His lifetime never cared for any of the supernatural powers though He had mastery over all. Often He was heard saying to His devotees, “No power, however great might it be is totally useless if used for a selfish purpose or used with the intention of some materialistic gain. Dear children, remember it is the Lord who puts us to test by giving us some powers. We should never misuse such powers but on contrary, utilize them for the sake of upliftment of mankind. If circumstances arise wherein we feel that we are being lured by these powers, remember the Supreme Lord and pray to him earnestly which will certainly protect us from such a terrible snare. On the whole, it is always best for a spiritual aspirant to keep away from such powers. Lord Hari (GOD) will be pleased with such a devotee and would protect him in every walk of his life.”
How beautiful is the import of the aforesaid message. Salutations to Lord Sai from whom, this divine message emanated from.
50) OM SRI SAI ANAAMAYAPADAPRADAAYA NAMAHA
[Meaning:- Salutations to Lord Sai who grants one the abode of Bliss devoid of any blemish]
The Lord is Bliss Incarnate. He is called as “Sacchidaananda” (Sat + Chit + Ananda). The bliss here refers to that state of equilibrium (viz;samasthiti) in which there exists no dualities, no sorrows or happiness, good or bad, likes or dislikes that state incomparable and indescribable but is only experienced. Such a state is called as “Tureeya” or a state beyond the threshold of mind, intellect, logic or reasoning and devoid of any blemish in the form of vasanaas associated with the ego. It is nothing but “Sthitaprajnataa”. In such a state, the saadhaka (spiritual aspirant) finds his oneness with the Supreme Spirit. Guru who is none but a manifestation of the Supreme One, alone has the capacity to bestow onto us such a state. When we serve him with firm faith and devotion, unknowingly we attain to that state (viz; Tureeyaavasthaa) by his grace.
Salutations to such Immaculate Guru Parabrahma Sainath who by his mere look (Kripadrusti) bestow onto us such a blissful state (also called as Brahmaananda Sthiti).
51) OM SRI SAI ANAADIMATHPARABRAHMANE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is Supreme One (Parabrahman) without an origin]
The above naamaavali speaks volumes. The entire lore of Upanishads can be quoted as an attachment to this name. The Supreme One is without an origin (Viz; Anaadi- without a beginning), he is the birthless (Aja) and deathless (Avinaashi). He is always present in such an undivided state, but for the upliftment of the fallen he assumes a form and enters the portals of his creation, yet he remains complete in every aspect (Paripoorna). At this point of time it is worthwhile to remember a very famous verse from our Upanishads – “Poornamadah Poornamidam Poornaath Poornamudacchate….” (The meaning for this verse has been told in the previous naamavalis). So, even when the Supreme One who pervades the entire universe Donnes a form, still he is always complete in every aspect and again beyond all aspects (Viz; Lakshanaadhyopi Lakshanaateetah).
Our Sai Sadguru is the Parabrahman without an origin. Any attempt to trace his origin would prove futile; for is it possible for us to trace the source of “One” who is the source cause of this entire universe? As mentioned in earlier naamavalis, Upasani Maharaj of Sakuri praises Lord Sai in his “Sai Mahmna Stotram” as – “The birthless Lord Of this Universe”
The famous Tamil poet Sri Jnaanasambandha extols the glory of Lord Siva saying, “….Oh Lord! How can I even contemplate of tracing your origin when the great Lords, Guardians of the eight spheres (Asta dikpaalakaas) and the highly evolved souls (Siddhas) are unable to do so? Casting aside all such wrong thoughts, I seek refuge in your Divine Feet…”
Salutations to Sai who is Anaadi Parabrahma.
52) OM SRI SAI ANAAHATA DIVAAKARAAYA NAMAHA
[Meaning: - Salutations to Lord Sai is the Uneclipsed Sun]
The word “aahata” in Sanskrit means “to shroud” or “to cover” or “engulf or eclipse”. “Anaahata” means the opposite of it. It is a known fact that even the luminary who sustains our planet - SUN (Bhaaskara) is also eclipsed by the moon (called as Soorya grahana) during which there is temporary phase of decrease in the brightness. But, Sadguru is called as “Jnaana Bhaskara” (knowledge personified as Sun), who has the Supreme Jnaana or knowledge of the Brahman (Brahma Jnaana) which surpasses all sorts of knowledge existent in this entire universe and it is such a knowledge which is self effulgent (Swayam prakaasha) and cannot be eclipsed or engulfed by darkness. In fact, the very rise of such a Sun (Jnaa bhaskarodaya) dispels the ignorance personified as darkness (Ajnaanamdhakaaram) from our minds. Sadguru Sai is the Jnaana Bhaskara who by his grace dispels the darkness present in the form of sorrows, dualities, egoism and doubts in our minds. As a result, we attain to his Supreme State (Parama Sthiti).
Salutations to such an uneclipsed Sun of Supreme Knowledge - Lord Sai Maharaj.
53) OM SRI SAI ANIRDESHYA VAPUSHE NAMAHA
(Meaning: - Salutations to Lord Sai Maharaj whose body eludes understanding)
Here the word “Anirdeshya” means “to elude”. The word elude in the above context, can be considered as the one who is unmoved by the differences and dualities encountered around him. This is possible only for a person who has gained mastery over his self viz; Siddha (The Perfect one). Such a person’s external frame akin to his mind also doesn’t show any state of disequilibrium. Though the body of a Siddha undergoes the routine grueling still he is least perturbed by the torments and shows no sign of suffering. Sai Maharaj is not just a Siddha but he is “Siddeshwara” (The Master of all Siddhas). The best example to demonstrate the aforesaid verse is well documented in Sai Satcharitra where, Sai Baba protected a blacksmith’s baby from falling into the fire (This leela will be again explained in the later names of Sahasranaama) by thrusting his own hand into Dhuni and in the process getting it (viz; his hand) burnt. Though Baba’s hand sustained serious burns, still he showed not a sign of pain or suffering on his face but on contrary happily said that the baby had been saved by God’s grace. What better instance would we need to understand the word “Anirdeshya Vapu”!
54) OM SRI SAI ANIMESHE KSHITAPRAJAAYA NAMAHA
(Meaning: - Salutations to Lord Sai Baba who sleeplessly or untiringly watches over the people {devotees})
The Supreme Lord is called “Bhaktajana paripaalaka” (The ruler who protects and takes care of the welfare of the devotees). Sai Satcharitra gives a number of instances of Sai Maharaj’s continuous vigil over the welfare of his devotees.
Sai Maharaj often said to Mahalsapati, “Oh Bhagath! I am always worried about the welfare of all my devotees. You are all my children, my very breath. I ceaselessly and untiringly without a second’s rest, work for the welfare and upliftment of all of you. I know no happiness till all of you are redeemed from this cycle of births and deaths.”
How beautiful are the aforesaid words of Lord Sai.
55) OM SRI SAI ANUGRAHAARTHA MOORTAYE NAMAHA
(Meaning: - Salutations to Lord Sai Baba who manifested to bless everyone)
Parabrahma Sadaa Siva in Siva Purana is praised as-
“…. Moortheebhoota Anugraharoopam…”
{Viz; veritably a manifestation of blessing}
So, HE is also called as “Shankara” [Shubham Karoti Shankarah ityarthah- One who always does good (to his devotees) is called as Shankara]. Our Lord Sai is Shankara himself in blessing his devotees. The very purpose of “Sai Samarthaavatarana” (The manifestation of Sai) was to uplift the mankind from its fallen state and bless everyone. Hemadpanth in Sai Satcharitra explains in detail about the greatness of blessings of a Guru. He says that the Guru’s blessings are infallible in the entire universe and are of the highest order. No amount of wealth and power in this world can replace it.
So, salutations to such a wonderful manifestation- Sai Bhagavaan.
56) OM SRI SAI ANUVARTITA VENKUSAAYA NAMAHA
(Meaning: - Salutations to Lord Sai Baba who was the disciple of Venkusa)
The aforesaid name has been already explained in the 48th naamaavali of this Sahasranaama. In a nutshell, for the sake of righteousness and to set an example to the mankind, the Unmanifest donned a form as Sai Baba and did his tutelage under the holy man Venkusa. Baba frequently used to mention to his devotees about the greatness of GURU and the necessity to serve him with unwavering devotion, occasionally he used to narrate the way he served his Guru and the blessings he got in bountiful for the same. Generally, it is the Saubhaagya (Good fortune) for the disciple to get a good teacher, but in the case of Sai Baba it was the Saubhagya of Venkusa who became Guru to the former (Sai Baba) who is “Teacher of the Universe” (Jagadguru). Blessed is the life of Venkusa who was chosen to become the Master of “The Supreme Master- Lord Sai Baba”.
57) OM SRI SAI ANEKA DIVYAMOORTHAYE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is present in various divine forms]
Guru is praised as “Sakala Devataavataara Moorti” (Embodiment of all Gods), to be more precise, it is HIS (i.e. Guru) power that manifests as various Gods because HE is none but the Absolute Supreme One. He is the source, the generator, projector and annihilator of the entire cosmos.
Das Ganu Maharaj in his prayer sings the glory of Lord Sai as-
“Srusti karthaa Virinchi tu Paataa tu Indiraapati Jagatrayaa layaanee tu Rudra…..”
{Sai Maharaj, you are none but the same said creator (Lord Brahma), sustainer (Lord Vishnu) and annihilator (Lord Siva) manifest in a single form for the upliftment of mankind}.
We come across various instances in Sai Satcharitra where Sai gave darshan (vision) to his devotees in the form of their Ista devata. He appeared in the form of Lord Rama to a doctor devotee who was staunch devotee of Lord Sri Rama, appeared as Lord Hanuman to Shyama and Mahalsapati, gave darshan as Lord Dattatreya to some and as Lord Vithoba to others and the list goes endless. Even now he is blessing everyone in various forms. To us he is Sai Rama, Sai Krishna, Sai Siva, Sai Paravathi, Sai Ganesh etc; any form of God we pray to is but his own form. So, praying to Sai is same as praying to our favorite deity and vice versa to stands the same, for it is said in our scriptures :- “Sarva Deva Namaskaaraah Keshavam Prati Gacchati..” {The salutations of to the Gods finally reach the Supreme One like how the rain finally reaches the Ocean}.
Salutations to such a Lord Sai Maharaj.
58) OM SRI SAI ANEKAADHBHUTA DARSHANAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who appears in many wonderful forms]
The aforesaid naamaavali has already been explained been explained in the third name (viz; Akila vastu vistaaraaya NAMAHA). Lord Sai says to a devotee (as recorded in Satcharitra), “All that you see around you, animate or inanimate are but a form of mine”. Lord Krishna explaining to Arjuna about his manifestation in various wonderful forms says-
“Vedaanaam saamavedosmi devaanaam asmi vaachasah
Indriyaanaam manaschaasmi bhootaamasmi chetana”.
59) OM SRI SAI ANEKAJANMAJAM PAAPAM SMRUTIMAATRENA HAARAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj who by His very thought annihilates all the sins accumulated from many births]
There is a verse which speaks about the distress expressed by the devotee who prays to the Almighty to cast his blessed glance and redeem him from his fallen state-
“Poorvajanma krutam paapaan vyaadhiroopena peeditam Kshmasva Karunaasindho krupaadrustya avalokaya”
{Meaning: - I am now suffering from this grave disease (viz; Vyaadhi here refers not only to morbid condition associated with the physical frame but also the mental affliction which is million times more miserable than the physical illness) as result of sins committed in previous births (viz; Poorva janma), hence Oh Lord Merciful, kindly forgive my shortcomings by casting your blessed glance}
In Sai Satcharitra, Hemadpanth says that the loving glance of Sadguru can extinguish even the fire of apocalypse (Pralayaagni) then what to speak of annihilating of the sins of the devotees. All that one needs to do is offer himself completely at the Divine feet of Sadguru Sai and automatically one finds his sins being wiped off in trice like the snow clad mountains melting with fall of sunrays on them.
It is only the will of Guru that prevails in the entire universe, it is from him has this entire cosmos has originated and into him it finally enters after annihilation. His will is like the strong mace (viz; Gadaa / Mudgara) which crushes the sins of his devotee in no time. It is like the weapon Vajra (thunderbolt) which shatters all the afflictions of his devotee and bestows onto him the supreme state of bliss.
Salutations to such a Guruvarya Sarvasamartha Sarvapaapanaashaka Sai Maharaj.
60) OM SRI SAI ANEKAJANMA VRUTTAANTAM SAVISTAARAMUDEERAYATE NAMAHA
[Meaning: - Salutations to Lord Sai Samarth who narrated the events that happened in many births (of himself and that of his devotees) with all its details]
Glory be to the Immaculate Lord of Shirdi, Sri Sai Baba who is none but Poorna Parabrahma manifest for the upliftment of mankind. Great were His ways of imparting the teachings in a very simple and practical manner, He used to demonstrate to the people by assiduously performing all karmas (duties) necessary to progress in the path of self realization. Sometimes He used to narrate stories referring to a person, his present state, his activities & deeds done in the past lives and in the process make them realize their shortcomings (if at all they had made one such knowingly or unknowingly, their present or past lives) and elevate them in the path of Mukthi. There were times when He used to put Himself in place of a saadhaka (spiritual aspirant) and narrate many instances related to His life (e.g. often Sai Baba spoke of His Guru, also used to tell about His saadhana, greatness and the motherly nature of His Guru and various grueling sessions He was made to undergo by His Guru before getting his blessings) and at times to His past lives {e.g. Story of the frog (Channabasappa) and snake (Veerabhadrappa), incident when He told Shyama that both were together for 72 births…devotees are requested to read Sri Sai Satcharitra for the details of these stories. We get many such instances when we devotedly study the Satcharitra}. Every incident (viz; Vruttanta) He narrated had an inner meaning rich with the knowledge of divine.
Salutations to such a Guru Sai Bhagavaan.
61) OM SRI SAI ANEKAJANMA SAMPRAAPTA KARMABANDHAVIDAARANAAYA MAMAH
[Meaning: - Salutations to Lord Sai cuts asunder the bonds accumulated from many births]
The aforesaid naamaavali can be said as an extension to the 59th and 60th naamaavali. This reminds us of a beautiful verse from Guru stotra-
“Aneka Janma Sampraapta Karmabandha Vidaayine Aatmajnaana Pradaayena Tasmai Sree Gurave NAMAHA”
{Salutations to Guru who in no time burns down all our sins accumulated from several births and bestows onto us the Knowledge of the Self (Aatmajnaana)}
The word “Aatmajnaana” refers to the Supreme State viz; in other words, how a piece of iron is transmuted to gold by the touch of a philosopher’s stone (Parusha mani) similarly a Sadguru too blesses us with His state {viz; Saayujyam or Oneness with HIM (Guru)}. Needless to say, Sai Baba is the crest jewel of such Sadgurus.
So, salutations to such a beloved Guru Sai Maa.
62) OM SRI SAI ANEKAJANMA SAMSIDDHA SHAKTIJNAANA SWAROOPAVATE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is veritably a form of Power (Shakti) and Knowledge (Jnaana) achieved through many births.]
Devotees may get surprised reading the aforesaid naamaavali and start thinking, “If Sai Baba is Parabrahman, who is Pluripotent and a perennial source of power and knowledge where is the necessity for Him to accumulate the power and knowledge through many births?”
Dear Sai devotees, it was for a very important purpose that the author of this great work Pujyasri Narasimhaswamiji has used used the aforesaid verse. On further contemplation kindly remember the words that emanated from the mouth of Sadguru Sai when Hemadpath approached the former seeking His permission to write His biography (Sai blessed Hemadpath saying, “Cast off your ego at my feet and I shall write my story by residing in you). So, in reality it is Lord Sai Himself who has mentioned the aforesaid naamaavali through Pujya Swamiji, for the welfare of mankind. As mentioned in 60th naamavali as to how Sai Maharaj spoke about his Guru, his saadhana and kartavya nirvahana (fulfillment of duties) as a part of service to his Guru and in process getting the latter’s blessings thereby showing to the mankind that if one wishes to become an embodiment of Shakti and Jnaana, they should strive hard to please one’s Guru to the complete extent (viz; Kaaya, vaacha, manasa, karmana) and our motto as Sai devotees should be, “Rain or shine, may it be this birth or next birth, I shall forever strive to please my Guru Sai Maharaj to the best of my extent by treading the path of righteousness.”
Salutations to Lord Sai who has instructed us to be in such a path by setting an example Himself.
63) OM SRI SAI ANTHARBAHISCHA SARVATRA VYAAPTA AKHILACHARAACHARAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is present in all the moveable and immovable objects, being immanent yet having transcended them]
The core essence of this naamaavali is “Brahmamayam Jagat” (Brahman encompasses the entire universe and yet is beyond it). Devotees are requested to refer to 3rd & 5th naamaavali of the Sahasranaama series which put together explains the meaning of the aforesaid verse.
64) OM SRI SAI ANTARHRUDAYA AAKAASHAAYA NAMAHA
The meaning for the aforesaid verse can be said in following ways:-
1. “Yasya Hrudaye aakaashah asti sah eva antarhrudaya aakaashah” (viz: In whose heart, the entire aakasha {one of the 5 elements of nature-ether} is existent is known as antarhrudaya aakaashah).
2. “Yasya Hrudayaantaraalam aakaashaadiva vishaalam sah eva antarhrudaya aakaashah” (viz: Whose heart is as expansive as the ether, such a one is called antarhrudaya aakaashah). The Supreme One is praised in our scriptures as “Vaatsalya hrudaye Visvatulyam” (i.e. the compassion of the Lord is as large as the universe, nay not just the universe but, even beyond it). With this meaning, the aforesaid naamaavali speaks high about the unlimited compassion showered by the Lord onto his devotees (Bhaktaanugraha Paraayanataa).
3. “Yah aakaasha roope hrudayaantaraale sthitah sah eva antarhrudaya aakaashah” (viz: One who is existent in every heart in the form of aakaasha, such a one is called as antarhrudaya aakaashah). The word “Aakasha” is referred to as “Shabda or Naada Swaroopa” in our Upanishads (i.e. “Omkara” which is the Primeval sound from which the entire universe originated). So, HE (Lord Sai) is none but the “Shabda Brahma” the source of everything.
Salutations to Lord Sai Maharaj whose personality perfectly fits to the aforesaid meanings.
65) OM SRI SAI ANTAKAALEPI RAKSHAKAAYA NAMAHA
[Meaning: - Salutations to Sri Sai Baba who protects us even at our last moments]
The word “Antakaala” refers to the time of crisis, situation where we are totally helpless and the difficulties have reached its peak that we are left with no means to circumvent it. Also “Antakaala” means, when our end is fast approaching. The end here refers to body alone and not to the Aatman, so at least at that juncture if we cry out wholeheartedly repenting for all the misdeeds committed by us, then alone would one person come to our refuge swiftly and that “One Person” is none but “HIM” (Lord). There are many instances to prove the same but the best would be the Story of Deliverance of the Elephant King Gajendra (Gajendra Moksha Upaakhyaana).
The elephant king Gajendra, who with all the pride thought that there was none second to him, was caught in the snare of an alligator when he had gone to take a bath in the river. More he attempted to free himself from the snare, the stronger it became. Finally an exhausted Gajendra with repentance pondered this way, “Alas, what is this? I thought that I was the strongest elephant who could raise a rut in no time with no equals. Now my foot is being dug by this alligator’s sharp teeth, all the attempts to free myself is proving futile. Initially I perceived this alligator as no match to my power, but I was wrong”. On further thought it struck to him-“If this alligator is more powerful than me, then this must had been created by a person who is more powerful than it. Then that more powerful one must have taken birth from one who is more superior”. He started thinking this way amidst struggling to free himself from the clutches and finally came to a conclusion that there is most powerful one who is origin source of all and untold powers. Immediately he raised his trunk (as a sign of helplessness) towards the sky praying, “Oh All Powerful One, though art the source of everything. I, a dimwit, fool of an intellect with all the ego, perceived myself as all powerful one in the entire universe only to find myself stupefied by this alligator. I now wholeheartedly bow down to you Oh Supreme One, helpless I am caught in the snare of death. With my death fast approaching, I seek refuge in none but You, Oh All merciful One, please protect me”. Even as he uttered these pitiable cries with complete repentance, it touched the heart of The Supreme Lord Narayana, who immediately rushed down to Gajendra’s aid and delivered him from the alligator’s clutches.
{Kindly note: - Sai devotees are requested to read the detailed version of “Gajendra Upaakhyana” from Sri Veda Vyasa’s Srimad Bhaagavatam to understand the hymn said by Gajendra propitiating the Supreme Lord and an equally beautiful version of it under the name “Gajendra Mokshamu” from Srimad Bhagavatam in Telugu language by Mahabhaktakavi Potana a Parama bhagavatottama (crest jewel of devotees), who in all love for the Lord explains in detail about how Lord hurriedly runs to the refuge of Ganjendra on hearing the latter’s cries. Both the Samskrita and the Telugu versions are a must read for all devotees}
Sai Maharaj who is none but the same primeval power had sported many such leelas during his lifetime and is continuing to do so even now and this is a fact established beyond doubt. Lord Sai says, “With my name in your mind always, you shall be redeemed of all your sins, even at times of crisis you shall be protected. Know that you need not fear death even at the last moment of your life, for who remembers me always, I shall forever be with him and protect him that even in that state he would be fully engrossed in me and finally attain oneness with me”.
Salutations to such an Immaculate Krupasamudra Sai Maharaj.
66) OM SRI SAI ANTARYAAMINE NAMAHA
[Meaning: - Salutations to Lord Sai who is indwelling Soul]
The Supreme One is all pervading (Eshaavaasyamidam sarvam), he permeates every atom of this existence, he is the very spark of our existence and he is the seed of the universe (Chidaabhaasa- Vishwa beeja). Lord Sai once said, “All that you see in the universe, nay even the unseen both mobile and immobile put together is but a part of me and I am present even beyond the tenets of this creation”. The following statement indicates the Advaitabhaava (realizing the oneness with Supreme Self- Antaryaamin).
67) OM SRI SAI ANTARAATMANE NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj who is the soul in every being]
The Supreme One, though infinite and omnipresent (viz; Sarvaantaryaami) and the Master of this universe (viz; Akhilaandesha) still divides Himself into various forms and exists in each, might it be animate (viz; Jeevanta ) or inanimate (viz;Jada) objects. We get a good understanding of this, when we read the most powerful hymn “Sri Rudra Namakam” of Krishna Yajurveda eulogizing the Supreme Lord in all His complexities, His manifestation in various forms including all the animate and inanimate objects starting from the four faced creator to a very small microscopic entity.
The aforesaid verse aptly fits to the description of Sri Sai Maharaj. He is indeed the master of this universe and at the same time present in all the beings in His dynamic aspect (viz; Sarvabhoota chaitanyam). Further meaning to this naama has already been explained in the previous names of the Sai Sahasranaama.
68) OM SRI SAI ANNAVASTREPSITA PRADAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who bestows food (Anna), clothing (Vastra) and other desired things to his devotees]
Lord is the sole provider of this universe, he is the benevolent mother who nurtures her children and takes care of all their needs. In Sai Satcharitra, we come across the promise of Lord Sai who says, “…there shall be no dearth of food or clothing in the house of my devotees. I shall forever stay with those who surrender themselves to me wholeheartedly and shoulder their responsibilities”. Here the food doesn’t just mean the food that sustains our body but it also means the food for our soul which nurtures it to realize its oneness with the Supreme one (Viz; Jeevah Sivaikyataa). Hence the Taittireya Upanishad’s Bhruguvalli extols the food (Anna) as veritably the Supreme One itself (Viz; Annam Brahmetivyajaanaat).
Even the “Ramaraksha Stotra” of Sage Kaushika extols the greatness of the Lord as “… Bhuktim Muktim cha vindati” {---Shall get both materialistic (Bhukti) and spiritual (Muktim) benefits}.
Salutations to Lord Sai who is Bhukti Mukti pradaayaka.
69) OM SRI SAI APARAAJITA SHAKTAYE NAMAHA
[Meaning: - Salutations to Lord Sai whose power or might is unconquerable]
The aforesaid naamaavali is a synopsis of the Supreme Power of the Lord which stands unparalleled in the entire universe. The divine sports of the lord narrated in the entire puranic lore stand as testimony to above mentioned name. It is from that Supreme Power (Mahaashakti) all the powers (Upashakti) have emerged and finally merge back into him. So there is no scope to think that any power in this universe is equal to HIS power, if we look back into the puraanaas and great works like Ramayana and Mahabharata, what happened to the fate of people like Daksha Prajaapati, Hiranyaaksha, Hiranyakashipu, Ravana, Kumbhakarna etc: who were puffed up with their poweress (feeling that there were none second to them in their might) and finally had to face a crushing defeat in the hands of the Supreme One.
Lord Sai Parabrahma is the storehouse of all powers, all those who came to him with arrogance and with the feeling of being powerful (in the intellectual sense) were humbled in no time, it is like someone to holding a lamp against the sun or pouring a jar of water into the ocean.
So, let us bow down with all the humility to that Supreme Power manifest as Sainath Maharaj of Shirdi.
70) OM SRI SAI APARIGRAHA BHOOSHITAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is free from the sense of possession]
The very root of suffering in mankind is not just possessing something but getting blinded by that sense of possessionship. We will have to remember that whatever we possess is but a blessing from the Supreme One and we will have to utilize it as a means to achieve HIS abode and not get stuck in the fetters of attachment to the sense objects. The quality of Aparigrahana (viz: not endorsing oneself with the ownership) as explained in Bhagavad Gita was well followed by Sai Baba himself to set an example to the mankind. Though being the Supreme One incarnate in flesh and blood, Lord Sai always said, “I am not the Maalik (The Master), the Supreme One is the Maalik”. This is the path of humility that we, as Sai devotees assiduously follow.
Salutations to that epitome of Humility – Lord Sadguru Sai.
71) OM SRI SAI APAVARGA PRADAATRE NAMAHA
[Meaning: - Salutations to Lord Sai who bestows his abode (Apavarga)]
Here the word “Apavarga” shouldn’t alone be taken in the sense of “Swarga” (Heaven) which is the abode of Gods, where there is no sorrow, misery or suffering and filled with happiness alone, here the word Apavarga means that abode which is beyond all states of existance.
Lord Krishna in the 15th chapter (Purushotthama praapti yoga) of Bhagavad Gita speaks about his abode to Arjuna as follows:-
“Na Tadbhaasayate Suryah Na Shashaanko Na Paavakah | Yad Gatvaa Na Nivartante Tat Dhaama Paramam Mamaa ||”
(Meaning:- Oh Arjuna, know that my abode is above all modes of existence where neither the Sun, Moon nor the Fire shine but on contrary the former are illumined by my glory and know for sure Oh Paartha, all those who attain my abode shall never return back to this miserable state of existence)
In reality, the supreme abode that the Lord is speaking of is but attaining oneness with HIS self (Viz: Aatama Paramaatama Aikyam). Lord Sai Parabrahma bestows his Supreme Abode (Viz; making the devotee attain oneness with HIM) onto those who surrender themselves to him.
72) OM SRI SAI ASTAVARGAMAYAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is heaven himself]
The Lord who has the ability to provide his abode (viz: Apavarga pradaata; i.e. previous naamavali) is also the abode himself (viz: Heaven). This naamavali means to say that the abode which he bestows onto his devotees is nothing but oneness with his Self hence in order to further strengthen the meaning of the previous name, the author of this work has used the aforesaid naamavali.
73) OM SRI SAI APAANTARAATMA ROOPENA SRASTURISTA PRAVARTAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is an Apaantaraatma carrying the will of the creator]
“Apaantaraatma” is a person who is a liberated soul; despite of having attained the Supreme state and having crossed the cycle of births & deaths would still like to carry out his activities in a subtle form (Sookshma Roopam). Sai Maharaj is not just an Apaantaraatma but also the Antaraatma and Sarvaantaraatma. So, is it right for us to compare Sai Samartha, the Supreme One who is source of Final beau tide with a person who has attained liberation (Jivanmukta)? The answer can be found in Srimad Bhagavatam where Lord says that though he is beyond the mode of existence would still don a human garb and tread the path of righteousness by setting an example to the mankind. So, the Lord can also assume the form of a Jivanmukta.
Coming on to the second part of the naamavali- the word “Sratsta” means “The Creator”. When the Supreme One manifests in this world created by the creator (Viz: The four faced one- Chaturmukha Brahma), he obeys and abides by all the laws enjoined by the creator though HE is the origin of the former (Chaturmukha Brahma). Thereby at every step the Supreme One Lord Sai has taken care to follow every principle & law of the creation (Srusti Dharma) by treading the path of righteousness (Shubhra Maarga).
74) OM SRI SAI APAAVRUTA KRUPAAGAARAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who has thrown open the door of mercy]
Lord is called as “Karuna tathaa Krupaasamudra” (Ocean of mercy & Compassion). Further he is called as the “Mokshaalaya” (Temple of Moksha or final beautide) in our scriptures and the doors of such a temple are Dayaa & Krupa (Compassion & Mercy). It is only possible to attain such a state (viz; Moksha) when the Supreme One shows his Dayaa onto us and opens the door of his Krupaa (mercy). Further to exemplify the above naama, the author goes a step ahead saying that there is nothing called a “closing or opening of the doors of mercy” but the doors of God’s mercy are always wide open (viz: Bhagavaan ke krupaa kaa dwaar sadaa khulaa hai aur bandh nahi) for all of us irrespective of our status and welcomes everyone with open hands and those who enter the threshold through those doors find themselves one with the Lord Supreme.
Lord Sai who is ever merciful, always beneficent and benevolent welcomes everyone to him saying, “Come come, my children, fear not, for I am here to protect you, save you and ferry you across the ocean of this existence . Believe in my words, for no harm shall befall you when I am there by your side.”
Salutations to such a wonderful, affectionate, loving Lord, the apple of our eye-Lord Samartha Sadguru Sainath Maharaj.
75) OM SRI SAI APAARAJNAANA SHAKTIMATE NAMAHA
[Meaning: -Salutations to Lord Sai Baba whose Jnaana (wisdom) and Shakti (power) are limitless.]
Here the words Jnaana and Shakti can be considered separately or as a single word (both as Jnaana Shakti and Jnaanashakti). If the former is considered, then it explains the unlimited wisdom (to be more specific “The perrineal wisdom”) and the untold power of Lord Sai Maharaj, the latter speaks about both the words in conjunction- Jnaanashakti (i.e. The Power of Wisdom or Knowledge). In reality both the meanings ultimately mean the same in extolling the greatness of the Supreme One. The wisdom and power of Lord go hand in hand, for the latter has sprung from the former and the vice versa also stands true. To give a small example, at the beginning of this creation, when the Timeless One (GOD) willed to manifest, then sprung the three powers (shaktis)- Iccha shakti (the power of will), Jnaanashakti (Power of wisdom) and with the manifestation of Jnaanashakti, the entire creation was projected in the form of an act which is the third shakti , i.e. Kriyashakti (The power of action).
Considering the two words separately still would speak volumes about the Almighty manifest as Sadguru Sainath Maharaj of Shirdi. Lord Sai Maharaj’s wisdom can be experienced in each and every word of the divine work Sai Satcharitra (Few examples to quote would be the chapters dealing with imparting of the teachings to a rich gentleman who came to Baba asking for quick Brahma Jnaana and Expaining the indepth meaning of a Bhagavad Gita shloka to his devotee Sri Nanasaheb Chandorkar), his clairvoyance and power in controlling the fire, heavy down pour (kindly refer to the 20th naamavali) are few examples to show his limitless power, the more it is extolled ,the more they remain to be praised of. So, it is impossible to glorify the power and wisdom of the Supreme One in toto. When the great Vedas themselves have failed to extol HIM in complete, then what are we!
So, salutations to such an Atulitabaladhaama- Sri Sai Baba.
76) OM SRI SAI APAARTHIVA DEHASTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose body was divine or ethereal]
The word “Paarthiva” means mortal or material; hence the word “Apaarthiva” means “Divine” or “Etheral”. We use the word “Paarthiva deha” or “Paarthiva Shareera” for mortal coil, it means to say paarthiva here represents the aspect of something that is materialistic (laukika), not permanent (Ashaashvata) and bound to fall someday (Patanaavadhi lakshanaayuktah). But, in case of Sai Maharaj even the human garb donned by him was also divine for by his very darshan, many were rid of their bodily and mental maladies and attained peace of mind. This is akin to Lord Krishna whose form was deeply rooted in the minds of the innocent cowherds of the Gokula despite of knowing that their beautiful brilliant Shyaamasundara was also the original Formless Lord of the Universe. The divinely form of the Lord Krishna was strongly imprinted in their mind that, they derived lot of solace and happiness by contemplating on his Effulgent form. Thereby when we refer to the bodies of Great Gurus, we call them as “Punya Shareera”, now coming to context of Sai Baba who was GOD himself, we can call his body as not just Punya shareera but as “Daiva Shareera” (Viz: Divine body).
77) OM SRI SAI APAAM PUSHPANIBODHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who was completely aware of Apaam Pushpam]
Now, looking back as to where this word “Apaam Pushpam” comes, we find that it comes from our Veda Shaakha mantras which many use regularly in their ritualistic worship (i.e. Nitya Pooja) where after propitiating the deity with all sorts of worship, at the end we offer flowers at His / Her feet by chanting Vedic hymns (this ritual is called as “Mantrapushpam”).
