Lead Me From The Unreal to the Real – The Muddenahalli Deception

Indian temple
flower offering

Lead me from the asat to the sat.
Lead me from darkness to light.
Lead me from death to immortality
Om Peace Peace Peace.

(Brhadaranyaka Upanishad — I.iii.28)


“Look at the moon, not at the finger pointing to it,” the Zen parable says. A guide points the way but is not the Way itself.  He cannot carry the pupil on his back, can only propose conditions that will support the aim. Spiritual teaching is not a one-way process—the guide must also be a student. It’s an essential chain through which higher forces can manifest on Earth. Mutual sincerity will make the relationship fruitful. If the teacher is not also growing, something is gradually lost: the connection to the higher. His role is to enable you to see, as he does, without judgment. Then your conscience or your soul has room to appear and become the real guide.” Sathya Sai Baba was an inner experience that touched the soul not an entertainer!


Video with Photos of the Muddenahalli Group while out and about to the catchy rap music

” Human” – artist Rag n Bone Man 


Currently, in the darkness of our ignorance, we believe ourselves to be bound and limited (otherwise we would not be reciting prayers or mantras in the first place). But the Guru and the scriptures are telling us that, in truth, we are not, never will be and never have been, bound. Eternally we are Sat-Cit-Ananda. The only thing that can remove our ignorance regarding our true nature is a spiritual education at the hands of a True Master – A Sat Guru. At the culmination of such an education, light floods the room, as it were; darkness vanishes and we become wise. This is exactly what  Sathya Sai Baba spent decades teaching us. He said time and time again, we have the source within and the duty of the guru is to point the way.  This was his mission.

Sai Baba  told devotees during 2006 that His mission was already complete. He also told us that Sat Gurus only leave their bodies once they have finished their missions. He directed us away from being attached to His form and asked us to be attached to the eternal Atma which is the reality of all forms. He said that when He left His body He would remain as the eternal Atma,  that He would not come back in any astral form or subtle body. He actually didn’t mention another  means of communication through someone else.

Therefore, if we trust what Sai Baba said, we know that He completed His mission and having completed it, He left His body and remains as the eternal Atma, which is His reality. Since  Sathya Sai  Baba said that illness could not defeat him, we also understand He left His body voluntarily.

Although  Muddenahalli Madhusudan claims otherwise that Sai Baba died prematurely leaving him to continue his mission for so many years. He is blatently contradicing all that Sathya Sai Baba said when alive. That Sai Baba failed to complete His mission before leaving His body and that He, Sai Baba, has therefore had to come back in a subtle body to finish it. Madhusudan is now encouraging devotees to be attached to and seek visions of this subtle body through Madhusudan.

But wait a minute! What Has Sathya Sai Baba actually declared?

Sai Baba doesn’t need or use mediums or intermediaries:”I never speak through another. I never use another or possess another physical vehicle to express Myself. I am not a ghost or spirit to do so, to need some medium. I come direct, I speak direct, I come as I am or as I will to come in fresh created Forms. I do not use weak vacillating human vehicles; I confer boons straight and without any intermediary”. (Sathyam Sivam Sundaram Part 2)

However Madhusudan claims that Swami has also gone back on His word that He never uses intermediaries and is now using Madhusudan as an intermediary to convey messages to His devotees. Who are we going to believe? Swami’s own recorded words or Madhusudan’s unverified claims (which contradict so much of what Swami says)? I choose to place my faith in Sathya Sai Baba while in His physcial body!

