Swami teaches... Maha Shivarathri inspires awareness of the basic Truth

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Sai Ram Light and Love

Swami teaches...

Maha Shivarathri Inspires Awareness of the Basic Truth

On holy Maha Shivarathri, you have to impress on your consciousness that

Nature is alive, that Nature appears ever-lasting, since God is eternal; Nature

is but a reflection of God. He lends the colour of order, purpose, and activity

to inert Nature. Appearance is but a reflection of reality; Easwara is but a

reflection of Brahman, the intelligence behind the awareness of all.

The rays of the morning Sun induce buds to blossom into fragrance and

beauty; they prompt the Divine in you, today, to blossom into fragrance, purity

and holy endeavour. Earth and sky take on a golden hue, reminding us of the

Golden Womb from which all creation emanated in the timeless past. This is a

sacred day, according to the traditions of Bharath; it has been revered and

celebrated since numberless centuries.

The scriptures composed by the sages of Bharath are testaments of genuine

experience; they are to be interpreted and observed in practice, after

reverential study by persons who have clarified their intellects by rigorous

disciplines. They can confer eternal Ananda (Bliss) when they are thus

utilised; but, scholastic or philological or grammatical inquirers which seek

to comment and confuse can only lead to the neglect and loss of the precious

content.

Children of Bharath are fortunate to have this invaluable heritage. The

Vedas and Sastras speak of this fortune; the sages extol this land on this

score; the Upanishads acclaim the people who have such gurus and guides; the

achievements of generations of aspirants and seekers stand witness to this

treasure and its worth. Bharath is the land where the identity between human

and God has been declared by persons who have attained that realisation.

Every directive given in the scriptures on discipline is intended to help the

sadhaka (spiritual aspirant) to realise this identity and to derive the Ananda

which recognition of this Unity confers.

Without an intellectual grasp of the fundamentals of the Divine Principle,

all vows, fasts and vigils are imitative, routine, mechanical activities that

involve waste of time and energy. It is best that you impress upon yourself the

need for this basic step on this Maha Shivarathri.

Shivarathri is the fourteenth day of the lunar fortnight, when the Moon is

waning and the Sun is in the sign of Aquaries. The festival is, however,

related to the Moon rather than the Sun. That is the reason why it is called

Shivarathri (the night of Shiva). Unlike other nights, this particular night is

the night consecration, of dedication, of illumination. On this night there is

just a minute part of the mind left to be conquered and that can be done by

keeping vigil and dwelling on the Glow of God.

Shivarathri is an auspicious night. How is it auspicious? There are sixteen

aspects for the mind. The moon is the presiding deity for the mind. On this

time it is possible to get full control of one's mental faculties.

Auspiciousness consists in diverting the mind towards God. This calls for

getting rid of the inherited animal tendencies. This is the occasion to

recognise the omnipresence of the Divine in all beings and in all objects. It

follows that whomsoever you adore or condemn, you are adoring or condemning

God.

 

(There are three types of people - the multi-centred, the uni-centred and

the non-centred. The firstgroup, who allow their senses, mind and intelligence

to wander where they will, is a very populous group. So also is the third

group, which comprises people who flit from one object to another, hop around

from one thing to another in listless flippancy. For earning the concentration

and single-centredness characteristic of the second group, the festival of

Shivarathri is very propitious).

The night-long bhajan (congregational singing of devotional songs) is

significant of the lifelong consciousness of the Divine Presence that every one

should cultivate. The rites and vows laid down for Shivarathri being absent on

other nights of the year, their observance on this day comes as a reminder that

they are useful.

Bhajan, namasmaran and puja (ritualistic worship) are not for pleasing or

propitiating God, but for our own spiritual progress. Recitation of the Divine

attributes only enables to dwell on elevating ideals and approximate ourselves

more and more to the Divinity that is our nature. We become what we

contemplate.

Immerse your mind in good thoughts and world will be good; soak it in bad

thoughts and the world will be bad for you. So, recollect only good, think,

plan and do only good, speak and act only good. Then as a result you will

approximate God, the source of all good. This is the message of Shivarathri.

Vedanta teaches that each one is "Sathyam jnaanam anantham Brahma (Truth,

total knowledge and infinity is Brahman)." Every one must get convinced that

he/she is the Atma, not the body which is its material residence. To instruct

about this is the special purpose of the festival of Maha Shivarathri.

One of significances of Shivarathri is: Shiva, or the Paramapurusha (the

Eternal Absolute Person), in His desire to attract Prakrithi (objective world),

engages Himself in the Cosmic dance. The dance is a divine plan to attract the

material creation, for all divine miracles like those of Rama (He who pleases

and delights) and Krishna (He who attracts), are for drawing people to the

Divine Presence for the purpose of correcting or cleansing them, or for

confirming their faith and then leading them on to the sadhana and to

transformation, leading them to helping others and finally conferring direct

vision of truth. The Cosmic dance is so fast that fire emanates from Shiva's

body because of the heat generated by activity. In order to cool Shiva and

comfort him, Parvathi, his consort, places the Ganga on his head, makes the

crescent Moon rest amidst the coils, of his hair, applies cold sandalwood paste

all over his body, winds round the joints of his hands and feet cold-blooded

snakes, and finally, being herself the daughter of the Himaalayas she sits on

his lap and becomes a part of Him. At this Shiva rises, and both Purusha and

Prakrithi dance together to the immense delight of the Gods and of all

creation. This happens, according to the Puranas (mythological legends), on the

Shivarathri day.

