Recollections of Swami’s Shivarathri Divine messages-3 & 4

[Guest guest]

Recollections of Swami’s Shivarathri Divine messages-3

Om Sri Sai Ram

GOD, THE SOURCE OF GOOD

Maha Shivarathri day – 7th March 1978 – Brindavan

Shivarathri is a very auspicious day for all. It is the fourteenth day of the

lunar fortnight when the moon is waning and the sun is in the sign of Aquarius.

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 of consecration, of dedication, of

illumination.

The mind is intimately associated with the moon. Chandra, the deity of the moon,

is the presiding deity of the mind. He loses one sixteenth of his brilliance

every day after the full moon day and continues waning until on this night he

is left with just one sixteenth of his power. The waned moon may be taken to

stand for the mind with all its wild fancies and waywardness reduced after it

has been conquered by spiritual discipline. On this night there is just a

minute part more to be conquered and that can be done by keeping vigil and

dwelling on the glory of God. The vigil that is prescribed is symbolic of the

eternal vigil one has to observe, while the rite of fasting is symbolic of

divesting the senses of the pleasures for which they crave. The nightlong

devotional singing is significant of the life-long

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.

There are three types of men: the multi-centered, the uni-centered, and the

non-centered. The first group, 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-centeredness characteristic of the second group, the festival of

Shivarathri is very propitious. The devotional singing and the ceaseless flow

of the recital of the name of God and reflection on the name of God on this

occasion help in the attainment of single-centeredness.

You must realize that devotional singing, reflection on the name of God, and

offerings at the lotus feet are not for pleasing or propitiating God, but for

our own spiritual progress. Frequently, people flatter the rich and the

powerful -- especially when they are in their employment or are beholden to

them for some precious help -- in order to induce them to shower gifts on them.

But God does not shower grace on people because they sing His praises. Nor does

He come down upon them because they do not deify Him. Recitation of the Divine

attributes only enables us to dwell on elevating ideals and approximate

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

contemplate. Constant thought imprints an ideal on our heart. When we fix our

thoughts on the evil that others do, the evil

pollutes our mind. When, on the contrary, we fix our mind on the virtues or well

being of others, our mind is cleansed of wrong and entertains only good

thoughts. No evil thought can penetrate the mind of a person wholly given to

love and compassion. The thoughts we indulge in shape our nature; along with

others, they affect us too. For example, when a flash is released to photograph

someone, his face is lit; but so, too, to a certain extent, is the face of the

photographer. When a municipal truck full of refuse passes by, you are affected

by the bad smell even though you may be standing afar. Similarly, a thought may

be momentary; it may be trivial, yet its effect on the mind cannot be avoided.

It was because the ancient sages knew this important truth that they declared,

"He who knows Brahman (God) becomes Brahman." The only way to become Brahman is

to be ever immersed in contemplation of Brahman. With a lump of salt on one's

tongue, how can any one relish the sweetness of honey

or fruits? With a lump of candy on the tongue, how can the taste of salt and savory be known?

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

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

and plan 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.

According to numerology, the first three syllables of the word Shivarathri --

si, va, and ra -- connote the numbers five, four, and two and the fourth

syllable, thri, means 'three'. Five, four and two make one whole, one composite

picture of the eleven Rudras. Rudra means the one who makes man weep. The eleven

Rudras are: the five senses of perception, the five senses of action, and the

mind. These, by leading him astray in pursuit of trivial and transitory

pleasures, ruin him and make him weep. But the God within, if it is sought and

relied upon, sheds its rays on the eleven and makes them meaningful partners in

the progress of man towards self-realization. The rays from the God within

illumine the intelligence, the illumined intelligence alerts the mind, and the

alerted mind gets control of the senses, making

the path clear for the person to proceed through knowledge to wisdom.

Another significance of Shivarathri is this: Shiva, or the Eternal Absolute

Person, in His desire to attract the world of matter, engages Himself in the

thandava, 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 discipline of service so that they

may merge in ecstasy, in the source of all ecstasy -- a miracle resulting in

sublimation, leading to service to society and finally conferring

self-realization. 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, Parvati, his consort, places the Ganges 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

Himalayas (the mountains with eternal snow), she sits on his lap and becomes a

part of him. At this Shiva rises, and both the soul and the world of matter

dance together to the immense delight of the Gods and of all creation. This

happens, according to the Puranas, on the Shivarathri day.