Madhu with Sai Baba

Madhusudan World Traveller:


Madhusudan, unlike Sai Baba, travels the world. He does so business class!  Needless to say his travels are costly. From the travel reports send out to followers, we read about his expensive trips abroad, we gather nothing about them is cheap. He is travelling in style!  So what about money? Like everything else, “the spiritual” must be paid for. Rent is due, and gas and electricity aren’t free and plane tickets are expensive and Hotels do not come free!  Madhusudan, like so many other self-styled gurus, demand and get huge sums from hopeful followers who somehow believe that the more something costs, the more valuable it is.  That standard may apply to consumer goods but “authentic gurus” tend to live simply.  If a luxurious lifestyle is given as proof of efficacy, you may have cause to question the teacher and the teaching, and your own values. Do you  really value imitations more than the real thing?  Sathya Sai Baba darshans was always a deep experience that gave us a radiance that was found nowhere else. With Madhusudan its sheer entertainment! – A mere shadow of what is truly real.  While on the subject of the “Real Thing”  what about the ancient practice of  Tithing? (To give monies for aid.)  If a spiritual community supports the helpless and softens the harsh division between those who have too much and those who have not enough, tithing is blessed. But there is no spiritual gain from supporting some charismatic “rascal”  who turns spiritual seekers into his own ATM machine by  actively engaging in tithing. (Taking donations from followers.)

Be wary of cults, they are easy to join but hard to leave. A genuine teaching on the contrary may be hard to find and harder to enter, but very easy to walk away from. Are you being courted? Cults seek recruits. Speak to followers who left, not just the ones who stayed: how were they treated? Are they grateful for what they received?



To exact a tithe from (a person, community, parish, etc.

Offering of Flowers To Sathya Sai Baba – Source Sai Baba Of India
Madhusudan – offering a double blessing – but what’s the expression on his tired looking face, if it is not  one of sadness

Gods And Goddesses


I am sure that Deva Premal and Mitten have been instrumental in bringing Sacred Indian Chants to the West. Her gorgeous rendition of the Gayathri Mantra has been heard all over the world, and those of us who listen to YouTubes, would be well acquainted with her haunting voice. Deva Premal brings both well-known and less well-known chants (Mantras)  from the Hindu Faith to audiences everywhere. She does not chant them in their original form, but turns each one into a Sacred Hymn that grabs our attention and holds us in a sacred place for a few minutes. But what’s the meaning behind the chants? Here’s a little about the Gods and Goddesses of the Hindu religion,  who represent the  very essence of the Mantras we hear in the West today.     

Hindu Gods and Goddesses

There is a remarkable religious tolerance embedded within the pantheon of countless Hindu gods and Goddesses, allowing everyone to experience the divine in the way that most suits them. For those that are strangers to India and Hinduism, this may appear strange, as most other religions are less obviously tolerant towards other points of view. The deeper meaning of the Hindu Gods is not well known in the West. The Gods and Goddesses are not actually the essence of Hindu prayers. Hindus pray to the aspects (visible features of the Divine) by giving those aspects name and form. The Hindu religion recognizes the absolute, the Divine, as formless – the highest God.


Agni - God of Fire
Agni – God of Fire

This demi-god rules fire, riding on a Ram. Latin ignis (the root of English ignite). The sacrifices made to Agni go to the deities because Agni is a messenger from and to the other gods. He is ever-young, because the fire is re-lit every day; but also he is immortal. Agni is represented as red and two-faced (sometimes covered with butter), suggesting both his destructive and beneficent qualities, and with black eyes and hair, three legs and seven arms. He rides a ram, or a chariot, pulled by goats or, more rarely, parrots. Seven rays of light emanate from his body. One of his names is “Sapta jihva”, ‘seven tongues’. He is worshipped under a threefold form: fire on earth and lightning and the sun.

Here are a few different translations of verses 17 and 18 of the Isha Upanishad

May my life merge in the Immortal

When my body is reduced to ashes.

O mind, meditate on the eternal Brahman.

Remember the deeds of the past.

Remember, O mind, remember.

O god of fire, lead us by the good path

To eternal joy. You know all our deeds.

Deliver us from evil, we who bow

And pray again and again.

Easwaran Translation


Goddess of Dawn Usha
Goddess of Dawn Usha

Ushas “Dawn”, is a Vedic deity. She is the chief goddess ( sometimes imagined as several goddesses ) Dawn exalted in the Rig Veda. She is portrayed as a beautifully adorned, sexually attractive young woman riding in a chariot.



O Usha! You are of a luminous movement, vast with the Truth, move according to the path of the Truth, in solar light manifest, true in her being with the gods as the impeller of happy truths.

