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The Sunday Talk by Prof. Anil Kumar
“Sri Devi Navarathri” (Part 2)
September 6, 2009
OM…OM…OM…
Sai Ram
With Pranams at the Lotus Feet of Bhagavan,
THE MESSAGE OF DASSARA FOR SAI DEVOTEES
Welcome to the second talk on Sri Devi Bhagavatam. We started learning about the Devi
Bhagavatam in the context of the upcoming event of the Dasara celebrations. Last week, we
discussed certain important words connected with these two sacred texts. We studied the
meaning associated with the titles, the Srimad Bhagavatam and the Sri Devi Bhagavatam. We
studied the words Sri, Madh, Bhagavatam and Devi last week. This talk is the second in the
series. For those of you who could not attend last week‘s class or any part of the series, I
suggest you visit the website www.saiwisdom.com where the talks are available.
Well, what is in store for us this week? My friends, we – the entire humanity -- owe a lot to Sage
Vyasa. As I said in the previous class, Sage Vyasa is the greatest of all. It is also said that God
Himself came down as Sage Vyasa. Vyasa has a special place in the galaxy of sages, saints
and seers because he classified the Vedas. He composed the 18 branches of the Puranas,
which we now call the Upa-Puranas.
PURANAS LEAD US TO LIBERATION
In the Sanathana Dharma, the mythology or epics of this ancient land can be classified into two
categories: the Puranas and the Itihasas. Most people think that the Puranas and the Itihasas
are the same. I was no exception. Baba is helping me go through these books and acquaint
myself with the facts. These ―pearls of wisdom‖ or ―pearls of knowledge‖ will help our personal
and collective spiritual growth. The Puranas and the Itihasas are sacred texts, but they are not
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the same. The Puranas will lead us to liberation, or nirvana or moksha. Almost all epics come
under the category of the Puranas, and will lead us to moksha or liberation.
ITIHASAS TEACH US MORAL CONDUCT OF LIFE
The second branch or division comes under the Itihasas. What are the Itihasas? The Itihasas
guide us along the path of righteousness. Therefore, while the Puranas take us towards
liberation, the Itihasas teach us how to lead a dharmic life. Most of the texts are Puranas, but
there are only two Itihasas that tell us about the moral conduct of life. The Ramayana and the
Mahabharata are the only two texts that come under the category of Itihasas which speak about
the dharmic way of life. The rest of the books comprise the Puranas, which lead us towards
liberation or moksha.
WE DO NOT KNOW THE SIGNIFICANCE OF FESTIVALS AND RITUALS
Bhagavan had said at one time, when explaining the idea of His Divinity and agenda:
Kaala Sandhigdha Nigraha Deepthulai Unda
Bhaashyardha Guptamul Paluku Koraku
Kaala Sandhigdha Nigraha Deepthulai Unda
Today, society is in confusion. People interpret things as they would like to see them. This is
convenient philosophy. We don‘t understand the correct meaning or depth of the matter, so we
forget about following that which is actually conveyed. We do not know the real inner
significance of important festivals and rituals.
There are only two possibilities in modern society: (a) forget about everything else because we
don‘t want to investigate anything—life is only about eating, drinking and sleeping, or (b)
become a fanatic or a blind follower: we keep doing something without knowing or
understanding why. Others are doing this, therefore we follow blindly. This is due to our lack of
understanding of the inner significance of all spiritual activities, rituals and texts.
THE MEANING OF FESTIVALS AND RITUALS HAS THREE DIMENSIONS
Bhagavan has said:
Bhaashyardha Guptamul Paluku Koraku.
I have come down in human form to explain to you the inner significance of all the festivals and
rituals.
It is a pity if you do not benefit from Him. When God Himself has taken pity on us, if He cannot
help us to elevate ourselves in any way, in spite of repeatedly telling us (because we refuse to
listen), we have to blame ourselves later for not understanding these things. And then it will be
too late. During this precious time that we have with Him, let us be aware of what He wants to
convey.
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The inner meaning can be classified under three headings. (I am a teacher, you must
have guessed by now.):
1. Adi Bhouthika
2. Adi Daivika
3. Adi Adhyatmika
These are the three types, three dimensions, or three perspectives of all the inner significance
or the inner meanings most mercifully conveyed to us by Bhagavan Baba.
