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Song on Rama

Rakshimpaga Raavayya Raamachandra Mahaaprabho

Duritamulanu Dushtasaktulu Daarunamuga Nanu Baadhimchenu

To save come, Oh Ramachandra Great King

Evil forces called Bad deeds trouble me viciously

The Sadhaka is troubled (Badha means trouble) by his past bad deeds, bad thoughts and evil forces which are obstructing his spiritual progress. So he is calling out to Sri Rama to come and save him. He is addressing Him as Ramachandra, though He belongs to the Sun dynasty, because of two reasons. One reason is that Chandra, Moon rules over the mind as per astrology andas we know and as we shall see below, the mind is the root cause of all our problems. Bad deeds originate in the mind as bad thoughts. If allowed to translate into physical deeds, they continue to trouble us with guilt feelings and if suppressed because of our education, sense of right or wrong etc., they go into the sub-conscious and germinate like seeds and gain tremondous strength and force. They keep popping up and continue to trouble us, prevent us from meditating on Good or God. So Sri Rama is being addressed as Ramachandra to signify His Lordship over our mind and thoughts. Secondly, sunlight is difficult to bear beyond a point as it heats us up and so we can't enjoy, whereas moonlight is so cooling and refreshing that we don't get tired of it. Similarly once we start enjoying

the sweetness and the happiness of the devotion to Sri Rama, we don't get tired and want more and more of it. So it is apt to address Him as Ramachandra.

The devotee is also addressing Him as Mahaprabho, the great King, thereby signifying that he is His subject. When any problem or calamity comes which can't be solved by the subjects, they have only one avenue left, i.e. to go to the Ruler, the King. In many King's court, a bell used to be hung, which any subject could pull at any time of day or night and it was the King's bounden duty to come and listen to the subject's tale of woe or complaint and try to redress the grievance. That bell was aptly called 'Dharma Ghanta', the Bell of Dharma. It also signifies that the devotee has entered the 'Bhakti Samrajyam' the Kingdom of Devotion and so has every right to call Sri Rama as the King. It also signifies a total surrender on the part of the Sadhaka to His Deity, since the property, life etc. of a subject are the King's. So by addressing Sri Rama as Ramachandra Mahaprabho, the devotee doubly signifies that he has surrendered with his body and mind to Sri Rama.

. Rakshimpaga ..

Maree Maree Cheppina Manasemo Maatavinadu

Manchi Anna Maatayedi Ontabatta Neeyadu

Aadhyaathmika Chintanalo Anuvantha Sraddhaledu

Alasatvame Abhisaapamai Addankulu Pettuchund(e)a

Despite repeated pleas the mind does not listen

Not a single good word it allows to soak in

Not an iota of interest it has in meditation about soul

Weakness as a curse creates hurdles difficult to cross.

. Rakshimpaga ..

Here the Sadhaka elaborates the problems created by his mind. That means, here he is identifying himself with intellect (Buddhi), which is the discriminating capacity in a man which helps him in choosing between the Unreal and the Real, the Wrong and the Right. But he is confessing that his intellect is weak and his mind, like a pampered, spoilt child is unruly. He is lamenting that his mind does not listen to the repeated pleas of the intellect to reform. It has solidified or petrified into a rigid body

contaminated by desires for the sensual objects. Therefore not even a single good word, i.e. word about the Unreal nature of the Sensual objects, the futility of running after them, will be absorbed by such a mind. This episode is described beautifully in the episode of the Maya Mriga - False Deer in Ramayana. Sri Rama and Sri Lakshmana try their best to convince Sri Sita that the beautiful looking golden deer can only be Rakshasa Maya (Asuric Illusion) to separate them and plead with Her to abandon Her desire to capture it and make a pet of it. She refuses and the result is well-known. Of course, the whole episode was a nicely enacted drama and Sri Sita knew fully well the nature of the Golden Deer. In Sri Adhyatma Ramayana, it is clearly brought out that Sri Rama was fully aware of Maricha's designs and Sri Sita was given into the custody of Sri Agni Bhattaraka (the Fire God) and Maya Sita (Illusory Sita) is kept in place when Maricha comes as the Maya Mriga, and Ravana comes in the disguise of a Sanyasi. Thus the advent of Rakhasa Maya was foreseen by Daiva Maya or Yoga Maya and the whole thing was a play, to give us the valuable lessons, to revive our own divine knowledge which is forgotten by us, because of Maya.

Because of the long ingrained desires (Vasanas), the mind has no interest in spiritual matters. Even if an occassional interest arises, it is quickly swept away by the winds of desire. It is like the first sparks of fire in an open windy space. The feeling of separation from the Absolute Soul is like the separation of Sita from Rama. To unite, i.e. in the path of Yoga, a lot of obstacles arise which need to be overcome by the Sadhaka to reunite with the Absolute. Neither Mind nor intellect can overcome these hurdles by themselves and it becomes like the fight between Gajendra and Makara. The fight weakens the Gajendra (Jeevatma) and makes it that much more difficult to cross these hurdles. (It is difficult to cross, more difficult than crossing the Nhane Ghat on a buffalo - Sri Sai Satcharitra, Chapter XXI, Page, 111.)

But in a way, this weakening is a blessing, since it is the weakening of the ego. And the weakening of the ego means the weakening of the wall separating us from our Sadguru (Sri Sai, Sri Rama are one and the same and in Sri Adyatma Ramayana, Sri Rama gives Brahma Jnaan at so many places to His devotees including Sri Kausalya, Sri Ahalya, Sri Anjaneya, Sri Lakshmana and so on) Sai Ram. The weakening of the ego helps in awakening of the Bhakti, Devotion and paves the way for Surrender. It thus brings us closer to Reunion with Him, through the path of Bhakti, devotion and

Saranagati, Path of Surrender. What the eightfold path of Yoga, what serious meditation and what arduous rituals can't give, simple devotion and total surrender give.

Once we invoke the aid of the God and Guru, we enter the inner courtyard of the Spiritual Fortress and we are better protected from the elements. So a spark of Fire of Devotion has now a better chance of developing into a steady Flame or a big Fire so that all the dead wood of bad deeds and thoughts can be burnt away. The evil forces too become weaker as we near the Positive Divine.

. Rakshimpaga ..

Sarananna Anjaneyuni Kaachinaavu Kripathoti

Jnana Bhakti Bodhanalatho Nadipinchitivee Thammuni

Saareeraka Maanasika Balamunichchi Sedatheerchi

Vinaya Vidheyathale Thana Thodai Nadipimpaga

Saved Sri Anjaneya who surrendered with kindness

Teaching Jnana and Bhakti your brother you have put on the path

Bodily and Mental Strength giving and removing tiredness

Humility and Obeyanace as cotravellers on the path.

The devotee is now reminding Sri Rama (thus reassuring himself) that He has accepted the surrender and the devotion of Sri Anjaneya (the son of Sri Anjana Devi) and made Him famous as the best, the Crest Jewel of the devotees. Sri Anjaneya belongs to the Monkey race and our minds are aptly compared to monkeys (See the Monkey of a Mind in Swamy's page!). By surrendering to Sri Rama, the Monkey has become the next Brahma. Anjana has one meaning of an ointment which helps us to locate lost objects. Anjaneya is the son of Anjana, and it is apt that He helps in locating the lost object Sri Sita, hidden away in Lanka by Ravana and thus helps in restoring the lost object to its true owner. So once a devotee surrenders to Sadguru, the very mind which was troubling him all along becomes his greatest ally

in locating and reuniting the Jeevatma with the Paramatma. And the mind becomes the best pupil and devotee of the intellect and the Jeevatma-Paramatma Duo!

The devotee is next remembering Sri Lakshmana (He was so named as He was the abode or personification of all Good Qualities, Sarva Lakshana Samanvita, so called Lakshmana), the brother of Sri Rama. Sri Adi Sesha, the Primordeal Serpent, is depicted as carrying the whole World on His Thousand Heads and at the same time, He is the Bed for Sri Maha Vishnu and Sri Maha Lakshmi. When the Lord sleeps, He uses Adi Sesha, but when He moves around, He uses Garuda the Great Eagle, who is the natural enemy of Serpents, Snakes etc. The consciousness which is dormant as Kundalini coiled at the base of the spine is Sesha. When the consciousness rises it is Garuda. Avidya and Vidya are just two states, like a person who is sleeping and who is awake. Since the person can't be asleep and awake at the same time, Snakes and Eagles are depicted as mutual enemies. Snakes represent bondage and eagles represent freedom. The Jeevatma or Paramatma is there with both but in different states. So Sri Lakshmana always accompanies His elder brother Sri Rama, like a Shadow. Where there is light, there is bound to be shadow. In fact, the shadow is proof that there is light. Thus Sri Lakshmana accompanies Sri Rama. That He is younger in the spiritual path, that He is to follow in the foot-steps of Sri Rama is natural, because every evolved liberated soul is a Rama and He will take many younger souls in the right path and they are all like Lakshmana. The Guru takes the disciple with Him on the path, giving him Knowledge and Devotion, once the disciple gives Humility and Obeyance as Dakshina. The Guru removes the weakness (Alasatva) and like Sri Viswamitra gives the Mantra of Bala and Atibala, which frees the disciple from all wants. Sri Lakshmana could serve Sri Rama and Sri Sita without rest and without sleep and thus could qualify to kill Indrajit the great valiant son of Ravana.

Indrajit had a boon that only a man who did not sleep for 12 years could kill him. So only Lakshmana could qualify for that great job. Sri Sai Ram the great Sadguru also served His Guru for 12 years! He thus qualified to win over Indrajit of Strong Desire! He also asked for only two paise from His disciples, Sraddha (Faith) and Saburi (Patience). In return, He gave His devotees everything, physical, mental and spiritual health, took care of them like a Father and Mother and led them like Sri Rama on the right path.

. Rakshimpaga ..

Sri Raama Navaminaadu Seethamma Meeda Aaana

Dandimpaga Raavayya Naaloni Danujulanu

Saranannavaarini Cheradeesi Kaathuvani

Chethuletti Veduchunti Sri Raamachandra Mahaaprabho

On Sri Rama Navami, I take oath on Mother Sita

Come to punish the demons in me

That You will take to Your bosom and save those seeking refuge

With raised hands I pray Sri Ramachandra Oh! Great King!

On this auspicious day of Sri Rama Navami, the Sadhaka is asking for Rama's help. He is invoking the grace of Mother Sita in his endeavour. The devotee is imploring Sri Rama to kindly come to punish the Danavas, Demons in him (ego, and His Six Cronies, Kama, Desire, Krodha, Anger, Lobha, Greed, Moha, Delusion, Mada, Pride, and Matsarya, Jealousy). Manuja means one who is born to Manu, where as Danuja means one who is born to Danu, one of the early demons. The internal Demons who are troubling the devotee, who are the 'Badhakas' (Trouble makers) to the Sadhaka (One who is struggling to achieve his goal), are the Ahamkara (Ego) and Internal Friends / Enemies listed above. Out of Maya, the Jeevatma forgets His Divine nature and identifies Himself with His Body, Mind, etc. He thus gets differentiated, alienated from the Viswatma, Paramatma, Antaratma and falsely identifies Himself with Kshetra instead of being Kshetrajna.