The famous vedic hymn recited for Mantrapushpam is –
“Yopaam Pushpam Veda Pushpavaan Prajaavaan Pashumaan bhavati…… ”
{Meaning:- One who has realized the power of Supreme One (Here the word Yopaam can he split up as Yah + Apaam where, Yah means “One who has” and Apaam means “The Supreme One”. Pushpam means “realization”, here literally meaning to the blossoming of a fower hence the word pushpa which means flower and adding anusvaara to it would mean the act of blossoming which in the vedantic context is taken as the realization himself become highly blessed}
Sai Maharaj not only knew “Apaam Pushpam” but was veritably the “Apaam” (Supreme Lord) himself. This verse can be quoted as one of the subsidiary explanation for the Mahavaakya- “Aham Brahmaasmi” and “Brahmavid Brahmaivabhavati” (viz: One who contemplates and realizes the Brahman becomes the Brahman himself).
78) OM SRI SAI APRAPANCHAAYA NAMAHA
[Meaning – Salutations to Lord Sai Maharaj who is beyond Samsara (viz; Prapancha)].
The word ‘prapancha’ or ‘Samsara’ means the materialistic world (viz; the universe as appearing to us). This is nothing but an offshoot sprung from the loins of the Supreme one’s illusory power (Vishnumaayat Samadhbhootha Vishwam). So Prapancha is but a mirage (Mareechika ) in the desert. It looks quite alluring to the spiritual aspirant tempting him to the core to fall for its tempest. It sows the seeds of desires (KAMANA) anger (KRODH) avarice (LOBHA), arrogance (MADHA) and desire towards basal things (THUCHH VISHAYASAKTHAA), it always try to create obstacles to the SADHAK.
So, if the latter resorts to a GURU, HE will realize that this colorful world appearing like a glittering palace of gold is not worth an insignificant piece of wood and hence forsakes it and attains bliss absolute. Sai Samarth though manifested in this Samsara is still beyond it for isn’t he the Non Dual Supreme self from which this entire cosmos has come into being. So, though he stayed as a PRAPANCHAVASI, he was still beyond it (viz; PRAPANCHA ATHEETHA or APRAPANCHA). Here the Mahavakya – Brahmasathyam Jaganmithya (Brahaman alone is Truth and the world is Illusory) has been highlighted through the aforesaid Naamavali.
79) OM SRI SAI APRAMATTHAAYA NAMAHA
(Meaning:- Salutations to Lord Sai Baba whose serenity is undisturbed by pride)
Pride (AHAMKAR) is the root cause for one’s downfall (AHAMKARAM AATHMANASHAKAM). A Sadhaka should strive hard to please the supreme one by his actions, thoughts and deeds (KAARYA, MANASI TATHAA KARMANI). He should shun his Ego/Pride at the feet of the Lord and assiduously tread the Shubhra Marg (viz:- MOKSHA MARGA), always taking name of the former.
This Marga/Path is like a razor edge. To tread on this path, one should make up his mind to completely turn away from the Vishaya Vaasanas and concentrate on his GOAL alone. This is possible only when the Saadhaka resorts to a GURU (Viz:- Guru Praapthi ), surrenders himself at the latter’s feet and treads the path shown by his Guru alone. Initially surrendering one’s Ego at Guru (to be considered here as one who is none but the Almighty himself) would make the former NIRAHANKAARI and further on progressing in his Aadhyaatma Maarga he becomes an APPRAMATTA (a state where the Ego/Pride itself gets assimilated in its true form and shines as an Edifice of Brahmic Glory– BRAHMAVARCHASS.
Hence our Vedas say –
“TEJASYAIVA YASHASVI BRAHMAVARCHASI BHAVATI…..”
Sai Samarth stood as a towering example of humility. His Peace/Serenity stood unmoved by Ego. It is of course not strange for isn’t he that Aadimoolakarana from whom the Mahaatatva, Mahamaaya and Ahamkaara took their origin from. Salutations to such a Lord Sai Samarth.
80) OM SRI SAI APRAMEYA GUNAAKARAAYA NAMAHA
(Meaning: -Salutations to Lord Sai Baba who is a treasure house of Invaluable Virtues and Qualities)
The supreme one is called—“Sarvaguna Sampanna” (a source of qualities). There is no trait or virtue that exists in this world which is not present in him (GOD). In fact all these find their origin in him (Bhagavaan Sarva Gunakaaranah). The entire universe with all its complexities is but an exemplification of his endless glory.
Sri Sai Maharaj is a mine of invaluable qualities and traits. All the chapters in Sri Sai Satcharitra speak of this unstained glory of his which is like the Prabhata Marthanda (The Sun) that shows a path to all of us that if we have to attain the goal supreme, then would we have to imbibe at least a few such precious qualities of Shri Sai Sahib like Daya (Compassion), Shanthi (Peace), Kshama ( The Act of Forgiving ),Sahishnuthaa (Tolerance), Samaikyathaa (Unity), Samabhaavatha and Samanatha (Equality). These are just a miniscule of his countless qualities. How can we enumerate his divine qualities or Gunaas when the goddess of learning Maa Veda Bhagavati Saraswathi herself failed to explain in toto? Salutations to such an AGANITHAGUNADHAAM—Sai Samarth.
81) OM SRI SAI APRAAKRUTA VAPUSHE NAMAHA
(Meaning: - Salutations to Lord Sai whose mortal frame is an uncommon one)
The aforesaid naamavali has been explained in detail in the 76th namaavali (viz: - APAARTHIVA DEHASTHAAYA NAMAHA) which is reproduced again here for the benefit of readers:-
The word “Paarthiva” means mortal or material; hence the word “Apaarthiva” means “Divine” or “Etheral”. We use the word “Paarthiva deha” or “Paarthiva Shareera” for mortal coil, it means to say paarthiva here represents the aspect of something that is materialistic (laukika), not permanent (Ashaashvata) and bound to fall someday (Patanaavadhi lakshanaayuktah). But, in case of Sai Maharaj even the human garb donned by him was also divine for by his very darshan, many were rid of their bodily and mental maladies and attained peace of mind. This is akin to Lord Krishna whose form was deeply rooted in the minds of the innocent cowherds of the Gokula despite of knowing that their beautiful brilliant Shyaamasundara was also the original Formless Lord of the Universe. The divinely form of the Lord Krishna was strongly imprinted in their mind that, they derived lot of solace and happiness by contemplating on his Effulgent form. Thereby when we refer to the bodies of Great Gurus, we call them as “Punya Shareera”, now coming to context of Sai Baba who was GOD himself, we can call his body as not just Punya shareera but as “Daiva Shareera” (Viz: Divine body).
“VAPU” in Sanskrit means Body or the mortal frame. The work “PRAAKRUTHA” means common or Sahaja, so APRAAKRUTHA is the opposite of it Hence the word “APPRAKRUTHA “ should be considered as “PAARALOUKIKA” ( outside this materialistic world).
82) OM SRI SAI APRAAKRUTHA PARAAKRAMAYAA NAMAHA
(Meaning: - Salutations to Lord Sai Baba whose prowess is Extraordinary)
One who bears an etheral frame (viz:-APRAAKRUTH meaaning prowess not only means physical power of Lord Sai but also power of mentation and intellect, the power to control various calamities that would befall his devotees, the power to put millions of people in the right path (Shubhra Marga), the power to break the shackles of duality in the latter (devotee) and bless him with final beautide. Also the author (Sri Narasimha Swamiji) has praised the powers of Lord Sai in controlling the entire universe by the dint of his glory through this Namavali.
Bow to Lord Sai who is AKHILANDA KOTI BRAHMAANDANAYAKA.
83) OM SRI SAI APRAARTHITESTADAATRE NAMAHA
(Meaning: - Salutations to Lord Sai who grants our desired objects even before we pray to him for the bestowal of the same)
Sainath Parabrahma is our All Merciful Mother who perennially blesses her children with all their wishes. Mother is one who knows what’s good for her children and readily bestows it onto them even before they ask for the same. If our intentions are pure and our desires directed towards the attainment of the Goal Supreme, then they would be sanctioned in no time, for Lord wastes no time in granting such desires of his devotees even before the latter praying for the same. Lord Sai often told his devotees, “I am always awake taking care of the welfare of you all. I know not any happiness other than that of yours. I am always ready to bless all and fulfill their wishes even before they ask me to do the same. This is the sole reason for which I am alive." Salutations our Mother—Lord Sai Baba.
84) OM SRI SAI ABDULLADHI PARAAGATHAYE NAMAHA
(Meaning: - Salutations to Lord Sai Baba who is the highest goal for Abdulla)
Abdulla or as called “Abdul Baba” was one of the intimate devotees of Lord Sai Maharaj. Baba used to affectionately call him “KAALA KAUVVA” (The Black Crow). Abdul’s daily duties were to keep the mosque and its premises clean, trim the earthen lamps and help Sri Samarth in lighting them. Devotees are requested to read the life history of Sri Abdul Baba and the rigorous austerity / Sadhana he did under the guidance of Sai Baba. Abdul always respected and loved Sai Maharaj as an incarnation of the Lord and assiduously tread the path set by the latter. Salutations to such a great devotee – Sri Abdul Baba and his master, nay The Universal Master – Sri Sai Baba
85) OM SRI SAI ABHAYAM SARVABHOOTEBHYO DADAAMITI VRATINE NAMAHA
(Meaning: - Salutations to Lord Sai whose sole vow is to grant asylum to all those who have taken refuge in him)
The Supreme One is called as “Aashritha Vatsala”. He is the only power who can grant the safest asylum to anyone who submit themselves at HIS feet completely (Sarvasya Sharanaagati). Vibhshana, the younger brother of Demon king Ravana fed up of the latter’s ego and unyielding nature of not returning Sita to Lord Sri Rama, leaves the company of Ravana seeking asylum at the Lotus feet of Sri Rama. At that Juncture the monkey king Sugriva intervenes and warns Rama, “Oh Lord! Be careful, please think over before you grant asylum to Vibhishana, a brother of that wretched Ravana who abducted Mother Sita. Maybe this fellow has be sent as a spy to keep a tab on all our activities.” To this Lord Sri Rama replied:-
“Sakrudeva Prapannaaya Tavaasmeethi Yaachate |
Abhayam Sarvabhootebhyo Dadaamyetat Vratam Mama ||
Aanayainam Harishrestha Dattamasyaabhayam Mayaa |
Vibheeshano Vaa Sugriva Yadi Vaa Raavanah Swayam ||
{Reference from Srimad Valmiki Raamayanam, Yuddhakaanda, Chapter 18, Verse 33rd & 34th}
[Meaning: - Oh Sugriva! I grant security to him who comes to me only once seeking protection saying “Oh Lord! I am yours” and to such a I sanction the same immediately. Oh King of the Monkeys, know for sure that I have already granted him (Vibhishana) my protection. Nay, even if Ravana comes to me seeking protection I would immediately grant him the same. In this context I am impartial ]
Lord Sai often said to his devotees, “ Will the ocean turn back the river, will the mother forsake her child, so also know for sure my dear ones that once you have come to me seeking my protection, I shall safeguard him in every possible way and he shall have no fear henceforth.”
Salutations such an Aashrita Vatsala – Sri Sai Samartha.
86) OM SRI SAI ABHIMAANAATI DOORAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is devoid of Conceit]
Abhimaana or conceit here is explained in terms of the worldly matters and materialistic objects. A true bhakta or a spiritual aspirant should shun away all the interest in worldly matters which is root cause for abhimaana (The word abhimaana can be interpreted as ego in the aforesaid verse. So, we are considering the word Abimaana here as Durabhimaana) once he sheds his Ego at the feet of Almighty, he would be purified. Sai Maharaj, set an example to his devotees by doing the same. He often said, “Shed your ego at the feet of Lord, then you will experience his Grace in plentiful.”
87) OM SRI SAI ABHISHEKA CHAMATHKRUTAYE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who performed the miracle of getting his head alone drenched when a devotee gave him a bath]
The aforesaid naamavali explains about a beautiful leela performed by Sai Baba where, a pious devotee of his named Meghashyam wished to bath the former on the Holy day of Sankranthi (Makara Sankramana) with water brought from Holy River Godaavari. Initially Lord Sai refused for the same but, on seeing the love of Meghashyam yielded to the same saying , “ Oh Megha, it is said that head is the cardinal portion in our body (Sarvaangeshu Shirah Pradhaanam), so pour a little water over my head, it would be equivalent of me taking a complete bath. But, Megha is all ecstacy emptied the entire contents of the pitcher over Sai Baba shouting “Har Har Gange”. Later he kept aside the pot feeling happy that he had bathed Sai Maharaj completely only to find to his surprise that Sai,s head alone had got drenched with water and his remaining body was completely dry. This story has been beautifully explained by Sri Hemadpant in Sri Sai Satcharitra.
88) OM SRI SAI ABHEESTA VARAVARSHINE NAMAHA
[Meaning: - Salutations to Lord Sai who showers boons onto his devotees]
This naamavali has been explained in detail in the earlier naamavalis, here the author further exemplifies the glory of Lord Sai saying that if Maharaj starts granting boons it would be like a heavy rain which will totally drench the devotee in it making him pure, devoid of blemish and it is that shower of boons that the devotee totally gets fatigued with it and says, “Oh Lord! Do I really deserve this?” The greatness of Lord Sai is that, he initially goes on granting boons and finally makes his devotee reach a stage when he asks, “Oh Baba! I seek only one boon from you- it is that may I crave for no more boons Oh All merciful Sainath”.
89) OM SRI SAI ABHEEKSHNA DIVYASHAKTI BHRUTE NAMAHA
[Meaning: - Salutations to Lord Sainath whose divine powers are perrineal and always beneficial to the mankind]
This has already being explained in the previous naamavalis, here the author has used the word “Abheekshna” a Sanskrit term which further exemplifies the meaning of the following word – “Divyashakti bruth” which means one who has divine powers . The prefix Abheekshna further grammatically strengthens the meaning of the latter by explaining the purport of the same.
90) OM SRI SAI ABHEDAANANDA SANDHATRE NAMAHA
[Meaning: - Salutations to Lord Sainath who bestows us the supreme bliss of realization of the Undifferentiated Absolute]
The aforesaid naamavali clearly explains to us the subtle role of a GURU is everyone’s life. The very purpose of manifestation of Guru is to help us cross the ocean of misery, cut asunder the vicious cycle of birth and death and make one realize his oneness with the Supreme Self.
91) OM SRI SAI AMARTHYAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is immortal]
“Amarthya” {Mruthyu yasya naasti iti amarthyah- one who has no death}. Here the immortality is not connected to the body but the principle of Lord Sai which pervades every atom of this existence (hence called Vishnu, the meaning of which will be explained the forthcoming names).
92) OM SRI SAI AMRUTHA VAAKSRUTHAYE NAMAHA
[Meaning: - Salutations to Lord Sai Baba from whom the words flow out like a stream of nectar]
“Vaak” or speech is the basis for communication or understanding. It is a form of Shabda Brahma (the primeval sound). It forms the very basis of learning imparted since time immemorial. But, this speech should be used by us for our upliftment and not otherwise. As the famous saying in Kannada goes- “Maathe Mutthu Maathe Mruthyu” {i.e. Words can be both beneficial and devastating}, we need to use our “Vaak” or words judiciously (Su Vaak or Shubha Vaak). When we talk, we should always perceive that all the words that emnate are but a form of worship to the Almighty. There may be occasions, under unavoidable circumstances when transgress the rule, we will have to correct it then and there (hence we recite “Karacharana krutam vaak kaayajam….” as a repentance for our misdeeds and not as a means of repeatedly committing the same misdeed and reciting the aforesaid verse).
Words that emnate from the mouth of a Sadguru are but the flow of perrineal knowledge of Absolute. It is that stream of nectar which drenches the listener, purifies his off his sins and bestows final beautide. The nectarine like words cut asunder the dualities in us, burns down all our sorrows (Dukha shaman) and helps us in identifying our oneness with the Supreme Self. Only Sadguru’s amrutha vaak will help us in attainment of the Almighty. Hence Sant Manidas, in his abhang says- “Sadguru Krupene Vitthale Paraane---” (Only by the grace of Sadguru we will attain Lord Vitthala).
Salutations to Lord Sai whose nectarine like words have put even the nectar present in the heaven to shame.
93) OM SRI SAI ARAVINDA DALAAKSHAAYA NAMAHA
[Meaning: - Salutations to Lord Sainath who is lotus eyed]
Aravindam means lotus. Lord Vishnu’s eyes are compared to that of a fully bloomed lotus (Praphulla aravinda dala). The edges of the Lord’s eyes are as sharp as the edges of lotus petal hence he is called- Aravinda dalaaksha, Aravinda nayana, Kamala nayana etc. According to our scriptures, a fully bloomed lotus is compared to knowledge that has fructified with saadhana (Akhanda saadhanaath praaptha paripoorna pakhva jnaanam). Sai Maharaj who is but the primeval force of the Universe is source of such a Jnaana ( Brahma Jnaana) nay, but an embodiment of it. Hence here the lotus like eyes of his is but a form of Knowledge Supreme. One glance of his, all our miseries will be destroyed (Eeshanatraya vinaashakam), sins burnt (Paapa kshayakaram), bestows Knowledge of the Supreme (Brahmavidyaa pradaayakam) and Salvation (Moksha daayakam).
Our Salutations at holy feet of Gurudev Sainaath and pray fervently to shower his merciful glances onto us (Krupaadrushtya avalokaya).
94) OM SRI SAI AMITHA PARAAKRAMAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose poweress is immeasurable]
This naama has already been dealt in detail in the previous naamavalis. This naama speaks about the greatness of Lord Sai who is all powerful and source strength of powers of untold significance.
95) OM SRI SAI ARISHADVARGA NAASHINE NAMAHA
[Meaning:- Salutations to Lord Sai Baba who is destroyer of the six internal enemies]
The six internal enemies (Shad Ripu) are Kaama (Lust), Krodha (Anger), Lobha (Avarice), Moha (Infatuation), Mada (Pride) and Maatsarya (envy). These six gunaas are the root cause for one’s downfall in the path of spirituality. The only way to overcome these is to resort to the feet of our Sadguru, who by his mere glance burns down these gunaas into ashes and liberates us from this samsara.
96) OM SRI SAI ARISHTAGHNAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is destroyer of all the calamities]
The Supreme One is called as “Aarta traana paraayana” (The one who rescues us from our difficulties). This quality of Lord needs no explanation for the entire treasure house of words may get exhausted praising his deeds but his divine amorous sports continue forever.
A sincere prayer at his feet, with firm mind will definitely fish us out of the worst of the situations. In fact, the very manifestation of Sadguru from the formless Principle was to establish this truth.
97) OM SRI SAI ARHASTTHAMAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Samatha who is best of all the Saints]
The word “Satthama” refers to one who is “the best amongst the ones who has realized the Supreme One”. Lord Sai who is Poorna Parabrahma manifest in flesh and blood for the upliftment of the fallen ones (Deenodharanaartha dhruthah Shareeram) needs no explanation to be called as the best amongst the Saints , as who can equal him in any quality (as he is the store house of unlimited qualities and yet at the same time has transcended all of them).
98) OM SRI SAI ALABHYALAABHA SANDHAATRE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who grants unattainable gifts to his devotees]
The very naamavali suggests the greatness of Lord Sai in terms of his pluripotent powers proving the age old saying- GURUH EKAH EVAH DAATA BHUVANATRAYE (Guru alone is capable of giving or sanctioning anything in this Universe). This saying is true in every context for isn’t Guru the same Primordial Spirit manifest to uplift the mankind! If we resort to his feet and surrender to him completely, he will grant every desire of ours (a point to be noted here is that, after surrendering to his feet… we are left with no desires except firm faith in his Lotus Feet) and finally gives us a gift which is unattainable and that is – “Making us desire less” and once we get this gift we automatically attain oneness with him.
Salutations to such a Lord Sai.
99) OM SRI SAI ALPADAANA SUTOSHITAAYA NAMAHA
[Meaning: -Salutations to Lord Sai Baba who is satisfied with a very little charity]
This aforesaid naamavali is a continuation of the previous naamavali. The previous naama explains about him as the Supreme One who is bestower of boons with none equal to him. In this naama, he is praised as one who is contented with receiving very little charity… Doesn’t it sound strange to all of us…? He who is the bestower of everything in charity requires what charity in return? I reality, he needs no charity from us in the materialistic sense for what best we can offer in this world doesn’t even amount to a miniscule of his Opulence.
Then what charity of ours can satisfy him? It is nothing but the Faith and devotion that we can offer as flowers to his Sreecharan that would satisfy him.
100) OM SRI SAI ALLAHNAAMA SADAAVAKTRE NAMAHA
[Meaning: - Salutations to Lord Sai Baba who always uttered the name of Allah (GOD)]
Constant repetition of Lord’s name will cleanse us of our sins and bestow us eternal happiness. Lord Sai, who is Parabrahman himself, still to demonstrate to the mankind the greatness of Bhagavan naama dhyaana, used to often utter the words “Allah Malik”, “Allah Ho Akbar”.
101) OM SRI SAI ALAMBUDDHYA SVALANKRUTAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is always contented]
Sai Baba often was heard saying to his devotees, “Be contented with what you have and what you get, for don’t I know what’s right for my child?” Indeed, happiness of life lies in contentment. Upanishads say… “Trupti Nijaishwaryam” (Contentment is the true wealth).Sai Maharaj lived as an example to the former saying.
102) OM SRI SAI AVATAARITA SARVESHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is an incarnation of the Supreme Lord]
Lord Sai is none but the Nirguna Prabrahma manifest in flesh and blood for uplifting the fallen ones. This naama has been explained in detail in the first fifty names.
103) OM SRI SAI AVADHEERITA VAIBHAVAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who shunned wealth and power]
Thirst for wealth and power (Dhana trushnaa tathaa keerthi trushnaa) are the two things that a spiritual aspirant has to abstain from. It doesn’t mean to say that one should not earn money, but he shouldn’t make the same a fleeting horse that goes off his control and finally losing his very morale and righteous living. Sai often said, “It is better to lead the life of a simple happy fakir than that of a miserable stinking rich King”. Though the Master of the Universe and the storehouse of unlimited powers still, he led a simple life. Dear devotees, when our Sai Maharaj himself is the Supreme wealth and Power personified what wealth or fame does he require!
104) OM SRI SAI AVALAMBYA PADAABJAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is fit to be worshipped]
Lord Sai Maharaj is Parabrahman manifest in flesh and blood and hence there is no second thought of not worshipping Him. Many a people, atheists came to Shirdi just to test Sai Maharaj’s power and were bowled in no time and they became his devotees. These stories are well illustrated in Satcharitra. Worshipping Sai Divine Feet bestows to us the Supreme State Indescribable by words (Varnanaateetam).
105) OM SRI SAI AVALEEYETI VISHRUTAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is famous as Saint]
“Avalia” means a mendicant or saint. Lord Sai who is Poorna Parabrahma donned the garb of a mendicant, who was initially called as the “Mad Fakir” by the people of Shirdi. Slowly, the villagers realized the greatness of Baba and started to call him as “Mahan Fakir”. But , Baba cared for none of the comments and took both bouquets and brickbats alike fitting to the title of “Sthithaprajna”.
106) OM SRI SAI AVADHOOTAAKHILO PAADHAYE NAMAHA
[Meaning: - Salutations to Lord Sai who is free from all attributes]
Sainath Parabrahma is indeed the one without any attributes for the sum total of the entire Universe is but a miniscule of his Glory. From him the entire Gunas, the modes of existence, the five elements, the qualities, the emotions etc have sprung and the entire universe is projected as an interplay of all these things and finally at the end of the play the universe gets absolved into its principal qualities and the latter get sublimated and absorbed into the Supreme One who is untainted by these and beyond the modes of existence.
107) OM SRI SAI AVISHISTHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is undifferentiated]
Lord Sai Maharaj is the original primeval force of this universe. The Unmanifest Principle which is root cause, sustenance and annihilation of this creation though appears multitude still is present in its undivided state (Akhanda roope Upasthitam). This has been further explained in first three naamavalis in detail.
108) OM SRI SAI AVASHISTASWA KAARYARTHE TYAKTADEHAM PRAVSHTAVATE NAMAHA
[Meaning: - Salutations to Lord Sai who reentered into the body he had given up to continue his work]
The aforesaid namavali speaks about the greatness of Sai Maharaj and his will and mastery over the law of Creation & Destruction. This naama speaks of the story of Lord Sai leaving his body for three days and reentering it on the fourth day. The detailed version of the story has been illustrated in Sri Hemadpanth’s Sai Satcharitra.
109) OM SRI SAI AVAAKPAANIPAADORAVE NAMAHA
[Meaning: - Salutations to Lord Sai who has no vocal organs, hands, feet or thigh]
Strange does this sound to us!! How can the form of Sai Baba whom we all propitiate exist without the organ systems? Here the author is speaking about the Essence (Tatvaa) of Sai Baba rather than the Form (Roopa) of His. Sainath Maharaj is Poorna Brahma, who is omnipresent. The form of Sai which we see is but a Glorious manifestation of the Unmanifest. The author stresses upon the fact and drives in the point stating that Sai Samarth is not just a partial manifestation (Amsha) but “Perfection in manifestation”. Also he establishes the fact that if we consider Sri Samartha Sai as a one with form alone, then we haven’t completely understood Him. Sai himself says in Satcharitra that he is present in every animate and inanimate object of this creation. He clearly states that he is the Aatmaraama (Kindly remember the verse from Purusha sukta- “Purusha evedagam Sarvam….” i.e Supreme One is everything). Our Upanishads say – “Aatmaaramastu Niraakaari” (Lord is Formless). This Upanishad vaakya very clearly states the formless aspect of The Lord. So, Sai Samatha is one with Form yet devoid of all and beyond all forms (i.e. Saakaaropi Niraakarah).
110) OM SRI SAI AVAAKPAANIPAADORAVE NAMAHA
[Meaning: - Salutations to Lord Sai who is beyond the reach of Speech and Intellect]
Here the author is clearly explaining the Shruti vaakya—“Yato Vaacho Na Nivartante Apraapya Manasaa Saha…” the meaning of which is same as the aforesaid naamavali. Sainath Parabrahma is beyond the reach of words (vaachyaateetam), thought (manah ateetam) and intellect (Buddhih Pareyam). How much ever we praise HIS tatvaa, sing his unstained glories (Akalanka charitaanuvarnanam) still the entire load of praises all put together would tantamount to nothing but a miniscule of HIS Primordial power of untold significance. The Vedas and Upanishads have explained in detail about the limitless glory of the Supreme One and finally conclude saying that they are unable to continue doing so for the reason that it is not that the list of qualities to be extolled (of LORD) have got exhausted but the treasure of words used to extol the same have got exhausted. In such a state of helplessness, even the Veda Vidya bows down in exhaustion at the providence of the Lord saying – “Tvam Tureeyateetah…” {You are beyond any modes of creation or existence}.
Salutations to our Tureeyaateeta Vigraha Lord Sainath Maharaj.
111) OM SRI SAI AVAAPTA SARVAKAAMOPI KARMANEYVA PRATISTHITAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is always engaged in activity despite of he being desire less]
Here the word “activity” refers to discharging of duties assiduously without expectation of the fruit of it. Lord says to Arjuna – “Partha, I am beyond the fetters of infatuation & desires or karma, yet work continuously for the welfare and upliftment of the mankind. I desire for nothing in return nor, I cease to function for, everything that is mobile or immobile exists because of my will and finally enters into myself at the time of dissolution.”
Sai Maharaj set a good example to mankind by his selfless service to mankind with no expectation in return. He stood as an epitome of “Paropakaaraartham Idam Shareeram”
112) OM SRI SAI AVICCHINNAGNIHOTRAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who performed the Fire worship without a break]
“Agnihotra” means worship of Agni or Fire and a person who performs this is called as an “Agnihotri”. It is an age old tradition in Indian subcontinent and uniqueness of our Sanaatana Sampradaaya of respecting and revering the Nature and its complexities (Prakrutireva Brahmaswaroopa). The oldest of our Vedic texts dates back to Rigveda which extolls the nature and its elements as Gods in various forms.
It sees the entire nature as a delicate balance between all odds and evens. Hence we get to see many Gods like Indra- the God associated with bringing rains, Varuna- The God of waters, Agni- the God of Fire, Soma- the deity presiding over the moon, Marutthe deity presiding over Wind. Every element of the nature has been extolled gloriously in our Vedas.
A text in Rigveda sings---“Praataragnim Praatarindram Havaamahe Praatarmitraah Varunaah Praatarashvinaah……”
{I invoke the sacred Fire, Lord Indra, Lord Mitra, Lord Varuna (lord of waters); the Ashwini devataas (twin Physician deities) at this auspicious hour of dawn…}.
We find that the place of Agni or fire has been held to the highest esteem nay to be more specific the Ritual of Fire worship has stood as a synonym for our Sanaatana dharma.
The first hymn in Rigveda is that of Agni which sings: -
“Agnimeele Purohitam Yajnasya Devam Rutvijam , Hotaaram Ratnaa Dhaatamam…..”
{I extol the Agni, the high priest, God, Minister of sacrifice, the invoker, bestower of wealth…..}
Agni is considered as the purest form existent in this whole world. When the whole world was in darkness about the way of civilization, our Bharatavarsha illumined with immense knowledge for which the use of Agni (Fire) formed the cornerstone for the development of our civilization. The usages of fire for both for domestic and sacred purposes are well illustrated in Rigvedic hymns.
Apart domestic purposes, the usage of fire for sacred rituals form the sandal core portion of our rituals. All these rituals conducted are for the sake of Universal harmony and Peace. The first hymn mentioned above speaks the greatness of Agni in various forms…. He is extolled as Lord of the South Eastern quarter (As one of the Eight Guardian deities – Lokapaalaka of Aagneeya Kona) maintaining the delicate balance of the universe, as the high priest (Purohitah Swayam Agnih) who is responsible for smooth functioning of the entire ritual; i.e. Agni is considered as a medium for offerings to the deity propitiated in the ritual and it is believed that all our offerings are carried to that deity by Agni. He is then extolled as Rutvik {the one who recites hymns during the ritual}…. It is quite interesting to know that commentators of Rigveda and Krishnayajurveda have given their vyaakhyana (explanation) on the word Agni as – Jnaana (Knowlegde), Jnaana Pradaata (bestower of knowledge), Jnaana kaarana (Source of Knowledge).
So, in advaita bhaava the word Agnihotri means not just “Worshipper of Fire” but as “The very fire himself” {Viz; Yoh Agnim Archayanti Teh Agnim Praapnuvanti---- One who worships the Fire will attain the status of it; i.e. becoming one with it (GOD). Another verse to be remembered here is- Brahmavid Brahmaiva Bhavati- One who contemplates on Brahman becomes one with it}.
The aforesaid naamavali should not just be considered as Lord Sai Baba as a worshipper of Fire (i.e. in the form of Dhuni) but as the very form of fire which consummates the sins of all in trice. Even as a worshipper of Fire, Lord Sai assiduously kept the Dhuni burning round the clock. Whatever money he got as alms, he spent the entire amount in buying firewood for the Dhuni and the ash thus procured from Dhuni was distributed as Prasad to all the devotees (Udi- the colloquial term for Vibhooti or Bhasma meaning Sacred Ash).
113) OM SRI SAI AVICCHINNASUKHA PRADAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who bestows unbroken bliss]
Here the bliss explained is that Supreme State which is said in our Vedas as--- “---- Tat Anandam Avarnaneeyam” (That bliss is inexplicable). It is that bliss beyond all dimensions (Tureeya ateetah), an equilibrium where everything enters into nothing (to be remembered here as All Pervading One) and the spirit of time comes to a standstill when all modes of existence (i.e. Shabda, Sparsha, Roopa , Rasa , Gandha..) sublimate back into its true essence He who is an epitome of Unbroken Bliss can alone bestow the same to others when approached. This is possible only by Sarvasya Sharanagati (Complete Surrender) at HIS Feet as said in our scriptures as – “Shirasa, Urasaa, Vachasaa, Karasaa, Manasaa….” when this happens we automatically attain oneness with HIM.
114) OM SRI SAI AVEKSHITHA DIGANTHASTHA PRAJAAPAALANA NISHTITHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is ever engaged in protecting his devotees in all the directions]
This naamavali is the very basis for the Manifestation of Nirguna Brahma as Sagunamurthi Sai Maharaj (Saisamartha Avatarana). The very purpose for Sai’s incarnation on the Earth is for the upliftment of the all in every way. Sai Samartha is the benevolent Mother who is forever watchful of all the ways of his devotees, guide and protect them at every walk of their lives, not a moment does he spare in not caring for his beloved children (devotees). All the instances in Sai satcharitra are the best examples to exemplify this naamavali. Salutations to such an Immaculate Lord.
115) OM SRI SAI AVYAAJA KARUNAASINDHAVE NAMAHA
[Meaning: - Salutations to Lord Sai who is an Ocean of true Mercy]
In the aforesaid naamavali, Lord Sai’s mercy is said to be like ocean which has been further exemplified by the prefix “Avyaaja” which means true and endless. Indeed it may be possible to measure the depths of the ocean but the Ocean of Sai Maharaj’s grace is both endless and fathomless. The moment we take a dip in it we would have attained happiness unlimited . Salutations to such a Karunaasamudra Sai Baba.
116) OM SRI SAI AVYAAHATESHTA DESHAGAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who can move without any difficulty to any place he likes]
In this naamavali, The Sveecchaa Sanchaara tatvam (Principle of moving where ever one wills without hindrance) of Lord Sai has been extolled. HE is the Formless One present in every atom of the entire expanse of this universe and is also present even beyond the frontiers of it, then how could he face difficulty in moving about to which ever place he wants when he is present everywhere and in everything? Salutations to such a Lord Sai- Antharyaamin.
