.. shrii satyanaaraayaNa puujaa vidhi ..

; F s(ynArAyZ p
jA EvED ;

oered to bAll#mF(Bala-Laxmi).
shrIsatyanArAyaN pUjA vidhi and explanation as sent by Sri Ashok Baskegar.
Send orre tions/ omments to Ashok Basargekar
(ashok.basargekarworldnet.att.net)

s(y(Satya) means truth and nArAyZ(Narayana) is the Absol

Per eiving the true identity of the Absolute, at least trying to know
the true
identity of the Absolute with sin erity, honesty and omplete devotion
is the
s(y nArAyZ^ p
jA.

Per eiving the true Identity of the Absolute

The meaning of
p
jA(Pooja) is not something like performing a
ritual by
In the s(y nArAyZ^ p
jAit is a pra ti e to use Bemurmuring some Sanskrit words, losing your eyes and praytel nuts, Betel
ing for something
leaves, owers, a opper pot, a o onut, some leaves of mango t
good should happen to yourself and your famsimilar items. Why we use these items? To imagily. p
jA(Pooja) means
ine, to make some
performing any of your day to day routines with hon on epts in
esty, sin erity and
our mind and take our imagination wild and try to un omplete devotion to the work you perform withderstand the
out any expe tations,
Absolute.
personal
In reality, these betel nuts are not God Ganesh, plangains and fruits of the work performed. This work in turn must
ets inbeout solar
oered to
system
the supreme reator, sustainer, prote tor and the deor the eight dire tions. This pot is not the unistroyer of all
verse, the o onut on
the evils
the top
as His servi es.
of this pot is not the head of the reator of the universe,
the idol
As an example, mother and father provide serthat
we
vi es to their hildren by
worship is just a pie e of metal and not the almighty God. We
providing food, lothing, support in their edu athese items
tion, plays, toys, health
to have some spe i on epts in our mind. We use these items
are, sometimes punishments, sometimes ompasrepresent
sion, sometimes anger,
what we think. To make it simple to undersometimes
love. They do not expe t anything in turn from their hil- stand. You see in our every
day life
dren. This is the
how small hildren play with their toys. They make one as GI J
Pooja of the parents towards their son, as if it is ofmake
fered to
some as the enemies of GI Joe. They bring BarbAlk Z(Bala-Krishna). It is the Pooja tobie dolls in their
wards their daughter,
as if
imagination.
1

They pretend that their dolls are getting mararound us manifest in front of us. If this ons iousried. They pretend that
ness, this awareness,
the dolls
this "I AM" NESS, this :(OM) disappears, the enare having babies. They pretend that a great war is go- tire manifestation
ing on and GI Joe is
will
ghting with all his resour es against the endisappear. We therefore, start our p
jA(Pooja) with :(OM)
emy. The entire imaginary
individual manifestation has been identiworld
ed with a name. Names are
appears in their mind in se onds. We do not all these hil- given for
dren as
the sake of re ognition. We have sele ted follow razy kids.
ing twenty four (24)
We do not onsider that there is somenames.
thing wrong with them. In fa t,
For a knowledgment of the rst three names we take a sip of s
we praise
ful of
what they are doing. We en ourage them to play like this. Wewater
spendusing this opper spoon pF. The fourth spoonmoney to
ful of water we
buy su h toys.
release in this opper dish tAZ.
In s(y nArAyZ^ p
jAalso we are using these imaginary on epts to
dis over the reality of the Absolute. It is going to help us in trying to
understand the truth about the Absolute. In performing this routine,
if we use
honesty, sin erity, omplete devotion to the routine, one day, we will
be able
to nd the true nature, the true form, s(y -v!p, of the
Absolute.

: F kfvAy nm,. nArAyZAy nm,.

mADvAy nm,. goEvdAy nm,.
Ev Zv
 nm,. mDs
dnAy nm,.
E/EvmAy nm,. vAmnAy nm,.
FDrAy nm,. Eqk
 fAy nm,.
pnABAy nm,. dAmodrAy nm,.
s\kq ZAy nm,. vAsdvAy nm,.
MnAy nm,. aEnzAy nm,.
pzqomAy nm,. aDo"jAy nm,.
nArEs\hAy nm,. aQytAy nm,.
jnAd nAy nm,. up
dAy nm,.
We always start our p
jA(Pooja) with :(OM). :(OM) means
hry
 nm,. : Fk ZAy nm,.
"I AM". It means the beginning of all reation. It means the start of
Next we a knowledge that breathing is essenawareness. It is the start of ons ioustial to ontinue with our
ness. Even when we lose our
awareness by inhaling deep and exhaleyes, due
ing. This is alled AZAyAm^. We
to this ons iousness, due to this awareperform it at least three times durness, due to this "I AM" NESS,
ing the p
jA(Pooja).
due to
this :(OM) the entire universe, the unlimited number of galaxies,
Zv-y prb}Eq,. prmA(mA dvtA.
innite number of stars in the galax{
dvF gAy/FQCd,. AZAyAm
 EvEnyog,.
ies, our milky way galaxy, the solar
system, the planets in the solar system, our earth, our ontinent, our
ountry, our State, our County, our City, this pla e, the peo- Plase threfore, lose your eyes, breathe in deeply and hold you
breath and
ple gathered
2

meditate in sear h of who really you are. Exhale at the end of ea h

AZAyAm. Do this three times.

as gold. Non living things and living things have fully developed bodies.
Body means something whi h o upies spa e. Next to non living entities
omes
the vegetation. Vegetation has fully developed body and in addition
to this,
there is just a tou h of, just a start of development of MIND. Sun ower
for
example, always fa es towards the Sun. Roots of a tree always grow in the
ground and rest of the anopy always grows in the air. The leav
of ertain
vines known as 'Tou h Me Not' or (
lAjA
), if tou hed, ollapse
and lose
together.

: B
,. : Bv,. : -v,. : mh,.

: jn,. : tp,. : s(ym^.
: tt^ sEvtv r
 ym^. Bgo dv-y DFmEh.
EDyo yo n, odyAt^.
: aApo>yoEt rsomtm^
b}B
B v, -vrom^.

You may now open your eyes, breathe normally. I have just said that I am
aware of the earth ( : B
,), the innite spa e (
: Bv,), the
Sun ( : -v,), the innite number of planets (
: mh,),
our milky
way galaxy ( : jn,), the innite number of galaxAnimals on the other hand have fully developed bodies ( : tp,),
ies and fully developed
the Absolute Truth ( : s(ym^). Let the Supreme Lord of themind.
universe
Only HUMAN has, in addition to a fully deinspire our intelle t to per eive His unimaginveloped body and a fully
able and most radiant form.
developed mind a apa ity alled intelle t. Intelle t means apa ity to
The next step is to a knowledge our awareper eive, apa ity to understand, apa ity to reaness of the manifestation of
son and sele t, make a
all the
proper de ision between what is right and what is wrong. Ther
Gods of the universe in luding our parany dieren e between an animal and an huents. You may ask if I believe in
man if the human is unable to
several Gods and is it not true that there is only one God? Tode ide
per eive
between what is right and what is wrong. It is the basi
the
fundamental
orre t answer we must rst start with self realization.
prin iple under whi h Human IN the Universe must perform, must
behave. It is
We are HUMAN. The entire manifestation onsists of non living and living
HINDU DHARMA ( Ehd Dm ). H stands for Human, IN, D stands for
entities. Ea h non living and living entity as a heavenly body is
"the"
and U stands for Universe.
regulated
with some basi fundamental prin iple. This prin iple is alled DHARMA
The HINDU or Human IN D Universe has a deli ate balan e between
( Dm ). DHARMA ( Dm ) of opper is dierent from the DHARMA
righteousness
( Dm ) of gold. That is why one is re ognized as opand un-righteousness or wi kedness. If this balper and
an e tilts towards
righteousness we are on the side of God and if it tilts towards
the other
3

un-righteousness we will be like Raxasas or devils. It must always be our

goal to stay heavy with our utmost apa ity towards righteousness and tilt
the balan e all the way to the righteousness with no sign of
un-righteousness.
When this o urs there will be nothing but God.

f?lAMbrDrm^ dvm^ fEfvZ m^ tB jm^.

svdnm^ yAy
t^ sv EvnopfAty
.
sv ml mASy
 Efv
 svA T sAEDk
.
fry
 yMbk
 gOEr nArAyEZ nmo_-t t
.
sv dA sv kAy
 q nAE-t t
qAmmlm^.
y
qAm^ Ed-To BgvAn^ mlAytnm^ hEr,.
td
 v l`nm^ sEdnm^ td
 v.
tArAblm^ dblm^ td
 v.
EvAblm^ {dvblm^ td
 v.
l#mFpt
 t
_ER^G}ygm^ -mrAEm.

If a human has righteousness, always sele ts right from wrong, he an be

onsidered as God. Please remember here that God (
Ir)is not
the same
as the supreme personality or the Absolute (
prm
r). Also
one an
not de ide himself or herself whether he or she is righteous or not. He or
she has to be a righteous person in the eyes of others.

lAB-t
qAm^ jy-t
qAm^ kt-t
qAm^ prAjy,.
y
qAEmdFvr[yAmo dy-To jnAd n,.
EvnAykm^ gzm^ BAnm^ b}Ev Z mh
 rAn^.
sr-vtFm^ ZMyAdO sv kAyA T Esy
.
aBFE=stAT Es^yT m^ p
Ejto y, srAs{r,.
sv Evnhr-t-m
{ gZAEDpty
 nm,.
sv
 vArNDkAy
 q /yE-/Bvn
rA,.
dvA, Edft n, EsEm^ b}
fAnjnAd nA,.

A person is alled evil or RAXASA (

rA"s) if that person always
sele ts
wrong. In my mind therefore, there are several Gods in the universe
who always
sele t right from wrong. Let us therefore, a knowledge the presen e of all
su h Gods and honor them with our respe t towards them.

Remember, we are a knowledging our awareness, our ons iousness, our

"I AM"
NESS, our OM ( :) of the manifestation of our surrounding, Whi h
planet
we belong to, whi h ontinent we are in, whi h ountry, whi h State, whi h
ounty, whi h City, whose house, whi h year, whi h month, wh
and what
time. The same thing is narrated here in Sanskrit in this p
jA
(Pooja) as
follows:

: FmmhAgZAEDpty
 nm,.
id
 vtA<yo nm,. kld
 vtA<yo nm,.
g}Amd
 vtA<yo nm,. vA-tdvtA<yo nm,.
mAtAEpt<yAm^ nm,. umAmh
 rA<yAm^ nm,.
Fl#mFnArAyZA<yAm^ nm,. sv
 <yo dv<yo nmo nm,.
sv
 <yo b}AZ
<yo nmo nm,. EnEv nm-t.