Having heard from others before that He will accept all who seek refuge in Him and will lift them unto Him, the devotee is now raising his hands and is praying to Sri Rama to accept him as His Dasa (servant or slave), nay, Dasanudasa (Slave of Slaves, as Sai Ram describes Himself beautifully in Sri Sai Satcharitra, Chapter X, Page 60). Truly great men never talk or admit of their greatness, lest the Maya which is always waiting will sneak in and wreak havoc. Duryodhana is fully protected from any weapon all over his body except his thighs, so Bhima could kill him. Achilles had his heel unprotected. Parikshit meets his end as cursed by the Brahmin Boy through Takshaka, the great Serpent, who hides himself in an apple and thus sneaks

through all the security put up by the King's men. Thus every great man who is also truly wise, is always on guard against Ahamkara (the ego), which is always waiting for an entry through one of the Nava Randhras (Nine Holes, or nine doors in our Astral, Spiritual Fort), if we relax our vigil. Sri Durga Devi is symbolic of our vigil, our true humility, our Guru Bhakti and as long as we equip Her with such weapons, She, protects our Fort (Durga means Fort). Since She is the Protector of the Durga, She is called and worshipped as Durga Devi.

Sri Rama Navami falls on the ninth day of Chaitra, the beginning of the new year. The winter of the yester year is over, the land which was frozen by the snow is now soft and is ready to receive the seedlings of Bhakti, the tree of Devotion, which became bare of all leaves is now blossoming again, there is a Spiritual Renewal. Navami, means not only nine but also new. 8 signifies the end of one cycle and 9 represents the beginning of a new cycle. Sri Rama gives happiness to our minds and souls. Sri Rama took upon Himself during His Vanavas (sojourn in the Forest, Dandakaranya, named after Dandaka, one of the Princes of Ayodhya who is cursed by Sukra because of his transgression of Dharma), to kill the Danavas, Demons in the Forest and help the Tapasis, Munis etc. to carry on with their work. Thus Rama's mission was to kill all the desires etc. which keep lurking in our minds and which prevent us from carrying on our Yagna, Japa and Tapa to reach Him.

Praying with raised hands has a lot of significance. In a war, raising our hands is a sign of surrender to our Victor. In Sri Mat Bhagavatham, there is a beautiful episode of 'Gopi Vastrapaharanam.' (The stealing of the Milk Maids' clothes by Sri Krishna). Little Krishna steals the clothes (Sarees and blouses etc.) of the Milk Maids, when they strip themselves naked and get into a pond and are enjoying themselves in sport with each other. He climbs a tree and is invisible to them. The Gopis finish their sport, come to senses and want to come out of the pond but find that their clothes have disappeared. They rightly guess that the mischief is Krishna's making and call out to Him to give back their clothes. Krishna makes Himself visible between the branches of the tree and asks them to come out and take the clothes from Him. Initially they resist but then they try to come out with their arms crossed over their bosom so that their breasts are hidden from the view of Krishna. Krishna who is Sarvantaryami (Indweller of every one) and thus knows everything, from whom nothing can ever be hidden, tells them to leave their body consciouness and lift their hands overhead and pray to Him for their garments. The Gopis are forced to lift their hands over their heads thus exposing themselves fully but actually shedding the last

vestiges of their body-consciouness which arises out of ego.

Thus praying with uplifted hands is really soul-lifting as it signifies true surrender and is a good ego-destroyer. So, Oh! Rama, Oh! Krishna, Oh ! Sadguru Sai Natha! Come and save us the devotees from this Sagar of Sansar. Help us come out of the clutches of the crocodile of desires. Help us take a rebirth and thus come out naked like newborn babes out of the pond of Maya and surrender ourselves to You. Sai Ram.

Om Srikrishnaarpanamasthu.

Evarikivare Yamuna Theere

Endukeragavee Satyamu Manasa

Puttinavaaru Gittakatappadu

Chaavuputtukalu Prakriti Dharmamu

Everyone is for himself

Why don't you realise this truth Oh! Mind!

Those who take birth have to die

Dying and being born are nature's dharma.

This song is one more in the Prabodha Gita style, where the singer representing the Antaratma, the Inner Dweller, as represented by Buddhi (Intellect) is tutoring the mind of the Sadhaka. "Evarikivare Yamuna Theere" is a Telugu idiom meaning that in this world, especially at the time of entering or leaving, each soul is left to fend for itself and no one else will come. All the relationships of father, mother, wife, husband, child etc., start and stop with this world. Before coming into this world, We were separate from these souls. And after we leave this earth, we will again be separate from them. This rule of course, has exceptions like Sri Parvati always takes birth as the consort of Sri Siva, Sri Lakshmi is always born to wed Sri Vishnu etc. Actually these examples are not exceptions to this rule but support it because, they, the Gods and Goddesses, are not bound by the laws of Karma, which govern ordinary mortals like us. And they are bound together because each of them represent a pair of Purusha and Prakriti with a specific predominance of Satva, Rajas or Tamasik Guna and all of them originate in the same Para Brahman and Para Shakti, who are Nirgun.

Due to the power of Maya, we forget this truth (that our relationships are transient) and develop all sorts of positive attachments to the near and dear and by the laws of averaging, negative attachments to those who are near but not dear i.e. whom we don't like. So if we remember that before this birth, we were strangers to the people whom we love or hate and that after we or they leave this life, we will again become strangers or if not strangers become neutral acquaitances, we won't develop the strong positive or negative attachments, which become bonds and tie us to the wheel of birth and rebirth. If we just remember that we have to leave this world one day (this rule, even the Gods and Goddesses follow to show that they too obey the laws of nature and return to nature the bodies they have borowed from nature), we will certainly not be so much attached to things either material or emotional.

.. Evarikivare ..

Janma-maranamula Valayamanduna

Bandeevani Neeveragave Manasa

Kamamuvalane Phalamu Vachchunu

Nishkaamakarmame Muktiki Maargamu

In the birth-death vicious circle you are imprisoned don't you know Oh! Mind! From desire only you get result Desireless action is the way to liberation from this prison.

As already explained above, the attachments come due to ignorance and the likes and dislikes develop depending upon whether the other person is an accomplice or an impediment in fulfilling our desires. Thus all our actions are dictated by selfish motives, of what the action will give us. We do good actions to get good results and we resort to negative actions out of frustration or out of jealousy or to remove the obstacles in our path. Even good actions can generate bad effects. Actually, we cannot do some thing good without somewhere causing some harm to some creature or creation of God. Thus all Yagnas and Yagas, all Pujas and Tapas done even for the welfare of the individual or the society around him do generate some negative result because, knowingly or unknowingly some animal or insect or even so-called 'inanimate' objects are being troubled in this process.

The simple act of preparing and eating one's daily food, which is needed for survival of the body generates atleast 5 Sins, Panchasunas as explained in Sri Sai Satcharitra, Chapter 9, Page 52 (Sins arising out of 5 steps in preparing food, pounding, grinding, washing pots, sweeping cleaning and lighting the hearths. Even the 6 types of Yagna, (Brahma Yagna, Vedadhyayan, Pitri Yagna, Dev Yagna, Bhoota Yagna, Manushya Atithi Yagna) prescribed as the antidote therein, themselves may generate some sin. Thus any good action is by law, bound to generate some bad result. This is called the vicious circle of The Wheel of Karma. So, as long as one does any action with the intention of enjoying the fruit of the action, i.e., one is propelled by Kama, desire for the reward of Karma, one is trapped in the wheel of Death and Rebirth . After the death of the physical body, the Suksh ma Deha, the minute body of the mind and the desires, goes to heaven or hell depending upon the preponderance of the good and bad actions and in many cases, as per the choice of the individual soul. But it is more or less certain (if we believe the scriptures and in rebirth) that we have to enjoy the rewards of our good acts and suffer the results of our negative acts and take birth again on this earth plane. Thus the real lesson to be learnt has been forgotten and has not been learnt so there is no

Promotion to the next class. This earth and the human birth has been truly compared

to a class-room.

Only after a number of births and due to God's and Guru's grace, the individual soul learns the futility of hankering after the temporary temporal pleasures and the true knowledge takes deep root in the mind, intellect and the heart of the soul that true liberation can be achieved only by giving up the desire for the results of one's actions.

.. Evarikivare ..

Maanavajanma Durlabhamainadi

Minchinadorakadu Samayamu Manasa

Manchini Penchuko Marmamu Telusuko

Mariyoka Janmakai Vechi Choodaku

Human birth is difficult to get This time, if passed, won't come again, Oh Mind!

Increase good, understand the secret For next Birth, don't await

Of all the 84 lakh varieties of forms of creation, the human birth is considered the most precious and is envied by even the Gods, since it is through the human birth alone that a Soul can realise true Brahma-Dnyan (Jnan) and realise Moksha from this cycle of death and rebirth. (For a good explana -tion of the importance of the human birth, pl. see Chapter 8 of Sri Sai Satcharitra). Having got with great difficulty the human birth, one should not waste this chance. If the time is wasted, we don't know when we again get another chance. So we should not procrastinate and postpone what is good. We must understand what is good, knowing the secret of

Sakamya and Nishkamya Karma. When we are asked to increase the store of good

merits, what is implied is that we should do good acts, without getting attached to

the fruits of the action. And we need the guidance of a Sadguru for this evolution.

Once we surrender our egoes at the Holy Feet of Sadguru Sai Nath and follow His directions, wholeheartedly, all our actions become good. He takes responsibility for all good and bad actions of ours.

.. Evarikivare ..

Kaliyugambu Bahukashtatharambu

Viduvaka Saagani Saadhana Manasa

Paramaathmuni Madi Nilipi Koluvama

Venkatesuni Padamula Cheruma

Kali Yuga is full of troubles Let your practice go on without break, Oh Mind! Keeping the Paramatma in mind, worship Oh Mind! Reach the Holy Feet of Lord Vekateswara!

Kali Yuga is considered to be full of diffciluties for practising Dharma. Temptations of food and other sensual desires make our mind wander from God. So, it is all the more essential to be vigilant and let the practice of remembering His name, go on unbroken. Though Kali Yuga is considered to be difficult, it is also a fact that God, in His Kindness, has assured His devotees that remembering Him is the simplest and surest Sadhana for this Age! So, remembering God's and Guru's name in our mind, and worshipping them, we will surely reach the Holy Feet of His abode, from where

there is no return. HE has taken the name of Venkateswara, to give Abhaya (protection), and Assurance of protection from Sin, since He is free from all Sins! So once we reach His place, we too are freed from both Pun ya and Papa and the consequent cycle of birth and death!

.. Evarikivare ..

Bikshakosamai vechiyuntira

Neegudimungita Venkateswara

Ninnugaaka mari evarini vededa

Moravina raaraa Mohanaroopa

For alms I have been waiting

In front of your temple Venkateswara

Other than you, whom else will I beg?

To listen to my cry come, Oh! the Beautiful One!