117) OM SRI SAI AVYAAHRUTOPADESHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who gives instructions without speech]
The word “Upadesha” can be split up as – “Upa” meaning near and “Desha” (derived from the root “Dish”) meaning direction. In toto the word can be said as- “sitting near and getting the direction”…. Strange does this meaning sound to us!!!The meaning of aforesaid word- Upadesha has two hidden words in it (Gupta shabdaantargatam). Only by knowing what those words are, would the word’s meaning become more meaningful. They are: - GURU and RIGHT DIRECTION (Savya dishi maargadarshanam).
So, the complete meaning of the word can be understood as: -“Sitting near or close by to GURU and getting the right directions from him in the form of HIS nectarine like teachings which will cut asunder the Maya that has enveloped us.” Once we cross the Maya, the dualities cease to exist, we stop identifying ourselves with this body (Dehaabhimaana khandanam), leave all the qualities (Sarvaguna tyaagabhaavam), visualizing the entire creation or cosmos which sublimates into nothing but the Non Dual Supreme Self (Brahmaanada Bhagavadaikyata anubhavam) and finding himself to be the same Non Dual Supreme Self (at this stage experiences lit; anubhava ceases to exist and goes beyond them i.e anubhavaateetam which is also called as “Tureeyaateetah” in our scriptures- BRAHMAIKYAM).
This is possible only when we resort to the Feet of a GURU who bestows this Brahmaanubhavam to us. Just by resorting to a SADGURU, if we can attain the Divine Bliss then what to speak of our SAMARTHA SADGURU SAI MAHARAJ who is Saakshaath Parabrahman !!!
Jai Sree Sai Gurudeva, salutations to you.
118) OM SRI SAI AVYAAHRUTA SUKHAPRADAAYA NAMAHA
(Meaning: - Salutations to Lord Sai Baba who bestows ineffable bliss to his devotees)
The word “Avyaahruta” means ineffable, inexplicable, that which cannot be uttered by words (Yato vaacho nanivartante…), unattainable. Here Sukha is not be mistaken thought as Happiness (associated with mundane existence) but to be understood as “Bliss Absolute” that is the Goal end point of each and every one. One who is Bliss Personified can alone bestow onto us that “Bliss” (Brahmaikyam). All that we have to do is constantly remember HIM (Lord Sai) in our minds, when such a “Satata Dhyaana” strikes a deep root in us, all our sins get annihilated and we attain our oneness with HIM (Brahmavid Brahmaiva Bhavati).
119) OM SRI SAI ASHAKYASHAKYAKARTHRE NAMAHA
(Meaning: - Salutations to Lord Sai who achieves the impossible)
The aforesaid Nama extolls the “Parameshvaratvam” (All Powerful Principle with none second to it) of Lord Sai, this has been explained in the previous naamavalis. Here the author (Sri Narasimha Swamiji in his work) praises Lord Sai as the Primordial Supreme Lord who is the seed of the Universe (Vishwabeeja) and all the activities taking place in this sphere is by the dint of his Glory alone. As he transcends every state and activity in this creation, it is quite natural that there can be nothing impossible for HIM. His will rules everything and everything obeys His will.
120) OM SRI SAI ASHUBHAASHAYA SHUDDIKRUTE NAMAHA
[Meaning: - Salutations to Lord Sai who cleanses our heart of its impurities]
The aforesaid naamavali speaks about the compassion (Dayaabhaava) of Sai Samarth. He is forever the compassionate mother ready to forgive all our mistakes provided we surrender to HIM wholeheartedly (Sarvasya Sharanaagati). Even the worst of sins sublimate like camphor set ablaze and reduces to nothing by HIS mere thought. This is only possible when we too strive to remember HIM, bow down at HIS feet with complete devotion and submit ourselves to Him saying that, “Oh Lord! I have none but you to fish me out of these terrible sins. Protect me, for I have sought asylum at Thy Feet.” If this prayer is rendered from the bottom of our hearts, HE would annihilate all (i.e. sins) in no time.
But, we never know what are HIS ways of annihilating our sins for after all if a stone has to be sculptured into a beautiful Image then it has to go through the chiselling, cutting and the hammering in the hands of the sculptor (i.e. LORD SAI BABA).
All that we have to do once we submit ourselves to HIM is to sit quietly remembering HIS name always (Satata Naama Dhyaana dhaarana) which will give us the Supreme “Brahma Padam”.
121) OM SRI SAI ASHESHA BHOOTAHRUTH STHAANAVE NAMAHA
[Meaning: - Salutations to Lord Sai who is firmly seated (rooted) in the hearts of all creatures]
This naamavali has already been explained in detail in the first fifty glorious names of Sai Maharaj. The word “Sthaanu” (this will be further explained in the future naamavalis) means one who is “Firmly Seated”. This reminds us of Sri Rudrastakam (written by Swami Tulsidas Maharaj) where Lord Shiva is praised as-“Prasseda Prabho Sarvabhootaadhivaasam…” (i.e. Oh Lord ! The in dweller of the hearts of all the creatures be pleased with us….).
122) OM SRI SAI ASHOKAMOHA SHRUNKHALAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is free from the bondage of sorrow and delusion]
Delusion (Moha) or attachment to materialistic objects leads to sorrow (Shoka). If we should not drown in the Ocean of Sorrow (Shokasaagara), we should firmly clasp to the feet of our Guru (who is beyond the dualities of delusion and sorrow) and in trice we are liberated from such a fallen state. This is possible only by a Samartha Sadguru.
Hence, salutations to such a “Mohadukha haaraka” Lord Sainath.
123) OM SRI SAI ASHTAISHWARYAYUTA TYAAGINE NAMAHA
[Meaning: - Salutations to Lord Sai who is ever bestowing the eight forms of wealth which are but His own part to all his devotees]
The Ashta aishwaryaas (Eight types of wealth) are Shakthi (Power), Aadhipatya (Sovereignty), Upanivesha (Inhabiting with animate and inanimate), Dhana (Materialistic Opluence), Vaibhava (Grandeur), Oorgitatva (Highest Position), Sarvashakta (All Powerful), Sarva vyaapakatva (Omnipresence).
All these forms of wealth are but a part, nay a miniscule of the Supreme Lord of untold glory. A devotee who has surrendered himself completely to His Guru is bestowed all these forms of wealth by his Preceptor (Guru). But, a true disciple who has surrendered himself completely at the Feet of His Master (Poorna Guru Sharanaarthi) considers all these as but a play of his Master to test Him of his firm faith and considers all these wealths as a means for His saadhana, for the upliftment of mankind and for attaining Oneness with the Supreme Self.
Never would one such Guru Bhakta use all these opulence for his selfish desire but on contrary uses all for Loka Kalyaana. Sampoorna Parabrahma Sai Samartha set an example to all his devotees by bestowing whatever he had and is still continuing to do so and will eternally continue this amorous sport.
124) OM SRI SAI ASHTASIDDHI PARAANMUKHAYA NAMAHA
[Meaning: - Salutations to Lord Sai who doesn’t care for the eight siddhis]
The eight supernatural powers (Ashta siddhis) have already been dealt in detail in the previous naamavalis. These powers are but a part and parcel of the Supreme Power. A spiritual aspirant may encounter or attain some of these siddhis or all of them whilst his progression in Adhyaatma maarga. But, a true aspirant (saadhaka) looks at these siddhis as a means of attainment of the goal ultimatum and utilizes the same for Loka kalyaana and never for his personal benefits. Only then one such saadhaka would attain the pinnacle of perfection. In fact, he recognises such powers as an alluring act (Maayaa leela) of the Lord to test his (i.e. saadhaka’s) mettle and remains unshaken transcending all these Powers. Sai Samartha who is the Supreme One is the source generator of all the powers, then! What are these 8 siddhis to him? These powers are but humble servitors at HIS Lotus Feet always awaiting to obey His orders. So, it is quite natural for the servants (Powers) to obey their Master- Lord Sai.
125) OM SRI SAI ASANGAYOGA YUKTAATMANE NAMAHA
[Meaning: - Salutations to Lord Sai whose is ever in Unison with His Aatman]
Lord Sai is Aatmaarama (One who is ever engrossed in His self or merged with One self). When One merges with His own self then He is said to be “That”. Our Scriptures say… “Yoh swaatmani ramanti sovai bhavati Brahmaha…” {One who absolves Himself i.e. ego into His own true self, he becomes the Brahman}. Lord Sai, though externally appeared to mingle with the people was internally in perfect conunion with “His Self” demonstrating that he is “SAKSHAAT SACCHIDAANANDA ROOPA”.
126) OM SRI SAI ASANGADRUDHA SHASTRABHRUTE NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj who holds the powerful weapon of detachment]
The word “Asanga” (Yah sangha rahitah) means “without company” or detached from the company. A true spiritual aspirant, though externally appears to mingle with the society should internally be detached from the same. Only then would he reach the heights of spirituality. Sai Maharaj set an example to all by following the same path. Though externally, he appeared to be involved in worldly matters, internally he was always in a state of unbroken detachment. Jagadguru Dattatreya (the Holy TrinityBrahma, Vishnu and Shiva in One Form) is seen holding a mace (the divine Kaumodaki representing the Vishnu tatvaa) in one of his six hands which represent the weapon that shatters the attachments of all those who seek refuge in HIM and liberate them from the same. To get detachment we should first:-
1. Resort to his FEET with unflinching faith in HIM.
2. Assiduously follow HIS teachings.
3. Meticulously adopt the right way of living as enjoined by HIM.
4. Have no doubt in the providence of Guru(i.e. HIM)
5. Not Look GURU different from GOD.
6. Try ascertaining to the best extent possible that none of our actions would hurt others or be a source of sorrow to others.
7. Follow of dictum of Sarvasya Sharaanagati (complete surrender) at GURU’s feet – not just bodily but also by mind and soul.
8. Firm resolve of fighting all the odds taking the name of GURU.
9. Joy or sorrow, good or bad , Victory or defeat- all are but a part of the amorous sport of the GURU and take it only as a means to attain HIM.
10. Offering all the deeds at HIS feet with no attachment towards the fruits of the same.
A saadhak who treads in such a sanmaarga is sure to be liberated from this bhavasagar by Samartha Sadguru. Lord Sai is the same Guru Dattatreya whose teachings are powerful akin to the mace (Bhava Mudgara swaroopa Tatva Vaakyaani) that tears asunder the bondage of all HIS devotees . Salutations to such a Lord- Sadguru Datta Sai.
127) OM SRI SAI ASANKHYEYA AVATAARESHU RINAANUBANDHI RAKSHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is always protecting those connected to him since countless lives]
Lord says in Bhagavad Gita- “Oh Arjuna! Those who incessantly remember me, to them I am indebted the most. I will tirelessly work for their welfare and protect them to the ends of the world….”
Such is the divine grace of the Supreme on those who always contemplate on the Former wholeheartedly. The Lord who is beyond all the bondages would get attached to the fetters of bondage with those who surrender with complete mind and offer their entire ego at his feet. Such a person is protected by the LORD as his own even if the devotee takes innumerable births.
128) OM SRI SAI AHAMBRAHMA STHITHAPRAJNAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose consciousness is always centred on the verse-“AHAM BRAHMAASMI”- Though am that]
Lord Sai those externally appeared to mingle with people, internally he was always connected to his True Self (i.e. in the consciousness of Brahman). He thereby demonstrated to all that in whichever state one is he should forever contemplate on HIS TRUE INNER SELF.
129) OM SRI SAI AHAJMBHAAVA VIVARJITAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is free of egoism]
This has been explained in the previous namavalis. Lord Sai clearly demonstrated that when one gets rid off his egoism completely, would such a soul receive the Poorna Anugraha of the Supreme Lord.
130) OM SRI SAI AHAM TVAM CHA TVAM EVA AHAM ITI TATVA PRABODHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai always teaches – “I am you and you are myself”]
The aforesaid naamavali is the essence of our Vedanta and Upanishads which declare- “Aham Brahmaasmi” (Brahman is this self), “Brahma Satyam Jagat Mithya” (Brahman alone is the truth and the entire world is illusory), “Ayamaatmaa Brahmah” (This soul is the Supreme One).
Here the word “Aham” is not to be equated with ego but the pure essence untainted by anything. To consider a few explanations for the aforesaid word:
a)The great commentator Saayanacharya in his treatise on Vedanta Vishleshana says “SarvagunavivarjitahSoham{lit.Aham} ityabidheerayet”– That which is devoid of all qualities is the true Self.
b)BhagavaanAdiShankaracharaya in his Vivekachoodamani and Brahmasutrabhashya says – “Brahmaivaaham”-Brahman is this Self which is Absolute {Note: - Devotees are requested to read the “ManeeshaPanchakam” of Sri Shankarawith its exhaustive commentary}.
c)BhagavaanShriMadhvacharaya in his commentaries states “Swaathma Bhagavatpaaratantryam”- This mind (Self) is completely dependent upon the Supreme Lord.
Though the explanations of the first two commentators may look different from the third, in reality the core essence of all the three acharayaas who were adept with the knowledge of Brahman was to convey the same meaning to the mankind to stating the Existence of a Supreme Power which is responsible for this cosmic play and all are but a part and parcel of his own Self.
So, the word “Tvam” is explained in light of the word “Aham” where the Same Supreme Self gives rise to the “Self” and the same “Self” is but a part of the same Supreme Self.
Lord Sai made this point very clear to all stating that they were all but HIS own SELF and that HE was veritably in their self (viz:in the devotees).He spoke clearly of the “Bhagavatbhaktaaikyataabhaava”(Unison between GOD and the devotee).
131) OM SRI SAI AHETUKA KRUPAASINDHAVE NAMAHA
[Meaning: - Salutations to Lord Sai who is an unbought ocean of Mercy]
Sai Maharaj is none other than the “Endless Sea of Sacchidaananda” on submerging into which, one finds himself one with the former. In fact, the duality of “former” and “latter” gets annihilated. The grace (krupa) of Guru is the paripoorna in all ways as it always drenches all of us in its protective fold, remove all our impurities and gives us Moksha. All that can be spoken of the Grace of Sai Baba is that it makes us speechless and spellbound (Yatovaachonanivartante).
132) OM SRI SAI AHIMSAA NIRATAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is always favors Nonviolence]
“Ahimsaa paramo Dharmah…” (Nonviolence is the greatest Principle)-this forms the very armor of our Sanaathana Dharma. Sai Maharaj who is an embodiment of Dharma made the same (Ahimsaa) as his nityaanushtaana, nitya karma and nitya upaasana.
133) OM SRI SAI AKSHEENA SAUHRUDAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose love and affection is imperishable]
The love and affection of Saints cannot be measured in any way. All the parameters employed for the measurement of the same may prove futile yet the Prema Sauhaardataa remains unmeasured in complete. This has been explained in detail in previous naamavalis.
134) OM SRI SAI AKSHAYYAYA NAMAHA
[Meaning: - Salutations toLord Sai Baba who is Imperishable]
Parabrahman is an eternal principle which has neither beginning nor an end (Aadyantarahitam). As stated in the Principle of Energy “That which can be neither created nor destroyed”, the essence of the existence of Parabrahman is so stated in our Upanishads as- “Naastisrushtinasamhaaram…”
“Kshayam” means that which is perishable and “Akshayam” is the opposite of the same. That which is eternal is Akshayam, that which sustains everything is Akshayam that which has no source for itself is Akshayam.
May we seek refuge in the feet of “The Imperishable Principle- Lord Sai”.
135) OM SRI SAI AKSHAYA SUKHAPRADAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who bestows Bliss Imperishable]
Sai Samartha who is the Omniscient Parabrahman alone has the capacity to bestow such an unending bliss to His devotees. His very glance burns all our Tritaapas (Adibhautika, Adhidaivika and adhyaatmika) in trice and gives us Shaashvataananda.
136) OM SRI SAI AKSHARAADAPI KOOTASTHADUTTAMA PURUSHOTTAMAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is the principle of Purushottama that excels by far the undying Jeeva]
Purushottama means “One who is best amongst all the beings” (PurusheshuUttamahPurushottametiucchyate). Here the word Purusha has been further exalted to “Uttama Purusha” (i.e. best person). So, for a Jeevi to become Uttama, he has to understand the illusory nature of this creation, conquer his ego, anger, avarice, pride and desires.Now further, the Uttama can be further expanded to “Sarvottama” which means the best with none to second it. So, here Lord Sai is eulogized as the “Sarvottama Purusha” or the “Purushottama” or “Parama Purusha”. Every word of the hymn that propitiates the Supreme One as Parama Purusha (lit; Purusha Sukta) stands as a testimony to the aforesaid verse and the description of Sai as Purushottama.
137) OM SRI SAI AKHUVAHANA MURTHAYE NAMAHA
[Meaning: - Salutations to Lord Sai who is Lord Ganesh himself]
The word “Akhuvaahanamurthi” means one who has mouse as his vehicle (viz: Lord Vinayaka). The word “Akhu” described as mouse refers to the desires. Mouse by nature, is extremely fickle minded, known always to not stay at one place. Its innate behavior is to burrow holes deep into the ground. Similarly desires too, akin to the mouse would burrow deep into our minds and create a havoc and disorderliness in our personality. Once the desire gets established in our mind, it starts growing in multitude akin to the replication of a Bacteriophage (a class of Virus that attacks the bacteria and selects the latter as a medium for it to multiply). A Bacteriophage invades a bacterium (to be more specific, a gram negative bacteria called Escherichia Coli), uses the bacterial cellular material for its growth and multiplication and finally releases itself in large number destroying the host cell. Now, each phage can attack a bacterium and establish its progeny in multitude in the latter.
Similarly, a desire filled with selfishness, however small might it be, once manifest in the mind, would rapidly proliferate, and instill the thirst to achieve it by any means. It raises a storm of restlessness in our minds, clouds the consciousness and power of reasoning (vichakshanajnaanashoonyataa). Though possessed with eyes that can see, mentally the true vision gets clouded. It makes us tread that path which leads to hell (though the path looks quite flashy and colorful), gobbling up the very bark of our austerity. Ultimately, this leads to the fall of our souls (Aatmapathana) which gets entangled in the cycle of Maya. So, the only way to get rid of it is to have a perfect mastery over the desires.
The image of Lord Vinayaka with a mouse at HIS feet symbolizes the mastery of the former over latter. Instead of He (Lord Ganesh) taking refuge in desires (Mouse), rather the latter has sought asylum at the former’s feet. This aspect of Vinayaka being depicted as one seated with mouse in front of him or as the one riding on mouse as his vehicle signifies the conquest of the Self over desires. If this happens then such a person becomes “Desire less” (Nishkaama), once when he attains such a state , he becomes a “Balanced Being” (Sthitaprajna) . Sthitaprajnataa is the final step for a sadhaka leading to the doors of Moksha (Moksha Dwaara).
Sai Samartha had no desire of amassing wealth or property, all the dakshina he got from morning till evening, was distributed personally by him all the poor and needy and by night he again became a fakir by not keeping a pie with himself. The qualities of Nishkaamayabhaava and Sthitaprajnataa shore with complete luster in Sai Maharaj. Nay, what is not present in HIM who is none but the most “Ancient One” who was present even before the genesis and consolidation of the cosmos , who is present even now and who will still remain back untainted, unscathed even after the dissolution of this universe!.
Salutations to Stithaprajnamoorthi Shree Sai Samartha.
138) OM SRI SAI AAGAMADYANTA SANNUTAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is praised in our scriptures as the one without a beginning or an end]
The word “AAGAMA” is a conjugate of two words. It has a verb in its root form (Dhaatupadam) – “Gam” dhaatu which means “to go” and a preposition (Upasargam) - “Aa” which in communion with dhaatupada gives a new meaning (Aa + Gama = Aagama) – “THAT WHICH HAS COME FROM”.
Aagamas in our Hindu philosophy have found a distinctive place in the form of scriptural instructions with a methodology of dhyaana, upaasna, anusthaana, japa, tapa etc; of the Deity enjoined with that particular aagama. In reality, all the Aagamas are but an offshoot of the divine “Veda Vidya” in a simplified form suitable to be followed by everyone (sarvebhyoanusaranayogyaarthamvedavidyayasulabharoopamaagamamityucchyate). Aagamashastra itself is a separate entity all together and hence to deal with it is beyond the scope of this translation. However, in a nutshell an Aagama basically contains the following four sections: -
1. Kriyapada - consisting of rules for construction of temples (AalayaNirmaana); for sculpting (ShilaaNirmaanam), carving (ShilaaNiroopanam), and consecration of idols of deities (PoojaartheVigrahaPavitreekaranam) for worship in temples; for different forms of initiations (Deekshaanugrahana, deekshaadhaaranasaparyapaddathi).
2. Charyapada - lays down rules for daily worship (puja), observances of religious rites (Dharma karyaacharana), rituals, festivals and prayaschittas.
3. Yoga pada–deals with yoga and the mental discipline (Yoga sadhana, Mano layam, dhyaanadhaarana, yama, niyama, praanayaamaaadiniroopanam).
4. Jnanapada - consists of philosophical and spiritual knowledge (AdhyatmaVidya), knowledge of reality and liberation (Moksha Vidya).
There areAagamas related to various Gods like Shiva (Shaivaagama), Devi (Shaaktaagama), Vishnu (Vaishnavaagama), Ganapati (Gaanapatyaagama), Surya (Sauryaagama). Each of the aagamas are centered on the cardinal God propitiated in it. But, the essence of all is the same which speaks of a single Ultimate One (viz: Parabrahma) and also proclaims that the very “Tatvaa of a GURU is ParabrahmaTatvaa” meaning to say that the GURU himself is the Nirguna Brahman and at the same time manifests as Saguna Brahma (in the form of various deities).
So, in reality all the prayers that glorify the deities in various Aagamas are but various methods of eulogies that finally really the “ONE AND ONLY ONE- GURU”.
Salutations to such a Sadguru Sri Sainath Maharaj.
139) OM SRI SAI AAGAMAATEETA SADBHAAVAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba whose true existence is beyond the reach of aagamas]
The word Aagama has already been explained in brief in previous namavali. As seen there, each principal deity (e.g: Ganesh, Siva, Vishnu) has an aagama centered round them. Though aagamas lay guidelines regarding the mode of worship and eulogizes the deity in glorious ways, yet they finally conclude by accepting their limitations stating that the Deity propitiated is everything as given in Aagama and also beyond the scriptural domains.
Hence the Upanishads rightly say: - “ yatovaachonanivartanteapraapyamanasaasaha…”. Also the Narayanasuktam (from the Hyaandrapaatha section of Mahanarayanopanishad) eulogizes the Supreme One as: - “Sa Brahmah Sa Sivah Sa Harih Sah Indrah Sah Aksharah….” {I.e. He is the Brahma, He is Siva, He is Hari, He is Indra, He is Imperishable….}. To boil down, Vaishnavaagama or Shaivaagama or Shaktaagama speaks of the manifestation of its presiding deity from the same primordial formeless principle (Nirgunabrahmaat Sagunabrahmotpattih). Hence, considering one aagama to be superior over other or belittling one taking recourse of the latter is foolhardy, nay a big sacrilege.
Guru is veritably a manifestation of all Gods nay the source root of all (viz: Na Tu Sakaladevata Moortih Parantu Sakaladeevataanam Karanah). Guru is both Saguna and Nirguna Brahman. When Saguna (with a form) sublimates into Nirguna (Into formless), then the principle becomes all-pervading. Nirguna Brahma who is beyond modes of existence and illusion is inexplicable. Hence, the Vedas and aagamas humbly admit their inability to explain the nature of the same .The author (H.H.Sri.Nrisimha Swamiji Maharaj) has aptly used this naama to praise Lord Sainath.
140) OM SRI SAI ACHARYAPARAMAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is greatest among the teachers]
“Acharya”- this Sanskrit word can be split as – “Aa + Char” comes from the root word (Dhatupadam) – “Char” which means “to move”or “to do”. The word “Aa” added as a prefix is an Upasarga which gives the dhatupadam a new meaning in the form of a verb (Aa + Char – Aachara) - “To work in a systematic manner ”. When this verb (Kriyapadam) assumes the form of a noun (Subantam) in relation to a person who performs the same then it is called – Acharya.
So, the word Acharya can be understood as- “One who performs the duties / work in a systematic manner”. The word “Aachara” also means- systematic way of living. Hence, the word “Acharya” can be further interpreted as the one who leads his life in a systematic way. Now, the question comes- “What is the systematic way of living / leading one’s life?”.
Aachara includes all the activities that nurtures each one of us both internally and externally. Externally in terms of hygiene and health. One may feel perplexed or even raise an objection saying- “Baba requires only a pure mind and nothing to do wth external frame”.
Now, let us consider an example to answer the aforesaid query. We savor a piece of sugar candy and exclaim how sweet it was. Here, the sweetness is a sensory perception generated at the level of mind, but this thought processing has occurred only after the external frame (I.e. the tongue, to be more specific the taste buds on them) has experienced the sensations and transferred the input signals to higher centers of Brain. Maybe, the tongue is not giving a verdict of the taste sensation but definitely helping in process of the same.
Similarly, the body also complements to the exalted status of the mind. As the famous adage- “Healthy mind in a Healthy body”,one has to keep his body healthy and hygienic to attain a healthy mind. Here, the external frame is used as a means of attainment of the healthy mind.
Baba appreciates the worship done with pure mind only when the mind becomes “Unmindful” of the body. This is achieved only after external purity (Baahya Shuchi) is attained and understanding the essence that Baahya Shuchi is necessary or a way aimed for attaining the internal purity (Manah Shuchi). Only when Baahya and Manah Shuchi together strike a harmonious chord, does the mind (Manas) become “Unmindful” i.e. the person loses the sense of his external frame (Shareera Bhaava) and is completely absorbed in his Self. Then the worship that he offers is called as “Worship from his mind” (Manah Poorvaka) and is the best form of worship.
Lord Sai himself set an example to all by his aacharana. He lived like a fakir (mendicant) throught by subsisting on alms got by bhiksha following the holy “Madhukari Bhiksha Vrutti” which the Universal Lord Siva and the Preceptor of the Universe Lord Dattatreya followed demonstrating that one has to be a nirahankaari (devoid of ego). He personally tended the plants at Lendibaugh which was once a barren land (turned into a beautiful garden by the hard toil of Sai Samarth) thereby upholding the doctrine of karma marga. Got all the dilapidated temples at Shirdi renovated, cooked food with his own hands and served all without distinction upholding the doctrine of “Annam ParabrahmaSwaroopam” as spoken in the Taittireya Upanishad. Made his devotees ardently read the Ramayana, Bhagavata, Jnaneshwari in Dwarakamai and himself attentively and humbly listen to the same. These are just a few examples of his “Aacharana” to speak of his “Aacharyatva”. So, he believed that if one has to be a preacher he should first follow what he is preaching. Further the behavior of Sai Acharya was not just teaching or preaching but saw to it that he set an example by following the same, made his disciples follow the same, time and again checked them if they were going away from the right path by timely guidance and ensured they all reached the portals of “ParamDhaam”.
Salutations to Paramaacharya Sri Sai Samarth.
141) OM SRI SAI ATMAANUBHAVA SANTUSHTAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who is happy or contented with Self-Realization]
Here the word “Santushta” apart from being considered as contented (viz: trupti) can be further interpreted in the following context as “Residing in” (viz: aavasam). A self-realized soul is always fixed with his true self (Aatmaikyata) and resides in it forever. Such a soul is always contented and is nevercarried away by the pangs of duality, suffering, joy, sorrow, victory etc. Hence, the meaning of the word “Santushta” can be further exemplified by the adding the flavor of “Aavasam”. Hats off to the scholarliness of the author H.H. Shri NarasimhaSwamiji who beautifully encrypted the meaning of Aavasam in Santushtatva in the naamavali.
142) OM SRI SAI ATMAVIDYAA VISHAARADAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Baba who has mastery over the Knowledge of Self]
The aforesaid naamavali is a continued explanation of the previous naama. Sai Baba always used to say-“Contentment is superior to Emperorship”. Once we are contented with what we have, our mind calms down, we become desire less. Once we are devoid of any wish, we attain a state of equilibrium with our self which our shastras called “Sthitaprajnata” (one who is unmoved by all the dualities of life). This stitaprajnataa bestows us the reins of (viz: mastery) of manoniyantrana (controlling of mind) that steers the chariot of Manas to the realm of Aatmavidya.
Sai Maharaj who is Parabrahman himself needs no mention of HIS mastery of Atmavidya.
143) OM SRI SAI AATMANANDA PRAKAASHAKAAYA NAMAHA
[Meaning:- Salutations to Lord Sai who beams with the bliss of the Self]
The “Self” here is the “Supreme Self” (Sarvaatma) which is manifest in everyone, but not identified by all because of ignorance. This Self is always effulgent like the fire, never dying, rather glowing more brightly with progress in the adhyatmamarga. This is true in case of ones who are in the process of realization but for the ones who are already realized, this Self is present in every atom of their existence, nay they become one with the Self (Brahmavidbrahmaivabhavati). Lord Sai who is the “Supreme Self” himself needs no further supporting statements to testify the aforesaid naama.
144) OM SRI SAI AATMAIVA PARAMAATMA DRUSHE NAMAHA
[Meaning: -Salutations to Lord Sai who identifies himself with the Supreme One]
The aforesaid naama has been explained in 1st and 2ndnaama of the sahasranaama series. Here, the author is mentioning about the non-dual existence or the oneness of the Self and the Supreme Self (AatmaParamaatasamaikyataa).
145) OM SRI SAI AATMAIKA SARVABHOOTATMANE NAMAHA
[Meaning: - Salutations to Lord Sai who has identified Himself with all the creatures]
Lord Sai always said –“Know that whatever that moves, flies, crawls or walks is but a form of mine.... A true Bhakta sees me in every atom of this creation…. One who has failed to perceive so has for sure not understood me completely….” in Sai Satcharitra, several anecdotes like Sai appearing as a dog and being fed by Lakshmibai, coming to the rescue of Ramgir Bua as a Tongawala (the leela will be explained in the corresponding naamavali in future) etc. stand as a testimony for the same . This reminds us of the saying of Lord Krishna to Arjuna- “Oh Partha! A seeker for Moksha gets the same only when he identifies himself (viz; the True Self within him) with everything in this universe, may it be animate or inanimate”.
146) OM SRI SAI AATMAARAAMAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is engrossed in His true self always]
This has been explained in detail in the second naamavali. Here, the word “Raama” means to be “engrossed in”. Hence, aatmaraama is one who is engrossed in His True Self (i.e. having transcended the state of duality) which is devoid of any blemish. One who is Aatmaraama alone can perceive this entire creation to be a microcosm in his (True) Self and He is alone (i.e. in terms of aatmabhaava) pervades the entire universe.
147) OM SRI SAI AATMAVATE NAMAHA
[Meaning: Salutations to Lord Sai who is always united with His Self]
Here the word “aatmavat” is not merely interpreted as “containing the soul” but understood with the idea that thepresence of the soul is understood with complete realization of its (i.e. that of the soul) complexities and intricacies,nay it butunderstanding that IT (aatma) is one with THAT (Paramaatama). A person who has perfectly controlled his senses and ego,shattered the fetters of duality alone realizes his oneness with the Supreme only such a person stays in perfect harmony with HIS SELF.
Lord Sai had perfectly controlled his senses, nay what to speak of the one from whom the very senses have taken their origin from.
148) OM SRI SAI AADITYAMADHYAVARTINE NAMAHA
[Meaning: Salutations to Lord Sai who resides in the orb of the Sun]
Sun (Surya) is adored as one of the gracious manifestations of the Supreme One since times immemorial. We consider that shining star (i.e SUN) as a source of energy, light and knowledge. Lord Surya (according to Indian mythology) is considered as one of the 12 Aadityaas (born from the womb of Aditi and Sage Kashyapa). He is revered as the dispeller of darkness (Nishaahara), Lord of Light (Diwaakara), Jewel of the Day (Dina mani) and many more. All the ancient mantras are never complete without paying their obeisance to Lord Surya. The very famous Hymn which forms the very core of our Brahma vidya also called as “Mantra raja” (the king of all Hymns) – “GAYATRI MANTRA” lauds the Sun deity in a glorious manner.
The Divine Lord Sun is said to represent the eyes of the Supreme One (viz: Chakshuh Suryo Ajaayata…), hence the former is also called as “Vishwa Chakshu” i.e; the one who sees everything in this Universe and stands as a witness for the same. The All Powerful Hymn- Gayatri Mantra propitiates or elugizes the Supreme Lord as the one who resides in the orb of the Sun (Surya Mandala Madhyaantargata) and meditating on such an aspect will bestow the Knowledge Ultimate onto the who ceremoniously does so. Guru is also called as Jnaana Bhaaskara (Knowledge personified as the Sun) who dispels the Ajnaana Andhakaara (Ignorance personified as Darkness). He is the same Supreme One who is the source of the Sun God and hence it is HIS very power that is existent as the combustible energy of the Sun.
149) OM SRI SAI AADIMADHYAANTA VARTINE NAMAHA
[Meaning: - Salutations to Lord Sai who has neither a beginning, middle nor an end]
Any creation in this world has to have a beginning (aadi or origin), a course of its existence (Madhya) and an end (anthya). The creation may be animate or inanimate is but a product of one of the five basic elements (Pancha Maha Bhootas) or an admixture of the same. The five elements- Space (Aakasaha), Air (Vayu), Fire (Agni), Water (Aapah), Earth or Soil (Pruthivi) also find their origin from that Supreme Principle. So, whatever that arises from these elements have to sustain on and finally end up in these elements. The vital point here is… are these elements which are the source for this triumvalate activity eternal and imperishable? The answer to this question is carefully explained in our Sankhya Philosophy. It says that the Pancha Bootas take their origin from the Mahatatva (the Dynamic Principle) which further finds its root from the Aadi tatva (The Source Principle).