Fmgvto mhApzq-y Ev ZorA+yA

vt mAn-y a b}Zo EtFy
 prAD

Ev Zpd
 F
tvArAhkSp
 {vv-vt mvtr

kElyg
 Tm rZ

( Brtvq
 BrtKX
 jMbFp
 dXkAry
 df

godAvyA , dE"Z
tFr
)

smK ekdt kEplo gjkZ k,.

lMbodr EvkVo EvnnAfo gZAEDp,.
D
m}k
 tg ZAy"o BAl do gjAnn,.
Adf
{tAEn nAmAEn y, pW
 t^ fZyAdEp.
EvArMB
 EvvAh
 v
f
 Eng m
 tTA.
s\g}Am
 s\kV

{v Evn-t-y n jAyt
.

pAtAlAtr
 am
ErkA KX
 ................. g}Am

4

fAElvAhn fk
 ................ nAm s\v(sr

................ yZ
 ................ tO
................ mAs
 ................ p"

................ EtTO ................ vAsr

................ Edvs n"/
 Ev Zyog
 Ev ZkrZ

................ E-Tt
 vt mAn
 d

................ E-Tt
 Fs
y
 fBE-Tt
 dvgrO
f
q
q g}h
 q yTAyTm^ rAEf-TAnE-Tt
q s(s
fBnAmyog
 fBkrZ
 ev\gZEvf
qZ
EvEfAyAm^ fBpyEtTO

Therefore, we are going to use this betel nut to represent the imaginary
power whi h will be guarding us at the door steps and help the
truth
to re ognize this pla e. We are going to all this power as God
aA\Egrs aA\Ebrs yOvnA-v
Et E/vrAEvt
hErtgo/o(po_hm^ `v
dAtg t fAKlfAKAyAI
alAyns
/AnDAI FmmvA Ay dykmlmy
 EnvAsF
antkSyAZ pErp
Z "FrANDFfAI FEv ZrZyA

aA\Egrs aA\Ebrs yOvnA-v

Et E/vrAEvt hErtgo/o(p, afok,.
Now we express our desire regarding what we are trying to a hieve while
mm aA(mn, Et-mEt prAZo?t PlA=(yT m^
performing this
p
jA(Pooja). The main pura-mAkm^ skVMbAnAm^ spErvArAZAm^
pose of today's fun tion
"
m -T
{y aAyr^ aAro`y e
y A=(yT m^
is to
yTA +An
n yTA EmEltop Ar d&y
{,
per eive the truth about the Absolute. We are not exyAnAvAhnAEd
qoXfop Ar
p
jnmhm
.
^ kEr y
pe ting any material


gains, prosperity or wealth. If we a hieve our goal we are going to
t/AdO EnEv ntA Es^yT m^ mhAgZpEt p
jnm^ kEr y
.
be happy
tTA frFrf^yT m^ qXyAsm^
and we will have pea e of mind. This pea e of mind in turn will
klffGVAp
jnm^
automati ally
vzZAEdd
 vtA -TApnAT m^ klf-TApnm^
provide us good health, ri hness in the knowlvzZAEdd
 vtA p
jnm^ kEr y
.
edge about the Absolute. We
will
be relieved of all the onfusion in our mind. Our minds will not
be just said that, On this .................... day of
I have
restless.
..................
Our minds will be puried.
20................, we have gathered here in this beautiful town
We are going to beg, plead the Absolute truth to arof .............................................. for a sperive here and to shower
ial o asion.
His gra e upon us. It is ne essary for someTo re eive the gra e of God for health and prosperity.
one to guard this pla e and
prote t us while we meditate and eaTo make this fun tion free from obstagerly wait for the arrival of the
les we start our prayer to God
Absolute
gZ
f(GANESH).
truth. When the Absolute Truth sees that this guard is standing and
We express our awareness of the presen e of the enguarding
tire universe having
this pla e, The Absolute truth is going to re ogunlimited number of galaxies. We express our awarenize the guard and
ness of the presen e
will know
of the
entire solar system and the planets of whi h we are a part of.
that these must be the people who are eagerly waiting for my arrival.
5

To make it easy to per eive, we use these Bethis beautifully dressed God gZ
fGanesh is guardtel nuts to represent our
ing this pla e, He
planetary system. To represent the entire uniwill re ognize him and immediately will deverse of innite spa e
s end to our pla e to shower His
having
gra e on us.
unlimited number of galaxies we use this pot. We use this o onut on
Let us take one betel nut from the tray and pla e it in the opthe top
per dish in
of the pot to represent the head of the refront of us. Please onsider that this betel nut repreator of the universe.
sents the
guarding god
God gZ
fGanesh who will remove all the obsta les.
Let
us
invite,
gZAnAm^ (vA fOnko g(smdo
beg
gZpEtj gtF gZp(yAvAhn
 EvEnyog,.
and plead this power, this God gZ
fGanesh, with the bottom
of our
: gZAnAm^ (vA gZpEtm^ hvAmh

hearts, to ome here.
kEvm^ kvFnAm^ upmv-tmm^.
>y
rAjm^ b}ZAm^ b}Z-pt
aA n, fvn^ UEtEB, sFd sAdnm^.
aE-mn^ p
gFPl
 EbEsEhtm^
mhAgZpEt\ sA\ spErvArm^ sAyDm^
vtX mhAkAy koEVs
y smB.
sfE?tkm^ aAvAhyAEm.
EnEv nm^ kz m
 dv sv kAy
 q sv dA.
: B
B v, -v,. mhAgZpEtm^ yAyAEm.
: B
B v, -v,. mhAgZpty
 nm,.
Due to this awareness, due to this ons iousness, due to this "I AM" NESS,
Let us take a little bit of ri e from the tray and pla e it as a
due to this :(OM), the entire manifestation an apseat for the Betel nut whi h
pear before
represents our God gZ
f (Ganesh).
our minds.
So why not a ept that there is some unknown power that exists whi h
an guard
aAsnAT
 a"tAn^ smp yAEm.
us, an prote t us, an remove all the obsta les that may ome during the
performan e of today's p
jA(Pooja). Let us all this power as
Now ea h time I dire t, please take a spoonful of waGod
gZ
fGanesh. Let it be repreter from the
sented by one of the betel
mug in front of you and give a bath to our God.
nuts. Let us
dress up this power, God gZ
fGanesh, with ri e as ornaments,
kumkum,
: B
B v, -v,. mhAgZpty
 nm,.
turmeri powder, sandalwood paste and repAm^ smp yAEm.
quest this power, God gZ
f
: B
B v, -v,. mhAgZpty
 nm,.
Ganesh, to stay at this pla e and guard us unay m^ smp yAEm.
til the supreme reator
: B
B v, -v,. mhAgZpty
 nm,.
of the
aA mnFym^ smp yAEm.
universe arrives and gives His blessings. When the supreme reator
: B
B v, -v,. mhAgZpty
 nm,.
sees that
6

-nAnm^ smp yAEm.

sEtEtm-t.

: B
B v, -v,. mhAgZpty

 nm,.
kAlov p pAEZ dvA rA smp yAEm.

Now please take the hand towel from the tray and dry the God.
Please light the in ense sti ks and ofTake a Betel leaf from the tray and pla e Him on the leaf. fer their smell to the God. Please
Please also take the hain of otton balls from the tray and light the andle
pla e around the God. We will onand show the fa e of our God by illuminating Him.
sider it as the lothing of God Ganesh.
The same way pla e the bundle of thread from the tray and
pla e around the God ( jAnv
).
 nm,.
: B
B v, -v,. mhAgZpty
D
pm^ smp yAEm.
: B
B v, -v,. mhAgZpty
 nm,.
: B
B v, -v,. mhAgZpty
 nm,.
dFpm^ smp yAEm.
v-/opv-/AT
 kApA sv-/
 smp yAEm.
 nm,.
: B
B v, -v,. mhAgZpty
y+opvFtm^ smp yAEm.
This reminds me of a Sanskrit verse of a poet whi h says:
Please now take the bowl of sandalwood paste and apply a
little bit of sandalwood to our God. Pla e some ri e on our
God as an ornament. Apply some turmeri powder and the red
powder (Kumkum) to the Lord.

n t/ s
yo BAEt n dtArkm^.

mA Evto BAEt kto_ymE`n,;
n
tm
v BAtm^ anBAEt sv m^.
t-y BAsA sv Emdm^ EvBAEt;

It means:
The sun does not illuminate Him. Neither does the moon nor the stars. Not
even the lightning illuminates Him. (When) He, the self eulge
illuminates
the entire universe, (what a fool I am, trying to illuminate Him with this
andle.!!! ).

 nm,.
: B
B v, -v,. mhAgZpty
Evl
pnAT
 dnm^ smp yAEm.
: B
B v, -v,. mhAgZpty
 nm,.
alArAT
 a"tAn^ smp yAEm.
EEsE<yAm^ nm,. hErdAm^ smp yAEm.
 nm,.
: B
B v, -v,. mhAgZpty
kmm^ sOBA`yd&ym^ smp yAEm.

Please use the sandalwood paste as perfume and offer it to our God. Dress
up our God
with owers and the bundle of the blades of green grass (
dvA ).

 nm,.
: B
B v, -v,. mhAgZpty
Esd
rm^ pErml d&yAEZ smp yAEm.

But dear God, we are just naive, we want to make sure that yo
dressed while guarding this pla e until the Supreme reator
arrives. Please
show Him the path of this house when He arrives.

Now please sprinkle some water around the food, sweets and fr
and oer
the food to our God.
: B
B v, -v,. mhAgZpty
 nm,.

{vAT
n
 gXKA n
{vm^ smp yAEm.

an
n kt p
jn
n t
n mhAgZpEt, FytAm^;

: AZAy -vAhA. : apAnAy -vAhA.

: &yAnAy -vAhA. : udAnAy -vAhA.
: smAnAy -vAhA. : b}Z
 -vAhA.

To understand the true form of the Absolute, we must sit in a proper pose.
Con entrate from the bottom of our heart, with stable mind, with our eyes
losed and with omplete silen e at one lap of our hand.

{vmy
n
 pAnFym^ smp yAEm.

To wash His hands and mouth, please serve some wapLvFEt m/-y m
zpEq, k
mo d
 vtA
ter using the spoon. As
stlm^ Cd, aAsn
 EvEnyog,.
an
: pELv (vyA DtA lokA dEv (vm^ Ev ZnA DtA.
appetizer our God likes to eat betel leaves. Please offer the leaves
(vm^ DAry mAm^ dEv pEv/m^ kz Asnm^;
to Him.
Finally, before requesting Him to stand at our door steps guarding
iEt aAsnm^ EvDAy.
us until
the Lord of the universe arrives, of: apsp t t
 B
tA y
 B
tA B
Ems\E-TtA,.
fer some money and owers as gift to
y

B
tA
EvnktA

,

t
gQCt
EfvA+yA;


our God.
apAmt B
tAEn EpfA A, sv to Edfm^.
 qAmEvroD
;
The meaning of all of this is that, any guest at your door step,sv
ri h
or n p
jAkm smArB
poor, should be respe ted and honored like this. All of us are the
hildren
iEt B
to(sAdnm^ k(vA aT fXyAs,.
of the same God. Please treat them as God. God Ganesh is going to guard
: B
B v, -v,. dyAy nm,.
us at
: B
B v, -v,. Efrs
 -vAhA.
our door until the supreme reator ar: B
B v, -v,. EfKAy
{ vqV^.
rives. He will see God Ganesh,
re ognize him and will denitely ome here to bless us. Be- : B
B v, -v,. kv Ay hm^.
lieve me.
: B
B v, -v,. n
//yAy vOqV^.
: B
B v, -v,. a-/Ay PV^ .
iEt Ed`bD,;
urApofnm^ smp yAEm. h-t"Alnm^ smp yAEm.
mK"Alnm^ smp yAEm. mKvAsAT

Now let us pray to something whi h is really bep
gFPl tAMb
lm^ svZ En y dE"ZAm^ smp yAEm.
yond our imagination. This
universe of unlimited spa e having innite num: B
B v, -v,. mhAgZpty
 nm,.
ber
of galaxies, our milky
m/p pm^ smp yAEm. nm-kroEm.
way galaxy, our solar system and the planets within the solar
kAy m^ m
 EsEmAyAt s
 (vEy DAtEr.
system. Let it
EvnAEn nAfmAyAt svA EZ srnAyk.
be represented by this Pot. Let us use the o onut on the top of the
: B
B v, -v,. mhAgZpty
 nm,.
pot as
AT nAm^ smp yAEm.
the head of the reator of this unimaginable universe.
8

nEmt, sv d{v pA jym^ nmo_-tt

.

aT klf f GVA p
jnm^.