The devotee is standing in front of His Spiritual Father and God, Sri Venkateswara in Tirumala and is crying out for Bhiksha, i.e. alms. However, the devotee does not want just some food, he knows he is in front of a house whose Head of the Family is very kind and whose wife, Goddess Lakshmi is even more kind if possible. But She is such a devoted Pativrata that unless He allows, She won't come out. And anyway when he is standing in front of his spiritual parents, does it matter whom he calls? They, after all, don't have this feeling or ego. The devotee is crying out that he atlast, because of considerable merits in His past and present life, has reached the doorstep of the most benevolent Deity in this Kali Yug. He is addressing the Deity as Mohanarupa, because this God, is not only beautiful looking in that particular form but through His Creation of so many beautiful people and objects in this world, makes oridnary devotees like us forget Him and run after these lesser forms of beauty. Thus he mesmerises and makes us forget our true mission. So He is being addressed as Mohana Rupa, Mohana meaning hypnosis.

.. Biksha ..

Bhaktanu muddanu modata veyumu

Nammakambunu rendava muddaga

Sarvajanulaku sevajeyagala

Saamarthyamu moodava muddaga

Give me devotion as the first fistful of rice

Full faith as the second fistful

Everyone to serve selflessly

Capability as the third fistful.

The mendicant is asking for 9 fistfuls of rice as Bhiksha. The first three are described above. These 9 fistfuls represent the 9 types of Devotion, picturised allegorically as the nine balls of dung excreted by the mare as described by Sri Sai Nath. Without a strong devotion and full faith in our Guru and God, we don't get the spiritual power to work selflessly.

.. Biksha ..

Jnanambunu veyumu naalgava muddaga

Anakuvanu mari aidava muddaga

Taratama bhedamu leka andariki

Nee premanu panchute aarava muddaga

Knowledge give me as the fourth fistful

Humility again as the fifth fistful

Without discrimination to everyone

Your love distributing as the sixth fistful.

The mendicant continues with his plea for the 9 types of bhiksha. The sixth is especially appropriate as unless the 6 internal enemies are destroyed, it is not possible for anyone to distribute God's love to all without discrimination, since that is only possible when we can see God in every thing.

.. Biksha ..

Niratamu ninne maruvaka koluchute edavamudda

Manasunandu ninu darshinchutaye enimido mudda

Karmavasamuna kashtamulochchina

Kalathachendani dhairyambe thommido mudda

Always remembering and worshipping you as the seventh fistful

In my mind seeing your form as the eighth fistful

By my fate if difficulties arise in my life

Unperturbed courage give me as the ninth fistful.

The mendicant completes the description of the 9 types which he is asking as Bhiksha. Only an unwavering faith in Him, which in turn can only be obtained by always remembering, always seeing Him in one's mind, can help one to face the difficulties in life as His Grace. It is easy to accept good things in life as God's gift, but few have the courage and true wisdom to accept difficulties as His gift.

.. Biksha ..

Navavidhamulagu bhikshanu vesi

Naathodu niluvumaa Venkateswara

Kadaku cheravale nee paadasannidhi

Kaluvavalenu Nee Viswaroopamuna

Nine types of Bhiksha having given

My company ever keep Venkateswara

In the end I must reach your Feet

Merge I must, in your Cosmic Form.

The Bhikshardhi (mendicant) is clear in his goal and is now sure that he has come back to where he belongs. To enter that permanent blissful spiritual kingdom of God and be one with Him, He has to first equip himself with these 9 types of Divine food, each of which is the true medicine to remove the doshas from which the Sadhaka is suffering. Once he enters the spiritual realm, he must, by constant meditation of His Feet and by selfless service, attain Sayujyam and finally merge into Him.

.. Biksha ..

The above song is a timely reminder to all Sai devotees that to enter the spiritual kingdom of Sai, Sri Hari or Siva or whatever you call Him, we, the devotees have to equip ourselves with full faith and Bhakti. Sri Sai tells a devotee the parable of a merchant collecting the 9 balls dropped by the mare, which Sai's devotee Dada Kelkar interprets as 9 forms of devotion. (See Sai Satcharitra, Chapter XXI, Page 112). The 9 types of devotion are: 1) Shravan (Hearing), 2) Kirtan (Chanting), 3) Smaran (Remembering), 4) Padasevan (Worshipping the Feet), 5) Archan (Worshipping), 6) Namaskar (Bowing), 7) Dasya (Service), 8) Sakhyata (Friendship), 9) Atmanivedan (Surrendering oneself).

We must equip ourselves with atleast one type if not all of them. At first sight, the 9 types of Bhiksha asked and the 9 types of devotion mentioned do not appear to tally, one to one. But in spiritual matters, things have a way of catching up in a rather distant way. What is important to remember is that faith and devotion to God and Guru are absolutely necessary to assure a safe and steady progress.

Om Sri Krishnaarpanamasthu.

CHITAGNI vs. JNANA JYOTHI

(Funeral Fire vs. Lamp of Knowledge)

Song in Telugu by Paritala Gopi Krishna, Translation and commentary by SV

Swamy

Nilakadaleni manasura

Nivurugappina nippura

Adupulo daanini unchakapothe

Niluvuna ninnu dahinchunura (1)

Unsteady (restless) mind

A smoldering ash-covered fire

Under control if it is not kept

Will from head to toe burn you (1)

.. Nilakada ..

Commentary:

The song is in the form of a Bairagi Tatvam, a folklore song sung with the accompaniment of Ektara (a violin like instrument with a single string), by Bairagis, i.e., those who are detached, without desires or mendicants, who go from place to place singing these songs which have a lot of philosophical value. The singer, is cautioning the average Sadhaka who could be you or me as follows.

"The mind is unsteady and restless. It is rightly compared to a smoldering fire covered by ashes so that its true danger is hidden. If you are not careful and if you don't control the mind by means of Buddhi(intellect), which gets energized when the Ajna Chakra in the forehead is activated, the mind (which is also compared to a drunken monkey, i.e. which does not know what is true and what is false, what is really good in the long term but which runs after temporary sensual pleasures), will lead you to a certain ruin and the fire which is lying hidden will consume all your Punya, nullifying all the efforts of the present and the past births. This fire is like the fire of a funeral pyre, which consumes the physical body and the spirit is forced to again take birth in another body to continue the learning process."

Having cautioned like that, the root causes are explained and the alternative is also shown.

Ajnaanambe indhanambura

Ahamkarame daaniki samidhara

Satyaasatyamu theliyakapothe

Chavu putakalu thappavura (2)

Ignorance is the fuel

Egoism to it the vessel

Truth and untruth if not-known

Death and birth(s) inevitable (2)

.. Nilakada ..

Commentary:

Ajnana, Avidya etc., is loosely translated into English as Ignorance, but it is more like a veil covering something, which exists or which is opposite. Jnana is already there, only the egoism, the feeling of 'I', the false sense of separation from the Universal Creator is responsible for the Ajnana. 'Not knowledge' is the correct translation. This 'Not Knowledge' is the fuel for the fire where as the egoism is the vessel or bed or hearth for holding the fuel. As long as the 'I' exists, the Ajnana also exists. That means the 'I' is the foundation of Ajnana. Of course, some people say that Ajnana is the root cause for the feeling of 'I'. This is like discussing which is first, the seed or the tree. Suffice it to realize that Ajnana and Ahamkara are coexistent. And as long as they exist, the Jeeva has to take births on either this earth plane or somewhere else to learn his lesson. The most important lesson of course, which is to be learnt is that we are all one and part of the same consciousness. "Punarapi Jananam, Punarapi Maranam, Punarapi Janani Jathare Sayanam, *.." say Sri Adi Shankara and His Disciples in Sri Bhaja Govindam. Through intellect (which

is considered to be superior to the mind), one has to learn to differentiate between Truth and Untruth. Truth is that 'I' is not different from "Not I", but due to illusion or Maya, it thinks differently. Untruth is that this 'I' is permanent. When the intellect is dulled, when the mind, because of association with negative actions of the past, because of Sahavasa Dosham (bad effects of company), continues to hanker after the

impermanent sensual pleasures forgetting its true goal, viz., seeking the liberation from these bonds and attainment of the real, true, permanent bliss, the cycle of birth and death continues. The obstacles in the path of the spiritual progress are explained and the easy way to overcome the obstacles is explained in the next few lines.

Adugaduguna neeku addankulura

Theliviga vatini daatavalenura

Bhagavanthunipai bhaaramunchara

Bandhamulanni vidipovunura (3)

At every step to you obstacles

Cleverly those you should cross

On God put the burden

All bonds will be released (3)

.. Nilakada ..

Commentary:

The path of the spiritual progress is full of obstacles. 'I' won't go easily and it has the company of Six enemies who masquerade as friends (it thinks they are its friends again because of the Ajnana), to prevent the merger of 'I' with its rightful origin. Just as the intellect thinks that the mind is coming around to be its obedient servant, lo and behold, some long hidden desire surfaces and beguiles the mind to go astray. Or else, if he mind succeeds in suppressing the desire, the stress and the apparent injustice of this all, where good, pious people are troubled and lustful, sinful persons are apparently allowed to go scot-free, makes the mind take short sighted shortcuts and end up in worse condition than before. These obstacles are very powerful and are very difficult for the Sadhaka to overcome. Like Gajendra, the elephant king against the well-entrenched crocodile, one can go on fighting against these deep-rooted desires and other manifestations of Ajnana, or better still, take a cleverer approach.

Instead of strengthening the 'I' by this resolve to fight against 'I' and its associates, the responsibility of taking us across this ocean of worldly troubles, of taking us over the mountains of egoistic thoughts and other obstacles to spiritual progress, shall be left to One, Who is above all this, One, Who is unaffected by all the illusions and delusions, but One, Who, at the same time, is always ready to help us, only, if we ask. Once we get on to His back, we are safely carried across all obstacles, whether of land, sea or anything else. All the bonds which are tying us down will fall away and we get once for all liberated from this cycle of birth and death. We get Moksha. (Sai devotees who read Sai Satcharita will remember the story of the Ramadasi from Chennai who gets a dream vision of Sai and whose grace releases him from the chains of avarice.)

Chirudeepanni veligunchumura

Sanmaargamanu chamuruveyara

Akhanda jyothiga velugondhunura

Sri Venkatesude ninnu gachura. (4)

A small lamp light up

The True (Right path) oil, add

An unending light will shine

Lord Sri Venkatesa will protect you. (4)

.. Nilakada ..

Commentary:

While advising the Sadhaka to shift the burden of overcoming the obstacles on to the willing shoulders of God, he is also cautioned that at least a small effort is needed from his side or alternately he should aid in that effort. He should light a small lamp of devotion to Him and with His grace, walk on the True right path, which then sustains the lamp. Now, He, as Sri Venkatesa or as the God or Guru that you worship, will protect you. Lamp is representative of divinity. Sri Devi, as Goddess Lakshmi is extolled as 'Trilokya Deepamkuram', i.e. the seed of the lamp for the Three worlds, which modern psychologists probably equate with our subconscious, conscious and super-conscious states. In due course, a tiny seed grows into a magnificent tree, a few drops coalesce and become a mighty river, and a few pence accumulated over a long time become a great wealth. Similarly, the tiny lamp of Jnana (knowledge of what is Real, True) will become a most powerful beacon, showing the right path to not only the Sadhaka but also to many other co-travelers on the path. The light once lit will now never get extinguished and even the mightiest gales and hurricanes will not be able to extinguish the lamp of the Holy Spirit and the lamp of the Sadhaka's steadfast devotion. Like a well-protected pond, whose waters will be stable and crystal clear in the absence of any disturbing wind, mind free of desires and unwholesome thoughts will be perfectly steady. From a restless wild monkey, the mind will become, like Sri Hanuman to Sri Rama, a steady servant of the Atman, who is the manifestation of the Universal Consciousness.

