..♥..Sai Baba Is Coming to Fill up Your Hearts..♥..Fill up Your Hearts from His Ocean of Love..♥..Sai Baba Is Coming to Fill up Your Hearts..♥..Fill up Your Hearts and Quench Your Thirst for Love..♥..Share it With Others It's the Miracle of Love..♥..Fill up Your Hearts from His Ocean of Love..♥.. ~~~ Sai Ram

Sai raham nazar karnaa Bachonkaa paalan karnaa
Sai raham nazar karnaa Bachonkaa paalan karnaa
Jaanaatumneh jagat pasaaraa Sabahee jzhoott jamaanaa
Jaanaatumneh jagat pasaaraa Sabahee jzhoott jamaanaa Sai raham…
Mein andhaa hoon bandaa aabkaa Mujhse prabhu dikhlaanaa
Mein andhaa hoon bandaa aabkaa Mujhse prabhu dikhlaanaa Sai raham…
Daas ganu kahe ab kyaa boloo Thak gayi meree rasnaa.
Daas Ganu kahe ab kyaa boloo Thak gayi meree rasnaa. Sai raham…

Navgraha Stotram

Navagraha Stotram
[with Navagraha Gayathri]

1. Japaa Kusuma Sankaasam - Kaasyapeyam Mahaath' Yuthim
Thamo'urim Sarva Paapa Ganam - Pranathosmi Dhiwaakaram
Aswa Dhwajaaya Vidhmahe' - Padhma Hasthaaya Dheemahi
Thannas Soorya Pracho Dhayaath. - [ Sun - Soorya]

2. Dhadhi Sanka Thushaaraabham - Ksheero Dhaarnawa Sambhavam
Namaami Sasinam Somam - Sambhor Makuta Bhooshanam
Padhma Dhwajaaya Vidhmahe' - Hem Roopaaya Dheemahi
Thanno Soma Pracho Dhayaath. - [Moon - Chandran]

3. Dharanee Garbha Sambhootham - Vidhyuth Kaanthi Samaprabham
Kumaaram Sakthi Hasthancha - Mangalam Pranamaam Yaham
Veera Dhwajaaya Vidhmahe' - Vigna Hasthaaya Dheemahi
Thanno Bhowma Pracho Dhayaath - [Mars - Sevvai - Kujan]

4. Piryangu Kali Kaasyaamam - Roope'naa Prathimam Budham
Sowmyam Sowmya Gunopetham - Tham Bhudham Pranamaam Yaham
Gaja Dhwajaya Vidhmahe' - Suka Hasthaaya Dheemahi
Thanno Bhuda Pracho Dhayaath - [ Mercury - Bhuthan]

5. Dhe'vaanaancha Risheenaancha - Gurum Kaanchan Sannibham
Bhudhdhi Bhootham Thrilokesam - Thannamaami Bhruhaspathim
Vrusha Dhwajaaya Vidhmahe' - Gruni Hasthaaya Dheemahi
Thanno Guru Pracho Dhayaath - [Jupitar - Guru]

6. Hima Kundha M'runaalaabam - Dhaithyaanam Paramam Gurum
Sarva Saasthra Pravruththaaram - Bhaargavam Pranamaam Yaham
Aswa Dhwajaaya Vidhmahe' - Dhanur Hasthaaya Dheemahi
Thanno Sukra Pracho Dhayaath - [ Venus - Sukran]

7. Neelaanchana Samaabaasam - Raviputhram Yamaagrajam
Chaayaa Maarthaanda Sambhootham - Thannamaami Sanaicharam
Kaaka Dhwajaaya Vidhmahe' - Kadga Hasthaaya Dheemahi
Thanno Mandha Pracho Dhayaath - [ Saturn - Sani]

8. Ardha Kaayam Mahaaveeryam - Chandhraadhithya Vimardhanam
Simhikaagarba Sambhootham - Tham Raahum Prnamaamyaham
Naka Dhwajaaya Vidhmahe' - Padhma Hasthaaya Dheemahi
Thanno Rahu Pracho Dhayaath - [ Rahu ]

9. Palaasa Pushpa Sankaasam - Thaarakagraha Masthakam
Rowdhram Rowdhraathmakam Go'ram - Tham Kethum PranamaamYaham Aswa Dhwajaaya Vidhmahe' - Soola Hasthaaya Dheemahi
Thanno Kethu Pracho Dhayaath - [ Kethu ]

Navagraha Sthothram

1. Japaa kusuma Sankaasam - Kaasyapeyam Mahaath' yuthim
Thamo'urim sarva Paapa ganam - Pranathosmi Dhiwaakaram.

One who looks like the Hibiscus flower, Son of Kashyapa, full of radiance,
Foe of darkness and the one who dispells all sins, I prostrate that Soorya.

2. Dhadhi sanka Thushaaraabham - Ksheero Dhaarnava Sambhavam
Namaami sasinam Somam - Sambhor makuta Bhooshanam.

The one who has the hue of curd and icebergs, one who emerges from the milky ocean, Chandra who adorns Shiva, I prostrate. that Chandra.

3. Dharanee garbha Sambhootham - Vidhyuth kaanthi Samaprabham
Kumaaram Sakthi Hasthancha - Mangalam Pranamaam Yaham.

The one who is the son of Bhooma Devi, One who has the lustre of lightning,
One who has Shakthi in his hand, and the auspoicious one, I prostrate that Angaraka.

4. Piryangu kali Kaasyaamam - Roope'naa Prathimam Budham
Sowmyam sowmya Gunopetham - Tham Bhudham Pranamaam Yaham.

The one who is dark like the bud of Priyangu flower, One who is unequalled in beauty and is intelligent, And the son of Chandra, One who is peaceful, I prostrate that Budha.

5. Dhe'vaanaancha Risheenaancha - Gurum Kaanchan sannibham
Bhudhdhi bhootham Thrilokesam - Thannamaami Bhruhaspathim.

The one who is the Guru of the Devas and Rishis, the one who is radiant and intelligent, The Lord of all the three worlds, I prostrate that Brihaspathi.

6. Hima kundha M'runaalaabam - Dhaithyaanam Paramam Gurum
Sarva saasthra Pravruththaaram - Bhaargavam Pranamaam Yaham.
The one who has the lustre of the dew, Lotus stem and Thumba flower, High priest of Asuras
and the one who preaches the Shatras, I prostrate that ( Bhargava )Sukracharya.

7. Neelaanchana Samaabaasam - Raviputhram Yamaagrajam
Chaayaa Maarthaanda Sambhootham - Thannamaami Sanaicharam.
The one who is blue, one who is like charcoal, one who is the son of Surya and the brother of Yama, one who is born to Chaya and Surya, I prostrate that Saneeswara.

8. Ardha kaayam mahaaveeyram - Chandhraadhithya vimardhanam
Simhikaagarba Sambhootham - Tham Raahum Pranamaam Yaham.
The one who has half a body and is full of valour, One who opposes Chandra and Surya without fear, One who was born from Simhika's womb, I prostrate that Rahu.