: pA jyAy Evh

 pAvmAnAy DFmEh.
t, f, odyAt^.

klf-y mK
 Ev Z, kW
 zd, smAEt,.
m
l
 t/ E-Tto b}A my
 mAtgZA, -mtA,.
k"O t sAgrA, sv
 s=tdFpA vsDrA.
`v
do_T yjv d, sAmv
do Tv Z,.
a
{ sEhtA, sv
 klfm^ t smAEtA,.
a/ gAy/F sAEv/F fAEt pEkrF tTA.
aAyAt dvp
jAT m^ dErt"ykArkA,.
g
 ymn

{v godAvrF sr-vEt.
nm d
 EsD kAv
rF jl
_E-mn^ sEEDm^ kz;

fAy nm,. gDp pm^ smp yAEm.

Let us ll this on h shell

ter and keep it here until the reator
of this universe arrives.

with

wa-

The ringing of a bell is a epted throughout the world as a sign to

wel ome
Please oer the sandalwood paste, ri e as ornaguests and also to drive away the evil. The door bell at the enments, the turmeri
tran e of a
powder and
house tells us that the guests are omthe red powder and some owers to the reator.
ing. It gives us an opportunity to
greet our guest. Let us de orate the bell with a little paste of
klfAy nm,.
sandalwood,
svo p ArAT
 gDA"tp pm^ smp yAEm.
red powder, turmeri powder, ri e and owers. The de orated bell in su h
D
nmdAm^ df .
manner will attra t the attention of the Creator of our universe and
He will
This on h shell on the top of it's stand also is anring the bell and announ e His arrival. Let us reother wonder
quest
the God to
reated by
ringrivers
this
the reator. It is formed in the o eans of the world where all the
de orated bell, announ e His arrival and ome to visit us. Dea
meet. This denitely will t in the hands of the replease ring this bell and announ e your arator like a blowing
rival. We are very eagerly
horn. Let us assume so and de orate it with sandalwaiting
wood paste, turmeri
for Your arrival.
powder,
red powder and owers and oer it to the reator. Dear God, Please blow
this on h shell and announ e your arrival. We are eaaAgmAT m^ t dvAnAm^ gmnAT m^ t r"sAm^.
gerly waiting to
kv GVArvm^ t/ dvtA&hAnl"Zm^.
see you
and to re eive your gra e.
GVAy
{ nm,. gDA"tp pm^ smp yAEm.
hErdAm^ kmm^ sOBA`yd&ym^ smp yAEm.
: fAdO d{dv(ym^ k"O vzZd
 vtA.
p jApEtm^ EvAt^ ag
} gA sr-vtF.
(vm^ prA sAgro(po Ev ZnA EvDt, kr
.

Similarly, lighting of the andles has been a epted throughout the

world to
9

illuminate and to provide knowledge. The darkness is ignoran e and

the light
is knowledge. One of the great poets of the Sanskrit s ripture has said:

andle
whi h represents the knowledge.

Dear God. I am really a fool trying to show you the path to our
the use of this andle. Please forgive us. We are just very anxious to see
you and to re eive your blessings as soon as possible.

nAnAEQCd GVodrE-Tt mhAdFpBABA-vrm^

+Anm^ y-y t "rAEdkrZArA bEh, -pdt
.
jAnAmFEt tm
v BAtmnBA(y
t(sm-tm^ jgt^
t-m
{ Fgzm
t y
 nm idm^ FdE"ZAm
t y
;

tTA dFpd
 vtA<yo nm,. gDA"tp pm^ smp yAEm.
hErdAm^ kmm^ sOBA`yd&ym^ smp yAEm.

Oh! Candle! Will you please keep on burnKnowledge is something like a andle burning ining and showing the path to
side an earthen pot having
our house!
innite number of holes. Ea h hole has a shutAt any time from now He will be omter. When a shutter is open,
ing.
Very soon He will ome and
a ray of light emerging out of the pot illumishower His
nates the thing in its
gra e
on us.
way and
provides us the knowledge of it. The shutter named ear provides us
the sense
Bo dFp b}!p-(vm^ >yoEtqAm^ Br&yy,.
of sound. The shutter tongue provides us the sense of taste. The
yAvt^ p
jA smAE=t, -yAt^ tAvvm^ sE-Tro Bv.
shutter eye
provides us the sense of sight. The shutter nose provides us the sense of
Let us take a ower, dip in the water and sprinsmell. The shutter skin provides us the sense of tou h. Thekle
shutter
the water over
mind if
ourselves
open, provides us righteousness. The more the shutand all the people gathered here. The purters are open, more
pose of this is to purify
will be
ourselves.
the knowledge. If the shutters are losed, it will be darkThe real way to purify ourselves is to bring the name of the Lor
ness of
minds. You may or may not be lean from outignoran e.
side, but if you keep in your
If all the shutters are open, there will be nothmind, the name of the Lord of the Uniing but knowledge. When
verse, you will be pure and lean
the number of open shutters tend to innfrom both outside and inside.
ity the pot disappears. There
will
be nothing but knowledge.
apEv/, pEv/o vA svA v-TAm^ gto_Ep vA.
y, -mr
 t^ pXrFkA"m^ s bAA<ytr, fE ,.
Let us therefore, a ept the importan e of knowledge by oering
sandalwood
paste, red powder, turmeri powder, ri e and owers to this burning

fAtAkArm^ Bjgfynm^ pnABm^ srfm^.

EvADArm^ ggnsdfm^ m
GvZ m^ fBAm^;
l#mFkAtm^ kmlnynm^ yoEgEByA EngMym^.
10

vd
 Ev Zm^ BvByhrm^ sv lok
{ knATm^;

a"tpj
 vA a"tAn^ smp yAEm.

aA(mAnm^ o" p
jA d&yAEZ sMo"

t^.
tXlopEr aA klf
q DAvEt pEv/
 pEr EqQyt
.
u?T
{y +
q vD t
.

Now let us imagine that the betel nuts in this dish represent the planets
in our
solar system and a knowledge the awareness of these planets. Let us sear h
every where on ea h planet and try to see if our God is there. L
us bring
Him over here and ask Him to bless us in this p
jA(pooja).

iEt klfm^ s\-TA=y. klf

 jlm^ EnE"=y
t/ gDA"tp p dvA rAn^ aAm}pSlvm^
p
gFPlm^ Ehrym^ EnE"=y.
p
gFPl
 vzZm^ sAm^ spErvArm^ sAyDm^
sfE?tkm^ aAvAhyAEm. p
vA EdEd".

With all our strength, from

tom of our heart, let us all the Lord
in all the eight dire tions.

the

Let us oer the red powder, turmeri powder, ri e and owers to ea h

of the
planets.

bot-

: s
yA y nm,. s
y m^ aAvAhyAEm.

Let these eight betel nuts represent the eight dire : somAy nm,. somm^ aAvAhyAEm.
tions and let us
: BOmAy nm,. BOmm^ aAvAhyAEm.
oer the
: bDAy nm,. bDm^ aAvAhyAEm.
red powder and the turmeri powder to ea h of the eight dire tions.
: bh-pty
 nm,. bh-pEtm^ aAvAhyAEm.
: fAy nm,. fm^ aAvAhyAEm.
: fn
{rAy nm,. fn
{rAy aAvAhyAEm.
: idAy nm,. idm^ aAvAhyAEm.
: rAhv
 nm,. rAhm^ aAvAhyAEm.
: a`n
y nm,. aE`nm^ aAvAhyAEm.
:

k
tv

nm,. ktm^ aAvAhyAEm.
: ymAy nm,. ymm^ aAvAhyAEm.
:
:
:
:
:

En ty
 nm,. En Etm^ aAvAhyAEm.
vzZAy nm,. vzZm^ aAvAhyAEm.
vAyv
 nm,. vAym^ aAvAhyAEm.
somAy nm,. somm^ aAvAhyAEm.
IfAnAy nm,. IfAnAy aAvAhyAEm.

iEt nvg}hAn^ aAvA.

: B
B v, -v,. vzZAAvAEht dvtA<yo nm,.

Let us oer sandalwood paste, red powder, turmeri powder, owers,

sandalwood sti ks and food to the solar sysWe don't know from whi h dire tion the Lord will be om- tem and let us take a
ing. Therefore,
andle and
let us de orate all the eight betel nuts representlook around ea h and every planet to see if we an nd our God
ing the eight
dire tions.
svo p ArAT
 gDA"tp pm^ smp yAEm.
hErdAm^ kmm^ sOBA`yd&ym^ smp yAEm.
D
pm^ smp yAEm. dFpm^ df yAEm. n
{vm^ smp yAEm.

The God may ome from any one of the eight dire tions. Let us therefore
de orate all the eight dire tions.

: AZAy -vAhA. : apAnAy -vAhA.

: &yAnAy -vAhA. : udAnAy -vAhA.

iEt Edk^pAlAn^ aAvA t/

{v p
Z pA/
 p
gFPl

11

: smAnAy -vAhA. : b}Z

 -vAhA.
{vmy
n
 pAnFym^ smp yAEm.
urApofnm^ smp yAEm. h-t"Alnm^ smp yAEm.
mK"Alnm^ smp yAEm. mKvAsAT

p
gFPl tAMb
lm^ svZ En y dE"ZAm^ smp yAEm.
nm-kroEm.

klf-y mK
 Ev Z, kW
 zd, smAEt,.
m
l
 t/ E-Tto b}A my
 mAtgZA, -mtA,.
k"O t sAgrA, sv
 s=tdFpA vsDrA.
`v
do_T yjv d, sAmv
do Tv Z,.
a
{ sEhtA, sv
 klfm^ t smAEtA,.
a/ gAy/F sAEv/F fAEt pEkrF tTA.
aAyAt dvp
jAT m^ dErt"ykArkA,.
g
 ymn

{v godAvrF sr-vEt.
nm d
 EsD kAv
rF jl
_E-mn^ sEEDm^ kz;

an
n kt p
jn
n t
n
vzZAAvAEhtd
 vtA, FytAm^.

Oh! He is here! I an see! I an see!! I an see!!!. The God is here. The

God is right here among us. The God is within us. I am aware!Let
I amus lose our eyes and try to pi ons ious.
ture the form of the Lord of the
I am.!!! OM. I an see the God in the sevuniverse. Let us meditate. Think of a most handeral eyes, hands, feet and
som, most beautiful form
fa es that
that you an think of. This form has omplete righhave gathered here today. I an see the God in their pure inno ent,
teousness. This form
sin ere
is the warehouse of the entire knowledge. This form has surpassed all
and honest MINDS.
the three modes of material nature. (
s(v
I an see the God in the eyes, hands, feet, fa es and minds of
all rjs^ tms^). This
form has to be extra ordinary.
the living
entities of the universe. In the manifestation of the entire
universe. This God is
aT yAnm^.
not only within us but is outside us. This God is very near to yAy
us as
t^ s(ym^ gZAtFtm^ gZ/y smEvtm^.
well as at a
loknATm^ E/lok
 fm^ kO-tBABrZm^ hErm^;
very far distan e very di ult to omprenFlvZ m^ pFtvAsm^ Fv(spdB
Eqtm^.
hend. This God has a speed
goEvdm
{rEp p
Ejtm^;
^ goklAndm^ b}A
of mind
iEt s(ynArAyZm^ yAyAEm.
but He an also be still, stable and motionless. Even with His
motion-less-ness
This form has to be of thousands of heads, thouit is very di ult to at h Him. This God has the most beautiful,
sands of eyes, thousands
handsome
of feet.
form. This God at the same time an be formIn reality, His size o upies not only the entire uniless. Sri Isopanishad
verse
( F IfopEnqd^) has des ribed the form of this God as follows: but extends
up to ten times beyond the universe. Let us try to wake our im
and beg for the arrival of this image in our mind.
an
jd
 km^ mnso jvFyo n
{nt^ dvA, aA=nvn^ p
v mq t^.
tAvto_yAn(y
Et EtE-mn^
n apo mAtErA ddAEt;
td
 jEt t
jEt td^ d
r tEtk
.
tdtr-y sv -y td sv -yA-y bAt,;

To make it simple, let use this idol of Sri Krishna to represent this
almighty Lord
of the universe. Let us shower the path of the Lord with some r
and request
12

Him, beg Him, plead Him, to show up in our minds.