Now the question arises- If the Dynamic principle which gives birth to the five elements itself takes its origin from the Source Principle, then what is that Source Principle? If so, is adynamicity the origin for dynamicity? The exponents of Sankhya Philosophy have very cleverly answered this question saying that the Source Principle (Aadi Tatva) is the origin for everything and is not bound by Space and time (Kaalateetah). So, when there is no association of time (viz; Kaalapramaana) then the question of dynamic or adynamic stands annihilated. The Philosophers leave their exposition at this point stating that it is that which is Imperishable, Eternal, Indescribable, Nameless, Formless, beyond the tenets of this creation and yet the root source for the entire Cosmos and conclude their commentaries saying that It THAT (Parabrahman) which neither the mind can comprehend nor the words describe but only incessant contenmplation of the same would one realize that “he” is THAT (Tat Tvam Asi).
Shri Sainath Parabrahma though a manifest perfection of Divinity was yet fully aware of his true Self. Hence Shri Hemadpanth rightly describes in Sai Satcharitra chapters 42 and 43 –“Oh Sai! It is but our love and attachment to the mortal frame of yours that make us cry that you are no more with us physically,nay it is our foolhardiness that we time and again deluded by your Maaya, fail to recognize that you the Timeless Eternal One who manifested in a form as a part of your amorous sport of this Universal Play”.
Salutations to the Source Principle- Sainath Maharaj.
150) OM SRI SAI ANANDA PARAMAANANDAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is the Bliss nay the Supreme Bliss incarnate]
The word Ananda (Bliss) is not to be confused with Santosha (Happiness). The latter is born out of vaasanas – may be god or bad but the former is devoid of any vaasanas. Anything bound by the vaasanas are temporary and have an end but devoid of the same the state would be completely different.
Happiness take us to a state of ecstasy where we are enjoying the state that we are in, completely blinded by the sense of ownership over the state in which we are. In Bliss we are in perfect communion with Self (viz; Aatmaraama) , in a perfectly balanced state where we are never carried away by the dualities of Life, in other words a perfectly realized One (as said by Lord Krishna in Bhagavad Gita as – Sthitah Parjnah). At this state of Bliss, Sthita Prajna will identify that “He” is none but the “Supreme One” and “He” alone pervades the entire cosmos and nothing exists devoid of HIM.
Lord Sai shone as a shining example of a Perfectly Realized Soul (Sthita Prajna) every engrossed in Bliss Ultimate.
151) OM SRI SAI AANANDAPRADAYA NAMAHA
[Meaning: - Salutations to Lord Sai who bestows Bliss]
The Guru Gita says that if at all there would be someone who is an embodiment of Bliss Supreme then it is undoubtedly the GURU alone. Also it proclaims that none but the GURU has the power to bestow the same onto the one who seeks him with earnest faith and devotion.
152) OM SRI SAI ANAAKMAADRUTAAJNAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose orders are obeyed even in the heavens]
Lord Sai is Parabrahman incarnate in flesh and blood. Though he donned a human garb he is never attached to the vasanaas of the same. It would be foolhardy to consider HIM to be a mere mortal obeying the law enforced by the Four Faced Creator. In reality, HE (Sai Baba) is “BIRTHLESS CREATOR” from whose very will the Four Faced Creator has generated the entire Universe.
When Supreme Lord manifests in flesh and blood as a mortal, he abides by the rules befitting for the same, but at the same time he is not bound by the same when the hour of need comes. If we remember a beautiful story from Srimad Bhagavatam where Lord Brahma wishes to test the greatness of Lord Krishna (thinking HIM to be a mere kid and a part of his creation) by hiding all the cowherd boys and cows of Brindavan (who were out for the routine morning round). Getting to know of this mischief, Lord Krishna expanded himself into multitude of the cowherds and cows and stayed back at Brindavan for one full year. Meanwhile Brahma came back to see what the situation was, he was shocked beyond wits to see that everything was fine. To confirm this he went back to the cave where he hid his kidnapped beings, he was surprised to see all the cows and cowherds were under the lull of his spell. He went back to Brindavan only to see that his kidnapped pack there happily rejoicing along the bank of Yamuna. As he was wondering as to what would had happened, as the cows and cowherds took the forms of Lord Vishnu and finally merged into Lord Krishna, only then did Brahma realize his folly and sought forgiveness at the feet of the BIRTHLESS CREATOR.
This leela is enough to establish the supremacy of Lord over everything. Lord Sai Parabrahma, perfectly followed the code and conduct of a mortal for the purpose of righteousness but yet didn’t mind to cross the tenets of the rules of the universe to protect someone in dire circumstance who called out to him with earnest faith and devotion.
In fact all the Gods and Goddesses may be of Heaven or Nether world who are but a firmament of HIS glory stand modestly ready to obey HIS orders. The quelling of the rage of Dhuni fire, control over the thunder storm, reviving the dead back to life and such leelas run countless in number all demonstrate HIS clairvoyance over the five elements nay proclaim that HE is SAKSHAT PARABRAHMA.
153) OM SRI SAI ANATAAVANA NIRVRUTAYE NAMAHA
[Meaning: - Salutations to Lord Sainath who rejoices in protecting His devotees]
As Lord Krishna says in Geetha- “…..Yogakshemam Vahaamyaham”, one who has steadfast faith in the Lord is granted asylum by the latter forever.
Lord Sai often told His deveotees that he found happiness only in protecting, guiding and helping His devotees at every walk of life. He often stated that there was no joy paralleled than taking care of the welfare of them.
154) OM SRI SAI AAPADAAM APAHARTRE NAMAHA
[Meaning: - Salutations to Lord Sainath who relieves one of his distress]
The aforesaid naamavali needs no second thought but to understand the Power of the All Powerful One-Lord Sai Baba to liberate or redeem His devotees from their fallen states. Sai often told that difficulties are like passing dark clouds and when the wind of God’s grace blows it shatters away the clouds in no time and re illuminates the whole being of the devotee. He always said“Show me one who has sought refuge in this mosque and has been turned down by this Fakir...” The entire Sai Satcharitra is a testimony for the same.
155) OM SRI SAI APADBAANDHAVAAYA NAMAHA
[Meaning: - Salutations to Lord Sainath who is our friend in miseries]
A famous Tamil poet Sri Jnanasambandha Nayanmar sang in ecstasy to Lord Chidambara (Shiva) as“Oh Lord! In happy times people thronged around me but at times of dire they deserted this being like a dry flower cast off after its use. Blinded was I in the company of the mean minded and selfish, I perceived them as my Bandhavas (friends) for life and forgot your existence. Now that I am discarded, with none to stand by my side at this testing time, I take recourse in Thy Feet, the most ancient and hallowed which is adored by gods like Lord Vishnu and Lord Brahma. I now realize that you alone is my true Bandhu (friend) in joys and sorrows…”
This is the truth of Life- It is Lord alone who is our true friend in happiness or misery. Of course, the authenticity of this truth is realized only when one is in a dire situation. In times of happiness the scenario in majority of the individuals is “I” and “Mine”, the sense of doer ship, the egocentric attitude stands high at its pinnacle. But in sorrows, difficulties the truth dawns like a rising sun dispelling the darkness of our ignorance saying that…” Look! All the so called “Loved Ones” had taken recourse to you in your happy times and have now left you seeing your bad days. Now realize all those who “stood” by you in happiness, in actuality had pretended so for their vested interests and at the fulfillment of the same have now derserted you. Its high time that you realize that the only ONE who stood by you in those finer days is still standing by your side even now and will forever stand by you. It is for you to now understand that HE alone exists for you and none but HIS grace can lift you up for this sorrowful state and HE alone has the power to Liberate you”.
156) OM SRI SAI AFRICAGATAVAIDYAAAYA PARAMAANANDA DAAYAKAH NAMAHA
[Meaning: - Salutations to Lord Sai who gave immense happiness in the form of blessings to an African doctor]
On the occasion when Baba burnt his hand (he saved the life of a blacksmith’s toddler who accidentally fell into the fire who were at a distant place by suddenly thrusting his hand into the Dhuni at Shirdi and in the process of sustaining severe burns). In order to treat the same, at the behest of Sri Nanasaheb Chandorkar a Doctor from Africa was summoned. But, Baba flatly refused the treatment from the same saying that Allah is his Master and Doctor and he needed no other physical aid to cure his ailment, rather was seen happily saying, “The injury inflicted is no injury at all, I take it with all the pleasure that the Lord has used this hand (i.e. Baba’s hand) to save the life of that child”.
The Doctor himself tried on many an occasion to persuade Baba to get his hand treated but rather Baba had his own unique ways , he had decided to bless the leper devotee, Bhagoji Shinde and hence received the services from the same for his burnt hand. Bhagoji’s approach to treat the hand was very strange to look at he used to massage and apply ghee to the burnt area of Baba’s hand, then put two leaves over the same and tightly bandage it. The devotees present there thought this to be an unhygienic practice and request Baba to remove the bandage and get the wound examined to which Lord Sai refused.
The doctor’s medicines never were exposed to the air of Shirdi but the doctor had immense fortune of staying in the company and getting the blessings of the “Doctor of the Doctors” LORD SAI SMARTH.
157) OMN SRI SAI AAYUR AAROGYA DAATRE NAMAHA
[Meaning: - Salutations to Lord Sai who bestows Heath and Long Life]
Lord Sai praised as “Doctor of Doctors” alone has the ability to bestow health and a long life to anyone. A mortal of a doctor can treat the underlying malady alone, to repeat a Doctor treats but the “Doctor of Doctors” Lord Sai “CURES”. Treatment may make the person healthy and prolong the life. But, Cure is not just related to the Body, it also refers to the condition at the mental plane (i.e. microcosm), when there is a state of equity between the macrocosm and the microcosm, then we will be in a perfect state of equilibrium which is the “Actual Health” and a “Long Life” here refers to a fruitful, fulfilling and a blissful life (devoid of any blemish) ever engrossed in the Feet of Lord, performing every duty as a step of ascension to the throne of oneness with HIM.
158) OM SRI SAI AARTHRATRAANA PARAAYANAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose sole aim is to relieve everyone from distress]
The very incarnation of Sadguru Sai is to give relief to the distressed, to deliver ones from their suffering, to shatter the wall of duality that exists in the minds of the spiritual aspirants, to unveil the shroud of Maya (Illusion) that clouds the intellect of a person {this Maya deceives the person in deluding him to identify himself (Aatma) with the body, sufferings, miseries, dualities of joys and sorrows etc; and not with the actual SELF (Paramaatma)}.A Guru alone is capable of removing the cloak of Maya, shatter the wall of duality and bring the aspirant face to face with his TRUE SELF and makes him realize that he is none but the same TRUE SELF eternally pervading in every atom of this creation and existed even before the creation and will exist even after the annihilation of this cosmos. In a nutshell a GURU makes the disciple realize that he (Aatman) is none but the SUPREME ONE (Paramaatman) itself. So, as a first step towards the same first the Guru manifests in the life of a devotee, guides him in every walks of life, redeems him of his difficulties, relieves him off his miseries (not necessary that they should be bodily ones but also related to those which project as a result of the arduous practices undertaken in spiritual path) and shoves him to the shore of final beau tide (Moksha).
Salutations to such a Guru Sai Samarth.
159) OM SRI SAI AAROPANAVAADAISCHA MAYAYOGA VIYOGAKRUTE NAMAHA
[Meaning: - Salutations to Lord Sai who creates an illusion by superimposing the unreal over the real and finally destroys the same by removing the superimposition]
A very beautiful proposition about how a GURU explains and establishes the “Brahman” (Supreme One) as the truth alone and “Maya” (Illusion) as unreal has been explained in a nutshell by the author.
The aforesaid verse can be considered as an extended explanation for the Bhagavad Geetha Shloka…..“Tadviddhi Pranipaatena…..” (This shloka was also explained by Baba to his devotee Nana Chandorkar, for the details of the same Sai devotees are requested to read Sri Sai Satcharitra).
In Tadviddhi Pranipaatena, Baba explained that a Guru first teaches Ajnaana (ignorance) to his disciple. If this sounds very strange to all of us, then let us try understanding the basic fact that- “One learns only by his mistakes”. Once the mistake is realized then he or she stands corrected. Similarly one becomes enlightened (Jnaani) only after his Ignorance (Ajnaana) is destroyed. Now, this Ajnaana is not that easy to be rid of. In pitch darkness of a jungle, a traveller may mistake a rope lying alongst his path to be a snake ( Rajju sarpa braanthi ) and get frightened, but once a light is shone on the path , does the truth dawn that it wasn’t a snake. Similarly, Ajnaana is also like the pitch darkness which makes a saadhaka deluded in Maya (Illusion) and make him recognize himself with the body. Ajnaana with Maya will make the person think…. “I am the Doer”, “I am the Body”, “I am real, the world around is static and forever”. This Ajnaana shrouds the true Jnaana (Knowledge) in the saadhaka like the ash covering the fire.
When the saadhaka gets deluded in illusion and recognizes himself with the body, he starts perceiving that the world surround him to be permanent and all the deeds done by him and the fruits of the same to be the truth. To redeem such a fallen saadhka from his fallen state, the GURU manifests in his (saadhaka’s ) life and teaches him the “True Knowledge” of the “Self”. As a first step towards the same, the GURU demonstrates the Ignorance of the saadhaka. Sri Shankaracharaya in his Upadesha Sahasri says¬ “ Avidyaa naama anyaasmin anyadharmaadyaaropanah….. ”. So, first a GURU starts with “Adyaaropana” (superimposition).
A GURU starts the “Aadyaaropana” first allows the saadhaka to tread the path which the latter thinks is the “right path”. None but the GURU knows what is the “True Path” for the saadhaka, but first HE gives the aspirant an option to choose the viveka maarga. If the aspirant does so, then does his actual journey to the final beautide start and he is sure to realize his Self. If the aspirant chooses a path that is not the right one (i.e; aviveka maarga), yet the GURU initially allows the sadhaka to tread the same. We may feel as to why a GURU should allow a saadhaka to tread on such a wrong path. True fact is that, GURU is the all affectionate mother who would never let any harm befall any of his children. Apparently it may appear that the saadhaka who chooses the aviveka maarga is let scot-free, in reality the GURU will be invisibly following even such a person, but will wait for the right time to teach such a “mischievous brat” a proper lesson.
The scot-free saadhaka initially starts thinking that he is actually progressing in the right way, he gets deluded by Maya and starts associating himself with all the actions and endorses himself for the “cause” and “effect” of any deed, till a point of time when the whip of Maya lashes him to the point that he realizes that he is not actually progressing in the path of adhyaatma but in fact is actually seeping into the pool of abysmal ignorance, then does he realize (let us all understand that all these processes through which the saadhaka has undergone is nothing but an amorous play enacted by the GURU to correct the former and put him in viveka maarga) that he is nothing and lifts up his hands in despair crying for help from the “The All Powerful One”. Then does the affectionate Mother of a GURU will lift up such a fallen one teaching him that what he thought was to be “Real” was acftually “Unreal” in nature and reveals the “TRUE REALITY” to such an aspirant lifting him up from such a state in no time.
Salutations to such a GURU who by the dint of His knowledge lights the Lamp of Jnaana in the hearts of His disciples dispelling the ignorance of dualities in a trice.
160) OM SRI SAI AAVISHKRUTA TIRODATTA BAHUROOPAVIDAMBANAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who manifests at his own will and again disappears after the same]
Lord manifests at His own free will, he is “Sarva Swatantra” and when the need arises He advents in the form of HIS will and wish and after fulfillment of the same will sublimate back into HIS true essence (here it can be considered as avatarana and avataara samaapthi). But, this should not be mistaken as“So, Divinity manifested as Sai Baba and after his mission He cast off His mortal coil”, in fact, such a statement should never crop up in anyone’s mind for onething that we should all realize is –“When was Sai born to Die? ” if we understand this statement, then we realize that Baba is beyond birth and death. As Maharaj clearly stated in Satcharitra “I exist in everything – animate and inanimate. I am eternal.”
HE clearly stated –“If this name SAI which one amongst the myriad names is removed, then you realize that I am everywhere, everything and nothing exists devoid of this Self”. In fact this is what our Ishaavasya Upanishad states at the start “Ishaavaasyam Idam Sarvam…..” (The Supreme Exists in everything).
In fact, manifestation of the Supreme One as “Lord Sai” can be considered as “Poorna Sacchidaananda Leelaavatarana” (A form assume to uplift the mankind from its fallen state, make everyone tread the path of righteousness and finally make everyone realize that all the worldly things are impermanent and the SUPREME ONE alone is Permanent).
161) OM SRI SAI AARDRACHITTENA BHAKTAANAAM SADAANUGRAHA VARSHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is ever tender being showers blessings on the devotees]
Lord Sai is the ever compassionate mother who is ever beneficent and ever merciful like a tender mother nay a loving mother who suckles her child with everlasting love and compassion. Hence HE is rightly praised as “Sai Maavuli” in all the arathis. Sai clearly stated- “Know that for sure who remembers me or incessantly sings the Lord’s name shall I be forever indebted. I take care of their welfare day and night, there will be no dearth for food or clothing in their homes. I guide them at the helm of their affairs and will ensure that they tread a righteous path to the Ultimate and never get distracted from the same.”
How beautiful and assuring are these words which is the glowing light leading to the path Ultimatum in the darkness of ignorance.
162) OM SRI SAI ASHAPAASHAVIMUKTAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is free from the fetters of desire]
Sainath is Parabrahman in its unalloyed form. He is beyond the dualities of joys and sorrows, desires and wants. Even during his mortal advent at Shirdi, He let the simple life of a mendicant, subsisting on frugal meals obtained by begging from house to house, lived in a dilapidated mosque, wore torn clothes, cared a not for pomp, show and glory despite of all the wealthy and the rich coming to HIM to offer the royal paraphernalia. He vied all materialistic things as nothing but a piece of insignificant thing.
Salutations again and again to such an immaculate one.
163) OM SRI SAI AASHAPAASHA VIMOCHAKAAYA NAMAHA
[Meaning: -Salutations to Lord Sai who liberates everyone from the bondage of desire]
Krishna says in Bhagavad Geetha “…. Kamaath Sanjaayate Lobhah….” (Desire begets greed and avarice). So, is it wrong to have a desire? If that’s the case then praying the Lord to have steadfast devotion in His feet is also a desire, nay even the idea of contemplating to attain salvation or Mukti is also a desire. Then, why did Bhagavan say that desire is the root cause for misery and has to be deseeded? Its very clear when we read the subsequent shlokas of the Geetha where Lord clearly states“A desire is meant only to attain a state devoid of desires”. It’s like cooking rice in a vessel kept over fire. Here we finally partake the cooked rice and not the vessel or the fire though the latter two play an important role in the preparation of the former. Likewise, a desire to progress further in the path of spirituality to reach our Goal is a good sankalpa but, we must remember that the sankalpa shoud be “Attainment of the Goal” alone and not just slander in the path.
Now what does this mean? Lord Sai clearly explains this in Satcharitra chapter 32 where he speaks of four wandering disciples (one of them being HIMSELF) in quest of the Truth (you may call this Truth as GURU or Moksha or Knowledge- all mean the same) and all get lost in the thick jungle. Now, their Guru comes in the guise of a traveler who extends his hospitality towards the foursome only to be refused by the latter. The four travel ahead trailing off the path and luckily come back wandering to their start point where they again encounter the kind traveler who once again extends his refreshments. Now, Baba (one of the four disciples) is moved by the loving care of the traveler and prefers to take a break to partake the food offered by the latter. But, his co-disciples go away unheeded by Baba’s advice back into the abysmal path of darkness (i.e; they continue their futile search). At this point the Guru appears and blesses his disciple. Though Sai is the Universal Teacher and needed no Teacher to teach Him, set an example by treading the humble path of an aspirant towards Goal Ultimatum. By this parable, He clearly demonstrated:-
- Having a desire is good, however mundane they seem, should only be a one that would further escalate us in this aadhyaatma maarga.
- The desire to do our duty or kartavya should be channelized or focused only as a part of our progress further in this arduous path to our GOAL.
- As we move ahead in this path, a lot of obstacles will try to refrain us from getting defocused. Now, when we use the phrase “Obstacles defocusing the aspirant”…. It speaks volumes, rather, it is like the vessel and fire of the cooking process, though useful, is finally kept aside partaking the rice alone.
- In times of dire and dilemma in our path, we should rather contemplate on our Guru and try understanding that it is a test put by HIM to check our conviction. If we realize this, slowly we start becoming unattached to the desires and finally reach a state devoid of any desire. At that state, we just discharge our duties selflessly unmoved by the fruits begotten by the same, become a silent spectator of the wonderful creation of THE GURU and unknowingly we realize that our GOAL, the PATH leading to the same and the GUIDE leading towards our goal are all none but the “GURU” himself who is the “Eternal Formless All Pervading One” and finally get sublimated in the same.
Salutations to such a GURU- SRI SAI SAMARTHA.
164) OM SRI SAI ICCHAADHEENA JAGATSARVAAYA NAMAHA
[Meaning: - Salutations to Lord Sainath under whose will the entire Universe exists]
Lord Siva says in Sri Guru Gita“Oh Parvati! It’s by the Guru’s will alone that the universe has sprung, His will alone perpetuates its existence and finally gets absolved into Him by His own will. Hence, a GURU is one with me and I am one with the GURU. One who realizes this oneness is blessed and gets freed from the bondage of this samsara”.
If we contemplate on the same way on our Guru Sri Sai with undivided attention, we would certainly realize HIS oneness with the BRAHMAN and our oneness with HIM.
Salutations to such a GURU- Sai Samartha.
165) OM SRI SAI ICCHAADEENA VAPUSHE NAMAHA
[Meaning: -Salutations to Lord Sainath whose body obeys His will]
A Yogi is one who is said to be in perfect communion with “His Self”. When he has attained such a harmony, automatically even his physical frame (i.e. body) comes into a perfect equilibrium with his self. In other words, the body and the senses that control the same will be reined by the mind in the right order. Once, this state is achieved, the attachment towards the external frame ceases to exist and will be held (by the SELF) for the attainment of the “Goal” and once that’s achieved, the frame is shred like discarding an old garment. A Jnani in such a state may don newer forms, but always remains unattached to it as he is ever engrossed in HIS TRUE SELF. Hence, the aforesaid naamavali proclaims the authority of an Enlightened One over his body as depicted by Baba, to mention a few like- Burning his own hand trying to save a child which was about to fall into the fire, performing Khanda Yoga, Dhauti, etc; In all the mentioned instances, Sai showed perfect control over His mortal Frame.
166) OM SRI SAI ISHTEPSITAARTHA DAATRE
[Meaning: - Salutations to Lord Sai who blesses his devotees with what they desire for]
This naama has aready been explained in the previous naamavalis. But, here one has to clearly understand that LORD is no “mere tool” who would give us anything we wish for. He will bless us and sanction only those wishes which are deeply rooted in the thought of righteousness and discretion. It is our duty as HIS devotees to inculcate this spirit.
167) OM SRI SAI ICCHAMOHA NIVARTAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who regulates and finally liberates his devotees from their desires and attachment]
Iccha (wish) and Moha (desire or attachment) are like bosom friends which bind a spiritual aspirant in their fetters and delay his progress further. Now the comes the next question- If Iccha and Moha are considered so basal by nature, then even contemplating to get Moksha is also an Iccha? Is Moha towards worship of Lord wrong? If so, then how can Iccha and Moha be a sinister duo?
It is true that wishing for Moksha and the Desire to worship Lord is not wrong, but one should always remember goal of this very ideation should be- Wishing for that (Ultimate) where you transcend all “the act of wishing for something” (Iccharahita and Icchateetah) and a desire to worship which finally makes us “desire less” and “detached” (Nirmoha). The very reason for which the author of this sahasranam wrote this naama was to hint to all the bhaktas about the Maaya (Illusion) that can engulf an Adhyaatma Sadhaka en process of his sadhana. The path of Adhyatma is full of obstacles; it tries to delude the sadhaka at every point of time, initially a sadhaka may start of very well with the “desire to get liberated” and “the wish to worship”, but during the travel, if he is not able to control his vasanas and the desires born out of the same , then the very purpose of his journey suffers a backlog. The author (H.H.Sri Narasimha Swamiji) clearly states to us that if we should be true saadhakas then our desire and wish should be directed to the “Goal Ultimatum” alone.
This is possible only when we resort to a Sadguru’s Feet. Sai Satcharitra clearly proclaims that if we make the GURU our helmsman, then there is no fear of this mundane existence for sure HE would steer us to our final abode. Our only kartavya is to hold onto him tightly with no doubts in our mind about HIS POWER.
168) OM SRI SAI ICCHOTTHA DUHKHA SANCCHETRE NAMAHA
[Meaning: - Salutations to Lord Sai who cuts asunder the sorrow that arises from desire]
The Bhagavad-Geeta vakya which explains“Kaamat sanjaayate Lobhah……….. buddhi naasha pranashyati” (From the desire arises greed, blinded by greed one loses his intellect and finally perishes with the same in a sorrowful state). This sorrow makes one imbalanced and is the main entity responsible for committing wrong deeds. By resorting to a Sadguru’s Feet one is freed from such a state.
169) OM SRI SAI INDRIYAARAATI DARPAGHNE NAMAHA
[Meaning: - Salutations to Lord Sai who quells the pride of the senses]
The word “Indriya” refers to “Sense” or roughly can be translated as “something that is perceived so as to bring out the desired thought into action”. Even neurosciences speaks of sensory system extensively, it is an enigma for a physician to thoroughly examine the Sensory component of the nervous system along with the cursory neurological examination, to arrive to a probable diagnosis of the lesion related to the nervous system. Aparts Medical Sciences, even our Yoga Vidya speaks of Indriyas (Senses or Sense Organs to be more specific) and classifies them into two categories-
- Karmendriyas:- Those which are responsible for regular gross activities namely
- Vaak – Speech for communication
- Paani- Hands for eating, working etc;
- Paada- Feet for locomotion
- Paayu – Rectum for defecation
- Upastha – Gentials for procreation (for continuing the progeny)
- Jnaanendriyas:- Those which are responsible for the subtle activities namely:
Jihva – Tongue
Tvak- Skin for perception
Chakshu- Eyes for vision
Shrotra – Ears for hearing
Ghraana – Nose for olfaction
The karmendriyas which carry out the gross activities are controlled by the Jnaanendriyas. In fact, the actual culprits behind the ideation of any activity are the Jnanendriyas. Hence, the control of the latter would automatically keep the former under a check.
Now how to keep the Jnanendriyas under a check? These Indriyas raise a havoc if not streamlined. The best way to do is resort to “Satpravartana” (Good Behaviour). The Vedas say, “satpravartana” is not being good externally alone, but being “Goodness Personified”. So, how to attain this personification? The Vedas themselves give the answer- “One who is Good does not proclaim himself to be one. One who is devout or pious doesn’t claim himself to be one, but rather lives to the trait by imbibing, assimilating and radiating the qualities. This is not an easy task, as we as saadhakas, will face many hurdles in achieving the same. The same Indriyas, influenced by Maya will deviate us from the right path, delude us, cloud our intellect (Viveka) thereby making us loose the power of discretion (Vichakshana). If this happens, we get enslaved to these Indriyas and perform activities as guided by the Maya.
But, if the same Indriyas are submitted at the Holy Feet of Samartha Sadguru, he cuts asunder the Maya by his sword of knowledge and takes control of our Indriyas. One this happens, all the actions which were controlled by the Maya in the yore, will now be under the complete control of our Guru. Once, under the Guru’s control- the Indriyas will work in the right way, for example the tongue will know no taste except that of leftover of the offerings of the Guru (or God), the eyes would see nothing but the divine form of the Guru and the ears wouldn’t budge to anything except the sweet glories of the Guru.
Now it doesn’t stop here- as the Indriyas get streamlined and seasoned, slowly they start getting absorbed into their original state (I.e: Into the Prarabrahma tatva) and finally all come to a standstill (i.e. not to be confused with cessation of their function resulting in the death of the gross frame) whereby the saadhaka gains complete mastery over them and become a “Sthitaprajna”.
Salutations to our GURU SAI who has the ability to transmute our “Prajnataa” to “Stitaprajnataa”.
170) OM SRI SAI INDIRAA RAMANA AHLAADINAAMA SAHASRA POOTA HRUDE NAMAHA
[Meaning: - Salutations to Lord Sai who got rid of his chest pain by placing Vishnu Sahasranaama over his chest]
Once Sai Baba told Shyaama “Oh Shyama! What can I speak of the greatness of this holy book (i.e. Vishnu Sahasranama), once I was suffering from an episode of acute chest pain, I found no other recourse except this book. When I placed this book on my chest, The Supreme Lord descended into my Heart and I was instantaneously relieved of my excruciating chest pain. So, I advise you to read great book with all the devotion and you will be liberated from this terrible samsara”.
The aforesaid narration is a part of the story that comes in Sai Satcharitra where Lord Sai who wanted to relieve Shyama from this cycle of mundane existence (Bhavachakra), blessed the latter (Shyama) by giving the book of Sri Vishnu Sahasranaama and advised him to recite at least one naama or one verse per day, thereby stressing the greatness of Sri Vishnu Sahasranaama. Devotees are requested to go back to Sai Satcharitra and read the entire leela enacted by our Maharaj and the circumstance created which finally was directed towards blessing his dear devotee-Shyama. After reading that leela, we will understand as to why Lord Sai who is Saakshat Parabrahma himself had to create a circumstance, say that he had chest pain and its alleviation by the Naama Sahasra.
Salutations to such a Lord Sai who is Naarayana himself.
Victory to you-Oh Lord Sai Narayana who is devoid of any blemish and a manifestation of Perfect Sacchidananda Shiva.
171) OM SRI SAI INDEEVARA DALAJYOTI LOCHANA ALANKRUTAANANAAYA NAMAHA
[Meaning: - Salutations to Lord Sai whose eyes and countenance illumine with grandeur of lotus petals]
Lotus (Kamala) according to the scriptures is not a part of the creation of the four-faced creator, Brahma (Chatur-mukha Brahma or can be kept as Brahma). As we glimpse through all the Puranas it is very clearly described that Brahma sprang forth from the lotus which took its origin from the navel of Lord Narayana (The Parabrahman or the Supreme One). Hence, Brahma is also called as Kamalodhbhava (one who has taken birth from the lotus) and Kamalaasana (one who has his seat as a Lotus). Hence, Lotus is said to have existed even before the creation by the four-faced creator and a creation by the Supreme One himself. Lotus or Kamalam is also stated in some of our scriptures as “ Kamalam Jnaanaroopam” (Lotus is a representation of Jnaana). Also when we describe a personality of exalted status or when we praise God we say “Oh Lord! The one with eyes appearing resplendent like the Lotus petal. Cast Thy loving motherly glance on us which is enough to burn the sins in trice. Thy countenance like a full bloomed lotus which emanates the knowledge that makes us realize our oneness with you”.
The words emanated from the Guru’s mouth is nothing but the Pure Knowledge of the Self (Brahma Jnaana) which redeems all of us form the trans-migratory existence. So, indeed the comparison of Lord Sai’s face or his eyes which are the “ Jnaana Chakshu” that lightens the path of his devotees is no exaggeration but a truth confirmed beyond doubt.
172) OM SRI SAI INDUSHEETALA BHAASHINE NAMAHA
[Meaning: Salutations to Lord Sai who speech is as cool as the moon’s rays]
Moon (Chandra) is also called Himaamshu (one who has the quality of smoothening or cooling), hence soft speech is always compared to the moon light or moon’s rays. According to astrology Moon is called as the one who influences the mind (Chandrah Manokaarakah), so what we speak is a reflection of the mind- good or bad. Hence, we should refrain from the bad and forever engage in good thoughts, words that spring out of good thoughts are always constructive and the actions driven by good thoughts are the best services rendered to the Lord. The good deeds done will elevate us in the spiritual platform and take us more and more close to our Gamyam (Goal).
173) OM SRI SAI INDUVATHPRIYA DARSHANAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is as attractive as the Moon]
The word “Indu”, apart being a synonym for the Moon, bears a multitude of meanings in Sanskrit literature a few to mention are
• A bright drop (Tejo Binduh)
• Symbolic representation of one (Ekah evah Induh)
• Lord Indra ( Vaastospatih Indrah ) meaning to be the deity presiding over the household ( Aavaasah patih Vaasstospatih iti ucchyate)
• Lord Rudra (Vaastospatistu Rudrah)
• Time of moonrise (Chandrodayakaalah Induh)
• The last syllable of the Pranava (Omkara) being the bindu
• The Supreme Knowledge ( Parama jnaanam Induh Swaroopam)
• The Supreme state (Paramam Padam Induh)
• Soma(Moon) is equated to Indu. The word “Soma” also refers to a type of plant from whose sap, the fluid “Somarasa” was extracted and given as an offering in the sacrifices (Yajnas) as well as partaken as a holy leftovers of the same sacred fire ritual. Here, a point has to be emphasized that Somarasa is not to be merely equated to a spurious liquor. If one reads the Soma mandala of the Rigveda (this 9th mandala or the 9th section of Rigveda also called as Soma Pavamana which contains 114 Riks or hymns eulogizing the power of Soma and its presiding deity), one would understand the greatness of this juice. A spurious liquor would cloud the consciousness, blunts the intellect and inhibitions of a person who has consumed it. But Somarasa would give strength, clarity of thoughts and action which is totally contrary to the mechanism of action of the spurious liquor.