(Since Guru is not different from God, surrender to God or Guru will carry us across the arduous path over sea, in air and over the steepest hills to the destination which is nothing but self-realisation. Only through Dwaita can one reach Adwaita. Sri Sai Nath used to always keep the sacred fire 'dhuni' burning which he was using to destroy our sins and our negativities. So let us also light the 'dhuni' of Saranagati (surrender), the lamp of devotion to Guru and God. Thus only can we gain knowledge of our true selves. Om Sri Sai Ram.)

Om Sri Krishnaarpanamasthu.

A Song in praise of Sri Venkateswara

(Original song in Telugu by Paritala Gopikrishna, translation and commentary by Swarna Venkateswara Swamy)

Emunna Dachchata Emunnadi (Emunnadi Achchata Emunnadi)

Edukondala Meeda Emunnadi

Sridevi Bhoodevi Kudi Yedama Niluvaga

Sri Venkateswaruni Gudi Vunnadi

Thirumala Punya Sthalamunnadi

What is there, What is there?

What is there on the seven hills?

Sridevi (Goddess Lakshmi) and Bhudevi (Goddess Earth)

on right and left side standing

The temple of Sri Venkateswara is there.

The holy place on the sacred hill is there.

The song is in the form of a question and answer. To the question of the mind, what is there at Thirumala, the intellect's answer is given. The word Thirumala (or Tirumala, whichever spelling you prefer) means Sacred Hill. On the hill, there is an even holier place, i.e. the temple of Sri Venkateswara, also called Balaji. He is accompanied by Sridevi (Goddess Lakshmi) and Bhudevi (Goddess Earth) as consorts. Symbolically he bears them on His chest. The hill or a group of hills is popularly called Edukondalu, Seven Hills. It is said that from a greater height, the hill(s) resemble(s) a coiled serpent. That is why, He is also called Seshachala Pathi, Lord of Serpent Hill. In Vaikuntham, the abode of Lord Vishnu, He is depicted as lying on the coiled bed of Adi Sesha, the First (King) of Serpents.

.. Emunna ..

Akhilaanda Brahmaanda Naayakundainatti

Mullokamula Nelu Sri Mahaavishnuve

Sri Srinivasuniga Velasina Nilachina

Bhooloka Vaikuntha Puramunnadi

Thirumala Punya Sthalamunnadi

As the leader of all eggs and (including) Brahmanda, i.e., The Big egg (Creator's egg)

Sri Maha Vishnu who is the ruler of the Three worlds (Bhu, Bhuvar, Suvarloka)

As Sri Srinivasa taking form and staying

The Vaikuntha Puram (Town) is on Earth

The holy place on the sacred hill is there.

The modern cosmology and the ancient Puranas seem to be converging on the origin of our universe. The Big Bang theory says that the whole universe as could so far be seen by scientists with the most powerful optical and radiotelescopes, was less than the size of a football at the time of creation, more than some billions of years ago. Probably, it was even smaller, only problem being that the most powerful supercomputer is not able to model the universe in the first few seconds (or lesser time) from the time zero. Brahmanda means the egg of Brahma, which could represent the galaxy (I am not sure). While Brahma is considered to be the creator of the worlds, Sri Maha Vishnu is given the role of the protector (or maintainer) of the worlds. When the time comes, Sri Siva (Rudra) will destroy the worlds or beings so that the matter and other subsets from which the worlds are created (symbolically represented by Space, Air, Fire, Earth, and Water) are restored to their respective domains. The three worlds are Bhuloka, Bhuvarloka and Suvarloka, the lowest three of the seven upper worlds. In Gayatri Mantra too, the same are referred to, and Sri Vishnu, as Surya Narayana, Savitru is worshipped.Another way of looking at it is, Svargaloka, Martyaloka and Patalaloka are the three worlds inhabited by Devas, Humans and Rakshasas respectively.Lord Vishnu is the ruler or lord of the three worlds. HE is also known as Trivikrama (Thrice Conqueror).

This Supreme Lord has taken form as Sri Srinivasa (Abode for Sri, i.e. Goddess Lakshmi, who is the Satvik aspect of Sri Bhuvaneshwari or Sri Devi as She is called). Since He is having Sri Sri Devi on His chest (in His heart), He is known as Srinivasa. When He left Vaikuntha and came to Earth, (in search of His Sri Devi), all the splendor of Vaikuntha, including Garuda, Adi Sesha, Sankha and Chakra came to earth to be with their Lord. Thus the hill became sacred and the temple has become the holiest of the holy, the most sacred place, for His devotees.

.. Emunna ..

Bhaktula Korikalu Bhavabandhanaalu

Adugadugu Dandaalu Aapadaa Mrokkulu

Kadatherchagaa Velase Sri Venkatesudai

Thirumala Punya Sthalamanduna

Devotees' Desires, which become Shackles to tie them to this existence Of Prostration at every step and vows taken when in trouble To remove, He has manifested Himself as Sri Venkatesa In Thirumala the holy place.

Devotees like us, who have not overcome desires for material benefits are tied by the same desires to this cycle of birth and death. "Punarapi Jananam, Punarapi Maranam, Punarapi Janani Jathare Sayanam,...." cautions Bhaja Govindam by Sri Adi Sankara and His Disciples. We remember Him only when we are in trouble and at that point, like the worst sycophants, we prostrate ourselves before Him and take all sort of vows (like small children, we promise to improve). When He, out of His infinite love and unsurpassed kindness removes our troubles, our behavior, like the proverbial dog's tail, goes back to its old, wicked, crooked, ways. But He, being the abode of all Kindness has taken the shape of Sri Venkatesa (Venkateswara, if you like), to take us safely across the ocean of existence. Such is the holy place on the sacred hill. Venkatesa means the lord of Venkatadri, the Hill called Venkata. Venkata means Destroyer of Sins. Since stepping on that sacred hill itself can happen only because of Purva Janma Punyam and some good deeds done in the present birth, once a devotee steps on that hill with full devotion, all his Sins will be destroyed. In fact, once we place our head near His lotus feet, all our sins of all past births, which may be as big as a mountain will be simply burnt, like a mass of cotton by a spark.

.. Emunna ..

Ahankaaramu Veeda Arpinchu Neelaalu

Athyasa Vadalaga Chellinchu Mudupulu

Dhanika Nirupedala Bhedamulu Vadali

Govinda Govinda Elugeththi Pilupulu

The 'I'ness (egoism) to leave, offer the dark tresses Greed to give up, pay up vows and debts The rich or the poorest of the poor, difference left behind Govinda, Govinda, loudly call to Him

Our main obstacle to reach Him is our feeling of separation, the feeling of 'I', the egoism, the egotism, the Dehabhimanam and the Atmabhimanam. To get rid of it, devotees offer their beautiful, dark tresses to Him. Yogi Vemana questions "Talalu Bodulaina Talapulu Bodula,.....", i.e. if the head becomes bald, does it means that the thoughts too become bald (pure)? Though very true, it still helps to get one's head shaved when one visits Tirumala. For once, the act of offering the hair, especially, thick, lustrous, black hair is not easy for either a man or woman, especially a woman. Thus the fact that the devotee could give up the beautiful looks which his / her locks give him / her, indicates lessening of Dehabhimanam, i.e. body consciousness. Also, in earlier days, if some body committed a mistake, he / she was punished by being shaved (the head, moustache etc.) and paraded in the streets. So if one is able to offer voluntarily his / her hair to the Lord, it is like accepting our guilt and the punishment that goes with it. Neelalu means "Blues", dark hair.

To overcome the greed, which makes us amass more than what we need, to try to get more than what we deserve, to try to be always one up with respect to our fellow travelers, we devotees pay up what we have vowed, in times of our troubles. This type of vow is called 'Mudupu', which literally means to fold. When we are in trouble, we take a coin and tie it up in a clean cloth (at one of its end) with a declaration in front of Him(His picture or idol), that if we come out of our problem, we will make a pilgrimage to His abode and pay Him some amount or some article in kind. Since Mudi means to tie, mudupu is a tied folded cloth. It is also a symbolic request to Him to tie us to His apron and protect us. Rich or poor, all differences vanish when we visit Him. He is the lord of all riches, savior of the poorest of the poor. All chant or call out aloud the sacred name, Govinda, which means one who destroys sins.

"Edukondalavada, Venkata Ramana, Sankata Harana, Vaddi Kasulavada, Pidikedu Rookala vada, Apada Mrokkulavada, Adugadugu Dannalavada, Govinda, Govinda' is the usual refrain of the devotees, as they climb up the hill or wait in the queue for a brief glimpse of Him.

.. Emunna ..

Kolichina Vaariki Kongu Bangaarambu

Nammani Vaariki Gaadaandhakaarambu

Ihaparamulanichchu Ekaika Daivambu

To those who worship Apron-tied gold nugget To those who don't The deepest darkness (spiritual) Mundane and Spiritual benefits giving one and only one God In Thirumala, manifested as Sri Venkatesa.

To those, who worship Him, He is like a gold nugget tied to the Apron-strings, or the end of the sari or Dupatta, i..e. He is always with them, like ready cash, or a Global Gold Credit Card. To those, Who don't believe in Him, He is like the Deepest Darkness. Actually, lack of faith is the greatest darkness, since it is the spiritual darkness, or what is equivalent, spiritual blindness. He takes care of our needs, nay, even our desires in this world and also takes care of our progress for the future. He is the One and Only One God. He has manifested as Sri Venkatesa in Tirumala.

God is only one. He is Absolute and undivided. He has assumed various forms for our redemption. He has incarnated several times as Sri Dattatreya, Sri Rama, Sri Krishna and in Kali Yuga, as Sri Venkateswara. He has also taken the form of several Saints among whom Sri Sai of Shirdi is the most easily accessible in today's world. Every form is His. So we can worship Him or believe in Him, in each and every shape. In the initial stages of our spiritual progress, we can't see Him in all animate and inanimate beings. So we need a specific Saguna form of Ishta Devata, on whom we can meditate and on whom we can focus our concentration. As our spiritual eyes slowly open, we start sensing Him in all places, in all beings. "Indu kaladandu ledanu sandehamu valadu, chakri sarvopagatundu..." says the child devotee Prahlada to his father Hiranyakasyapa. It translates as "Don't have any doubts that He is here, He is not there. Chakri, i.e., He who holds a Chakra, i.e. Sri Vishnu is everywhere. Wherever you search for Him, He is there." The Chakra referred to here is the Sudarshan Chakra. Sudarshan means Good Sight. He, who is able to see Hari, Vishnu, everywhere has Sudarshana, i.e. good sight. He is spiritually eyed, whereas we, the ordinary, egoistic persons, are spiritually blind. If we go on praying to Him, have steadfast faith in Him, our spiritual eyesight develops. Like King Dhritarashtra, we too can get that special, divine sight which enabled us to see Him.