Let us pour some water on the feet of the Lord and wash his fee

hEr, : sh fFqA pzq, shA", shpAt^.

s B
mFm^ Evto v(vA_Et aEtt^ dfAlm^;
aAgQC dv dvf t
jorAf
 jg(pt
.
EymAZAm^ myA p
jAm^ ghAZ srsm;

: etAvAn-y mEhmA_to >yAyA\ p
zq,.

pAdo_-y EvA B
tAEn E/pAd-yAmtm^ EdEv.
pAm^ ghAZ dvf sv "
msmT Bo,.
B?(yA smEp tm^ dv loknAT nmo_-t t
;

Fs(ynArAyZAy sAAy spErvArAy nm,.

aAvAhnm^ smp yAEm;

Fs(ynArAyZAy sAAy spErvArAy nm,.

pAm^ smp yAEm;

This manifestation of the universe of today and that of tomorrow (of

future) is
nothing but the in arnation of the Absolute supreme God. On His own,
He has
manifested the food whi h is required for the sustenan e of all the
living beings.

The Lord of the Universe dwelling eternally as the universal ons iousness
manifests as all the living and non living entities, then disappears
in un-manifested form, stays dormant for some unknown time and appears
again
in
manifestation,
digesting
dierent kinds of food.

Let us make a seat of ri e for the Lord of the universe to sit. Imagine
as if the
grains of the ri e are nothing but variety of diamonds. Let us oer
this seat to
our Lord.

Let us oer some water to our reator to gargle and wash his mouth before
oering Him the food.
: E/pAd
v ud
{ t^ pzq, pAdo_-y
hABvt^ pn,.
tto Ev vm^ &yAmt^ sAfnAnfn
 aEB;
nm-t
 dvd
vf nm-t
 DrZFDr.
nm-t
 jgdADAr ay m^ n, EtgtAm^;

: pzq ev
dm^ sv m^ yd^B
tm^ yQ B&ym^.
utAmtt^ v-y
fAno yd
n aEtrohEt;
nAnAr(nsmAy?tm^ kAt -vrEvB
Eqtm^.
aAsnm^ dvd
vf F(yT m^ EtgtAm^.

Fs(ynArAyZAy sAAy spErvArAy nm,.

ay m^ smp yAEm;

Fs(ynArAyZAy sAAy spErvArAy nm,.

aAsnAT
 a"tAm^ smp yAEm;

Originally in the unmanifest form, the Lord of the Universe has appeared
in all
dierent forms having variety of dierent bodies.

It is very di ult to even imagine His glory. All the living entities
us oer to our God some water to drink.
in the universe are just the feet (one fourth) of our Lord. TheLet
remaining
three fourth is the eternal body o upying all the other galaxies of
: t-mAt^ EvrAjAyt EvrAjo aED p
zq,.
the spa e.
13

s jAto a(yErQyt pAt^ B
EmmTo pr,;

Fs(ynArAyZAy sAAy spErvArAy nm,.

py,-nAnm^ smp yAEm;
fodk-nAnm^ smp yAEm;

kp
rvAEstm^ toym^ mdAEkyA, smAtm^.

aA MytAm^ jgAT myA dm^ Eh BE?tt,;

The yogurt whi h is white like the moon light is also very favor
drink of all Gods.
Let us give a bath with this yogurt to our Lord.

Fs(ynArAyZAy sAAy spErvArAy nm,.

aA mnFym^ smp yAEm;

With this manifestation we see all dierent sea: dEDA&Zo akAErqm^ Ej Zor-y vAEjn,.
sons of the year. Imagine
srEB no mKA kr( Z aAy
\Eq tAErqt^.
that we are giving a bath to our Lord with all the holy river waters of
dmXls\kAfm^ sv d
 vEym^ dED.
the world.
-nAnAT m^ t
 myA dm^ F(yT m^ EtgtAm^;
Let us give a bath to our Lord using these waters.

Fs(ynArAyZAy sAAy spErvArAy nm,.

dED-nAnm^ smp yAEm;
fodk-nAnm^ smp yAEm;

: y(pzq
Z hEvqA dvA y+mtvt.
vsto a-yAsFdA>ym^ g}F m im, frEv,.
gA sr-vtF rvA pyo ZF nm dA jl
{,.
-nAEpto_Es myA dv tTA fAEtm^ kz v m
;

Butter is also a favorite food of all the Gods. It is offered to the

re as a fuel for lighting the re with blaze and radian e. It is
like the soul of the re.
Let us bathe the Lord with butter as a soothing moisturizer.

Fs(ynArAyZAy sAAy spErvArAy nm,.

-nAnFym^ smp yAEm;

Let us now give our God a bath with ve ne tars. Milk, yogurt, butter,
honey and
sugar.

: Gtm^ EmEm"
 Gtm-y yoEn,Gt
 Eto GtMv-y DAm.
an vDmA vh mAdy-v -vAhAktm^ vqB vE" h&ym^;
aA>ym^ srAZAmAhAr aA>ym^ y+
 EtEtm^.
aA>ym^ pEv/m^ prmm^ -nAnAT m^ EtgtAm^;

aT p Amt-nAnm^.

Fs(ynArAyZAy sAAy spErvArAy nm,.

Gt-nAnm^ smp yAEm;
fodk-nAnm^ smp yAEm;

The milk omes from sa red ow. All the Gods, fathers, forefathers
enjoy drinking
the milk. Let us bathe our Lord with this milk.

Let all the galaxies of the universe, our fatherly Milky way galaxy,
the sun, rivers, plants, vegetation and the seasonal winds of our planet
sweep sweetness,
day and night in our life. The natural honey formed from variety of

: aA =yAy-v sm
t t
 Evt, som v ym^.
BvA vAj-y sT
.
kAmD
no, sm
tm^ dvEq EpttE=tdm^.
pyo ddAEm dvf -nAnAT m^ EtgtAm^;
14

plants is very nutritious and is the sweetest among all.

Let us give a bath to our Lord with this sweet honey.

Fs(ynArAyZAy sAAy spErvArAy nm,.

gDodk-nAnm^ smp yAEm;
fodk-nAnm^ smp yAEm;

: mD vAtA tAyt
 mD "rEt EsDv,.
mAvFn , st aOqDF,;
mD n?tmtoqso mDmt^ pAET vm^ rj,.
mD O, a-t n, EptA;
mDmAo vn-pEt, mDmAm^ a-t s
y ,.
mAvFgA vo Bvt n,;

Let us oer s ented sandalwood paste, ri e as ornaments, owers,

Tulsi leaves
( tfF F pAn
), turmeri powder, red powder, burn some in ense
sti ks
and oer the smell of them to our Supreme God.
Let us use the lamp and show around His fa e to see how hand
some He looks.
Hope, He is pleased with us. Let us oer the remaining ve ne tars as
appetizer to our God.

svo qEDsm(pm^ pFy
qsdfm^ mD.

-nAnAT m^ t
 yQCAEm ghAZ prm
r;
Fs(ynArAyZAy sAAy spErvArAy nm,.
mD-nAnm^ smp yAEm;
fodk-nAnm^ smp yAEm;

The sugar is formed mira ulously from sugar ane.

Let us bathe our Lord with the sugary water.

Fs(ynArAyZAy nm,.
svo p ArAT
 gDA"tp pm^ tlsFp/m^ smp yAEm.
hErdAm^ kmm^ smp yAEm.

: -vAd, pv-v Ed&yAy jmn

 -vAdErdAy shvFtnAMn
.
-vAdEm /Ay vzZAy vAyv
 bh-pty
 mDmAm^ adA<y,.

Fs(ynArAyZAy sAAy spErvArAy nm,.

D
pm^ smp yAEm. dFpm^ df yAEm;
{vAT
n
 p Amtf
q n
{vm^ smp yAEm;

i"dXsm
tm^ Ed&yfk ryA hErm^.

-nApyAEm sdA B?(yA Fto Bv srr;

: AZAy -vAhA. : apAnAy -vAhA.

: &yAnAy -vAhA. : udAnAy -vAhA.
: smAnAy -vAhA. : b}Z
 -vAhA.

Fs(ynArAyZAy sAAy spErvArAy nm,.

fk rA-nAnm^ smp yAEm;
fodk-nAnm^ smp yAEm;

{vmy
n
 pAnFym^ smp yAEm.

To wash His hands and mouth, please serve some water using the spoon.
As a mouth freshner our God likes to eat betel leaves. Please oer the
leaves to Him.
Finally let us oer some money and owers as gift to our God.

Let us now mix some sandalwood paste, turmeri powder and red powder in
a little bit of water and give our Creator a bath with perfumed water.
: gDArAm^ drADqA m^ En(ypAm^ krFEqZFm^.
IrFm^ sv B
tAnAm^ tAEmhop &hy
 Eym^.
kp
{rlAsmAy?tm^ sgEDd&ys\ytm^.
gDodkm^ myA dm^ -nAnAT m^ EtgtAm^.

urApofnm^ smp yAEm. h-t"Alnm^ smp yAEm.

mK"Alnm^ smp yAEm. mKvAsAT
 p
gFPltAMb
lm^
15

svZ En y dE"ZAm^ smp yAEm.

: B
B v, -v,. Fs(ynArAyZAy nm,.
m/p pm^ smp yAEm. nm-kroEm.

g}hA-(vAm^ aEBEq t rAh, kt tEp tA,.

dvdAnvgDvA y"rA"spgA,;
qyo mnvo gAvo dvmAtr ev .
dvp(yo dmA nAgA {d(yAA=srsAm^ gZ,;

an
n kt p
v p
jn
n t
n Fs(ynArAyZAy
sA, spErvAr, FytAm^;

a-/AEZ sv v-/AEZ rAjAno vAhnAEn .

aOqDAEn r(nAEn kAl-y avyvA y
;

With this initial wel ome to our Supreme God, let us remove all the
sErt, sAgrA, f
{lA, tFTA En jldA ndA,.
wet lothing
et
-(vAm^ aEBEq t sv kAmAT Esy
;
and ornaments of our God. Let us keep these to the North side and start
to oer
blAy Ey
{ yfs
 aAAy;
Him the grand bath.
: B
B v, -v,. amtAEBq
ko_-t.
The grand bath onsists of the imagination of givfAEt, pE, tE, a-t;
ing bath to all the
manifestation
of the universe sin e we are onsidering the enFs(ynArAyZAy nm,.
tire manifestation is
aEBq
k -nAnm^ smp yAEm.
our Supreme
fodk-nAnm^ smp yAEm;
Creator.
Let us imagine that by emptying the water from this on h shell over
the idol of the supreme God we are giving a grand bath to Him with all
the waters of the o eans.

ur
 EnmA Sym^ Evs>y aEBq
km^ kyA t^.
: dv-y (vA sEvt, sv

aEno bAh<yAm^ p
Zo h-tA<yAm^
a`n
, t
jsA s
y -y v sA
id-y iEdy
Z^ aEBEq AEm.

antrm^ fodk -nAnm^ k(vA a<y -nAnm^ kyA t^.

srA-(vAm^ aEBEq t b} Ev Z mh
 rA,.
vAsdvo jgAT, tTA sq Zo EvB,;

kA[mFrAgzk-t
Er kp
rmlyAEvtm^.

ut nm^ myA dm^ -nAnAT m^ EtgtAm^.