9. Palaasa pushpa sankaasam - Thaarakagraha masthakam
Rowdhram rowdhraathmakam go'ram - Tham Kethum Pranamaam Yaham.
The one who looks like Palasa flower, One who is the king of the stars and
One who has a fierce form and is scary and angry, I prostrate that Kethu.

It is customary to recite Manthra Pushpam, or a short version of it, at the conclusion of all major prayer rituals in the Temples and at home pooja functions. Often we offer flowers to the Deities at this time making some people to think that this is something to do with the flowers [pushpam].

The verses of Manthra pushpam is given in Yajurveda. It is actually a recitation about the origin and evolution of the natural forces like water, air, fire, earth, Sun and the stars and not just praising God.

Yopãm Pushpam Vedha - Pushpavãn Prajaavãn Pasumãn B'havathi
Chandramãpã vã Apãm Pusham - Pushpavãn Prajaavãn Pasumãn B'havathi
Ya Ye'vam Vedha - Yopaam-aayathanam Vedha - Aayatha-navaan Bhavathi
1

Agnirvaa Aapaam-aayathanam - Aayatha-navaan B'havathi
Yo Aghneraam-aayathanam Vedha - Aayatha-navaan B'havathi
Aapovai Agner-aayathanam - Aayatha-navaan B'havathi
Ya Yevam Veda - Yopaam-aayathanam Vedha - Aayatha-navaan B'havathi
2

Vaayorvaa Apaam-aayathanam - Aayatha-navaan B'havathi
Yo Vaayor-aayathanam vedha - Aayatha-navaan B'havathi
Aapovai Vaayor-aayathanam - Aayatha-navaan B'havathi
Ya Evam Vedha - Yopaam-aayathanam Vedha - Aayatha-navaan B'havathi
3

Asovvaitha pannapaam-aayathanam - Aayatha-navaan B'havathi
Yo Mushyathapa -thaayathanam Vedha - Aayatha-navaan B'havathi
Aapovai Amushyathapa -thaayathanam - Aayatha-navaan B'havathi
Ya Evam Vedha - Yopaam-aayathanam Vedha - Aayatha-navaan B'havathi
4

Chandramaavaa Apaam-aayathanam - Aayatha-navaan B'havathi
Yach Chandramasa Aayathanam vedha - Aayatha-navaan B'havathi
Aapovai Chandramasa Aayathanam - Aayatha-navaan B'havathi
Ya Evam Vedha - Yopaamaayathanam Vedha - Aayatha-navaan B'havathi
5

Nakshathraanivaa Apaam-aayathanam - Aayatha-navaan B'havathi
Yo Nakshathraanaa Apaam-aayathanam - Vedha Aayatha-navaan B'havathi
Aapovai Nakshathraanaa Aayathanam - Aayatha-navaan B'havathi
Ya Evam Vedha - Yopaam-aayathanam Vedha - Aayatha-navaan B'havathi
6

Parjanyovaa Apaam-aayathanam - Aayatha-navaan B'havathi
Yaf: Parjanyasy-aayathanam Vedha - Aayatha-navaan B'havathi
Aapovai Parjanyasy-aayathanam - Aayatha-navaan B'havathi
Ya Evam Vedha - Yopaam-aayathanam Vedha - Aayatha-navaan B'havathi
7

Samvathsarovaa Apaam-aayathanam - Aayatha-navaan B'havathi
Yas Samvathsars Yaayathanam Vedha - Aayatha-navaan B'havathi
Aapovai Samvathsars Yaayathanam - Aayatha-navaan B'havathi
Ya Evam Vedha - Yopsu Naavam Prati Thishti tham Vedha - Prathyathi thishtathi
8

The meaning of the verse is as follows: The world is all made of water and is the basic of everything and is worthy of our prayers. As water is cool so also the moon is cool like a flower of the water. He who understands this gets all prosperity [with progeny and cattle]. Fire is also a producer of this water and the air is a producer of the fire. As the sea water raises as vapor to the clouds and falls as rain to give us the warmth and prosperity, the Sun is related to the water. As we see the star [through astrological position] which determines the rain and prosperity, we see the relation of stars for all this prosperity through water. Each year, as we get the rainy season to get our rains, the year around seasons get importance. On this water the world revolves around like a boat sailing in the ocean and he who understands this gets all the prosperity.

A Guide to Meditation

Meditation is not something new or strange that we should impart it from external world.

Actually, every work done with a feeling of devotion is a kind of meditation.

If you love a thing constantly without break, it is meditation.

Meditation is the affirmation of the mind and confirmation of Reality.

The act of uniting the reason with the feeling is meditation.

Meditation is the art of setting oneself in tune with God.

Meditation on Reality is spiritual life.

Meditation on God is the highest of Sadhanas.

To love God is to serve him, to serve Him is to meditate on Him, to meditate on Him is to know Him, and to know Him is to realize Him.

If you want to know creation, you have to enter into the substance of creation.

Feel your identity with the Supreme Being in meditation. That is the essence of meditation.

If you can convince your deep feeling that whatever you see is inside that Supreme (including yourself and everybody) that is the meditation.

It should not be that you are happy inside the meditation hall and unhappy outside. You must be happy in the street, in the market place, in the bathroom and not only in the temple or the meditation hall.

Meditation is the art of contacting Reality, and for that you have to first be sure what Reality is.

Meditation on the Eternal Being is the supreme form of love.

Meditation starts with duality and ends in Unity, from an adoration of God to the Being of God.

Meditation should be continued till death, or till the rise of Self-knowledge or until the goal is realized, without any anxiety, or impatience on one's part.

The essential thought to be remembered in all meditations is that there should be no thought except that of the chosen object, or the ideal of meditation.

If life is to become a healthy whole, the spirit of religious worship and meditation has to saturate and seep into the secular life.

Knowledge and meditation, however, are not possible for one who is worldly, sensual, deluded, proud, egoistic and selfish.
One who meditates on the Universal Prana has no enemies.

Prayer is a current flowing with the thoughts towards God. Meditation is the highest prayer where the thoughts are fixed in God.

Meditation is hard for those who are psychologically and philosophically bankrupt.

Moksha is the immediate non-objective experience of Brahman on which one has been meditating all along with intense devotion.

Knowledge is Jnana or Anubhava of the Nirguna Brahman, and meditation is Dhyana, or Up asana on Saguna Brahman.

A meditating mind is like a still lake.

The meditating principle is not the ego; it is the Universal Being itself. It is God meditating on God ultimately.

Meditation is nothing but the recognition in consciousness of the connecting link between subject and object.

Clear-sightedness, passionless ness, serenity, self-restraint, indifference to the world, fortitude, faith, collectedness of mind and yearning for liberation from bondage are the prerequisites of spiritual meditation.