Surya -God Of The Sun
Surya -God Of The Sun


Surya (Sun) is the chief solar deity. His chariot is pulled by seven horses, representing seven planets.

Because of this septenary nature, the Sun is spoken of by the ancients as one who is driven by seven horses equal to the metres of the Vedas; or he is identified with the seven Gana (Classes of Being) in his orb. He is distinct from them, having Seven Rays, as indeed he has The Seven Beings in the Sun are the Seven Holy Ones. He is self-born from the inherent power in the Matrix of Mother-Substance. It is they who send the seven principal Forces, call Rays, which, at the beginning of Pralaya, will centre into seven new Suns for the Next Manvantara. The energy from which they spring into conscious existence is every Sun in what some people call Vishnu, which is the Breath of the Absoluteness,

Savitr is the aspect of the sun before sunrise. He is golden all over. He establishes people in their respective places. He gives life and energy and guides people in the right path. The famous Savitr. Gayatri Mantra is dedicated to this Savitr. The nourishing and life-supporting aspect of the sun is personified and praised as Pusan. He is exceedingly beautiful. He destroys the evil ones with the discus he wears. He looks upon all with an equal eye. He is extremely generous and ever ready to protect.


There is a famous prayer in Sanskrit that first appears in the Rig Veda (iii /62/10) called the Gayatri Mantra that almost every Hindu knows. In roman letters it is as follows:

Om bhur bhuvah svah        – (Not swaha but soo-va-har)
tat-savitur varenyam
bhargo devasya dhimahi
dhiyo yo nah pracodayat


A basic translation can be given as…

Oh God, the Protector, the basis of all life, Who is self-existent, Who is free from all pains and Whose contact frees the soul from all troubles, Who pervades the Universe and sustains all, the Creator and Energizer of the whole Universe, the Giver of happiness, Who is worthy of acceptance, the most excellent, Who is Pure and the Purifier of all, let us embrace that very God, so that He may direct our mental faculties in the right direction.



Hinduism in India traces its source to the Vedas, ancient hymns composed and recited in Punjab as early as 1500 B.C. Three main collections of the Vedas–the Rig, Sama, and Yajur–consist of chants that were originally recited by priests while offering plant and animal sacrifices in sacred fires. A fourth collection, the Atharva Veda, contains a number of formulas for requirements as varied as medical cures and love magic. The majority of modern Hindus revere these hymns as sacred sounds passed down to humanity from the greatest antiquity and as the source of Hindu tradition.

Source:   http://mysticinfoun.blogspot.fr/2009/04/light-of-vedas-hymn-to-usha.html


Ganesha -Tibetan
Ganesha -Tibetan

I am saving Ganesha until next post together with Snippets on the Seven Rays

Sri Hanumate Namah, The One That Serves – Children Of Light

Neem Karoli Baba’s famous devottee, Ram Dass wrote the folowing:  “I met this  little Indian guy and there was no doubt in my mind [that he “knew”]. It was just like meeting a rock. It was just solid, all the way through. Everywhere I pressed, there he was!”


This article was written by Swami Chidananda  


One particularly unusual thing about Babaji was the manner of his coming and going. He would suddenly walk into your presence unannounced. While leaving, he would take leave and go out and walk along the road and tell people not to follow him. The moment he went out of sight, it was impossible to trace him out even if one ran after him or went in a motor vehicle. It may even be just a hundred yards away where he turns around the bend of a road and was hidden from sight. This was enough. The next moment he was totally untraceable anywhere within a radius of a mile. It is believed that he had done Upasana (worship) of Sri Hanuman and attributed many of his miraculous deeds to �Siddhi� (psychic power) through his Upasana.

This may be quite true because it is a well-known fact that Babaji has prompted and supervised the construction of several beautiful and very impressive Hanuman Mandirs. These temples enshrining Sri Hanuman are powerful attractions to innumerable devotees. One such most attractive and impressive Hanuman Mandir is in Lucknow. Sri Hanumanji shrined in Baba Neem Karoli�s Ashram at Kainchi is also a centre of worship. In Brindavan also there is a beautiful Hanumanji temple.

