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आओ साईं - बाबा ने दिवाली पर पानी से दिए जलाए

October 25th, 2011

ॐ सांई राम

बाबा ने दिवाली पर पानी से दिए जलाए

श्री साईं बाबा संध्या समय गाँव में जा कर दुकानदारों से भिक्षा में तेल मांगते और मस्जिद में दिए जलाया करते थे | सन 1892 दिवाली के दिन बाबा गाँव के दुकानदारों से तेल मांगने गए लेकिन वाणी (तेल देने वालों) ने तेल देने से मना कर दिया | सभी दुकानदारों ने आपस में यह निश्चित किया था की वह बाबा को भिक्षा में तेल न दे कर अपना महत्व दर्शाएंगे |अहंकार से भरकर उन्होंने यह भी कहा की देखते है बाबा ! आज किस प्रकार मस्जिद में दिए जलाते है ? अत: बाबा को खाली हाथ ही मस्जिद में लौटना पड़ा | कुछ समय पश्चात ही सभी दुकानदार एवं गाँव के कुछ लोग मस्जिद में गए और उन्होंने देखा :-

“बाबा के टीन में पिछले दिन का कुछ तेल था | उन्होंने मस्जिद में रखे घड़े से पानी टीन में डाला और तेल में मिला दिया | उन्होंने वह तेल - मिश्रित पानी अपने मुहं में पीया और पुन: टीन में उलट दिया | वह पानी उन्होंने मस्जिद में रखे दीयों में दाल दिया और बातीं लगा कर दियें जला दिए |

आश्चर्य ! पानी के दिए साडी रात जले | यह देख कर सभी दुकानदारों ने बाबा से क्षमा - याचना की एवं प्रतिदिन उन्हें स्वयं ही तेल देने लगे |”

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आओ साईं - आप सभी को दीपावली की हार्दिक शुभ कामनाएं … ॐ साईं राम

October 24th, 2011

ॐ सांई राम

ये पंक्तिया मेरी नहीं, जाने कहा से आई है,
ये मेरे साईं ने दी है, उसने खुद लिखवाई है |
मेरी औकात ही क्या है, जो कुछ मैं लिखूँ या मैं बोलूँ ,
ये साईं ने ही खुद ही हैं, उसने खुद लिखवाई है ||
ये पंक्तिया मेरी नहीं, जाने कहा से आई है,
ये मेरे साईं ने दी है, उसने खुद लिखवाई है |

सुना है मेने साईं जी, सभी के मन में बसते है,
वो दुःख में साथ रोते है, वो सुख में सँग हस्ते है |
ये हैं जज्बात सुख-दुःख की, ये हैं एहसास सुख दुःख की,
ये साईं ने ही भेजी है, ये मेरे में आई है ||
ये पंक्तिया मेरी नहीं, जाने कहा से आई है,
ये मेरे साईं ने दी है, उसने खुद लिखवाई है |

सुना है कर्म करने को, प्रभु ज़रिया बनता है,
है करता वो ही सबकुछ है, पर सामने न आता है ||
है मुमकिन हाथ-जीभ मेरी, बनाई हो उसने ज़रिया,
ये लिखने वाला भी वो है, ये बोलने वाला साईं है ||
ये पंक्तिया मेरी नहीं, जाने कहा से आई है,
ये मेरे साईं ने दी है, उसने खुद लिखवाई है |

शुक्रगुजार हु साईं का, मुझे इस काबिल जो समझा,
मैं शुक्रगुजार हु आपका भी, जो इतनी इज्ज़त को बख्शा |
मैं गुनाहगार हु पहले, जो कोई गुस्ताखी हुई हो,
मैं जर्रा आफताब वो है, मैं ‘दास’ वो मेरा साईं है||
ये पंक्तिया मेरी नहीं, जाने कहा से आई है,
ये मेरे साईं ने दी है, उसने खुद लिखवाई है |

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आओ साईं - माँ की ममता के आगे तो, सारा जग भी छोटा है

