Mahashivaratri: The spiritual Significance of the Night of Goodness and Godliness

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Mahashivaratri:

Compiled by

TUMULURU KRISHNA MURTY

The spiritual Significance of the

Night of Goodness and Godliness



© Tumuluru Krishna Murty

‘Anasuya’

C-66 Durgabai Deshmukh Colony

Ahobil Mutt Road

Hyderabad 500007

Ph: +91 (40) 2742 7083/ 8904

Typeset and formatted by:Desaraju Sri Sai Lakshmi



Figure 1: Lingodbhava



Significance of Lingodbhava

Understand the true meaning and inner significance of Shivaratri.

Hiranyagarbha Lingam is present in everybody’s hridaya

(spiritual heart) and is on the right side of the body.

The principle of Hiranyagarbha permeates My whole body. It

assumes a form when I will it. Whoever has seen this Lingam at

the time of its emergence will not have rebirth. One should see its

form as it emerges. In order to sanctify your lives, such sacred

manifestations have to be shown to you every now and then. Only

then can you understand the divinity in humanity.

This Lingam will not break even if it is dropped from a heightwith force. This is amruthatwam (symbol of immortality). It is

changeless. You cannot see such a manifestation anywhere else in

the world. It is possible only with Divinity. This is the

manifestation of changeless Divinity.

Three types of Lingams emerge. They are bhur , bhuvah, and

suvaha. Bhur refers to materialisation (body), bhuvah to vibration

( prana), and suvaha to radiation ( Atma). I often say, you are not

one, but three: The one you think you are (physical body), the one

others think you are (mental body), the one you really are (Atma).

-



7

Table of Contents

Mahashivaratri .................................................................................... 11

Seasonal festivals ................................................................................................................... 12

Inner Significance of Festivals ......................................................................... 13

Festivals mark the destruction of demonic forces ....................................... 14

Shivaratri ................................................................................................................................... 14

What is the significance of Ratri? .................................................................................. 16

Shivaratri is an auspicious night ...................................................................... 17

Shiva .................................................................................................... 19

Who is Shiva? .......................................................................................................................... 20

Shiva is all Graciousness, ever Auspicious ................................................... 21

Form of Shiva .......................................................................................................................... 24

Linga is the Form in which all forms merge ................................................. 26

Man has to realise that he is Shivam ............................................................... 30

Smog of hatred and greed tarnish the temple towers .................................. 30

Siva Consciouness Is Transcendental ............................................................. 31

God Is Attributeless, Realise His Oneness ................................................................. 33

The Trinity and Omkaara .................................................................................. 35

Significance of Cosmic dance of Lord Shiva ............................................................ 36 Role of Rudras in man's life ............................................................................. 37

Rudras and sense-control .................................................................................. 38

Terrible and tender .............................................................................................. 40

It is the mind that decides the desire ............................................................... 41

Ardhanareeswara: Shiva-Shakti Principle ................................................................ 42

Recognise the Principle of Ardhanareeswara ............................................... 43

Stories of Shiva ..................................................................................... 45



8

Unity of Purusha and Prakrithi ...................................................................................... 45

Parents Are Living Divinities .......................................................................................... 50

The story of a Divine Plan ................................................................................................ 52 The role of a tool in the Divine Plan ............................................................... 53

Traditional legend connected with Mahashivaratri ............................................. 54

Every experience is a lesson, every loss a gain ............................................ 55

The yaga performed by sage Bharadwaja ................................................................. 56

All past assurances accomplished by one incident ...................................... 57

Purity and Truth alone can open the gates of Bliss .............................................. 58 A story of Shivaratri festival at Srisailam ................................................................. 60

How Shiva accepted Parvathi as Ardha..................................................................... 62

The Story of Markandeya .................................................................................................. 64

One Can Achieve Anything With God’s Grace ........................................... 65

Forms of Worship and Sadhana ............................................................ 67

Vedas lead man into Vision of Truth ............................................................................ 67

The three forms of worship Shiva likes ....................................................................... 72

Few forms of worship: ....................................................................................... 73

The proper way to observe Shivaratri ......................................................................... 75

The night of goodness and Godliness .......................................................................... 77

Symbol of Time-Space manifestation of divinity ........................................ 77

Awareness of Divinity ........................................................................................ 78 Six mental states ............................................................................................. 79

The evolutionary process .............................................................................. 79

The most effective form of meditation ......................................................................... 81

Visualise God in the all-pervasive Light ....................................................... 82

Advanced Meditation on Soham ...................................................................... 83

The Shiva in all .................................................................................................... 83

Meaning of worship of the Snake .................................................................... 84 Every appellation of God has deep significance .......................................... 85



Strengthen the belief that all objects belong to God ................................... 86

Sadhana ...................................................................................................................................... 88

Peace Brings Love ............................................................................................... 91 Do Not Indulge In Excessive Talk .................................................................. 92

The Message of Mahashivaratri ............................................................ 93

The Message of Shivaratri ................................................................................................. 93

Prayers should rise from the heart, not from the lips .................................. 94

The three criteria for the Saathwik quality .................................................... 95

Purpose of fast and vigil on holy days ........................................................... 96

Know the purpose of fasting ........................................................................ 97

Understand the main purpose of holy days .............................................. 98

Do not allow the mind to dwell on others' faults ......................................... 99

Mind of man should undergo transformation ............................................. 100

Cultivate love, faith and humility .................................................................. 101

Get rid of action and be freed from Maya ................................................... 102

Cure the boil of "I" in the body ...................................................................... 103

Conduct yourselves as true human beings .................................................. 104

Wisdom exists in the midst of ignorance ..................................................... 105

Develop purity and sacredness ....................................................................... 106

Spiritual significance of Shivaratri ............................................................................ 107

Duality in life cannot be escaped ................................................................... 108

The cosmic process ........................................................................................... 109

The trinity in man .............................................................................................. 110

Unity in diversity ............................................................................................... 111

Concord .......................................................................................................... 112

Index .................................................................................................. 115

Bibliography ...................................................................................... 117



11

Mahashivaratri

A festival or gala is an event ordinarily staged by a local

community, which centres on and celebrates some unique aspect

of that community and the Festival.

Among many religions, a feast is a set of celebrations in honour

of God or gods. A feast and a festival are historically

interchangeable. However, the term "feast" has also entered

common secular parlance as a synonym for any large or

elaborate meal. When used as in the meaning of a festival, most

often refers to a religious festival rather than a film or artfestival. There are numerous types of festivals in the world.

Though many have religious origins, others involve seasonal

change or have some cultural significance Also, certain

institutions celebrate their own festival (often called "fests") to

mark some significant occasions in their history. These occasions

could be the day these institutions were founded or any other

event which they decide to commemorate periodically, usually

annually1.

Festival is:

1. A day or period set aside for celebration or feasting, esp. one

of religious significance

1 From Wikipedia, the free encyclopedia



Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

12

2. Any occasion for celebration, esp. one which commemorates

an anniversary or other significant event

3.

An organized series of special events and performances,usually in one place a festival of drama

4. Archaic a time of revelry; merrymaking

5. (modifier) relating to or characteristic of a festival2

There are numerous types of festivals in the world. Though many

have religious origins, others involve seasonal change or have

some cultural significance. Also, certain institutions celebrate

their own festival (often called "fests") to mark some significant

occasions in their history. These occasions could be the day these

institutions were founded or any other event which they decide to

commemorate periodically, usually annually3.

Seasonal festivals

Seasonal are determined by the solar and the lunar calendars and

by the cycle of the seasons. The changing of the season was

celebrated because of its effect on food supply. Important types

of seasonal festivals are those related with the agricultural

seasons4

. In India, Makar Sankranti, a major harvest festivalcelebrated in various parts of India is an example for this.

People celebrate different festivals with great enthusiasm.

Festivals are intended to make people cultivate auspicious and

2 Collins English Dictionary – Complete and Unabridged© HarperCollins

Publishers 1991, 1994, 1998, 2000, 20033 From Wikipedia, the free encyclopedia

4 ibid



Mahashivaratri

Godly qualities. The Bharatiya festivals have been designed to

control the tendencies of the mind.

It is easy to correct the mind. A tree can be made to grow straight,

A stone can be shorn of its roughness,

But can one straighten the mind?

Everyone should understand the rationale of every sacred

festival. (SSS Vol.27) 11-3-1994. Mahashivaratri is a Hindu

festival celebrated every year in reverence of Lord Shiva.

Inner Significance of Festivals

Bharatiya festivals and holy days are designed to reveal the

greatness and integrity of Indian culture. Failing to recognise the

inner significance and power of this immemorial culture, the

nation has drifted into a purposeless existence. All these festivals

have a profound meaning and purpose. But no earnest effort is

made to understand their inner meaning and deeper objectives.