Some devotees even say that Babaji had conquered space and that he could be anywhere and in any place he wished within the twinkling of an eye. Also, he was characterised by a total non-attachment to anything on earth. Even as freely blowing wind is unattached to anything he was also unaffected by his environment, even as the pure blowing breeze. However, despite his non-attachment and unaffected attitude he was yet very compassionate to those in trouble or distress. He would not refuse an earnest request. He was all loving kindness to people in trouble and helped them out of their trouble by the influence he had in high circles.

Babaji was very austere in his personal life and moved about with only a blanket around his body. He had great goodwill towards all spiritual institutions. I also feel that he had hidden inner spiritual contact and connection with a number of other spiritual teachers and saints who were his contemporaries. His work was not completely an individual and isolated one. It formed part of a wider work in which many other saints were actively engaged in and were in spiritual co-ordination. Despite his taciturn nature and outer reserve, Babaji was capable of great deal of affection expressed even by a mere gesture or gaze. He gave courage to many a fainting heart and brought solace to countless souls. He endeared himself as a family member in the homes of many of his sincere devotees and true disciples. Thus his passing was felt as a keen personal loss by thousands of his followers.

Babaji�s coming into public notice dates back several decades ago in the pre-independence era during the British regime. There is a story in this connection which is a very close parallel to a similar story connected with another great Siddha Purusha of Southern India, viz., Sri Nityananda Avadhuta hailing from Kerala who later on settled down at Vajreshvari near Bombay. These two incidents are almost identical in their details.

Babaji was once wandering somewhere in Eastern U.P. At one place he passed by a railway station. The train happened to be at halt. He had a fancy to travel some distance by train. He got into a nearby coach and sat in an upper class compartment. After a while the train started and continued its journey. Some time later, a Travelling Ticket Examiner saw this somewhat uncouth, rustic-like person occupying the upper class seat and approached him and asked for his ticket. Babaji just looked up at him once and paid no further attention to his query. He continued to remain silent in contemplation. The Ticket Examiner was annoyed. He demanded to see the ticket. It was those days when most of the railway staff was either British or at least Anglo-Indian. Babaji shook his head and spread out his empty hands. The Ticket Examiner understood the situation and decided to take action. Soon after, the train stopped for a brief halt at a small way-side station in the country-side. Babaji was ordered to get down. He promptly obeyed, left his seat, got down out of the carriage and walking a few steps along the dusty platform went and stayed under the shade of a tree. He seemed absolutely unconcerned of whatever had happened. He paid no attention to what was going on around him. In a couple of minutes the bell rang, the railway guard blew his whistle and waved the green flag. The engine driver sounded the whistle and started the engine. Nothing happened. The engine did not move and the train continued to stand where it was. After a few minutes the guard got down and walked up to the engine driver to enquire what the trouble was. No trouble could be detected. Everything seemed to be all right. The engine driver checked everything and tried again. No result. More time passed. The Station Master became anxious. Another train which was due to come by was held up at some station up the line. Telegraphic messages started coming. 15 minutes, 20 minutes and then half an hour passed. Anxiety built up. Then a subordinate member of the staff very timidly approached the Station Master and pointing to Babaji sitting under the tree insisted that the whole situation was due to having shown disrespect to the holy man. He suggested that the only way out of the impasse was to approach him and beg his forgiveness and request him to continue his journey without any hindrance. This was conveyed to the guard and the engine driver. At first they vehemently refused to do any such thing but as more time passed, better reason prevailed. They respectfully approached Babaji, saluted him, asked to be excused for their rudeness, requested him to bless the train and invited him to continue his journey. Babaji looked up and glanced at them for a moment and said “All right, Chalo. Hum chalenge, Hum chalenge” (“All right, Go. I shall come along, I shall come along”) and got up and re-entered the train. Immediately the engine gave a jerk and the train started to move as though nothing had happened. A little crowd, which had gathered there, in the meanwhile, loudly acclaimed Babaji with awe in their voice. From then onwards no Railway Officer ever interfered with Babaji�s free movement in any train he fancied.

