Recollections of Swami’s Shivarathri Divine messages-5 & 6

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Recollections of Swami’s Shivarathri Divine messages-5

Om Sri Sai Ram

GOD, THE SOURCE OF GOOD

Maha Shivarathri day - 23 Feb 1990 – Prashanthi Nilayam

Embodiments of the Divine Atma!

The Atma is the basis for the Divine life. The Body enshrines the Atma. Worldly

life should be in consonance with spiritual aspirations. Because man today is

identified with physical existence as the only reality, he has to be taught the

knowledge of the Spirit. The Divine Will is the determinant of the destiny of

the individual or of society. Society itself is a reflection of the Divine

Will. It is only when man conducts himself on this basis that he will be able

to discharge his duties free from ego. Hence mans supreme duty (Dharma) is to

act according to the Divine Will.

Dharma (Duty) is the spiritual expression of the Divine Will in relation to

society. The term Aiswarya is derived from the word Easwara (The Supreme Lord).

The terms Siva or Sankara mean Auspicious. Sam means Chitaananda (Blissful

Awareness). Kara means the one who causes it. Sankara means the One who causes

blissful awareness. Sankara is the One who confers Chitaananda on those who

take refuge in Him or adore Him.

Symbolism of the Siva Form

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

crescent moon on Siva’s head symbolizes the consciousness in human beings, the

Ganga symbolizes the Life Force and the snakes on Siva’s body represent the

myriad of living beings. He resides on a silver mountain. His dearest friend is

Kubera, the Lord of Wealth. 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, Siva renounced everything.

It is through renunciation Siva became the eternal embodiment of supreme bliss.

 

The Lord has another name. It is only when the love principle underlying this

name is rightly understood, the real form of the Cosmos can be recognized. That

name is Saambasiva. Saa means divinity. Amba refers to the cosmos. Siva means

the Supreme person (Purusha).

Easwara has yet another name: Yogasikha. The sky is His blue form. The

directions (Dik) are His garments. Hence He is known as Digambara. He is also

known as Panchaanana - the Five-headed One. The five are: Earth, water, fire

and Akasa (space). His five heads represent the five basic elements (Pancha

Bhuthas). Siva is also described as Bhuthanaatha - the Lord of all created

beings. Bhutha refers to creation. Easwara is the Lord of every creature in the

universe. Hence, the entire cosmos is reflected as an image in the Lord. Siva is

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

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

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

remain perpetually blessed. Man is made in the image of Nature. Man can

divinise himself only by contemplating on the attributes of the Divine

(Easwara).

The three eyes of Siva represent the three worlds (Lokas). Sivas trident is

symbolic of the Past, the Present, and the Future, the three aspects of Time.

The three gunas (Satwa, Rajas, Thamas) are images of the Trinity - Brahma,

Vishnu, and Siva. The three worlds, the triune aspect of Time, the three gunas

(qualities) are the manifestations of the Easwara Principle. When the Divine is

installed in the heart in this manner, man can raise himself to the level of the

Divine.

It is for the well-being of the world that Siva swallowed the Halahala poison.

Again, it is for the sake of the worlds good that Siva contained the Ganga in

His matted locks. Siva bears the moon on His head to confer peace of mind on

mankind. When man moulds himself on the pattern of Easwara, he will get rid of

all his evil tendencies and offer to the world what is good in him. That is the

meaning of the worship of Siva. It is only when man gives up utterly his bad

thoughts, evil desires and wicked deeds, he will be able to transform himself

into divinity.

The Realization Process

The spiritual process may be compared to the conversion of milk into butter. The

body is like a house. The heart is the vessel in which the milk of consciousness

is boiled over the stove of devotion. The vessel is covered by the lid of

earnestness (Shradha). When the fire of Viveka (discrimination) is lit, the

cream of understanding comes up from the boiling milk. To prevent the cat of

Maya from getting at the milk, the door has to be barred by the gate of Sujnana

(wisdom). After the milk is cooled by Shanthi (tranquility) and the buttermilk

of the Divine Name is added to it, the curd of Divine Grace is formed. When

this curd is churned with the rod of knowledge and the rope of love, the whey

of ignorance is separated and the butter of the Atma Reality (the Jiva)

emerges. It is such a realized Self who attains

oneness with the Divine.