What do you mean by Adi Bhouthika? Swami gives one interpretation of this.
In fact, I was very tempted to say to Swami, ―Swami, I want to speak on Onam (a Kerala
festival).‖ But it looks awful because I have been speaking on that topic since the year 1978!
Swami may ask me, ―Are you not tired?‖ Or He may say, ―Enough is enough!‖ What will happen
next? Then He may advise, ―You have been speaking on this for 30 years! Why don‘t you start
living it? What is this?‖
Well, thinking of all these possibilities, I forced myself to sit down. Swami explains Onam and its
significance so wonderfully. So, I decided to forget about speaking on Onam.
So, the interpretation of Adi Bhouthika is: speak softly while leading a comfortable life along the
path of righteousness (dharma). In other words, by leading a righteous life, we can be happy.
This is the first perspective or interpretation.
The second perspective is Adi Daivika, which means: with faith in God, lead a dharmic way of
life so that you‘ll be happy. Dharma, with faith in Him, is the path that results in happiness.
The third category, perspective, or dimension is Adi Adhyatmika, which means: we are no
longer victims of duality. We are beyond pleasure and pain. This means we have grown beyond
the mind, because pleasure and pain are in the mind, not in the body. We know that it is the
mind that is responsible for pain and pleasure. So Adi Adhyatmika means ‗going beyond the
mind‘, no longer affected by pleasure, pain, profit, loss, fortune, misfortune, victory and defeat.
You are not at all affected. This is purely a spiritual dimension and is called Adi Adhyatmika or
leading life in a righteous way such that we will be happy.
Finally, my friends, the inner significance or the interpretation of Bhagavan Sri Sathya Sai Baba
on other nomenclature, meaning the spiritual technical terms observed in some festival rituals,
fall under three headings:
1. Adi Bhouthika, meaning dharmic way of life
2. Adi Daivika, meaning dharmic way of life with full faith in God
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3. Adi Adhyatmika: dharmic way of life with full faith in God, going beyond the state of
duality, beyond the mind.
These are the three dimensions through which Baba explains the inner significance of
everything. As we read His literature, as we try to dive into the depths of what we read, we are
lost in ecstasy and forget ourselves. If anyone is unable to forget themselves as they listen to
Him or read His literature, it means that they are still hopeless. It means that they are still
pinned down to their desires and body attachment. This is a very pitiable situation. The act of
getting lost as we hear Him, or of forgetting ourselves when we read His works, is indeed Adi
Adhyatmika, a spiritual experience.
The Vedas are the ancient scriptures of Sanathana Dharma. They have their own branches
called Vedaangaas. Anga means ‗limb‘ or ‗a branch‘. Vedaangaa means branches of the
Vedas. The Vedaangaas are the most ancient texts which are not written but are heard. They
are recapitulated and passed down from one generation to another.
NAVARATHRI REPRESENTS COMING OUT OF DARKNESS OF IGNORANCE
Navarathri celebrations begin from 19 September. Nava means ‗nine‘, rathri means ‗night‘. So,
‗Navarathri‘ means ‗nine nights‘. Night is about darkness, which represents ignorance.
Navarathri is about coming out of the darkness of ignorance by turning on the light within you.
Where is the darkness? Darkness is within the mind and the light is in my heart. What
happened? The mind is not directed towards the torchlight.
When the camera is facing you, you should turn towards the lens. If I turn my back on the lens,
I can‘t expect to see the face. Therefore my friends, there is light within me, but the mind goes
in the opposite direction; therefore it is dark. Now, when the mind turns towards the light, it is
illuminated; the darkness is dispelled. It is gone once and for all.
WE ARE BORN WITH AWARENESS
Nava also means ‗new‘. The light, the illumination, the awareness is new. Prajnana is spiritual
knowledge. Prajnana is that which is original, latent, immanent and hidden in us when we are
born. Prajnana need not be taught. What does that mean? I know I am a human being,
correct? Nobody needs to teach that.