I shall conclude by narrating how Babaji twice visited Sivananda Ashram at Rishikesh after the passing of Gurudev Swami Sivanandaji Maharaj. Quite unexpectedly Babaji turned up, all of a sudden, one day, and walked into the Ashram. Sri Swami Nirmalanandaji, a Gurubhai of mine who had some very unusual experience with Babaji previously, ran up to me and announced his arrival. By the time I stepped out, Babaji was already in my outer verandah upstairs. I bowed down on his feet, took him inside and had him seated upon an Asana. Babaji very kindly made enquiries about the Ashram, of its inmates and our activities. I answered all his questions and he seemed very satisfied and said “Bahut Achha, Bahut Achha.” (“Very good, Very good.”) I told him that I wished to offer something for him to partake and asked what he would like. He agreed to drink some milk. Hot cow�s milk and sugar were brought. He very graciously partook it and in the meantime other residents of the Ashram came up and made their Pranams and took their seat. I introduced them to him. He beamed with pleasure and signified his blessings to all. He expressed his appreciation for the hospital work. Then he continued to stay for some time with us all and then saying that he must be going, he got up and walked away from the room followed by us. When he reached the foot of the steps and came upon the road, he raised his hand in blessing as well as in a gesture motioning us to stop and not to follow him. Then he started walking down the road and was soon out of sight.

A few years later Babaji similarly turned up a second time, just like that, as suddenly out of the blue as it were. This time he did not come upstairs but sat in one of the rooms downstairs and gave Darshan to a number of Ashram Sadhakas and devotees. He gave personal interviews also, to a few seekers. Then he left after a couple of hours and that was the last time he was at the Ashram.

“Swami Gayatri” – More Sathya Sai Memories


This mantra was one of the very first uploads onto my blog. At the time, Deva Premal was not well known. Since that time, she has become a major public figure. With her partner Mitten, they travel the world chanting mantras to bring about World peace. I have many of their youtubes on back posts, including other Hindu mantras, and Buddhist ones too, such as the Green Tara.

Sai Ram


(¯`♥´¯) .♥.*¨`*♫.
´*.¸.´♥`Namaste! :) *.¸.*♥ ॐ
The Power of ♥ metta ♥♥ ƸӜƷ ♥


the photos I am presenting on the blog and on FB are not my own. They are very old photos uploaded time and time over.. I have taken them, retouched the colours and in this case, I have desaturated them.  I have also created the tones and hues, to give them a faded look, as if hidden by a thin veil, as indeed Swami is from us today. They are  framed  to give an artistic effect. This is not an easy task! – but fun.

Shri Yantra – Sacred Geometry

A saying from the Vedas claims that “Speech is the essence of humanity.” All of what humanity thinks and ultimately becomes is determined by the expression of ideas and actions through speech and its derivative, writing. Everything, the Vedas maintain, comes into being through speech. Ideas remain idealised until they are created through the power of speech. Similarly, The New Testament, Gospel of John, starts “In the beginning was The Word. And the Word  was with God and the Word was God.” Different cultures use language differently. The Buddhist and Hindus have always looked for esoteric sounds that correlate with the universe. The Latin language, also ancient, led to  the Monks creating perfect mantras in the musical composition of the Gregorian chants.

Gregorian chant has been used around the world in the Roman Catholic liturgy for over a thousand years. The chants are most closely associated with the Benedictine order of monks, who would use the chants daily in services and in prayer. The Gregorian tradition superseded the Ambrosian, Gallican, and Mozarabic chants between the eighth and 11th centuries, except in Milan, where the Ambrosian chants are used to this day. The chants formed part of the day to day worship; the choir, clergy and congregation would sing prayers instead of saying them.



Shri Yantra

The most important of all Tantrik yantras –

The outer triangles are occupied by divinities which represent the subdivided energy-self of the Great Goddess.

A standard table providing complete information about the file, including description of what it shows and how it was made, copyright status and source.