These holy days and festivals are intended to celebrate the

birthdays of Avatars and saints and to mark the destruction of

evil and wicked forces. The ancients observed these occasions to

honour the memory of the great souls and to remember how the

demoniac forces were vanquished. The advent of Sri Rama, theembodiment of Dharma, occurred on the Shuddha Navami in the

Chaitra month. That day is observed as the sacred birthday of

Rama. The Bahula Ashtami in the month of Sravana is observed

as the sacred day on which Sri Krishna made his advent for the

establishment of Dharma and propagating Dharma as the

Gitacharya (the teacher of the Bhagavad Gita).




14

Festivals mark the destruction of demonic forces

The Navaratri festival, Shivaratri and Sankranti (festival

dedicated to Sun God) are observed as memorable days markingthe destruction of demonic forces by the Divine. Vijayadasami is

the day when the evil-minded Ravana, who was well versed in

all the sciences and was very powerful, was destroyed. The

Suddha Paadyami in the Aasayuja month was the day in which

the combined powers of the three goddesses, Durga, Lakshmi

and Saraswathi, (Ichcha Shakthi, Kriya Sahkthi and Jnana

Shakth) put an end to the evil forces represented by Mahishasura

(the buffalo-headed demon). Vijayadasami is also the day when

the Asura King, Ravana, was destroyed and Sri Rama was

crowned at Ayodhya. It is the day on which the great Emperor

Vikramaditya ascended his bejewelled throne acquired as a boon.

It is also the anniversary of the passing of the founder of Jainism,

Mahavira. Bharatiyas have been observing, in this manner, the birthdays of the Avatars and the days marking the destruction of

the wicked. (SSS Vol.21), 9 Nov 1988

Shivaratri, the Night of Fearlessness, of

Auspiciousness, of Mangalam.

Many stories are told in the Shastras, to explain the origin and

significance of the Mahashivaratri Festival (The Night of the

Emergence of Linga form of Shiva5). Bharat, the name for this

land used from ancient times, means 'the land of those who have

rathi (Love) towards Bha (Light or Bhagawan). So, for the

people of this land, all days are sacred; every moment is

precious. The Ganga is holy from source to sea, but, yet there are

5 (SSS Vol.1) 7-2-1959



Mahashivaratri

some places on its banks, associated with some sage or temple,

the confluence of a tributary, or a historical incident, which are

revered more by generations. Such places are Hardwar, Varanasi,Prayag, and Rishikesh. (SSS Vol.9) February 1969 So too,

among the days of the year, some are treated as holier, when a

special effort is made by the devotees to approach God through

special puja (ritual worship) or japa (pious repetition of holy

names or sacred formula) or dhyana (meditation). Shivaratri is

such a day. (SSS Vol.6) 18-2-1966

Some ascribe the holiness of the Day to the fact of its being the

Birthday of Shiva, as if Shiva has birth and death, like any

mortal.

The story that it commemorates the salvation attained by a hunter

who sat on a bilva tree on the look-out for animals to kill, andwithout any intention to worship, unknowingly dropped some of

its leaves on a Linga that lay beneath, does not make clear why

this Day is especially sacred. (SSS Vol.9) February 1969

Another story is that this is the day on which Shiva danced the

Tandava (cosmic dance) in His Ecstasy, with all the Gods and

Sages taking part in the Cosmic Event. When He consumed the

Haalahala (death-dealing) poison that emanated from the ocean

of Milk, in response to the prayers of the Worlds, which it

threatened to destroy, the heat of the fumes was well-nigh

unbearable, even for Him. So, it is said, Ganga was poured

uninterruptedly on His matted locks---this is the explanation for

the Abhisheka (ceremony of pouring consecrated water, oil, milk,

etc., on the idol) which is offered in all Shiva temples for hours

on end, and in some places, uninterruptedly---but Shiva was only




16

partly relieved. So the cool Moon was placed on the head; that

gave some relief. Then, Ganga was placed on the matted locks.

That was of great help. After this, Shiva danced with all theGods, the tandava dance. That is the story but all this did not

happen on a particular day and so Shivaratri cannot be said to

commemorate that day. (SSS Vol.1) 7-2-1959

What is the significance of Ratri?

We have not only the Mahashivaratri once a year; we have aShivaratri every month, dedicated to the worship of Shiva. And,

why is the ratri (the Night), so important? The night is

dominated by the Moon. The Moon has 16 kalas (fractions of

divine glory), and each day or rather night, during the dark

fortnight, one fraction is reduced, until the entire Moon is

annihilated on New Moon night. From then on, each night, a

fraction is added, until the Moon is full circle on Full Moon

Night. The Chandra (Moon) is the presiding deity of the mind;

the mind waxes and wanes, like the Moon. Chandramaa-manaso

jaathah--Out of the manas of the Purusha (Supreme Being), the

Moon was born.

It must be remembered that the chief aim of all sadhana (spiritualstriving) is to eliminate the mind, to become A-manaska. Then

only can maya (illusion) be rent asunder and the Reality

revealed. During the dark fortnight of the month, sadhana has to

be done to eliminate each day a fraction of the mind, for, every

day, a fraction of the Moon too is being taken out of cognisance.

On the night of Chaturdasi, the 14th day, the night of Shiva, only

a fraction remains. If some special effort is made that night,

through more intensive and vigilant sadhana, like puja or japam



Mahashivaratri

or dhyana (ritual worship, one-pointed repetition & holy names,

and meditation), success is ensured. Shiva alone has to be

meditated upon that night without the mind straying towardsthoughts of sleep or food. This has to be done every month; once

a year, on Mahashivaratri a special spurt of spiritual activity is

recommended, so that what is shavam (corpse) can become

Shivam (God), by the perpetual awareness of its Divine In-

dweller. (SSS Vol.9) February 1969

In fact, every moment in our life can be taken to be Shivaratri.

We need not wait for Shivaratri on a particular day in a year.

(SSS Vol.38, p. 28)

Shivaratri is an auspicious night

Shivaratri is an auspicious night. How is it auspicious? There are

sixteen aspects for the mind. The moon is the presiding deity for

the mind. Of the sixteen phases of the moon, today in the

fourteenth day of Maargasheersha month, fifteen of the phases

are absent. On this day it is possible to get full control of one's

mental faculties. Hence it is considered an auspicious day.

Auspiciousness consists in diverting the mind towards God. This

calls for getting rid of the inherited animal tendencies in man.

This is the occasion to recognise the omnipresence of the Divinein all beings and in all objects. It follows that whomsoever you

adore or condemn, you are adoring or condemning God. You

must follow the injunction: Help ever, hurt never.

Every human being has sacred qualities, based on his

Shivathwam (Divine essence). Hence man should realise his

inherent divinity, though his body is made up of the five

elements. Thereby humanness is transformed into divinity. The

human birth is intended for the pursuit of Dharma.




18

Dharma implies harmony in thought, word and deed. When

every person realises his essential divine nature, the entire world

will be transformed. The body and the mind are mereinstruments. Man's reality is the Atma (Self). Man should use the

instruments given to him to perform his duties well and realise

his oneness with God. (SSS Vol.29), 1 7-2-1996.

Shivaratri is a word that connotes the dual nature of man and his

duty to discriminate between the higher and the lower. Shiva

means Jnaana (the Higher Wisdom, the Unifying Universal

Vision); it also means, the lasting, the timeless, and the

beneficial, the holy, the auspicious. And the second word, ratri,

means darkness of ignorance, the blind pursuit of tawdry

pleasures, the bewildering will-o'-the-wisp of sensory joys. It

also means the transitory, the fleeting; it connotes the maleficent,

the inauspicious, the sacrilegious. So, the message of Shivaratriis: discriminate between Shiva and ratri---the Praana (life energy)

and the Body, the dehi (indwelling of spirit) and the deha

(body), the spiritual and the material, the Kshethrajna and

Kshethra, called in the Geetha as Vibhaaga-yoga (the yoga of

discrimination between matter and spirit). (SSS Vol.9), 15-2-

1969



19

Shiva

Vagarthaviv Sampruktau Vagartha Pratipattaye

Jagatah Pitarau Vande Parvati Parameshwarau6

In this verse it is clear that Parvathi and Parameshwara are in the

position of parents to the entire world and they look after the

welfare and prosperity of the entire world. When we said

“Pitarau Vande”, we have to regard Parvathi and Parameshwara

as the father and mother of the whole world. We should

understand the true nature of Parvathi and Parameshwara when

we refer to them as the parents of the entire creation. Here theword Easwara refers to one who possesses all kinds of Aiswarya

or prosperity. He is one who possesses Aiswarya of knowledge

or wisdom. How do we recognise the meaning of the aspect of

Easwara or Aiswarya of all types? The word Shankara signifies

one who confers happiness. We may ask ourselves what kind of

happiness. This does not refer to a particular variety of happiness

like that of the body or that relating to the world. It represents all

kinds of happiness that is the basis of the bliss we enjoy. (SSB

1974 Part II, pp. 111, 113)

6 Kalidâsa, Raghuvansham, 2nd revised edition, Motilal BanarasilalPublishers, Delhi: 1987




20

Who is Shiva?