Who helps you to go to sleep? I do not know. In sleep, I forgot everything, but when I woke up,
I remembered that yesterday you refused to look at me (Laughter). Who made you remember
all that happened yesterday? Who took you to sleep, who woke you up? How do you
remember things, how do you forget things? This is all the natural prajnana. Did anybody teach
us what is sweet, what is hot? I know about taste. My friends, we know all these things. We are
all born with an awareness of the sense of touch, smell, sound, taste, the process of thinking,
the memory. All this constitutes prajnana or awareness and they are all within us. Therefore,
that prajnana or awareness is the light.
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NAVRATRI IS ABOUT APPEALING TO OUR MIND TO TURN INWARDS
But unfortunately, the mind wants to be in the dark. If I close all the windows and turn off the
fans and say there is no breeze or light here, what will you say? That I am a fool! ―Why don‘t
you switch on the fan and open the windows?‖ Similarly, when the mind is dark, there is the
darkness of ignorance. What do you tell your mind? ―Oh mind, you are so stupid! You‘ve made
me equally stupid. So, oh mind, I want you to turn inward where there is light or prajnana within
you.‖
Dhiyoyonah Prachodayat
Tamasoma Jyothirgamaya
Sabko Sanmati Do Bhagavan
This is a prayer for the mind because we are able to control everything except our mind. If
anyone says that he can control the mind, then he does not know much about the mind
because it is almost impossible to control the mind.
Therefore my friends, Navarathri is a celebration which helps us to dispel the darkness by
appealing to our mind to turn inwards where there is the prajnana, the awareness, the latent
wisdom with which we are born.
NAVARATHRI FESTIVAL OCCURS TWICE A YEAR
Now this Navarathri celebration for nine nights (rathri: night, nava: nine) happens twice a year.
Students here may say, ―Sir, we only get a vacation for one and not for the other.‖ Forget about
vacation.
The Navarathri festival takes place twice. The first one is Vasantha Navarathri. The second one
is Sharan Navarathri. One takes place from the Telugu New Year to Sri Rama Navami. The
other takes place during Dassara time. Just like every month has a name such as January,
February and so on, the Hindu calendar too has names. The month during which the Vasantha
Navarathri celebration takes place is Chaitra, whereas the Dasara period or Sharan
Navarathri–the upcoming Navarathri this month--is called Ashwayuja.
―Sir, why twice? We are already bored with one!‖ Most household people will be interested to
know because these festivals involve a lot of preparations at home. As Baba mentioned the
other day, the Onam festival is filled with preparations. There are 11 types of payasam and a
lot of new clothes. It is all very good. Why not 90 days? Why only nine days? There is a point to
all this.
The first one, Vasantha Navarathri, which takes place during the Chaitra month, gives us one
approach towards God or mukthi or liberation. The second one, Sharan Navarathri, or Dasara
during Ashwayuja month shows us another path towards liberation or moksha.
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ALL PATHS LEAD TO THE SAME GOAL
―Oh, so there are two paths to liberation!‖ Why not? There are many paths, but all paths lead to
the same goal. Baba says that the paths are not contradictory. There is similarity between
them.
In the world, we find different paths, different schools of philosophy, different approaches that
are contradictory, different followers, each claiming to be greater or superior than the other and
this leads to fighting. If we go through history: most wars were fought on the grounds of
religion. What a shame! Religion says that we should love, but we want to kill.
And here is Bhagavan who says that these paths are not different, ideologies are not different.
One leads to another, one adds to the other, one is complementary to another; no one is
contradictory to any other. That is why Bhagavan Sri Sathya Sai Baba is most popular today.
His mission is spreading more and more, day by day. Why? His approach is one of synthesis
and not one of antithesis. Therefore my friends, Vasantha Navarathri, which is celebrated in
Chaitra, gives us this perspective. At one time, Baba said: ―Vishala Prapanchamunandu.‖
Kasturiji was the translator and he said, ―In this vast world…‖
Baba said, ―No, no! It is not the world; it is the universe.‖
Prapancha is not the world; it is the universe. Swami beautifully corrects—you must have seen
this. Each correction might be a source of entertainment for you, as we translators fumble and
fail! I am happy too that I can provide some entertainment (Laughter)!
