Spiritual significance of Sages performing spiritual practice since ancient times through various paths of Yoga  

Obeisance a million times at the Holy feet of Sages who
have sacrificed Their lives for the holistic development of mankind

When we talk about Sages automatically our hands get folded in obeisance and the head bows down in respect. Several Sages have made Bharat a land of penance by performing spiritual practice as per path of Yoga. They have written vastly on Dharma and Spirituality. Propagating Dharma and spiritual practice in society they have made it cultured. Though the man of today is the descendant of Sages from ancient times he has forgotten it and is unaware about Their spiritual significance. It is only after you perform spiritual practice that you realise the importance of Sages and understand the powers They possessed.


1. Meaning of the word ‘Rushi (Sage)’

Rushi is the one who performs spiritual practice for a long time with the objective of God realisation.


2. Date as per Hindu lunar calendar of Rushipanchami

Panchami (fifth day) in shukla paksha of Bhadrapad is called ‘Rushipanchami’. On this day the Scriptures advocate performing of the vowed religious observance (vrat) of worshipping Sages.


3. Objectives of the vowed religious observance

By performing this vowed religious observance the ill effects of menses, seclusion and contact, in women, are nullified.


4. By performing this vowed observance
on the day of Rushipanchami and worshipping
the Seven Sages (Saptarshi) along with Arundhati
the ill effects induced by menstruation are nullified

On this day by worshiping the Seven Sages and Arundhati, women are able to nullify ill effects induced by menstruation, seclusion and contact. This gives us an idea of the prowess of Sages. As Sages possess energy from knowledge, yoga, penance and the soul with Their powers ill effects of actions are nullified and sins are expiated.


5. Different kinds of powers, energy active
within them, effects on subtle bodies and the process
of expiation of sin and percentage of overcoming destiny and sin

Active energy Body on which it acts Process of expiation of sin Overcoming destiny (%) Expiation of sin (%)
1. Muscle power Physical energy Physical body Through physical actions such as looking after a cow 20 20
2. Intellectual power Intellectual energy Causal body (gross intellect) As the intellect becomes sattvik by performing appropriate actions using it 20 25
3. Yogic power Yogic energy Mental and causal bodies With yogic power eg the spiritual energy (kundalini) is activated and the seven spiritual centres (chakras) and channels (nadis) are purified 30 40
4. Power of knowledge Energy from knowledge Causal body (subtle intellect) Destiny is overcome and sins are expiated with the power of energy from knowledge 40 50
5.Divine power Divine energy Subconscious mind With the help of Divine energy eg there is a vision of a Superior Deity which showers Its grace 50 60
6. Power of penance Energy from penance Supracausal body Through transfer of energy from the energy of penance 60 70
7. Power of the soul Energy from the soul Embodied soul performing spiritual practice (jivatma) As Self-realisation occurs with grace of the Guru the energy of the soul manifests and gets activated through the Sushumna Nadi (central channel) 70 90
8. Power of the Guru Superiormost energy Supreme Soul (Paramatma) With grace of the Guru defects arising from planetary positions, actions, personality etc.get nullified 100 100


6. Extraordinary importance of the Guru

As power of the Guru supersedes all other kinds of powers if full-fledged efforts are made to win the grace of Shriguru then a seeker receives maximum spiritual strength, makes rapid spiritual progress and attains Final Liberation (Moksha). Hence those who have been blessed with a Guru need not worry at all. He takes total responsibility for the disciple who has surrendered unto Him completely. This also lays emphasis on the importance of performing individual (vyashti) spiritual practice and that for the sake of society (samashti) as per Path of Guru’s Grace (Gurukrupayoga).


7. Sages worshiping different Deities

By performing spiritual practices of yoga and penance Sages successively receive powers from yoga and penance. Since ancient times different Sages would worship different Deities. That is why They won the grace of Deities and received energy from Them.

Deity of worship Sage (rushi)/ascetic (muni) who is a devotee of that Deity
1. Shri Ganesh Sages Bhrushundi, Ganak, Vamadev, Parashar and Maharshi Vyas
2. Shri Vishnu and His forms Sages Vasishtha, Bhrugu, Valmiki, Uttang, Shandilya and Ascetics Garga, Kandu and Narad
3. Shiva Sages Pipalad, Aurva, Chyawan, Dhaumya, Shilad, Dadhich, Shaunak, Durvas, Jamadagni, Gautam, Sandipani, Kashyap, Agasti and Shukracharya
4. Datta Sages Atri and Parshuram
5. Devi Sages Tvashta and Markandeya (Note)
6. Surya (Sun Deity) Yadnyavalkya

Note : Sage Markandeya performed Mahamrutunjai chant to worship Deity Shiva and compiled the Holy text Durgasaptashati in worship of Devi


8. Path of Yoga followed by Sages in Satya, Treta
and Dwapar yugs (eras), subtle colour of the Path of
Yoga, examples and number of Sages following these paths of Yoga