Mn aEnz Bvt EvjyAy t

.
aAKXlo_E`n, BgvAn^ ymo {v En Et-tTA;

mAElkm^ -nAnm^ U Zodk-nAnm^ kyA t^.

vzZ, pvn
{v DnAy", tTA Efv,.
b}ZA sEhtA, sv
 Ed?pAlA, pAt t
 sdA;

Let us now give Him a perfumed warm water bath, wipe Him with a towel and
install Him in His throne.

kFEt l#mF, DEtm

 DA pE, A EyA mEt,.
bEl >jA vp, fAEt, kAEt-tE mAtr,;

tt, Fs(ynArAyZm^ p
Z pA/

 EtA=y.

etA-(vAm^ aEBEq t dvp(y, smAgtA,.

aAEd(ydmA BOmo bDjFvEstAk jA,;

: tm^ y+m^ bEhEq O"n^ pzqm^ jAtmg}t,.

n dvA ayjt sAyA qy y
t
.
16

Fs(ynArAyZAy sAAy spErvArAy nm,.

a"tAn^ smp yAEm;

Let us not embarrass Him with our so ial ode of ethi s.

Let us dress Him up with some de ent lothes to wear.

The reator of this manifestation is also like a Goddess to us. Therefore,

let us apply some turmeri powder on Her forehead.

sv B
qAEDk
 sOMy
 lokl>jAEnvArZ
.
myoppAEdt
 t<ym^ vAssF EtgtAm^;

hErdA -vZ vZA BA sv sOBA`ydAEynF.

svA lAr mHyA Eh dEv (vm^ EtgtAm^;

Fs(ynArAyZAy sAAy spErvArAy nm,.

v-/m^ smp yAEm;

Fs(ynArAyZAy sAAy spErvArAy nm,.

hErdAm^ smp yAEm;

Let us also oer our Lord, this bundle of thread (

jAnv
).

Let us apply some red powder ( km^) on Her forehead.

: t-mAt^ y+At^ sv ht, s\Btm^ pqdA>ym^.

pf
tAk
 vAy&yAn^ aAryAn^ g}AMyA y
.
dv dv nm-t
_-t /AEh mAm^ BvsAgrAt^.
b}s
/m^ sorFym^ ghAZ pzqom;

hErdA
Z s\y?tm^ kmm^ kAmdAykm^.

v-/AlrZm^ sv m^ dEv (vm^ EtgtAm^;

Fs(ynArAyZAy sAAy spErvArAy nm,.

v-/opv-/AT
 y+opvFtm^ smp yAEm;

Fs(ynArAyZAy sAAy spErvArAy nm,.

kmm^ smp yAEm;

Let us oer Our God some sandalwood paste as perfume to wear.

Let us also oer some eye shadow ( kAj) for her.

k>jlm^ kAmdm^ rMym^ kAEmnF kAmsMBvm^.
n/yoB
qZATA y k>jlm^ EtgtAm^;


: t-mAt^ y+At^ sv ht  , sAmAEn jE+r

.
CdA\Es jE+r
 t-mAt^ yjt-mAt^ ajAyt.
FKXm^ dnm^ Ed&ym^ gDAm^ smnohrm^.
Evl
pnm^ sr
 dnm^ EtgtAm^;

F d&y
{ nm,. k>jlm^ smp yAEm.

Let us apply some

Esd
r) as a blush (rouge)
for Her.

Fs(ynArAyZAy sAAy spErvArAy nm,.

dnm^ smp yAEm;

Let us dress up our God with ri e as ornaments.

red

oxide

uEdtAzZs\kAfm^ jpAksmsEBm^.
sFmtB
qZATA y Esd
rm^ EtgtAm^;

a"tA-tXlA, fB}A, km
n EvrAEjtA,.
myA Env
EdtA B?(yA ghAZ prm
r;

F d&y
{ nm,. Esd
rm^ smp yAEm.
17

powder

Let us oer a bla k
m\gs
/) as an ornament
to Her.

beaded

ne kless

EbSvvAl tlsFdl mAltFEB,.

(vAm^ p
jyAEm jgdFr m
 sFd;

Fs(ynArAyZAy sAAy spErvArAy nm,.

EvEvD p pAEZ smp yAEm;

mA\gSyttmEZEB, m?tAPlEvrAEjtm^.
kW-y B
qZATA y kWs
/m^ gtAm^;

Let us oer one thousand leaves of Tulasi

(
tlsF), if not available, at least one hundred eight leaves
of Tulasi
( tlsF), to the Almighty God.

F d&y
{ nm,. kWs
/m^ smp yAEm.

Let us oer some olored bangles as wrist ornaments for Her.

sh nAm m\/
{, sh tlsFp/ smp Zm^ kAy m^.
alAB
 aorft tlsFdl smp Zm^ kAy m^;

kA -y EnEm tm^ Ed&ym^ kZm^ srEr.

h-tAlrZATA y kZm^ EtgtAm^;

It is our desire to know how our Almighty God looks like. How
How are His arms, How is His hest and how are His feet?
Before we nd out let us burn some in ense sti ks and oer the smell
of them
to the God.

F d&y
{ nm,. kZm^ smp yAEm.

Let us oer all the variety

ments that we have to the Almighty
God.

of

orna-

: y(pzqm^ &ydD, kEtDA &ykSpyn^.

mKm^ Ekm-y kO bAh
kA U! pAdA uQy
t
;

>yo(-nApt
 nm-t<ym^ nm-t
 Ev!EpZ
.
nAnApErmld&yAEZ ghAZ prm
r;

vn-pEt rso
to gDAo gD um,.

aAG
}y, sv dvAnAm^ D
po_ym^ EtgtAm^;

Fs(ynArAyZAy sAAy spErvArAy nm,.

nAnApErmld&yAEZ smp yAEm;

Fs(ynArAyZAy sAAy spErvArAy nm,.

D
pm^ smp yAEm;

Let us oer variety of owers to the Almighty God.

Let us look at our Almighty Gods fa e with this lamp and see
true form.
His true nature.
The light from the lamp tells us that His fa e is nothing but the
knowledge.
His arms are the army, navy, air for e all the people prote ting us.

: t-mAdA ajAyt y
 k oBdAyt,.
gAvo h jE+r
 t-mAt^ t-mAt^ jAtA ajAvy,;
mASyAdFEn sgDFEn mASytAdFEn {v Bo.
myAtAEn p
jAT m^ p pAEZ EtgtAm^;
s
vEtkA bkl Mpk pAVlANj
{,.
pAgjAEt krvFr rsAlp p
{,.
18

His hest is made up of all the white ollared workers of the world.
His feet are the blue ollared workers of the world.

urApofnm^ smp yAEm. h-t"Alnm^ smp yAEm;

mK"Alnm^ smp yAEm. krot nAT
 dnm^ smp yAEm;

: b}AZo_-y mKmAsFt^. bAh
rAjy, kt,.

U! td-y y
{ [y,. pd<yAm^ f
do ajAyt;

Our Almighty God likes betel leaves to eat as mouth freshner.

Let us oer some betel leaves to our God.

aA>ym^ svEt s\y?tm^ vEnA yoEjtm^ myA.

dFpm^ ghAZ dvf y
{lo?yEtEmrAph;
B?(yA dFpm^ yQCAEm dvAy prmA(mn
.
/AEh mAm^ EnryAt^ GorAt^ dFpo_ym^ EtgtAm^;

p
gFPlm^ mhAEd&ym^ nAgvSlFdl

{y tm^.
kp
{rlA smAy?tm^ tAMb
lm^ EtgtAm^;

Fs(ynArAyZAy sAAy spErvArAy nm,.

dFpm^ smp yAEm;

Fs(ynArAyZAy sAAy spErvArAy nm,.

tAMb
lm^ smp yAEm;

Let us oer variety of fruits and oHis mind is soft like the moon. His eyes are radi onut to our God as dessert and
ant, dazzling like
request Him
the sun.
to bless us.
His mouth is the re digesting all the food. The air is His
ons iousness.
Let us therefore, oer our beloved God the main ourse lun h/dinner.
Pl
n PEltm^ sv m^ /
{lo?ym^ s rA rm^.
t-mAt^ PldAn
n sPlA -ym norTA,;
: dmA mnso jAt, "o, s
yo ajAyt.
Fs(ynArAyZAy sAAy spErvArAy nm,.
mKAEdd aE`n AZAt^ vAy, ajAyt;
EvEvD PlAEn nAErk
 l Plm^ smp yAEm;
{vm^ gtAm^ dv BE?tm^ m
n
 lAm^ kz.
nm-kroEm;
IE=stm^ m
 vrm^ dEh pr/m^ prA gEtm^;
fk rAKXKAAEn dED"FrGtAEn .
aAhArm^ B" Bo>ym^ n
{vm^ EtgtAm^;
We have re ognized the true form of our God. Sharing our wealth among
all the
needs of our so iety is in the real sense the worship of our God.
Let us oer portion of our wealth to the so iety (God).

Fs(ynArAyZAy sAAy spErvArAy nm,.

s\yAvk n
{vm^ smp yAEm;
: AZAy -vAhA. : apAnAy -vAhA;
: &yAnAy -vAhA. : udAnAy -vAhA;
: smAnAy -vAhA. : b}Z
 -vAhA;

EhrygB gB -y hmbFjm^ EvBAvso,.

antpyPldm^ at, fAEtm^ yQC m
;

{vmy
n
 pAnFym^ smp yAEm.

Fs(ynArAyZAy sAAy spErvArAy nm,.

mhAdE"ZAm^ smp yAEm;

Let us wash His hands, oer some water to gargle His mouth and apply
some perfume on His hands.
19

sAAo_ym^ ZAm-t
 y(n
n myA kt,;
The wel ome of our almighty God with grand style an not be omplete
unless we see with this lamp representing the knowlFs(ynArAyZAy sAAy spErvArAy nm,.
edge, the true form
nm-kArm^ smp yAEm;
of our God.

Let us express our joy of understanding the absolute truth, the universal
ons iousness, the 'I AM' NESS, the s(y nArAyZ, :,
by showering owers, ri e and the following Sanskrit verses on the idol
whi h we are using here for our understanding.

kp
rgOrm^ kzZAvtArm^ s\sArsArm^ Bjg

dhArm^;
sdA vstm^ dyArEvd
 Bvm^ BvAnFsEhtm^ nmAEm;
Fs(ynArAyZAy sAAy spErvArAy nm,.
kp rAEt ?ydFpm^ smp yAEm;
nm-kroEm;

: y+
n y+myjt dvA-tAEn DmA EZ TmAyAsn^.

t
h
nAk
mEhmAn, s t y/ p
v sAyA, sEt dvA,;
Let us turn around ourselves three times and see the surrounding.
The almighty God is right here. He is within us. He is outside us.
Fs(ynArAyZAy sAAy spErvArAy nm,.
He is with form. He is without form.
m\/p pm^ smp yAEm;
He has the speed of mind. He is motionless.
It seems impossible to omprehend Him, but it is possible to a hieve Him.
Dear God, I do not know how to plead, how to beg and how to
I see the universal ons iousness in my almighty God.
to ome here. I do not know how to worship you.
It appears as if the sky has been formed from His navel,
I do not know how to perform this routine. Please forthe innite spa e has been formed from His head,
give me.
the earth and all the dire tions have been formed from His feet.
aT AT nA.
aAvAhnm^ n jAnAEm. n jAnAEm tvA nm^.
p
jAm^
{v n jAnAEm. "m-v prm
r; 1;

: nA<yA aAsFdtEr"m^ fF Zo O, smvt t.

pd<yAm^ B
EmEd f, o/At^ tTA lokAn^ akSpyn^;
yAEn kAEn pApAEn jmAtrktAEn .
tAEn tAEn Evn[yEt dE"Zpd
 pd
;

Dear God, I am really ignorant. I do not know how to a t.

I do not know how to meditate. Please a ept the manner in whi h
I have pleaded you, begged you to ome here. Please make this
perfe t.