Significance of the Avatars

Man today fails to recognize his own true nature. He adores men, but does not

realize the humanness in them. He worships avatars like Rama and Krishna, but

is not aware of the exemplary ideals offered by them to mankind. Because of his

failure to recognize the avatars exemplary character, man is a prey to all kinds

of doubts. Everyone should try to understand the highest human ideals

represented by the avatars. He must consider how far he has lived up to those

ideals. Real worship consists in practicing the ideals to the greatest extent

possible. Instead of worshipping in this manner, man is degrading himself by

resorting to mundane rituals. It is by constant control of thoughts and desires

that man can purify himself and raise the level of his consciousness. To the

extent man reduces his desires, his will power

(ichchaa sakti) will grow. Today man has lost his will power because of the

insatiable growth of desires. In the process, he has weakened his intellect,

his memory, his powers of discrimination, his intelligence and his powers of

speech and thought

Equality - When and How?

Without understanding fully your human nature, how can you expect to fathom the

nature of the Divine or recognize the divinity present equally in all beings?

For instance, you are told that God is present in a cat, a dog, a donkey, a

pig, a snake or a scorpion, and you also talk about it. But if your parents,

friends or anyone else hails you as you ass! you swine! you get angry and feel

that you have been insulted. Likewise, if God is described in this manner, is

it not an affront to God? When can you experience the sense of equality of all

living beings? It is only when you have realized your oneness with God that you

are entitled to speak about the equality of all beings. Till then, the dog is a

dog, the donkey is a donkey, a man is a man. As long as you regard yourself as

a human being, respect other

fellow-humans, show love towards other creatures, but do not go about saying all

are one and all are equal.

The Eleven Rudras

Embodiments of Divine Love! The auspicious and sacred Easwara principle is

present in every man. This divine principle can be manifested only through the

practice of pure thoughts and actions. Today’s Shivarathri observance conveys a

significant lesson. According to numerology, the three letters Si, Va and Raa

make up eleven (Si = 5, Va = 4 and Raa = 2). These eleven are known as the

Ekaadasa Rudras, the eleven Rudras. The fourth letter Thri represents the

combination of the first three letters and Shivarathri is the day devoted to

overcoming the eleven Rudras by adoring the Supreme Lord, who is master of them

all.

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

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

master of all the Rudras. Only the man who has conquered the eleven Rudras can

expect to realize the Supreme. Who are the eleven Rudras? They are: the five

organs of action (Karmendriyas), the five organs of perception (jnanendriyas)

and the mind. Man must seek to control as much as possible these eleven organs.

>From ancient times, the sages have stressed the supreme importance of

sense-control as the means to God-realization,

Siva and Vishnu are one

No distinction should be made between Siva and Vishnu. The composer,

Annamacharya declared: While uttering Linga! Sivalinga! Do not forget, oh man!

Ranga! Both are one. Whether the vehicle of the Lord is a bull or an eagle, the

Lord is one and the same. Annamacharya indicated how this Lord is to be

worshipped. To perform ablutions for the idol of the Lord he went in search of

pure and sacred water. He could not find it in the Ganga, which was polluted by

water coming from the mouths of fish and frogs. He lamented over his inability

to get completely pure, unpolluted water from any source. He declared: The only

pure water with which I can wash your Linga, Oh Siva, is that coming from my

tear-filled eyes, which have been moved by the devotion in my heart filled with

the sense of utter dedication to the Lord.

Annamacharya felt that only the tears filled with love of the Lord are pure

enough for washing the Lords idol.

The Lord and The Devotee

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

be ascribed to the Lord. The Lords 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 realization.

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 Gods grace. How is one to broaden his heart? It is by

getting rid of narrow differences and by curbing desires. By developing

insatiable desires, the heart gets shrunk. A

broad heart means recognizing the truth that the Divine dwells in everybody.

Only then you can obtain the Reality that is unchanging and eternal.

*****

Recollections of Swami’s Shivarathri Divine messages-6

POWER OF THE DIVINE NAME

Maha Shivarathri day – 2nd March 1992 – Prashanthi Nilayam

 

When rains fall, if seeds have not been sown,Will there be any crop in the

field?If seeds are sown, but there is no rainWill any crop come up in the

field?Both rain and seeds are neededFor the harvest to be reaped.Likewise,

Divine Grace will bear fruitOnly when there is also human effort,When the

thoughts in the mind are goodThey will be reflected in the actions;When the

thoughts are ill disposedThe fruits thereof will be equally bad.

Embodiments of Divine Love!

The world is based on three entities: Fire, the Sun and the Moon. No one can

deny the existence of these three. "Hethu Krisaanu Bhaanu Himakarathe."