Path of Yoga Subtle colour of the Path of Yoga Examples of Sages performing spiritual practice along this Path of Yoga Number of Sages performing spiritual practice along this path (%)
1. Path of Action (Karmayoga) Grey Sages Vishwamitra, Kashyap, Gautam 20
2. Path of Meditation (Dhyanyoga) Saffron Sages Dadhich, Chyawan, Atri 30
3. Path of Knowledge (Dnyanyoga) Yellowish Maharshi Vyas, Sage Aitreya, Shaunak, Ascetic Bharadwaj 40
4. Path of Devotion
Bluish Sage Valmiki, Ascetic Narad 40
5. Path of Energy Transfer (Shaktipatyoga) Reddish Sage Tvashta 20


9. Difference between Sages and Saints

Sage Saint
1. Path of spiritual practice Meditation, knowledge or action Devotion in majority
2. Colour of subtle bodies Yellowish white Bluish white
3. Worship of the materialised (sagun)/non-materialised Principle (nirgun) Non-materialised/materialised Materialised/non-materialised
4. Potential
4 A. Powers from spiritual practice Power of yoga from yogic spiritual practice and power of penance from austerities
4 B. Manifest/unmanifest Manifest Unmanifest
4 C. Form blessing/curse A blessing for a good deed and a curse for a bad deed Reducing the destiny of an individual and inspiring him to perform devotion unto God
4 D. Seeker and disciple As Sages bless/curse seekers/disciples are more dependent on them Seekers and disciples become independent soon
5. Associated era (yug) Satya, Treta and Dwapar Kali
6. Associated regions Rushilok (Note) Janalok
7. Spiritual experiences in their context Perception of positive energy Experience of bliss after perception of spiritual emotion

Note : Rushilok is between Jana and Tapa regions


10. In the Kaliug various Sages and ascetics are
assuming births as Saints to complete their spiritual practice

As even after performing spiritual practice through various paths of Yoga spiritual emotion was not being evoked in Them many Saints and ascetics were not feeling satisfied. Hence in the Dwaparyug some of Them assumed birth as gopis (milkmaids) and showered spiritual love upon the manifest form of God, Shrikrushna. Similarly in the Kaliyug different Sages and ascetics have taken birth as Saints and performing spiritual practice along Path of Devotion have attained Absoluteness. As Sages combined devotion with energy from yoga, penance, knowledge and Deities They acquired soul energy and energy from Guru’s grace too and attained Final Liberation (Moksha). Remaining in the company of Saints and with Their guidance many embodied souls in Kaliyug have been uplifted. When in the Kaliyug a vision of real Saints is rare, there are more than 100 Saints in Sanatan Sanstha. Is this not bountiful grace of the Guru ? In this adverse Kaliyug we are able to get a vision of different Saints and ascetics in the form of different Saints performing spiritual practice along Path of Guru’s Grace (Gurukrupayoga) from different subtle regions and yugs (eras). For this we seekers offer gratitude at the Holy feet of all Saints.


11. Path of Yoga, examples of some
Saints from Sanatan Sanstha and number of Saints

Path of Yoga Examples of some Saints from Sanatan Sanstha Number of Saints (%)
1. Path of Action (as part of Path of Guru’s Grace) Sadguru (Dr.) Charudatta Pingle, H.H. Umesh Shenai, H.H. Prithviraj Hazare, H.H. Kusum Jalatareaji, H.H. (Dr.) Bhagwantkumar Menrai, Sadguru Rajendra Shinde, Sadguru (Miss) Swati Khadiye and Sadguru (Mrs.) Binda Singbal 30
2. Path of Meditation (as part of Path of Guru’s Grace) Sadguru Satyawan Kadam, H.H. Mukul Gadgil and H.H. Saurabh Joshi 10
3. Path of Knowledge (as part of Path of Guru’s Grace) Paratpar Guru Pande Maharaj, Sadguru (Mrs.) Anjali Gadgil and H.H. (Mrs.) Ashwini Pawar 10
4. Path of Energy Transfer (as part of Path of Guru’s Grace) 0
5. Path of Devotion (as part of Path of Guru’s Grace) H.H. Das Maharaj, Sadguru Nandakumar Jadhav, H.H. Vinayak Karve (Karvemama), H.H.(Mrs.) Surajkanta Menrai, Sadguru (Miss) Anuradha Wadekar and H.H. (Mrs.) Sangita Jadhav 50
Total 100


Gratitude at the Holy feet of Saints and the Guru

Seekers are receiving satsang (Holy company) and guidance from Saints due to the grace of God and also are being granted the invaluable opportunity to render service for which all of us seekers are grateful at the Holy feet of Saints. It is only through the grace of Paratpar Guru (Dr.) Athavale that we are receiving the grace of different Saints and for that we express gratitude a million times at the Holy feet of Paratpar Guru.

– Miss Madhura Bhosale (knowledge received in the subtle), Sanatan ashram, Ramnathi, Goa.
Source : Dainik Sanatan Prabhat
Categories Saint

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