..Emunna ..

HE is also called Balaji. The Sthala Purana, the story of the place TIRUMALA has it that originally, the temple was for Siva or Shakti. Later, Sri Ramanuja converted it into Sri Vaishnava temple. In fact, He is worshipped as Vishnu, Siva (by having Iswara in His name) and as Bala (i.e. the Kumari or young form of Sri Devi, Bhuvaneshwari, Who is considered to be supreme to the Trinity of Brhma, Vishnu and Siva). Those who are interested to know more about this may pl. refer to Swamy's page in http://www. Saidarbar.com, especially the article, Seven Hills, Seven Seas.

Om Srikrishnaarpanamasthu. (Om, this is offered to Sri Krishna, Who gave Dhritarashtra the Divine Sight to see Him). As Sri Venkatesa, He is ready to absolve us of all our sins. Let us hold Him firmly in our hearts and let us remember Him, in all His thousand and more names, every waking moment of our lives. Om Namo Venkatesaya. Om Sri Sai Ram.

This song was inspired by Sri Krishna and was written last year on the occassion of Sri Krishna Janmashtami (The birth Day of Sri Krishna).

Pl. enjoy!

Oogagaa Raavayya Uyyaala

Maa Inta (Velasina) Maa Chinni Krishnayya

Come to swing in the cradle

Our Little Krishna (born) in our house!

The song is almost like a lullaby sung by a mother for her little one.

Though He is without birth and death, He did and even today, does take several forms for our sake. Thus His birth as Krishna (meaning Dark Colored, One Who Attracts etc.) on the Eighth Day in the second half of the Lunar Month of Shravan, when the Star Rohini was rising, nearly 6000 years ago in Brindavan was a great event for the welfare of all humanity. It is remembered and celebrated even today with a lot of devotion in India. Though the singer is inviting Sri Krishna in the infant form to swing in the cradle in the house, the invitation or invocation is to the Lord to

swing in the cradle of our mind and heart, which is our real house.

.. Oogagaa ..

Oogitivi Uyyaala Brindavanamlona

Oogitivi Nuvvu Repallelona

Oohitivi Nuvvu Gollabhaamala Goodi

Oogagaa Raavayya Maa Inta Gooda

You swung in the cradle at Brindavan

You swung the cradle at Vrepalle (a small village in

Brindavan)

You swung along with the milkmaids (when slightly

grown up)

Come to swing in our house too!

Brindavan is near Madhura (but across river Yamuna) in North India. Vrepalle (or Repalle) was a small village near Brindavan where Nanda, Yashoda, the foster parents of Sri Krishna were residing. The Milkmaids were arguably the greatest devotees of Sri Krishna and were the great

Rishis, Munis of Sri Rama's period, who requested and took birth as simple, unlettered Milkmaids to experience the purifying power of divine, selfless Love. The devotee is requesting Sri Krishna to come to the Brindavan and Repalle of his/her heart.

.. Oogagaa ..

Oogitivi Radhamma Antarangaana

Oogitivi Gopikala Hrudayaalalona

Oogitivi Yamunamma Odilona Nuvvu

Oogagaa Raavayya Maa Oohalandu

You swung in the heart of Ma Radha

You swung in the hearts of the Milkmaids

You swung in the lap of Ma Yamuna

Come to swing in the cradles of our thoughts!

The devotee is paying respects to Sri Radha (whom she addresses as Mother), who was the heartthrob of Sri Krishna and to all other Milkmaids who played Ras Leela with Sri Krishna on the banks of River Yamuna (again addressed as mother, because like a mother, the river feeds all the children on her banks). Antarangamu probably means the inner stage (space) of the heart-mind

combination, but we can think of it as the heart since all imagery are always accompanied by emotions which affect the heart. The devotee is requesting Sri Krishna as already explained above, to come and swing the cradle of thoughts fancies and emotions in his/her heart.

.. Oogagaa ..

Saareerakambaina Bhogabhaagyalakai

Oogulaadenayya Naamanasu Ellapudu

Oogulaadani Krishna Naamanasu Neekoraku (Nedu)

Krishnashtami Naadu Naa Chinni Krishna

For the body-related pleasures

my mind keeps always swinging Oh father!

Krishna, let my mind always swing for you

Especially today on Sri Krishna Janmashtami!

The devotee says, his/her mind, has been swinging like a monkey in pursuit of worldly pleasures. (Pl. read the article on The Monkey of a Mind in Swamy's page, which also was inspired by Him on Krishnashtami!). The devotee is requesting Sri Krishna, whom s/he fondly addresses as Ayya (father, since s/he realises that though He has taken shape as his/her son, He is his/her spiritual father) in His physically little form to allow his/her mind to swing for Him always, especially on this Holy Day.

.. Oogagaa ..

Om Srikrishnaarpanamasthu.

Om. Submitted at the Lotus Feet of Sri Krishna.

Though this song was received by Swamy on 17th August, no progress in translation could be made till today, 23rd (Krishnashtami is being celebrated both on 22nd August as well as 23rd by different sects, since the Lunar day overlaps both the dates). And the article on "The Monkey of a Mind" was also inspired by Him on 22nd. Only after the wild uncontrollable movements of the mind were brought out to Swamy (and a few perceptions were kindly given by Him how to control the monkey of the mind), did Lord Krishna point out the significance of this song and allowed Swamy to translate. Wonderful are His Leelas!

Sarvam Sri Krishnarpanamasthu. Sai Ram."

Naaraayana Bhajanam

Om Naaraayana Naaraayana Om Srimannaaraayana Naaraayana Om

Naaraayana Naaraayana Om Srimannaaraayana Naaraayana Om

Srimannaaraayana Naaraayana Om Srimannaaraayana Naaraayana Om

Naaraayana Naaraayana Om Lakshminaaraayana Naaraayana Om

Naaraayana Naaraayana Om Lakshminaaraayana Naaraayana Om

Lakshminaaraayana Naaraayana Om Lakshminaaraayana Naaraayana Om

Naaraayana Naaraayana Om Satyanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Satyanaaraayana Naaraayana Om

Satyanaaraayana Naaraayana Om Satyanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Suryanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Suryanaaraayana Naaraayana Om

Suryanaaraayana Naaraayana Om Suryanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Aadinaaraayana Naaraayana Om

Naaraayana Naaraayana Om Aadinaaraayana Naaraayana Om

Aadinaaraayana Naaraayana Om Aadinaaraayana Naaraayana Om

Naaraayana Naaraayana Om Harinaaraayana Naaraayana Om

Naaraayana Naaraayana Om Harinaaraayana Naaraayana Om

Harinaaraayana Naaraayana Om Harinaaraayana Naaraayana Om

Naaraayana Naaraayana Om Badarinaaraayana Naaraayana Om

Naaraayana Naaraayana Om Badarinaaraayana Naaraayana Om

Badarinaaraayana Naaraayana Om Badarinaaraayana Naaraayana Om

Naaraayana Naaraayana Om Sainaaraayana Naaraayana Om

Naaraayana Naaraayana Om Sainaaraayana Naaraayana Om

Sainaaraayana Naaraayana Om Sainaaraayana Naaraayana Om

Naaraayana Naaraayana Om Naranaaraayana Naaraayana Om

Naaraayana Naaraayana Om Naranaaraayana Naaraayana Om

Naranaaraayana Naaraayana Om Naranaaraayana Naaraayana Om

Naaraayana Naaraayana Om Bhavanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Bhavanaaraayana Naaraayana Om

Bhavanaaraayana Naaraayana Om Bhavanaaraayana Om

Naaraayana Naaraayana Om Bhaktanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Bhaktanaaraayana Naaraayana Om

Bhaktanaaraayana Naaraayana Om Bhaktanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Mokshanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Mokshanaaraayana Naaraayana Om

Mokshanaaraayana Naaraayana Om Mokshanaaraayana Naaraayana Om

Naaraayana Naaraayana Om Sarvamnaaraayana Naaraayana Om

Naaraayana Naaraayana Om Sarvamnaaraayana Naaraayana Om

Sarvamnaaraayana Naaraayana Om Sarvamnaaraayana Naaraayana Om

(Song in Telugu by Paritala Gopi Krishna, Trasnslation and commentary by S V Swamy)

Anumaanamunu Deerchumaa Sri Rama

Andhakaaramu Drunchumaa

Naa Ajnaanamunu Baapumaa

Remove my doubts, Sri Rama

Nip the darkness (of ignorance)

Remove my lack of knowledge

The devotee is praying to Sri Rama, whose name is considered most powerful, whose Nama (name) is equal to the 1000 names of Lord Vishnu (as assured by Lord

Siva to His Divine Consort Sri Parvati), to remove his doubts (about the efficacy of chanting His name, seeking refuge at His feet etc.,), to nip the spiritual darkness caused by ignorance, to destroy His Avidya and lack of true knowledge.

... Anu ..

Aanjaneyuni Kaanu Bhujamula Nidukona

Guhuni Nekaanu Ganganu Daatimpa

Ninucheragaa Koru Alpuda Nenu, Sri Rama

Epudu Brothuvu Nannu Nuvvu

Anjaneya I am not to carry you on my shoulders

Guha I am not to carry you across Ganges

I am a small person desirous to reach you, Sri Rama

When will you save me?

The devotee is admitting his small spiritual stature and lack of merits. He admits that he is not Anjaneya, (the son of Anjana Devi), the Monkey God also called Hanuman, to carry Him on the shoulders. In Sri Ramayana, Sundara Kanda, Sugriva sends his minister Hanuman to check up about the two strangers heading

towards his hideout, Rishyamooka Hill. Sri Hanuman meets Rama and Lakshmana dressed as a Brahmin. But very soon Rama and Hanuman recognise each other’s true

nature. Hanuman declares himself to be a Bantu (Servant) of Sri Rama. He tells the brothers about Sugriva and how they can help each other. Rama agrees for the friendship of Sugriva. Hanuman then carries both Sri Rama and Lakshmana on his shoulders, to the top of the Rishyamooka Hill. The devotee also admits that he is not equal to Guha, the King of the Jungle dwellers (Tribesmen), who worships Sri Rama and takes Him, Sri Laskhmana and Sri Sita across the Ganges river, when they were proceeding for their ordained stay of 14 years in the forest.

The devotee admits that he is a small soul who wants to reach His Lotus feet. He wonders when Sri Rama will save him.

... Anu ..

Bharathuni Kaanu Sarva Sukhamulu Veeda

Lakshmanuni Kaanu Sevalu Cheya

Maamulu Manishini Nenu, Sri Rama

Etula Cherudunayya Ninnu

Bharata I am not to sacrifice all pleasures

Lakshmana I am not to render service

An ordinary man I am, Sri Rama

How will I reach you?