We referred to “Indu” as “Soma” meaning the Supreme State, this is well justified by a group of Vedic hymns called as the “Trisuparna Mantraas” which declare¬¬¬“ Ye Braahmanah Trisuparnam Pathanti Te Somam praapnuvanti…… ” {The knowledgeable one who with rapt faith recites the Trisuparna attains the Supreme state}.
Isn’t Lord Sai our sole refuge? Isn’t he our final abode? The answer to these questions is a single unanimous “YES”. Our scriptures say¬ “ Gurureva Bhaanuh Gurureva Induh ….” {Guru is the Sun, Guru is the Moon….}, the quality of the moon, unlike the sun is not only illumining the dark sky, but also soothes us with its cool rays. Same way, Guru’s teachings are also like moon’s light which drenches the spiritual aspirant in it and gives him happiness.
In short, let’s conclude this naamavali praying to Lord Sai – “ Industvam suryamstvam agniraapastavam vyomaakashavaayustvam brahmachaitanyastvam nirgunanirvkalpaniraakarstvam adviteeyastvam Om”.
174) OM SRI SAI ISHTAPOORTHA SHATAIRLABHDHAAYA NAMAHA
[Meaning: - Salutations to Lord Sai Maharaj in whom faith is rooted only as a result of performing hundreds of good deeds]
It is said in our scriptures that, one can easily obtain the “God’s Grace” but to obtain a “Guru” or “Guru’s Grace”, we require “God’s Grace”. Wonderful and meaningful is this dictum from our scriptures! To obtain Guru’s grace (as said by Lord Siva to Mother Parvati), one has to incessantly practice the austerity of speaking truth, never drift away from the path of righteousness, never comment or criticize other or hurt the feeling of others (knowingly or unknowingly), always abstain from those or the company of people who drag one away from the path of righteousness, never put up an external show of being spiritual or behave as a God fearing one but internally craving for fame and name, shun one’s ego and pride at the Lord’s Feet and earnestly pray for the grace of Guru . If one follows these basic tenets of dharma (Sishya dharma), he would certainly be purified externally and internally (baahyaantarah shuchi) and start walking steadily in the path perfect.
Lord Siva further stresses on the point that if one follows all these basics principles assiduously, the Lord’s Grace Dawns on one such. The moment, one gets the Lord’s blessings, he immediately becomes the recipient of the infallible, immeasurable, endless grace of the “SUPREME POWER- GURU SAMARTHA”.
The author of the Sai Sahasranama has very beautifully explained in this naamavali- “Ishtapurtha shatairlabdah”- whose grace gets firmed rooted in us because of our (i.e. devotee’s) hundreds of good deeds. Here, he carefully hints that good deeds doesn’t just mean alms or charity or doing an external worship in a grand manner but carefully follow the path of Sanmarga by continuously (i.e. here in this verse, the continuity is equated with hundred and not to be considered a mere number but a continuous process) practicing the Sishya Dharma.
Let us all take the pride of calling ourselves “Sai Devotees” by practicing the “True Sishya Dharma”
175) OM SRI SAI ISHTADAIVA SWAROOPA DRUTE NAMAHA
[Meaning: - Salutations to Lord Sai Samartha who assumes the form of Ishta Devata of the devotee]
The essence of this naamavali is that it proclaims that the “Lord Sai” whom we all worship as our Guru is indeed the formless one who took a form to uplift the mankind. As Lord Krishna says in Geetha- “Ye yathaa maam prapadhyante taam tathaiva bhajaamyaham…..” {Oh Arjun! Remember, the way a devotee contemplates on me, so I respond} . Similarly Sai Samartha always said- “ I appear the way that you propitiate”.
Sai Satcharitra gives a lot of incidents on the same- to an orthodox Brahmin, HE gave darshan to the former as his Guru (Shri Gholapdev Maharaj), a doctor who was an ardent Rama bhakta, not willing to bow to Sai was immediately blessed with Rama darshan in the place of Sai Maharaj, to some Baba appeared as Hanuman, to some as Lord Siva and to the others as Vittala or Dattareya. To sum up, these forms were nothing but thoughts in the devotees mind that manifested as a form. Sai Maharaj is like the crystal clear waters of Lake Manasa sarovara, in which when we look, we see our own reflection. So, Sai in reality has no form or name- he is beyond everything. If someone like Sri Rama, Sai manifests to him as Sri Rama, if someone is a Sivabhakta, Sai Samartha blesses him as Lord Shankara establishing the truth of “Yad bhaavam tad bhavati”.
176) OM SRI SAI ISHTIKADANA SUPREETAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who was highly pleased with the brick, that was bestowed onto him as a gift]
Lord Sai always used to keep a brick with him. Whenever he used to sit, he used to recline on the same. Often when questioned by people, as to why he chose keep it close to his heart, Baba replied that it was a parting gift from his guru which he has treasured with a lot of reverence. By this, Lord Sai imparted a message to all of us that whatever we get from our Guru should be accepted with all the happiness and if we do so, our progress in the path of spirituality is guaranteed.
177) OM SRI SAI ISHTIKAALAYA RAKSHITRE NAMAHA
[Meaning: - Salutations to Lord Sai who carefully preserved the brick till his mahasamadhi]
This naamavali is an extension of the previous naama. Lord Sai carefully preserved the brick till he left his mortal coil. A few days prior to his mahasamadhi, as though it was destined to- the brick accidentally fell off from the hands of a servant while he was trying to clean it and broke into pieces. When Sai got to know of this he exclaimed in grief that it was not the brick that broke but his own life. Here, the brick, though a simple object , in long association with the LORD himself assumed an exalted status. Similary, how much low we may think we are, being in constant association with Sai, we would similarly be uplifted in the pedestral of adhyatma.
178) OM SRI SAI EESHASAKTA MANOBUDDHAYE NAMAHA
[Meaning: - Salutations to Lord Sai whose mind and intellect is ever fixed in GOD]
Mind (Manas) and Intellect (Buddhi) are the source roots for any act-may it be good or bad. Mind is the seat of intellect. One cannot function bereft of the other. Though this is fact, still the mind clouded by Maya (delusion) sees intellect as a separate entity and vice-versa. Both consider each other to be different from other despite of the truth being contrary. This separation by the thin veil of Maya is responsible for the intellect to perceive the dualities in existence. Now this Maya has a progeny called “Ahamkara” (Ego) with which the intellect gets associated, leading to string of problems. The deluded mind now makes a pact with the egoistic intellect (buddhi and ahamkara) which is responsible for the individual to think –“ I” , “ I am the doer”, “ I am the sufferer”, “ I am the one who is enjoying or suffering”, “ My kith and kin” and so on and so forth the list runs endless. The “jivaatma“ who is the same as “paramaatma” fails to recognize his oneness with the latter as he (i.e. jivaatma) perceives that he is the doer and the sufferer (aham eva kartaa cha bhoktru) which is because of the manas and buddhi compartmented by the ahamkara and maaya.
Hence, the souls who are realized (i.e. those who have realized their oneness with the LORD) often stress upon two important things –“Mano Laya” and “Buddhi Laya” (dissolution of the mind and the intellect). Now, for these two to happen (i.e for the mind to realize that it is one with the intellect), the ego has to be curbed. This can happen only when we resort and surrender to a GURU (Gurucharana sharanyam) who would in turn trample our ego (ahamkaara shaman) and tear away the veil of maya thereby fixing our mind and intellect in the LORD. Following the fixation of these so called “two entities”, HE (i.e. the GURU) makes the mind and intellect realize that they are an inseparable single entity.
This stage when, the mind and intellect sublimate into one another (i.e Mano layam tathaa Buddhi layam), the jeevaatma sees himself as a mere This stage when, the mind and intellect sublimate into one another (i.e Mano layam tathaa Buddhi layam), the jeevaatma sees himself as a mere witness to the Lord’s creation, he starts transcending the dualities of -joy and sorrow, success and failure, rise and fall. On transcending the duality, he starts perceiving Lord in every atom of this existence (Anupratyanum Paramaanubindumoorthi darshanam) and finally realizes that he is the “Lord” who is all existent (Aatmadarshana and aatmasaksaatkaara) which can be summed in one word as “ADVAITA”.
Salutations to our immaculate Sai who despite being Lord himself showed us as to how we could attain oneness with the Lord by HIMSELF stepping into the shoes of a saadhaka.
179) OM SRI SAI EESHARADHANA TATPARAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who is ever engrossed in the worship of the Lord]
One who is always immersed in the worship of the Lord is redeemed from this cycle of birth and death. When we say “Ever engrossed in worship” what would it mean? Does “worship” refer to- sitting in a particular place, closing our eyes and praying the Lord? Yes, such an act is certainly a part of the worship but not necessarily be branded as “This is the lone way to propitiate the Lord”. The true worship or the “wholesome worship” includes the regular rituals, the eight fold or the four fold worship, meditation, chanting etc; but all these form only a subset of the universal setWORSHIP. This universal set (Worship) not just includes the external display of devotion but also the adaptation of the same in every walk of our life.
A close look at Sri Adi Sankara’s “Siva Manasa Pooja” will answer the sadhakas question as to what “Worship” actually means. Sankara in his hymn explains the way as to how he mentally worships the Supreme Spirit (the word maanasa here should be understood as something that is done through mind). Devotees are requested to read the same for their benefit. To sum up he says that whatever he talks, walks, eats, and breathes is all but a part of the worship of the LORD.
With this insight, a saadhaka should always remember that what he does, what he speaks is all but a part of the Lord’s worship. When such an awareness dawns in the saadhakas mind, he becomes mindful, watchful of every act of his, careful of every step he takes in his path of progression, and cautious of every word he utters. As he treads the path of spirituality by assiduously following all the above, then such a one is said to be the one “who is constantly engrossed in the worship of the Lord” and such a one is liberated fast.
Lord Sai who is Lord himself, demonstrated the same to his devotees by strictly following the path perfect. Let us also follow the same “Shubhra Marga” shown by our beloved Lord SAI SAMARTHA.
180) OM SRI SAI ISHTHAAKILA DEVAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who has the power to control or dictate all the Gods]
The word “Ishitaakila” in the aforesaid naamavali could be split as- “Ishitha + Akila devaaya” . “Ishitha” could be further split as “Ishasya Idam” [i.e. that which belongs to Isha or the Supreme One], the alternate way to interpret is “ Ishaatvasya bhaavah” [i.e. the power or the authority of Isha, the power can be taken here in terms of quality or essence of the referred person]. So, the word “Ishitha” here refers to “authority” or the “sole wielder of power” and “ akila devaaya” refers to “ over all the gods”. Now combining the two words we get the word- “Ishitaakila devaaya” which means “ One who has authority over all the Gods”.
We all know GURU is referred as “Hari Hara Brahmaatmakaha” [Embodiment of the creator-Brahma, preserver- Vishnu and the annihilator- Siva], hence it is not strange for GURU to have control over everything for he is the truly “ ISHA” or “ISHWARA” [remember the famous verse – “Guruh saakshat Parambrahmah….”]. The word “Isha” means “The master of everything and the all powerful with none second”, in other words it means “The Supreme One”.
So, “Isha” alone can be “Ishitha”. The essence of the word- “Ishitha” can be further understood in light of the 10th chapter of Bhagavad Gita which is called as “Vibhooti Yoga” [i.e. the chapter that deals with the knowledge of the manifestation of the Supreme Power in all dimensions which has given origin to this material world and at the same time existing in the same]. Lord Krishna in the chapters of “Jnaana Vijnaana Yoga” [the science of knowledge and wisdom], “Akshara Brahma Yoga” [the science of the Imperishable Brahman], “Rajavidya Rajaguhya Yoga” [the science of highest knowledge and highest secret] described to Arjun about his formless or the “Nirguna” aspect, he spoke in length about that “formless” and “deathless aspect” of his which was the source essence of the creation [srusthi kaaranah].
Now, Arjuna was perplexed and confused about the aspect of Jagadguru Krishna being “formless”. The moment the waves of doubt arose in the mind of Partha, Lord Vaasudeva dispelled the same by describing the “Supreme Form” of his which sprang from the “Formeless”. He further explained this Supreme Form which manifested itself in multitude resulting in this complex eight fold creation. This manifold power of the Lord is described in this 10th chapter- Vibhooti Yoga. So, the word “Vibhooti” in Sanskrit language refers to “Power of untold significance”.
Lord begins his discourse to Arjuna in Vibhooti Yoga as-
“ Bhooya eva mahaabaaho Shrunu me paramam vacah |
Yatteham preeyamaanaaya vakshaami hithakaamyayaa||”
{Meaning: Oh Partha! For your welfare and good listen to my Supreme declaration}
“Na me viduh Suraganaah prabhavam na maharshayah |
Aham aadirhidevaanaam maharsheenam cha sarvashah ||”
{Meaning: My origin stands unknown to even the great Gods, sages and seers for I am the Origin of everything and everyone} Now, this was a powerful statement made by Lord which shook Arjuna to the core, who continued to listen to the Lord discoursing to him about his “Saguna Sarvaatmaka Shakti”.
Lord continued explaining to Arjuna:-
“ Yo Maamajamanaadim cha vetthi lokamaheswaram |
Asamoodhah samarthashu sarvapaapaih pramuchyate ||”
[Meaning: - Oh Arjuna! He who realizes that I am the Unborn, the origin and the Supreme Lord of the Universe, he shall be liberated from all his sins]
Further he speaks in detail about all the qualities like good, bad, avarice, intellect, knowledge, non-delusion, self-control etc taking their origin from HIM and the expansion of this universe through those qualities [Gunaath Viswam prasarati]. Further, the evolution of the Gold-hued cosmic egg [Hiranyaandothpatthi], succeeded by the evolution of the creator from the egg [Hiranyagarbhotpatthi], the four seers- Sanaka, Sanandana, Sanaatana and Sanathkumara followed by the 7 great seers (Saptarshi) who originated from the four-faced creator and these seven later becoming the propagators of the Lords’ eight-fold Creation.
In this way the Lord continued further telling- “ I am Vishnu [here to be considered as Upendra or Vamana who was none but the Lord manifest in the womb of Aditi] amongst the Aadityaas [Aadityaanam Vishnurasmi], among the luminaries I am the Sun [Jyotishaam Raviramshumaan], among the winds-I am Mareechi [Mareechir marutaahamasmi] and the moon amongst the stars [Nakshatraanaamamham shashee]. Among the 11 Rudras I am Shankara [Rudraanaam Shankaraschaasmi], Kubera among the Yakshas [Vittesho yaksharakshasam], Agni among the 8 Vasoos [Vasoonam Paavakaschaasmi], and Meru amongst the mountains [meruh shikarinaamaham].”
In a nut-shell when we read all these, it strikes a gong of realization that whatever that is the best in the creation, the Lord is proclaiming all that to be his form.
Now, a simple question may arise in our mind- “ If the Lord has proclaimed that all the “BEST” in this creation are his forms, what about the contrary? Isn’t he existing at the other end of the spectrum? If he isn’t, then he cannot be called as the Supreme? Then still, why is he called himself as the “Best” ?
Now trying to explain the same, let us first understand that when the Lord mentioned that all the “Best Forms” are his plenary manifestations, he has clearly indicated that the synthesis of the best has to happen from its simplest form [for example how simple electrons, protons and neutons join to form atoms, which further configure to form an element and further the element becoming a compound and the compounds becoming more an advanced structure]. Similarly here, the “ Best” form here is the most complex thing in this creation and If the Lord is the origin for that Complex form [indirectly it means that he is existent right from the most simplest form upto the other end of the spectrum], then we could just imagine but helplessly fail in completely comprehending because- “If HE is the ORIGIN for that COMPLEX ENTITY, then how much more COMPLEX HE MUST BE!!” .
Our words and thoughts just stop here, and but helplessly bow down and accept the limitation of our mental faculty and say- “Oh Lord ! You who is the source of all the sources, I seek refuge in thee. Thou art, the dictator of all the deities, the creation, I but pray for nothing except the unflinching devotion in YOU”.
181) OM SRI SAI ISHAAVASYAARTHA SOOCHAKAAYA NAMAHA
[Meaning: - Salutations to Lord Sai who imparted the meaning of Ishaavasya Upanishad to one of his disciples]
Das Ganu Maharaj, one of the ardent disciples of Lord Sai had embarked on the task of writing a commentary on the Ishaavaasyopanishat (also called as Ishaavaasya Brahma). Though a small Upanishad, yet mammoth a task was its understanding. So, he sought refuge in Lord Sai and expressed his wish and the dilemma in explaining the verses for which latter blessed him saying that Kaka’s servant maid at Vile-Parle would clarify all his doubts. This further put Das Ganu in a state of doubt as to how a servant maid would clarify his vedantic doubt, yet with firm faith in Sai, he followed his instructions of staying at Kaka house where Baba through Kaka’s servant-maid practically imparted the Vedaanta Jnanaa to Das Ganu and dispelled his doubts. A detailed version of this leelaanaataka (divine play) could be enjoyed if we read the 20th chapter of Hemadpanth Sri Sai Satcharitra.
***[Devotees are requested to go back and read the 20th chapter in Sri Sai Satcharitra again. We would be bringing out the detailed parenthesis of this divine Upanishat which is like a fully bloomed lotus in the pond of Vedanta in our next issue]***
Ishaavasya Upanishad (also called as Ishaavasya brahma) is one of the ten cardinal Upanishads. This Upanishad, though a small one comprising of 18 verses is pregnant with the meaning of “Atma Vidya” [knowledge of the Self] which presents itself as the concluding chapter of the Sukla-Yajurveda samhita. In a nut-shell, this Upanishad chiefly speaks of the following:-
Understanding the all-pervasiveness of the Supreme One
To be contented with what we have and not covert others’ wealth
Realize that Self “within” is same as the “All Pervading Self”
Understand the concept of “Avidya” (Ignorance) and “Vidya” (knowledge)
To understand what “Asambhoota” (Unmanifest) and “Sambhoota” (manifest) are.
Finally, understanding all these how do we transcend all these.
Let us see each of these in brief-
The first verse begins as :-
“Ishaavaasyam idam sarvam,Yad kincha jagatyaam jagat.
Tena Tyaktena bhunjeethah, Ma Grithaah kasya sviddhanam”
[Meaning: Every miniscule in this Universe, nay even the space beyond that is pervaded by the Supreme One, so enjoy HIS all-pervasiveness by the act of renunciation and no thought or desire for coverting others’ wealth]
Supreme One is the “All Conscious” which is all-pervasive. When we use the term conscious, immediately we start thinking- “If HE is Consciousness, then ideally we should relate that consciousness to an object. But, in reality HE is not bound by time and space, then why did the Upanishat kartaa use the term- “Eesha vaasya…”.
To answer this, let us now look into the famous logic or yukti used by the logicians (Satva niroopankaaraah) known as –“Anvaya-Vyatireka Yukti”. “Anvaya” means associated with or Co-existence and “ Vyatireka” refers to the opposite of it (i.e. Co-absence). To make it simpler, Anvaya refers to the presence of a thing based on another thing and Vyatireka refers to the absence of the “thing” in absence of “another thing”. We know that the entire cosmos was generated from the Consciousness of the Supreme One. So, the anvaya bhaava is that this creation (including us) are dependent on that “Consciousness” and vyatireka bhaava refers to the absence of this cosmos in absence of that “Consciousness”. So, our existence is based on that “Consciousness”. If we realize that, then comes the next pinning question- “When we say that cosmos ceases to exist in absence of the Consciousness, does it mean that there is an end to GOD too?” Our mimaansa kartaas have answered to this question aptly. Vedas clearly say The SUPREME ONE is eternal, when he say he is “all conscious” we are referring to his dynamicity. Now let us make a note, dynamcity is but a quality. So, Consciousness is one of the qualities of that INFINITE ONE. Let us remember the Taittireya Upanishad vaakya- “Yato vaacho nivartante apraapya manasaa saha” [The Supreme One is indescribable; it is that where the words cannot reach and mind cannot comprehend], now words and thoughts manasaa saha” [The Supreme One is indescribable; it is that where the words cannot reach and mind cannot comprehend], now words and thoughts are ruled by consciousness, if Lord is said to be beyond words and thought, then he should even be beyond the Consciousness.
So, the absence of consciousness is not be taken as the absence of GOD but the dissolution or sublimation of consciousness into its root cause, which could also be called as “Mano Laya” and our scriptures clearly state that one is said to have become one with the Supreme when his mind sublimates into the “Consciousness” and the latter getting absolved into its self.
Hence, coming back to our verse, we should with, such an awareness of that “All Pervasiveness of the Supreme Consciousness” and a sense of detachment or renunciation, tread the path towards your Gamyam (the ultimate goal) without any distractions. Here in this verse, an example given for the same is to not to covert for others’ wealth. When we have such a sense of detachment and awareness, we always remain contented with what we have, with what we get (as a fruit of our actions) and perceive the leelanaataka of this creation (of the CREATOR) as a mere spectator.
The next verse goes as follows:-
“Kurvan eva iha karmaani, jejeevishecchatham samaah
Evam tvayi naanyethetho asthi, na karma lipyathe nare”
[Meaning: - By performing our duties as enjoined by the scriptures, one should wish to live for a hundred years (performing the works all the time). Thus performing the duties as enjoined by the scriptures, by not getting attached to the fruits of the same, we attain that “Supreme State”]
This verse very beautifully speaks of how to get rid of the obstacles and bondage. At the first stance of reading this verse, we might feel how come the Upanishad which started with a verse saying “renunciation” and attainment of Jnaana is now speaking of duties which is “karmic” by nature. We all perceive “Karma” and “Janaana” as two parallel lines, but in reality, the line of karma and Janaana merge into one and become indifferent from one another. This is what Lord Krishna said in Bhagavad Gita- “Karmanye Vaa Adhikaaraste Maa Phaleshu Kadaachana….”. So, the Lord first speaks in detail about the Karma Marga (the path of doing ones’ duties), the intricacies and complexities of Karma and also the disasters that could occur (in the form of attachment, development of ego or ahamkara, treading the wrong path) while performing ones’ duites. Hence, he says that performance of all the duties (those which are enjoined by the scriptures- i.e. the ones righteous to the Self, family and society) with complete effort and no thoughts about the fruits of action (rather here, it should be termed as leaving the fruits of ones’ labour to the Supreme Ones’ providence and cheerfully accepting whatever is got as a result of ones deed) is the first step towards the true “Reunciation”. So, with this connection from the first verse, let us understand that, by doing our duties (Karma aacharana) with a sense of Consciousness of the Supreme and renouncing the fruits of action (Karma sanyaasa or Karma Virakta bhaava), we will get untangled from all the adversaries of the creation and attain Moksha.
Now, the Upanishad says that by performing ones’ duties assiduously, one is liberated from this cycle of existence and attains oneness with their Self. Now what is that Self? Where is that self?
Ishavasya Upanishad says:-
“Tadejati tanna ejathi taddoore taduanthike |
Tadu antharasya sarvasya tadu sarvasyasya bahyatah ||”
[The “Self” is mobile, again it’s immobile. It appears to exist very far, yet it’s very near. It appears to pervade everything yet it exists inside]. The shloka looks like a paradox, in reality, the Upanishad tries to dispel the “paradox of duality” by saying that the “Atman” (or this Self) when covered by the cloak of Maya, forgets its true nature (though the Self is the all-effulgent reality) and identifies itself with the dualities of the creation. Here the words “Tat Ejati” used by the Upanishad kartaa refers to the mobility or the transit of the soul from one body to another. So, as long as the soul or the Self doesn’t realize itself true self, it always remains in a state of mobility- i.e. going through the cycles of birth and death. Once the soul realizes its true nature, it becomes immobile or Achala (here referred to as Na Ejati). Again the Self sometimes appears that it is far off from us- this happens when we develop an attachment for an object. Here the senses (indriyaas) take control of the actions and the Self starts identifying itself with that object. As a result of this when we are separated from that object, physically we may move away from it but mentally our mind remains stationary on that object.
So we might exclaim- “My mind stayed back there…. I am mentally still with that object”. Now, let us closely examine this statement- we say “I am mentally with that object….”, when we say this, it means that our mind stays attached to the object. Here the mind or the manas is driven by the intellect & controlled by the senses. Here “manas” is not the “ atman” or the self. So, what stayed with the object was the thought and not the Self. When it dawns to the intellect that it is controlled by the thoughts driven by senses, the same gets annihilated and in turn the intellect sublimates into the self.
Now, we recognize that the “Self” (Aatman) which is existent in us (i.e. mortal coil) is same as that “Self” [Paramaatman] that is existent in ever atom of this creation.
The thought or the perception of coupling this “Self” with dualities of joy, sorrow, happiness, victory etc; is actually “Avidya” (i.e. ignorance). Here Avidya needn’t necessarily mean an illiterate, but also could be a person who may be well versed with all the scriptures but has failed to understand the import of the same. Mere book knowledge would help none. Rather, it is counterproductive and such a one is much worse than an illiterate. An illiterate would at least claim his ignorance, but a so called “learned man” who can rattle out hundreds of concepts, thousands of ideas from his intellect driven by the egoism would always consider himself as the “Most Evolved”. Now, when the intellect is controlled by Ahmakara, immediately the veil of Maya clouds the intellect (Mathi bhramana) and automatically the mind & the intellect recognizes itself with the mortal frame and its suffering. This is the true “Avidya”. Now “Vidya” exactly measures to the opposite of Avidya. When one sheds his Ego at the Lords’ feet , he realizes that HE (Self) is different from the mind & intellect. This realization is called “Vidya” . Now Vidya is not just lightly spoken of as the normal knowledge necessary for the mundane from the mind & intellect. This realization is called “Vidya” . Now Vidya is not just lightly spoken of as the normal knowledge necessary for the mundane existence, but it is that knowledge which is necessary to “Realize” that “This existence itself is mundane” and it is that knowledge that “ferries us beyond this mundane existence”. Such a Vidya is called as “Aatma Vidya”.
By gaining such “Knowledge of the Self”, we realize that what that appears as “Sambhoota” (manifest) is indeed the “Asambhoota” (Unmanifest). Manifestation is associated by the fusion of the ahmakaras, tanmaatras and indriyaas. When we gain the Aatmavidya, we realize that the “Self” is devoid of all these, nay in reality all these ahamkaaras, tanmaatras, Indriyaas merge into the Self and become one with it like a river confluencing into the ocean. Once all these sublimate into the “Self”, we realize that this “Self” which appeared to traverse various cycles of janana and marana is indeed Janana-maranaateeta (remember the Geeta vaakya told by Lord to Arjuna about the nature of the Self- “Nainam Chindanti Shastraani , nainam dahati paavakah…..”). We realize that this “Self” is the same “Supreme Self” which is unmanifest (Agochara), endless (Anatha), devoid of origin (Ajanma) and eternal (Shaashvata).
In a nutshell, this Ishaavasya Upanishad teaches us the way to lead a life of satisfaction, tread the path of righteousness and perform all the duties with a “target oriented” approach (i.e. liberation) rather than a “result oriented “ approach, understand that all these duties performed are a part of progression towards our target or goal, in the process shed all the ego. On submitting the Ego at HIS feet, we realize that the “Self” present in us is same as “HIM”. Once, we realize this, the SELF becomes one with HIM [Aatma-Paramaatmaikyam]. So, Ishaavasya Upanishad is nothing but the “Upanishad of the Brahman which speaks of the Oneness of the Aatma and Paramaatma”.
We Sai bhaktaas are lucky to be have been imparted by the essence or the divine lore of this Upanishad in a very simple and a practical manner by “The Parabrahman” –Lord Sai himself.
Salutations to that “Unmanifest” extolled in the Upanishads, who out of his mercy for all of us “Manifested” as “Sadguru Sai”.
182) OM UCCHARANADHRUTHE BHAKTHAHRUDHANTHA UPADESAKAYA NAMAHAA
[ Meaning: Salutations to Lord Sai who gave Upadesa directly to the devotees without uttering any words]
This naamavali speaks about the genuine way how a Sadguru imparts the knowledge to his disciples. This namavali says that Lord Sainath’s teachings directly reached the heart of devotees even without uttering any words. It clearly means that Baba’s Upadesa or teachings were more a practical one than a mere jargon of words. Yes, agreed that words do play an important role in imparting some knowledge, but these words become complete by itself only when the recipient too is of same caliber as that of the preacher or the teacher. But, in majority of the cases, this is not possible. Hence, The teacher or the GURU uses a more novel way to impart the knowledge to his disciples.
The best way adopted for Upadesa by the Guru is setting an example to his student by himself treading the path of spirituality like an aspirant (though he is realized). A true GURU teaches by his actions. Sai ,when requested by his disciples to initiate them with some mantra or sadhana, used to always tell them- “My GURU never initiated me into a mantra or any saadhana, but rather he asked me for two rupees SRADDHA (patience) and SABURI (perseverance) and he saw to that I practiced the same. All that I knew was none but my GURU. He alone stood in my mind, my eyes were brimmed with his joyous form and heart ruminated on nothing but his name. Such was the love of my GURU, it made me forget everything and all that I perceived in everything and everywhere was my GURU alone”.
The beautiful impart given by Sai Maharaj was that constant remembrance of one’s GURU itself is the true Upadesa given to the disciple. If a disciple follows the same with the doublet regimen- Shaddha & Saburi, he is sure to realize the Lords’ omniscience and omnipotence.
183) OM SRI SAI UTTAMOTTHAMA MAARGINE NAMAHA
[Meaning: - Salutations to Lord Sai who directs and leads all into the best of the path]
The essence of Lord Sai is always the best with no comparison. Hence the comparators like the “Good” and “better” would find no place in this context. Similarly, the path shown or directed by Sai should undoubtedly, be the “excellent path”. Now, when we say “the excellent path”, we should be not take it lightly that it’s a path of roses but certainly a difficult path with full of obstacles en route (as a form of test to our faith). Yes, for sure for all those who believe in HIM alone with firm conviction would see the entire path as roses alone when it might appear to the skeptic one as a road of thorns. When, we place our complete faith in HIM (Sarvasya Saharanagati) and look at none but HIM alone, sing nothing but HIS glorious leelaas and meditate on nothing else but HIS divine form, sure are we to perceive a smooth travel in that path perfect.
Now how to attain that Uttama marga? There is no alternative to this except for resorting to HIS lotus feet which alone is totipotential guide of this UTTAMA MARGA.
But, a word of caution has to be borne in our minds, we may enter the path , however doesn’t mean that we may not swerve from the same, as our beloved Lord Sai always tests his devotees treading in the righteous path to check their grit, determination and unflinching faith in HIM. If we succeed in all HIS tests, we are sure to be blessed by HIS TRUE SELF and attain our oneness with HIM.
184) Om Shri Sai Uttamottara karmakrute NAMAHA
[Meaning:- Salutations to Lord Sainath who is does/ executes his work that would uplift his devotees to the best]
Paramaatma Sri Krishna says in Bhagavad Geetha that His main purpose is to always uplift all the fallen ones (i.e. those stuck in the samsara sagara) to their highest goal (i.e. Parama padam) and to execute the same to the best extent, He wouldn’t mind manifesting repeatedly in a Saguna aakruti (with a form). This is well established to the matter of fact that till this day in our holy land-Bharatavarsha we have an unbroken lineage of Sages and saints who are none but the manifestation of the Parabrahma, working incessantly for lokakalyaana.
Sai Satcharitra gives a lucid explanation of how Sri Samartha worked tirelessly for the best welfare of His devotees by making them tread the shubhra maarga of adhyaatma, gave them endless protection by warding off the obstacles faced alongst the path and finally bestowing them the best and the ultimate goal (Paramapadam).
In Sai Satcharitra we come across few instances like:-
1. Sai Samartha pointing out to Shyama about their association since many births and that though Shyama was unaware of the same, yet Baba had complete clairvoyance of all those details. Further, Baba also bestowed the holy book of Vishnu Sahasranam to Shyama and made him read the same for the latter's janma saarthakataa.
2. He directed Dasganu Maharaj to Kakasaheb Dixit's house when he sought the former's blessings to write the commentary on Ishaavasya Upanishad and assured him that Kaka's maid servant would clear his doubts on certain difficulties that Dasganu Maharaj faced while reading the Upanishad. True to Sai's words, Dasganu ji indeed got a practical understanding of the goodaartha (the secret meaning) of the Upanishad.
3. Made Smt.Radhabai understand the true meaning of Upadesha by explaining the greatness of Guru and the tests he was put through by his Guru.
4. To a few he asked to recite the holy words Raja Ram. To Meghashyaam he bade him to worship all the gods in Shirdi village before coming for his worship.
Like this, the deeds of Sai and the upakaara he did to his devotees were endless. In fact, many of the subsequent naamavalis stand as a testimony of the same.
185) OM SRI SAI UDAASEENA VADAASEENAAYA NAMAHA
[Meaning: Salutations to Lord Sai Maharaj who appeared as though he is dispassion]
Here, the author of the Sahasranaama is speaking of the inner quality of Sai Baba. Though the word “Vadana” which means face (in Sanskrit language) has been used here, the actual emphasis has been on HIS inner aspect. As the age old saying goes- “Face is the Index of Mind” , though Sai Baba externally appeared to be like a person fully engaged in the worldly activities, still in the depts. Of his heart, he held aloft the flame of Brahmavidya with all its luster that radiated from every atom of his being.
It is well known that an Aatma Jnaani is always immersed in HIS TRUE SELF unmoved of all the external objects. Similarly, Lord Sai who is the Aatmaarama of the universe, showed the same to his devotees by himself donning the garb of dispassion. This naamavali conveys an excellent import to the devotees that how much ever one is involved in all the worldly matters, internally he or she has to maintain that detachment towards all the external activities as summarized by the Geetaa vaakyam- “Karmanyevaadhikaaraste maa phaleshu kadaachana”. This is possible, only if one remains dispassionate internally.