Krisaanu means the Fire principle. Bhaanu refers to the Sun and Himakara refers

to the Moon. The combination of these three attracts and sustains all beings in

the world. They give pleasure, provoke wonder and also delude men. Because they

give pleasure, the three are called "Rama." In the word "Rama" there are three

sounds: Ra, Aa, Ma. "Ra" refers to Agni (Fire). "Aa" refers to the Sun and "Ma"

refers to the Moon. The combination of these three entities represents the "Rama

Principle."

The name is fundamental for all objects

All objects in the world can be cognized by name and form and nothing else. All

objects are identified by their names. The form is derived from the name.

Hence, for everything in the world, the name is primary and fundamental.

The Divine Name is highly potent. Even the wish fulfilling celestial cow,

Kamadhenu, when it is tethered to the post, comes under control. Likewise, when

the Supreme Lord, the Indweller in all hearts, is bound by the rope of Bhakti

(devotion) and tethered to post of the tongue, He gets bound to the devotee.

There are only two means by which the Lord can be bound or enjoyed, namely,

through the name and through Love. The name can be "Rama,Hari" or "Hara" or

any other name, because the All-pervading Divine bears all names.

The name "Rama" is not confined only to the son of Dasaratha. The Atma that

confers bliss is known as Rama. The sage Vasishta gave the name Rama to Emperor

Dasaratha's son. The name Rama symbolizes the universal attributes of the Divine

such as omniscience, omnipotence and omnifelicity.

The sage Valmiki composed the Ramayana in hundred crores (a thousand billion) of

stanzas. He prayed to the Lord that the stanzas should be divided equally among

the denizens of the three worlds. When the stanzas were thus divided and

distributed, one stanza of 32 syllables alone remained. After 30 syllables were

equally divided, only two syllables remained undistributed. These two syllables

have become the names of the Divine such as Rama, Hari, Hara and Sai. People of

any country or faith can recite these names. They are not confined exclusively

to any faith or country. Any person with a pure and loving heart can recite any

of these names. No blame will attach to him.

Divine Name can convert poison to nectar

The potency of the Divine Name is such that it can convert even poison into

nectar. This is illustrated by an episode from the life of Meera. She was a

queen. But she was so much absorbed in her devotion to Krishna that she would

sing and dance with ecstasy unmindful of whether she was in a palace or in a

crowded bazaar. Her brother in-law, who was incensed at such conduct in public

places by the queen, was not aware of what true devotion meant. Meera had no

body consciousness at all. A true devotee should be totally free from the sense

of "I' and "Mine."

Feeling that Meera's conduct was casting a slur on the royal family's prestige

and reputation, her brother-in-law decided to do away with her by giving her a

cup of milk mixed with poison. Having dedicated herself heart and soul to

Krishna, Meera used to take any food only after offering it to Krishna. When

she offered the milk given to her to Krishna before drinking it, the Lord

accepted all the poison in it and made the entire milk pure. In this way, Meera

demonstrated to the world the power of the Lord's name and the greatness of

devotion to the Lord.

Very few in the world try to find out how the Name emerged, how it is to be

pronounced and what is its potency. The authority for and exponent of the glory

of the Lord's name is the Bhagavatham.

>From the navel to the tongue

Yasodha did not know where Balaraama and Krishna were born. She brought them up

as her own children. They were born in Matura, but grew up in Gokulam. They

grew in the womb of Devaki (the wife of Vasudeva). But they lived and played in

Yasodha's house.

When we try to explore the inner meaning of these events, we realize the Divine

story unfolded by them. Balaraama and Krishna were both in Mathura. Mathura

signifies the navel. Devaki represents the Divine Shakthi. The Naadham (Divine

sound) represented by the names Balaraama and Krishna emerging from the womb of

the Divine Shakthi, proceeding to Gokulam, represented by the mouth, was playing

on the tongue, represented by Yasodha. "Rama" signifies one who gives delight.

"Krishna" means one who attracts.

The Divine name thus has its origin in the navel and its sacredness should be

safeguarded when the tongue utters it. Thus, Namasmarana, remembrance of the

name of the Lord, implies chanting the name from one's inmost being and

preserving its sacredness.

What is the significance of the word Naama? "Na + Aa + Ma," according to the

science of numerology, amounts to a total of 7. Na=0, Aa=2, Ma=5. The total is

7. Seven is associated with the sapthasvaras in music (Sa, Ri, Ga, Ma, Pa, Da,

Ni). The Sun's rays are made up of seven colors. There are seven oceans in the

world. The supreme sages are seven in number Saptharishis. It is significant

that certain religious observances are spread over seven days- Sapthaaham.