EXPERIENCE THE CREATOR IN THE CREATION
The Vasantha Navarathri in Chaitra month gives us one direction. What is that? Baba explains
this:
Viluvaleni Inupa Pette Ee Dehambu
Pette Lona Nagalu Petti Natlu
Dehamandu Atma Devudu Undenu Sumi
Dehamandu Atma Devudu Undenu Sumi-
Satyamaina Mata Ee Sai Maata
Viluvaleni Inupa Pette Ee Dehambu
The body is like an iron safe which has no value. Iron, after all, has no value.
Pette Lona Nagalu Petti Natlu
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Inside this iron safe, there is a locker in which we have diamonds, pearls, jewels, necklaces,
chains, earrings, nose studs, etc. So, there is an iron safe which has no value, containing
jewels which are highly valuable.
Dehamandu Atma Devudu Undenu Sumi
The body is the iron safe and there are jewels—the consciousness or Divinity—within. That is
the purpose of Vasantha Navarathri. In Vasantha Navarathri, we should be able to explain and
experience the Creator in creation. Further, Bhagavan has also said:
Vishwamandu Veluguchundu Vibhudu Yepudu,
Vibhuni Yandu Vishwam Yepudu Veluguchundu.
It is in God that the universe shines, and the universe is in God .
Vishwavibhula Maîtri Shaashwatambu
Vibhudu Veluga Kunna Vishwambu Velugadhu
Vishwavibhula Maîtri Shaashwatambu.
Unless I have a torch with light, I cannot see in the darkness. Similarly, the creation is here and
the Creator is there; the attachment, the togetherness of the Creator with His creations, is
permanent. Without the Creator, creation cannot shine, cannot function. Am I clear? That is the
significance of Vasantha Navarathri. How beautiful!
CREATION IS THE REFLECTION OF THE CREATOR
At another time, He said:
Idi Gatam Idi
Idi Patam Idi Gruham Idi Aranyam Idi Shailam Idi
Itadu Diwakarudu Itadu Nisaacharudu
Idi Tarakam Idi Grahambulivi.
Those who can understand the Telugu language in this room can appreciate the meaning of
this verse. They will tolerate me because of their devotion to Bhagavan, but no translation of
this verse can ever match the original. Impossible! After all, a translation is a translation. If
anyone thinks that this translation matches the original, bow unto him. Impossible!
Every language has its own beauty. If you translate Tulasidas Ramayan into English, the Hindispeaking
people will not like it. If I try to translate a Shakespeare play into Telugu, it is going to
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ecome some other thing, not Shakespeare any more. Every language has its own beauty.
Similarly, He says that there are so many articles in this world--a pot, a wall, a mountain, the
stars, the planets, the earth, the ocean, the sea, the wind.
Araya Naakante Bhinnambulai Baahya Padartha Sahitamulella
The day and night, stars and galaxies, this entire material world is different from Me . . .
It is outside Me.
Yetti Sadhanamulu Leka Yerangedi
Without any kind of sadhana, I know about the whole universe,
I know what is happening
Saakshinaguchu
I am the witness
Chidrupudunanuchu Yerugarayya
I am that power, that awareness
Understand that I am that power, that awareness. The sun knows what sunlight is, the moon
knows what moonlight is, gold knows what glitter is, the flower knows what its smell is, and the
Creator knows the creation because the creation is not separate from Him. Creation is a
reflection of the Creator.
We consider the creation to be separate from the Creator. Therefore, we have water pollution,
sound pollution, food pollution, soil pollution, nuclear pollution. Everything is polluted; human
life is polluted. We think that creation is material and hence, immaterial to be aware of it. Let us
understand that creation is a reflection of the Creator and creation is as precious, as important,
as holy, as Divine, as spiritual as the Creator Himself. Therefore my friends, if Vasantha
Navarathri is celebrated during Chaitra month with all the jnana, wisdom or knowledge, then we
should be able to observe the Creator in this creation.
Once, Swami said:
KramamutAppakabaanudu Udayastamayamulanandanela
How do you see day and night? Why not day throughout, or why not night throughout? How do
you see the difference?
Gaganamuna Kanti Kaiseyu Taralu Pagalu Matramu Daagu Bangiyela
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The stars that shine in the night hide themselves during daytime. Why? Why don‘t they shine
during the day also?