Siva (Shiva). Destroyer in the trinity of Brahma (the Creator),

Vishnu (the Preserver), and Siva. The embodiment of spiritualwisdom and God of Gods, Mahadeva. (Sutra Vahini)

Does it mean Lord Shiva was born on Mahashivaratri?7 No.

“Shiva” means auspicious and “ratri” means night. Thus,

Shivaratri means auspicious night. (SSS Vol.38, p. 28)

Then the question arises, “Who is Siva?” The divine

consciousness pervading all the living beings is none other than

Siva. This Shivatwa (divine consciousness) permeates not only

human beings, but the birds, beasts and animals as well. (SSS

Vol.38, p. 28).

The Siva principle is omnipresent.

Sarvatah Panipadam Tat Sarvatokshi Siromukham,

Sarvatah Srutimalloke Sarvamavrutya Tishttati

(Sanskrit verse)

(with hands, feet, eyes, head, mouth and ears pervading

everything.)

Whatever is seen by the eyes and heard by the ears, even the

words that are spoken – everything is Brahman. There is nothing

in the universe which is not Brahman.

That is why it is described as -

Sabda Brahmamayi, Characharamayi,

7 (SSS Vol.42, pp. 134-135)



Shiva

21

Jyotirmayi, Vangmayi, Nityanandamayi,

Paratparamayi, Mayamayi, Sreemayi

(Sanskrit verse)(Embodiment of sound, mobility and immobility, light,

speech, eternal bliss, perfection, delusion and wealth).

(SSS Vol.42, pp. 134-135)

Shiva is all Graciousness, ever Auspicious

Easwara, a Name of Shiva, means that He has all the glory that isassociated with Godhead

8. Shankara, another name of Shiva,

means that He causes by His Grace, Sham, that is, Ananda (bliss)

at the supremest level. Shiva is the embodiment of Ananda;

hence the Tandava Dance, which He enjoys so much, with the

Cosmos as His stage. To set apart just one day among the 365 for

the worship of this Universal Omnipresence is an insult to His

Majesty and Mystery.

Digambara is one of the names of Lord Siva. Digambara in

common parlance refers to the one who is naked. But if you

enquire into the inner meaning, you will know that ‘ Digambara’

is the One who has dikkulu (four sides – East, West, North,

8 Shiva is known also as Easwara, the 'repository of all the resources

essential for Prosperity. The most important resource is Jnaana

(Spiritual Wisdom). Three kinds of Jnaana are demarcated: Jeevaprajna(concerning the individualised Divine), Easwaraprajna (concerning the

Cosmic-Manifestation of the Divine) and the Atmaprajna (Concerning

the Universal Absolute of which the individual is the temporary-

particular). This is also mentioned in some other texts as Delta-prajna,

Jeeva-prajna and Atma- prajna, but, the meaning of the words is thesame as in the other list. Easwara confers the Aishwarya of Jnaana.

(SSS Vol.12) , 20-2-1974




22

South) as His ambara (vesture)9. (SSS Vol.39, pp. 53-54), 26-2-

2006

Shiva means, Graciousness, Auspiciousness, Mangalam. He is

all Graciousness, ever Auspicious, and Sarva Mangalam. (SSS

Vol.12) 5-3-1973 He is also known as Shankara and sages have

experienced Shiva as conferring Sam or auspiciousness of all

kinds, Happiness in all ways. Shiva is eternally auspicious; He

does not come embodied in other forms, with other names, as

often as Vishnu. So, He is not described as Sri Shiva or Sri

Shankara or Sri Easwara. Sri is inherent in His very Person and

so it is superfluous to add Sri to His Name. (SSS Vol.12) , 20-2-

1974 It is added to the number of Avatars (divine incarnations),

for they have taken on perishable bodies for a specific purpose.

They have to be distinguished from other humans, by the epithet, but Shiva is eternally gracious, auspicious, mangala and so the.

epithet is superfluous. Shiva is adored as the Teacher of

Teachers, Dakshinamurthy. The Form of Shiva is itself a great

lesson in tolerance and forbearance.

The Haalahala poison10

is hidden by Him in His throat11

; the

beneficent Moon which all welcome, He has worn on His head.

9 There is a possibility that people misunderstand this word and think that

Shiva does not wear anything on His body10

Legend has it that when Siva, in order to save the world, swallowed

Haalahala (poison), He lost consciousness and fell down. The resultant

heat affected the world. In order to cool down the world, Shiva created

the Himalayas. Then He placed the Himalayas on His stomach. As a

result, the Himalayas absorbed all the heat from His body and He got up.People celebrate this event as Shivaratri.

11 He is called Neelakanth



Shiva

23

This is a lesson for man to keep away from others all harmful

tendencies and to use for their benefit all useful tendencies that

he can command. If one uses his skills for his own advance, andhis evil propensities for putting down others, he is only taking

the road to ruin.

Man is inherently Divine; he ought therefore demonstrate in

thought, word and deed the Divine attributes of love, tolerance,

compassion and humanity. God is Truth; man too must live in

Truth. God is Love; man too must live in Love, eschewing anger.

Master hatred through Love; master anger through sweet

Tolerance. There are many who bargain with God, and offer Him

gifts, of money or articles if He would confer Grace. If one

believes that God can be mollified by the gift of a coconut or a

purse of 116 rupees, I wonder what kind of God he has in his

mind? Is his conception of God so mean, so contemptible? Thosewho plan to have their desires granted through riches can never

deserve the name, Devotee. Those who encourage the payment

of money for spiritual gains or for gaining Divine favour are also

to be condemned. This is the reason why the Geetha lays down

that God will be pleased by offering leaf, flower or fruit or even

a drop of water. But even these four articles are materials. (SSS

Vol.12) 5-3-1973

When you realise Shivoham (I am Shiva), then, you have all the

happiness, all the auspiciousness that there is. Shiva is not to be

sought on the peak of a distant range of mountains, or in some

other special place. You must have heard that sin and merit are

inherent in the acts that men do; so too, Shiva is inherent in every

thought, word and deed, for He is the Energy, the Power, the




24

Intelligence that is behind each of them. (SSS Vol.12) , 20-2-

1974

Form of Shiva

Every form conceived in the Shastras and scriptures has a deep

significance. (SSS Vol.9), February 1969 Consider the

significance of the Form that Shiva has assumed for human

adoration: In His throat, He has the holocaust-producing poison,

Haalahala, that can destroy all life in a trice. On His head, Hehas the sacred Ganga river, whose waters can cure all ills, here

and hereafter. On His forehead, He has the eye of Fire. On His

head, He has the cool comforting Moon. On His wrists, ankles,

shoulders and neck He wears deadly cobras, which live in life-

giving breath of air. Shiva lives in the burial ground and the

burning ghat , the Rudrabhumi, as it is called---the land of Shiva

or Rudra. The place, is no area of dread; it is an auspicious area,

for all have to end their lives there, at the close of this life or a

few more lives. Shiva is teaching you that death cannot be

shunned or frightened away. It has to be gladly and bravely met.

(SSS Vol.12) 5-3-1973

This Divine form of Lord Siva is beautifully portrayed thus: Lo! Behold The Lord of the icy peak

Crowned with crescent moon,

Glistening matted locks,

Be drenched by heaven descending Ganga

Flaming eye in the forehead,

Venomous potion - poison - Haalahala Purpling the

beauteous neck



Shiva

25

Live bracelets of wriggling Serpents and a belt of

Cobra holding up the Elephant hide, his sole garment.

Pearly ash smearing the chest A blinding white Spot of vermilion on the Forehead

beside the searing eye Ruddy lips smeared by Fresh

chewed betel,

Diamond studded earrings of purest gold, dancing like

Stars twinkling in the sky,

Vision negating form

The fair person of the Lord Radiating Effulgence

Divine.

(Telugu Poem) (SSS Vol.36, pp. 30-31)

Shiva is praised as Thryambakam, that is, three-eyed; the eyes

are held to be eyes that see into the past and the future, as well as

the present; but, they represent also the three urges namely,desire, activity and knowledge---thirsts that move men and

decide his fate. These three urges make all beings kin in the

Divine bond; those who serve beings with love and reverence

can contact this core of being and save themselves. They will see

in all, the unmistakable reflections and images of the God whom

they have enshrined in their hearts. (SSS Vol.10)

Easwara or Shiva (the facet of disintegration and dissolution) has

the Soola or Trident (symbolising in its three prongs, the Past,

the Present and the Future). (SSVahini, p. 239)

Shiva does not ride an animal called in human language, a bull.