Fs(ynArAyZAy sAAy spErvArAy nm,.

dE"ZAm^ smp yAEm;

Let us now surrender unto this universal ons iousness, the Absolute
truth,
the s(ynArAyZ.

m\/hFnm^ EyAhFnm^ BE?thFnm^ srr.

y(p
Ejtm^ myA dv pErp
Z td-t m
; 2;
s(ynArAyZm^ dvm^ vd
 _hm^ kAmdm^ Bm^.
lFlyA Evttm^ Evm^ y
n t-m
{ nmo nm,; 3;

: s=tA-yAsn^ pErDyE-/, s=t sEmD, kt,.

dvA y+m^ tvAnA abn^ pzqm^ pfm^.
nm, sv EhtATA y jgdADArh
 tv
.

!pm^ dEh jym^ dEh yfo dEh Eqo jEh.

20

As I have mentioned before, Pooja ( p
jA) means performing our daily

routines with full devotion, full on entration, sin erity and
honesty. Satya
(
s(y) means the truth. Narayana (
nArAyZ) is the Absolute, the
Almighty God of all reation. Satya Narayana Pooja (
s(y nArAyZ
p
jA)
means an sin ere, honest eort with full on entration, full devotion
to know the
true identity of the Absolute, the Almighty God.

p/An^ dEh Dnm^ dEh svA n^ kAmA\ dEh m

; 4;
y-y -m(yA nAmo?(yA tp,p
jAEyAEdq.
y
nm^ sMp
Z tAm^ yAEt so vd
 tmQytm^; 5;
Fs(ynArAyZAy sAAy spErvArAy nm,.
AT nAm^ smp yAEm;
an
n kt qoXfop Ar p
jn
n t
n
Fs(ynArAyZ, sA, spErvAr, FytAm^;
: t(st^;

On e upon a time, in the forest of Naimish (

{
n
Emq
), Shownu k
; F gZ
fAy nm, ;
( fOnk) and several other saints were living. They reFs(ynArAyZ kTA ArMB
quested a
pEhlA ayAy
story teller
( s
t) to tell how one an a hieve pea e of mind, good health,
wealth and
The Identity of the Absolute
happiness and stay away from the sorrows and misChapter one
eries of life. The
story teller
Let me now narrate the summary and meaning bementioned that exa tly similar question had ome in the mind
hind the true identity of the
great saint
Absolute ( s(y nArAyZ p
jA) in the form of easy to understand
Narada ( nArd) when he was under stress, with disstories.
turbed mind
and unhappy
The stories about the true identity of the Absolute (
to see the suering of the reatures of the universe.
s(y nArAyZ
p
jA)
Saint Narada ( nArd) sat down in deep meditatraditionally told from the an ient times have a tou h of mira les
tion in sear h of self
and the generation of this age do not ne essarily berealization. He realize the OM ( :), who 'I AM', the beginnin
lieve on su h
of reation,
mira les. They believe in the modern day mirathe awareness of the manifestation, the ons ious les like the sili on
ness that brings this
hips in the omputer performing variety of fun awareness,
tions in no time but
when and where it starts and where it ends. With his eyes lose
they will not a ept the mira les that have been told from generations
great saint
to generations in the traditional stories of the true identhought of a most beautiful, most handtity of the
som, most powerful image, apable of
Absolute (
s(y nArAyZ p
jA). It is my at reating of this innite spa e having innite numtempt here to tell the
ber of stars in
same stories to su h generation in a way they an relate.
innite number of galaxies, this Milky way galaxy, innite number of
21

stars of the Milky way galaxy, the solar syshealth, wealth, generosity, pea e of mind automatitem of the Milky way galaxy,
ally follow when a
the sun, the moon, this earth, all the livperson is self realized, when a person knows the true idening and non living entities
tity of the
of this universe, this ontinent, this naAlmighty God.
tion, this State, this County,
this City, this house, the people around us. Who has reThus ends the rst hapter of the stoated all this
ries of Satya Narayana ( s(y
manifestation? Where is He? How does He look? Saint Narada
( ).
nArAyZ
nArd)
realized that this reator of the universe is nothing but Almighty God
; F gZ
fAy nm, ;
Vishnu ( Ev Z). This Almighty God has thouFs(ynArAyZ
p
jA
sands of eyes, thousands
dsrA ayAy
of fa es,
thousands of hands and feet. This Almighty God is within all the reatures
of the
The Identity of the Absolute
universe, at the same time He is outside all the reaChapter two
tures of the
universe. This
Saint Narada ( nArd) on e met a very poor BrahAlmighty God is very easy to a hieve at the same time very di ult
min in the beautiful
to per eive.
ity of
This Almighty God is stable and motionKashi ( kAfF). This poor Brahmin was very hunless at the same time has a
gry, very thursty and
speed faster
was sad
than that of mind. This Almighty God is smaller than a smallabout his ondition. Observing his ondiest atom
tion Saint Narada ( nArd)
that you an
think of, at the same time his size is larger than the sky. Thisapproa hed
him and asked why he was so sad. The poor BrahAlmighty God dwells always in the hearts of righmin
said, "Oh! Saint,
teous people who
How an I
onsider all the poor, needy, suering living entiremove the poverty, misery that I am in? I am disties as their lose
relatives and friends. This Almighty God lives with righ- turbed, restless. I
an not sleep at
teous people
nights. Please tell me how an I get rid of the tragedy I am in. S
who always sa rify for the well being of the so iNarada
ety. This Almighty
( nArd) said, "Dear friend, you must rst try to unGod is those righteous people who alderstand who
ways think about the happiness,
you are.
joy, good will of the so iety. This Almighty God is those righteous
people who feed the hungry. This God is within those righ- Try to understand the true form, true nature of the Absolute. Please
teous people
see how the
who work hard to remove the darkness of ignoren e and spread the light
Satya Narayana Pooja ( s(y nArAyZ p
jA) is performed.
With
of knowledge. With this realization of the Almighty God, Saint
Narada
thismind
self
( nArd) be ame happy. All the stress in his mind was gone. His
be ame pea eful. This in turn gave him good health. Good health
gives the
realization
you will a hieve your goal." The Brahminwealth.
went home.
strength to work hard. By working hard only one an a hieve
Good Next
22

few days he
asked
observed how the Satya Narayana Pooja (
the Brahmin what he was doing. The Brahs(y nArAyZ p
jA) is
min asked the poor man to stay
performed. He noti ed the simpli ity in whi h the befor a
tel nuts, o onut
while and see what he was doing and how one an a hieve om
and the pots
satisfa tion
are used to understand the true nature of the Absofrom understanding the true nature of the Absolute. He started the
lute. By observing the Satya
same method
Narayana Pooja ( s(y nArAyZ p
jA) the reto understand the Absolute truth. He oered his serwood salesman be ame
vi es to his wife
very happy and de ided to follow the footas if those are
steps of the Brahmin. With
oered to Goddess Laxmi (
l#mF). He ofthe improved
fered his love to his son as
mental health, his overall health, strength, workif it was
ing habits dramati ally
oered to Bal-Krishna (
bAlk Z). He ofimproved
fered his knowledge to his
and the hard work whi h he ould perform prodaughter as if it was oered to Goddess Saraswati (
vided him with wealth,
sr-vtF). His
good hildren
outlook
and happy family.
towards the life was hanged. He started looking towards ea h and
Thus ends the se ond hapter of the stoevery living
ries of Satya Narayana
entity as a part and par el of the Supreme Abso( s(y nArAyZ).
lute. This in turn
provided him
pea e of mind. His restlessness was gone. He be ame happy. When the
; F gZ
fAy nm, ;
mind is
Fs(ynArAyZ p
jA
pea eful, the body rea ts positively. His health was imEtsrA ayAy
proved. With
good health
he was able to work hard. Observing his hard work and hange in his
The Identity of the Absolute
nature, he
Chapter three
be ame a desirable person in the so iety. His so ial status improved. The
On e upon a time there was a king named Ulkahonesty,
mukha ( uSkAmK) ruling
sin erity and devotion without any desire for mateover the planet earth. He had full onrial gains provided
trol over his body and mind. He
him with all the
was righteous,
satisfa tion that he deserved.
devotional, and intelligent person. His beautiful
wife Sundervadana
One day, when the Brahmin was perform(
sdrvdnA) had omplete devotion toing the Satya Narayana Pooja
wards the King. She was
( s(y nArAyZ p
jA) he noti ed a poor and thirsty reoering
wood seller
at his door with a bundle of rewood on his head. The re- her servi es to the King as if those were offered to God Narayana
wood salesman
23

( nArAyZ). Both of them were used to perhusband as if those were oered to God Narayana (
form the Satya Narayana
nArAyZ) from the
bottom of her heart, Lilavati ( lFlAvtF) arPooja
ried a hild and in due
( s(y nArAyZ p
jA) at the banks of a river with full devotion
ourse she
and sin erity.
delivered a beautiful girl named Kalavati ( klAvtF).
One day, while they were performing the Satya Narayana Pooja
(
s(y nArAyZ p
jA) a passing merOne day Lilavati ( lFlAvtF) asked mer hant Sadhu (
hant named Sadhu ( sAD)
sAD
)perwhen was
with his wealth and mer handise saw the King and the Queen
he
going to perform the Satya Narayana Pooja (
forming the
s(y nArAyZ p
jA).
Pooja ( p
jA). He do ked his ship at the bank of the river and
Mer hant Sadhu ( sAD), ignoring her, promised that he will
ame near
perform the
to the King and asked respe tfully what they were doing.
Pooja at the wedding of Kalavati ( klAvtF).
The King replied, " Dear Sadhu ( sAD), There is nothKalavati ( klAvtF) was growing day by day. At her age of sixt
ing more
mer hant
satisfying
Sadhu (
sAD) planned a big wedthan to know who we are, who are the livding for her with a young mer hant
ing and non living entities
from the
surrounding
ity of Kan han ( kA\ n). He performed the wedus and what is the purpose we exist in this uniding
and after the
verse. The knowledge
wedding he went for voyage with his sun-inabout the
law for business. He forgot
Absolute truth gives pea e of mind, happiabout the
ness, and good health This in
Pooja. His entire world was ir ling around his busiturn makes
ness and a hieving
one strong and energeti to work hard and to earn the neededmore
material
wealth.
resour es
He was always worried about making more money. He was wor
for the sustenan e. We an be ome ideal parried about
ents for our progeny and
prote ting
our entire
his wealth. He lost his sleep in su h worfamily an be ome prosperous. It is my honest beries. One day, when they were
lief that performing the
on a business
Satya Narayana Pooja ( s(y nArAyZ p
jA) an a hieve all of this."
trip in a town ruled by a King named Chandraketu (
dkt),
The mer hant Sadhu ( sAD) learned all the demer hant
tails about the Satya
Sadhu (
sAD) and his son-in-law saw ouNarayana Pooja ( s(y nArAyZ p
jA) and said, "I am unhappy
ple of thieves running with
be ause I do not have any hildren. I promise that I will perform
lots of
this Satya
jewelry stolen from the king's pala e and purNarayana Pooja ( s(y nArAyZ p
jA) when we will resued by king's soldiers. The
eive a hild.
thieves
" Mer hant Sadhu ( sAD) return ba k home from his voy- dropped the jewelry in front of the pla e where merage and told his
hant Sadhu ( sAD)
wife Lilavati ( lFlAvtF) about the in ident. While ofand
fering the
his son-in-law were staying and ran away. When the solservi es to her
diers saw the
24

jewelry at the
pla e where mer hant Sadhu ( sAD) and his son-inlaw were staying,
they
thought that the mer hant Sadhu ( sAD) and his sonin-law must
have stolen
the jewelry. They arrested mer hant Sadhu (
sAD) and his son-in-law
and
brought in front of the king's ourt. King Chandraketu ( dkt)
ordered
to take all the wealth and jewelry belonging to the mer hant Sadhu
( sAD)
and his son-in-law and pla ed them in the prison.

what the purpose of life was. The king released mer hant Sadhu ( sAD)
and
his son-in-law, gave them twi e the wealth seized from them an
them to
understand the Absolute truth, know who they were, why they
what was
the purpose of their life. Asked them to ght for righteousness, help
to improve
the so iety keeping in mind that all the entities in the so iety are
part and par els
of the Supreme Absolute.
Thus ends the third hapter
ries of Satya Narayana
( s(ynArAyZ).