The other aspects concern to Shiva.

The secret of Creation is evident from the description of the form of Shiva.

The crescent moon on Shiva's head symbolises the consciousness in human beings,

the Ganga symbolises the Life-Force and the snakes on Shiva's body represent

the myriads of living beings. Despite being endowed with all these, why was He

obliged to carry the begging bowl? To demonstrate to the world that every kind

of wealth is a hindrance to spiritual advancement, It is through renunciation

Shiva became the eternal embodiment of supreme bliss.

The three eyes of Shiva represent the three lokas (worlds). Shiva's trident

is symbolic of the past, the present and the future - three aspects of time.

The three gunas (satwa, ajas and tamas) are images of the trinity -Brahma,

Vishnu and Shiva. The three worlds, the triune aspect of time, the three gunas

(qualities) are thus manifestations of the Easwara Principle. (Easwara is the

Lord of every creature in the Universe. The entire cosmos is reflected as an

image in the Lord or Easwara or Atma).

It is for the well-being of the world that Shiva swallowed the Halahala

poison. Again, it is for the sake of the world's good that Shiva contained the

Ganga in His matted locks. Shiva bears the moon on His head to confer peace of

mind on mankind. It is only when human gives up utterly bad thoughts, evil

desires and wicked deeds, human will be able to transform into divinity.

Shiva means Purusha (the Supreme Person). Shiva is also described as

Bhuthanaatha - the Lord of all created beings. Bhutha refers to creation. Human

being is the product of interaction of Purusha (the Supreme) and Prakriti

(Nature). Consequently human should have the perennial bliss of the Divine and

remain perpetually blessed. Human is made in the image of Nature.

Shiva is also known as Subhankara - the one who is ever good (Subham).

 

The Linga emerged this day from the embodied Shiva, and the Sastras (ancient

scriptures) say, Brahma and Vishnu who sought to measure its Glory could not

succeed in their venture. The Linga is just a symbol, a sign, an illustration,

of the beginningless, the endless, the limitless. It has no limbs, no face, no

feet, no front or back, no beginning or end. Its shape is like the picture one

imagines the Formless to be. Linga means - leeyathe (that in which all forms

and names merge) and gamyathe (that towards which all names and forms are

proceeding, to attain fulfilment). It is the fittest symbol of the

All-pervasive, the All-knowing, the All-powerful. Everything is subsumed in it;

everything starts from it; from the Lingam arises Jangam (Universe), from the

Jangam arises Sangam (association, attachment, activity) and as a result of the

Sangam, one realises the Lingam (attributeless Atma). Thus, the circle is

completed - from the beginningless to the Beginningless. This is the lesson

that emergence of the Linga teaches.

The entire Cosmos is governed by three states: srishti, sthithi and layam

(creation, sustenance anddissolutions). Srishti (creation) is the expression of

the Easwara Sankalpa (Will of God). It is called Prakrithi (Nature). Every

object in creation should have the characteristics of Nature. The powers of

Nature are not present in all in equal measure. The human who is conscious only

of the physical has a perverted view of these powers. The spiritually-oriented

person sees their benign nature.

The cosmic process shrishti (creation), sthithi (sustenance) and layam

(dissolution) goes on in every human being as Cosmic dance of Shiva. This three

qualities are present in every human being. The three are to be regarded as one

and worshipped as Shivam what is the embodiment of auspiciousness.

 

In a government there are different departments like education, finance,

etc. Likewise in the spiritual field also there are different departments. They

are: srishti, sthithi and layam. Each department has a head. Each head has to

govern his department on right lines. There is an overlord presiding over all

departments. He is like the Prime Minister in a cabinet. He is God. By

attributing different names and forms to God, Divinity is fragmented in various

ways. The one Divine is responsible for the threefold cosmic process -

creation, sustenance and dissolution (srishti, sthithi and layam).

This three aspects of God can be seen in the English word GOD. G represents

Generation - Srishti. O represents Organizations - Sthithi. D represents

Dissolution - Layam. GOD represents the unity of thethree aspects.

There is a misunderstanding about these three. Layam is considered as

destruction or dissolution. Its real meaning is mergence. 'O' represents

organization. It means protection. 'G' stands for generation (creation).

Brahma, Vishnu and Easwara are three potencies immanent in human. To understand

this it is essential to follow the spiritual path and looking upon the whole

humanity as one.

 

The Divine Principle can be manifested through the practice of pure thoughts

and actions. Today's Shivarathri observance conveys a significant lesson.

