(Continued from page 4)

is the Worship aspect of the mantra. It corresponds to the Ananda  (or the ananta, infinite) aspect of the Absolute; because the very meditation of the Absolute is Bliss. Bliss is not something that you attain after you have achieved something as a reward from the Lord. To think of Him is Bliss!


The third line of the gAyatrI:

dhiyo yo naH pracodayAt,
meaning
Intellects--He who--our--may prompt.

corresponds to the Prayer aspect of the mantra. It is the cit (Knowledge, jnAnaM)  facet of the sat-cid-Ananda form or the satyam-jnAnaM-anantam definition of brahman. It is significant that in this line it is the intellect that asks for the prompting of the Absolute and that is why this line is the cit facet.
A deeper enquiry into the meaning of the
mantra will take us into the analysis of the state of sleep and our memory of it. In fact the sat-cid-Ananda form is our true nature, though we don't know it. But every day when we go to sleep and come back with the memory of a happy sleep, it is because we have gone and touched that true nature of us without our own volition. For a more complete discussion of this, go to:

The Three Fundamental Urges of Man.

Another comment about these three names of the Lord. What is the Form of the Lord? If He is Formless, then how do we define Him? Can He be defined and delimited? The Upanishads have debated this question and have finally come out with the answer that satyaM jnAnaM and anantaM together distinguish the Formless brahman from everything else and so this is the best definition that could be given. Therefore they say, satyam, jnAnaM anantaM is the 'Form' of the Formless brahman!. The svarUpa (Form As It is) can only be satyam jnAnaM anantaM and nothing else. Everything else is only an indicator definition. And now comes the remarkable thing about the Sai ashTottara. Among the 108 names, the name ending with  svarUpAya namaH (i.e., prostrations to one 'of the Form ...) occurs exactly four times:

jnAna-svarUpAya namaH
satya-svarUpAya namaH
(45): mUrti-traya-svarUpAya namaH; and
(16): maheSvara-svarUpAya namaH. 

The last two here are necessary to be said of the 'human' form  of sAi bhagavAn.  In spite of the fact that He appears to be in human form, He is nothing but maheSvara (Lord Siva), or

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