Divine Discourse on Shivarathri – Morning, 8th March 2005

[Guest guest]

Experience the All-Pervading Divine Consciousness

Bhagavan Sri Sathya Sai Baba on 8th March 2005 at Prashanti Nilayam

Text of the Divine Discourse delivered by Bhagavan Sri Sathya Sai Baba on the

morning of 8th March 2005 (Shivarathri), at Prashanti Nilayam, Sai Kulwanth

Hall

The Lord of Kailasa has manifested his Divine form with the crescent moon

adorning his head, the cool water of the Ganga flowing between the matted

locks, with his radiant eye in the middle of the forehead and the purple neck

gleaming like the sheen of a blackberry. He wears serpent bracelets and a snake

belt, his entire body is smeared with Vibhuti, his forehead is adorned with a

Kumkum dot, his ruddy lips glow with the juice of the betel, diamond-studded

gold earrings dangle from his ears and his whole swarthy body glows with divine

effulgence. (Telugu poem)No one seems to have made an effort to recognise the

meaning and significance of Shivarathri. In fact, the very word Shivarathri

reveals its meaning. "Shiva" means auspicious and "rathri" means night. Thus,

Shivarathri means auspicious night. Then the question arises, "Who is Shiva?"

The divine consciousness pervading all the living beings is none other than

Shiva. This

Shivattwa (divine consciousness) permeates not only human beings, but the birds,

beasts and animals as well. In fact, every moment in our life can be taken to be

Shivarathri. We need not wait for Shivarathri on a particular day in a

year.Embodiments of Love! The Shiva-consciousness is all-pervading. How can we

limit it to a particular time and place? Sarvatah Panipadam Tat Sarvathokshi

Siromukham, Sarvatah Sruthimalloke Sarvamavruthya Tishthati (with hands, feet,

eyes, head, mouth and ears pervading everything, He permeates the entire

universe).If we carefully analyse this aspect once, it will be obvious that all

that we witness around is Shiva consciousness; nothing else. Shiva does not mean

a particular form with matted hair and tiger skin. Wherever we look and

whichever form we come across – whether a child or an elderly person, whether

an woman or a man, in every form the Shiva consciousness is resplendent. How

can you describe

that all-pervading Shiva-consciousness or limit it to a particular time and

place? People display a particular dance form to portray the Shiva Tandava (the

Cosmic dance of Lord Shiva and Parvati). But, this is only symbolic and does not

portray the real Shiva Tandava. How can one describe the transcendental Shiva

consciousness which words cannot describe or the mind cannot comprehend? Lord

Shiva is described by some as Mukkanti (the Lord with three eyes). All of us

have only two eyes. But, the Lord has a third eye as well. We are aware of only

the past and the present. We cannot visualise the future. Only God can. Lord

Shiva, who can visualise the future with His third eye, i.e., Jnana Netra, is

therefore referred to as Mukkanti. God is described by different people in

several ways. He is described to be donning several forms. Nevertheless, all

those descriptions fail to describe Him in full. Each one describes God and

ascribes Him a particular name and form,

depending on his imagination. The nameless, formless God is omnipresent and

all-pervading. He is Avanmanasagochara (neither words can describe nor the mind

can comprehend Him) and Aprameya (immeasurable). Who can describe such Divinity?