Potency of Rama-Naama

The name "Rama" has a unique spiritual significance. "Ra" represents the

Paramathma, "Ma" represents the individual soul and "Aa" brings the two

together. The Divine Name thus demonstrates the unifying principle.

The puraanas relate a story regarding the potency of the Rama name. Once

Eeshvara wanted to choose a leader for the host of ganas (Divine entities).

Gana refers to the Dhevas. Eeshvara summoned all the deities and told them that

whoever amongst them goes round the earth quicker will be made the leader of the

Deva ganas. The different deities got on to their respective vehicles and set

out on the round-the-world trip. Ganapathi, the elder son of Eeshvara, was one

of them. He was originally called "Lambodhara" because of his big belly. His

vehicle was a rat. Sitting on the rodent Lambodhara entered the race to go

round the world. On his way, Narada saw him and enquired about his mission.

Lambodhara was put out by the facts that a lone Brahmin had confronted him in

his trip and put the inauspicious question as to

where he was going. He feared that his trip would be a failure. Narada

approached Lambodhara with a smile and told him that he was well aware of

Lambodara's mission. But, he declared that only if Lambodhara acted upto the

Vedic injunctions would he be successful in his mission. Narada explained what

this Vedic injunction was. All the Vedas have extolled the potency of the

Lord's name. "As a vast banyan tree is potentially immanent in a little seed,

the entire universe is potentially contained in the Lord's name. The cosmos is,

therefore, not different from the Name. If you go round the Name, you will have

gone round the world. If the deities object to this claim, I shall bear witness

on your behalf," declared Narada.

How Lambodhara became Ganapathi

Lambodhara said: "Well, if that is so, what is that name?" Narada replied: "I

shall impart that name to you only if you are prepared to carry out my words."

"Yes, I shall do so implicitly," said Lambodhara. "Write the two letters "Ra"

and "Ma" and go round them. Then go back to Eeshvara," said Narada. "This is

the name which delights the universe. The entire world is contained within this

narne. Going round the name is equivalent to going round the world," declared

Narada.

Lambodhara acted according to Narada's advice and went back to Eeshvara. As the

one who had found the truth about the potency of the Rama name, Lambodhara

became the chief of the Ganas and got the name Ganapathi (the chief of the

Divine entities). Eeshvara blessed his son with the words: "As the chief of the

ganas, you will be the first deity to be worshipped on all auspicious occasions

and at all religious ceremonies before the commencement of the functions."

This is the inner meaning of the worship of Ganapathi at all religious

functions. Ganapathi is also called "Siddhi Ganapathi" and "Buddhi Ganapathi."

Ganapathi is noted for His acute intelligence. "Siddhi" and "Buddhi" are His

powers. Because He possesses these powers and is capable of ensuring that any

undertaking is carried out with out impediments, He is known as the remover of

obstacles- Vighneshvara.

Consider how Ganapathi got his overlordship of the Ganas. It was solely through

the name of the Lord. How potent is this name can be explored by you.

Entire cosmos rests on the basis of Name

In the name "Rama", the three deities--Agni, Sun and Moon--are present. From

where have these three deities originated? The Sun has the power to scorch the

earth from millions of miles away. Who are the parents of the Sun? Should they

not be even more powerful than the Sun? There is, then, the Fire principle.

Fire can destroy anything. Who are the parents of Agni? The Moon is the source

of coolness and light. Who are the parents of the Moon? If the enquiry is made

regarding the parents of these three powerful entities, it will be found that

God is the parent.

Everything has come from God. The common people do not make this basic enquiry

into the root cause of all things. Nothing can exist without a basis.

Even scientists are now engaged in trying to discover this basis. In fact, the

Name is the basis and the entire cosmos rests on it. The Name is the easiest

means to identify anything or any person. Hence, the best way to recognize God

and envisage His form is through the Name. The Name is always auspicious.

Every human being experiences three kinds of night. One is a moonlit night. A

second is a dark night. The third is a night half-dark and half-lit by the

moon. But, apart from these three, there is one night, which is more sacred and

unique. That is Shivarathri. This is the night devoted to the chanting of the

sacred name of Shiva. This means that the entire night should be devoted to

recitation of the auspicious name of Shiva.