The significance of this myth lies in the secret taught by it of pleasing the

Lord and winning His grace. What a pity that a day of such sanctifying

significance is being celebrated through a routine of meaningless and even

harmful pastimes. Since a vigil is laid down, some people spend the night

witnessing a series of films or in playing cards. Can a person rolling in bed

because he does not get sleep claim that he is observing the vow of vigil? Can

a stork standing on one foot on the bank of a stream to pick up a fish and gulp

it claim that it is practicing meditation? Can a person who refuses to eat his

lunch because he has had a quarrel with his wife claim that he is observing a

fast? There are no short cuts or tricks possible on the spiritual path.

Shivarathri is celebrated in all Shiva temples. Srisailam is a particularly

famous temple of Shiva. There is a fine story told about this festival at

Srisailam. At the foot of the Srisailam range of hills there is a village where

a boy of nine years named Bala Ramanna attended primary school. He learned from

his friends at school that their sisters and brothers-in-law were coming to

their homes to attend the Shivarathri celebrations on the Srisailam Hills.

Ramanna went home and wanted his mother to send his sister and brother-in-law

to the festival also. His mother told him that he had no sister and, therefore,

no brother-in-law. But he would not listen. He said he must have a sister and a

brother-in-law like his friends. So his mother, just to quiet him, said, "You

have a sister and a brother-in-law, but they

are in the temple on the Srisailam. Their names are Bhramaramba and

Mallikarjuna." She gave him the names by which Shiva and His consort are known

-- Bhramaramba meaning 'Bee' and Mallikarjuna meaning the 'White Jasmine'.

These names are very apt, because the consort draws inspiration, instruction,

and wisdom from the Lord even as the bee draws its sustenance from the jasmine

flowers.

When he was told that his sister was in the temple on the Srisailam, Ramanna

insisted that he would go and invite his sister and brother-in-law to come home

and stay there for some time. He wanted to take some presents for them, but his

mother said that they were far too rich and that younger members of the family

should not present anything to the elders. The mother sent her son with a

neighbor who was going to the temple to see the festival. She gave the neighbor

money so that he could get presents for the boy.

Ramanna hastened up the hill and rushed into the temple crying,

"Sister...brother-in-law," and fell at the feet of the idol of Bhramaramba. He

held the idol in embrace and began dragging it, wanting it to accompany him. He

clasped the idol of Mallikarjuna and would not leave it. At last the priests in

the temple drove him away as a mad boy.

Then in despair, he climbed a high rock and threatened to jump from that height

unless his sister and her husband came with him. Just then he heard a loud

voice from the temple, "Brother-in-law! Ramanna! Don't jump! We are coming with

you..." and soon Lord Shiva and His consort presented themselves before him and

accompanied him to his cottage in the valley below. The mother and son were so

overwhelmed with Divine bliss that they merged in the Divine Phenomenon and

were seen no more. This story has added to the sanctity of the shrine of

Bhramaramba and Mallikarjuna at Srisailam.

Children in those days and elders too had innocent minds, simple hearts, and

high ideals. Nowadays cynicism and disbelief have become rampant. There is a

wave of negligence and sloth sweeping over our people. For one word uttered

they ascribe ten meanings to it and not one of them is correct. When a subject

is mentioned, they start a series of arguments and counter-arguments, and in

the dust that is raised the truth is ignored. Their lives are largely

artificial and their ideals shallow, so Divinity is beyond their reach.

Bala Ramanna had unadulterated faith, so he was able to dedicate his pure self

to the Lord and reach the goal. You must always exalt low things to a higher

level by infusing them with higher meaning. Ramanna believed the stone image to

be God; he did not bring God down to the level of a stone image. You may worship

a picture as God, but you should not assume God is a picture. Wood, stone, or

mud may be assumed to be Divine, but Divinity should not be limited to wood,

stone or mud.