The devotee continues in the same vein. He says he is no match for Bharata, the illustrious brother of Sri Rama, who refused to accept his mother’s selfish act

in getting King Dasaratha to agree to send Sri Rama to forest for 14 years and make Bharata as King of Ayodhya in his place. He rushes to his brother and requests him to come to Ayodhya and accept his rightful throne. Only Rama’s command as the elder brother and as the head of the family (since Dasaratha died) forces Bharata to reluctantly accept the responsibility of keeping the kingdom in some order in Rama’s name, during his absence. He reverently takes

Sri Rama’s Sandals (Padukas) and puts them on the throne and carries out the responsibility as a true Sanyasi.

The devotee also says that he is not a match to Sri Lakshmana, who leaves his wife and all the princely comforts and accompanies Sri Rama to the forest. He

serves his brother and his sister-in-law, whom he treats like mother.

The devotee admits that he is an ordinary man and pleads with Sri Rama to show a way to reach Him.

... Anu ..

Shabarini Kaanu Vechi Choodanga

Vibheeshanuni Kaanu Sharanu Vedanga

Ahankaara Madamunna Andhuda Nenu, Sri Rama

Edaari Chupuduvo Neevu

Shabari I am not to wait (a lifetime) and watch (for you)

Vibheeshana I am not to pray for refuge (at your feet)

Egoistic proud blind fellow I am Sri Rama

Which way will you show me?

The devotee admits that he is not equal to Shabari, the tribal woman devotee of Sri Rama, who waited her lifetime for Sri Rama and succeeds in seeing Him only

almost at the end of her life span. With her simple devotion, she checks that the fruit, which she offers to him, are fit for eating by tasting them first. Sri Rama does not mind the Engili (that is her biting into the fruit and offering the same) and accepts her Naivedyam.

Vibheeshana, the younger brother of Ravana is an adherent to truth and dharma. His counsel is anathema to Ravana who insults him and banishes him from Lanka. Left with no other option and having realized the greatness of Sri Rama, whom he comes to know as the incarnation of Sri Maha Vishnu from Sage Narada and other holy men, Vibheeshana comes and seeks the refuge of Sri Rama. All warriors and ministers advise Sri Rama not to accept the brother of the enemy suspecting foul play, but Hanuman knows the true nature of Vibheeshana and requests Sri Rama to accept Vibheeshana. Sri Rama also reminds all those present about His vow not to refuse Saranagati (refuge) to any one including his worst enemy.

The devotee admits his guilt and faults. He has been egoistic, proud, and arrogant. He has become a spiritually blind man. He is requesting the Lord for

mercy and to show him the right way.

... Anu ..

Paksheendruni Kaanu Sitanu Rakshimpa

Uduthanu Kaanu Naadu Bhaktini Joopa

Nilakadaleni Kutila Maanavuda, Sri Rama

Nanu Malachaga Ninnu Rammani Vededa

Contd…

King of Birds (Jatayu) I am not to protect Sita Squirrel I am not to show my devotion An unsteady crooked person I am, Sri Rama To mould me, I pray to you to come.

The devotee has now realised that not only is he not equal to Sri Rama’s human devotees, he is also not equal to the lower(?) animals and birds, which served

Him with devotion. He now remembers Jatayu, a bird, who courageously fights with Ravana, the Asura King, who was abducting Sri Sita. Jatayu falls in the battle

with his wings broken but waits till Sri Rama comes along, gives him the news of Sri Sita’s abduction by Ravana and breathes his last. Sri Rama performs the funeral of Jatayu and gives him Moksha.

Similarly a squirrel wanted to show its devotion to Sri Rama and play its own tiny part in the Sethu Bandhan, i.e. building of the barrier across the sea, which the army of monkeys led by Sri Hanuman was engaged in. The squirrel used to go into the sea, scurry back to the sand, roll in the sand so that the sand sticks to its body and go back into the sea so that the sand falls into the sea. Sri Rama was so much moved by this devotion of the squirrel that he, with love, stroked the squirrel’s neck and back with His fingers. Mythology traces the stripes on the backs of all squirrels to this incident.

The devotee admits that his devotion pales in comparison with these above devotees. His mind is fickle, his thinking is crooked (i.e. not always on the straight and true path of dharma), and his faith is not steadfast. He is requesting Sri Rama to come to him and mould his character.

... Anu ..

I was reminded of another beautiful song in Telugu, when I read the above. "Rayi naina kakapothini Rama padamu sokaga, Boya naina kakapothini Punya Kavyamu Rayaga, ……." Rendered so melodiously by Smt. Susheela. Prayer, chanting of Lord’s name and Bhajan are the easy paths in Kali Yuga for average people like you and I. We are incapable of following all the tenets of Dharma, do Tapas etc. We are also not able to surrender our ego because of our unsteady faith and

our past sins, arrogance etc. In such a situation, only He is kind enough and only He has the capacity to absorb all our mistakes and take us unto Him.

Om Srikrishnaarpanamasthu. (It is submitted to Sri Krishna, Who is another Divine Incarnation of Sri Maha Vishnu and follows Sri Rama in chronological order of the Dasavatharas, i.e 10 Divine Incarnations)

INTROSPECTION AND TRUTH

Kshana bhangurambagu yee kaayamu meeda

Enduke neekintha mohambu manasa

Eddeva cheseru budhulu nee budhdhini

Endukeragavu neevu yee sathyamu manasa!

Oh mind! Why are you so fond of this body which is shortlived

The Wise Ones are making fun of your Buddhi (Intellect)

(Why in spite of having intellect you are unable to realise the truth)

.... Kshana ..

Korikalu golusulai bandhinchunu ninnu

Nijamedo thelusukoni masaluko manasa

jeevithamlo neeku sukhashaanthulu leka

kashtaalu enduku korukonduve manasa!

Desires have become chains and are tying you up

Behave carefully realising what is the truth

Devoid of happiness and peace in life,

Why are you asking for troubles, Oh mind?

.... Kshana ..

Durlabhambaina yee maanavajanma

vyarthambujeyuta paapame manasa

maadhavuni marachi marmambu marachi

maayalo enduku chikkevu manasa!

This human birth is so difficult to get

It is a sin to waste it Oh mind!

Forgetting Madhava and the secret

Why did you get caught in Maya, Oh mind?

.... Kshana ..

Anuvaina maargamu athi sulabhamaargamu

Aa Paramdhamuni nuthiyinchave manasa

Kanakanamulona kshanakshanamunanduna

Aa Jagannaadhuni darshinchave manasa!

A suitable path, a very easy path (for liberation)

Praise the Paramdhama Oh mind,

in every particle, every moment

see that Jagannath (Lord of this world) Oh mind!

.... Kshana ..

Commentary:

This song is in the style of 'Prabodha Gita'. A part of the Sadhaka is awakening, questioning and counselling the mind (Manas), i.e. himself. The question arises: Why do we forget the purpose of our birth? It is so difficult to get this human birth, since only we have been endowed with a body which is not as long lived as that of Devas but which is not as short lived as say that of an insect. We have enough span to experience good and bad, we have the intellect to discriminate what is good and what is bad, we know that we are sooner or later bound to die. With all this knowledge, why do we postpone our quest for liberation from this cycle of birth and death? Why do we run after sensual pleasures, desire for wealth, desire to dominate everything in this world?

That this world is illusory is known to us. Still why do we get caught up in this make believe drama? We have forgotten that we are just actors and are now really believing our role. By trying to fulfill our desires (forgetting that they can never be fulfilled), we are inviting innumerable troubles. Forgetting Madhava (Sri Hari, husband of Lakshmi) and the secret (that this life is only a drama and we should play our role with true detachment, all the while praying to Lord Sri Hari to protect this memory), we got caught up in Maya.

But there is a way out. Never are all the doors closed. God, in his infinite kindness has shown us a very easy path. Praise of His name and prayer to Him is the easiest path to get ourselves liberated from the shackles of our desires. If we do that constantly, our consciousness expands, our ego (which makes us forget our true nature and makes us feel different from Him) dissolves, Maya releases us from Her clutches and we will be able to see Him every moment in every tiny particle too.

Let us pray to Him for giving us the one and only boon which we ever need -

steadfast devotion to His Lotus Feet.

Hari Om Tat Sat. Om Sai Ram.

I am, Today's Human Being

(Song in Telugu, by Paritala Gopi Krishna, translation and commentary by SV

Swamy)

Kannulunna Gruddi Vaadanu

Budhdhivunna Manda Mathini

Sarva Durguna Samanvitudanu

Emani Ne Vinnavinthunu

Translation and commentary:

I am a blind man with eyes

I am a dullard with intellect

I am the repository of all bad qualities

What can I submit to you?

The Sadhaka or devotee has reached a slightly advanced stage in the spiritual journey, where he is able to realise his own defects. He realises that though he has been bestowed with two eyes, the third eye, viz., that of real knowledge is not opened and so he is spiritually blind. Though gifted with a mind and intellect to discriminate between good and bad, permanent and impermanent, his intellect and his mind have become dull because of his pursuit of sensual pleasures. He realises that because of the past associations and the Rajasic and Tamasic qualities, and also because of the bad company he has now become the repository of all bad

qualities. The Arishadvargas-six internal enemies (Kama-Desire, Krodha-Anger, Lobha-Greed, Moha-Delusion, Mada-Arrogance,Pride, and Matsarya-Jealousy) have now become six close friends and are not letting

him go.

.... Kannulunna ..

Sarva Sadguna Samopethudavu Neevu

Sakala Veda Saaramu Neevu

Enchabokuma Naadu Thappulu

Nilupukonuma Needu Keerthini

You are the repository of all good qualities

Thou are the essence of all Vedas

Don't count my mistakes

Pl. keep up your fame and prestige

On the other hand, the Sadhaka cannot but help see the contrast between himself and his Deity. (Attraction of the opposites?) He sees only all the good qualities in his God. Where he has anger, He has peace; where he has greed, He is totally selfless. Vedas have emanated from and sing the praise of Him. In fact, they are the essence of His greatness. The devotee is now

asking Him not to see the mistakes in him. Because if He starts counting our mistakes what will be our fate? The devotee is tying the hands, feet and the tongue of the Lord by referring to the precedents when He, in his infinite kindness has lifted so many sinners from the morass with the thread of their devotion. So the devotee is referring to God's fame and prestige that if He doesn't now respond in a similar manner, His prestige will suffer and future sinners will lose faith.

.... Kannulunna ..

Manasuyemo Manana Kandadu

Manthramemo Nota Battadu

Etula Ne Poojinthu Ninnu

Yevidhamuga Meppinthu Ninnu

My mind is unable to concentrate

My mouth is unable to recite your Mantra

How can I worship you?

How can I please you?

Because of all the past sins, the mind is impure and is unable to concentrate on the divine form of God. The mouth (tongue) which is used to savour all sorts of tasty, spicy (Rajasik) foods has become incapable of even clearly articulating the divine Mantra. The devotee has become, out of long indolence, lazy, incapable of sitting erect, doing Puja etc. He also does not know the procedure of doing Puja and lacks concentration to visualise Him. Without proper Puja, how to please God?

.... Kannulunna ..