Salutations to Lord Sai for giving his devotees such a beautiful import.
186) OM SRI SAI UDHDHARAMITI UDEERAKAAYA NAMAHA
[Meaning: Salutations to Lord Sai who vouched “ I shall Raise You”]
This naamavali beautifully explains the “Sweekara bhaava” (the principle of accepting), “Rakshanaa bhaava” (the act of protection) and the “Uddharana bhaava” (the act of upliftment).
The magnanimity of the Lord is to accept anyone who surrenders himself completely in HIS refuge saying “ Anyathaa Sharanam Naasti, Tvameva Sharanam Mama”. Now, this surrender at the Lord Feet should be total; i.e. when we offer ourselves to HIM, we should do so by thought, mind, action, body and intellect (all the indriyaas which are responsible for all the activities that we do, might it be good or bad), also called as “Sarvasya Sharanaagati”, synonymous with “ aatmanivedanaa bhakti” (the 9th type of bhakti) we will be accepted by HIM.
Such a “Sharanaarthi” (one who has sought refuge) would be immediately accepted by the Lord , such a quality of the Lord is called Sweekara bhaava”.
Now, when a sadhaka is accepted by HIM, the person would be uplifted by the Lord himself. For upliftment, the sadhaka has to be protected from various adversaries that he faces during the journey towards his Self-Realization, though God has accepted a Saadhaka, still he sees to that the aspirant will pursue the arduous path of saadhana.
Now, a question might arise, why is this necessary for the Lord to still put the saadhaka into an arduous path despite of the latter surrendering to HIM? The story of the great Maharastrian Saint Sree Namadev Maharaj would answer our question. Namadev Maharaj, was a great devotee of Lord Vitthala, despite of this, he had a small bubble of egoism that the Lord would listen to his call alone and further he failed to visualize the Lord everywhere and had a strong notion that Vithoba exists in Pandhari alone. When his ego was pricked in a circumstance, did he realize his shortcoming and performed intense saadhana and realized that his “Pandhareenaayaka” was indeed “Brahmaanadanaayaka”, he attained the advaita tatvam where he understood that the Lord existed not only in Pandhari but in every atom of this creation and was even beyond that.
A glimpse of this story was given with the main intention that, our journey just doesn’t end by thinking, “Sai Baba, I have offered myself to you and I Know that you have accepted me”. Let us all really think, “Have we really offered ourselves to HIM?”. If we work towards this end alone we would really do poorna samarpana at his feet and he would accept us. Incompletely surrendering at His feet and saying that we have wholeheartedly surrendered to him would be akin to the first part of the Namadev Maharaj’s story, where in we would also be torn between dualities. So, to sum-up the sharanaagati which we do should be complete, when that’s done we are protected (Rakshanaa bhaava of the Lord) from all the obstacles (the second part of Namadev Maharaj’s story) and realize that Sai is everything, everywhere, everyone and in all the three spheres of time and even timeless.
The moment, we realize he is the Timeless One, automatically we get uplifted (Uddharana bhaava) by HIM. This redemption will take all beyond the vicious cycle of birth and death and make us one with the “Timeless One”.
Salutations to the “Timeless One Lord Sai Samarth” who uttered these beautiful words of assurance.
187) OM SRI SAI UDDHAVAAYA MAYAAPROKTAM BHAAGAVATAM ITI BRUVATE NAMAHA
[Meaning: - Salutations to Lord Sainath who said that he was the one who had uttered the divine message to Uddhava in Srimad bhagavatam]
Once it so happened that there was a discussion about the “Hamsa Geeta” or “Uddhava Geeta” in front of Lord Sai Maharaj. Finally after everyone departed, Shyaama (one of the closest disciples) questioned Lord Sai if HE (i.e Sai himself) was the Lord who had imparted this divine lore to Uddhava for which Baba, on continuous pestering from the latter, replied, “ Yes Shyama! It was I who imparted this lore to Uddhava in the yore”.
This one instance would speak about the Parabrahma tatva of Sai Samarth. One needn’t have to burn his entire intellect to think “Did Baba impart this knowledge to Uddhava, but Uddhava was Krishna’s friend and they belonged to Dwapara yuga, how is this possible?” The answer is quite simple- “Yad bhaavam tad bhavati” (As the thought, so it is); if we think our Sai is Parabrahma, then HE is our Krishna Paramaatma too, if that so the case then it’s certainly Baba who was the same Supreme Lord Krishna of the Dwapara who bestowed the divine knowledge to Sage Uddhava.
Let us see in detail about Uddhava Geeta in the next issue of the newsletter.
Until then, our humble salutations to “Lord Sai Krishna” the Lord of the Universe.
As stated in the previous newsletter, let us now briefly look into the essence of Uddhava Geeta. It features in the 11th skanda (canto) of Srimad Bhagavatam comprising of an over and above 1000 shlokas (spanning from the 6th verse of the 40th chapter to the end of chapter 29) which goes in the form of a dialogue between Lord Krishna and his friend Uddhava before the former’s sojourn from this earth to his own abode. This Uddhava Geeta is deemed as equivalent to a vedantic work as it was propounded by none but the Universal Master Himself. Hence, Uddhava Geeta occupies an exalted position next to Srimad Bhagavad Geeta. Hence Uddhava Geeta is also called “ Hamsa Geeta”. The word “Hamsa” by and large has been interpreted incompletely or equated merely to a “Swan” but the word “Hamsa” means more than that. It is an amalgam of two words: “Ham” [i.e. Aham or this Self /Jivaatma] and “Sah” [i.e; HE or the Paramaatma]. So, “Hamsa” is a confluence of Jivaatma and Paramaatma which forms the very core essence of the Advaita. So, in reality Hamsa Geeta just doesn’t refer to the “Song of the Swan” but the “Song sung by HIM who has clearly stated that it is HE who has manifested as US and WE are no different from HIM”.
The prelude to this goes as follows:- Lord Krishna decided to cast of his mortal coil and return to his abode. Saddened to know this fact of the Lord’s departure, Uddhava rushes to him and bids the Lord to not to desert him. So, the Lord as a part of His cosmic play, decided to impart the knowledge of the Supreme order to Uddhava to uplift him from this samsaara.
Lord Madhusudana starts his teaching to Uddhava by speaking about the impermanence of this materialistic creation and clearly instructs Uddhava to shake off all his attachments from his kinsfolk and completely center his mind on the Supreme One so that he would realize the perishable quality of this creation and the eternity of its creator (viz; Brahma Satyam Jaganmithyaa). Then he goes about explaining the following facets like:
- Unrealistic nature of this world
- Characteristics of the soul bound by the vaasanas
- The types of devotion
- The Avadhoota Upaakhyaana
- The importance of satsanga
- The annihilation of the kartrutva bhaava (the “I” principle)
- The duties assigned to various people in the society
- Concentrating on the goal and ways to achieve the same
- Brahman alone is real
- Necessity of a Guru to show the path Viewing the entire creation as Brahman himself
Let us see all the sections of Hamsa Geetha in brief. For our personal benefit, the readers are requested to study the original scripture of Hamsa Geetha from Srimad Bhagavatam. We are just presenting a synopsis of the same:
The essence of Vedanta proclaims – “Brahma satyam Jaganmithyaa, Jeevo Brahmaiva Na Aparah” [The world is illusory, BRAHMAN alone is the truth, hence, Oh Jeevi! realize that you are none but that BRAHMAN itself]. Now a small question may arise in our minds “If this world is unreal, how is that we are able to see it, perceive it and work in it?” Actually,here the analogy used by our ancient seers in mentioning the impermanence of this universe was with respect to its materialistic aspect. Let us understand this in a simpler way whatever we see around us, however inanimate it might be, is sure to perish (it may be amountain, tree, animal etc;). The perishable nature of all the entities who are further composed of the five elements (directly or indirectly/ completely or incompletely) take their origin from the former, sustained by them and finally sublimate in the same. Further, these five elements (the ether, air, fire, water & the earth) are linked to one another and finally sublimate into their respective characteristics to become the Mahatatva which finally sublimates in the kaala and the kaala (spirit of time) into its Akaala (timeless; i.e. the Unknown, Unmanifest). This Akaala is the “Adviteeya Brahma” which our scriptures extol of. When one realizes this, He becomes one with THAT (i.e. Jeevabrahmaikyata).
But, to realize this impermanence, the Jeevi has to first leave his “dehaatma bhaava” [attachment with his body] because one who is bound by the fetters of attachment to his body, gets disillusioned that he is the kartaa [doer] and the bhoktaa [the enjoyer of the fruits of the action], gets attached to the same , shrouded by Ahamkaara and rejoices or suffers accordingly. Such a person, fails to recognize that He the “All Effulgent One” because he is totally bound or shrouded by the koshaas [annamaya, praanamaya, manomaya, vijnaanamaya, anandamaya]. One who is bound by the Koshaas, will be stuck in the sense of duality, recognizes himself as the doer [in light of ahamkaara] where as the one who has transcended these koshaas realizes that he is not just the doer [kartaa), but the kartaa, bhoktaa, karma [action] and kaarna [reason] put together and is beyond all these.
Now, this is possible only when we resort to a GURU SAMARTHA who alone is capable of removing these differences from our mind. Resorting to a GURU, we need to surrender our Ego [ahamkaara] at HIS feet completely, devote ourselves to him unconditionally [the devotion here could be of any of the 9 types which has already been explained in the previous naamavalis] and serve him with unflinching faith. The GURU, after an arduous test of the disciple, will unravel the secret knowledge of Brahman to the latter in a most dynamic way. Mysterious and inscrutable are the ways of GURU in imparting this divine lore to his sishyaa, he at times instructs the same as teachings , at times practically through the surrounding world. This practical way itself has been [for the benefit of the devotees] has been explained by the great sage Lord Dattatreya [in the form of a dialogue between him and a king named Yadu] which has become famous as the “Avadhoota Upaakhyaana” where the Avadhoota [Lord Dattatreya himself] says that he was able to realize the oneness with the Supreme One by understanding and assimilating the teachings he learnt by looking at his 24 gurus namely the Earth , air , water , fire, sky, the moon, the sun , pigeon, python, ocean , moth , honeybee , elephant, honey gatherer , deer , fish, a courtesan named Pingala, Kurura Bird, an infant , a chaste maiden , the concentration, snake , wasp and the Body. the Avadhoota clearly states that if one discards his egoism and gets is ready and receptive to learn the Knowledge Ultimatum, the entire world around him turns into an effulgent book of that esoteric knowledge. In a nutshell the avadoota says
"Parigraho Hi Duhkhaaya Yadyatpriyatam Nrinam I Anantam Sukhamaapnoti Tadvidvaanyastva Kinchana II"
[Meaning: Anything that a man holds in possession (in the materialistic sense) which he feels is the best or valuable is bound to bring him untold misery, but by giving up the same with a firm conviction will give him Bliss unlimited]
The avadhoota concludes his sermon to King Yadu saying that one who is selfrestraint, has a balanced mind, always fixes his mind in the pursuit of the Supreme One alone will get liberated from this endless cycle of birth and death. Readers are requested to study the detailed version of this hallowed upaakhyaana which features not only in Bhagavata but also in Sri Gurucharitra.
Now, the Lord speaks about the role of karma marga (path of action) and its importance to Uddhava. He says “Oh Uddhava! The path of action or karma is the first step towards the attainment of moksha. One should not shun away from his duties, may it be a celibate, householder or even a sanyasi. As every phase of one’s life is entwined with some duty or the other. It is upto the individual to undertake his duty and perform it to his ability. When such an effort is put, the karthru (the doer, i.e. to be considered as the spiritual aspirant here) though initially may have the sense of belongingness of the work or the work done, will gradually drift from such a thought and gradually performs with a contemplation: “Naaham karthaa, Harirkarthaa” [I am not the doer, it’s only the GOD who does]. With such a radical change in his thoughts, he slowly attains purity in his actions [karma shuddhataa]. This purity in actions is nothing but “Prapatti” [dedication] which pushes him to the portal of bhakti [devotion].
The bhakti thus attained out of purity will ignite the flame of knowledge [Jnaana] which dispels the ignorance, the dualities of life and makes his path to the Lord clearer. As he assiduously tread this path with complete awareness of the Lord, he start visualizing this panoramic universe consisting of the endless cycles of births and deaths as a mere projection of the play of the Supreme [Leelanaataka]. He thereafter becomes a mere witness of the entire play [saakshibhoota] and understands, assimilates and realizes he (aatama) is none but the AllPervading NonDual Supreme One”.
The Lord before concluding his sermon, clearly proclaimed that if one has to tread the adhytma maarga starting from karma finally culminating in Advaita, one has to resort to a GURU, for the latter alone is competent in this entire creation (nay, the GURU is none but the uncreated one) to guide a saadhaka to his goal. Thus, it is inevitable for anyone, at any point of time to resort to GURU FEET, surrender all his ego there following which alone would he become eligible for Brahma Jnaana.
Thus saying, Lord Krishna departed to his heavenly realm. This Uddhava Geetha has been dealt in its synoptic version. Devotees are once again requested to read the detailed version of this extract from Srimad Bhagavatam and enjoy its bliss.
188) OM SRI SAI UNMATTHASHVAABHI GOPTRE NAMAHA
[Meaning: Salutations to Lord Sai who protected a mad dog]
Lord Sai’s compassion towards the animals (sarvabhoota daya) is spoken of, in this naamavali. There was a mad dog in the village which was about to be beaten to death by the villagers which was averted by the benign allprotecting grace of Sri Sai Maharaj.
189) OM SRI SAI UNMATTHA VESHA NAAMADHRUTE NAMAHA
[Meaning: Salutations to Lord Sai who was christened as a mad cap because of his external appearance]
Lord Sai’s external appearance was quite simple. He wore a long robe called Kafni. It was white in colour, nay used to be quite dirty and torn. To his head, he tied a white cloth which was knotted towards the left side. Always carrying a small stick (satka) in his hand and a brick in the other, appeared quite queer for the people. Only to those blinded by ignorance and arrogance, he looked like a madcap and was considered as a queer fellow by the same, while those with unblemished love and devotion for HIM witnessed the LORD HIMSELF manifest in BABA’s form.
As said by LORD in Bhagavad Geeta “Ye Yathaa Maa Prapadyante Taam Tathaiva Bhajaamyaham….” [Oh Arjuna! I am originally formless, devoid of any quality and transcend beyond the nature of dualities, yet as per the devotion and the perception of one, would I manifest and take a form according, but remember Oh Partha! I repeat again, I am beyond all these perceptions]
Similarly, for a mortal deluded by Maya saw Sai Samartha as a mere begger or as a madcap where as the devoted saw the Unalloyed Supreme Power in HIM.
190) OM SRI SAI UPADRAVA NIVAARINE NAMAHA
[Meaning: Salutations to Lord Sai who delivers the devotees from their calamities]
This naamavali speaks about the “Bhaktaparaadeenatva” [one who is dependent on the love and affection of his devotees] of Sai Samartha who is ever watchful of his devotee’s welfare by protecting them from all casualties and dangers. This has been dealt in detail in the previous naamavalis and would be detailed in the subsequent naamavalis as per the context.
191) OM SRI SAI UPAAMSHUJAPA BODHAKAAYA NAMAHA
[Meaning: Salutations to Lord Sai who instructed or initiated the spirit of Japa in the minds of his devotees by uttering the same in a low voice]
The word “Japa” in Samskritam is derived from the root word – “Jap” which means chanting the name of the Almighty [to be more specific chanting with complete contemplation of the Self]. Japa is of various types like:
1. VAIKHARI JAPA: This involves chanting the names of the Lord loudly. The common examples for this type of Japa are bhajans, Vedic chanting or chanting some holy verses the most common being Bhagavad Geeta, Vishnu or Lalitha Sahasranaamas. The advantage of Vaikhari Japa is that it shuts or puts an end to all our external thoughts and would make us concentrate on the Divine one. Not only that we get benefitted by such a japa but also the people around us too get some good merit if they heed the same with a lending ear.
2. LIKHITHA JAPA: This involves writing the holy name of the Lord for a stipulated number of times. The best examples would be that many of our Sai bhaktas write “Om Sai Sri Sai Jaya Jaya sai” or “Om Sri Sainathaya NAMAHA” and offer it at Lord’s feet. Such a Japa will make all our Karmendriyaas free of desires and wants.
3. UPAAMSHU JAPA: This is the type of Japa mentioned in the aforesaid naamavali.This involves the initiation of a sacred verse or a mantra or a syllable to a particular disciple by his GURU in a very low tone so that it is heard only by the former. Such a type of Japa bodhana (Initiation of the Japa) is not given to all the disciples but only those ones who are deserving ones in the eyes of GURU i.e. to those who have completely surrendered at the GURU FEET, have conquered their desires and wish for nothing but the GURU’s grace. In Sai Satcharitra we come across an instance where Lord Sai Maharaj softly whispers the name – “Raja Ram Raja Ram” to a lady and instructs her to do Japa of this nama which is a Mahamantra.
4. MANASIKA JAPA: This is the highest form of the Japa. Infact, to attain the stage of Manasika Japa which involves the process of doing Japa in the mind, one has to pass through the stages of Vaikhari or Likhitha or Upaamshu japa. One cannot directly attain the stage of contemplating from the mind. For this we require the benign grace of Guru Samartha who first makes us go through the drill of Vaikhari or Likhitha Japa and then increment us to the level of Upaamshu Japa . When we start such an Upaamshu Japa (i.e. reciting in a soft tone or muttering the mantra), our external and the internal sense organs (Baahya and Antar Indriyaas) all come to one point and sublimate into the ego (The sense of “I” ). Further, Guru Samartha will shatter the sense of “I” and at such a stage – the sense of ego starts getting converted to the sense of Self which is nothing but called as “Aatmanusandhana” in our scriptures. In such a state, the mantra japa enters the spirit of Mind and starts getting integrated with it . At such a stage, the spiritual aspirant starts doing Japa with his mind. Yet, at this point one has to clearly understand that mere worship or japa with mentation alone is not Union with the Self (Aatmaikya) but it is only a process leading
to aatmaikya (which we already spoke as aatmanusandhana). Finally, once the aatmaikya occurs, the aspirant realizes that the Japa, Jaapi (one who chants) and the Jaapyamaana (the goal towards which the chanting is leading to) are all but one and the same and he realizes oneness with his self. So, finally Manasika Japa leads to Manasikaateetah (beyond the mind and thoughts) sthithi which our scriptures proclaim as “Jeevanmukta”.
Salutations to Lord Sai Samartha who has instructed his devotees with all these types of Japa and finally takes them across the sea of Samsara to the shores of Brahmajnaana.
192) OM SRI SAI UMESHAMESHA YUKTAATMANE NAMAHA
[Meaning: Salutations to Lord Sai who is union of both Lord Siva and Lord Narayana]
The word “Umeshamesha” can be split as “Umesha” & “Eesha”. Here the word Eesha could be interpreted as “ The Lord” [yasya swaamih eeshwara iti prakeerititah]. So, the word Umesha could be further split up as Uma+ eeshwara which means the Lord or the consort of Goddess Uma [i.e Lord Siva]. Further the word “Eesha” is also interpreted as “Destroyer of the triad of desires” [Eeshana traya samharteti Eeshwarah iti prakeertitah]. The triad of desires are those related to wife, wealth & children. Now, the one who destroys the attachments to the fruits towards this triad and keeps us in a state of equilibrium to the odds of life [manah tathaa indriya sthiti kaarakah] and sees to that we transcend the dualities is called as “ eeshwara” and such an act is very sublimely performed by that manifestation of Brahman responsible for Sustenance [i.e. sthiti kaarana]. Lord Narayana is the form of that Brahman who is the preserver of the cosmos, nay here it is to be understood that he is the one who would preserve our “samachitta bhava” [equilibrium] against the dualities of life, hence here the author of the sahasram has synonymously coined the term “eesha” for Narayana.
Now after attaining the “ samachitta bhava”, the spiritual aspirant who is in an equilibrium attains the state of “sthita prajnata” where he sees the entire Prakruti (the creation; in this context to be taken as the vyakta) in union with the Paramaatma (the uncreated; the avyakta). Goddess Uma or Parvathi who is eulogized as Aadi Shakti [the primeval force] in our scriptures who is none but the “Prakruti” [the creation; kindly recall the naamavalis 1& 2, where we spoke about how the uncreated, unmanifest one when willed to expand, then sprung the Prakruti from the Uncreated one.] Now, all that we see is
nothing but a part and parcel of that Prakruti. Lord Siva who is the husband or the Lord of Mother Parvati is the Parabrahman [here, to be considered as the master of Prakruti] himself.
Now, coming back to our story, when one sees the union between the creation and the creator, the veil of Maya or illusion disappears and such a saadhaka attains oneness with HIS SELF.
Summarizing the naamavali, the author has eulogized Lord Sai Maharaj as the Union of the Sthikaraka Narayana who is responsible for bestowing the sthitaprajnata to a saadhaka and Layakartha Mahadeva who will sublimate the sense of dualities in the saadhaka and see to that the saadhaka will become the “Absolute One” itself.
Salutations to such an enigmatic saint Lord Sai Maharaj.
193) OM SRI SAI URJITA BHAKTI LAKSHANAAYA NAMAHA
[Meaning: Salutations to Lord Sai whose devotion was at its pinnacle or was of the highest order]
Moment we read this naamavali, the first thought that occurs to our mind is “How could Lord Sai who is a GOD have devotion of the highest order? Why should someone who is served by innumerable devotees be a foremost devotee? To whom Sai is devoted to?”
Now, considering the matter closely, let us first try to understand that the purpose of the manifestation of Lord Sai {Sai Samarthaavatarana Prayojana} was to lead the mankind in the shubramaarga so that each and everyone would tread in the same and finally attain liberation from this samsara. So, as HE lead the path, by setting an example to His disciples by meticulously observing every duty that a sadhaka has to towards the path perfection.
The best example for a devotee would be Lord Hanuman. Though Lord Hanuman who was none but an incarnation of Lord Shiva, sought the feet of Lord Sri Ramachandra and served the latter with unflinching devotion and faith. When one wants to really understand how a devotee should be, then the example of the devotion of Hanuman would be a beacon light to one such seeker.
Our Sai Samartha is Lord Rama Maruthi himself. When He wants to bless His devotees , He is Lord Sai Ram and when He wants to show an example of how devotion should be, how the conviction of a saadhaka should be, how a saadhaka should never get distracted from achieving his goal, He becomes Sai Hanuman.
Now, devotion here is wholesome it could be towards the Lord, it could be towards your job, it could be towards fulfilment of a commitment etc; when one embarks any task with such a devotion coupled with patience, he is sure to attain his goal ultimatum.
Lord Sai Maharaj, during his avatarana at Shirdigraama , demonstrated to all His devotees as to how a bhakta should be and how one should develop unflinching bhakti.
Salutations to Lord Sai who is the Lord & the Bhakta at the sametime.
194) OM SRI SAI URJITA VAAKPRADAATRE NAMAHA
[Meaning: Salutations to Lord Sai who demonstrated HIS very essence to his devotes in the form nectarinelike assurances]
The word “Urjita” here means exalted or that of the highest order. So, when Lord utters a word or a sentence, undoubtedly it should be of the highest order with none equals to it. Here, the word “Urjita Vaak” refers to exalted words could be soothing words of comfort, firm words that would keep one in the right path, promising words that would instil confidence and trust in one’s mind and impart the lore of selfrealization to the saadhaka.
It the duty of us to understand and assimilate these divine words that emanate from Sai Maharaj and once having done so, we will be the highly benefitted amongst the beings in this universe. Also, once we have realized the indepth meaning of these words, it’s our bound duty to spread the same to the entire mankind with the sole thought “Sarve Janaah Sukhno Bhavantu, Samasta Sanmangalaani Bhavantu”
195) OM SRI SAI URDHVARETHASE NAMAHA
[Meaning: Salutations to Lord Sainath who maintained a strict continence of chastity]
The word “Rethas” refers to the male potency (power) for procreation and the word “ Urdhva” means upwards. The word Rethas which is a noun is derived from its root word (i.e. dhatu padam) –“Ri” which means “to flow” , “ a current”, “a stream”. Since the male procreative energy is in a fluid state, hence its called as Rethas, which is responsible for continuing the process of creation (srushtikaaryachaalana) . Now, let’s not consider this word in a very basal way, rather let us try to understand the true meaning of this word. As said earlier, that which flows or is bound to flow is called Rethas. The nature of flow for the purpose of continuing the progeny (as enjoined by our shastras) is for propogation of the next generation, now such an act is bound with a “vishayavaasana” which is embellished in the quality of rajas (Rajogunapradhaanah). This is very well known in our puranas, where the fourfaced creator is also called as “Rajomurthi” {the manifestation of Rajas} from whom this entire creation is propagated.
Now, coming to the other face of the coin, what that is created must get annihilated or has to sublimate back into its source. By now, it’s clear that the quality of Rajas is bound by the act or is associated with a vishayavaasana [desire or attachment for something] and once the desire arises, sure would it lead to “lobha” (avarice) further leading to a chain of events finally culminating in the downfall of a person (i.e. falling into the vicious cycle of this samsara). So, next comes the question “Is procreation a sinful act?”. The answer to this is certainly “No”. Our shastraas have enjoined something called as the varnaashrama dharma which is divided into four stages Brahmacharya (celibacy), Gruhastha (family life), Vaanaprastha (handing over the duties to others) and finally the Sanyaasa (complete renunciation for attaining oneness with the Supreme). The shaastras have very clearly and beautifully laid the principles of each aashrama dharma where in one carries out his activity/activities by treading the path of righteousness. So, here we carry out a task so as to go to the next level (in terms of consciousness) of our dharma and so on and so forth which ultimately is leading us to the final step i.e. Moksha or liberation from this samsara. One who realizes that he is journey bound to reach the “Boundless” will surely carry out all his activities as per the varnaashrama dharma (including the procreation, but only with the sole attitude of considering it as a holy duty to get rid of the vaasanas) and one who doesn’t realize the same , though externally may appear to fufill all the prerequisites of the varnaashrama dharma, yet would in reality be bound by the fetters of vyaamoha (infatuation) born out of the vishayavaasanas.
Hence, our shaastras prescribe to a term called as “IndriyaNigrahana” (Control of ones senses). So, when one’s senses are controlled, all the activities carried out by him or her would only be a means to achieve the other end (i.e. Moksha). As a part of this, shastraas say “Kaamavarjitahbhootvaa kaaryakuruta” [perform your activities devoid of any desire towards it]. So, as per this when every aasharma dharma is carried out with a pure mind, nothing would stain our thoughts. So also, carrying out the duties as a householder like propogation and nurturing of the progeny till a point when the next generation become responsible and progressive individuals contributing for the upliftment of the society, is surely an act though bound out of a vasana , is yet a means again to attain mastery over that vaasana. It’s something like a diamond which has to be cut, could be done so only with the help of another diamond. So also, in order to break the fetters of vasana propagated by the Rajoguna manifesting as a work (karma) has to be shattered with the help of karma alone (i.e karmena karma naashanabhavati, the only by performing our duties with complete awareness would we be redeemed from the fetters of rajogunapradhanabhaava karma). Once, freed from the shackles, would one progress up further in the plane of sadhana.An awareness of performing one’s duties comes only when one has quelled or controlled his senses. The shastraas say, on quelling the senses the procreative energy which was all the while called as “Rethas” now starts to become “Ojas” [the procreative energy which flows down , now will start flowing in the upward direction not as fluid but as an energy or a current or a pulse]. A person, who with such a control over his senses is able to channelize his procreative energy in an upward direction is called as “Urdhvarethas”. Ideally, in regular context after discharging the duties as a householder, the person in his next aashrama (i.e. Vaanaprashatha) has to practice strict celibacy or continence, control his lust and other desires and channelize his rethas in upward direction to become “Urdhvarethas”. Now, such a person's energy which is awakened as "Ojas" ascends further upwards and finally gets converted to "Tejas" (brilliance) of knowledge which will help us realize the "Advaita
Tatva".
In case of mahatmas and Sadgurus who, are born realized souls, require no such practice as they have already gained mastery over their minds, thoughts and actions and hence are always “Urdhvarethaswaroopas”. Now, if we are talk of Sadgurus as Such swaroopis that what to talk of the Supreme One who manifested as our Samartha Sadguru Sai Maharaj !!!
Lord Sai Samartha observed a strict principle of continence, a perfect "Urdhvaretas Swaroopin". He showed to the mankind that the only means to attain liberation from this cycle is by adhering to the life of strict continence and chastity (not just bodily, but also by thoughts and action).
This naamavali reminds us of the famous vedic hymn Narayana Sukta (from the Mahanarayanopanishad) which extolls the supreme one as “ …..Urdhvaretham Viroopaksham Vishwaroopayavai Namo NAMAHA……” {salutations to the one who is continent for ever, the very universal consciousness, my salutations to HIM}.
Salutations to the Veritable Manifestation of ChastityLord Sai Narayana.
196) OM SRI SAI URDHVAMOOLAM ADHAH SHAAKHAM ASHVATTAM BHASMA SAATKARAAYA NAMAHA
[Meaning: Salutations to Lord Sainath who alone can cut asunder the Peepal tree of the samsara]
The Veda and Upanishad explains that this entire creation with all its complexities is a Peepal tree (Ashwattha Vruksha) which is in an inverted manner; i.e. the roots facing upwards and the trunk, branches and the leaves spread out and facing downwards. Let us first start looking at the nature of this tree. Lot a mention has been made on this Urdhva moola ashwattha vruksha in scriptures like Rigveda, Kathopanishad, Shwethashwetara and many more great works. The fifteen chapter of the Glorious Bhagavad Gita [the chapter 15 is called as Purushotthama Yoga] begins with the Lord explaining the complex formation of this Peepal tree to Arjuna. The Lord says
“Urdhva Moolam Adah Shaakham Ashvattam Praahuravyayam |
Chandaamsi Yasya Parnaaani Ystam Veda Sa Vedavit ||”
[Oh Arjuna! The tree of this creation is in an inverted manner with its roots (moola) facing upwards (Urdhva) and the branches facing downwards, the twigs and the leaves that spring forth from these branches is essentially the knowledge of the Vedas and one who has realized this alone would become an embodiment of Vedas]
Lord Krishna further proceeds to explain about the tree in a more detailed manner
“Adhascha Urdhvam Prasrutaah tasya Shaakhaah
Gunah Pravruddhaah Vishya Pravaalaah |
Adhascha Moolaanyanusantataani
Karmaanubandheeni Manushya Loke ||”
[The branches of this Peepal tree extend in both the downward and upward directions, constantly nurtured and nourished by the three modes of material nature (Satva, Rajas and tamas). Further, the twigs from the branches are the objects of the senses (born out of Vishaya Vaasana). Further the proproots arising from these twigs also go down, and these are bound to the fruitive actions of human society.]
The next shloka continues to explain further:
“Na Roopamasyeha Tathopalabhyate
Naanto Na Chaadir na Cha Sampratishthaa
Ashwatthamenam Suviroodhamoolam
Asangashastrena Dhrudhena Chhitvaa”
[This inverted pepul tree appears like one with no beginning nor an end, but with viveka, recognise the essence and chop off the tree with the axe of nondetachment(vairagya)]
Now, to understand this verse, we have to very carefully understand that there are two types of roots in an Ashwattha (Pepul) tree, one is the root proper from which the tree arises and is placed high above in the upward direction. The second set of roots are the prop roots that arise from the branches that spread in both the upward and downward directions. Let us understand that the leaves in the tree represents the shaastras and shrutis. We would all, driven by our vaasanas and the three gunaas discharge our duties in this world and attain or obtain fruits as per the same.
Looking at this a bit more closer, when we discharge our duties as enjoined by the scriptures in a righteous way, we good fruits and those who don’t get the contrary of it. Further, good or bad , whatever maybe the fruits , both are driven by the vishaya vaasanaas. So, if good deeds are also due to vishayavaasanas, does it mean that we shouldn’t be righteous either?...The answer is “No”. Further, let us all understand that righteous deeds though born out of vishayas still should be discharged, but while discharging the same we should firmly bear in our minds that what deeds we are doing should lead us to a state devoid of vaasanas. For, crossing our vaasanaas, whatever duties we discharge should be done with detachment towards the fruit of the same. Here detachment refers to Vairaagya (As explained as Asangha in the Geeta shloka by Lord Krishna. The word “Asangha” is be interpreted as devoid of the company or detachment from the society which breeds Vairaagya). When we do our duties with Vairaagya, we fix our mind high up at those roots which are not bound to push us down.
This is what it means of understanding the other set of roots in the Pepul tree, which are high up above and are at the origin of the trunk. Now, these roots are nothing but the manifest Brahman (Saguna Brahma) from which the entire Pepul tree has manifested with all its complexities. With full Vairaagya, we realize that whatever that is existent [i.e. the entire Pepul Tree] is nothing but a projection [Maaya] from the Saguna Brahma. The Nirguna Brahma {the Unmanifest One} is well high above even these roots and the existence. When we realize this, automatically, the Vairagya cuts off this Illusory tree and we realize our oneness with the Formless One [i.e. the karyaa and kartru sublimates into the kaarana and becomes one].
Such a vairagya will blossom in our minds, only when we resort to a GURU , shed our ego at HIS FEET and surrender ourselves completely to HIM. A Guru alone has the power in this entire universe to put in the seed of viveka leading to vairagya in the our minds.
Lord Sai Samartha, the Unmanifest originally, out of compassion on us, manifested as GURU SAMARTHA to guide us out of this samsara. Let us all seek refuge in HIM, who chops off this samsara Swaroopa Ashwattha Vruksha.
