SRI SATHYA SAI VRATHA KALPAM – Part VIII [Concluding Part] - (Procedure of Worship of Sri Sathya Sai)

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Dear Sai brothers and sisters,

All [almost every Indian] are aware and familiar with the Sathyanarayana Pooja

and Vratham procedures and methods and its great importance and merits. Since

Swami was also born after Eswaraamba attended the Sathyanarayana Vratham Pooja,

He was named as Sathyanarayana. There is a particular prescribed method of

performing Sathyanarayana Vratham Pooja and the Poojas of Ganesha and all Gods.

In the same method and procedure Bhagawan Sri Sathya Sai Baba’s Vrata Pooja was

also written by the great-blessed Soul Mata Pedda Bottu who had the fortune of

serving both the Avatars at Shirdi and Parthi. We were posting these

methods/procedures in 7 parts earlier and this is the concluding part, which

also explains the meanings of certain words found in the procedure. Many

members wanted this as a consolidated post. Hence we have included the

complete book [iN WORD FORMAT] to enable every body to access and download at

their convenience in our following

website:http://in.9/

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Hope all would be happy about this.

Sai brothers – ‘’

 

Om Sri Sai Ram

SRI SATHYA SAI VRATHA KALPAM – Part VIII  [Concluding Part](Procedure of Worship of Sri Sathya Sai)

ByPedda Bottu

Translated from Telugu bySAI BANGARU CENTRE

DIVINE MESSAGE

Sri Sathya Sai Vrata Kalpam is a very admirable effort and this would be a treat

for the devotees. In times to come, it would be a Bible for the devotees for

Thursdays, especially for those who know English only.

- Sri Sathya Sai Baba

PRAYER

Om Sri Sai, Ganesaaya NamahOm Sri Sai, Brahmadevaaya NamahOm Sri Sai,

Vishnudevaaya NamahOm Sri Sai, Maheswaraaya NamahOm Sri Sai, Dattatreyaaya

Namah

SRI SATHYA SAI VRATHA KALPAM

Annex I

PURUSHA SOOKTHAM

Om Sahasra Sheershaa Purushah,Sahasra-akshah Sahasra Paath,Sa Bhoomim

Vishvatho-vruthvaa,Athya Thishthath Dashaangulam.

Purusha Evedam Sarvam,Yadbhootham Yacha

Bhaavyam.Utha-Amruthathvasya-Eeshaanah,Yadannena Athirohathi.

Ethaavaan-asya Mahimaa,Atho Jyaayaam-shcha Poorushah.Paadosya Vishwaa

Bhoothaani,Thripaadasya Amrutham Divi.

Thripaad-oordhva Udaith Purushah,Paadosya Ihaa Bhavaath Punah.Thatho Vishvam

Vyakraamath,Sa-ashana-anashane Abhi.

Thasmaath Viraad-ajaayatha,Viraajo Adhi Poorushah.Sa Jaatho

Athyarichyatha,Pashchaath Bhoomim-atho Purah.

Yath Purushena HavishaaDevaa Yajnam-athanvatha,Vasantho Asya

Aseedaajyam,Greeshma Idhmah, Sharath-havih.

Sapthaasya-asan Paridhayah,Thrih Saptaha Samidhah Kruthaah,Devaa Yadyajnam

Thanvaanaah,Abadhnan Purusham Pashum.

Tham Yajnam Barhishi ProwkshanPurusham Jaatham-agrathah,Thena Devaa

AyajanthaSaadhyaa Rushayascha Ye.

Tasmaath Yajnaath Sarva-huthah,Sambhrutham Prushadaajyam.Pashoom

Sthaamsh-chakre,Vaayavyaan, Aaaranyaan, Graamyaashcha Ye.

Thasmaath Yajnaath Sarva-huthah,Ruchah Saamaani Jajnire.Cchandamsi Jajnire

Thasmaath.Yajus Thasmaath Ajaayatha.

Thasmaath Ashvaa Ajaayantha,Ye Ke Cha Ubhayaadatah,Gaavo Ha Jajnire

Thasmaath,Thasmaath Jaatha Ajaavayah.

Yath-Purusham Vyadadhuh,Kathidhaa Vyakalpayan,Mukham Kimasya, Kow Bahoo,Kaa

Vooroo, Paadaa Vuchyethe.

Braahmano Asya Mukham-aaseeth,Baahoo Raajanyah Kruthah,Vooroo Thadasya

Yadvaishyah,Padbyaam Shoodro Ajaayatha.