Dream is an unconscious occurrence. You have no control over it. But meditation is a conscious effort.

The entire psychology of meditation is nothing but a setting right of errors in thought.

Success is achieved in meditation in proportion to the extent of the honest feeling within ourselves that Brahman is the only Reality, and is the one aim of life.

Thought is being; consciousness is Existence. If this is asserted, then meditation will succeed.

By meditation, observation and reasoning one comes to realize that Existence is not space and space is not Existence.

Brahman's all attributes mentioned in the Upanishads, positive as well as negative may be brought together in a single group as aids to meditation.

Brahman is the Absolute, and one cannot meditate on Brahman, because it is inclusive of even the meditator himself.

Contemplation on Existence-Consciousness-Bliss as the whole of Brahman, in Sattwa, is the highest form of meditation.

Different symbols used in meditation give rise to different experiences corresponding to each.

Desire less meditation's result is only ascent and no reverting to the mortal world.

Desire ceases when you behold the Atman, and this beholding the Atman is called meditation.

Desire is the assertion of the personality. In meditation the personality is dissolved.

Directly the Absolute is known through profound reflection and meditation.

The highest kind of meditation is Sarvam Khalvidam Brahma.

It is your soul that is actually meditating on the soul of the object.

Indestructible is the knowledge attained though meditation on the truths of the Vedanta.

Indirect knowledge received by means of instruction from the preceptor requires to be deepened into experience by reflection and deep meditation.

It is advisable to engage oneself during spare hours in the study of such subjects as are conducive to entertaining the thought of the object of meditation.

Meditation leads to the gradual ascent of self by degrees of expansiveness.

Nobody can do so much good to the world as a Yogi engaged in meditation. You must know very well that the value of work depends upon what you think in your mind.

Nirguna form of meditation is laid down in several of the Upanishads. The main type of meditation inculcated is on Pranava, or Omkara.

No meditation will become successful if the senses are active, because the senses are the opposite of the effort at meditation.

On the path of Jnana-Yoga, as a necessary condition of spiritual meditation, the value of philosophy is incalculable.

Of all things, Selfhood is the ultimate meditation.

One-pointed ness is the secret of meditation. This is an essential feature that we have to remember.

Prana-Agnihotra is a religious performance of the one who practices the Vaishvanara Vidya, who meditates on the Cosmic Being.

Seeing the noumenon is the art of meditation; the merger of object with the subject and vice-versa.

Subject wanting the other, the object. This is materialistic meditation and not spiritual meditation.

Study, reflection and meditation are the processes of the method of Self-transcendence.

The resting of the consciousness in its own self, which is universality of being, is the highest Yoga or meditation.

The object of meditation is not just one among the many objects of the world; it is rather the only object before us.

The quickness of the process of attainment depends upon the intensity of the power of meditation, both in its negative and assertive aspects.

Unless the idea becomes God, the meditation will not yield results.

Vidya is a meditation, an art of thinking on the Supreme Goal.

When the mind is tired and unwilling, you should not meditate.

When meditation deepens, you can lessen your activities and take to meditation more and more.

When Prarabdha dies, all activities cease, but while it functions, it cannot be overcome even by the force of meditation.

When there is an abandonment of interest in names and forms, meditation on Brahman becomes unobstructed in every way.

When you meditate on the Absolute, you are equally thinking of yourself. The

Atman is the Para atman only. You are merging with it.

When one sees a stone, for example, its existence-aspect should be separated from its name and form and, thus, its existence should be meditated upon as an aspect of Brahman.

Whenever you breathe, you get connected with the Cosmic Prana. The intention of meditation is to connect one's Prana with the Cosmic Prana.

We should not meditate when we are possessed by our ego.

We live religion when we are in a state of meditation, because religion is the relation between man and God, between the soul and the Absolute.

When one sits for meditation, there should be no anxiety.

When we want to be seated for a long time for meditation or Japa, if we have some sort of restraint and control over the functions of the body, it yields to our requirements.

It is a well-known fact that the process of meditation in the field of spiritual life is centralized in the attempt of consciousness to concentrate itself on Ultimate Reality.

Unite yourself with that One Person. Then you will have no problems. This is called Yoga, spirituality, religion, or meditation, and that is the aim of life.

You are part and parcel organically entwined with the whole universal fabric.

If you can maintain this consciousness always, you are perpetually in a state of meditation.

If sometimes one is tired of meditation, we have only to conclude one has only engaged oneself in another kind of activity, calling it meditation, while really it was not so.

Aspirants on the spiritual path are generally conversant with the fact that meditation is the pinnacle of Yoga and the consummation of spiritual endeavor.

All the procedures of meditation are, in the end, ways of awakening the Soul-consciousness which, in its depth, is, at once, God-consciousness.

In meditation, thought and being coalesce and become one.

The apparently inseparable connection of the body and, in fact, the whole of one's life, with the physical elements of creation gets gradually loosened when one progressively advances in meditation.

Meditation is a self-integrating process throughout, from the beginning to the end, and hence any form of self-alienation is opposed to and becomes a hindrance in meditation.

The pinnacle of Yoga is the absorption of the mind in the object of its concentration.

But meditation is adventure, which opens up a new vista before us and surprises us with our relationships which were not apparent in our waking work-a-day life.

When the meditating consciousness so gets absorbed in the object that the idea of the object and the name of the object drop out altogether and there is a consciousness of the object alone, independently, without any kind of external associations, where one becomes the true friend of the object, not merely an observer or a judge of the object, but an organic mass of sentience in which the object is dissolved, as it were, in one's being,-that is to be known as the great freedom of the self.

The false idea that meditation is an individual affair has to be removed from the mind.

So, in meditation, the whole mind assumes the shape of a mass that moves wholly, entirely, totally, completely towards the object, the great point on which we may be concentrating for the purpose of our union with it.

The all-pervading nature of God excludes nothing from its purview and inclusiveness, and that which we regard as the best thing in our life may be regarded as our object of Meditation.

Even during meditation one may have to face many difficulties, such as the inability to reconcile apparently contradictory statements occurring in the scriptures, the persistent feeling that the world and the body are real, and, finally a sense of hopelessness and a feeling of impossibility in regard to the achievement of the supreme purpose of life.

Constant meditation on Om allows the individual consciousness to take the form of Om itself which is unlimited in its nature.

Meditation is our duty. It is not something that you are doing as an occupation; it is the art of being yourself.

The masquerading veil has to be torn asunder and we have to see the object 'as such´ in meditation, and not as it appears to the senses and the mind.
The object of meditation is a concentrated focus of the entire structure of the universe.

It is to be remembered that the value of meditation does not so much depend on the length of time that you take in sitting for it, but in the quality or the intensity of feeling operating at that moment.

When one is in a mood of meditation, one is practicing true religion, but by so doing one does not belong to any particular religious cult. We live religion when we are in a state of meditation, because religion is the relation between man and God, between the soul and the Absolute.