October 17th, 2011

ॐ सांई राम

फ़कीर भी तू
साधू भी तू

और पीर भी तू
कोई मिटा न सके जिसे

हाथो की वो लकीर तू
तू समाया हे सब में

साईं सब की तकदीर तू

बाबा जी के 11 वचन

1. जो शिरडी में आएगा,आपद दूर भगायेगा

2. बड़े समाधि की सीडी पर, पाव तले दुःख की पीडी पर

3. त्याग शरीर चला जाऊँगा ,भक्त हेतु भागा आऊँगा

4. मन मे रखना पूरण विश्वास ,करे समाधि पूरी आस

5. मुझे सदा जीवित ही जानो ,अनुभव करो सत्य पहचानो

6. मेरी शरण आ खाली जाये,होतो कोई मुझे बताये

7. जैसा भाव रहा जिस जन का,वैसा रूप रहा मेरे मन का

8. भार तुम्हारा मुझ पर होगा,वचन न मेरा झूठा होगा

9. आ सहायता ले भरपूर ,जो माँगा वह नही है दूर

10. मुझमें लीन वचन मन काया, उसका ऋण न कभी चुकाया

11. धन्य-धन्य वे भकत अनन्य ,मेरी शरण तज जिसे न अन्य.

माँ की ममता के आगे तो,
सारा जग भी छोटा है

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आओ साईं - इसी तरह साईं प्रभु की माया बड़ी अपार

October 15th, 2011

ॐ सांई राम

जग अनंत, बदले नहीं

सत्य सिद्ध यह सार

इसी तरह साईं प्रभु की

माया बड़ी अपार

… कौन रहे मात-पिता
ज्ञात ना जनम दिनांक
जन्म, उम्र साईं प्रभु की
अनुमान से आंक.

बाबा को जानने के लिए इन संदेशो को निरंतर पढ़े.

Etymology and origins

Karva is another word for diya (a small earthen oil-lamp) and chauth means ‘fourth’ in Hindi (a reference to the fact that the festival falls on the fourth day of the dark-fortnight, or krishna paksh, of the month of Kartik).

It is uncertain how the festival originated and how it came to be celebrated only in the northwestern part of the Indian subcontinent. One hypothesis is that military campaigns and long-distance travel usually resumed around the time of the festival, as the area dried and numerous rivers of the region (see: Sapta Sindhu) subsided from the effects of the monsoon. Women observed the fast to pray for the safety of their husbands at this time as they ventured away from home. The festival also coincides with the wheat-sowing time (i.e. the beginning of the Rabi crop cycle). Big earthen pots in which wheat is stored are also sometimes called karvas, so the fast may also have begun as a prayer for a good harvest in this predominantly wheat-eating region.

The RitualsWomen begin preparing for Karva Chauth a few days in advance, by buying cosmetics (shringar), traditional adornments or jewelry, and puja items, such as the karwa lamps, matthi, henna and the decorated puja thali (plate). Local bazaars take on a festive look as shopkeepers put their Karva Chauth related products on display. On the day of the fast, women from Punjab awake to eat and drink just before sunrise. In Uttar Pradesh, women eat soot feni with milk in sugar on the eve of the festival. It is said that this helps them go without water the next day. In Punjab, sargi (ਸਰਗੀ) is an important part of this pre-dawn meal, and always includes fenia. It is traditional for the sargi to be sent or given to the woman by her mother-in-law. If the mother-in-law lives with the woman, the pre-dawn meal is prepared by the mother-in-law. The fast begins with dawn. Fasting women do not eat during the day, and some additionally do not drink any water either. In traditional observances of the fast, the fasting woman does no housework. Women apply henna and other cosmetics to themselves and each other. The day passes in meeting friends and relatives. In some regions, it is customary to gift and exchange painted clay pots filled with put bangles, ribbons, home-made candy, cosmetics and small cloth items (e.g. handkerchiefs). Since Karva Chauth follows soon after the Kharif crop harvest in the rural areas, it is a good time for community festivities and gift exchanges. Parents often send gifts to their married daughters and their children.

In the evening, a community women-only ceremony is held. Women dress in fine clothing and wear jewellery and henna, and (in some regions) dress in the complete finery of their wedding dresses. The dresses (saris or shalwars) are frequently red, gold or orange in color, which are considered auspicious colors. In Uttar Pradesh, women wear Saris or lehangas. Women sit in a circle with their puja thalis. Depending on region and community, a version of the story of Karva Chauth is narrated, with regular pauses. The storyteller is usually an older woman or a priest, if one is present. In the pauses, the Karva Chauth puja song is sung collectively by the women as they perform the feris (passing their thalis around in the circle). In Punjabi communities, the Karva Chauth song is sung seven times, the first six of which describe some of the activities that are taboo during the fast and the seventh describes the lifting of those restrictions with the conclusion of the fast. The forbidden activities include weaving cloth (kumbh chrakhra feri naa), pleading with or attempting to please anyone (ruthda maniyen naa), and awakening anyone who is asleep (suthra jagayeen naa).