  • Description – Sri Yantra 256bw.gif Sri-Yantra B/W picture
  • Date – 10 December 2006(2006-12-10)
  • Source – Own work
  • Author
  • N.Manytchkine

What is Yantra Art?

Yantras are of geometrical design and traditionally contain the energy of a particular deity as perceived or seen by ancient rishis or enlightened masters. They are visual forms of mantric energy and often contain a mantra associated with it. Yantras are also used for purposes such as to attract harmony, peace, enhance learning and the quality of one’s life, promote healing, and more.

Though drawn in two dimensions, a yantra may represent a three dimensional sacred object. Once such example is the  2D representation of a 3D Maha Meru as shown here in the yantra image. They are made out of metal plates like copper, created on silk fabric or paper, and used for worship and meditation. Even if the yantra art enthusiast is not a meditator, it’s ok. Viewing yantra art itself works through its symbolism subtly on you and your environment infusing it with an uplifting, healing and centering energy. It helps you to connect with the center of your Being to experience more inner peace, bliss and harmony in your life.

In ancient texts, Lord Shiva is supposed to have explained the mystical meaning of the yantra to his consort Goddess Parvati.

Yantras as Meditation and Centering Device

Keeping yantra art like a Sri Yantra is an expression of the Divine Mother Goddess, or a Maha Meru image, a three dimensional representation of the universe, in your home, or on an altar, is auspicious. These images can be used for worship or as meditation and centering devices.

The Meru Chakra or Sri Chakra is a three-dimensional Shri Yantra, the embodiment of Sri Lakshmi (abundance) and Tripura Sundari (beauty).  It is the yantra of Sri Vidya, sacred knowledge of the Goddess. It can also be seen as the unification of Masculine Divine and Feminine Divine:  Shiva and Shakti, Lakshmi and Narayana, Purusha and Prakriti. It can be effectively used for correcting defects of the north (direction of health, fortune, career, and money) and northeast (energetically, the most sacred and important area of any building). When placed in the northeast, it improves the spatial energies of the whole house. Defects in the northeast and north are the most serious, so the Meru Chakra is a valuable corrective tool of Vedic yantra technology. Even if your home or office has been built according to Vastu, the Gold Meru Chakra is a great energetic blessing that enhances
the flow of vibrant energy of health and abundance.


Yantra and Astrology

Yantra may be used to represent the astronomical position of the planets over a given date and time. It is considered auspicious in Hindu mythology. These yantras are made up on various objects i.e. paper, precious stones, metal plates and alloys. It is believed that constantly concentrating on the representation helps to build fortunes, as planets have their peculiar gravity which governs basic emotions and karma.  These yantras are often made on a particular date and time according to rules defined in the vedas.

A mandala  bought some years ago in Puttaparthi

(I  believe it is the Dalai Lama’s Yantra, although not sure.)


Several aspects must be distinguished in the universal vogue of the sacred formula – a vogue that, on one hand, led to the highest speculations on ‘mystical sounds,’ and on the other, to the Lamaistic prayer wheel. First of all, we must take into consideration the inevitable ’popular success’ of such a method, of the apparent ease with which salvation, or at least merit, could be gained, simply at the cost of repeating magical words, or mantras or dharanis. We shall not dwell on this popularisation and degradation of the spiritual technique; it is a familiar phenomenon in the history of religions, and, in any case, it is not its popular success that will teach us the secret of the mantra-yana. The practical value and philosophic importance of mantras rest upon two orders of facts; first, the yogic function of the phonemes used as “supports” for concentration; second and this is the peculiarly trantric contribution of the elaboration of a Gnostic system and an interiorised liturgy, through revalorisation of the archaic traditions concerning mystical sound.

The dharani, literally, ’she who upholds or encloses,’ was already employed in Vedic times as a ’support’ and ’defence’ for concentration (dharana).