We must remember that ritualistic worship also is a kind of meditation. Worship is not a mechanical action.

Why we put Tilak on the forehead?

Without the worship of Sri Ganesh no work in Sanatan Dharma should begin. Likewise,no religious work should begin without a Tilak on the forehead.

Chandan or sandalpaste,Roli,Kumkum,Sindoor and Sacred Ash or Vibhuti can also be used as Tilak.

Tilak is a mark of auspiciousness. It is put on the forehead with sandal paste, sacred ashes or kumkum (red tumeric). The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandan), and the worshippers of Devi or Shakti apply Kumkum, a red tumeric powder.

The scriptures say: "A forehead without a Tilak, a woman without a husband, a Mantra the meaning of which is not known while doing Japa (recitation), the head that does not bend before holy personages, a heart without mercy, a house without a well, a village without a temple, a country without a river, a society without a leader, wealth that is not given away in charity, a preceptor without a disciple, a country without justice, a king without an able minister, a woman not obedient to her husband, a well without water, a flower without smell, a soul devoid of holiness, a field without rains, an intellect without clearness, a disciple who does not consider his preceptor as a form of God, a body devoid of health, a custom (Achar) without purity, austerity devoid of fellow-feeling, speech in which truth is not the basis, a country without good people, work without wages, Sannyasa without renunciation, legs that have not performed pilgrimages, determination unaided by Viveka or discrimination, a knife which is blunt, a cow that does not give milk, a spear without a point- all these are worthy of condemnation. They exist for name´s sake only."

From this you can imagine the importance of Tilak or the sacred mark.

Tilak is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence. Application of sandal paste will nullify the heating effect when you concentrate and meditate at the Bhrumadhya. Tilak indicates the point at which the spiritual eye opens. Lord Siva has a third eye at the Brumadhya. When he opens the third eye, the three worlds are destroyed.

So also, when the third eye of the Jiva is opened, the three kinds of afflictions - Adhyatmika, Adhidaivika and Adhibhautika- are burnt to ashes. The three Karmas- Sanchita, Prarabdha and Agami,- and also all the sins committed in the countless previous births, are burnt. When you apply the Tilak, you mentally imagine: "I am the one non-dual Brahman free from all duality. May my eye of intuition open soon." You should remember this every time you apply a Tilak.

There are various methods of applying Tilak. Saivas apply three horizontal lines with the sacred ashes. The vaishnavas apply three vertical lines (Tripundra) on the forehead. When they apply Tilak, they say: "O Lord, protect me from the evil effects of the Trigunatmika Maya which has Sattwa, Rajas and Tamas as its binding cords."

Some Vaishnavas apply only one vertical line. Only the method of application differs, but the significance is the same in both the Vaishnavas and the Saivas.

The Tilak is used in various ways for different reasons.

Without the Tilak,Sandhya,Pooja,Deva Darshan,Tarpan and other religious activities should not be performed.

There are thirteen places on the human body where Tilak can be placed.However it is only on the forehead that it is noble.The head is the summit of the body with the brain being the axis of the entire body.

According to Hindu Astrology,Mesh Rasi or the House of Aries is on the forehead.The Lord of Mesh is Mars and His colour is Red.This is why Red Chandan and Sindoor is placed as Tilak on the forehead.

The fingers used for applying Tilak are as follows:

At the base of the little finger is Mecury,at the base of the ring-finger is Sun,at the base of the middle finger is Saturn,at the base of the index finger is Jupiter and at the base of the thumb is Venus.

Perfect peace is experienced at Sunrise,Saturn is the protector of lifespan,Jupiter represents immortality and Venus represents health.Tilak applied with the ring-finger and the thumb is very benifical.

In addition to this,the Sun represents firmness,brilliance,honour,respect and faith.These are the blessings achieved by applying Tilak with the ring-finger.Venus gives lifeforce,health,is the creator of new life,the bestower of gentility and politeness.This is achieved by applying Tilak with the thumb.

Women should use the ring-finger for applying Bindie with unbroken rice grains. Men should also use unbroken rice grains(Akshat)mixed in red chandan and apply the Tilak with the thumb.

The unbroken rice grains symbolises steadfastness and firmness of the brain and is also a symbol of peace.

It is reffered to as Deva Dhanya----grains of the Gods.

Why Baba gave importance to lighting lamps during his life time ~:

Even baba lit many lamps in his dwarakamai everyday to eradicate the sins of villagers and bring health, wealth and happiness for every family residing in the village of shirdi.So remember , you pray sai and your sai himself has indirectly proved the value of lighting lamps contineously.There is a story where the shop keepers dint gave oil to baba and baba uses water instead of oil to light the lamps.

When you read this incident dont get attracted to the miracle baba did . Think what baba tries to convey. Baba has given so much importance to lighting lamps , He loves it so much.What he tries to convery is a message that ...

1 . Lighting lamps will surely gain you blessings of God, Baba and all the siddhar and devars.

2. It eradicates the past sins,It prevents evil souls and evil angels to enter your house.

3. It opens the eye of wisdom in you which helps you take a proper decision and lead a simple but satisfactory life.

Helps to over come struggles in life :

It gives you strength to overcome struggles in life and brings good hearted people towards you.
For women who light lamps contineously in temple, she will get a good life partner and for men vice versa.

Gains you blessing of Goddess of learning and Arts - saraswathi :

Kids who are having problem in studies, memory loss and health issues will surely see a good change if their parents light lamp in any temple contineously for more than 64 days.You can do it all life but try atleast once.( during the days when you cant go temple ask a family member to light lamp )
If you have any pains because of any relationship issues please light lamp contineously .Baba will atleast show you if that person is good for you or bad,so that you can decide to make your mind strong to take any decision properly. If the person is good , lighting lamp will surely bring peace amoung you.

Solves Financial problems :

If you have financial problem or pains because of debt please pray sincerely and light lamp contineously everyday any time ,all your life. someday your sarrows will turn into happiness.
If i say light lamps for 48 days or 64 days it becomes like astrology remedies.You know lighting lamps is of great value.Then when ever you get chance please make it as a habit.If you dont have temples near by, Lighting lamps at house will be enough .

Value of Chanting sai sai sai :

Chanting is also like yoga.The good vibration of chanting "sai " "aum namah shivaya" Aum Namo Narayanaya" "Hare krishna, hare krishna krishna krishna hare hare, Hare Ram Hare Ram, Ram Ram hare hare" all these chants creates a vibration in our body and mind.It creates in us a divine energy . For shirdi saibaba devotees we have baba's wonderful assurance that all we have to do is to say
Sai Sai Ssai....our previous births bad karma will be washed away and sai will bless us with the rewards of out devotion.

Remember sai alone in your mind and say sai sai sai....sai sai sai...sai sai sai ...countless times....! shirdi saibaba will wash away your bad karma and bless you fulfilling all your wishes.