For the first six feris they sing -

“ …Veero kudiye karvara, Sarv suhagan karvara, Aye katti naya teri naa, Kumbh chrakhra feri naa, Aar pair payeen naa, Ruthda maniyen naa, Suthra jagayeen naa, Ve veero kuriye karvara, Ve sarv suhagan karvara.”

For the seventh feri, they sing -

“ …Veero kudiye karvara, Sarv suhagan karvara, Aye katti naya teri nee, Kumbh chrakhra feri bhee, Aar pair payeen bhee, Ruthda maniyen bhee, Suthra jagayeen bhee, Ve veero kuriye karvara, Ve sarv suhagan karvara… ”

In Uttar Pradesh and Rajasthan, the women exchange karvas seven times between themselves. In Rajasthan, before offering water seven times the fasting woman is asked “Dhai?”, to which she responds, “Suhaag na Dhai”. In Rajasthan, stories are told by older women in the family, including narratives of Karva Chauth, Shiv, Parvati and Ganesh. In earlier times, an idol of Gaur Mata was made using earth and cow dung, which has now been replaced with an idol of Parvati. Each fasting woman lights an earthen lamp in her thali while listening to the Karva story. Sindoor, incense sticks and rice are also kept in the thali.

In Uttar Pradesh, a priest or an elderly woman of the family narrates the story of beejabeti or Veervati. Women make Gauri, Ganesh and Shankar idols with mud and decorate them with colourful and bright clothes and jewellery. While exhanging Karvas seven times, they sing -

“ ..Sadaa suhagan karve lo, Pati ki pyari karve lo, Saat bhaiyon ke behen karve lo, Vart karni karve lo, Saas ki pyaari karve lo,… ”

Thereafter, the women offer baayna(a melange of goodies like halwa, puri, namkeen mathri, meethi mathri, etc.) to the idols (mansana) and hand over to their mother-in-law or sister-in-law.

The fera ceremony concluded, the women await the rising of the moon. Once the moon is visible, depending on the region and community, it is customary for a fasting woman, with her husband nearby, to view its reflection in a vessel filled with water, through a sieve, or through the cloth of a dupatta. Water is offered (arka) to the moon (som or chandra, the lunar deity) to secure its blessings. She then turns to her husband and views his face indirectly in the same manner. In some regions, the woman says a brief prayer asking for her husband’s life. It is believed that at this stage, spiritually strengthened by her fast, the fasting woman can successfully confront and defeat death (personified by Yama). In Rajasthan the women say “Like the gold necklace and the pearl bracelet, just like the moon may my suhaag always shine brightly”.

The husband now takes the water from the thali and gives his wife her first sip and feeds her with the first morsel of the day (usually something sweet). The fast is now broken, and the woman has a complete meal. It is customary for the husband to make a gift to his wife, such as jewelry or a new dress.

Popular cultural aspects and critiquesIn modern North Indian society, Karva Chauth is considered to be a romantic festival, symbolizing the love between a husband and wife. It has been celebrated in Bollywood movies such as Dilwale Dulhania Le Jayenge, where an unmarried woman signals her love for a man by keeping the fast for him and he reciprocates by secretly fasting as a gesture of empathy, as well as demonstrating his concern for her during the day and breaking her fast by feeding her at moonrise, and Baghban, in which a man persuades his elderly fasting wife to break her fast over the telephone because they have been separated by their uncaring children. News coverage of celebrities sometimes highlights the keeping of the fast by an unmarried female public figure because it indicates a strong and likely-permanent romantic attachment. Similar to Valentine’s Day, the lack of a romantic partner can acutely be felt by unattached women. The festival is used extensively in advertising campaigns in the region, for instance in a Chevrolet TV spot in which a man demonstrates his caring for his wife by buying a car with a sunroof so he can drive her around on Karva Chauth night until she spots the moon through it.