Naaku Thelisina Dokate Maargamu

Arpinthunu Nannu Neeku

Naivedyamu Sweekarimpumu

Karunatho Ika Nannu Brovumu

I know only one way

I will give myself to you

Pl. accept the Naivedya, i.e the sacrifice

Now with all your kindness, protect me.

Luckily for the devotee, or because of some Purva janma punyam, he remembers one way, like Gajendra, the King Elephant in Srimad Bhagavatham. Or it is probably because God, in his infinite kindness never closed all the doors, but has always kept at least one door open. Our ancestors talked of 9 different paths for salvation, 9 different ways of worshipping God.

Navavidha Bhakti Margamulu: The nine different paths/types of Devotion are

1) Shravan (Hearing God's name), 2) Kirtan (Chanting or singing God's name,

3) Smaran (remembering His name), 4) Padasevan (Serving at the feet of Him,

for example by pressing His feet, or doing some other work), 5) Archan

(worshipping Him), 6) Namaskar (Bowing and prostrating before Him), 7)

Dasya (Serving Him), 8) Sakhyatva (Friendship with Him), and 9) Atmanivedan

(Surrendering oneself to Him).

The devotee says that he knows only one way, i.e. Atmanivedan, Saranagati, Total Surrender. He is requesting the God to accept the sacrifice, Naivedya, with all its attendant defects. God has the infinite capacity to absorb all the negative qualities in Him and still be unaffected. So He is now being beseeched by the devotee to accept the ultimate sacrifice, i.e. that of the ego.

Though the devotee says he has all the bad qualities, he has in fact progressed on the spiritual path and the third eye has in fact opened. Because of that, he has realised that his ego is the main obstacle for him to merge with God. So he is offering himself, i.e. his ego as the sacrifice

or Naivedya. This is easier said than done. Only a few like Gajendra, Vibhishana etc. could do this.

Even if our ego can never be totally dissolved as long as we are in this physical form, our repeated efforts to totally surrender our ego to God will certainly fetch us good results. By continuous rubbing with a magnet, a normal piece of iron also gets magnetised and can in fact hold a little of that magnetism even after some time.

Thus it is never too late to surrender to God. Even if we are unable to remain pure for a long time and keep slipping, we should again and again strive and call out to Him for helping us. He on His part is ever willing.Let us remember this: Every Saint has a past, Every Sinner a future. By God's grace, let us all pray for forgiveness and progress in the spiritual path.

Hari Om Tat Sat! Om Sai Ram.

The song is in Telugu. An attempt is made to capture its beautiful spirit in English. It is not a literal translation.

Neevevvaro Neevekkado Nee Roopurekhalu Emito

Theliyaleni Andhuda, Swami, Karunatho Dayajoodara

( I am unable to realise, out of my blindness, Who you are, where you are,

what are your visible traits. O Master, kindly look at me benignly)

.... Nee ..

Maaya Moha Jaalamunapadi Marachipothini Marmamu

Kanulu Therichi Choochusariki Karigipoyenu Jeevitham

(Entrapped by Illusion and Delusion, I have forgotten the secret (purpose

of my existence). By the time I opened my eyes, my life has dissolved (is

almost over))

.... Nee ..

Cheekatilo Alamatinchithi Chiththa Sudhdhi Lemitho

Chirudeepamu Veliginchi Naa Kanula Kaanthini Nimpara

(Without a clean mind I have been wandering in darkness,

Lighting a small lamp fill my eyes with light)

.... Nee ..

Vayasumeerena Budhdhi Peragadu Chithramemo Theliyadu

Daarithappi Thirigithi Cheyoothanichi Kaavara

(I can't stop wondering at this, age increases but intellect doesn't,

Having lost my way I wandered, give me your hand and save me)

.... Nee ..

Kanula Neeru Nindenu Jeevithamu Baruvaayenu

Prematho Nanu Brovara Naa Hridaya Veedhina Niluvara

( Eyes are filled with tears, life has become a burden

With love protect me and stay in my heart's roadmap)

.... Nee ..

Thappulu Kokollalu Kshamiyimpumaa Naa Daivamaa

Kadigeda Nee Paadamula Naa Kanneeti Jalamulanduna

(Mistakes are so many, pardon me my Lord,

I will wash your feet with my tears)

.... Nee ..

Commentary:

The devotee is sending a prayer (SOS) to his God. Because of his wayward life, he has become spiritually blind and is not able to visualise Him. He is also not sure where He is, how He looks etc.

The devotee is now realising that he has wasted all his life in pursuit of false values (materialistic, sensual pleasures) because of entrapment in Maya (illusion or feeling of separation) and Moha (forgetfulness and delusions that the materialistic and sensual pleasures are permanent).

Like the Elephant King in Srimad Bhagavatham, he is now realising that he cannot come out of the mess which he has created without the grace of the Lord. He is now seeking the divine help, not because he deserves it, but only because the Lord is full of compassion. He is beseeching the Lord to give him spiritual insight and to hold him by His hand, and guide him.

The devotee is wondering at the foolishness of people like him, who grow old but do not become wise (like Sri Adi Sankara wonders at an old man trying to recite Sanskrit Sutras, in his famous Bhaja Govindam).

Like a true repentant sinner, the devotee is now asking for forgiveness and wants to wash the feet of his God with his tears (like Mary Magdalene washes the feet of Jesus Christ?)

The above song beautifully captures the situation in which most of us find ourselves. In this Kali Yuga, materialistic thoughts and sensual pleasures rule supreme. Parents are unable to guide the children properly and thus the children grow up with spiritual blindness. By the time the parents themselves realise the mistake they committed, the children are too grown up to listen to their counsel. Also the children are unwilling to listen to the parents having seen them doing all the things which they are now advising the children not to do.

Similarly getting a Sat Guru is also so difficult these days. The type of education in schools and colleges is almost opposite of a true spiritual education. It is Avidya and it strengthens the materialistic way of thinking. Thus spiritual awakening is delayed and all of us are like Dhritarashtra (the blind king) in Maha Bharatha. Lord Krishna at the request of Dhritarashtra bestows a divine (spiritual) sight on him so that he can see Krishna's true nature. Thus He can bestow spiritual sight on all of us if we are truly repentant.

In this present Kali Yuga, it is extremely difficult for a person to always follow the path of Dharma. So the only way for salvation is devotion.

Om Sai Ram.

Swamy

Om. I wish to see YOU with these eyes, hear YOU with these ears, talk to YOU and sing YOUR divine names with this mouth, touch YOU with these hands, walk upto YOU with these legs, think of YOU with this brain (mind) / jnana (intellect), realise YOU and prostrate at YOUR lotus feet with this body, in spite of all my shortcomings, drawbacks and sins. Although I have all these deficiencies, O my Father, I am still YOUR child, so take me into YOUR lap my LORD. YOU are a repository of compassion. So, kindly be considerate with this wayward, weak-minded, below-average child. I am always YOUR's and therefore beseech YOU to be with me always. My LORD! You are my Mother, Father and Guru - all together. I pray to YOU to hold my hand tightly so that I will never step on to a wrong path and cross this directionless forest easily to reach YOU safely."

Song on Rama

Upekshinchaku Rama Nanu Uradinchuma Rama

(Don't neglect me Rama, Console me Rama)

Ulukupaluku Lekunte Etupodunura Rama

(If you don't respond, where do I go Rama)

Naakegathira Sri Rama

(What is the way for me Sri Rama)

Commentary: The devotee is imploring Sri Rama to look at him and not to forsake him, since if Sri Rama, who is God forsakes the devotee, the devotee has no other way. While constructing the Vaaradhi (bridge) over ocean, the army of monkeys was throwing big stones with an inscription "Rama" on them and Sri Rama saw that they were floating over the water. Rama also picked up a stone and threw it into the ocean, but it sunk.Feeling embarrassed at the sight of the stone thrown by Him sinking in the ocean, whereas the other stones thrown by the monkeys were floating, Rama looked around to see whether any one has seen it. Realising that Hanuman, who was at His feet has seen it, Rama asked Hanuman to tell him what he has seen. Hanuman replied that the person who has slipped out from the hands of God will not survive (he will not float, he will sink). Another way of looking at this is that the devotee has wandered and has lost his way and is now sending an SOS to God.

.... Upekshinchaku ..

Kama Krodha Lobha Mohamula Chethajikkithiga Rama

(I have fallen into the hands of Desire, Anger etc.)

Manchiyannadi Marachi Nenu Vanchakudaithini Rama

(Forgetting what is good, I have become a deceiver Rama)

Athi Durbaludaithini Sri Rama

(I have become extremely weak Sri Rama)

Commentary: Here, the devotee is repenting for his past evil deeds. He now realises that he has fallen into wrong company, not only external but the most dangerous internal enemies like Kama (Desire), Krodha (Anger), Lobha (Greed), Moha (Delusion), the Six Enemy Vargas. Under their influence the devotee has forgotten what is good and what is bad and has deceived himself and the world. Like the Elephant King, who, caught in the jaws of the Crocodile and after fighting a long battle realises that he cannot extricate himself without divine grace, the devotee is admitting that he has become extremely weak and is imploring the all merciful God to come to his rescue.

.... Upekshinchaku ..

Deha Eethi Baadhala Drunchi Kaapaadumura Rama

(Nip the bodily and worldly troubles and protect me Rama)

Antharangamuna Cheragivunna Kadalini Aapara Rama

(Stop the turmoil in my mind which has been created by the ocean of vishaya

vasanaas)

Nanu Karunichumura Sri Rama

(have mercy on me Sri Rama)

Commentary: The devotee is asking for liberation from the materialistic world and has lost all interest in the physical body. The desires and other vishaya vasanaas like kama, krodha, lobha, moha, mada, matsarya, ahankara, etc. are compared here with the turbulent waves of an ocean. Because once we are in the grip of vishaya vasanas, there is no end to them, since they are as deep or wide as an ocean, without having (seemingly) an end. He is now realising that he is different from his body and he has realised the dangers of his egoistic thinking. He is repenting and is seeking refuge at the lotus feet of the merciful God and is pleading for mercy.

.... Upekshinchaku ..

Kshamiyinchumura Rama Dayajoodumura Rama

(Forgive me and look at me with mercy Rama)

Saranaagatha Vatsaludani Nammi Saranu Vedithiga Rama

(I have sought refuge with full faith that you are a saviour of those who

surrender to you)

Neeve Gathiga Sri Rama

(You are the way Sri Rama)

Commentary: The devotee admits all his sins and is requesting for forgiveness from the God. He, like a true repentant sinner is asking for forgiveness and mercy. Since he has already reached the end of the tether and his ego is now thoroughly chastised, he is seeking surrender and is confident that God who is reputed to be kind to those who surrender will now save him. In Sri Bhagavad Gita, Sri Krishna gave this assurance to all: If you surrender yourself totally to me, I assure you that I will protect you and liberate you from your worst sins. Thus, the devotee, who has wandered far from the path of truth and God, is now clear that only God is the true way (Satya Marga). Surrender means annhilation of Ahamkara which is the root cause of all sins.Once ego (the english equivalent of ahamkara is surrendered to the divine, nothing more is left, no sins).

.... Upekshinchaku ..