The bull is the symbol of Stability standing on four legs, Sathya,

Dharma, Shaanthi and Prema (Truth, Virtue, Peace and Love).




26

Shiva is described as having three eyes, eyes that see the Past,

the Present and the Future. Shiva alone has all three. The

elephant skin which forms His cloak is a symbol of the bestial primitive traits which His Grace destroys.

He makes them powerless and harmless. In fact, He tears them to

pieces, skin them, and they become totally ineffective. His Four

Faces symbolise Shantham (Equanimity), Roudhram (Terror),

Mangalam (Grace) and Uthsaaham (elevating energy). While

adoring the Lingam on this one must contemplate on these truths

of Shiva that the Linga represents. (SSS Vol.9), February 1969

Linga is the Form in which all forms merge

Shiva, again, is said to go about with a begging bowl. He teaches

that renunciation, detachment, indifference to good fortune or

bad, are the paths to attain Him. Shiva is known as Mrityunjaya12

12 One of the names attributed to Lord Shiva is Mrityunjaya, which meansone who has transcended death. This is from the worldly point of view.But if one wants to understand the true and eternal nature of Divinity,one has to understand the relationship between Lord Shiva and MotherParvathi. Once there was a slight difference of opinion between them

about giving an appropriate name to their child. Parvathi wanted toname the child by a particular name from among the several namesLord Shiva had. Lord Siva, however, chose to name the child as“ Amrutaputra” (son of immortality). In fact, every human being is anamrutaputra. Even the Upanishads declare him so. The Upanishads revealthe true identity of a human being by addressing as Srunvantu viswe

amrutasya putrah (Oh the children of immortality! Listen).

You are also amrutaputras, not anrutaputras (sons of immortality, not

falsehood). One who is an amrutaputra is not affected by change anddeath. You verily are the embodiments of the changeless, eternalprinciple. Once Mother Parvathi was putting child Ganapati to sleep by



Shiva

27

(He who vanquishes death). And, He is also the Kaamaari (the

destroyer of Desire). These two Names show that he who

rocking the cradle and singing a lullaby, “Oh Amrutaputra! Sleep mydear! Sleep. If you are awake, the whole world will be awake.”

Lakshmidevi, the consort of Lord Vishnu came there and witnessed thescene. She felt that it was rather a strange lullaby. She enquired aboutthe name of the child and Parvathi told her that His name was

Amrutaputra. Lakshmidevi further enquired from where did she get thatname. Parvathi replied that it was Lord Shiva who gave that name to thechild. One who had descended from Easwaratwa was Easwara Himself.

You are not reading the sacred texts of yore. Unless you read thosetexts also, you will not be able to understand what is being related toyou. Dear Students! You are all amrutaputras. People would naturallyexpect that you should live up to that great appellation. In fact, thenames given to children by elders in our country have a lot ofsignificance and meaning. They are not given just casually or for fun. Inorder to understand the underlying meaning and sanctity of thesenames, we must read the sacred texts like Puranas. Unable to realise the

eternal reality of the values of Sathya and Dharma, we are taking towrong ways. We are simply repeating the words Sathya, Dharma, Shanti

and Prema like a parrot. But, we are not making any effort tounderstand the true import and significance of these great humanvalues. All of you are amrutaputras, not anrutaputras.

Try to understand the true nature and significance of the names. It is afact that nobody has ever seen Lord Easwara in person. People call Him“Kailasavasi” (the Lord who resides in Kailasa). Where is Kailash? It is

only when you contemplate on Him in the depth of silence that you canvisualise Lord Easwara in Kailash. Therefore, one has to practise“mouna” (silence). And that silence implies total stillness of thought and

word.

You are all amrutaputras. Hence, constantly remain under thatawareness. Proclaim yourself to be amrutaputras. Whatever name hasbeen already given to you, prefix that name with “amrutaputra”. If you

consider yourself as anrutaputra, it is a great mistake and a misnomer.

Hence, realise your true nature and call yourself amrutaputra. (SSSVol.38, pp. 38-40),8-3-2005




28

destroys desire can conquer Death, for desire breeds activity,

activity breeds consequence, consequence breeds bondage,

bondage results in birth and birth involves death.

Easwara is also symbolised in the Linga Form. Linga is derived

from the Sanskrit root, Li, which means Leeyathe13 , 'merges'; it is

the Form in which all forms merge. Shiva is the God who blesses

beings with the most desirable gift of meaning in the Universe.

That is the end, beyond death, which one should strive for, the

end which Shiva can vouchsafe. Realise the God in you first;

then, if you involve yourself with the material world, no harm

can come to you, for you will recognise the objective world as

but the body of God. But, if you try to involve yourself with the

objective world first, and then try to discover God, you will see

the material world only. Again, you can direct your spiritual

efforts in either of two ways: Follow the commands of God, andHe will be pleased to raise you up. Follow the path of inquiry

and discover where He resides, and realise Him there. You can

follow either means. But, reaching Him is the inescapable task of

man. (SSS Vol.12) 5-3-1973

Lingam means simply "the sign," "the symbol"; it is just a mark,

which indicates merging (laya); that is to say, the passing awayof the mind and all mental agitations and all mental pictures,

which means, this objective world. Shivaratri is the day on

which the Moon, the presiding deity of the mind, is as near laya

as possible and so, just a little extra effort that day leads to full

success: the Sadhaka can thereby achieve complete

13 Lingam means, that in which this jagath (world of change) attains laya

(mergence or dissolution), Leeyathe. (SSS Vol.9)



Shiva

29

Manonaashana (destruction of the mind). The realisation is that

everything is subsumed in the Lingam (the symbol of the

Formless). (SSS Vol.3), March 1963

Shiva is the Principle of the Destruction of all Names and Forms,

of all entities and individuals. So, the Linga is the simplest sign

of emergence and mergence. (SSS Vol.9), February 1969

The Linga is the form of God, emerging from the Niraakara

(formless) to the Sakara (form-filled). Other Aakaras (Forms)

are all subsumed in the Linga Form. Prakrithi, the objective

world, is the base; it signifies that the Lord is established in that

manifestation of His, which is the concrete presentation of His

play, His potentiality and His Shakti (Power). That is why the

Lord is described as Shiva Shakti Atmaka Swaruupam:--"the

Supreme which became the Shiva and the Shakti," the latent andthe patent.

You will notice that the base has a horizontal superstructure,

over which the cylindrical Linga isplaced. The base is Sathyam,

the structure over it is Shivam and the Linga is Sundaram. One is

the flower, the second is the perfume and the third is the wind,

the Formless that wafts the fragrance, which is the symbol of

mangalam (auspiciousness) which is Shivam. Sathyam or (Truth)

is the base on which the Universe and all that it implies rest.

Man is the embodiment of Sathyam, Shivam and Sundaram. He

has to realise the Truth and demonstrate in thought, word and

deed that Truth is the very basis of his existence. Know the Truth

and the Truth shall make you strong, steady kin with all, and free




30

from the bonds of lust and hate. Man has to learn the lesson of

Shivam: swallow the poison of anger and greed, and make it

ineffective in its effort to harm the world. Spread consolation andcomfort through speech and action. (SSS Vol.11) , 25-10-1972

Man has to realise that he is Shivam

Shiva wears the crescent on His crown so that the soft moonlight

might mark out the pilgrim route to God, and make the journey

less toilsome. He spreads joy and peace. But, the fiery, ferocious

poison, Shiva hides behind the blue patch on His throat. That is alesson for man: keep under restraint, within you, the qualities and

tendencies that are anti-social, the poisonous hatreds and

competitive greeds. The Shivam does not mean any particular

God or unit of the Trinity. It includes all mankind, for man has to

realise that he is Shivam. Then, the Sundaram too is a reminder

that Truth is beauty, and Beauty is Divine, not mere physical

beauty but, moral and spiritual beauty. Give up ugly thoughts,

unpleasant speech and disgusting acts. Have the ideal of beauty

ever in mind. (SSS Vol.11) , 25-10-1972

Siva stands for humility. A person with humility is one of

Shivam (auspiciousness). On the other hand, a person with ego is

verily a Shavam (corpse). (DD on 12.03.2002, p. 5)

Smog of hatred and greed tarnish the temple towers

The beauty of Nature is but a reflection of the Beauty that is

God. But, like all images, it is not substantial. Flowers fade,

clouds scatter into new patterns, physical charm is but a flash

that disappears in a moment---but, Divine Beauty is eternal, full,

free. That Sundaram, is Sathyam, unaffected by the passage ofTime, unchanging with the location; that Sundaram is the real



Shiva

31

Shivam, the only Good that is. Pursuing paltry physical beauty

leads man astray; it is as calamitous as the pursuit of trivial joy.