Chandramaa Manaso Jaathah,Chakshoh Sooryo Ajaayatha,Mukhaath Indrashcha,

Agnishcha,Praanaath Vaayuh Ajaayatha.

Naabhyaa Aaseeth Anthariksham,Sheershno Dyowh Samavarthatha,Padbhyaam Bhoomih,

Dishaa Shrothraath,Thathaa Lokaam Akalpayan.

Vedaahametham Purusham Mahaantham,Aadithya Varnam Thamasasthu Paare,Sarvaani

Roopaani Vichithya Dheerah,Naamaani Kruthvaa Abhivadan Yadaasthe.

Dhaathaa Purasthaadyam Udaajahaara,Shakrah, Pravidvaan-pradishah,

Chathasrah,Thamevam Vidvaan-amrutha Iha Bhavathi,Na Anyah Panthaa Ayanaaya

Vidyathe.

Yajnena Yajnam-ayajantha Devah,Thaani Dharmaani Prathamaanyaasan.The Ha Naakam

Mahimaanah SachantheYathra Poorve Saadhyaah Shanthi Devah.

Adbhyah Sambhootham Prithivyai Rasaacha,Vishwa Karmanah

Sama-varthathaadhi,Thasya Thvashtaa Vidadhath-roopamethiThath-purushasya

Vishvam-aajaanam-agre.

Vedaahametham Purusham MahaanthamAadithya Varnam Thamasah Parasthaath,Thamevam

Vidvaan-amrutha Iha BhavathiNa Anyah Panthaa Vidyatheyanaaya.

Prajaapathih Charathi Garbhe AnthahAjaayamaano Bahudhaa Vijaayathe.Thasya

Dheeraah Parijaananthi YonimMareecheenaam Padam-icchanthi Vedhasah.

Yo Devebhya Aathapathi,Yo Devaanaam Purohithah,Purvo Yo Devebhyo Jaathah,Namo Ruchaaya Braahmaye.

Rucham Braahmam JanayanthahDevaa Agre ThadabruvanYasthvaivam Braahmano

VidyaathThasya Devaa Asan Vashe.

Hreeshcha The Lakshmeeshcha Pathnyow,Ahoraathre Paarshve, Nakshathraani

Roopam,Ashvinow Vyaattham, Ishtham Manishaana,Amum Manishaana, Sarvam

Manishaana.

Om Thaccham Yoraavrunee Mahe,Gaathum Yajnaaya, Gaathum Yajna Pathaye.Daiveeh

Swasthirasthunah,Swasthih Maanushebhyah.

Oordhvam Jigaathu Bheshajam,Sham No Asthu Dvipade,Sham Chathushpade,Om Santhih, Santhih, Santhih.

Harih Om Tathsath.Ithi Sri Purusha Sooktham Samaaptham.

Purusha Sooktham comprising several Riks (stanzas) is a hymn from the

Thaithireeya Aaranyakam in the Vedas. This Sooktham describes the process of

creation and different stages of evolution, tracing the manifestation of

everything in the Universe to the Supreme Being, which is referred to as

Purusha. The description goes to establish the underlying unity in the apparent

diversity, saying that the One Unmanifest Reality itself became everything in

the manifest Universe, pervading the entire creation and well extending beyond

it.

This Sooktham is used in the course of the sixteen types of upachaaras

(shodasopachaaras), i.e. sevas (services) rendered by the devotee to the Lord

during the Pooja.

Regular recitation or hearing of the mystic words and sounds of the text help

the devotee gradually to transcend the limitations of the physical environment,

and to attain perception of the all-pervasive Divinity, wherein time stands

still, mind melts into nothingness and only Bliss prevails.

Annex II

MANTHRA PUSHPAM

Yo Apaam Pushpam Veda. Pushpavaan PrajaavaanPashumaan Bhavathi.Chandramaa Vaa

Apaam Pushpam. Pushpavaan PrajaavaanPashumaan Bhavathi.Ya Evam Veda. Yo Apaam

Aayathanam Veda. Aayathanavaan Bhavathi.Agnirvaa Apaam Aayathanam.

Aayathanavaan Bhavathi.Yo Agneraayathanam Veda. Aayathanavaan Bhavathi.Aapo Vaa

Agneraayathanam. Aayathanavaan Bhavathi.Ya Evam Veda. Yo Apaam Aayathanam Veda.

Aayathanavaan Bhavathi.Vaayurvaa Apaam Aayathanam. Aayathanavaan Bhavathi.Yo

Vaayoraayathanam Veda. Aayathanavaan BhavathiAapo Vai Vaayoraayathanam.

