(Continued from page 3)


2.  Aum SrI sAi satya-svarUpAya namaH
76.
Aum SrI sAi jnAna-svarUpAya namaH
36. Aum SrI sAi AnandAya namaH

These three names together denote the sat-cid-Ananda facet of the Absolute Supreme. In fact they together form a definition of the Absolute. sat is Absolute Existence. This is the same as Absolute Truth, i.e., satyajnAna is Wisdom, Knowledge, Enlightenment. Ananda is Happiness, Bliss. svarUpa is Form, personification. He is the Personification of Truth, Knowledge and Bliss. If You want to describe Him as He is, He is Truth, He is Knowledge, He is Bliss. That is His form. That this is so of the Absolute is given in the Upanishad by the defining statement:
satyaM-jnAnaM-anantaM brahma. Here anantaM means Infinite, Infinity. Infinity is nothing but Bliss. In short the three names above are not to be taken as qualities of the Absolute, they are definitions.  For a complete discussion of the nuances of this definition as well as  the thought process that follows the definition and which therefore forms the very basis of Hindu religion and philosophy, go to

The Absolute As it is:  (10 pages)

The same thought process also leads us to the gAyatrI. The gAyatrI mantra has three lines, in addition to the preliminary invocation: Aum bhUr-bhuvas-suvaH.  These three lines represent three different types of propitiation of the absolute. One is a Glorification, the other is a Worship and the third is a Prayer. A glorification of a deity simply praises the Lord as Lord, does not ask for anything and does not do anything in the wake of that praise. It is like a subordinate visiting his superior (or a party worker visiting his leader) purely for courtesy  and simply offering words of praise without expecting anything to be done by the superior.
The first line of the
gAyatrI:

tat savituH vareNyaM,
meaning
That--Of the Originator--Most Excellent

does only this. The word savituH here, which indicates 'Origin' or 'Birth', makes this line characteristic of the 'sat'  or the 'satya'
facet of the Absolute.
The second line of the
gAyatrI:

bhargo devasya dhImahi,
meaning
Light--of God--let us meditate

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