Shivam is Goodness; the Body is for realising Godness, which is

total goodness. But, the body is not itself goodness or godness; it

is an instrument that breaks down every moment and that is

rebuilt every moment getting weaker in the process. The father

says proudly, My son is growing fast, but really, his life is

ebbing fast. The body is valuable, only on account of its use in

realising God. (SSS Vol.11) , 25-10-1972

Siva Consciouness Is Transcendental

The Siva-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 tigerskin. Wherever we look and whichever form we come across

whether a child or an elderly person, whether a woman or a man,

in every form the Shiva consciousness is resplendent. How can

you describe that all-pervading Siva-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 Parvathi). But, this is only symbolic and does not portray the




32

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 Siva, 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 Sivatwa (Siva Consciousness). It isnot therefore correct to describe Sivatwa by such appellations

like Mukkanti, Trinetra, etc. Sivatwa means the all-pervading

divine consciousness. In fact, all the devotees sitting in this hall

are embodiments of Lord Siva. Sarvam Sivamayam (all that you

witness in this objective world is a manifestation of Siva). It is

pervading all the three worlds, the earth, the space and the

netherworld. It exists in all the three periods of time, the past,



Shiva

33

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

insufficient to describe the Sivatwa. Several people are

worshipping such an omnipresent and all-pervading divinenames and 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 Parvathi, 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 Parvathi

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.

Sathya Sai Speaks Volume -38 p.28-29

God Is Attributeless, Realise His Oneness

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 Siva’s body?




34

Once, there arose a controversy between Lakshmi and Parvathi

about the physical appearance of Lord Easwara and Lord Vishnu.

Lakshmi, in the course of arguments enquired, “Parvathi! Howdid 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?” Parvathi 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 (embodimentof peace) only. He is always pleasant and smiling. To imagine

such an embodiment of peace in a different form is only the mak-

ing 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,



Shiva

35

Vimalam, Achalam, Sarvadhee Sakshibhutam Bhavateetam

Trigunarahitam (One without a second, eternal, pure,

unchanging, witness to all functions of the intellect, beyondone’s imagination, beyond the three gunas ( satwa, rajas and

tamas). 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. (SSS Vol.38, pp. 30-31)

The Trinity and Omkaara

This is the Aiswarya that permeates and fills this world. This isthe very embodiment of Easwara itself. For this principle of

Easwara there are two aspects. One is Saguna (attributeful) and

Sakara (formful) and the other is Nirguna (attributeless) and

Nirakara (formless). Associated with the mind and thoughts, and

responding to the joys and sorrows, the pain and sufferings of

human beings, various forms of Divinity have been visualized.

These are the Saguna and Sakara aspects of Easwara.

In this context we have the Trinity---Brahma, Vishnu and

Maheswara. These are associated with the three Gunas or

attributes--Rajas, Satwa and Tamas. Rajas is associated with

Brahma, Satwa with Vishnu and Tamas with Shiva. The rajasic

attribute, associated with Brahma, is represented by the sound'A'. The sound 'U' is the manifested form of Vishnu. And 'M' is

the form of the Shiva principle.

These three forms, composing the Trinity, are not permanent.

They are not permanent because they have taken form. Anything

which has a form cannot be permanent. In the worship of the

Dime with attributes the Trinity exist in each individual as




36

auspicious witnesses. But there is one syllable consisting of 'A',

'U' and 'M', which is the One underlying al1 the three forms; that

is the Omkara. It is an expression of the Nirguna Akara theattributeless Divine Principle. (SSS Vol.18) , 17-2-1985

Significance of Cosmic dance of Lord Shiva

According to numerology, the first three syllables of the word

Shivaratri---shi, va and ra---connote the numbers 5, 4 and 2, and

the fourth syllable, thri, means 'three.' 5, 4 and 2 make onewhole, one composite picture of the' eleven. (SSS Vol.14) , 7-3-

1978 This eleven represents the eleven Rudras (negative or

destructive principles).

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 Atman, 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-realisation. The rays from the Atman

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 Shivaratri is this: Shiva, or the

Paramapurusha (the Eternal Absolute Person), in His desire to

attract Prakrithi (objective world), engages Himself in the

tandava (the Cosmic dance). The dance is a divine plan to attract



Shiva

37

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 ofcorrecting or cleansing them, or for confirming their faith and

then leading them on to the sadhana (spiritual effort) of service

so that they may merge in ecstasy, in the source of all ecstasy---

chamathkaar (miracle) resulting in samskaar (transformation),

leading to paropakaar (helping others) and finally conferring

saakshaathkaar (direct vision of truth).

The tandava 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, andfinally, 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 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 Shivaratri day. (SSS Vol.14) , 7-3-1978

Role of Rudras in man's life

What are the functions of these Rudras? The Rudras, in

association with the Buddhi (the intellect), enter the. minds of

people and cause them various types of difficulties and worries.

Of these difficulties, three types are predominant in the world.

They are Aadhibhouthika, Aadhyaathmika and Aadhidhaivika.




38

Aadhibhouthika refers to difficulties caused by the five elements

(ether, air, fire, water and earth) and the five sheaths (relating to

food, life, mind, awareness and bliss). These sufferings arecaused by human beings, animals, insects or other creatures.

Aadhyaathmika refers to sufferings caused by Vaatha (wind),

Pittha (bile), and Kapha (phlegm).

Aadhidhaivika refers to the calamities caused to man by floods

and drought, storms and earthquakes and similar natural

disasters.

Of all the sufferings endured by human beings, those coming

under these three categories are most prominent. All other

calamities are encompassed by these three. For all these

sufferings the eleven Rudras are the cause. The whole world is permeated by the Rudras. Only Aadhidhaivika has an element of

security.

Whatever emanates from Rudra is fraught with fear. The name

itself testifies to the dangerous power implicit in it. Rudram

means that which induces fear. The eleven Rudras are dreadful

in form. These dreadful entities enter the minds of human beingsand subject them to all kinds of afflictions.

Rudras and sense-control

The Mahashivaratri festival has been designed to subdue these

eleven Rudras. This means that by the control of the senses the

Rudras can be controlled. Indriya nigraha (control of the senses)

is not that easy. Even if evil impulses coming from external



Shiva

39

sources are controlled, those arising from within cannot be easily

controlled.

But if, at least on one night out of 365 days in a year, the senses

are brought under control, then peace may be experienced and

the quest for liberation may be initiated. When the entire night is

dedicated to the chanting of the Lord's name, one's mind, speech

and senses all get centred on God. This is itself a form of sense

control. At least on one day in a year all our thoughts and words

should be centred on God. When this is done, people can realise

the Supreme as described in the terms, Sathyam, Shivam,

Sundaram. Socrates' disciple, Plato, used the terms, Truth,

Goodness and Beauty to describe this state of Self-Realisation. In

the experience of oneness with the Divine, there is Shanti (peace)

Chit (Awareness) and Ananda (Bliss).

The Lord is experienced as Sat-Chit-Ananda. What is Sat? Sat is

Being, that which is eternally present. This means that even

when an object is not there, its qualities are present. In Vedaantik

parlance, these qualities are described as Asthi, Bhaathi and

Priyam (principles of Existence, Cognisability and Utility). Asthi

means existence (the quality of permanence). This may be

likened, say, to sugar. In whatever manner sugar may be used, bydissolving it in water or mixing it with flour, its quality of

sweetness remains. It is Sat in the sense that it has the

unchanging quality of sweetness.

Chit is awareness (or consciousness). Chit is like water. When

Sat (as sugar) is combined with Chit (as water) you have neither

sugar not water, but syrup. The combination of Sat and Chit




40

results in Ananda (Bliss). When the unchanging, eternal Divinity

unites with the changing and inert Prakrithi (Nature), you have

Ananda. The significance of Mahashivaratri is that it is anauspicious occasion when Sat-Chit-Ananda can be experienced.

While the Rudras are inflicting sufferings on mankind in various

ways, by the control of the senses, if humans turn their minds

towards God and devote themselves to Godly pursuits, they will

find their path to Moksha (liberation). Moksha means getting rid

of Moha (the delusions relating to the physical). (SSS Vol.27),

11-3-1994.

Terrible and tender

YAATHE Rudra Shiva thanoo raghora paapa Kaasini---The

Prajaapathi, who is the Divine Inspirer of the Vedas has two

natures and names, two forms and features---the terrible known

as Rudra, and the tender known as Shiva. When the Narasimha

Incarnation of God, human with the head of a lion, emerged from

the pillar in the Audience Hall of Hiranyakashyapa, Prahlada, his

little son, saw Him as tender, charming and compassionate. For,

he was saturated with devotion to God. But, the father who

ignored God and dared to insult Him and injure His devotees,

saw before him a terror-striking .form of total destruction. While'Prahlada sang and danced in ecstasy, Hiranyakashyapa shivered

and shook in fear. It is therefore clear that man visualises in the

One God the two opposites of terror and tenderness, reflections

of his own mental make-up.