God is one and one only

Unfortunately, in this Kali Age, people observe the vigil of Shivarathri by

seeing three cinema shows all through the night or playing cards or seeing some

dramas. This cannot be called "Shivarathri." What is true vigil on Shivarathri

night? It is to devote every moment of the night to thoughts of God and recite

His name. This alone is Shivarathri. Shiva means auspicious, not Eeshvara. God

has innumerable names. There is no difference at all between Hari and Hara.

Vaishnavites and Shaivites have created the differences between the two names,

but God has no such sectarian differences. God is one and one only. There may

be many names and forms, but Divinity is one alone.

Many worshippers go to Thirupathi. Vaishnavites repeat the name: "Venkataramana,

Venkataramana!" They derive satisfaction from repeating this name. Ramana is

favoured by Vaishnavites. They carry a mark of three vertical lines on their

foreheads. Shaivites go to the Tirumala temple and repeat the name:

"Venkateshvara! Venkateshvara." They derive some satisfaction from using the

word Eeshvara. The Shaivites carry on their foreheads three horizontal lines of

vibhuti. These marks are the difference between the two sects. But the Lord in

the temple is one and the same, whether he is called Venkataramana or

Venkateswara.

Meaning of the four weapons in Vishnu's hands

Moreover, Vaishnavites consider that Vishnu carries four insignia in His four

hands--Sanka (conch), Chakra (discus), Gadha (mace) and Padma (lotus). The

conch is a symbol of sound. This means that the entire universe is in God's

hand. The Chakra (discus) symbolizes the Wheel of Time. The inner significance

of this is that God holds Time in His grip. The lotus is a symbol of the heart.

God holds in His hand the hearts of all beings. The mace is a symbol of prowess.

God is the possessor of all power and strength. This is the esoteric meaning of

the weapons attributed to Vishnu.

Eeshvara bears in one hand a Damaruka (kettledrum). In another hand He carries a

conch. The kettledrum symbolizes sound. In another hand, Eeshvara carries a

trident, which symbolizes the three aspects of Time--the past, the present and

the future. Thus, Eeshvara is also Lord of Sound and Time.

When the attributes of the Divine are studied in this manner, it will be found

that divinity in any name or form bears all the attributes and potencies. Among

the glorious attributes of the Divine, Sadhaashivamayee (perpetual

auspiciousness) is one. Comprehending the significance of the name, eschewing

all differences, remembering the glories of the Lord, people should sanctify

their lives by utilizing sacred days like Shivarathri for the purpose intended

by Bharateeya tradition.

Embodiments of the Divine Atma!

Remember that the Indwelling Spirit in everyone is the same Divine. He is called

Hridhayavaasi--the dweller in the Heart.

Buddhi transcends the Indriyas

You must consider the distinction between mind and heart. Heart refers to the

blood-pumping organ in the body. This heart produces pure blood and circulates

it to every part of the body. The Mind is not related to the body. It

transcends the body. It is associated with the Universal Consciousness. There

are two other agencies: the Buddhi and the Medhas. The Medhas is the agency

that controls all Indriyas (organs). It is described as the 'Control-Room'.

Buddhi, however, is not related to the body. The Medhas is related to the

Indriyas (the instruments of perception and action). "Buddhigraahyam

atheendhriyam," it is said. The Buddhi transcends the Indriyas. When a person

says, "My Buddhi was preoccupied with something else," it shows that the Buddhi

is beyond the body. Hence, both the mind and Buddhi are related

to the Atma and not the body.

Men are accustomed to treat the mind as part of the body. This relates only to

the sensory activities of the mind. This mind is made up of thoughts and

doubts. But the mind that is associated with the Divine Atma transcends the

body. Consequently, it is only when the ordinary thought processes are

extinguished that the divinity within can be experienced. The consciousness

that goes beyond thought is a reflection of the Atma.

Distinction between Aham and Ahamkaara

The Atma, the Buddhi and the mind are three in one. This unified consciousness

transcends the sense of "I" and "Mine." It may be called Aham. Aham means

Consciousness. In the Atma, the Aham abides as a subtle entity. When the Aham

acquires a form, it becomes Ahamkaara, the Ego. The distinction between Aham

and Ahamkaara should be understood. To identify the Aham with the corporeal

form is Ahamkaara--the Ego feeling. Aham transcends the Ahamkaara (the physical

form). When the identification of the Self with the body is given up, the state

of "Aham Brahmaasmi" (I am Brahman) is realized. Brahmam and Atma are the same.

Brahmam refers to the Universal Consciousness that is present in all beings.