Since Karva Chauth is celebrated primarily by women (men are entirely excluded from the festival’s observances until moonrise, though they are expected to demonstrate attention and concern for their fasting wives) and because beauty rituals and dressing-up are a significant part of the day, the festival is seen as an event that bonds women together. In the present day, groups of unmarried women sometimes also keep the fast together out of a sense of friendship, though this practice is far from universal. This is especially true in the urban areas of North India and is interpreted as a prayer for a loving husband in the future. Another trend in the northern urban areas is the spreading of the festival’s observance to women originating in communities and regions (such as Bihar, Bengal and Maharashtra) that have not traditionally celebrated Karva Chauth or even been aware of the festival’s existence.

The festival has been criticized as being inherently sexist because there is no reciprocal fasting by males. There have been calls to modify or eliminate the festival by commentators who hold it to be “anti-women” and to “perpetuate the notion of women’s dependence on men.” Karva chauth has been cited as a symbol of cultural repression of women by some Indian feminists, such as Madhu Kishwar who has put it in the same class as “Khomeinivad” (i.e. pushing women into position of subservience to their husbands, similar to the family structure allegedly favored by Ayatollah Khomeini). Other feminists, however, have called the festival empowering for women because Karva Chauth enables them to quit housework completely for the day and expect gifts from their husbands. Some writers have asserted that such “rituals work insidiously” to create a “an instrument of social control” that oppresses women, and that the even greater popularity of Karva Chauth among urban, educated women raises the question of “which is the greater barrier to women’s liberation: religion or the market.”

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आओ साईं - Happy Holi to All…

March 18th, 2011

ॐ सांई राम

Holi, or Holli (Sanskrit: होली), is a spring religious festival celebrated by Hindus. It is primarily observed in India, Nepal, Sri Lanka, and countries with large Indic diaspora populations, such as Suriname, Malaysia, Guyana, South Africa, Trinidad, United Kingdom, United States, Mauritius, and Fiji. In West Bengal and Orissa of India it is known as Dolyatra (Doul Jatra) or Basanta-Utsav (”spring festival”). The most celebrated Holi is that of the Braj region, in locations connected to the god Krishna: Mathura, Vrindavan, Nandagaon, and Barsana. These places have become tourist destinations during the festive season of Holi, which lasts here to up to sixteen days.^[2]
The main day, Holi, also known as Dhuli Vandana in Sanskrit,also Dhulheti, Dhulandi or Dhulendi, is celebrated by people throwing coloured powder and coloured water at each other. Bonfires are lit the day before, also known as Holika Dahan (burning of Holika) or Chhoti Holi (little Holi). The bonfires are lit in memory of the miraculous escape that young Prahlad accomplished when Demoness Holika, sister of Hiranyakashipu, carried him into the fire. Holika was burnt but Prahlad, a staunch devotee of god Vishnu, escaped without any injuries due to his unshakable devotion. Holika Dahan is referred to as Kama Dahanam in South India.
Holi is celebrated at the end of the winter season on the last full moon day of the lunar month Phalguna (February/March), (Phalgun Purnima), which usually falls in the later part of February or March. In 2009, Holi (Dhulandi) was on March 11 and Holika Dahan was on March 10. In 2010, Holi was on March 1 and Holika Dahan was on February 28.

This Year 2011 Holi Holi (Dhulandi) on March 20 and Holika Dahan on March 19

Rangapanchami occurs a few days later on a Panchami (fifth day of the full moon), marking the end of festivities involving colours.

In Vaishnava Theology, Hiranyakashipu is the great king of demons, and he had been granted a boon by Brahma, which made it almost impossible for him to be killed. The boon was due to his long penance, after which he had demanded that he not be killed “during day or night; inside the home or outside, not on earth or on sky; neither by a man nor an animal; neither by astra nor by shastra”. Consequently, he grew arrogant and attacked the Heavens and the Earth. He demanded that people stop worshipping gods and start praying to him.