If i have made a seperate website to help shirdi saibaba devotees learn the importance of saying "sai sai sai " , it means shirdi saibaba wants me to spread this message. It is sai who has made you come to this site and requesting you to remember him. In this fast world, you wont have time for such things but we all waste time worrying and discussing our problems with friends and relatives.Its good. But if you remember shirdi saibaba and chant "sai sai sai" atleast few minutes or hours per day , shirdi saibaba will also remember you and atleast prove that he is there for you.

Please chant sai's name without expectations, with total devotion and love on our sweet shirdi saibaba. Make it as a habit. Some day sai is surely going to bless you with a peace and prosperity

You can also chant any mantra or names of shirdi saibaba:

It is not necessary that you must only chant 'sai sai sai .Its good to chant names of any God or saint from any religion..Trust me even i used to say "sairam" and chant.....but baba gave me 2-3 hints to make this site and spread the message of chanting "sai sai sai" .The day i got the inspiration to make a seperate site for chanting sais name, One of my sai friend in saibaba temple , told me chanting "sairam" is good but chanting "sai sai sai" and "ram ram ram" seperately has its own power. The next day i also decided to say "sai sai sai" in my heart. Believe me the vibration was beautiful and ofcourse , baba himself has asked me to see him in the form of Lord Ram. so sometimes i chant "sairam" and at times " Sai sai sai ".

You can try other chant of shirdi saibaba :

Aum sai sri sai jaya jaya sai.....

Sairam....sairam..... sairam...

Aum sai Namo Namah,
Sri sai namo namah,
Jaya jaya sai namo namah
Sadguru saiye namo namah.....

Aum sri sai ram

Why do we apply Vibhuti or Holy Ash over our body?

Vibhuti (meaning glory) or Bhasma (that by which our sins are destroyed and the Lord is remembered) is the holy ash that Hindus apply over their forehead and body. This holy ash is created by burning cow dung along with milk, ghee, honey, etc. It is a principle sacrament in the worship of Lord Siva, representing His burning away of our ignorance to ashes.

The cow dung is obtained from a cows that are fed sixteen varieties of medicinal leaves. The dung of these cows are collected after allowing sufficient time for digestion. The collected dung would then be formed into flat cakes and dried in the sun. 108 types of herbs, and twigs ['Samithi'] of high medicinal value are used in the homa in which the dried dung cakes are added.

Six types of medicinal leaves are burnt along with these. The significance of using ash from the homa is that the impurities - physical and mental (ego, desires) are burnt off in the fire, and what remains is now pure - and the application of this ash serves as a reminder of this.

The vibhuti we apply indicates that we should burn false identification with body and become free of the limitations of birth and death.
Applying vibhuti is a much more common practice amognst Shivites.

Vibhuti or Bhasma has medicinal properties and is used in many ayurvedic medicines. It absorbs excess moisture from the body and prevents colds and headches.

Ten Important Symbols :-

1. Om (Aum) – the most important Hindu symbol, often used as the emblem of Hinduism (see above).

2. Hands in prayer – a sign of respect for the sacred, that which is dear to the heart (see above).

3. Lotus (padma) – symbol of purity/transcendence. Growing out of the mud, it is beautiful, and though resting on water, it does not touch it.

4. Conchshell – used during arati: one of the four symbols of Vishnu. The others are the lotus, club and disc.

5. Swastika – an ancient solar sign considered to invoke auspiciousnes.

6. Trident (trishul) – the symbol of Shiva; often carried by Shaivite sannyasis (renunciates).
7. Kalasha – coconut circled by mango leaves on a pot. Often used in rituals such as the fire sacrifice.
8. Cow – symbol of purity, motherhood and ahimsa (non-violence).
9. Lotus feet (of guru or deity) – touching the feet of superiors shows an attitude of submission and service.
10. Dipa/lamp – symbol of light.

Shree Hanuman Chalisa :-

SHREE HANUMAN CHALISA

Shree Guru Charan Saroj Raj, Nij Man Mukar Sudhari,
Barnau Raghuvar Bimal Jasu, Jo dayaku Phal Chari

With the dust of Guru's Lotus feet, I clean the mirror of my mind
and then narrate the sacred glory of Sri Ram Chandra, The Supereme
among the Raghu dynasty. The giver of the four attainments of life.

Budhi heen Tanu Janike, Sumirow, Pavan Kumar,
Bal Buddhi Vidya Dehu Mohi, Harahu Kalesh Bikaar

Knowing myself to be ignorent, I urge you, O Hanuman, The son of
Pavan! O Lord! kindly Bestow on me strength, wisdom and knowledge,
removing all my miseries and blemishes.

Jai Hanuman Gyan Guna Sagar
Jai Kipis Tihun Lok Ujgaar

Victory of Thee, O Hanuman, Ocean of wisdom and virtue, victory to
the Lord of monkeys who is well known in all the three worlds.

Ramdoot Atulit Bal Dhamaa,
Anjani Putra Pavansut naamaa.

You, the Divine messager of Ram and repository of immeasurable
strength, are also known as Anjaniputra and known as the son of the
wind - Pavanputra.

Mahebeer Bikram Bajrangi,
Kumati Nivaar Sumati Ke Sangi.

Oh Hanumanji! You are valiant and brave, with a body like
lightening. You are the dispeller of darkness of evil thoughts and
companion of good sense and wisdom.

Kanchan Baran Biraaj Subesaa,
Kanan kundal kunchit kesa.

Shri Hanumanji's physique is golden coloured. His dress is pretty,
wearing 'Kundals' ear-rings and his hairs are long and curly.

Hath Bajra Aur Dhvaja Birjai,
Kandhe Moonj Janeu saage.

Shri Hanumanji is holding in one hand a lighting bolt and in the
other a banner with sacred thread across his shoulder.

Shankar Suvna Kesari Nandan,
Tej Pratap Maha Jag Vandan.

Oh Hanumanji! You are the emanation of 'SHIVA' and you delight Shri
Keshri. Being ever effulgent, you and hold vast sway over the
universe. The entire world proptiates. You are adorable of all.

Vidyavaan Guni Ati Chatur,
Ram Kaj Karibe Ko Atur.

Oh! Shri Hanumanji! You are the repository learning, virtuous, very
wise and highly keen to do the work of Shri Ram,

Prabhu Charittra Sunibe Ko Rasiya,
Ram Lakhan Sita man basyia.

Sukshma roop Dhari Siyahi Dikhwana,
Bikat roop Dhari Lank Jarawa.

You appeared before Sita in a diminutive form and spoke to her,
while you assumed an awesome form and struck terror by setting Lanka on fire.

Bhim roop Dhari Asur Sanhare,
Ramchandra Ke kaaj Savare.

He, with his terrible form, killed demons in Lanka and performed all
acts of Shri Ram.

Laye Sajivan Lakhan Jiyaye,
Shri Raghubir harashi ur laye.

When Hanumanji made Lakshman alive after bringing 'Sanjivni herb'
Shri Ram took him in his deep embrace, his heart full of joy.