Salutations to such a GURU SRI SAI MAHARAJ.
197) OM SRI SAI URDHVAGATI VIDHAATRE NAMAHA
[Meaning: Salutations to Lord Sai who bestows the Supreme abode (i.e. Saayujya) to his devotees]
None has the ability in the entire universe to deliver a fallen one from this samsara except the GURU. Guru is the veritable manifestation of the Unmanifest NonDual One. A Guru, though is Parabrahman himself, still when in a form would behave like a saadhaka walking in the path of spirituality. In fact, this is a must to be quality of a teacher (Acharya). An Acharya is one who first assiduously performs all the duties laid down by the ancient doctrines of righteousness and then leads all those who follow him by making them to discharge the same to their best extent possible.
The Supreme Abode or Saayujya or Moksha, whatever name that we may call is attained only by realizing the self (Atmasakshatkaara) through True Knowledge (i.e. Jnaanad eva kaivalyam), this true knowledge or Brahma Jnaana can be bestowed or obtained by the grace of GURU alone. To get such a Jnaana, we should surrender our senses (both external and internal) , Ego (Ahamkaara) which identifies the Self with the mundane body and makes us think that “I am the doer, I am the enjoyer, and sufferer of the deeds performed” , and Intellect (Buddhi) at the Feet of Guru and hold on to it with steadfast faith and a deep rooted belief that “These Feet alone are my sole refuge and I seek recourse in the same and no on else”. When we surrender in such a way, the Guru himself sees to that we discharge all our duties (karmaacharana) with no attachment towards its outcomes (karma paryavasaana vishyasukha virakti) and will cleanse all our karmas (Karma shuddhataa), when actions become purified, then manifests the Jnaana (Pure Knowledge) which tears asunder the veil of illusion (Maya). When the Maya sublimates, then we find that we are none but the NonDual supreme One (Advaita Praapti) and this what a GURU alone can give.
Salutations to Guru Samartha Sainath who alone is capable of bestowing this Advaita pada, which is the greatest and the highest in this entire, nay beyond this Universe too, to his devotees.
198) OM SRI SAI URDHVABADDHA DVIKETANAAYA NAMAHA
[Meaning: Salutations to Lord Sai who allowed his devotees to hoist two flags atop Dwarakamai]
This naamavali can be traced back to the sixth chapter of Sri Hemadpant’s Sri Sai Satcharitra where a detailed account on how Lord Sai organized and celebrated Sri Ramanavami Utsava and the Urs festival (Sandal Procession) , on the occasion of which two flags were carried ceremoniously in the procession and finally were tied to the dome of Dwarakamai. The fortunate ones who got this opportunity of serving the lord by their “Dhwaja seva” were Sri Nimonkar and Sri Daamu Anna who offered a flag each. Even after Sai Baba’s Mahasamadhi, to this day, this wonderful seva of offering the two flags have been continuing in an uninterrupted manner by the families of Sri Nimonkar and Sri Daamu Anna. The procedure is like this that, every year on the occasion of Sri Ramanavami , the two flags from the two families will be taken in procession across Shirdi and finally will be tied atop the roof of Dwarakamai. These two flags will fly atop Dwarakamai with all their glory and will be untouched till the next Ramanavami, when a new flag would be provided by each of the two families which will again be taken across Shirdi and finally, these will replace the previous two old ones on the Dwarakamai.
In Sanskrit , the flag is called as “Dhwaja” or “ Ketana” . A flag is a symbolic representation of the opulence/ identification of a person and in ancient days were commonly used by kings to depict their power. Aparts kings, even the Gods have flags(Dwajas); for example Lord Shiva has a flag with the emblem of bull (Nandi) and hence he is called “Vrushadhwaja”; Lord Narayana has one with a symbol of eagle (Garuda) embellished on the same and hence he is called “Garudadhwaja” . Now, if we look a bit more deep in this, we realize that these iconic representations have a lot more indepth meaning than what it externally appears. Let us consider the example the flag of Lord Shiva which bears the symbol of bull. The bull represents the beastly traits in our minds which run amok, disrupting our mental equilibrium and finally making us disturbed. The flutter of a flag in the air, represents the waviness of the mind (carried away by the vaasanaas of the samsara). Now when these beastly traits are firmly held in check (through rigorous sadhana), then the mind will come to a state of standstill (sthita prajnataa). Hence the reason, the iconographics of Lord Shiva firmly holding a flag with a bull’s emblem shows us that, how much ever powerful may be the unstable thoughts (represented by the flutter of the flag), holding on firmly to the stick of Faith (attained by Saadhana) which, on the other end is attached to the flag will still see to that the mind (i.e. the fluttering flag here) is not carried away in the winds of samsara.
The flags atop Dwarakamai also, which fly with all their glory too represent our minds. Though the flags flutter in air, still they are secure in their place as they are fixed to the dome of Dwarakamai. Similarly, let us all offer our fluttering flags (i.e. our wavering minds) at the FEET of Lord Sai and pray to HIM “ Oh Sai, I am offering this flag of my mind tied to the stick of faith (in your Feet; in a poorna sarvasya sharanaagati bhaava), kindly hold it tight and leave me not to these rough winds of Samsaara”.
199) OM SRI SAI RUJAVE NAMAHA
[Meaning: Salutations to Lord Sai Baba who is an embodiment of reality]
“The Supreme One alone is real”, thus proclaim our brahmasutras [Brahma Satyam Jaganmithyaa]. All the creation is nothing but a projection of his Maya. HE alone existed prior to the creation, is still existing and will continue to exist even after the dissolution of this creation. HE is the Shashwata (permanent), Sthira (unmovable), Aja (unborn) and Ananta (one without and end).
So, the Brahman who alone is the reality (nay the word reality here is mentioned with the spirit of understanding the actual essence and is certainly not a yardstick attempting to measure the “immeasurable) is devoid of time, space and place and yet can amorously get associated with these triumvirate thereby assuming a form (i.e. becoming an embodiment of Jnaana here), discharging its duties in this world without any attachment to the fruits of the deeds, lead the path of Shubhra maarga by treading the same assiduously and finally be balanced against all the odds and even in life. Though Parabrahman dons such a form, internally HE is still aware that HE is the same “Sacchidaananda Siva”.
Lord Sai, who externally appeared as a mendicant internally is that “Paramaatma” himself.
Salutations to such an unborn Parabrahma Saguneekruta Moorti Sri Sainath Maharaj.
200) OM SRI SAI RITAMBHARA RAJNAAYA NAMAHA
[Meaning:Salutations to Lord Sai Samartha who is an embodiment of the highest state in which one has complete knowledge about the past, present and future and is connected with any place anywhere]
This naamavali is selfexplanatory of one of the innumerable potencies of Lord Sai Samartha. Our scriptures say that it may be possible for one to know the past & present but can only predict the future (which may or may not be so as per the desired way). But, the Supreme One who is a creator of the time (Kaala kartaa) alone is clairvoyant with the past (bhoota), present (vartamaana) and the future (bhavishya). Anyone who has realized oneness with himself (aatma saakhaatkaari) or a Jeevanmukta would have shattered the domains of time, place and person because he would have realized that “He is none but the All Powerful NonDual Supreme Self which is the cause of all the causes”. So, such a person’s would be existent in every sphere of time & dimension (sarva kaala, sarva sthaana upasthitah).
With this scriptural background, when we read Sri Sai Satcharitra, we will understand that Sai Samartha was a perfection devoid of blemish, who is existing in every plane of existence and every sphere of time and yet, in actuality beyond the comprehension of existence and time (kala sthiti upasthitah api kaalaavsta pareya).
Though the list is endless, a few instances to be quoted from Sri Sai Satcharitra which showed the Ritambara Prajnaa of Lord Sai:
(a) Understanding the mindset of Sri Anna Saheb Dhabolkar who wanted to pen down the biography of Lord Sai and in turn blessing him with all the Jnaana to write the Satcharitra. Here, Lord Sai understood the manogatha of Anna Saheb even before the latter could express his wish of embarking on the task. This proves the quality of understanding someone's mind (which is one of the dimension of Ritambara prajnataa) even before he or she expresses it.
(b) The prophetic story of the meeting of two lizards (beautifully illustrated in the 15th chapter) speaks about the sarvahrudvaasi tatvam of the Ritambara Prajnataa.
(c) Demystifying the riddle of Eeshavaasya upanishad to Dasaganu Maharaj through the maid servant of Kaka Dikshit, proving the sarva swaroopaikyataa bhaava of Ritambara tatvam.
These three instances are enough to speak about the ananthakoti lakshana of Lord Sai Samartha.
201) OM SRI SAI RUNAKLISHTADHANAPRADAAYA NAMAHA
[Meaning: Salutations to Lord Sai who bestows wealth to those who are heavily in debts]
Lord is ever merciful to his devotees. Here the words "Runaklistha” refers to someone who is afflicted with or down with a lot of debt. Here the debt could be both materialistic or spiritual. The former one makes our present life miserable and the latter one makes us goes through the endless cycles of misery. Either of them is surely deleterious for our Adhyaatma maarga. If we need to be rid of our spiritual debt (viz: bhava samsara yukta runam), we should be rid of our materialistic debts (viz; aihika runam). Materialistic debts needn't refer to only some money or kind borrowed as loan from friends or bank, but also the debt related to our responsibilities or duties (viz; kartavya runam) as a son, daughter, husband etc.
These duties are to be first performed to our best extent. The only way the confidence, energy and the power to execute the same will be got by HIS GRACE and this alone is the true wealth (viz; referred to as Dhana here) which will redeem us from these debts. Next coming to the debt that forms an obstacle for attaining Janma raahityam, we should forever execute our duties to the best of our efforts and with complete dispassion towards the fruit of the same (viz; perform the enjoined duties as an offering at HIS HOLY FEET), shed our ahankaara at his FEET, forever meditate on HIS divine form, contemplate on HIS divine leelas, sure that we will be recipients of wealth (dhana) from HIM, viz; the TRUE WEALTH which is ETERNAL (viz; Shashwata Aishwarya) that will redeem us permanently off this bhavagrastha runa.
Salutations to Lord Sai who is bestowed of this Shaashwata Aishwarya.
202) OM SRI SAI RUNABADDHA JANTOONAAM RUNAMUKTYAI PHALAPRADAAYA NAMAHA
[Meaning: Salutations to Lord Sai who delivers the mankind from its debts]
The body that we donn is called as kamadhaari shareera (the body that is bound to perform duties enjoined to it). So, a soul born is destined to perform various actions or karmas not only as per its present state, but also impelled by the fruits accrued in its past lives. The previous fruits, may be good or bad , their influence on the current actions, in total are still based on the vaasanas. Similarly vaasanaas might be good or bad. The good vaasanaas, propel the individual to perform the righteous acts by which they get happiness and peace and the wrong ones will drive the individual to perform sinful acts resulting in sorrow or downfall. So, good or bad, peace or restive, the karmas are based on vishaya vaasanas, and if one has to attain oneness with the Lord, he has to cross the dualities of these vaasanas. No doubt, one has to certainly perform only good actions and abstain from the bad, but after executing the same, one must not get attached to the vaasanas of the actions [i.e. how much ever good our actions are, we should execute the same with a spirit of dispassion towards the result of the same, or in other words performing the righteous acts with a sense of detachment towards its fruits. Once, we stand indifferent to the fruits of our deeds (good deeds) performed, we are sure to get liberated].
If one doesn’t get detachments from these vaasanas, the latter become “Runaas” (viz; debts). A jeevi, till it is runagrasthi (bound by the debt), continues to suffer in the endless cycle of birth and death.
The Supreme One is not only “Karmaphalapradaata” (bestower of the fruits of the karmas) but also “Karmabandha Vimochaka” (deliverer from the shackles of karma). So, if should cross this bhavasamsaara, we have to resort to HIS FEET, offer the fruits of all our actions there (Sarva Karmaphalaaphala Samarpana) and hold onto IT with unflinching faith and only
if we do so, do we find that we have become one with HIM.
Sai Samartha, the fountainhead of blessedness, out of his compassion made every possible way for all, who were stuck in the debts of this samsara (materialistic or spiritual) to come out of the same and achieve upliftment in life and attain oneness with the LORD.
Salutations to Lord Sainath Parabrahma, the redeemer of the devotees from their Runas (samsaaara runa, bhava runa or aadhyaatma runa).
[Kindly Note: this naamaavali will be further explained along with the naamavalis dealing with the karmaakarma vikarma]
203) OM SRI SAI EKAAKINE NAMAHA
[Meaning: Salutations to Lord Sainath who is the One and the Absolute]
Shwetashvetaropanishat eulogizes the Supreme One as “Eko Devah Sarvabhooteshu Goodah….” [The Supreme One is one and the Absolute]. He is “Ekamevaadwiteeya” i.e. The only one with none equals or second to HIM. He alone existed even before the appearance of this cosmos (Sargasya poorvopasthitah), is permeating every miniscule of this creation (Srusthi anurenu vaasi) and will continue to exist even after the dissolution of this creation (Pratisargasya paryaaptopasthitah). Despite of permeating every atom of this srusthi, yet he remains unalloyed by the same (Aliptah).
The author of the Sai Sahasram has very beautifully and aptly praised Lord Sai Samartha with this naama. When we read Sai satcharitra with rapt attention, we realize the essence of this naamavali.
Salutations to Lord Sai who is that “Non Dual Absolute One” .
204) OM SRI SAI EKABHAKTAYE NAMAHA
[Meaning: Salutations to Lord Sai who has concentrated (undivided) faith]
“Faith moves mountains”… so goes an old proverb. Accepted is the statement, but let us all not take this statement loosely. The faith here can’t be wayward or flickering by nature. It should be undivided one. Hence the word “ Eka” has been used by the author as a prefix to the word bhakti (devotion) to exemplify the latteOnly the one with undivided (achanchala) bhakti can cross the samsara sagara.
Sai Samartha himself demonstrated this to all his devotees during his sojourn at the hamlet of Shirdi. He perfectly demonstrated to his bhaktaas as to how an ideal adhyaatma saadhaka should be. How a saadhaka , by shunning off his ego at the feet the Supreme One should , with steadfast and undivided faith and devotion, tread the shubra margaa leading to liberation. It is our sishya dharma to silently and obediently follow the path laid by our Guru Samartha.
Salutations to such an immaculate one who followed and made his devotees tread this shubhra maarga and is still continuing his mission of guiding millions in his sarvavyaapaka swaroopam.
205) OM SRI SAI EKAVAAKKAYA MAANASAAYA NAMAHA
[Meaning: Salutations to Lord Sai Maharaj who is same in thought, word and action]
The most important cornerstone forming a wholesome personality of a adhyaatmika saadhaka is being congruent by mind (manas), speech (Vaak) and action (kaarya). One can one become redeemed from this samsara chakra if he is in alignment in all these aspects. Attaining this state of equity is, though appears easy, in realty is the toughest of the tough.
Our Upanishads say –“ Manah eva manushyaanaam kaaranam bandha mokshayoh…” [i.e. Mind itself is chiefly responsible for anyone either to get bound by the fetters of illusion or get redeemed from the same]. If our is to attain Moksha then we have to guide our mind in such a way that it generates only thoughts that take us towards the progressive path of selfrealization, once conditioned, the mind automatically propels the indriyaas or senses [both the karmendriyaas and jnaanendriyaas of which speech (vaak) being one of the chief indriyaas] to perform noble deeds [kaaryaas] with this body [kaaya]. Once the mind aligns this body to perform noble deeds, automatically all the indriyaas will work with the highest virtue of satva bhaava to complete the loop.
When the indriyaas, propelled by mind (which includes speech, smell, taste, vision, auditory perception etc;) continuously involves in making the body perform the right actions, gradually all the indriyaas sublimate into the mind and finally the mind sublimates into its source (i.e. Manolaya), when manolaya occurs, the person becomes a sthitaprajnaa and attains Brahmatva (atmasaakshaatkaara).
Salutations to Lord Sai, the unalloyed Brahman himself who demonstrated this congruency to all his devotees by perfectly aligning his mind, speech and action in one state.
{Kindly note devotees: Here the explanantion for mano vaak kaaya aikyata of Sai Samartha has been dealt in terms of Sthitahprajnata. In subsequent naamavalis, the same mano vaak kaaya aikyata will be explained in terms of Bhakta paraadheena bhaava}.
206) OM SRI SAI EKADASHYAAM SVABHAKTAANAM SVATANOH KRUTANISHKRUTAYE NAMAHA
[Meaning: Salutations to Lord Sai Samartha who by his power blessed his devotees to leave their bodies (i.e. naturally cast off their bodies) on the day of Ekaadashi and so also HE too cast off the same on that day]
One year in an Indian calendar is divided into 12 months (dwaadasha maasa) and each month is divided into 30 days (trimshati dinaani or trimshati tithi) which is further divided into two pakshaas – Shukla Paksha (brighter half of the month starting from the day following the new moon day i.e. Amaavasya uptil the full moon night i.e. Poornima) and Krishna Paksha (starting from the day following full moon day uptil the New moon night) with 15 days for each paksha. So, technically, we get two Ekaadashis in a month, one during the brighter half and the second during the darker half.
The day of Ekadashi is very dear to the Lord and this day , it is a practice to observe strict vigil of fast, prayers, bhajan etc; and finally end the same on the next day i.e. Dwaadashi. It is a firm belief that one who leaves his body on this day is sure to attain Mukti or liberation. Hence, as we read through our Indian philosophy, a lot of importance has been endorsed to the greatness of Ekadashi.
Delving a bit more into the meaning of Ekadashi, we have something called as karmendriyas and jnaanendriyas. The merger of karma and jnaanendriyaas into the five sheaths (i.e. Panchakoshas Annamaya, Praanamaya, Manomaya, Vijnaanamaya, Aanandamaya) and finally transcending the panchakoshaas by merging into that One and the Ultimate (Ekamevaadwiteeya) is the good explanation given in many of our scriptures. Hence, merely leaving a body (i.e. natural death) on Ekadashi doesn’t mean that he / she has attained mukti but it is possible only when he/she have completely sublimated their senses (indriyaas) into their root cause and continuously contemplate on the Paratatvam. This practice cannot happen overnight. It is a continuously process to which the saadhaka has to adhere to and completely surrender his ego at the feet of Guru, only then by the latter’s grace would the knowledge of Panchakoshaas (i.e. Annam brahmetivya jaanaat etc; and other koshaas being understood as one with the Brahman) sprout in the saadhakas mind which will wade him across the saamssarika maaya and bestow him “Jeevah Sivaikyata” (Oneness of the Aatma with the Paramaatman).
As we read the lives of Sai Mahabhaktaas, we realize how fortunate they were that they surrendered themselves at the feet of Lord Sai were blessed with fortune of leaving their bodies on the hallowed day of Ekaadashi. One instance worth mentioning is that of Sri Kakasaheb Dikshit, a mahabhakta who was blessed by Baba, “At your end, I assure you that I will take you in a heavenly Car (Vimaaana)” and similar to the same, after a few years after Baba Mahasamdhi, Sri Kakasaheb dikshit while travelling with Hemadpanthji in a train, happily remembering and contemplating on Sai naama cast his body by leaning on
Hemadpantji’s shoulder. The same has been described in Sai Satcharitra by the author himself who was a witness to this incident and records saying, “ Kaka had a blissful merger with Lord Sai Maharaj just as the latter had promised like a smooth take off like that of Vaikunta Vimaana”. Devotees are requested to consult Sai satcharitra for further details of this divine story.
Similary, Lord Sai Baba too acst off his mortal coil on 15th October 1918 at around 2:30 pm. The thithi during the sunrise was dashami (i.e. Vijayadashami) but when Baba had left his body in the afternoon, dashami had elapsed and it was Ekaadashi tithi. But, for all practical purposes, since the tithi at the sunrise was dasahami, Sai Maharaj’s aaradhana is performed on the occasion of Vijayadashami itself. Many of Baba’s devotees, by HIS grace attain mukti on the day of Ekadashi itself and when devotees read the life histories of Sai mahabhaktaas will they understand the greatness of this.
Salutations to the bestower of the Ultimate bliss – Lord Sai Samartha.
207) OM SRI SAI EKAAKSHARA PARAJNAANINE NAMAHA
[Meaning: Salutations to Lord Sai who is knower and veritably the Supreme Knowledge even beyond the Omkara]
The word “Ekaakshara” could be split into two words “Eka” (single) and “Akshara” (the imperishable). The word “Parajnaana” refers to the “Supreme Knowledge”. So, summing up “Ekaakshara Prajnaani” refers to the one who knows (i.e. realized) the Supreme Knowledge of the “Single Imperishable One” (viz: Brahman). Here the Parajnaana though in words has been referred to the Supreme knowledge, in reality is inexplicable (avarnaneeyam).
As explained in our Upanishads, it is only by continuous sharavana (hearing with rapt attention), manana (continuous contemplation of what is heard) and nidhidhyasana (rigorous practice of what is heard and contemplated on), one would understand the indepth meaning (goodhaartha) in our scriptures (about the Parajnaana) and realize the essence of the same(Brahmaniroopanasya anubhooti). If we don’t realize, then we are nowhere closeby even to the thoughts of Brahman.
One who continuous contemplates on the Supreme One alone will become one with THAT (viz; Brahmavid Brahmaiva Bhavati). To attain “THAT”, as explained earlier we require to do continuous manana, smarana and nidhidhyasana. When we continuously do the same, we realize that the “dhyaana” (the aim or goal on which we meditate upon), “dhyatru” (the one who meditates) and the “ dhyeya” (the aim or the goal on which one is meditating upon, viz; THE LORD) all merge into one another and become ONE SINGLE ENTITY.
This “ONE” itself is called as “Eka” and “Akshara” in our scriptures (also referred in the present naamavali). Sai Samartha not only had the “Knowledge of that One” but is “That One” himself. Fortunate we are that we have got HIM, who is not just a Paramajnaani but the “Supreme Paramajnaana” himself.
208) OM SRI SAI EKATMA SARVADESHADRUSHE NAMAHA
[Meaning: Salutations to Lord Sai Samartha who is that one soul that sees all]
The Supreme One is exolled in our Upanishads as “….. Saakshi Cheta Kevalo Nirgunascha…” [i.e. the Supreme One is the witness of all and is formless]. He is the only one who is existent as the threefold time (bhoota past, varthamaana present and bhavishyat future), in the animate and inanimate objects, permeates every atom of this existence, though sometimes appears with form, is yet formless and unbound by the dimensions of space and time. So, whatever we utter and extoll or pen down endless definitions or explanations about HIM are still a miniscule and stand fragmentary and incomplete.
Only HE (Supreme One), by HIS immaculate krupa has to shower his benign grace on us by which we will be able to realize HIM. So, to obtain HIS krupaa kataaksha we have to refrain from all the wrong doings that pull us down from the spiritual plane, understand and accept that whatever that has, is and will happen is all by HIS will. When, one understands this he sees the same Universal One in all the souls and finally he realizes that he is none but the Same Universal One who is immanent in everything (i.e. Aaamta saakshaatkaara).
209) OM SRI SAI EKESHWARA PRATEETAYENAMAHA
[Meaning: Salutations to Lord Sai Maharaj who believes in only ONE GOD]
A Brahma Jnaani is forever in nonduality whose conviction is deeply rooted in the truth ultimatum “EKAH EVAH NA DWITEEYOSTI KASCHIT” [the Supreme is only One with none second to HIM]. Only he, who has realized his self will understand this. Sai Maharaj always used to believe in the Adviteeyatvam of the Lord and often preached this to his devotees, nay made them practice and realize the same.
The essence of Upanishads say “Brahmah ekah evah….” [Brahman alone exists], again they say “ Ayam Aatma brahmah” [Brahman is this Self]. So, for us to understand these words and attain the same need to do Gurupraapti (resort to a Guru’s feet who himself has realized oneness with Brahman and very clearly understands that this creation is but a mere illusion), after resorting to such a Sadguru, one should offer himself unconditionally (Sarvasya sharanaagati) at the feet of his master with a firm dictum, “ Come what may be… Oh Lord! I shall never forsake your feet, redeem me from this samsara”. Then after complete surrender, do nothing but meekly follow his instructions (Guru aajnaanuvarti) and accept whatever he gives us in our lives as mahaprasada. If we do so then sure are we to realize that Only Brahman permeates this entire creation and even beyond it and at the same time also realize that we are none but that “Eternal One Himself”.
Salutations to Lord Sai who is none but that Eternal One Brahman himself who manifested in flesh and blood for the sake of his devotees and showed them the path of aatma saakshatkaara.
210) OM SRI SAI EKAREETYADHRUTAAKHILAYA NAMAHA
[Meaning: Salutations to Lord Sai Maharaj who views all equally]
The ultimate quality, nay the beautiful quality in a Sadguru is “Samabhaava” [equity]. One who sees no discrimination in the jeevis (might it be an ant or a fourfaced creator) alone is a “Jivanmukta”. In the other way, one who has conquered his desires, avarice, lust, ego and anger, never is distracted by the dualities of life, alone qualifies to the title of “Samabhaavi” [one who views everything equally] and once he becomes a samabhaavi, he further becomes “Aatmaraama” and attains “Aatmasakshaatkaara”.
To demonstrate the same to all his devotees, Sai Samartha followed the conduct of a samabhaavi where everyone and everything (animate or inanimate) is viewed same , i.e. viewed veritably as a form of the Brahman Himself. Thus Baba demonstrated that, by such a view [Akhilam Ekaroopethi Darshana Jnaanam], one sees the Supreme One everywhere [i.e. as the triumvalate kaarya , kaarana, kartru eteh trayoh eka bhaavah]and will never get carried away by the mayabhraanti naataka of the cosmos.
211) OM SRI SAI AIKYAANANDA GATADVANDVAAYA NAMAHA
[Meaning: Salutations to Lord Sai who is in eternal bliss devoid of any duality]
Ganesh Atharva Seersha matraas eulogizes the Supreme One as "... Tvam Sacchidaananda Adviteeyosi..."(i.e. you are one and one alone with none second to you). Lord can never be dual, in fact there is nothing that can be spoken in terms of duality about the Lord. Such a principle of the Lord "Sacchidanandatva" refers to HIS upasthiti in an undivided state (akhanda). Hence the first naamavali in this hallowed Sai Sahasram began eulogizing Lord as "Akhanda Sacchidananandaaya NAMAHA".
Kindly note here, that the terms "Upasthiti", "state" should not be considered or measured (pramaana) in terms of "kaala/samaya" (time), because the Supreme is Kaalaateetah (beyond the spirit of time), hence the upasthiti here is "parmaanaateetah".
The moral imparted by this quality of Sai is one who gets assimilated in that divine bliss (aananda aikyam) will not get carried away by the dualities of joy, sorrow, gain, loss etc; In order to achieve that "Will Not Get Carried Away" , one should strive hard to please his Guru, surrender at His feet completely and should initially practice the saadhanas with the motto "Should Not Get Carried Away" by the dualities. When strictly practiced, the Guru Himself will bestow the Bliss Undivided where we "Will Not Be Carried Away" by samsaara dvandvaas. So, resort to Lord Sai's Feet who can change, by his mere smarana "Should" to "Will".
212) OM SRI SAI AIKYAANANDA VIDAYAKAAYA NAMAHA
[Meaning: Salutations to Lord Sainath who is always one with himself]
This naamavali is an extension to the previous naama. One who transcends the dualities of the existence, alone finds bliss ultimate and one who is blissful is none but the “SelfSaid” –Atmaa Raama. Hence, one who is Aatma Raama alone is one who has realized his Self is none but the “Supreme One” [i.e. Tat Tvam Asi].
Sainath, our Aatma Raama, the master of the entire cosmos, the source of sources, our salutations at Thy Feet which alone is capable of bestowing the Aatma Jnaana.
213) OM SRI SAI IKYAKRUTE NAMAHA
[Meaning: Salutations to Lord Sai who unified (the essence of knowledge)]
“Jnana” is the key path (marga) to “Moksha” (final beautide). Treading the path of Jnana is walking on the edge of a razor blade; one small snag will result in a setback in the spiritual progress. Hence, one should be very careful while treading on the Jnana Marga and also one should never think that he is a Jnani. The reason for these hurdles on Jnana marga is that, though Jnana is pure, its purity is understood only when the spiritual aspirant is humble and has completely surrendered to His Guru. If one is not humble, then this shubhra marga of Jnana will get obscured due to the veil of Maya (illusion) that shrouds the aspirant. Once the aspirant succumbs to Maya, his forward progress gets hampered or stopped.
Then the aspirant starts feeling that he is a “Jnani” who in actuality is in ignorance. In such a state, the aspirant, forgets the unification of the multifaceted principles of Vedanta. It is only by complete surrender to Guru, who alone is capable of unifying the principles/ essence of the Vedanta and rekindling the flame of Jnana in the hearts of the aspirant, would grant Moksha.
So, it is our bound duty to have steadfast faith and complete surrender to our GURU SAINATH who alone has the capacity to unify this sacred lore and bestow us final beautide.
214) OM SRI SAI IKYABHOOTATMANE NAMAHA
[Meaning: Salutations to Lord Sainath who has identified Himself with all the creatures]
This naamavali speaks of the sarvavyaapakatva of Lord Sai Samartha. In actuality, identifying oneself with all the creatures refers to advaitam itself. One who has realized his self (Aatma saakshatkaara) will automatically realize he is existent in everything. This realization is not out of vasanaas but devoid of the same (including Maaya). Here we should be very careful while understanding this naamavali. There is a lot of difference in identifying ourselves with all, which is of two types one takes into consideration the Maaya and the other devoid of everything.
As discussed earlier, we should clearly understand about the identification in the aforesaid naamavali. An identification of the Self with a person or a thing, if bound out of Maaya is for sure a clear indicator of getting trapped in the clutches of the cycle of births and death. Our scriptures which clearly state that, a mind bound by vaasanas is a chariot bereft of an able charioteer where the vaasanas are the untamed horses that drags us asunder.
Only a Guru is the able charioteer who can hold the reins firmly, see to that our mind gets firmly settled and rids us past the dualities. For the visualization of a Guru or his understanding of the Oneness with all refers to the one devoid of vaasanas and Maya (vaasanaarahita). So, there is a lot of difference between the way we understand this Oneness and the way that of a Guru for the chances of faltering from the path with the former is more and that of latter which is infalliable.
So, the first step to attain this "True" Ekatvabhaava, we should resort to a Guru. Reading Satcharitra will dispel this doubt, as Sai Maharaj who identified himself with a dog, snake, an old man, a Guru, a priest, a student etc; clearly demonstrated this ekatva which was devoid of taapatraya and dwandvabhaava. He clearly showed by his "Ekatva" that he was "Charaachara Eshwara" himself.
215) OM SRI SAI AIHIKAAMUSHMIKA PRADAAYA NAMAHA
[Meaning:- Salutations to Lord Sai who bestows worldly and spiritual wishes upon his devotees]
Undoubtedly, this naamavali needs no detailing as it is well understood that by resorting to Guru Feat, we get our desires both materialistic and / or spiritual fulfilled.
Now the deeper purport as to why the above naamavali was composed has a hidden lesson for us. No doubt, we require to lead a comfortable life in this materialistic world for which have some “needs” which are to be met. But wen the “needs” exceed it spills over to “wants” which spells a disaster in a sadhaka’s life.
As there is a necessity for us to Sustain in this world to progress in our Adhyatma marga, we should compulsorily keep a tab on our "Needs" and "Wants". The needs are those that are basic necessities which form a part of our Purushartha Praapti. As we proceed to attain our Purushaarthas starting from Dharma, Artha, Kaama & finally Moksha, all our needs slowly start decreasing and finally on attaining Moksha we are devoid of the same.
On the other hand, "Wants" are those which are counter productive & unlike needs, The requirement of wants go on increasing. On attainment of a few & it drags a saadhaka in the direction away from Moksha [viz:- non progression or downfall from Adbyaatma Marga].
So, when the Almighty is ready to bless us with our needs" & “wants" we should, with a lot of discretion, choose only those which would help us progress further in the marga of atma sakshatkara & not in the marga of atma pathana.
So, when Baba bless us, we should choose wisely what is required for us to reach His lotus feet at the earliest.
216) OM SRI SAI OMKAARADHARAAYA NAMAHA
[Meaning: Salutations to Lord Sai Samartha who adored the primeval sound "OM"]
The above naama speaks of about Lord Sai being an embodiment of the Primeval Sound or the Pranava "OM" kara.
Let us first look at the beauty of Pranava OM. Actually, this Pranava is trisyllable comprising of "A" , "U" and "M" . Though it's trisyllable, cohesively it is called as "Akshara" [that which has no destruction or in other words Imperishable]. The Pranava, which is the Brahman itself is the source root for the entire creation [Om Ityekaaksharam Brahma......], it is called as the Naada Brahma [the primeval sound], which after creating "Sat" from "Asat" , has enlivened every atom of this "Srusti " with its vibrance. This Pranava, to sum up, has been extolled by the Upanishads as the infinite, the all pervasive wholesome truth, the eternal essence, the source root of the Universe (as said before), the life giving, the one without beginning and endBrahman, the Aatman, the Paramaatman, the vehicle of deepest knowledge [Guhya Vidya], and Aatma Sakshatkaara.
With so many a synonyms, we understand that we are none but that Primeval sound. But, it is easier to say than to understand or realize the same. To realize the same one has to enter into the spirit of Pranava [i.e Pranva mantra Pravesha] and this can happen only when we are initiated into this "Pranava mantra upaasana" by a person who has himself realized his oneness with Pranava (i.e. one who has attained the awareness of the fact that HE is one with the primeval sound) and an embodiment of the same (Dhaaraka cha pranava mayah).