The One God manifests Himself in these two aspects, so that the

world may be sustained and fostered, improved and cleansed.



Shiva

41

These two---the terrible and the tender---are the characteristics

found together in every single thing on earth, for, are not they all

parts of the self-same God?

It is the mind that decides the desire

Take the articles of food. It has the Shivam aspect, when taken

in, intelligently and in moderate quantities. It can also be

Rudram, or devastating in its effects, if taken unintelligently and

in excess. Everything or thought that obstructs t-he surge of

Ananda (divine bliss)---every such situation, experience, idea---is Rudra; every step towards limitation, regulation, control,

progress, sublimation, is tender, Shivam, auspicious, fruitful,

beneficial.

It is the desire which haunts man that is responsible for making

the one item, food, either a boon or a bane. It is the mind that

decides the desire and directs it. A sharp knife can be used for

slicing fruit or for stabbing: in the hands of a surgeon, it can save

a life, rather than destroy one.

The mind can liberate you from bondage or bind you more

tightly with the objective world. God is Omnipresent, the inner

motivator in every being. So, we have to' posit Him as resident

in, and manipulating the mind too. When He manipulates it toour benefit we can call Him, Shivam; when He playfully or

purposefully turns it against our best interests, we can call Him,

Rudra.

One point has to be emphasised here. We should not identify

God as Shivam when we get happiness and Rudram when we fall

into misery. For, happiness and misery are not two distinct




42

experiences. The absence of one is the presence of the other.

Each is inextricably intertwined with the other. Undiluted

happiness is a chimera; pleasure is the interval between twomoments of pain; pain is the gap between two moments of

pleasure. (SSS Vol.12), 30-5-1974

Ardhanareeswara: Shiva-Shakti Principle

The aspect of Shiva Shakti is responsible for all creation in the world.(SSB 1974 Part II, p. 117)

Siva is present in everyone as ardhanareeswara (half-male and

half-female). (SSS Vol.31, p. 159)

‘Bhavani Shankara’ stands for the embodiment of Siva and

Sakthi. (SSS Vol.34, p. 354) Bhavani symbolizes sraddha

(steadfast devotion), and Shankara stands for viswas (faith). You

can achieve anything in life if you have steadfast devotion and

faith. Since this world is the very form of Bhavani-Shankara, it is

called ardhanareeswara Swarupa (androgynous). It is on this

basis that we use Srimati to address women and Sri to address

men. The ancient sages and seers said, “Sraddhavan labhate

jnanam (only the devout can attain wisdom.)” You should

consider viswas (faith) as your swasa (life breath).

God has many names and forms. Sambhartha and Bhartha are

two of these names of God. Sambhartha is one who creates

everything taking nature (Prakrithi) as the means, and Bhartha is

one who sustains and protects the creation. Telugu-speaking

people use this word Bhartha for husband, but actually Bhartha



Shiva

43

means master, sustainer and protector. (SSS Vol.32 Part II, pp.

191-192)

Recognise the Principle of Ardhanareeswara

When Goddess Bhavani symbolising Sraddha is present, there

dances Siva who stands for faith. Life becomes useless without

sincerity of purpose and faith. But today man lacks faith though

both ‘Bhavani’ and ‘Shankara’ reside in him. The entire creation

is the principle of Ardhanareeswara the embodiment of both

masculine and feminine principles. Every person should try torecognise the divinity within himself. There is no spirituality

higher than this. Adoring this ‘Bhavani Shankara’ principle is

the primary duty of every man. (SSS Vol.34, pp. 354-355)



Man has to master two foes, Kaala (time)

and Kaama (desire)---the ravaging tactics

of time and the undermining strategy of

desire.

He must not allow time to rob him of

strength and vitality, too soon; he must not

allow desire to lead him astray from the

search for Shiva, who mastered both Kaala

and Kama. He subdued kala or yama in the

Markendeya episode; He burnt Kaama

when he dared drawing Him into his bond.

- Sathya Sai Baba



45

Stories of Shiva

Unity of Purusha and Prakrithi

Once Lord Easwara was absorbed in intense tapas (penance).

Parvathi wished to marry Him. But, her parents tried to dissuade

her. They started to reason with her describing Siva’s form thus:

Oh Gowri, you are very young and

Sambasiva is old;

He has matted locks and

wears a tiger skin; He rides a bull and

is constantly on the move;

He is adorned with snakes;

How did you court Him?

Don’t you know all this?

He has no house of His own and

sleeps in the cremation ground.(Telugu poem)

Parvathi paid no heed to all these reasoning and ignored it. Lord

Easwara knew her nature and Parvathi knew Siva’s nature. They

are, in fact, not different from one another. Lord Shiva is Siva-

sakti-atmaka-swarupa (embodiment of Shiva and Sakti). So too

is Parvathi. How can the ordinary mortals understand such




46

mystic nature of Lord Easwara and Parvathi! Where there is a

feeling of duality, there arises doubt. It is said that a man with

dual mind is half blind. In fact, there is no difference betweenLord Shiva and Parvathi.

Meanwhile, Saraswati arrived on the scene to counsel Parvathi

about Lord Siva’s unsuitability as her bridegroom. She

explained, “Dear Parvathi, society will not accept such an odd

combination. There is no compatibility between you and Lord

Siva. You yourself know everything. I need not elaborate on the

point further. I am sorry that knowingly you have fallen into that

illusion.” Parvathi replied firmly, “Oh Saraswati. I am interested

only in Lord Shiva and none else. I have no other interest in life

except becoming the consort of Lord Siva. No one can change

my decision.”

Isavasyam idam sarvam (the entire universe is permeated by

God). The power of Lord Shiva permeates the entire universe.

The foremost duty of a human being is to love Easwaratwa (the

divinity of Lord Easwara). Actually, the same divine power is

immanent in every human body also. Just as the human body is

covered with a cloth, Divinity is enveloped in maya (illusion).

Hence, though Easwaratwa is omnipresent it is not visible. In

accordance with the maxim Easwara sarva bhutanam (God is

the indweller of all beings), Easwaratwa is permeating every

living being. Parvathi explained that this Easwaratwa transcends

age and it is in no way related to external appearance.

Mother Lakshmi too tried to dissuade Parvathi from marryingLord Siva. She explained, “My dear, you are quite young and



Stories of Shiva

47

beautiful. You have great power in you. It is unbecoming that

you seek to wed someone who goes begging from house to house

for alms.” Parvathi was very upset14

and she sternly replied, “My

14 Parvathi was deeply disturbed by these remarks and approached Lord

Shiva and enquired, “You do not have a house of your own. You do not

belong to a particular caste or lineage. Further, you are

‘Ardhanaareeswara’ (androgynous). How then can you call yourself

God?” Lord Shiva replied that God is beyond names, caste and lineage.

He then turned to Lakshmi and enquired, “Oh! Mother Lakshmi! Are

you aware of your own husband’s antecedents? He is constantly on themove to protect His devotees and has no time for food and sleep. If at all

He settles down to take food, at that moment some devotee like

Droupadi prays, “Oh! Lord Krishna! I am in great trouble. Please save

me.” Immediately, He rushes to rescue her, leaving His food. Thus, He is

constantly on the move to protect His devotees like Narada or Prahlada.

How then did you court such a Lord who has no time even for food and

rest?”

The Formless God Manifests As Per The Wishes Of The DevoteesSiva then clarified that God has no name and form; He is changeless; He

has neither birth nor death; neither beginning nor end; He is eternal and

Atmaswarupa. He also emphasised that it is man’s illusion to ascribe a

name and form to God. The formless God manifests with a particular

form and name as per the wishes of the devotees, to fulfil their

aspirations. God is formless and attributeless. It is the devotees who

attribute some names, forms and attributes to God and feel satisfied. Allthe names and forms are anitya and asathya (evanescent and false). The

only eternal and true form of God is Atma. Everything in the world maychange; but the Atma will never undergo a change. The entire universe is

contained in the Atma. This is also called as Divine consciousness or

Aham or Brahman. People misunderstand this eternal truth, ascribing

several names and forms to it. When the formless God assumes a form, itis natural for human beings to meditate and worship that form. People

derive great satisfaction and experience bliss by doing so. It is alright as

long as that form remains. Once that divine form ceases to exist, what

will you do? The happiness and bliss derived from the worship of a

particular form of God are born out of your illusion only. (SSS Vol.42, pp. 57-58)




48

bridegroom is no beggar. In fact, He is the one who gives alms to

the entire world. It is not proper for you all to indulge in this

campaign of slander against Him.” Several others also wereaverse to the choice of Parvathi. They enquired, “He is adorning

Himself with snakes. How did you court such a person? Don’t

you know about it?” Parvathi retorted, “The snakes have poison

only in their fangs. But, a human being has poison in the entire

body. His vision, his hearing and his actions are all full of

poison. You consider such a poisonous human being as a good

person. If the fangs are removed, the snake cannot harm

anybody. But, the human being with his two fangs of ahamkara

(ego) and mamakara (attachment) is roaming about nonchalantly

and causing great harm to fellow human beings and to the world

around. He is considering himself great. Man is full of poison.