There is only one sign for Divinity, that is, Consciousness. In whichever form

this Divine Consciousness permeates, it will assume that form – it may be the

form of a dog, a crow, a crane or a human being. Easwarattwa, therefore, can be

described as Divine Consciousness. This Divine Consciousness is permeating all

the human beings, nay, even the insects, birds and beasts and animals. One of

the names given to this divine Consciousness is Shivattwa (Shiva

Consciousness). It is not therefore correct to describe Shivattwa by such

appellations like Mukkanti, Trinetra, etc. Shivattwa means the all-pervading

Divine Consciousness. In fact, all the devotees sitting in this Hall are

embodiments of Lord

Shiva. Sarvam Shivamayam (all that you witness in this objective world is a

manifestation of Shiva). It is pervading all the three worlds, the earth, the

space and the nether world. It exists in all the three periods of time, the

past, present and future. It is indescribable. Any length of time is

insufficient to describe the Shivattwa. Several people are worshipping such an

omnipresent and all-pervading Divine Consciousness by describing it through

different names and forms. Just as the all-embracing divine love does not make

a distinction between living beings, so also the Divine Consciousness does not

differentiate. It is only we who make distinction between people as my father,

my mother, my brother, my sister, etc., based on our earthly relationships with

them. In fact, every living being is an Embodiment of Divinity. God assumes all

names and forms. You are God. Once Parvati, the consort of Lord Shiva enquired

of Him, "How can people recognise the divine consciousness which is

said to be all-pervasive?" Easwara replied that the same consciousness that is

immanent in Him is permeating all the living beings. He also explained that it

was permeating every cell even of her body. One cannot explain; one has only to

experience it. Once Parvati could not find her own son Vinayaka though he was

very much near Lord Easwara. She was searching for Vinayaka everywhere, except

in the divine proximity of Lord Easwara. How strange! Similarly, man today is

searching for God everywhere, not knowing that he himself is an Embodiment of

Divine Atma.Lord Easwara never tended His hair. He left them in their natural

position as matted locks. His matted locks, His third eye, His ash-smeared body

– all were left in their natural position and colour. But, they appeared

differently to different people. Who can describe the colour and effulgence of

Lord Shiva's body? Once, there arose a controversy between Lakshmi and Parvati

about the physical appearance of Lord Easwara and

Lord Vishnu. Lakshmi, in the course of arguments enquired, "Parvati! How did you

court this strange person who does not keep His body neat and who smears the ash

from the cremation ground all over his body?" Parvati was offended. She

retorted, "Amma! Your husband Vishnu reclines on the serpent, Sesha. He is blue

in colour. Why don't you mend His ways and try to change the colour of His

body?" When they were arguing thus, Saraswati entered the scene. She tried to

counsel them saying, "There may be some differences in their physical

appearance. So far as I am concerned, I do not find any difference between

them. The same divine consciousness permeates both these forms. I am able to

realise it. Since you are not able to realise it, you are entering into

argumentation. Hence, forget all the outward differences." This type of

transcendental nature is immanent only in Saraswati. All such differences in

physical appearance are only in the minds of human beings, but God is

attributeless. It

is the devotees who ascribe different names and forms and attributes to God.

Based on their imagination, they picturise God in different forms like the

great artist Ravi Varma. As you think, so shall be the form of God. People

describe the form of God as Rudra and Santhiswarupa. But, God is always

Santhiswarupa (Embodiment of Peace) only. He is always pleasant and smiling. To

imagine such an Embodiment of Peace in a different form is only the making of

the devotee. If at all there are any such illusions, one has to get rid of

them. One has to realise Divinity by cultivating love for God. It is only love

that can bind God. Through such divine love, the oneness of God has to be

realised. If the attributeless God has to be described, the description would

be Ekam, Nityam, Vimalam, Achalam, Sarvadhee Sakshibhutam Bhavateetam

Trigunarahitam (One without a second, eternal, pure, unchanging, witness to all

functions of the intellect, beyond one's imagination, beyond the three Gunas

(Sattwa, Rajas and Thamas). We are attributing differences to such an

attributeless God and feel very happy. This is not correct. The oneness of God

has to be realised. There shall be no confusion in this regard, though poets

and artists like Ravi Varma portrayed God in different forms, giving expression

to their imaginative skills. Whatever be the different forms of portrayal by

poets and artists, God is only one. For example, Lord Vinayaka appears as only

one, wherever you see. He has no attributes, whatsoever. One who has no Gunas

(attributes) is Ganapati. He has no leader above Him. That is why He is called

Vinayaka. If you thus analyse, each name ascribed to God would reveal one

meaning. Since He has no leader above Him, even Brahma, Vishnu and Maheswara

worship Him.Embodiments of Love!People today are promoting differences among

human beings by attributing different names and forms to the nameless, formless

and attributeless God. This is a serious mistake.

Divinity is being divided by devotees. The oneness of God is not realised, with

the result, futile arguments and counter arguments ensue. Whether it is Rama,

Krishna, Easwara or Vishnu, all these are only different names ascribed by

devotees to God. But, God is only one. These names are ascribed to God only for

our own satisfaction. Divinity, however has no difference at all! The best

sadhana would be to realise unity in Divinity and worship God as such. You may,

however, worship God in the form you like. There can be no objection to it. But,

the underlying unity between the different names and forms should never be

forgotten. It is a misconception to think that Lord Rama may be angry if you

worship Lord Krishna and vice versa. Such differences may be felt by the

devotees, but they are not in Lord Rama and Lord Krishna.God does not entertain

such negative feelings. It is only the human beings who have differences and

negative feelings. In fact, there is no possibility

at all for negative feelings to enter divinity. He is all positive only.Dear

Students! Do not ascribe any difference or negative feelings to God. You may

worship God with whatever name and form you like. If by any chance you find any

difference in divinity, it is the mistake of your negative feelings, not that of

God. Hence, worship God with single-minded devotion.

Source: http://sssbpt.org/Pages/Prasanthi_Nilayam/Shivarathri_Morning_Discourse.htm