Gopi.

Kindly include this song in the website.

Saranam Saranam Sai Charanam, Shirdivasa Sai Saranam

Saranam Saranam Sai Charanam, Saibaba Charanam Saranam

Sadguru Sai Charanam Saranam, Sainatha Charanam Saranam

Bhaktajana Priya Sai Saranam, Bhavasagara Paraka Sai Saranak

.. Saranam ..

Aprameya Sai Saranam, Aathmaswaroopa Sai Saranam

Intinti Daivama Sai Saranam, Eeswararoopa Sai Saranam

Uttama Purusha Sai Saranam, Oohatheetha Sai Saranam

Rushipungava Sai Saranam, Rutvika Vandita Sai Saranam

.. Saranam ..

Kalpatharuva Sai Saranam, Kaliyuga Daivama Sai Saranam

Gurubrahma Sai Saranam, Ghanaguna Bhooshana Sai Saranam

Chidananda Sai Saranam, Chidvilasa Sai Saranam

Jeevadhaara Sai Saranam, Jeevamuktha Sai Saranam

.. Saranam ..

Trigunaatheetha Sai Saranam, Traahijana Rakshaka Sai Saranam

Divyapurusha Sai Saranam, Duttaavathaara Sai Saranam

Nirmala Vadana Sai Saranam, Nischala Roopa Sai Saranam

Parama Dayaalu Sai Saranam, Parama Paavana Sai Saranam

.. Saranam ..

Bhaaskara Teja Sai Saranam, Bhavabandha Mochaka Sai Saranam

Maanusha Roopa Sai Saranam, Maayaatheetha Sai Saranam

Yatiswaroopa Sai Saranam, Yogiraaja Sai Saranam

Ramya Charitha Sai Saranam, Ramya Roopa Sai Saranam

.. Saranam ..

Leelamaanusha Sai Saranam, Lokodhdharaka Sai Saranam

Varadapradaatha Sai Saranam, Vanditha Guruvara Sai Saranam

Shokanivaaraka Sai Saranam, Sudhdhateja Sai Saranam

Sakala Jana Priya Sai Saranam, Shirdinaayaka Sai Saranam

.. Saranam ..

Satyaswaroopa Sai Saranam, Saakshiswaroopa Sai Saranam

Dukhanivaaraka Sai Saranam, Ananda Varada Sai Saranam

Hari Hara Priya Sai Saranam, Aadyantha Rahitha Sai Saranam

Kshaama Nivaraka Sai Saranam, Kshemabhilaashi Sai Saranam

.. Saranam ..

Dear Sai Bandhus in Dwarakamayi,

I read the following in a newspaper recently, which I would like to share with you all. I hope you all benefit from it.

Benefit of Reciting the Divine Names

The glory of Lord Vishnu is described in the Vedas which are the primary scriptures of the religion of Hinduism [Sanatana Dharma]. Since the method of propitiating the various deities is through Vedic mantras, Vishnu is depicted in the Yajna form. The Vedas are divided into two main divisions, the Karma Kanda dealing with the performances of various Yajnas and rituals, and the Jnana Kanda, which is philosophical in nature. The Upanishads are part of the Jnana Kanda.

The hymn Vishnu Sahasranama occurring in the Mahabharata delineates the glory of Vishnu. The sequence of the names of Vishnu in the verses, in Anushtubh metre, has a rationale.

The 24 names of Lord Vishnu had been incorporated in the three opening verses of the Vishnu Sahasranama. These 24 names denote the 24 syllabled Gayatri mantra, each syllable corresponding to a particular name. The name Gayatri connotes that it protects those who chant it properly and regularly. Recitation of the Gayatri acording to the prescribed method confers all round prosperity not only on the individual but also on the entire world.

The structure of the Gayatri mantra attests to its cardinal importance. Eight syllables from each of the three Vedas [Rig, Yajur and Sama] have been strung together to form the 24 syllable mantra. As the Atharvana Veda consists of the mantras occurring in the other three Vedas, chanting of the Gayatri mantra gives the same result as the recitation of all the four Vedas. Just as the Pranava [Om] is the root of all mantras, the Gayatri is hailed as the foremost of all mantras. The Ramayana of Valmiki containing 24,000 verses, which is eulogised as the essence of the Vedas, has the 24 syllables of the Gayatri incorporated into it sequentially at the beginning of every 1,000th verse.

Om Srikrishnarpanamasthu

Love and Pranams

In Praise of different Gods, Goddesses and Saduguru Sainath

FIRST FOUR LINES:

Meaning of First Four Lines: O Lord Sri Sainatha True Teacher/Sadguru, You are the King among the Yogis (Yogiraja). You are the Supreme Person of the Yuga (Yugapurusha). You are the One worthy of obeisance from the legion of Your devotees (Bhaktakoti Vanditam). I bow with all reverence to You (Pahimam). O Sainatha You are One of great penance (Tapodhani) and treasure house of grace or kindness (Kripanidhi). O Divine effulgence (Divyateja), having a magnificient personality (Bhavyamurthi) and having Holy Feet (Punyacharana) worthy of worship (Pujitam).

Commentary:

In this Kali Yuga, it is very very difficult to get a Sadguru like Sri Sai Baba, who never wanted anything from anybody, including His devotees, except their Shradhdha and Saburi. He lived like a Fakir. He transformed the lives of innumerable devotees. He suffered for them. He made our mundane lives worthy of living by taking HIS name. Unfortunately, we, on our part, have not forgot our ego, which is the root cause of all evils in us. One can count Yugapurushas on one's finger tips like Sri Ramakrishna Paramahansa, Lahiri Mahasaya, Swami Vivekananda, Yogananda Paramahansa, Swami Sivananda, Sri Satya Sai Baba, Kanchi Kamakoti Paramacharya, Mata Amritanandamayi, Mata Nirmala Devi, Mata Atmanandamayi, etc. etc., who saved their devotees from distress, pain, suffering and many other physical, psychological and materialistic ailments. Of course, every suffered for HIS or HER devotees. Like wise, every Sadugur has HIS or HER own way of responding to HIS or HER devotees. The first four lines show how magnanimous Lord Sainath was, is and will be to HIS devotees and mere words will fail to describe HIM or explain HIS Bhavyamurthi. It is, therefore, goes without saying that all the wrods in this song were chosen by HIM alone and NO ONE ELSE.

Meaning of Second Four Lines:

O Illuminating Power (Bhaskara), kindly nip my darkness of ignorance with Your powerful radiance (Ajnanapur Andhakaramu Drunchuma). O Lord (Devara) remove the fear of birth-death cycle (Janana Marana Bhayamulanu Bapuma) O TGreasure House of Compassion (Dayanidhi). O Saviour (Varada), You are the companion in pain and pleasure or sorrow and joy (Kashta Sukhalalona Toduneedavu).

Commentary:

Lord Sai Baba is such a Sadguru that HE gives boons the moment a devotee prays HIM with Shradhdha. For HIS devotees, HE is always there with them both in pain and pleasure. But, unfortunately, we devotees forget HIM in our pleasures. Let us question ourselves, how many of us really want HIM for a nishkama karma, for such a work, without expecting any fruits of it and for the benefit for of the people around us. Probably one or two in a million. But, still HE responds. That is the beauty of the Great Guru. Let us inculcate the habit of praying for others and praying for the society at large. Then, our prayers will be heard by HIM instantaneously, I say with conviction and confidence. So, the third line Kalilo Aakali Badhalu Deerchuma O Dayanidhi denotes this point in particular.

Meaning of the Third Four Lines:

O my Protector (Natha) take pity on me and dwell in my consciousness or inner consciousness (Antharangana Nilu Kanikarinchi). O Supreme Father (Panamapitha) give succour to Your yearning devotees (Alamatinchu Nee Bhaktula Aadukonuma). MyLord notice my devotion, which is alit like an inextinguishable Sacred Fire (Aarani Dhuniga Velige Naa Bhaktini Ganchuma). My Sadguru Lord Sainatha, I wish to be transformed into a particle ssmaller than an atom and merge in You (Anuvukanna Anuvunai Ninnu Cheraneeyuma).

Commentary:

Unless man forfgoes his ego, he cannot get the anubhava and anubhooti of Lord. So, the prequisite qualification to become a true devotee is to shed ego. But, there are innumerable types of egos, which we do not know and cannot distinguish. One has to be on the watch out and with discrimination keep on removing one after another from us and be careful that they are not reentered into us. The last line Anuvukanna Anuvunai Ninnu Cheraneeyuma explains this. Once it is achieved, then the path is very easy and the Bhakti, which should keep burning all the time like the Sacred Dhuni in Baba's temples, will pave way for realisation of HIM by the devotee. This is the meaning of the third line Aarani Dhuniga Velige Naa Bhaktini Ganchuma. Of course, the karma of earlier births will also effect and some times become hurdle in our path, but we should not lose nerve, as HE is there by our side to help us out always.

Meaning of Last Four Lines:

O Sainatha, having heard my entreaty or responding to my supplication, have you come to keep me company (Naadumora Aalakinchi Nannu Cheravachchitiva). O Sadguru Sainatha, You are the Protector of the Shrishti (both chara and achara, or animated and inanimated beings) (Sainatha Saduguru Sakala Srishti Rakshaka). O Protector of those who seek Your refuge (Saranagatha Vatchala). My eyes have become wet or there are tears in my eyes (Kanulu Chemmagillenu). Mind is gambolling (Manasu Natyamaadenu). Having drunk the nector of Your magnanimity (Groli Nee Karunaamruthamu).

Commentary:

Once we succeed in shedding our ego. HE comes to give us company in any form, which HE thinks right. What will happen then to us? I think one has to experience it to understand, mere words are not at all sufficient to describe that experience or feeling. The words turn pale and the meaning insipid. When one is in that state, the tears start rolling down the cheeks without one's knowledge and the inner-consciousnes starts dancing. Such is the mercy or Daya of Lord Sainath.

Sri Swamy adds:

There is a novelty in the above song, which SAINATH himself introduced. Normally when we talk of sun and darkness, we talk of dispersing or burning. However, Sainath has used a different word "Drunchuma" (like a gardener nips a bud fruit or branch). So is Andhakara (darkness or that which makes us blind) a result (fruit) of Ajnana (lack of jnana or true knowledge)? Yes. The true knowledge is that we are all part of the same creation and that all this world and the worldly desires are impermanent and are caused by our forgetting our divine origin. Those who lack this knowledge cannot see, i.e., they are blind. What causes blindness is Ajnana. Jnana Bhaskara, or the sun of true knowledge, i.e., Sainatha nips the fruit of the Ajnana, the blindness caused by Avidya. A very wonderful perception indeed. Jai Sai. Let us all try to be in that state always. Once again I wish to convey my pranams to Sri Murthy and Sri Swamy for their excellent work.

Here I must tell that Sri Murthy has the benefit of darshan of Lord. That is the precise reason that only he could pen, by HIS grace, such an excellent meaning to the words. My Pranams to all the Devotees, individually and collective, who are reading this piece, for giving me or us this opportunity to share HIS love with you all. May Lord Sainath Bless US All Always. Love and Pranams