How can such a human being be corrected?”

One with pride will not be successful in any of his

endeavours.

He will commit sins and will be ridiculed by

one and all.

His own people will abandon him.

He will lose all wealth and respect.

His pride will ruin him completely.

(Telugu poem)

God is loved by one and all. Every human being lives by love

alone. In fact, one who has no love in him is not a human being

at all. The love that exists between God and human being is

comparable to that between a father and a son. What a great sin itis to attribute ill-will to such pure and unsullied love? In fact, it is



Stories of Shiva

49

the result of evil qualities that has permeated society. When the

innate divine nature of every human being is recognised, there

will be no scope for any kind of differences. All are one, be aliketo everyone. We have to achieve such transformation in our

lives. You study several texts. Mere reading is not enough. It will

not help you in any way. The truth contained in those texts has to

be realised and experienced.

Laila and Majnu were great lovers. Theirs was selfless love,

which became immortal. Unable to understand the true nature of

their sacred love, people attributed all sorts of motives to their

love and created a lot of confusion. The mind must be filled with

pure love. One should not develop attachment to sense objects

and poison one’s own mind. It is only then can real happiness be

experienced. Every human being in this world must analyse for

himself what is to be changed and corrected and what is to beaccomplished. Accordingly, he should conduct himself. It is only

then that he would have realised real humanness. The Divinity

called ‘I’ is immanent in every human being. This Divinity ‘I’ is

not to be construed as Brahma, Vishnu or Siva. These are all

names ascribed by man to Divinity for the purpose of

recognition. The names are not that important. The real Divinity

is ‘I’. ‘I am I’. We consider Brahma as the creator, Vishnu, thesustainer and Siva, the destroyer. God grants darshan to each one

in the same form on which each one contemplates. (SSS Vol.40,

pp. 64-68)




50

Parents Are Living Divinities

Once Lord Shiva and Mother Parvathi were strolling in the

ethereal world. They saw, on the earth, one person cutting the

branch of a tree on which he was resting. The branch was almost

cut and was about to fall any moment. Parvathi was very

anxious. She prayed to Lord Siva, “Oh Lord, Please save him

immediately from falling on the earth below.” Easwara replied,

“It is you who saw him first. You only realised that he may fall

down by cutting the branch on which he was sitting. Hence, it isyour responsibility to save him.” Par vathi then laid down a

condition, “Swami, normally, any person falling from a height

will express his agony by uttering the words ‘ Amma’ or ‘ Appa’ If

this man cries ‘ Amma’ I will rescue him. On the other hand, if he

cries ‘ Appa’ You have to rescue him.” Easwara agreed for this

suggestion. Meanwhile, the branch that was being cut finally

broke. The person sitting on it fell down. Mother Parvathi wasready to save him. Lord Shivawas also ready. But, the person

prayed to neither ‘ Amma’ nor Appa’ He just wailed ‘Ayyo’

Though Lord Shivaand Mother Parvathi were both waiting to

rescue him, the man did not call them! This story is a reminder to

one and all that we must always remember our parents wherever

we are and in whichever situation we are placed. They are the

living divinities constantly guarding and guiding us. The

Upanishads exhort, Matru devo bhava, Pitru devo bhava,

Acharya devo bhava, Atithi devo bhava (revere your mother,

father, preceptor and guest as God). You may be highly

educated. You may be an adept in all branches of knowledge in

this world. Yet, to your mother you are only a child. Your

mother’s blessing will always be with you. The life of a son whoneglects such a mother is worthless.



Stories of Shiva

51

It is only Mother Parvathi who has a compassionate heart to

protect a man in distress. Hence, we must constantly contemplate

upon that Saktiswarupini. Lord Easwara is the Father and MotherParvathi is Saktiswarupini. Easwara cannot independently move

forward to save a devotee. It is only after Sakti takes a step

forward, Lord Easwara follows her. Hence, one has to worship

the Saktiswarupini in the first instance. She is the mother, verily.

That is the reason why it has been said Matru devo bhava. It is

the mother who has been given the first place. Even one’s own

country is compared to the mother. We say, “India is my

motherland.” Everyone refers to his country as ‘motherland’ and

not as ‘fatherland’. It is a common practice in the country of

Bharat that a girl after her marriage goes to her in-laws’ house to

live there with her husband and in-laws. The lady of the in-laws’

house is referred to as ‘mother -in-law’ in the English language.

But Mother Parvathi is ‘Mother -in-love’ for the whole world.‘Law’ is a word relating to the world, whereas ‘love’ refers to

one’s heart. Hence, first and foremost develop love. Consider

love as your everything. It is only then that you would have led a

fruitful life. Your mother may be very simple and not worldly-

wise. She may be very weak physically and intellectually. Yet, a

mother is a mother. You should not neglect your mother simply

because she is weak or has fallen sick. A mother is always full oflove for her children. That is the reason why Bhakta Ramadas

prayed to Mother Sita, “Oh Mother Sita, Please represent my

case to Rama and help me. When you are engaged in happy

conversation with Rama in solitude, kindly make a mention

about my pitiable condition.” Bhakta Ramadas worked as a

Tahsildar under Nawab Tanisha. He spent all the revenue

collected from the people in building a temple of Lord Rama,




52

Lakshmana and Mother Sita and decorating the idols with gold

jewellery. He was imprisoned on charges of misappropriation for

not depositing the money in the treasury. Unable to bear theagony in jail, he lamented, “Swami, I have dedicated all the

money collected by me in your service only.” In a beautiful

kirtan (song), he sang thus:

Oh Ramachandra! I have spent ten thousand gold coins

to adorn Mother Sita with a gold necklace and another

ten thousand sovereigns to decorate your brother

Lakshmana with a gold belt. That crest jewel which

adorns You cost me another ten thousand gold coins.

Unmindful of my travails, You are flaunting the

jewellery as if You have got it with Your own money!

(Telugu poem)

One cannot achieve anything in life, unless one gets rid of ego

and attachment. Anything can be achieved with humility and

obedience. In all spheres of life – moral, spiritual, physical and

even political, one should conduct oneself with devotion. Only

then will the task achieved shine in glory. (SSS Vol.40, pp. 68-

71)

The story of a Divine Plan

Nothing can stop its realisation Ishwara Sankalpa (Will of the

Supreme Lord). Shiva was every day discoursing on Kailash to

sages and saints and Devas in the evening hours. One day,

Parvathi suggested that a Hall be constructed for accommodating

them all, so that they could all listen without being affected by



Stories of Shiva

53

the constant fog and mist and cold winds. Shiva did not have the

Sankalpa to put it up; still, Parvathi insisted that her idea must be

implemented. The astrologer who was consulted before thefoundations were dug said that "The stars forecast that the Hall

will be consumed by fire, since Shani (Saturn) is not propitious

from the very beginning." The Hall was completed, nevertheless.

Now, that set a problem for the Couple. Shiva proposed to ask

Shani for the favour of saving the Hall from his anger, though He

doubted whether the Planet, reputed for his inevitable ire, would

ever agree. Parvathi felt deeply hurt and she resolved not to give

the tiny tyrant, Shani, the credit for destroying the Hall that She

had got built. She swore that instead of giving him the chance to

declare arrogantly that he had set fire to the Hall, she would

herself set fire to it. But Shiva asked her to first await the

outcome of His appeal to Shani, for He was Himself proceedingto his headquarters! He told Her, "If Shani agrees to exempt the

Hall from his anger, I shall come back and report the good news

to you; but if he is adamant, I shall raise My Hand and twirl this

Dhakka (double drum). On hearing that signal, you may set fire

to the Hall and rob Shani of the credit for doing so."