Have high ideals. Strive to elevate yourselves. Make for the highest goal, God.

Whatever the obstacle or opposition, do not be disheartened. Give up the animal

in you, stabilize yourselves in human virtues and proceed boldly towards the

achievements of Divinity. Do not waver; do not go today to devotion, tomorrow

to sensual gratification, and the day after again to devotion. When everything

is successful you are all for devotion; when something goes wrong, you are

filled with despair; when discipline is enforced, you start holding back; and

when love is showered, you come first. This dual attitude must be given up.

The very Divine principle, which seekers strive to visualize by means of years

of asceticism and renunciation, is before you, here and now; realize the good

fortune you are endowed with. I have this day, the holy day of Shivarathri,

granted pardon for all the errors you have fallen into knowingly or unknowingly

up to this time. Have auspicious thoughts, speak auspicious words, and do

auspicious deeds. And as a result of this, attain the embodiment of

auspiciousness, Shiva Himself.

*****

Recollections of Swami’s Shivarathri Divine messages-4

DEVELOP AWARENESS OF THE DIVINITY

Maha Shivarathri day – 16th February 1988 – Prashanthi Nilayam

More effulgent than the Sun, Whiter and purer than snow, Subtler than ether in

space, The Paramatma dwells in all, Permeating the entire Cosmos, Shining ln

every atom.

You are in that Brahmam That Brahmam is in you You are that Brahmam And Brahmam is you

What greater truth can I convey to you?

The Vast Cosmos, with its myriad animate and inanimate objects, having countless

names and forms, is a manifestation of Brahmam. It has emanated from the

Brahmam, is sustained by it and dissolves in it. When the unmanifest Brahmam

manifests itself, It is cognizable as Sat-Chit-Ananda (Being-Awareness- Bliss).

Sat indicates that It is self-existing with no other basis than Itself. Chit

indicates the awareness of Its self- existence as a self-illumining

Consciousness. Ananda (Bliss) is the expression of that awareness. What is the

reason for the Brahmam manifesting Itself? It is for making known its infinite

potencies by Self-evolution.

KOSAS AND PURUSHAS

Man is not a mere combination of the physical, the mental and the intellectual.

He is enveloped in five sheaths: the Annamaya Kosa (gross body), the Pranamaya

Kosa (the vital sheath), the Manomaya (Mental sheath), Vignaanamaya

(Intelligence) and Anandamaya (the sheath of Bliss). The Upanishads have

pointed out the importance, the sacredness and the divine characteristics of

these Kosas (sheaths).

The physical form that is sustained by the food that we consume is the gross

body. Thereafter we have the Pranamaya, Manomaya and Vijnaanamaya Kosas (subtle

bodies), which together form the Linga Swarupa- the Within Body, or Sense Body.

The third from is the Anandamaya Kosa, the subtle body which has " knowledge of

the Real Self".

There is an entity, which keeps under control the three subtle bodies-

Praanamaya, Manomaya and Vignaanamaya Kosas. This is the Antharaatma- the

Indwelling Spirit. This Antharaatma is also known as Chaitanya Purusha. The

seat of this Chaitanya Purusha is a "cave in the heart" (Hridaya Guhyam). The

"heart" referred to here is not the physical heart in the human body, but the

spiritual heart, which is all-pervasive, all-knowing and boundless. The

scriptures have called it Atma (the Soul) . The Isaavaasyopanishad has

described the many forms of this Consciousness and the Chaitanya Purusha (the

Indwelling Spirit).

LEVELS OF CONSCIOUSNESS

The Spirit (Atma) when it is associated with the physical body is called

Annamaya Purusha. This is the state of ordinary consciousness. When the

spiritual consciousness is associated with the Vital Consciousness (the

Praanamaya Kosa), the Atma is known as Praanaswarupa (Life Consciousness). When

the Atma is associated with the mental consciousness, it is known as

Manopurusha. The fourth consciousness transcends the human senses. It is called

Atheetha Maanasatvam, "Transcendental Consciousness." The Vedas and Upanishads

have described this state as Brihat and Ritam. It transcends human limitations

and comes close to divinity. It is called Super Mind. The Atma in this state is

called Vijnaanapurusha. Above this state is the Anandamaya Purusha- the enjoyer

of Bliss. It is a state of Super-Consciousness, which

expands in due course to merge in the Universal Consciousness.