Kshanamaina Vishranthi Konaka Taapavanundu Jeeva Kotula Brova Vivenela
Kshanamaina Vishranthi Konaka
Restlessly, without even a moment of rest, the wind blows continuously, and oxygen is supplied
to us.
Jeeva Kotula Brova
Suppose the wind decides, ―Oh Lord, You are not revising my pay, you are not giving me any
promotion, so I want to go on strike tomorrow (Laughter).‖
What will happen? The global problem will be solved once and for all. There will be no global
problem at all when the wind god goes on strike. Therefore, why does the wind god blow
permanently? Why do we find the occurrence of day and night?
Kilakila Navvuthu Dhwanula
Kilakila Navvuthu Dhwanula Nadulu Salilamu Bangi Pravahinchu Chandamela
Stand very close to the river and watch how it flows,
What a beauty it is!
As the river flows and curves and bends round the mountain and down the valley, it makes a
beautiful rhythmic sound. Watch the river flow; there is a tune and rhythm there.
Kilakila Navvuthu
The flow of the river is not tragic, melancholic or with a castor oil face like the human being.
The river flows ever smilingly, joyfully. The flow of the river is a celestial dance, a cosmic
dance. The flow of the river is Divine music. Why?
Prakruthi Endu Chusina Bhrama Yela
In this world, there is a lot of illusion everywhere.
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We want everything, we want to own everything. I want to be a singer, I want to play an
instrument, I want to be a Nobel Prize winner, the president of this country; I want to be the Bill
Gates of this country! Tell me what you don‘t want to be! We want to be everything, we are
attracted by everything! We are deluded by everything in this world! Why?
Bhoomini Jaati Kula Mata Bhedamela
How do we find so many nationalities and communities in the world?
How? You cannot say these are black, white and yellow. Who is responsible for different
communities, different nationalities, and races?
Athade Ithadu Ani Ithadu Athade Ani
Sarvulaku Adhipathi Ani Kaancharayya
Sarvulaku Adhipathi Ani Kaancharayya.
Understand the Master of the universe, the One who is responsible for day and night, the galaxy
and the stars, the One who makes the rivers, oceans and the lakes flow continuously, rhythmically,
systematically all the time. That Master is verily standing in front of you.
This is what Baba says:
Athade Ithadu Ani
That Master of the universe - Yes I am here
Ithadu Athade Yenachu
He is the same Master of the universe
Sarvulaku Adhipathi Ani Kaancharayya
I am the Master of universe.
Understand that. That is jnana--the real jnana. Jnana is not getting a degree; it is not
scholarship or calling one‘s own self the master of words. No! Jnana is this awareness and
understanding that this God or Creator is behind this entire creation, that there is a director who
is directing this cosmic dance. That is the approach of Vasantha Navarathri in the month of
Chaitra masa. To put it in one sentence, we can say:
Aham Brahmasmi.
Aham means ‗I‘, Brahma means God:
I am God, I am Divine.
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Tath Twam Asi.
That thou art.
Pragnanam Brahma.
I am that awareness.
Therefore, understand that God is no one else other than this Divine within me. In the photo
you are watching, there is no one else other than Him. The photograph of creation is no one
else other than the Creator Himself.
Aham Brahmasmi.
I am Brahman.
That is the first approach towards the Divine which we call jnana marga or the path of wisdom.
Aham Brahmasmi.
I am Brahman.
Pragnanam Brahma.
I am that awareness.
Now comes the second one, the upcoming Dasara or Sharan Navarathri, nine nights, Dasara
which comes in Ashwayuja month. Its significance is that all that you see is nothing but HIM
only. Do you see that? Just as there is a puppeteer who works the puppet show, just as I see
my own reflection in different mirrors, the whole creation is nothing but the Creator. Creation
and Creator are not different; they are one and the same. This is the second approach, the
approach of Sharan Navarathri. This one sentence states this clearly:
This is the approach of Sharan Navarathri.
Sarvam Khalvidam Brahma.
The whole is Divine.
Sarvam Vishnu Mayam Jagat.
The whole world is Vishnu or God only.