of the sto-

Lilavati (
lFlAvtF) and her daughter (
klAvtF) had no other
alternative
; F gZ
fAy nm, ;
than to beg for food and survive someFs(ynArAyZ p
jA
how. They were under lots of
OTA ayAy
mental pressure
and stress. They were suering from hunger, thirst and si kness due to
The Identity of the Absolute
this stress.
Chapter four
One day, when they were begging for food in front of a Brahmin's house,
Mer hant Sadhu ( sAD), afterwards to avoid any obthey saw
sta les during his
and heard the Satya Narayan Pooja (
journey donated some money to a Brahs(ynArAyZ p
jA) being performed
min, took his blessings and pro eeded
by the Brahmin. Both of them be ame alm and happy whenhis
theyjourney
reto his home town. The King Chanalized the
draketu ( dkt)
Absolute truth. They started to perform the Satya Narayan Pooja
of ourse, being a righteous man had a duty to see that Mer( s(ynArAyZ p
jA) regularly. With the pea e of mind, self hant Sadhu
realization,
( sAD) has really hanged and has be ome honknowing who they were, what the purest and sin ere. He
pose of life was, they started
asked his se ret servi e poli e to test the sin erserving the
ity of Mer hant Sadhu
so iety and other needy poor people in the so i(
sAD).
One of the se ret servi e poety. Their so ial status
li e dressed as a saintly
improved
man with
dramati ally and one day they were able to prove to King Chandraketu
safrin lothes, approa hed Mer hant Sadhu(
(
dkt) that their husbands were innosAD), and asked what
ent but were lost
they had in their ship. Mer hant Sadhu
(
sAD) and his son-in-law
in knowing
25

arongantly laughed and asked if the se ret servi e po( sAD) and his son-in-law pro eeded for their jourli e in saintly dress
ney home.
wanted to steal their wealth. They told him that there was nothing but dry
Here in the home town of the Mer hant Sadhu (
hey in the ship. The other se ret servi e posAD), in Diamond Bar
li e men heard it from a long
( r(nprF), Lilavati ( lFlAvtF) and Kalavati (
distan e and arranged to swit h the wealth in the ship of MerklAvtF)
hant Sadhu
heard the
( sAD) with dry hey without their knowledge.
news that their husbands are oming. They were very exited and happy. They
Mer hant Sadhu ( sAD), and his son-in-law omwere
pleted their business
requested by the respe ted elderly peoin the town where they had stopped and ame to the ship tople ontinue
in the town to perform the
their journey.
Satya Narayan
When they he ked their ship they noPooja ( s(y nArAyZ p
jA). Even though they were performing
ti ed that there was nothing but
the Pooja,
dry hey in
their mind was wandering towords their hustheir ship. Both of them were sho ked, fainted and fell un- bands. They were so eager to
ons ious on
see their
the shore.
husbands, that they forgot what they were doWhen they be ame ons ious they thought that the saintlying
man
had
super
and
with
their husbands
natural
as the
powers and hanged all their wealth into dry hey. They ameonly
ba kthought
and
in their mind, they rushed to the harbor to greet their
surendered
husbands. They
unto the saintly looking servi e man in safrin lothes and appologised
heard that one of the ships had sunk in the botand asked
tom of the sea. With the
for furgiveness. The se ret servi e poonly thought
li e man told the Mer hant Sadhu
about their husbands, when they ould not see their hus( sAD), the truth about him and warned him to folbands, they asumed
low king's advise,
that their
returned their wealth and asked them to pro eed with their
husbands were dead. With the great pressure
on their mind they fainted
journey. Mer hant
and be ame
Sadhu ( sAD), and his son-in-law promised the poli e men that
un ons ious. When they be ame ons ious, one of the holy and
they will
man from
work hard for the good of the so iety, try to underthe town told them that they are ompletely forgetstand who they were
ting what they were
and to
doing. They
understand the Absolute truth. They promised that they willdid
al-not have omplete pea e of mind. They did not make inways seek
telle t de ision
the right
between
and stay away from wrong. They will use their intelwhat is right and what is wrong. Somele t whi h has been
times things appear to be right
re eived
but they are
from the Absolute and use it properly to seek alwrong. For an example, there is a Department of Moways the right. Mer hant
tor Vehi les
Sadhu
regulation that
26

at an interse tion, if there exists a painted ross walk, the pedestrians

On e upon a time there was a king named Angadhwaj ( avj).
have the right
of Way. If a person assumes that he is right and the on om- He was well known about prote ting his people but was unhappy be ause
ing vehi le
ignoring their needs. He never joined them in their happy or sa
is wrong and
o asions.
pro eeds to ross the interse tion, be erOn e when he was returning from his hunttain that the pedestrian is
ing trip, he noti ed that
wrong. He is not
dairy
using his intellegen e. Therefore, please be alm. Know whatsome
is right
farmers were sitting togather and performand what is
ing
the Satya Narayana Pooja
wrong. Do not drop what you were doing with(
s(ynArAyZ p
jA). Even though they inout ompleting it and run
vited the King to join them,
towards
he ignored and went ba k to his pala e. This un onthe unknown. Know who you are, what is the purs iously started
pose of life and surunder
bothering him.
unto
He be ame unhappy. He lost his sleep. Conthe Absolute. When Lilavati ( lFlAvtF) and Kalavati (
stantly
he was ill. This
klAvtF)
ae ted adversly
followed
on his family. Due to his in apa ity, his revthe guiden e of the elderly holy man, they reenue started droping. He
alised that they were
lost his wealth.
unne essarily
His sons started ghting with ea h other and eventuworried about their husbands, their husally
many of them
bands were alive and well. When
died while
their
ghting with ea h other. One of the dairy farmhusbands heard about what had o ured, all of them deers saw the sad king and
ided that there
oered help
is nothing
by omplete
requesting him to understand and permore rewarding than performing the Satya Narayana Pooja with
eive
the
Absolute. He told him
devotion,
that if the
sin erity and honesty without any desire for any perpeople
in his rule are happy, he will be happy too. Carsonal gain.
ing for the poor,
seeking the
Thus ends the fourth hapter of the stoAlmighty God in the houses of the poor, providries of Satya Narayana ( s(y
ing
them food, shelter
nArAyZ).
and jobs will
make them work hard for the good of the so iety. He told the king the
; F gZ
fAy nm, ;
true meaning
Fs(ynArAyZ p
jA
of Pooja. He told the simplest way to underpA\ vA ayAy
stand Satya Narayana
( s(ynArAyZ). Taking the advise from the dairy farmer, the
king started
The Identity of the Absolute
doing his every day routines with honesty, sin erity and full
Chapter ve
devotion. His love
27

towards the people in his kingdom in reased. Ev: F kfvAy nm,. nArAyZAy nm,.
ery itizen in his
mADvAy nm,. goEvdAy nm,.
kingdom started
Ev Zv
 nm,. mDs
dnAy nm,.
loving the king. They started working hard for the good of theE/EvmAy nm,. vAmnAy nm,.
so iety. This in turn
FDrAy nm,. Eqk
 fAy nm,.
in reased king's revenue. He b ame happy.
pnABAy nm,. dAmodrAy nm,.
s\kq ZAy nm,. vAsdvAy nm,.
Therefore, everyone must try to underMnAy nm,. aEnzAy nm,.
stand the true identity of the
p
zqomAy nm,. aDo"jAy nm,.
Absolute.
nArEs\hAy nm,. aQytAy nm,.
Everyone should make proper sele tion bejnAd nAy nm,. up
dAy nm,.
tween what is right and what
is wrong.
hry
 nm,. : Fk ZAy nm,.
Everyone should oer his or her servi es to the other as if these are
oered to
God Narayana ( nArAyZ) or Goddess Laxmi (
a p
vo Q Ert vt mAn evm^ gZEvf
qZ
l#mF). With love
EvEfAyAm^ fB pyEtTO
towards ea h other, the entire earth will be a happy pla e to live.
There Et -mEt prAZo?t Pl A=(yT m^
mm aA(mn,

will be
Fprm
r F(yT m^ s(ynArAyZ v}tAB
tm^
nothing but God where ever you see.
sr-vtFp
jnm^ &yAsp
jnm^ kEr y
.
Thus ends the fth hapter
ries of Satya Narayana ( s(y
nArAyZ).

of

the

sto-

p-tk-T Fsr-vtFd
 &y
{ nm,.
svo p ArAT
 gDA"tp pm^ smp yAEm.
Fsr-vtFd
 &y
{ nm,.
hErdAm^ kmm^ sOBA`yd&ym^ smp yAEm.
Fsr-vtFd
 &y
{ nm,.
D
pm^ dFpm^ n
{vm^ smp yAEm.

; aT sr-vtFp
jA ;

Appre iation of the Book

: AZAy -vAhA. : apAnAy -vAhA.

: &yAnAy -vAhA. :udAnAy -vAhA.
: smAnAy -vAhA. : b}Z
 -vAhA.

We have re eived the knowledge of the true nature of the Absolute from
this book.
Let us therefore, onsider this as our goddess of knowledge and oer
her red
powder, turmeri powder, ri e as ornaments, give her the smell of
in ense sti ks,
see her using the lamp and offer her some money.

{vmy
n
 pAnFym^ smp yAEm.
urApofnm^ smp yAEm.
h-t"Alnm^ smp yAEm.
mK"Alnm^ smp yAEm.
mKvAsAT
 p
gFPl tAMb
lm^
svZ En y dE"ZAm^ smp yAEm.
Fsr-vtFd
 &y
{ nm,.
m\/A"tAn^ p pm^ smp yAEm.
an
n kt sr-vtFp
jn
n t
n
Fsr-vtFd
 &y
{ nm,.

aT v}tAB
tm^ p-tk-T Fsr-vtF p
jnm^;

28

At the time of oering the water and food re eived from the Almighty God
to our guests, we say:
nmo-(vntAy shm
t y
 shpAdAE"rozbAhv
.
shnAMn
 pzqAy fAt
 shkoVF ygDAErZ
 nm,;
akAlm(y hrZm^ sv &yAED EvnAfnm^.
Ev ZpAdodkm^ tFT m^ jWr
 DAryAMyhm^;
pAdodkm^ s(yd
 v nro, y, Epbt
 tv.
t-yAtg tjm^ pApm^ n[yt
 nA/ s\fy,;
nArAyZm^ sAdm^ t ghF(vA BE?tBAvt,.
svA n^ kAmAn^ avA=noEt (y sAy>ymA=nyAt^;

29

EvBtF
 uDZ EfEtkW nFA.
e
sA fr foB
 umAv
ShAA; 2;

aArtF s\g}h

jyd
 v jyd
 v jy FfrA.
aArtF aovA
tj kp rgOrA;

aArtF gZ
fA F

dvF {d(yF sAgrmTn {p kl

.
(yAmAjF avE t hh j
 uWl
;
 (vA\ asrpZ
t
 Afn kl
.
nFlkW nAm Es JAl
; 3;

sKktA d,KhtA vAtA EvnA F.

nrvF prvF m kpA jyA F;
svA F sdr uEV f
d
rA F.
kWF Jk
 mA m?tAPA\ F; 1;

jyd
 v jyd
 v jy FfrA.
aArtF aovA
tj kp rgOrA;

jyd
 v jyd
 v jy mlm
tF .
df nmA/
 mn,kAmnA prtF; D;

&yAG}AMbr PEZvrDr sdr mdnArF.

p\ Ann mnmohn mEnjn sKkArF;
ftkoVF
 bFj vA
 uQ ArF.
rGkEVk rAmdAsA atrF; 4;

r(nKE t PrA tj gOrFkmrA.