This all-pervading Universal Consciousness has been called Chit-Tapas. It is the

highest Consciousness, which encompasses all other levels of consciousness and

is the basis for all of them. That is the Suddha-Satva, the "All-effective

Will", "The Super-Divine life" This is the Sai-tatva (the Sai Principle).

The Suddha Satva, which constitutes the Sai Principle, is omnipotent. There is

nothing that is beyond its power. It is the embodiment of all powers. It should

be everyone's aim to strive to recognize this Supreme Principle.

AWARENESS OF DIVINITY

There are some clearly defined methods for achieving this aim. Man's vision,

which is now turned towards the phenomenal universe should be turned inward

towards the Indwelling Spirit. One should manifest the divine consciousness

inherent in him. He should submit himself to that Consciousness as a Spiritual

discipline. This is called "Conscious Realisation of the Inner Divine ".

The first task is to develop awareness of the Divinity within. The next stage is

realisation of the truth that the divinity that is within oneself is equally

present in all others. One must recognize that the veil or barrier that appears

to separate him from others is born of delusion and every effort should be made

to remove it. Only then will it be possible to experience the oneness of all

living things. "Aham eva idam Sarvam," says the Sruti. I am indeed all this.

The realization dawns: "All this is contained in me." And then there is the

consciousness, "I am Divine. The Divine is me. I am Brahmam. Brahmam is myself.

There is no distinction between Brahmam and me. "Eko devah sarvabhootheshu

guudhah." The One God is present in subtle form in all beings. That is the

all-pervading Universal Consciousness, which

is present in diverse forms. Recognition of this truth is 'Realization of the Cosmic Divine.'

After attaining this stage, there is a third stage, which has been characterized

as the Aarohana-Avarohana stage- the "Ascent-and-Descent " stage. Man has six

different kinds of minds. They are

The ordinary Mind.

The Super Mind.

The Higher Mind.

The Illuminated Mind.

The Intuitive-Mind.

The Over-Mind.

The starting base for the six levels is the ordinary mind. At the summit level

is the Over-Mind. In the mental processes, what goes on is an ascent from the

ordinary mind to Over-Mind as well as a descent from the Over-Mind to the

lowest level. It is when the ascending process and the descending process meet

that there is fullness in the human being.

There is no difference between one kind of consciousness and another. All

consciousness is alike because it is a manifestation of Brahmam (the Absolute).

It is Brahman that has manifested Itself as the Cosmos.

The doctrine of evolution is being discussed widely and widely accepted. But one

should try to understand how evolution takes place in Nature. Evolution in

Nature is really the gradual unfoldment of the inherent powers of Nature.

THE EVOLUTIONARY PROCESS

For instance, life has evolved from matter and mind has evolved from life. What

does `matter’ mean? Matter is that which is encased in life. Consider the

example of paddy. As long as the rice grain is covered by husk it is called

paddy. When the husk is removed it becomes rice. Paddy has the power to

germinate as long as the husk remains. Likewise, the vital principle is

contained in matter. It may thus be seen that life came from matter. Likewise,

the mind evolved from life. Today men are prepared to recognise that mind

evolved from life and life from matter. But they are not ready to go beyond

this stage in human evolution. Human evolution cannot be complete unless it

goes beyond the mind.

The next step in human evolution is the Super-Mind. But man has to go forward

even from the Supra mental to the ultimate stage of Sat-Chit-Ananda to realise

his final destiny. The day when Man is able to experience the divine state of

Sat-Chit-Ananda (Being-Awareness-Bliss) is really the holy day of Shivarathri.

Till then, he is in perpetual darkness. Until a fruit ripens in a tree, its

juice is not sweet. When the fruit is fully ripe, it drops from the tree.