So my friends, Vasantha Navarathri in Chaitra is where Aham Brahmasmi is the theme, in
which we have to realise that the Creator is in the creation. This is the sum and substance of
Srimad Bhagavatam, leading towards mukthi or liberation; whereas, Sharan Navarathri speaks
of oneness, single glory, and brilliance everywhere. The Creator is not separate, the whole
creation is Divine. This is the theme of Sharan Navarathri and Dasara celebrations in the month
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of Ashwayuja. This means that prakrithi is Paramatma, where prakrithi is creation and
Paramatma is God. Whereas the earlier one says, seek out the Paramatma (God) in prakrithi
(creation).
So, God as creation, as Nature, is Sharan Navarathri. God in creation, in Nature, is the
substance of Vasantha Navarathri. In Sharan Navarathri, we need to meditate (dhyana yoga) to
understand the unity. Vasantha Navarathri is jnana yoga or the path of knowledge. Vasantha
Navarathri and Sharan Navarathri are both yogas that lead to moksha or liberation only.
FIRST STEP IS TO OBSERVE GOD IN NATURE
So how do we get this? What is true? As a teacher, one has to give answers. So, shall I follow
the path of wisdom or the path of meditation? What is the correct way?
My friend, Baba stated that we should first follow the message of Vasantha Navarathri,
observing God in Nature. The first step we take indicates that God and Nature are different,
prakrithi and Paramatma are different, shristi (creation) and Shristikarta (Creator) are different,
matter and energy are different.
That is why we go to temples. If you think you are God, why would you go to temples? ―I know I
am God. It is easy to tell me this, but I am not experiencing it.‖ Several things are known only
theoretically, not by experience. Therefore, you should go to temples.
When you are God, why sing bhajans? ―I am God, but I have not experienced it.‖ So, there is
God, and I sing bhajans in His praise. There is God, and I go to Him in the temple and I
worship Him. This is the first step. Vasantha Navarathri in Chaitra month directs us on the path
of knowledge or jnana yoga.
SECOND STEP IS TO CONTEMPLATE
The second one, Sharan Navarathri in Ashwayuja month means having done all that I can, I sit
calm and quiet. I don‘t run hither and thither. I don‘t visit many places and move about with
people who speak differently. Stop that! Enough is enough because the story of life is almost
coming to an end. Can we continue to shift loyalties and the mode of worship until the end? Is
that life worth living?
Eventually we have to stay steady. People visit several gurus. A rolling stone gathers no moss.
How long can that last? There comes a time when the body does not cooperate. You will need
to put a stop to this kind of aimless movement. We move and eventually understand the value
of not moving. When you‘ve eaten enough, you don‘t feel like eating anymore.
Similarly, once we follow the path of jnana, understand God and myself, Creator and creation,
spend sufficient time in rituals, moving around, listening to adesha, upadesha, it‘s time to stop.
Let me meditate and contemplate and start feeling the bliss (ananda) because all that I have
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seen outside has given me only temporary pleasure; but that which is within me will give me a
permanent state of bliss. That is dhyana or meditation, which is the message of Sharan
Navarathri in Ashwayuja month, the coming Dasara celebration.
So Dasara celebrations call for meditation; they call for total identity with the Divine, the nondual.
The Creator and creation are one and the same, just as the sun and sunlight are one and
the same, or the rose and the smell of the rose are one and the same. That is the second step,
called dhyana yoga. This is the second Navarathri celebration during the course of the year.
CHAITRA PROTECTS KNOWLEDGE
Well, there is a meaning for the Chaitra month as well, during which the first nine-day
celebration, Vasantha Navarathri occurs. Chaitra means ‗that which protects and sustains your
knowledge or wisdom‘. Chaitra is the path of knowledge, of wisdom.
ASHWAYUJA REPRESENTS THE GLORY OF THE CREATOR
What does Ashwayuja mean? Ashwayuja means ‗that which is temporary‘. But it also clearly
says that Ashwayuja means the glory of the Creator in this creation. So Sharan Navarathri in
Ashwayuja month and Vasantha Navarathri in Chaitra month are two important festivals.