Phonemes discovered during meditation probably expressed states of consciousness ‘cosmic’ in structure and hence difficult to formulate in secular terminology. Experiences of this kind were already known in the Vedic period, although the few documents by which they have been transmitted to us seldom contain more than allusions, particularly in the form of images and symbols. It is a definitely  archaic spiritual technique that here confronts us; some cosmic ecstasies of the shamans are expressed by unintelligible phonetic inventions, which sometimes result in the creation of a secret language. These are experiences, then, that are in some measure bound up with the discovery of language and that, by this ecstatic return to a primordial situation, shatter diurnal consciousness. All of the tantric yogin’s effort is expended upon reawakening this primordial consciousness and rediscovering the state of completeness that preceded language and consciousness of time. In tantrism, the tendency toward a rediscovery of language to the end of a total revalorization of secular experience is shown especially by its employment of secret vocabularies.

The unlimited efficacy of mantras is owing to the fact that they are (or at least, it correctly recited can become) the objects they represent. Each god, for example, and each degree of sanctity have a bija-mantra, a ’mystical sound,’ which is their ’seed’ their ’support; – that is, their very being. By repeating this bija-mantra in accordance with the rules, the practitioner appropriates its ontological essence, concretely and directly assimilates the god, the sate of sanctity, etc. Sometimes an entire metaphysics is concentrated in a mantra.

The entire cosmos, with all its gods, planes, and modes of being, is manifested in a certain number of mantras; the universe is sonorous, just as it is chromatic, formal, substantial etc. A mantra is a ’symbol’ in the archaic sense of the term – it is simultaneously the symbolized ’reality; and the symbolizing ’sign.

There is an occult correspondence between the mantra’s mystical letters and syllables (the mairkas, ’mother’ and the bijas, ’seeds’) and the subtle organs of the human body on the one hand and on the other, between those organs and the divine forces asleep on manifested in the cosmos. By working on the ’symbol’ one awakens all the forces that correspond to it, on the levels of being.

Excerpted from Mircea Eliade, Yoga: Immortality and Freedom, Willard R. Trask tr. Bollingen Series.LV1.

A Vedic Scholar Is Inspired: (Sai Gayatri) – Mantra And The Meaning

Deva Premal singing the Gayathri Mantra


The occasion was Christmas Eve, 1977. The place was the Sathya Sai Mandir in Brindavan, Whitefield, near Bangalore. The assembled audience consisted of a group of students and faculty members of Sri Sathya Sai College as well as a number of visiting devotees. It was in the presence of Sai Baba himself, that the Vedic scholar Pandit Sri Ghandikota Subrahmanya Shastry, was inspired to announce Sri Sathya Sai Gayatri, the mystic formula devoted to Sri Sathya Sai.

Which reads as follows:

The meaning of this is:

“I know through Gurus and Shastras (and by direct experience), that Sai is Bhagavan and ‘Iswara’ (Chosen deity). I meditate on this form in my heart with all my mental faculties. He is the embodiment of truth, divinity, universal consciousness and one who pervades all the words. I pray to such a Saiparameswar to direct our intellects to engage in auspicious and righteous activities. I meditate on this great form.”

This Sathya Sai Gayatri Mantra, like other Gayathris, is on a par with Veda Mantra or mystic formula. It has twenty four letters; it consists of three lines, each with eight letters. Such a composition has unique properties. According to Maharishi Vararuchi, the numerology of all letters adds up to one hundred and eight. This is why recitation is to be done 108 times; to realise the full effect of Siddhi, which is signified by the 108th number, i.e. Meru or the tassel of a rosary of japamala. Ashtottara Sata Nama, the 108 name chanting leads to the realisation of God, which is the goal.

Every Gayatri Mantra has a revealing prophet or Rishi and a presiding deity Adhishthana Devata, who is the subject of the mantra. This mantra is expressed through the inner workings of Sathya Sai through the mouth of Pandit Sri Ghandikota Subramanya Shastry in the presence of Sri Sai Baba. Needless to say that Sai Baba himself is the presiding deity of this mystic formula or mantra.
Shri S. Sastry expressed the essence of the Sathya Sai Gayatri in a verse of metrical form, Anushtup Chandas:
This verse means:

“Let the effulgent energy of Sathya Sai which exists always in my heart as pure consciousness enveloped by the body, direct or influence our mind-intellects to take the path of Dharma – virtue; santhi – peace; Sathya – truth and prema – love.”