Attachment to the tree is gone. Likewise when a man achieves spiritual maturity

he acquires automatically Vairagya (detachment). Man has to endeavor to reach

this level of maturity by spiritual practices for transforming his

consciousness. In the evolution of Consciousness several changes take place.

QUEST FOR THE UNKNOWN

Today everyone knows about electrical energy and atomic power. There was a time

when these were not known, but that did not mean they did not exist. To deny

the existence of something merely because its existence has not been proved so

far is a mark of foolishness. What was unknown yesterday becomes common

knowledge today. What appears non-existent today may become a reality in the

future. No one has the right to say that what is not known cannot exist. There

must be a continuous quest to discover the unknown.

When a person is attached to the body and considers the physical alone as real,

he is bound to remain ignorant. The gross body is sustained by food and is

limited by its material basis. But there is a subtle body, which transcends the

physical. This is called the Linga Deha. After understanding the nature of this

subtle body, men should try to proceed further to know the nature of the Causal

body (which is subtler than the Linga Deha), which is the experiencer of Ananda

(divine bliss). Everything has its origin in Bliss (Ananda) and is dependent on

Bliss. Bliss is present in a subtle form in every object in creation.

THE URGE TO CHANGE

Of what avail is the study of the Upanishads or the Gita, if there is no

transformation in our thoughts or way of life? There must be the urge to change

and progress towards a higher state of consciousness. It is only when we reach

the supra-mental stage that we can grasp to some extent the relationship

between the phenomenal Universe and the Divine. In reality we are all

embodiments of Sat-Chit-Ananda. Your real "I" exists in all the stages of

waking, dream and deep sleep. But in the dream and deep sleep states you are

not conscious of your body. The entity that exists in all the three states

undergoes no change. You must try to understand the nature of this "I".

You must examine where all your Sadhanas are leading you. You have to proceed

from the purely mental stage to the highest stage of Over Mind and experience

oneness with the Universal Consciousness. You may regard this as extremely

difficult. But if you have dedication and perseverance, it will be quite easy.

There is nothing in the world easier than the spiritual path. But when there is

no earnestness, it appears difficult. That is why the Gita has declared:

Sradhaavaan labhathe Jnaanam (The earnest aspirant acquires the Supreme

Wisdom). If you are deeply interested in anything, you will accomplish it.

THE COSMIC CONSCIOUSNESS

Hence, you should constantly remind yourself: "I am the embodiment of Divine

Consciousness. Sat-Chit-Ananda constitutes my form." Man today has forgotten

his try nature and looks upon the world entirely through the senses, the mind

and the intellect. But behind all these organs there is the Sat-Chit-Ananda,

which is fundamental. It is because of this Atmic Bliss principle in him, that

man is ever seeking bliss. The whole Cosmos has emanated from the Parabrahmam-

the Omni-Will. It appears as a material object. But from the material, we

should proceed to the spiritual - the Universal Consciousness.

Take, for instance, an egg. At first it appears as an inanimate object. Through

incubation, life develops in it. Similarly, in all the objects you perceive,

consciousness (Chaithanya) is immanent. We have to recognize the omnipresence

of this consciousness.

There is the Higher Mind in Man. It is present to enable Man to transcend the

physical and mental and reach for the Divine. Ordinary life consists of Matter

+ Mind. But Matter + Being is beyond the mind. It leads to the Super Mind.

The mind attracts many objects that it sees. It promotes a variety of qualities,

attitudes and attachments. Above all, it encourages the inflation of the Ego

(Ahamkaara). Puffed up by his ego, man loses all powers of discrimination and

forgets what is evanescent and what is permanent. He makes himself an object of

derision. It is only when the ego is deflated and eliminated that Man can

gradually realising his spiritual essence. Spirituality cannot be understood as

long as the ego is dominant. And of what use are spiritual studies and

discourses to one who has no understanding?

THE WORLD IS REAL

Embodiments of Divine Love!

You are engaged in various spiritual exercises. Some call this world illusory

and ephemeral. It is described as Maya or Mithya - as illusion or delusion.