However, according to numerology, Shivarathri is the day devoted to

overcoming the eleven Rudras by adoring the Supreme Lord.

The Rudras turn the Buddhi (intellect) towards sensuous objects and thrust

the individual in the sea of Samsara (worldly life). The Paramatma (Supreme

Spirit) is master of all the Rudras. The human being who has conquered eleven

Rudras can expect to realise the Supreme. Who are the eleven Rudras? They are'

the five Karmendriyas (organs of action) the five Jnanedriyas (organs of

perception) and the Buddhi. Human must seek to control as much as possible

these eleven organs. This statement is stressed from ancient times.

Each devotee has own conception of the Divine. No single specific form can

be ascribed to the Lord. The Lord's grace is conferred on each devotee

according to the level of his spiritual consciousness. Annamacharya exclaimed:

"Oh Lord! You appear to each devotee according to the nature and measure of

his/her realisation."

The ocean is vast and boundless. But the amount of water you can carry from

it is determined by the size of the vessel you take. If the vessel you carry is

small, you cannot fill it beyond its capacity. Likewise, if your heart is

constricted, Divine grace will be equally limited. Broaden your heart and

receive the plenitude of God's grace. A broad heart means recognising the

truth that the Divine dwells in everybody.

 

Life is a combination of light and shadow.

When you have here the very embodiment of love as your dearest treasure, why

welcome into your hearts the waves of hatred, faction, fear and doubt? Why turn

them into volcanoes of cruelty and wickedness, when they can smile as green

valleys of fragrant flowers?

All around you echo the sentiments that you carry in your own heart. You

become what you yourself feel.

Remember that even when ten million disappointments combine to distress you,

never give up love; fix it on the source of love, the spring of love, the

Supreme Goal of love, namely, God. Whatever the handicap, howsoever you are

tempted to loosen the grip, hold on to God; there is always a calm, after the

storm. Love ennobles the least and the lowest. Love your Self for the God that

it embodies; love others, for the God that is enshrined in them, that speaks

and acts as expression of limitless Atma, as Unity in diverse forms.

The Divine Will is the determinant of the destiny of the individual or of

society what itself is a reflection of the Divine Will. Hence human's supreme

duty is to act according to the Divine Will. Dharma (duty, righteousness) is

the spiritual expression of the Divine Will in relation to society.

Divinity is not easily perceived or realised.

To look at something evil and shout about it like crows is not a good thing.

It is better to sing like the cuckoo over something good. Tastes differ from

person to person. One human's sweet is another human's poison. With such

diverse tendencies, how can people recognise the Divine?

God is present both in the good and the bad, in truth and untruth, in merit

and sin. That being the case, how is one to determine what is false and what is

unrighteous? The Gita declares: "My Spirit is the indwelling spirit in all

beings." The individual who realises this truth will experience samathvam

(equal-mindedness). However, it is not enough if you believe that God is

everywhere and at all times, and that you are yourself no different from Him.

When you are God yourself, a carrier of spark from Swami's Cosmic Form, to whom

are you to surrender what? Think over this deeply and attain to that

realisation.

But, for people living in the mundane world and concerned with worldly

affairs, right and wrong, truth and untruth and similar opposites are

unavoidable. Hence, as long as one is involved in leading a worldly life one

cannot escape from duality. One's peace and security have to be found in the

context of pleasure and pain.

 

Every human being has sacred qualities, based on his Shivathvam (Divine

essence). When every person realises own essential Divine nature, the entire

world will be transformed. The body and the mind are mere instruments. Human

should use the instruments given to perform duties well and realise oneness

with God. The principle teaching of the Vedas is that all people should

strive together in harmony and share their joys together in amity. God is one,

the goal is one and all life is one. This unity underlies all diversity.

God today is in search of good people. Every one should strive to be sincere

in thought, word and deed. Then you need not go in search of God. The indweller

within God will discover you .

PS:

In the world, whoever takes a bodily form - whether it be humans, deities or

avatars sometime or other the body becomes Asubham (tainted). The prefix "Sri"

is affixed to the names of such persons to indicate that without the prefix

they are tainted by their bodies. That is why "Sri" is added to the names of

Krishna, Rama, Venkateswara and so on to confer beatitude on them. With regard

to Easwara, however, the epithet "Sri" is not applied because Easwara is ever

in a state of beatitude as our Swami is.

Shiva is not called "Sri Shiva." Easwara is not referred to as "Sri

Easwara." He is the embodiment of all auspiciousness and holiness. Hence he

needs no other appellation. (Reet's compilation from, Sathya Sai Speaks.

Vol. 11. "Love, the sine qua non," Chapter 12 and "Shivaraathri: its

significance," Chapter 13; Sathya Sai Speaks. Vol. 14. "God, the source of

good," Chapter 1; Sathya Sai Speaks. Vol. 23. "What the Avatars mean,"

Chapter 4; Sathya Sai Speaks. Vol. 29. "Spiritual significance of

Shivaraathri," Chapter 5).

Namaste - Reet