“The real purpose of performing Karma is only to get rid of Ahamkara or ‘mine-ness’?; Karma or work, offered for the love of God comes back as grace. This is the strategy of escaping the bondage of Samsara. One must persuade the heart to meditate; persuade your heart and you can persuade the people. If you do wrong, your heart feels it. The heart is your witness. Move from the gross to the subtle, from the sense, the mind and the intellect, are getting closer to the Atman.

The effulgence of Atman transcends the senses, whose nature is fickleness. The senses do not have the capacity of power of decisiveness. Karma and upasana (spiritual instruction) are the two wings which enable us to fly upward to God. Karma is for disciplining body, mind and intellect; Karma is not slavery to senses or fate; life is a long journey which is helped by Yantra, Tantra, and Mantra; these make the journey easier. We must reduce our luggage. Being detached in samsara (our desires – destiny) is like mascara in the eye, like ghee on the tongue, one need not leave the worldly activity. The journey should be continued till the end. Don’t get off the train in wayside stations. One should reach the real destination with enthusiasm and animation, with a pure heart. Your pole-star or light is the name of God; that supreme light is the light of life, ‘jivanjyothi.)

The performance of duty by the God-given body is essential. Man’s accumulated blemish or sin is washed away by such action. Karmakanda, the field of action is like the flower from which follows the Upasana Kenda, the field of spiritual practice, which is like the raw fruit. This subsequently ripens into a sweet fruit of jnana, (wisdom).

The one supreme is described in different ways by the wise. Ekam Sat: Viprah Bahudha Vadanti. The puranas and the Vedas (holy Hindu scripture), contain the knowledge about Nature, (Prakruta Jnanam.) They teach the path of subtle action. They teach that immortality is the fruit of sacrifice; the path of enjoyment or  bhoga, leads only to illness and suffering- Roga. It is often said one cannot cross the path of Karma on a dusty road. It is only when you stop the moving vehicle that one is overtaken by the trailing dust. So long as you keep moving or performing Karma in a detached way, you are not overtaken by its bondage. Narada, who is omniscient, did not leave the field of action of Karmakanda.

There are really two aspects of conduct, good conduct and bad conduct; with egoism it becomes bad conduct. Ahamkara, ‘mine-ness’ or selfishness is the crown of all bad qualities. Wearing such a crown, even such notable personalities as Kamsa Sisupala, Danta Vaktra, Vishwamirtra and Sathyabhama came to grief.

All the lights of life are lit up on Divali Day; so light up the darkness of the past, which enveloped the Light of The Real Self in the past. The technique is to remove the threads of attachment one by one; at the end, the ‘cloth’ disappears and the mind is clear and pure.

Man is a bundle of desires. It is necessary to live in seclusion in order to avoid the wrong paths, thereby, avoiding the five wrongs or blemishes of sight, speech, mind, action and intellect. Moksha or liberation is nothing but Mohakshaya, the depletion of infatuation of the mind. One should engage in spiritual practices to remove all blemishes. Strength and support are gained thereby for the performance of one’s own duties and actions. Imitations or comparison with others are harmful and weakening.

Pursue the 5 F’s in life:
Follow the heart, the conscience, the atma in the heart.
Follow an adapt in spirituality.
Face the devil or evil without fear or favour.
Flight to the end.
Finish the game of life with success and liberation.
Daily life is Tapas. Tapas is devotion to the living Gods-Father and Mother. Sadhana is the cultivation of special attention to one’s true self. Sankaracharya expresses it in a paradoxical manner: “I have committed three sins, Oh God! By my pilgrimage to Benares, I have offended the principle of God’s all pervasiveness. Two, by meditation on You, it seems as though I have confined you who transcends the mind. Three, by praising you, I have committed the sin of limiting you who transcends speech.”


This verse means:

“Let the effulgent energy of Sathya Sai which exists always in my heart as pure consciousness enveloped by the body, direct or influence our mind-intellects to take the path of Dharma – virtue; santhi – peace; Sathya – truth and prema – love.”