This is entirely wrong. I am Real (SATHYAM). You are Real. The whole universe

is Real. Consciousness is immanent in everything. Everything is a manifestation

of Brahmam. When we recognise this unity that underlies everything we shall he

able to know the nature of Divinity.

To go about describing the world as unreal, illusory and impermanent will amount

to practicing a deception on the people and not proclaiming the truth. If the

world is unreal, even the teaching that it is unreal is equally unreal and has

no meaning. No. That is not so. This Cosmos is Real. It is not a question of

seeing truth within the unreal or the unreal in the truth. It is the

recognition of the Real in the Real Sathyamuloni Sathyamu. It is only when this

basic truth is recognized that we shall be competent to grasp the nature of our

inherent Reality.

The Cosmos is Real. The forms in it may change. Bodies may change. It is the

nature of bodies to undergo change. Change is the characteristic of the

evolutionary process. But what should be recognized is that at the core of all

things is a fundamental Reality. This is the triple Principle: Asti, Bhaati,

Priyam (Existing. Shining and Pleasing) or Sat-Chit-Ananda or Sathyam, Sivam,

Sundaram, or Truth, Goodness and Beauty.

REALITY AND CHANGE

When we recognise that the body, which is the basis of life, is subject to

change, how can the phenomenal world be described as a delusion just because it

is also subject to change? The universe has come from the Brahmam, the Universal

Consciousness. The multiplicities of forms are like the different kinds of

figures made from sugar to attract children. The forms are different, but the

basic consciousness is one. Just as the doll made from sugar is dissolved in

the mouth, the external form of the body should dissolve in the experience of

Atmic bliss. The source of life is Brahmam. Change and evolution are natural to

it. But the presence of the unchanging Divinity should be experienced within the

changing body.

In the evolutionary process, the Brahman Principle existing in matter evolved to

life. The mind evolved by a leap from consciousness in life. The mind should not

stop there. It should evolve towards consciousness of the Divine and ultimately

merge in the Universal Consciousness- the Sat-Chit-Ananda.

SATHYAM-JNAANAM-ANANTHAM

Every human being should strive to progress towards the ultimate state of

"Over-Mind " consciousness- the state, which has been described by the seers as

Vijnanaamayakosa (the Super-Intellectual Mind). Modern science (Vijnaana) is

concerned with analyzing physical objects. But the Vijnaanamayakosa (the

Super-intellectual Mind) is concerned with exploring the Supreme Reality- the

Omnipresent Consciousness. This alone is true scientific enquiry. It is from

the Vijnaanamayakosa that one proceeds to the Anandamayakosa- the state of

Super consciousness, of total Bliss.

It may appear difficult to attain this state. But without making the necessary

effort, it should not be treated as beyond one's capacity. Listen to my words.

I shall show you the way. If merely you listen, but do not practice what I say,

you will not reach the goal.

It is a natural process. In a bud, there is very little fragrance. When it grows

and blossoms, it acquires fine fragrance. Likewise, when the human consciousness

expands, it finds fullness in the state of Sat-Chit-Ananda. Starting with the

ordinary mind, the Consciousness rises to the Super-Mind level. Then it moves

up to the state of the Higher Mind. The next higher stage is that of the

Illumined Mind, through all these stages, the continuing entity remains the

same, as the bodily changes from infancy to old age. That is the Universal

Consciousness, which is present in everyone- the One in the Many. That

Universal Consciousness is the Truth (Sathyam). It is Jnaanam (the Supreme

Wisdom. It is Anantham (Infinite).

Turn your minds towards the Divine. Repetition of the Names of the Lord has been

prescribed as a spiritual discipline to turn your mind away from the things of

the world. If you devote the whole of this night to thoughts about the Lord,

your minds will be transformed, even if you are not able to reach the highest

state of "Over-Mind. " Ever bearing in mind the triple characteristics of the

Divine- Sathyam, Jnaanam, Anantham Brahma- strive to achieve the supreme goal

of Man.

Sent with Sai love

Sai brothers – ‘’

*****

 

Finance: Get your refund fast by filing online

Attachment: (image/pjpeg) Sai_Shiva2.jpg [not stored]