Despite this, Hiranyakashipu’s own son, Prahlada, was a devotee of Lord Vishnu. In spite of several threats from Hiranyakashipu, Prahlada continued offering prayers to Lord Vishnu. He was poisoned but the poison turned to nectar in his mouth. He was ordered to be trampled by elephants yet remained unharmed. He was put in a room with hungry, poisonous snakes and survived. All of Hiranyakashipu’s attempts to kill his son failed. Finally, he ordered young Prahlada to sit on a pyre on the lap of his demoness sister, Holika, who could not die because she also had a boon which would prevent fire from burning her. Prahlada readily accepted his father’s orders, and prayed to Vishnu to keep him safe. When the fire started, everyone watched in amazement as Holika burnt to death, while Prahlada survived unharmed, the burning of Holika is celebrated as Holi.

Radha and the Gopis celebrating Holi, with accompaniment of music instruments

Later Lord Vishnu came in the form of a Narasimha (who is half-man and half-lion) and killed Hiranyakashipu at dusk (which was neither day nor night), on the steps of the porch of his house (which was neither inside the house nor outside) by restraining him on his lap (which is neither in the sky nor on the earth) and mauling him with his claws (which are neither astra nor shastra).
In Vrindavan and Mathura, where Lord Krishna grew up, the festival is celebrated for 16 days (until Rangpanchmi) in commemoration of the divine love of Radha for Krishna. Lord Krishna is believed to have popularized the festival by playing pranks on the gopis here. Krishna is believed to have complained to his mother about the contrast between his dark skin complexion and Radha’s (Shakti or energy that drives the world) fair skin complexion. Krishna’s mother decided to apply colour to Radha’s face. The celebrations officially usher in spring, the celebrated season of love.

There is alternative story detailing the origin of Holi. This story is about Kamadeva, a god of love. Kama’s body was destroyed when he shot his weapon at Shiva in order to disrupt his meditation and help Parvati to marry Shiva. Shiva then opened his third eye, the gaze of which was so powerful that Kama’s body was reduced to ashes. For the sake of Kama’s wife Rati (passion), Shiva restored him, but only as a mental image, representing the true emotional and spiritual state of love rather than physical lust. The Holi bonfire is believed to be celebrated in commemoration of this event.

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आओ साईं -Sai Baba’s Teachings

October 5th, 2010

ॐ सांई राम

Sai Baba’s Teachings

Sai
Baba of Shirdi is the epitome of reverence a guiding force who
generates supreme faith and confidence among his devotees looking for
salvation and in quest of coming out of the drudgery of living. As a
divine mother he is saturated with love for those who seek him. With
his mission of making people about the divine consciousness and
transcending the limits of mortal body, his teachings are guiding his
devotees to the path of salvation. People are blessed who follow his
teachings.

Among the teachings of Sai Baba of Shirdi there are the cardinal
principles of Sai Path called ‘Shraddha’ and ‘Saburi’. Sai Baba looks
for these two qualities in his devotees. Here are the teachings and
philosophies of Sai Baba of Shirdi.

‘Shraddha’ is a Sanskrit word, which roughly means faith with love and
reverence. Such faith or trust is generated out of conviction, which
may not be the result of any rational belief or intellectual wisdom,
but a spiritual inspiration. According to Sai Baba of Shirdi, steadfast
love in God is the gateway to eternity. Baba’s teaching, both direct
and indirect explicate the significance of ‘Shraddha’. Baba reiterates
the spiritual guidance of Shri Krishna to Arjun - “Whosoever offer to
Me with love or devotion, a leaf, a flower, a fruit or water, that
offering of pure love is readily accepted by Me”.

Saburi

‘Saburi’;
means patience and perseverance. Saburi is a quality needed throughout
the path to reach the goal. This quality must be ingrained in a seeker
from day one, least he looses his stride and leaves the path half way

Purity

For
Sai Baba it was not the purity of the body but inner purity that
mattered. No amount of physical and external cleansing would serve any
purpose if the man remained impure in mind and heart. Therefore, Baba
cautioned His devotees not to make austerity as an end itself, lest
they should indulge in physical mortification.

Compassion

Himself
an epitome of compassion and love, Sai Baba taught compassion among his
disciples. Baba often told His devotees, ‘Never turn away anybody from
your door, be it a human being or animal’.

Complete Surrender to the Guru

Sai
Baba put Guru on a high pedestal of reverence. For Him Guru was the
profound base of the path of devotion. Pointing to his physical frame,
“This body is my house. I am not here. My Guru (Master) has taken me
away”. He asked for complete surrender to the ‘Guru’.