Aayathanavaan Bhavathi.Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan

Bhavathi.Asow Vai Thapannapaam Aayathanam. Aayathanavaan Bhavathi.Yo Amushya

Thapatha Aayathanam Veda. Aayathanavaan Bhavathi.Aapo Vaa Amushya Thapatha

Aayathanam.

Aayathanavaan Bhavathi.Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan

Bhavathi.Chandramaa Vaa Apaam Aayathanam. Aayathanavaan Bhavathi.Yah

Chandramasa Aayathanam Veda. Aayathanavaan Bhavathi.Aapo Vai Chandramasa

Aayathanam. Aayathanavaan Bhavathi.Ya Evam Veda. Yo Apaam Aayathanam Veda.

Aayathanavaan Bhavathi.Nakshathraani Vaa Apaam Aayathanam. Aayathanavaan

Bhavathi.Yo Nakshathraanaam Aayathanam Veda. Aayathanavaan Bhavathi.Aapo Vai

Nakshathraanaam Aayathanam. Aayathanavaan Bhavathi.Ya Evam Veda. Yo Apaam

Aayathanam Veda. Aayathanavaan BhavathiParjanyo Vaa Apaam Aayathanam.

Aayathanavaan Bhavathi.Yah Parjanyasya Aayathanam Veda. Aayathanavaan

Bhavathi.Aapo Vai Parjanyasya Aayathanam. Aayathanavaan Bhavathi.Ya Evam Veda.

Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.Samvatsaro Vaa Apaam

Aayathanam. Aayathanavaan Bhavathi.Yah Samvatsarasya Aayathanam Veda.

Aayathanavaan Bhavathi.Aapo Vai Samvatsarasya

Aayathanam. Aayathanavaan Bhavathi.Ya Evam Veda. Yo Apsunaavam Prathishthithaam

Veda.Prathyeva Thishthathi.

Suvarna Manthra Pushpam Samarpayaami.

Meaning: Manthra Pushpam figures in the Narayana Sooktham, which is also from

the Thaithireeya Aaranyakam. It deals with the existence of the Supreme Reality

in the spiritual heart in the human body. The devotee and also those present at

the Pooja recite it at the end of the Pooja while finally offering flowers to

the deity. During the recitation, all of them will stand up reverentially

holding flowers in their open palms put together in the form of a bowl. At the

conclusion of recitation of Manthra Pushpam each person will place those

flowers respectfully at the feet of the Lord in the Mandapam.

The bowl formed by putting together open palms is named Anjali and the gesture

of holding flowers in this manner is termed Pushpa-anjali. It symbolises

heartily offering flowers to the Lord in total devotion.

Annex III

GUIDANCE

Sri Sathya Sai Vrata Kalpam was composed by the authoress (Smt Sarada Devi alias

Pedda Bottu), in Telugu, the Mother Tongue of the Andhras. The Hindus commonly

observe the procedure of worship described by her. Those unfamiliar with it may

benefit from the following information.

1. GENERAL

Aachamanam &; Aachamaneeyam

Aaaghraapayaami

Meaning: I am making you, the deity, smell the sweet scent of lighted joss stick or incense.

Akshathas:

Meaning: Rice grains coloured yellow with moistened turmeric powder or moistened

kumkum (vermilion).

Arghyam:

Meaning: Water offered to the deity for the purpose of washing his hands.

Darsayaami:

Meaning: I am showing you, the deity, the lighted Jyothi (sacred flame).

Deepam:

Meaning: Also called Jyothi. It is a lighted wick positioned in the lamp stand

and fed with ghee (clarified butter) or gingilee oil. The Jyothi is

ceremoniously shown to the deity during worship. Middle three fingers and

applied on his/her forehead, shoulders, arms, chest and

Dhoopam

Meaning: It means smoke. In worship, a joss stick or incense is lighted and

sweet smelling smoke emanating is taken close to the deity.

Namah &; Namaskar

Meaning: Salutation offered by the devotee addressed to the deity. It is offered

with the two palms joined together.

Poojayaami

Meaning: I am worshipping the deity.

Samarpayaami

Meaning: I am offering to the deity (flowers, water, etc.).

Simhaasanam

Meaning: Throne for the deity to be seated.

Snaanam

Meaning: Bath to the deity.

Srigandham and Gandham

Meaning: Sandalwood paste.

Vasthram and Vasthra Yugmam

Meaning: Literally, clothes for the deity. Yugmam means a pair. In the place of

clothes, thin, flat and small pieces of cotton pressed into shape by fingers

moistened with turmeric paste may be offered.

Veejayaami

Meaning: The ritualistic gentle waving of a fan (called Chaamaram) in the service of the deity.