NAVARATHRI IS ABOUT REMOVING THE NINE SHEATHS
Navarathri is nine nights and that has significance too. There are nine types of sheaths around
us. Suppose you have a toy or a doll, and wrap nine sheets around it which people usually do
at the time of weddings. They bring packs and packs, and the priest is exhausted. Unpacking
them is a matter of fun. It is done in almost all of the South Indian weddings. So, this
consciousness within me has nine sheaths. They are the five senses plus mano (mind), buddhi
(intellect), chitta (emotion) and ahankara (ego). Thus, five plus four equals nine.
So, my consciousness is covered by nine sheaths, envelopes, or blankets. What am I to do?
Remove them. Therefore, during Navarathri, as they begin the yagna, an important ritual called
Nava (nine) Aavarana (sheaths) Pratishtha (installation) takes place. Pratishtha means
‗installation‘. The nine encasements or membranes or covers around me are symbolised in the
form of installations that morning.
But we are not really tuned to this. Why would I bother whether it is Pratishtha or Aprathistha?
That is not it; there is a meaning to all this. Nava Aavarana Pratishtha means ‗that which will
help us come out of the nine sheaths of ignorance, illusion, delusion‘ such that I will know my
inner Self. Rathri refers to ‗darkness or illusion‘.
SAPTAMI IS ABOUT GOING BEYOND THE SEVEN ELEMENTS
The three or four days towards the end of Dasara are very important. Yagnas start and will go
on. One day, suddenly Swami will come out and He will start sitting in every car there. People
guess that it is ‗Durgashtami‘. The next day, people call ‗Maharnavami‘ and on the third day,
‗Vijaya Dashami‘, the most important day. Not that those other days are unimportant. But these
are days of greater celebration.
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Let us talk about the four days concluding days: Saptami, Ashtami, Navami, Dashami. Saptami
is the seventh day. What does it mean? The body is composed of seven components: sapta
(seven) dhaatu (elements) such as the blood, bones, flesh, marrow, etc. Saptami is a
celebration so that we will come out of the seven constituents or components of which the body
is made. This means, I am not limited by the seven elements, but on the Saptami day, I am
beyond all that.
ASHTAMI IS ABOUT OUTGROWING EIGHT TYPES OF EGO
The next day is Ashtami. What do you mean by Ashtami? This is the eighth day of celebration.
We are supposed to have eight types of ego. Some may have 18 (Laughter) but the common
ones are the eight types: vidya madamu (ego about education), aishwarya madamu (ego about
wealth), soundarya madamu (ego about beauty), kula madamu (ego about family), etc. Some
people are egoistic because of their beauty, some because of their wealth, some because of
their knowledge, and some because of their community, etc. There are all kinds of egos. So,
Ashtami means one outgrows these eight types of egos.
THE BODY WITH ITS NINE HOLES IS EPHEMERAL
Then comes the ninth day: Navami .What do you mean by Navami? The body has nine doors,
holes or exits.
Tolu Titti Idi Tuttulu Tommidi Tussu Manuta Kayam.
This body has nine holes. If the tyre has one hole, that is enough to deflate it. If we have nine
holes, then there is greater danger! With unnecessary inflation, even one hole results in a flat
tyre. So, understand that this body is nothing but nine holes, and that it is not something to feel
happy, proud or content about. It is like a water bubble: ephemeral, transitory, and momentary.
That is Navami.
ON DASHAMI WE GO BEYOND THE TEN SENSES
Also, there are ten senses: five senses of action (karmendriyas) and five of perception
(jnanendriyas). But I am not limited by these dashendriyas or the ten senses. How? By
Purnahuthi or ‗absolute surrender‘ on the final day or the tenth day, Dashami, I grow beyond
these ten senses. That is ‗Vijaya Dashami‘ or the reason for the Dasara celebrations.
We‘ll discuss more in the next meeting. Thank you very much for being here (Applause).
Prof. Anil Kumar finished his satsang by chanting:
OM…OM…OM…
Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrtyormaa Amrtam Gamaya
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Samastha Loka Sukhino Bhavantu
Samastha Loka Sukhino Bhavantu
Samastha Loka Sukhino Bhavantu
Jai Bolo Bhagavan Sathya Sai Baba Ki !
Thank you! God bless you!
© Copyright Prof. Anil Kumar Kamaraju - Puttaparthi All rights reserved.
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