Raghupati Kinhi Bahut Badaai,
Tum Mama Priya Bharat Sam Bahi.

Shri Ram lustily extolled Hanumanji's excellence and remarked, "you
are as dear to me as my own brother Bharat"

Sahastra Badan Tumharo Jas Gaave,
Asa kahi Shripati Kanth Laagave.

Shri Ram embraced Hanumanji saying: "Let the thousand - tongued
sheshnaag sing your glories"

Sankadik Brahmadi Muneesa,
Narad Sarad Sahit Aheesa.

Sanak and the sages, saints. Lord Brahma, the great hermits Narad
and Goddess Saraswati along with Sheshnag the cosmic serpent, fail
to sing the glories of Hanumanji exactly.

Jam Kuber Digpal Jahan Te,
Kabi Kabid Kahin Sake Kahan Te.

What to talk of denizens of the earth like poets and scholars ones
etc even Gods like Yamraj, Kuber, and Digpal fail to narrate
Hanman's greatness in toto.

Tum Upkar Sugrivahi Keenha,
Ram Miali Rajpad Deenha.

Hanumanji! You rendered a great service for Sugriva, It were you who
united him with SHRI RAM and installed him on the Royal Throne.

Tumharo Mantro Bibhishan Maana,
Lankeshwar Bhaye Sab Jag Jaana.

By heeding your advice. Vibhushan became Lord of Lanka, which is
known all over the universe.

Juug Sahastra Jojan Par Bhaanu,
Leelyo Taahi Madhur Phal Jaanu.

Hanumanji gulped, the SUN at distance of sixteen thousand miles
considering it to be a sweet fruit.

Prabhu Mudrika Meli Mukha Maaheen,
Jaladhi Langhi Gaye Acharaj Naheen.

Carrying the Lord's ring in his mouth, he went across the ocean.
There is no wonder in that.

Durgam Kaaj Jagat Ke Jeete,
Sugam Anugrah Tumhre Te Te.

Oh Hanumanji! all the difficult tasks in the world are rendered
easiest by your grace.

Ram Duware Tum Rakhavare,
Hot Na Aagya Bin Paisare.

Sab Sukh Lahen Tumhari Sarna,
Tum Rakshak Kaahu Ko Darnaa.

By your grace one can enjoy all happiness and one need not have any
fear under your protection.

Aapan Tej Samharo Aapei,
Tanau Lok Hank Te Kanpei.

When you roar all the three worlds tremble and only you can control
your might.

Bhoot Pisaach Nikat Nahi Avei,
Mahabir Jab Naam Sunavei.

Great Brave on. Hanumanji's name keeps all the Ghosts, Demons &
evils spirits away from his devotees.

Nasei Rog Hare Sab Peera,
Japat Niranter Hanumant Beera.

On reciting Hanumanji's holy name regularly all the maladies perish
the entire pain disappears.

Sankat Te Hanuman Chhudavei,
Man Kram Bachan Dhyan Jo Lavei.

Those who rembember Hanumanji in thought, word and deed are well
guarded against their odds in life

Sub Par Ram Tapasvee Raaja,
Tinke Kaaj Sakal Tum Saaja.

Oh Hanumanji! You are the caretaker of even Lord Rama, who has been
hailed as the Supreme Lord and the Monarch of all those devoted in
penances.

Aur Manorath Jo Koi Lave,
Soi Amit Jivan Phal Pave.

Oh Hanumanji! You fulfill the desires of those who come to you and
bestow the eternal nectar the highest fruit of life.

Charo Juung Partap Tumhara,
Hai Parsiddha Jagat Ujiyara.

Oh Hanumanji! You magnificent glory is acclaimed far and wide all
through the four ages and your fame is radianlty noted all over the
cosmos.

Sadho Sant Ke Tum Rakhvale,
Asur Nikandan Ram Dulare.

Oh Hanumanji! You are the saviour and the guardian angel of saints
and sages and destroy all the Demons, you are the seraphic darling
of Shri Ram.

Ashta Siddhi Nau Nidhi Ke Data,
Asa Bar Din Janki Mata.

Hanumanji has been blessed with mother Janki to grant to any one any
YOGIC power of eight Sidhis and Nava Nidhis as per choice.

Ram Rasayan Tumhare Pasa,
Sadaa Raho Raghupati Ke Dasa.

Oh Hanumanji! You hold the essence of devotion to RAM, always
remaining His Servant.

Tumhare Bhajan Ramko Pavei.
Janam Janam Ke Dukh Bisravei.

Oh Hanumanji! through devotion to you, one comes to RAM and becames
free from suffering of several lives.

Anta Kaal Raghubar Pur Jai,
Jahan Janma Hari Bhakta Kahai.

After death he enters the eternal abode of Sri Ram and remains a
devotee of him, whenever, taking new birth on earth.

Aur Devata Chitt Na Dharai,
Hanumant Sei Sarva Sukh Karai.

You need not hold any other demigod in mind. Hanumanji alone will
give all happiness.

Sankat Kate Mitey Sab Peera,
Jo Sumirei Hanumant Balbeera.

Oh Powerful Hanumanji! You end the sufferings and remove all the
pain from hose who remember you.

Jai Jai Jai Hanuman Gosai
Kripa Karahu Gurudev Ki Naiee.

Hail-Hail-Hail-Lord Hanumanji! I beseech you Honour to bless me in
the capacity of my supreme 'GURU' (teacher).

Jo Sat Baar Paath Kar Koi,
Chhutahi Bandi Maha Sukh Hoi.

One who recites this Hanuman Chalisa one hundred times daily for one
hundred days becames free from the 111111111 of life and death and
enjoys the highest bliss at last.

Jo Yah Padhe Hanuman Chalisa,
Hoy Siddhi Sakhi Gaurisa.

As Lord Shankar witnesses, all those who recite Hanuman Chalisa
regularly are sure to be benedicted.

Tulsidas Sada Hari Chera,
Keeje Nath Hriday Mah Dera.

Tulsidas always the servant of Lord prays. "Oh my Lord! You enshrine
within my heart.!

Pavan Tanay Sankat Haran, Mangal Murti Roop.
Ram Lakhan Sita Sahit, Hriday Basahu Sur Bhoop.

O Shri Hanuman, The Son of Pavan, Saviour The Embodiment of
blessings, reside in my heart together with Shri Ram, Laxman and
Sita.

Duty is God, Work is Worship

God's NaMe

God’s name said from the heart cleanses you of all negativity instantly. Carry the name of your chosen God at all times in your heart…while you think…before you speak…and as you are about to do. The name of the Holy One and your faith will bring your “Self” to surface above all negativity.