Vibhoothi

Meaning: Sacred ash white or off-white in colour. Mixed with a little water and

made as a paste, it spreads easily. The paste is then taken by the devotee with

the middle three fingers and applied on his/her forehead, shoulders, arms, chest

and abdomen. This procedure is particularly observed before the commencement of

the Pooja. Vibuthi, wet or dry, may also be offered to the deity during worship

in the same way as flowers are offered.

Yajnopaveetham

Meaning: Sacred Thread offered to the deity. For the purpose of Pooja, it is

made by hand spinning out of cotton ten or twelve inches long and pressing it

with fingers to resemble a length of thread by using moistened vibuthi.

Ordinarily it is made of cotton thread and is worn by men, hanging from the

left shoulder to the right side of the waist, across the torso.

2. SPECIAL

Pancha Pallavas

Reference to the five varieties of leaves (mango, banyan, Peepal, cotton or

bhel) to serve as Pancha Pallavas is suggestive in nature. Devotees are free to

draw on their locally available flora (e.g., pine, ivy, olive or chrysanthemum)

so long as thorny species are avoided.

Guru Prarthana

This is a prayer to Lord Dakshina Moorthy, that aspect of Lord Siva, which

relates to learning and teaching. Lord Siva is the supreme master of dance; and

all the 108 forms of dance known have been derived from him. Indeed, he is as

much a master of Yoga and spiritual sciences as of music, dance and other arts.

As a universal preceptor he is worshipped in the form of Dakshina Moorthy.

Praanaayaam

It is a yogic technique by which breath is regulated. Simply stated, the

practitioner holds his nose with thumb and middle finger. He then closes one

nostril and deeply inhales through the second nostril. The breath is held for

several moments and is then released slowly through the first nostril while the

second one is closed. This is done several times. Then the process is repeated

with the roles of the nostrils reversed. Pranaayaam is a matter entailing a

specific technique to be learnt from a qualified guru.

Sankalpam

The word connotes "the will to perform". Details regarding the place, year and

date (according to Hindu Calendar), the names and relationship of the devotees

as well as the purpose of worship are given in the text under this head. The

devotees while reading the Sankalpam, depending upon the locale and

circumstances concerned, may make suitable changes.

Kalasaaradhanam

The word means worship of the Kalasam, the copper tumbler used by the devotee

while doing Pooja. The words given under this heading mean that the vessel and

the water contained in it are sanctified by the presence of the Trinity

(Brahma, Vishnu and Maheshwara), the four Vedas, all the world's oceans and the

sacred rivers of India.

Ganapathi Pooja

Ganapathi, also extensively known as Vinaayaka, is the elephant-headed God and

son of Lord Siva and his consort, Parvathi. He is the all-powerful deity

capable of removing every obstacle from the path of every action and its final

fulfillment. He can overcome all that obstructs or restricts, hinders or

prevents. No holy ritual, Pooja or activity is performed without worshipping

Ganapathi in the first instance.

Anga Pooja

Anga means part, here, of the deity's body. Here Sri Sathya Sai Bhagawan is

worshipped in his physical, bodily form, every portion of his body being

individually offered Pooja. Each line in the Anga Pooja mentions the particular

organ or part being worshipped. The devotee should do this Pooja with the most

devout conviction that Sri Sathya Sai Bhagawan is physically in front of him in

the Pooja Mandapam.

Astothram Pooja

This portion is the real, substantive Pooja. Astothram means: a hundred and

eight. Sri Sathya Sai Bhagawan is worshipped by invoking his name and

attributes a hundred and eight times. At the end of each line ending with the

word Namah, the devotee should place a flower at the feet of the representation

of Sri Sathya Sai Bhagawan in the Pooja Mandapam.

Maha Naiveidya

After the Pooja and the reading of the Katha section are completed, full meal is

offered to the Lord. That is called the Mahaa Naivedyam. It is an elaborate meal

comprising cooked cereals, lentils and also delicacies, sweetmeats and fruits.

It is more replete compared to the Kalpoktha Naivedyam offered earlier during

the course of the Pooja, consisting of just a single item - sooji (cream of

wheat) or daliya (broken whole wheat) cooked in water with sugar, ghee

(clarified butter) cashew nuts, almonds and raisins.

Aarti

This marks the conclusion of the Pooja. A large quantity of camphor is placed in

a plate or lamp stand, lit and moved before Sri Sathya Sai Bhagawan in a

clockwise direction at least three times.

With Pranams at the Lotus Feet of Divine Lord Sai

Sai brother, M. Palaniswamy

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