The consciousness that is present in the body is called Atma. It is called

Conscience. The distinction between the Conscience and the Universal

Consciousness should be noted. Conscience is a reflection of the Consciousness.

When the Conscience ultimately leaves the body, it merges in the Universal

Consciousness and becomes one with it. This process may be likened to the

oneness that occurs when the air within a balloon joins the atmospheric air

outside. This is the process of the many merging with the One. The individual

self is the Bhuthaathma. The Universal Self is the Paramathma. The individual

self confined within a body is like the air confined within a balloon. When the

individual self sheds its attachments relating to the body and develops

universal love, it overcomes the confines of the body. It merges

in the vast, infinite Love. This merger is described as Mukthi, Moksha or

Liberation. The correct name for this consummation is Saayujyam (oneness with

the Universal). It is comparable to the merger of a river in the ocean from

which it had its origin.

Brahma-Jnana exists within every one

Once this merger of Consciousness takes place, there is no reversal of the

process. The individual self has become the Universal, as when a drop of water

is put into the ocean and becomes one with it. As long as the individual self

is attached to the body and maintains its separateness from the Universal Self,

it cannot escape the succession of birth and death. But once it casts off its

separateness and becomes one with the Omni-Self, there is no further return to

the cycle of birth and death - Punarjanma na vidhyathe.

This Brahma-Jnana (awareness of the Divine) cannot be got from any external

source. It exists within every one. Once the delusion of separateness in which

the individual is enveloped goes, the resplendent Awareness manifests itself.

All other knowledge relates to the external world. This external knowledge is

only "a reflection of the Inner Being." It is entirely wrong to imagine that

one can acquire knowledge of the Inner Reality by exploring Prakriti (Nature).

The Omni-Self is not to be realized through the understanding of the phenomenal

world. You have come from the Paramathma (the Omni-Self). This truth has to be

understood. The fountain-source of all knowledge is within you. The Jnani (wise

one) is not the one who has a great deal of book knowledge or knowledge of the

physical

universe.

The true Jnani is one who is aware of the Self within and lives accordingly.

Many who discourse elaborately on the glories of God do not lead a Godly life.

Of what use is their scriptural knowledge? What right have they to exhort

others, when they themselves do not practice what they preach? This was the

message of Jesus when he saw a woman being stoned by a crowd for her sinful

conduct. He told the crowd: "If there is anyone among you who has not sinned

mentally, let him cast the stone at her."

The proper way to observe Shivarathri

Festivals like Shivarathri are intended to make people Cultivate auspicious and

Godly qualities. To listen to a Divine discourse on Shivarathri day and forget

all about its message after leaving the hall is not the way to observe

Shivarathri. It may well be called "Shivarathri" (a Night of Death).

The difference between "Shiva" (what is auspicious) and "Shava" (a lifeless

corpse) can be understood from the process of breathing and cessation of

breathing. The process of inhaling and exhaling conveys the message of union

with God-So-Ham (He is I). It is the consciousness of this oneness that is

auspicious. When this consciousness is absent, inauspiciousness (or death) sets

in.

There has to be a complete absence of body consciousness. It was by forgetting

the body completely while chanting the Name of Rama that Ratnaakara the dacoit

became Valmiki the supreme poet (who gave the Ramayana to the world). He was so

completely absorbed in chanting the name that he was oblivious to the anthill

that had grown over him.

Shivarathri is the day that is devoted to the contemplation of God. It does not

come only once a year. Every night can be a Shivarathri. Even if you are not

able to contemplate on God all through the night, it is enough if you think of

God before going to bed and when you wake up in the morning.

Again, whatever manner in which you may think of God, the results will be good.

There is a story to illustrate this. Once a father took his son to the temple

and advised him to keep vigil all night in the sanctum sanctorum. After

sometime, both the priest and the father dozed off. But the young lad, who was

keeping vigil, observed a mouse repeatedly nibbling at the fruit and other

edibles kept as offering to the deity. He felt sad that the mouse should be

nibbling away at what was intended for God. Because he was thinking in this

manner about God all night his life became sanctified. But neither the priest

nor the others in the temple got the benefit of Divine grace. What is important

is that devotion should be expressed in some form.

Different devotees are bound to differ in their ways of worshipping God. But

whatever the method of worship, there must be one-pointed devotion. Develop the

love of God. Love towards God is devotion. Love towards the world is attachment.

Devote this entire night to chanting the name of God. Life can be immensely

sanctified through Bhajans.

Sent with Sai love

Sai brothers – ‘’

*****

 

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