Chandra Grahan 26th June 2010

A Chandra Grahan, a partial lunar eclipse, will take place on June 26, 2010. According to NASA, the Chandra Grahan is a partial lunar eclipse and is visible mainly in the pacific and eastern parts of Australia and for a greater extent in the western parts of USA and Canada. The partial eclipse will happen at moon rise in India, Nepal, Singapore, Malaysia and other places in eastern parts of Asia. The Chandragrahan will be taking place in India between 15:46 and 18:30 and will be slightly visible in northeastern parts of India.

Please note that the grahan is not visible in Gulf, Europe and Africa.

The following map shows the detail view of the Chandra Grahan on June 26, 2010 around the world

Chandra Grahan and Hindus

Usually during a Chandra Grahan, a fast (Upvaas) is observed by certain communities in Hindu religion. The fast begins about 9 hours before the beginning of Chandra Grahan.

People also take a bath in cold water and chant mantras dedicated to Lord Vishnu or Shiva like the Ashtakshara Mantra or Mrityunjaya Mantra. This is done whenever Surya and Chandra are under the influence of Rahu. Pregnant women chant the Santana Gopala Mantra.

Note: There is no need to follow any rituals for this grahan as it is not visible in India. Panchangs and Calendars have ignored this grahan mostly.

Saibaba's Sayings

• 
  
• Whoever puts his feet on Shirdi soil, his sufferings would come to an end.
• The wretched and miserable will rise to joy and happiness as soon as they climb the steps of the mosque
• I shall be ever active and vigorous even after leaving this earthly body.
• My tomb shall bless and speak to the needs of my devotees.
• I shall be active and vigorous even from my tomb.
• My mortal remains will speak from my tomb.
• I am ever living to help and guide all who come to me, who surrender to me and who seek refuge in me.
• If you look to me, I look to you.
• If you cast your burden on me, I shall surely bear it
• If you seek my advice and help, it shall be given to you at once.
• 11. There shall be no want in the house of my devotee

Sayings of shirdi saibaba :-}

If you are wealthy, be humble. Plants bend when they bear fruit.

Spend money in charity;be generous and munificent but not extravagant.

Whatever creature comes to you,human or otherwise, treat it with consideration.

See the divine in the human being.

There is a wall of separation between oneself and others
and between you and me. Destroy this wall!

I get angry with none.
Will a mother get angry with her children?
Will the ocean send back the waters to the several rivers?

What is our duty?
To behave properly. That is enough.

God is not so far away. He is not in the heavens above,
nor in hell below. He is always near you.

If you cannot endure abuse from another,
just say a simple word or two, or else leave.

I stay by the side of whoever repeats my name.

Do not be obsessed by egotism,
imagining that you are the cause of action:
everything is due to God.

Do not fight with anyone,
nor retaliate, nor slander anyone.

All gods are one. There is no difference
between a Hindu and a Muslim.
Mosque and temple are the same.

When you see with your inner eye. Then you realize
that you are God and not different from Him.

To God be the praise.
I am only the slave of God.

Choose friends who will stick to you till the end,
through thick and thin - Shirdi Sai Baba

The giver gives, but really he is sowing the seed for later:
the gift of a rich harvest. - Shirdi ke Sai Baba

DESTINY

Destiny is the divine law of will which guides one and all from the starting point of evolution to the ultimate goal, God-realisation.
There is a course of experience through which every being must pass to realise God...
In fact, there is nothing such as happiness and misery, virtue and vice, or good and bad. Only bliss exists. The experiences of happiness, misery, virtue, vice, good and bad are nothing. But they are the necessary stepping-stones on the course to higher things, which, though illusory, everyone has to pass through.
Only the Sadguru can alter, divert or destroy this course. That is, he can change the course of a person's destiny. This automatically occurs once a person comes in contact with such a Master. Unless all the experiences and sanskaras of this course are wiped out totally, there is no chance of Realisation for the disciple; and only a Perfect Master can do that.

Q. What is destiny, luck, fate, etc.?

Baba answers:
Destiny means the divine will guiding the lines of sin and virtue, resultant in suffering and happiness, experienced by the soul from the beginning of its evolution till its end in Realisation. Fate or luck is the means or process of spending the impressions the soul gathers while passing through innumerable evolutionary stages, which, in other words, is the law of karma, or the automatic forming of luck or fate in the next life, according to the sanskaras in this life. The impressions of each life build the fate of the life coming after.
As a simile, suppose every soul has to bear a burden of 700 tons, i.e. a certain amount of suffering and happiness, which every soul has to pass through from the beginning of its evolution till the end in Realisation. But as the burden of these 700 tons varies in kind and form, the impressions of lives vary too, and the fate of every new life is formed according to the impressions gathered in the past life.
Thus the soul's present experiencing of the impressions of the past life means fate. The soul has to pass through a number of lives and forms, but as the experiences of every life vary, so the fate varies. Hence, destiny is one, but fate or luck is different.
God is not kind, he is the ocean of mercy. But it is all according to law. And law is not complicated, it is simple. You sow a seed, you water it, you have a plant that grows - it is so simple. Law gives you all this from one seed, because all this was latent in the seed.
Law deals individually, and also in multitudes of the same type. Your taking birth at a certain time, your giving up the body at a certain time, is all according to law, which shapes your actions. You are not responsible.

But what about those who all die at one and the same moment, like thousands in an earthquake? Law gathers all of the similar types in one country, and ends it in one time.
When the plant grows into a big tree, it is not conscious of it, not responsible, but law shapes it, brings out of it what is there. When you were a baby, you were not conscious how you grew up. It is so natural because law does it. From childhood to old age, you feel the same yourself. Only when you look in the mirror, you know it (that you are old), and most of the time you forget you have got old.
This law so establishes itself that there is no escape. It grows into a habit which can never be shaken off. Law asserts itself as soon as you are born. The puppy does not open its eyes when it is born. It feels hungry and searches for its mother's milk.
Law's grip is eternal till you go beyond law. Then you are free.
You think binding to a Master is binding, and all life is free to do what you like. But you are bound by hunger, sleep, etc., and have the body-binding, the greatest binding. But this one binding of faith and love to the Master is sure to free you from all universal bindings.
Being good is a good binding. You must either be good or bad. Bad is like bound wrists. Good is like bound feet. Kabir writes beautifully about this: "Good keeps your hands free, so that you can even unbind your feet."

Be good. It pays. Bad makes you mad (insane). Good takes you to God. And the best way to become good is to serve others and try to make others happy. The climax of good is loving. Bad is anger, getting excited. Good is forgiving. Biting is bad, but to be bit is good. If you offer your cheek, knowing you could easily wring their neck, that is excellent.
The growth of the physical body is worked out by the operation of natural laws. Whereas the progress of the aspirant towards self-knowledge is worked out by the operation of the spiritual laws pertaining to the transformation and emancipation of consciousness.
The physical body of the child grows very gradually, and almost imperceptibly. And the same is true of the spiritual progress of the person who has once entered the Path. The child does not know how its physical body grows. The aspirant also is, in the same way, often oblivious of the law according to which he makes headway towards the destination of his spiritual progress.
Before karma is created, the individual has a sort of freedom to choose what it shall be. But after it has been accomplished, it becomes a factor which cannot be ignored, and which has either to be expended through the results which it invites, or counteracted by fresh and appropriate karma.
The pleasure and the pain experienced in the life on earth, the success or failure which attend it, the attainments and obstacles with which it is strewed, the friends and foes which make their appearance in it, are all determined by the karma of past lives.