dnA F aoVF kmk
 frA;
Ehr
 jEXt mgV foBto brA.
zZJZtF n
p
r rZF GAgEryA; 2;

jyd
 v jyd
 v jy FfrA.
aArtF aovA
tj kp rgOrA;

jyd
 v jyd
 v jy mlm
tF .
df nmA/
 mn,kAmnA prtF;

aArtF dgA BvAnF F

lMbodr pFtAMbr PEZvrbDnA.

sr soX vtX E/nynA;
dAs rAmA A vAV pAh
 sdnA.
s\kVF pAvAv
 EnvA ZF r"Av
 srvrvdnA; 3;

dg
 dG V BArF tjEvZ s\sArF.
anAT nAT
 aMb
 kzZA Ev-tArF;
vArF vArF jm mrZA\t
 vArF.
hArF pXlo aAtA\ skV nFvArF; 1;

jyd
 v jyd
 v jy mlm
tF .
df nmA/
 mn,kAmnA prtF;

jyd
 vF jyd
 vF jy mEhqAsrmTnF.
srvr Irvrd
 tArk s\EjvnF; D;

aArtF frA F

E/BvnBvnF pAhtA\ tj e
fF nAhF.
ArF ml
 pr\t n bolv
 kA\hF;
sAhF EvvAd krtA\ pXl
 vAhF.
 t
\ B?tAlAgF pAvEs lvlAhF; 2;
t

lvTvtF EvAA b}AXF mAA.

vFq
 kW kAA E/n
/F >vAA;
lAvy sdr m-tkF bAA.
TEnyA j vAh
t
 Enm  JJA; 1;

jyd
 vF jyd
 vF jy mEhqAsrmTnF.
srvr Irvrd
 tArk s\EjvnF;

jyd
 v jyd
 v jy FfrA.
aArtF aovA
tj kp rgOrA; D;

svdn
 s hosF EnjdAsA\.
?l
fA\pAsEn soXEv toXF BvpAfA\;
aMb
 tjvA\
n koZ prEvl aAfA.

kp gO rA BoA nynF EvfAA.

aDA F pAv tF smnA\QyA mAA;
30

nrhEr tESln JAlA pdp\kjl

fA; 3;

aAqAYF kAEt kF B?tjn y

tF.
dBAg
mAjF -nAn j
 kErtF;
df nh
 AmA/
 tyA hoy m?tF.
kfvAsF nAmd
 v BAv
 aovAEtF; 5;

jyd
 vF jyd
 vF jy mEhqAsrmTnF.
srvr Irvrd
 tArk s\EjvnF;
aArtF EvW^WlA F

jyd
 v jyd
 v jy pAXr\gA.
rKmAIvSlBA rAhFQyA vSlBA pAv
 EjvlgA;
jyd
 v jyd
v ;

yg
\ aW^WAvFs EvV
 vrF uBA.
vAmAF rKmAI Eds
 Ed&y foBA;
pXElkA
 B
VF prb} aAl
 gA.
rZF vAh
 BFmA urF jgA ; 1;

aArtF nEs\hA F
kXkXlA -tMB gXgXl
 ggn.
avnF hot
 aAh
 kMpAymAn;
tXtXtF n"/
 tVtAtF jAZ.
Ug}!p
 gV
 to Es\hvdn; 1;

jyd
 v jyd
 v jy pAXr\gA.
rKmAIvSlBA rAhFQyA vSlBA pAv
 EjvlgA;
jyd
 v jyd
 v ; D;
tsFmAA gA\ kr WvEn kVF.
kA\s
 pFtAMbr k-tEr lSlAVF;
dv srvr En(y y
tF B
VF.
gzX hnmt pY uB
 rAhtF; 2;

jyd
 v jyd
 v jy nrhEr rAyA.
aArtF aovA
mhArAjvyA ; D;
ekvFs -vg mAyA XmlF {ksF.
b}yAQyA vAV
 aEBnv E AsF;
ds
y dohF lopEt kAfF.
{klAsF Efvfr d k
 mAnsF; 2;

jyd
 v jyd
 v jy pAXr\gA.
rKmAIvSlBA rAhFQyA vSlBA pAv
 EjvlgA;
jyd
 v jyd
v ;

jyd
 v jyd
 v jy nrhEr rAyA.
aArtF aovA
mhArAjvyA ;

Dy vZnAd an"

/ pAA.
svZA F km
 vnmAA gA\;
rAhF rKmAbAI rAZFyA skA.
aovAEtF rAjA EvWobA sA\vA; 3;

TrTrtF (yA jVA Ej&hA llFt.

tF#Z mKAn
 to {d(y EvdArFt;
aDA F kmljA EfEr CAyA DErt.
mADvdAsA -vAmF nrhEr foBt; 3;

jyd
 v jyd
 v jy pAXr\gA.
rKmAIvSlBA rAhFQyA vSlBA pAv
 EjvlgA;
jyd
 v jyd
v ;

jyd
 v jyd
 v jy nrhEr rAyA.
aArtF aovA
mhArAjvyA ;

aovA
aAr(yA kv A y
tF.
dBAg
mAjF soXEnyA dtF;
Ed\A ptAkA {v Zv nA tF;
p\YrF A mEhmA vZA vA EktF; 4;

aArtF jgdFrA F
: jy jgdFf hr
 . -vAmF jy jgdFf hr
.
B?t jno\k
 s\kV dAsjno\k
 s\kV
"Zm
 d
r kr
 . -vAmF jy jgdFf hr
 ; D;

jyd
 v jyd
 v jy pAXr\gA.
rKmAIvSlBA rAhFQyA vSlBA pAv
 EjvlgA;
jyd
 v jyd
v ;

jo yAv
 Pl pAv
. d,K Evns
 mnkA.
31

sK s\pEt Gr aAv
. k EmV
 tnkA; 1;

hr
 k Z hr
 k Z. k Z k Z hr
 hr
 ; 5;

mAt EptA tm m
r. frZ gh
\ m
{ EkskF.
tmEbn aOr n d
jA. aA\s k! EjskF; 2;

m\/p pA\jEl
:
y+
n y+mjyt dvA-tAEn DmA EZ TmAyAsn^.
 h nAkm^ mEhmAn, s t y/ p
v sAyA, sEt dvA,;
t
: rAjAEDrAjAy s sAEhn
. nmo vym^ {vvZAy km h
;
sm
 kAmAn^ kAmkAmAy mm^ kAm
ro {vvZo ddAt.
kbrAy {vvZAy mhArAjAy nm,.
: -vE-t sAm}A>ym^ BO>ym^ -vArA>ym^ {vrA>ym^
pArm
 m^ rA>ym^ mhArA>ymAEDp(ymym^
smtpyA yF -yAt^ sAv BOm, sAvA yq aAtAdAprADA t^.
pETv
{ smdpy tAyA ekrAEEt;
td=y
q[loko_EBEgto mzt, pErv
{Aro mz-yA vsn^ gh.
aAEvE"t-y kAm
Ev
dvA, sBAsd iEt;
: fAEt, fAEt, fAEt,;

tm p
rZ prmAtm. tm atyA mF.

pArb} prm
r. tm sbk
 -vAmF; 3;
tm kzZAk
 sAgr. tm pAlnktA .
m
{ s
vk tm -vAmF. kpA kro BtA ; 4;
tm ho ek ago r. sbk
 AZpEt.
Eks EvED Eml
dyAmy. tmko m
{ kmEt; 5;
dFnbD d,KhtA . tm r"k m
r.
kzZA h-t bYAao. Ar pXA t
r; 6;
Evqy EvkAr EmVAao. pAp hro dvA.
A BE?t bYAao. stnkF s
vA; 7;

psAydAn

AT nA

aAtA\ EvA(mk
 dv\. y
Z
\ vA`y+
 toqAv
\.
toqoEn mj Av
\. psAydAn h\; 1;

GAEln loVA\gZ vdFn rZ.

XoyAnF pAEhn !p tJ
;
m
 aAEl\Egn aAnd
 p
Ejn.
BAv
 aovAEn MhZ
 nAmA; 1;
(vm
v
(vm
v
(vm
v
(vm
v

Let the Gods of the universe be pleased with my praye

Let them give me their blessings with pleasure. (1)

mAtA EptA (vm

v.
bD sKA (vm
v;
EvA dEvZm^ (vm
v.
sv m^ mm dvd
 v; 2;

j
 KA\E &ykVF sAXo. tyA s(kmF rtF vAYo.
B
tA\ pr-pr
 jXo m
{/ jFvA
\; 2;

kAy
n vA A mns
Edy
{vA .
b^yA(mnA vA kEt-vBAvAt^;
kroEm yt^ sklm^ pr-m
{.
nArAyZAy
Et smp yAEm; 3;

Let all the ill mannered people ome to their senses an

goodness grow in their hearts. Let all the living entities be friends
forever. (2)

aQytm^ kfvm^ rAm nArAyZm^.

k ZdAmodrm^ vAsdvm^ hErm^;
FDrm^ mADvm^ goEpkAvSlBm^;
jAnkFnAykm^ rAm dm^ Bj
; 4;

dErtA\
\ EtEmr jAvo. Ev -vDm s
y
 pAho.
jo j
\ vA\CFl to t
\ lAho AEZjAt; 3;

hr
 rAm hr
 rAm. rAm rAm hr
 hr
.

Let the darkness of ignoran e be vanished and

32

let the entire universe see the sunshine of righteousness.

Let the desires of all the living beings be fullled. (3)

Let all the reatures of the universe be full of happiness. And let them
always be
the devotees of the Lord of the universe, the universal ons iousness. (7)

vq t sk m\gF. IrEnA\ F mA\EdyAF.

anvrt B
tF. B
Vo tyA\ B
tA\; 4;

-vE-t jA<y, pErpAlytAm^.

yAy
n mAg
 Z mhFm^ mhFfA,;
gob}AZ
<y, fBm-t En(ym^.
lokA, sm-tA, sEKno Bvt; 1;

Let there be presen e of righteous people on this earth all the time and
let them shower their gra e upon all the reatures of this world. (4)

kAl
 vq t pj y,. pETvF s-yfAElnF.
dfo_ym^ "oBrEhto. b}AZA, st EnB yA,; 2;
ap/A, pE/Z, st. pE/Z, st pOE/Z,.
aDnA, sDnA, st. jFvt frdA, ftm^; 3;

lA\ kSpt!\
 arv.
tnAE \tAmZF\
 gA\v.
bolt
 j
 aZ v. pFy
qA
\; 5;

sv
 _/ sEKn, st. sv
 st EnrAmyA,.
sv
 BdAEZ p[yt. mA kEt^ d,KmA=nyAt^; 4;

These righteous people are the real devotees of the Lord of the universe.
They are like the wishing wells. The are the dwellings shBojn
of ons iousness.
Their thoughts are like the o eans of ne tar. (5)
vdEn kv G
tA\ nAm yA FhrF
\.
shj hvn hot
\ nAm G
tA\ PkA
\;
Ejvn kEr EjEv(vA a h\ p
Z b}.
udrBrZ noh
 jAEZj
 y+km ; 1;

dm
 j
 aloCn. mAt X j
 tAphFn.
 svA \hF sdA s>jn. soyr
t
 hot; 6;

ahm^ {vAnro B
(vA AEZnAm^ dhmAEt,.

p AMym^ tEv Dm^; 2;
They are like spotless moon. They are like sun whi hAZApAnsmAy
never gives?t,
sunburns.

Let su h ompassionate people be always our neighbors. (6)

: sh nAvvt. sh nO Bn?t. sh vFy m^ krvAvh

{.
tjE-vnAvDFtm-t. mA EvEqAvh

{ ; 3;
: fAEt, fAEt, fAEt,;

Ek\bhnA sv sKF. p
Z hovoEn EthF\ lokF\.

BEjjo aAEdpzqF\. aKEXt; 7;

(ashok.basargekarworldnet.att.net)

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33