To become an embodiment of Pranava, one has to transcend the panchakoshas (the five sheaths) i.e. Annamaya, Paranamaya, Manomaya, Vijnanamaya, and Anandamaya. To cross this, initially the aspirant has to compulsorily resort to a Guru who is a "Shrotriya Brahmanishtaa Para", surrender his ego at the Guru's feet with ananya bhaava of "Anyathaa Sharanam Naasti" . Then meekly follow the Guru and assiduously perform saadhana for inner purification. Once antaranga shuddhi sets in, the Guru would invest the sacred syllable "OM" kaara into the saadhaka. The saadhaka should continue the Pranava matropaasana with unflinching faith in his Guru. Gradually, the saadhaka starts finding this OM kara to be immanent in every atom of this existence, also he finally realizes that the Upasaka, Upaasana and the Upaasya are but one and the same. With this realization, he automatically, who was all the while adoring the Pranava now becomes Pranava himself (i.e. oneness with the Supreme). As our upanishads say "Brahmavid brahmaiva bhavati" [contemplating on the Supreme would finally make the contemplator undoubtedly, the Supreme One], salutations to the Guru, who alone is capable in this Universe in giving this advaitatva to his sishya.
217) OM SRI SAI OJASVINE NAMAHA
[Meaning: Salutations to Lord Sai Samartha who was lustrous]
The word "Ojas" could be roughly translated as "lustre", but not a complete word. Lustre means glow or shine. But, Ojas means the lustre that manifests through intense austerity/sadhana. Our scriptures proclaim that all of us have "that innate lustre" in us which is hidden due to our ignorance (as a result of vishaya vaasanas and Maaya) akin to the ash covering the red embers and once the ash gets blown off would the true nature of the red live coal surface. Similarly, a saadhaka should always maintain the path of continence in actions and thoughts, be clear of his goal of Paramaartha, not get deviated from the path of dharma, be untainted by the vishya aasaktata, and not carry the burden of doership or enjoyer of the fruits of actions. When a saadhaka stays firm in such an aforesaid fashion, automatically his "Retas" (the generative power) gets channelized upwards to become "Ojas" which further gets transformed to "Tejas" (Varchass).
Only such a saadhaka would be able to break off the shackles of Maaya (akin to getting rid of the ash on the coal) and attain oneness with his "Self".
To get a detailed understanding of the aforesaid naamavali, devotees are requested to read the September 2017 issue of Sai Amrithadhara's newsletter.
218) OM SRI SAI AUSHADHEEKRUTA BHASMADAAYA NAMAHA
[Meaning: Salutations to Lord Sai who gave Bhasma (Udi) as medicine]
The word "Aushadi" refers to medicine, something that when partaken/ applied on the self (As per the instructions of the prescribing physician) will get rid or be warded off the malady. Lord Sai Samartha, was famously know to give a handful of sacred ash (Udi) which was obtained from the dhuni (that was kept burning 24 x 7 during his lifetime and same tradition has been continued till date) as prasada to all his devotees. Any devotee, who used to leave Shirdi, go on an important task or attend to an important proceeding, first used to ceremoniously go to Baba and seek his blessings. As a token of the same, Lord Sai used to bless them with his sacred ash and it was a belief that the devotee used to have a smooth sail through. Sri Sai Satcharitra itself has two dedicated chapters singing the glory of Udi. Till date, countless miracles could be recounted to extol the greatness of this "Udi" prasada, for this forms a very significant part of the life of Sai bhaktaas.
Before going ahead with glory of Lord's Sai Samartha giving Udi prasada, let us first understand the significance of "Udi".
The word "Udi" finds its root in the Samskrita word "Bhasma" also used synonymously as "Vibhooti".
The word "Bhasma" (sacred ash) can be traced back as an amalgam of two words "bha" which means to removal or elimination (i.e. Samharana) and "sma" meaning contemplating or remembrance (i.e Smarana). Here Smarana or contemplation refers to remembering the Lord is Supreme and understanding that he is omnipresent and omniscient (Sarva vyaapakatva jnaana) and Samharana refers to burning our desires, ego, anger, avarice, dualities of life etc; by always by doing HIS smarana.
So, Smarana and Samharana are like two faces of a coin. If we do HIS Smarana , he will do Samhaara of our dualities and dilemmas and bestow us the bliss ultimate and Bhasma is a remainder of all this leelanaataka of the Lord. Further our puraanas, scriptures , great works like Sree Guru Charitra have all extolled the greatness of Bhasma, the significance of the same in warding off the calamities and burning the sins of the ones who wear it o their self , the proper procedure to procure bhasma and its usage along with the appropriate hymns (these details will be explained in the future naamavalis where again the context of sacred ash comes).
Further, it is very clear that all the creation finally ceases to nothing and only one thing remains and all that remains is "Brahman" alone and the entire universe projected by his illusory power is reabsorbed in himself. So, we all know that all that is burnt finally becomes ash, indicating the impermanence of the objects (how much ever great they might be). Hence, these ashes are dear to Lord Shankara who is always smeared with them indicating that all that is in this creation is impermanent and finally will be reduced to ashes and HE alone is that "Undecayed Eternal Truth". So, when we all wear bhasma , we should keep in our minds its essence (i.e. impermanence of the materialistic things/ thoughts and permanence of the Lord alone) of the Mahavaakya"Brahma Satyam Jagat Mithyaa...".
Lord Sai Baba in the early part of his life in Shirdi used to prescribe a variety of medicines for various ailments to the people and which were quite effectual in completely rooting out their maladies. But, as the devotees started pouring in larger numbers to have his darshan, Maharaj stopped prescribing medicines and used to give every devotee the sacred bhasma or Udi (Udi obtained from the perinneal fire or Dhuni kept burning by offering logs of wood at Dwarakamai) as medicine. All the devotees who used to partake the same with faith and devotion in Baba's Feet were rid of all their sufferings. A detailed and beautiful account of various leelas pertaining to the greatness and the miraculous powers of Lod Sai Baba's Udi or Bhasma has been beautifully recounted in Sai Satcharitra and devotees are requested to read the same for further details.
Here while accepting Udi (Bhasma) prasada, one has to do so with full faith in the same (Drudha Vishwaasa), for anything taken without faith will prove futile. Accepting Baba's Udi not only wards off the physical ailments but also the ailments related to our samsaara taapatraya and aadhyaatma marga sancharana. Sadguru Sai's teachings is the "eternal fire of Jnaana" (Jnaana agni) into which we should offer all our dualities, ego and adversaries ( in the form of logs of wood) completely with constant remembrance of HIS name (naamasmarana). Only, then would all our sins be burnt in thrice and the end product obtained (i.e Bhasma) is nothing but the true wealth or the "Nitya Shaaswata Ishwarya" Moksha or Brahma Praapti.
Salutations to our Vibhooti Sunadara Moorthi Lord Sai Shankara.
219) OM SRI SAI KATHAA KEERTANA PADDHATYAAM NAARADAANUSHTHITAM STUVATE NAMAHA
[Meaning: Salutations to Lord Sai Samartha who is pleased with those who follow the system of Sage Narada while performing a keertana or harikathaa]
Keertana refers to singing of the glories of Almighty in the form of a song or a verse set to a tune or rhythm. Harikathaa or Kathaa Keertana refers to describing the glories of Almighty in a detailed form set to a plot or a story which highlights the Grace and Power of the Supreme One and as a part of it, in between, it is amalgamated with keertanas in praise of the Deity of interest. This Harikathaa sampradaaya is unique of its kind and existent only in our Bhaaratavarsha.
Such a divine sampradaaya was established and propagated in this world by Sage Narada who was the mindborn son of the fourfaced Brahma (Brahma Maanasa Putra). Narada was a Maharshi by birth and a realized soul. He is a chiranjeevi (immortal) and has the sanction to travel anywhere across the universe at his will. He is also called as triloka sanchaari or loka sanchaari (the one who travels across the universe) and is always in this activity eternally singing the glories of the Almighty.
Sage Narada, as mentioned earlier has the power to traverse across any corner of the universe and he eternally does so, singing the glories of lord with fervent devotion. Externally too, his attire is very simple. He is draped with a cloth from the waist (traditionally called as Dhoti or Dhotra or Pancha in our Indian tradition) downwards, on his upper part of the trunk he wears a sacred rosary, he dones matted locks, body and forehead smeared with the sacred signs of the Lord (Tilakam) and carries in his hands a veena and a pair of chiplis always doing diava naamasmarana. Sage Narada, encourse of his travel across the universe is always a witness of the glory of untold riches and grandeur. But, never does he get moved away by any of these materialistic opulence. No amount of fame or name or power or wealth can taint his mind as he considers all these quite inferior or insignificant to the hallowed name of the Lord. Thus the moral imparted to all of us by sage Narada is :
- If we want to progress spiritually, we should always lead a simple life (avoiding a lavish and a luxurious life)
- No outwardly display or making a big show that “We are pious” , “we are devotees” , “we are pure” and “we are realized” . Once a person who wants or is in spiritual path, tries to put up a show of anything of the above, then its is purely a “show” and never a genuine one.
- The most important thing “Nothing in the Universe is greater than the Supreme Lord or His divine name for all the other materialistic things are bound to perish but the Almighty is Eternal”
Lord Sainath, who was simplicity personified always advocated to such a way of life and infact, at one instance orders Sri Dasaganu Maharaj to remove all the external grand paraphernalia that he was wearing before conducting a keertan and advises him to dress simple and modest (the detailed version can be studied from the 15th chapter of Sri Sai Satcharitra). So, to be a Sai devotee let us all live to the expectations of our Guru Samartha Sai.
220) OM SRI SAI KHAPARDE KLESHA NAASHINE NAMAHA
[Meaning: Salutations to Lord Sai Maharaj who annihilated the difficulties and afflictions of Sri Khaparde]
Ganesh Srikrishna Khaparde alias Dada Saheb Khaparde, was an ardent devotee of Lord Sai Samartha. He was a multifaceted personalitya renowned lawyer, philosopher and a freedom fighter. His eloquence in Samskrita and Philosophy was quite deep that he had taught the famous “Panchadashi” to Sri Upasani Maharaj (during the latter’s stay at Shirdi). Khaparde was actively associated with Sri Lokamanya Bala Gangadhara Tilak in freedom struggle.
Before meeting Sai Samartha, Khaparde was an ardent devotee of Sri Gajanan Maharaj of Shegaon. During one such meeting with the latter on 8th of September 1910 (a few days before the Mahasamadhi of Sri Gajanan Maharaj), he was instructed by Sri Maharaj to resort to “Sri Sai Baba of Shirdi”. Hence following his instructions, Khaparde made his journey to the holy land of Shirdi and met Sai Samartha on 5th December 1910. Khaparde was drawn by the spiritual effulgence of Lord Sai and slowly realized His omnipresence and omnipotence.
Sai samartha, with an intention of blessing Khaparde with more of adhyatma jnaana and abhivriddhi, put him into an ardous test of making him stay back at Shirdi for a long time, which really proved vital to the sadhana of Khaparde in improving his patience and perseverance. Khaparde has chronicled his stay in Shirdi as writings in a dairy which is today famous as “The Khaparde Dairy”, a treasure trove of information to all the Sai devotees about the benevolent sayings of Lord Sai, instances citing the kaarunya, anugraha and bhakta tatparata of Sai Samartha.
A Sadguru’s speciality lies in the matter of fact that he always uplifts his devotees from their mundane existence and bestows them the Paramapadam. Similarly, in case of Sri Khaparde, the wellread and famous personality in the national front still needed that “spiritual upthrust” which was ably achieved by Sai Samartha Maharaj.
Khaparde often experienced the power of Lord Sai, when the latter cast divine glances on the former which instilled a lot of spiritual power in Khaparde which at times transported him (Khaparde) to a state of bliss. Sai Baba also took a special care in advising Khaparde to shun off his shortcomings (in the form of sleep. Sri Khaparde had the tendency to sleep for a long duration, sometimes even during the daytime which was making him lethargic), and be more vigilant by remembering the Almighty.
Khaparde who was a initially deriving happiness in his carrer slowly felt, nay experienced that the happiness and bliss which he got in “Sai Maharaj Saangatya” was not just superior to his materialistic happiness but was the “Unparalleled Bliss Ultimate”. Many such instances related to Khaparde are illustrated in Sri Sai Satcharitra and the same could be studied by the devotees for further information.
Thus Sai Samartha, by His power made Sri Khaparde realize the “Jeeveshwara abhedam” (i.e. Advaitam).
Salutations to such a Paraaatpara Parabrahma Sai Samartha.
221) OM SRI SAI KABIRDAASAVATAARAKAAYA NAMAHA
[Meaning: Salutations to Lord Sai who was an incarnation of Saint Kabir]
Sant Kabir was a famous Saint who lived in Varanasi, a holy place for all the Hindus. He often preached about religious harmony, in a simple language which could be understood even by a rustic through his verses called "dohaas" (twoline verses). Not much information is available about the details of the birth of Sant Kabir. It is believed that he was discovered by a Muslim couple in a basket which was floating in the waters of Ganga. The couple adopted this baby and brought him up as their son. There are several versions which speak of the birth of Sant Kabir. But, none seem completely convincing. Any how, as the famous saying goes "Jaath na poocho was sadhu ki , pooch lijiye gyaan.." (Never try to enquire about the roots or the religion of a saint, all that we need to look at is his knowledge alone), we need to consider only the greatness of the divine knowledge of Sant Kabirdas which is saturated with the knowledge of Vedaanta. Similar to Sant Kabir, the birth and paternal details of Lord Sai Samartha was also unknown and it would be a dry futile search debating on Sai Maharaj's birth and his origin. Indeed can we gauge the origin or comprehend the root of the one who is the source seed of the entire universe? Akin to Sant Kabir, Sai Baba also preached and upheld the principles of religious harmony (Sarvamatha samaikyata) and only one Universal Supreme Being (Ekeshwara Tatva). Since, the hearts of the saints are connected (as the universal principle stands the same in all of them), hence a beautiful comparison has been made about Sai Baba being a form of Kabirdas. Here, one need not or should not take this naamavali in the lighter sense and conclude that Sai Baba was reincarnation of Kabir. Rather, one should take the essence as the tatva of Sant Kabir also shone in Sai Baba. Also, the name "Kabir" means "The Great" which means the one and only greatest and none second to him. Here we could also quote from our vedic verse ".... mahatho maheeyaan..." (the greatest amongst the great). So, surely Sai Samartha is an embodiment or swaroopa or avatara of that greatest thatva (parabrahman). But how will we realize that he is the "Greatest"? It is possible only if we keep all our so called "intellect" at HIS FEET and surrender to him completely. Then alone would we be in a position to comprehend a miniscule of his "Atulya Mahaanata"..
222) OM SRI SAI KHAPARDE PUTRARAKSHARTHA ANUBHUTA TADAAMAYAAYA NAMAHA
[Meaning: One who has taken plague on him to protect Khaparde's son]
This naamavali is an extension of the 220th naama. Lord in Bhagavad Gita declares that "Ananyaaschintayanto maam, Ye Janaah paryupaasate, Teshaam nityaabhiyuktaanam Yogakshemam Vahaamyaham" (Oh Arjuna! I completely shoulder the responsibilities and personally take care of the welfare of all those who constantly remember Me in every walk of their lives)]
Likewise, Sai Samartha always took care of all the welfare of all his devotees by warding off all their calamities and impediments. The aforesaid naama has been welldescribed in Sai Satcharitra and devotees desirous to know the same can do parayana of that chapter. To recount the leela in a nutshell... When Khaparde and his wife were staying in Shirdi along with their son, it so happened that their son was down with serious bubonic plague. Mrs. Khaparde was anxious to leave Shirdi and return to her native place along with her son. So, before leaving, she went to Lord Sai seeking for his permission to leave. When Baba was moved by the plight of the mother, he comforted her with soothing and words of reassurance about the improvement in boy's health and also further lifted up his Kafni upto his waist and showed to all present there four fully ripened bubos (as big as eggs) on his body and said, "Look how I take up the difficulties of my devotees and suffer on their behalf". Following this leela , miraculously Khaparde's son showed rapid improvement and was in his full health. This leela is an indication to all of us that, if we surrender ourselves completely to HIM and constantly remember HIS name, He takes complete responsibility of our welfare (might it be aihika or aamushmika).
Salutations to such a Lord Sai Samartha.
223) OM SRI SAI KAMALAASLISHTA PADABHJAAYA NAMAHA
[Meaning: Salutations to Lord Sainath whose feet are like fully bloomed lotus]
In our scriptures, it is believed that Lotus (i.e. Padmam or Kamalam) is not a flower that was created by the fourfaced Brahma but something that was present even before his creation (Chaturmukha srusti pareyah). In fact, we are all aware that when Lord Narayana was reclining on the coils of Seshanaaga in yoganidra, then from his navel sprung forth a beautiful multipetalled, fully bloomed flower The Lotus (Padmam) and the four faced creator was born out of this lotus and hence aptly he is called as “Lotus Born” (i.e. Kamalodbhava or Kamalaja). A fully bloomed lotus also represents the complete knowledge (Poorna Jnaana) or the “Knowledge of Brahma” (Brahma Jnaana).
The only way we can attain Brahmatva (Aatma Saakshatkaara) is by resorting to a Samartha Sadguru’s Feet. Guru Geetha says“Dhyaana Moolam Gurormoorthih , Pooja Moolam Gurorpadam…..” [i.e. The source for our meditation is our Guru’s form and the source for our contemplation is HIS FEET]. Now when we use the term Feet or Paadam, we use the prefix or Suffix“Kamalapaadam or Paadakamala” [Lotus like Feet or Lotus feet by the grammatical syntax of Samskruta bhaasha, when we will consider Paadakamalam both in terms of Upamaa alankaaram and Roopaka alankaaram, in context of Guru’s feet we always attribute the meaning in terms of Roopakaalankaaram where both the comparison and the comparator become one. Readers further on interested to delve into these grammatical peculiarities are requested to systematically do adhyayana of Samskruta bhaasha and its vyaakarana] for Guru’s Feet. As Guru is Brahman himself, HIS FEET is source of that Brahman (Brahma moolam or Brahma Jnaana).
Saadhakaas here should not take the Feet typically interms of its anatomical sense of being the part of a body, rather understand its essence that Paadam here is considered as the Moolam or the source. We placing our heads on our Guru’s Feet represents ahankaara and sarva samarpana at HIS FEET and only when we offer ourselves completely, do we become competent for HIS KRUPAA which unfurls as HIS BODHANA (in the form of Satvaniroopana) that lights the lamp of Jnaana in our hearts. So, here the Guru’s Feet is seen synonymously as the “Fully Bloomed Lotus of Brahma Vidyaa”. Dear readers, please note here, we don’t use the terms “Lotus Bud” or a “Lotus that has not blossomed” but a fully bloomed one which represents the Poornatva and the Paratva of the Jnaana of the Guru. Hence, Sri Narasimha Swamiji in penning down this naamavali in the sahasranaama has clearly stated the completeness of Paratva of Lord Sai Samartha.
Let us all resort to Brahma Jnaana swaroopa kamala charana of Sai Maharaj.
224) OM SRI SAI KAMALAAYATA LOCHANAAYA NAMAHA
[Meaning: Salutations to Lord Sainath whose eyes resemble lotus flower]
In the previous naamavali, we discussed about the meaning of Kamala (Lotus). This naamavali furthergoes to extol the Lord saying that not just His Feet resemble a lotus flower, but even His eyes (i.e. Lochana). We often would have come across terms like “Kamalapatraaksha”, “Kamalanayana”, “Kamalanetra” in our scriptures while extolling the Lord. But, why is it that even the eyes are compared to a Lotus flower?
When we examine a lotus flower carefully, we will notice that its petals are sharp. For a person to attain Jnaana, he or she should have the features of being very sharp in intellect (Teekshna buddhi) coupled with discretion of permanence and impermanence (Nityaanitya viveka) and then alone would dispassion (Vairagya) accrue to same (i..e. to that person) and the Jnaana jaagruti happens. Further, eyes happen to be one of the Jnaanendriyaas (one of the 5 principle sense organs) responsible for vision.
So, to sumup, Kamalalochana or Kamalanetra apart from referring to the appearance of the eyes like that of a lotus, in actuality refers to the essence that a Jnaani or a realized soul would always keep his vision in the right direction, in a state of alertness (i.e. being sharpness, here could be compared to the sharp lotus petals) about the impermanence of the world and permanence of Brahman (i.e. Brahma satyam, Jagat mithyaa)and always be one with the self and realize that what this “self” is nothing but the “Supreme One” itself (Jeevo Brahmaiva naaparah).
Let us all resort to Brahma Jnaana swaroopa Kamalapatraaksha Sai Samartha.
225) OM SRI SAI KANDARPADARPA VIDHVAMSINE NAMAHA
[Meaning: Salutations to Bhagavan Sainath who quells the pride of Kandarpa]
The word “Kandarpa” is a synonym for the God of Love & desire Kaamadeva. Before going ahead with the explanation of this naamavali, it would be noteworthy to mention that there is one more naamavali which comes later (i.e. Saakshaath Manmatha Mardanaaya NAMAHA). Technically, the word “Kandarpa” refers to “The one who can even agitate the minds of the Gods”. Here, the Gods refers to those who are partial and in no way connotes to The Supreme One. So, going by the literal meaning, the namavali refers to Sai Maharaj as one who has supressed or conquered Lust, so also the other naamavali as mentioned above (in bold letters). Readers must be wondering as to why Pujya Narasimha swamiji repeated the same naamavali in a different manner. The reason for repetition could be for the sole purpose of reenforcing the vital idea or the thought of “conquering the desires”. As said in our shastraas “Abhyaasah punah punah…”, which means that if a highest ideal has to be conveyed, then it has to be stressed repeatedly in various ways such that the message is directly driven deep into the saadhaka’s mind. Hence respecting this shastric ideals, Pujya Swamiji used various synonyms to stress on the ideal of winning over the desire.
In the next issue, let us look into what is the meaning of kandarpa? what is the darpa (egoism) that is mentioned here? And What is the dhwamsa (destruction) referring to?
In continuum with the conclusion of the previous issue , let us now deliberate on the word “Kandarpa” in a more detailed manner. The word Kandarpa can be broken down into – “Kam” and “darpa” . The following are a few noteworthy ones to remember:-
- As per Samskrita vyakarana (grammar), the word “Kam” is an indeclinable (Avyaya pada) and it means ”Who” and “Darpa” refers to arrogance- so it can be summed up as “The one who is full of arrogance” or “The Arrogant One” (Kam darpah yasmaat sah kandarparityarthah).
- The word “Kam” also refers to happiness and “darpa” could also be referred to as “one who is mad or blinded or tangled” (Kena Ke va drupyati ityarthah). So, the summate of the word would be “The one who is arrogant of or intoxicated in his happiness/ the one who is entangled in his happiness”
- The word “Kam” also refers to the four-faced creator Brahma. As per scriptures, he (Kandarpa) was the mind-born of the four-faced creator Brahma (Chaturmukhasya maanodbhavah). When Brahma created him, he stood in front of his progenitor asking him “Kam darpayaami” (i.e. Whom should I make proud/ intoxicated/desirous or arrogant of). Immediately Brahma named him as “Kandarpa” and bestowed upon him a sharp, handsome physique and a boon that he would be called as the God of love and be responsible for continuation of the creation (by kindling the desire of love and desire in opposite gender) [Kam Darpayameeti Mad Ajjaatamatro Jagaad Cha, Tena Kandarpa NaamaanamTam Chakaara Chaturmukhah*# ].Then we are all aware (as per legends) that how Brahma himself was overcome by lust and desire for Goddess Saraswati (who was born out of his own mind) and married her, which was all a game played by Kandarpa on his own progenitor (to test the boon given by Brahma). Sensing the foul play of Kandarpa, Brahma warned him that he may use his boon only for the righteous purpose of continuation/ propagation of the creation and never against those who have set their mind on steadfast austerities to propitiate the Supreme and very specifically warned him to not to touch Bhagavan Shiva under any circumstances. Despite these warnings, Kandarpa quaffed with pride of his power , mighty and beauty tried to disturb Shiva who in turn converted him into a mound of ash (we shall talk about this in the other naamavali which we referred to in the previous issue of our newsletter). So, to summate the meaning, Kandarpa here refers to the one who was even able to kindle the fire of lust or desire in Brahma (also we can refer the Kam as Gods in general).
Indeed the god of love, Kaamadeva (synonymous to Kandarpa here) is filled with arrogance that he can bring down anyone down onto their knees, kindle the basal feelings (vaasanas) of lust (kaama) in the minds of people. Now, the word “kaamana” is derived from the word ”Kaama”. So, lust which begets desire is the source root of destruction of all the spiritual austerity. Hence, we should all become “Nishkaama” (devoid of lust) for which we should recourse to Sadguru charana who alone can uproot kaama from our minds and make us “Akaama”. Hence, Guru Samartha alone can quell the pride of Kandrapa and none second to him.
[A gentle submission to the readers here, that we will be dwelling on the further aspects of kaama- sathkaama and dushkaama and akaama in the naamavali of saakshaath manmatha mardanaaya NAMAHA].
Salutations at the feet of Gurusamartha Sai who is Kandarpadarpa Vidhvamsi.
* sourced from Srisomadeva Bhatta’s book Kathasaritasaagara (from the chapter of Kaarthikeyotpatti)
# Sri Apte ji’s Sanskrit dictionary
226) OM SRI SAI KAMANEEYA GUNAALAYAAYA NAMAH
[Meaning : - Salutations to Lord Sainath who is the abode of all noble/pleasant or good qualities]
The word ”kamaneeya” has a multitude of meanings in Samskita bhaasha, a few to mention are- pleasing, beautiful, gentle, lovely, attractive, charming, desirable etc.
The Almighty is a repository of all qualities (Sakala gunanidhi) and is undoubtedly true. He is both with the qualities (Sakala gunaadhyah) and again beyond them (Sakala gunaateetah). So, all qualities, immaterial whether positive or negative actually find their source in HIM, but despite this, HE stands untouched by any of them.
Next comes the doubt as to why did Sri Narasimha Swamiji, specifically use the term “kamaneeya” while eulogizing Sai Maharaj? Sainath Parabrahma, is the store-house of all qualities in summation and by using the word kamaneeyam, only a quarter of his qualities are praised and suddenly it might look that we are putting a limit to Sri Samartha’s gunaas.
A detailed reading of the meaning of the first, second and third naamavali of the Sai Sahasram will help us to dive deep into the meaning in-between the lines of this naamavali. Devotees are requested to revisit those naamavalis for the same.
The path of spirituality is highly diverse and each saadhaka has his own journey to embark to reach the final destination. Now, the time taken to reach the destination may vary depending on the route taken by the saadhaka. Few choose the path of bhakti (again here bhakti is a very big canvas which again have multitude of sub-paths) and a few choose the path of observing rigorous austerities. Each path has its own challenges, but steadfastness in whichever path we choose, sure are we to attain THAT. Having said this, surely the intensity of “steadfastness” that we put in observing a ritual or an austerity does require a lot more attentiveness as any miscalculation would surely impede the progress alongst the spiritual path. Seeking a path that is slightly easier and the best for this Yuga (i.e. kaliyuga) is Naamasmarana maarga (Remembering/ Chanting the holy name of the Supreme One). Remembering the divine names of the God, his divine attributes (Daiveelakshna), his divine form which is pleasing to the whole Universe (Jagnmohanaakara), his divine acts which were pleasing to the mankind (Jagnmohaka leelavishesha) etc; are the easy ways to climb the ladder of adhyaatma. Further, this doesn’t mean that just by mere singing or chanting for namesake would take us forward in spirituality. Even such a smarana should be rooted in steadfastness. In fact, when such a smarana is firmly rooted in faith, it automatically becomes a ritual which will discipline our lives. Singing or remembering the form and the gentle qualities of the Lord will also instil similar qualities of gentleness, joy, inner peace, contentment, kindness, dispassion, detachment which all would lead us to Mukti-Patham.
So, let us all sing the divine and pleasing attributes of our Lord Sai Samartha.
227) OM SRI SAI KARTAA AKARTAA ANYATHAA KARTRE NAMAH
[Meaning: - Salutations to Lord Sainath who makes, alters and undoes what he does]
Parabrahman is the doer all the actions (sarva karta), the cause for all the actions (sarva kaarya kaarana) and the moderator of all actions (Sarva kaarya sanchaalaka). At this point of time, let us first understand the words –“Kaarya” , “Kartru” and”Kaarana”.
The word Kaarya refers to actions generated with an intent.”Kaarna” refers to the reason for the actions begin and the “Kartru” refers to the one or the root source who is responsible for the actions. Tounderstand these words more, let us look into the Kshetrakshetrajna vibhaaga yoga (i.e. 13th chapter), 21st shloka of Srimad Bhagavad Gita which reads as follows:-
aaryakaaranakartrutve Hetuh Prakrutiruchyate |
Purushah Sukhaduhkhaanaam Bhoktrutve Heturuchyate ||
[Prakruti is responsible for the phenomenon of cause and effect. Purusha is said to be the cause for the experience of pleasure and pain]
Prakruti [matter] and Purusha [the spirit] are but the two aspects of the eternal Parabrahman. From the Prakruti, the paancha-bautika shareera [body consisting of the five elements] and the instruments, ie. The five karmendriyaas, 5 Jnaanendriyaas, Manas, Buddhi and the Ahankaara arise. The sensations of happiness, pain, joy etc; form an inseparable part of the Prakruti and the Purusha though unchanging, because of the illusory power of the Supreme identifies himself with these senses and experiences pain or pleasure accordingly. On realizing that the Prakruti and Purusha are none but an expansion of the Timeless One, the former two merge back into their source, in other words realizing the Supreme. One who has attained oneness with the Brahman, realizes that he alone is the Kaarya, kaarna and kartaa. Such a realized soul can execute any action effortlessly [for the sake of welfare of mankind], if required can alter the same or redo the activity.
Salutations to such an Immaculate Lord Sri Samartha Sai.
228) OM SRI SAI KARMAYUKTOPYA KARMAKRUTE NAMAHA
[Meaning:- Salutations to Lord Sai who executes his duty impartially depending upon the 'Karma' of devotees]
Samartha Sadguru Sainath Parabrahma, true to his title is a Sadguru with "Nishpakshapaata bhaava" (i.e. quality of being impartial). He is neither carried away nor attached to the dualities of existence, true to the verse "...saakshi cheta kevalo...." , he is karma saakshi of the entire universe and bestows the fruits of our actions (i.e. karmaphala pradaata), whether good or bad.
In the previous naama, we saw that HE is the reason for kaarya, kaarana and kartru and here we are saying impartially he gives fruits of the actions, then why at all we are propelled to act or perform karmas? Generally we do dharma nibaddha karmaas, but occasionally we are also performing dharma nishiddha karmaas. A question may arise that if HE is the root cause of everything then why are we propelled into adharmic activities?
229) OM SRI SAI KARMAKRUTE NAMAH
[Meaning:¬ Salutations to Lord Sai who is the creator of Karma]
In light of the previous naamavali’s, it is clear that the “Karma” (i.e. action) has its origin from the source which beyond the existence and which is not tainted by it. In other words, the origin (i.e. the root source) of Karma is the “Parabrahman” himself. Further, as we call him as the Kartha Karma Kriya, it is clear that he is the “creator of Karma”.
230) OM SRI SAI KARMA NIRMUKTAYA NAMAHA
[Meaning: Salutations to Lord Sai who is unaffected by the cause & effect of Karma]
As understood in the previous Naamavali, Parabrahman who is the source for the genesis of Karma, is in reality not under the influence of the same. So, the concept of cause effect relationship has no effect on the Supreme One. The Supreme is hence rightly extolled in Upanishads as “AKARMA”and “NIRMUKTAH”.
231) OM SRI SAI KARMAAKARMA VICHAKSHANAAYA NAMAH
[Meaning: Salutations to Lord Sai Samartha who intelligently weighs the (merits of) Karma and Akarma]
The Supreme One is aptly called as "Karmaadhyaksha" one who weighs the deeds of karma and akarma and delivers the fruits of the same. So, in reality he is always impartial.
232) OM SRI SAI KARMA BEEJA KSHAYAM KARTHRE NAMAHA
[Meaning: Salutations to Lord Sai who destroys/deweeds/annihilates the seed (source) of Karma]
Our very existence, due to the veil of Maya, is never understood (akin to the musk deer which harbours the fragrance in itself, but still searches for the same everywhere) and we are constantly engaged in performing deeds (Karma) - good or bad {as steered by Manas, Buddhi and Ahankara} due to which we are always getting stuck in the endless cycles of birth. The seed of Karma (karma Beeja) sown in our Mind, either Good or Bad, when executed would likethwise bear the fruit as per the deed [i.e., Karma Phala which could be again Good or Bad].
As per the fruits of our deeds, so are we rewarded (as per our scriptures) after our demise with either "Urdhva Lokas" with "Uttama Stithi" or "Adho Lokas" with "Neecha Stithi" where we are either rewarded (i.e., in Urdhva Loka) or punished ( i.e., in the Adho Lokas). Immaterial of reward or punishment, once our quota is exhausted, we are again pushed to the cycle of Birth and Death. So, it is very important to understand that this endless cycle of suffering is all due to the Karma Beeja sown in us. So, the best way to escape the same is to see that "Karma Beeja is not sown" at all. Now, it is very difficult to become "Akarmi" or "Nishkarmi" all by ourselves. So, the question arises - "How would I become KARMANIRMUKTA?" - to be continued....
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