Karmic determination is popularly designated as fate. Fate, however, is not some foreign and oppressive principle. Fate is man's own creation pursuing him from past lives. And just as it has been shaped by past karma, it can also be modified, remoulded, and even undone through karma in the present life.
If the nature of the karma in earthly life is determined by the impressions stored in the ego-mind, the impressions stored in the ego-mind are, in their turn, determined by the nature of karma in earthly life. The impressions in the ego-mind and the nature of karma are interdependent. The karma on earth plays an important part in shaping and reshaping the impressions in the ego-mind and giving it a momentum which decides the future destiny of the individual.
It is in the arena of earthly existence that creative and effective karma can take place, through the medium of the Gross body. The proper understanding and use of the law of karma enables man to become a master of his own destiny through intelligent and wise action.
Each person has become what he is through his own accumulated actions. And it is through his own actions that he can mould himself according to the pattern of his heart, or finally emancipate himself from the reign of karmic determination which governs him through life and death.

Good actions lead to good results, and bad actions lead to bad results. Law is good. This universe is based on the divine law of love, which pervades all existence.

Sai Ram

M BABA Vol 1.1

The World is a reflection Of what you Feel

There was a king who was a great admirer of art. He encouraged artists from all over his country and gave them valuable gifts.

One day an artist came and said to the king, "Oh King! Give me a blank wall in your palace and let me paint a picture on it. It will be more beautiful than anything you have ever seen before. I promise you shall not be disappointed."

Now, the king happened to be constructing a big hall at the rear end of the palace. So he said, "All right you may work on one of the walls in the new hall."

So the artist was given the job and he was very pleased indeed.

Just then, another young man said, "Oh King! Please allow me to work on the opposite wall. I too am an artist."

The king said, "What would you like to make?"

The man said, "My Lord, I shall make exactly what that man will make on the opposite wall. Moreover, I shall do so, without looking at his work. I would even request you to have a thick curtain put up between the two walls so that either of us cannot see the other."

Now, that was a tall statement. Everyone in the king's court, including the king and the first artist were intrigued. But the king loved surprises and he decided to give the young fellow a chance.

The following day a thick curtain was put into place and both the artists got to work. The first artist brought in a regular supply of paint, oil, water etc. The second one would come with a cloth and a bucket of water every day.

After a month the first artist told the king that his work was complete and he would like to show it to the king.

The king sent for the second artist and asked him, "Young man, when would your work be ready? I am coming to see the first wall this evening."

The man said, "My Lord, my wall is ready too!"

The king went to see the first artist's wall. He was very, very impressed with the painting and gave a hefty sum as a reward to the artist. He then asked for the curtain to be opened up

Lo and behold! The same painting was to be seen on the opposite wall too!

Amazing! But true! Each line, each minor detail was exactly as it was on the first wall. But this man had not been seeing what was going on, on the other side of the curtain.

So how had he done it? The king wanted to know the secret.

He gave a double reward to the fellow. Then he said, "Young man, I am indeed very happy with your work. But you must tell me; how did you do it?"

The lad said simply, "It's very easy! I just polished the wall every day!"

It was a wall made of white marble! The fellow polished it till it shone like a mirror. The reflection of the painting across the room, showed up in it!

That is what it means to polish yourself. For when we polish our hearts and souls, we see God's reflection within.

It is said that the world is a reflection of you. Whatever you are, the world will seem to be that too. If you are sad, jealous, dejected, angry, restless ... that is what the world will seem to be!

If you are happy, the world will seem to be paradise.

You decide how you want your world to look...
Quote of the day
"It costs nothing to be nice ..... but the dividends are priceless."

Sai Ram (Baba)

Namaste

Namaste is one of the few Sanskrit words commonly recognized by Non-Hindi speakers.

Namaste is particularly associated with aspects of Indian culture such as vegetarianism, yoga, ayurvedic healing, and Indian religions such as Hinduism, Buddhism and Jainism.

In a well-known episode it so transpired that the great lover god Krishna made away with the clothes of unmarried maidens, fourteen to seventeen years of age, bathing in the river Yamuna. Their fervent entreaties to him proved of no avail. It was only after they performed before him the eternal gesture of namaste was he satisfied, and agreed to hand back their garments so that they could recover their modesty.

The gesture (or mudra) of namaste is a simple act made by bringing together both palms of the hands before the heart, and lightly bowing the head. In the simplest of terms it is accepted as a humble greeting straight from the heart and reciprocated accordingly.

Namaste is a composite of the two Sanskrit words, nama, and te. Te means you, and nama has the following connotations:

* To bend
* To bow
* To sink
* To incline
* To stoop

All these suggestions point to a sense of submitting oneself to another, with complete humility. Significantly the word 'nama' has parallels in other ancient languages also. It is cognate with the Greek nemo, nemos and nosmos; to the Latin nemus, the Old Saxon niman, and the German neman and nehman. All these expressions have the general sense of obeisance, homage and veneration. Also important here is to note that the root 'nama' is a neuter one, the significance of which will be elaborated upon later.

The word nama is split into two, na and ma. Na signifies negation and ma represents mine. The meaning would then be 'not mine'. The import being that the individual soul belongs entirely to the Supreme soul, which is identified as residing in the individual towards whom the namaste is directed. Indeed there is nothing that the soul can claim as its own. Namaste is thus the necessary rejection of 'I' and the associated phenomena of egotism. It is said that 'ma' in nama means death (spiritual), and when this is negated (na-ma), it signifies immortality.

The whole action of namaste unfolds itself at three levels: mental, physical, and verbal.

It starts with a mental submission. This submission is in the spirit of total surrender of the self. This is parallel to the devotion one expresses before a chosen deity, also known as bhakti. The devotee who thus venerates with complete self-surrender is believed to partake the merits or qualities of the person or deity before whom he performs this submission. There is a prescription in the ancient texts known as Agamas that the worshipper of a deity must first become divine himself, for otherwise worship as a transaction would become invalid. A transaction can only be between equals, between individuals who share some details in common. Hence by performing namaste before an individual we recognize the divine spark in him. Further by facilitating our partaking of these divine qualities, namaste makes us aware of these very characteristics residing within our own selves. Simply put, namaste intimates the following:

'The God in me greets the God in you
The Spirit in me meets the same Spirit in you'

In other words, it recognizes the equality of all, and pays honor to the sacredness of all.

Namaste recognizes the duality that has ever existed in this world and suggests an effort on our part to bring these two forces together, ultimately leading to a higher unity and non-dual state of Oneness.