The role of a tool in the Divine PlanParvathi was ready with a burning torch in anticipation of the

signal, so that there may not be a moment's chance for the

wicked Planet to execute his nefarious plan of revenge. Shani,

however, agreed to the request made by Shiva; he said that he

would not bum down the Hall in Kailash and Shiva was happy at

his reply. So, when Shani prayed that he may be granted one

small boon, Shiva agreed and asked him what it was. It seems




54

Shani had never before seen the famous Dance of Shiva which

all the stellar divinities were extolling and Shani craved that

Shiva may show him a step-or two. Shiva readily assented andstarted the Tandava (frantic dance of Shiva), raising His hand

and sounding the Dhakka! Listening to the signal, Parvathi

applied the torch and the Hall was, as per the Sankalpa of Shiva,

burnt to ashes! Divine Sankalpa must be fulfilled! Shani was just

a tool in the Divine Plan15

. (SSS Vol.2), 17-10-1961

Traditional legend connected with Mahashivaratri

Bhagawan says: “the legend is but a vehicle to teach you the path

of dharma. The deers beseeching the hunter not to kill them,

promising to return later when they could be killed and telling

him that if they break their word they know they would incur the

penalty for many a heinous sin---the story is only to propagate

the principles of dharma. Every story illustrates a moral, and this

15 Bhagwan Baba gave an example during the discourse of the fears of

people saying – “About the Ashtagrahakoota (conjunction of eight

planets) that is scaring you all now, if you have Anugraha (Divine

Blessings), what can the Grahas (planets) do? If you have gold, that isenough; you can get made all varieties of jewels Ask for and secure

gold--that is all that you need. The astronomical junction of planets between Feb. 2 and 5 next year is being made much of by the astrologers

and calendar minded Brahmins and they are reaping a rich harvest by

creating panic and suggesting various counter measures. Of coupe, it is

good to give things in charity, to pray to the Gods and to perform yaagas; but do it for its own sake, not with a view to escape the Eight

Planets! Do it, as you should, at all times, not because of this temporary

fear. Do not give way to panic. Nothing will happen between Feb.2 and

5. You will all be coming happily and full of joy for Shivaratri to

Puttaparthi, let Me assure you. All talk of Pralayam (annihilation) is justa scare; do not lose courage.” (SSS Vol.2), 17-10-1961



Stories of Shiva

55

Shivaratri Mahaathmya Katha (story of the Greatness of

Shivaratri) is no exception. When it comes to describing the

merits of dharma, even animals become eloquent---"Mookamkarothi vaachaalam." Their speech is veritably the Voice of God.

They are not deers, they are the tongues of the Lord.”

The deers, one after another, declare that they will come back to

be killed; they have to go, each one, because it has some dear

one to tend or feed or obey. They then say that truth is their vow

and they dare not break it, for it is indeed a heinous sin to play

'false.' They say that the sin is equal to a number of other sins

they list. The hunter lets them go on their plighted word. He has

himself committed the sins they list and he knows by experience

during many births that they are heinous and that they bring

about dire tragedy in a remorseless manner. There is an iron law

of cause and effect operating in this field.

Every experience is a lesson, every loss a gain

The saddest part of the story is that man, though he sees and

hears, suffers and falls, does not get quite convinced that sin is a

dangerous experiment; that it unmistakably brings on its harvest

of tears. The thamoguna of ignorance and delusion draws a veil

over the truth and hides the mouth of the pit into which theunwary sinner falls again. Of course, when grief overtakes you,

and pain has you in its grip, the Lord does not always announce

the exact sin for which that particular experience is the

punishment. You are left to deduce in a general way that every

experience is a lesson and every loss is a gain.




56

You have got to learn that you bind yourself and you liberate

yourself. You entangle yourself in the three gunas and by your

struggles, you only pull the world and tighten it round yourself.You are endowed with viveka, even the most illiterate among

you; you have a conscience, whispering dharma into your ear; so

you yourselves must choose and select.

A great painter once came to a king and he was asked to execute

a huge fresco on the wall of the Durbar Hall, a scene from the

Mahabharata battle. A painter, till then unrecognised, rose up and

asked for permission to execute a fresco on the opposite wall. He

said that he would, within the same period prepare on his wall an

equally grand fresco; in fact, an exact replica of the other, in

spite of a thick curtain between the two walls! When at last the

King came and drawing the curtain to the very end looked on the

opposite wall, he was amazed to find an exact copy, down to theminutest detail of line, curve, tint and tilt, the same Mahabharata

scene! For the local artist had, throughout the intervening period

of time when the painting was being done by the other man, only

been polishing the wall assigned to him. He had used no brush or

paint; he had just polished the wall into a mirror. Polish your

mind and the Lord, and His sublime grandeur will be reflected in

your heart.

The yaga performed by sage Bharadwaja

Bharadwaja decided on performing the yaga; Indira taught him

how to do it; all preparations were completed. The sage wanted

that Shakti must preside and bless the yaga. So he went to

Kailash but, the time was not opportune for presenting his



Stories of Shiva

57

petition. Shiva and Shakti were engaged in a competitive dance,

trying to find out who could dance longer. Eight days passed

thus, before Shakti noticed Bharadwaja standing in the cold. She just cast a smile at him and danced along as before! The sage

mistook the smile as a cynical refusal to notice him; so he turned

his back on Kailash and started to descend. To his dismay, he

found his left leg, hand and eye put out of action by a stroke.

Shiva saw him fall; He came up to him and consoled him;

Bharadwaja was told that Shakti had indeed blessed him and his

yaga. Then, Shiva revived him and cured him, sprinkling water

from the Kamandalu. Both Shiva and Shakti granted the Rishi

( sage) boons: They would both attend the yaga, they said.

All past assurances accomplished by one incident

After the yaga was over, they were so pleased that they conferred

even more boons on the sage. Shiva said that they would take

human form and be born in the Bharadwaja Gotra (lineage)

thrice: Shiva alone as Shirdi Sai Baba, Shiva and Shakti together

at Puttaparthi as Sathya Sai Baba and Shakti alone as Prema Sai,

later. Then Shiva remembered the illness that had suddenly come

upon Bharadwaja at Kailash on the eighth day of the waiting in

the cold on the ice. He gave another assurance. "As expiation for

the neglect which Shakti showed you at Kailash for 8 days, thisShakti will suffer the stroke for 8 days, when We both take birth

as Sathya Sai and, on the 8th day, I shall relieve her from all

signs of the disease by sprinkling water, just as I did at Kailash to

cure your illness."

It was the working out of this assurance that you witnessed

today, just now. This had to happen, this stroke and the cure. The




58

assurance given in the Treta Yuga had to be honoured. I may tell

you now that the poor forlorn Bhakta who had to get the stroke

which I took over, was a convenient excuse, which was utilised.You see, a railway engine is not made available to haul just one

bogey; they wait until a number of bogeys are to be taken along

and then, they put the engine into action. So too, the disease had

to be gone through, the Bhakta had to be saved, the assurance to

be carried out, the mystery had to be cleared, the Divinity had to

be more clearly announced by the manifestation of this Grand

Miracle. All these were accomplished by this one incident. (SSS

Vol.3) , 6-7-1963

Purity and Truth alone can open the gates of Bliss

Parvathi turned to her Lord and asked, "Look at these millions of

human beings; they are all certain to win Heaven, for they are

full of devotion and they are here on this sacred day; I wonder if

heaven can accommodate all of them." Shiva laughed at her

innocence. He said, "If everyone who comes to Varanasi on

Shivaratri Day can secure heaven, then, Varanasi will be heaven.

No. We both are in heaven because we have no egoistic desire,

no selfish attachments. These people are all so saturated with

selfish desire that no one of them can ever hope to have access toheaven. Can a thief who steals and purchases a ticket to Varanasi

with the stolen money climb to heaven? Purity, love and truth

alone can open the gates of Bliss. Come on, I shall prove my

thesis that very few of these can ever enter heaven. Let us go into

this city as an old decrepit beggar pair."



Stories of Shiva

59

And, in one of the lanes that led to the temple, in full sight of the

hundreds who filed along, with the holy Ganga water in their

hands, for being poured ceremonially on the Linga in theVishweshwara Temple, the bony centenarian lay on the lap of his

aged wife, lolling his tongue in the agony of extreme thirst, and

the woman was appealing piteously for water to her dying

husband. "Water, water; give this man a mouthful and save him

for me", was the cry. No one of the devout came near to relieve

his distress. Many cursed her for her shrill importunity; some

asked her to keep off the road; a few said they will give him

water after finishing worship in the temple; a large number swore

that beggary must be made a crime and the police must clear the

lanes of this nuisance; one or two people laughed and remarked

that the lady was putting up a good show to attract attention. No

heart melted at the woes of the old helpless pair.

At last, one man came near them, moved by sympathy. He was a

pickpocket who had come to Varanasi's ghats to ply his wicked

trade; he knelt by the side of the old man and pulled out a dried

gourd full of water; that was his water bottle. But, Parvathi

wanted to test whether he had other virtues too. So, she said,

"Thank you, dear brother. But, my husband will drink the water

you give only when you describe some good deed you have doneso far, while pouring the water into his parched mouth. He is

about to die, so, tell him of some good deed you have done in

your life and offer the merit of that to him when you give him the

water". The hardened thief replied, "No; I have done no good

deed so far; this is the first time my heart has melted at another's

misery. Let the Lord of Varanasi, Vishweshwara in the temple

yonder, be my witness", he said and poured the precious water.




60

At that, the Lord appeared in His real Form and Parvathi too rose

as the Goddess; they blessed him as the only person entitled to

Heaven out of that motley throng of millions of empty hearts.Truth and Love won for him the Grace of God. (SSS Vol.5), 22-

11-1965

A story of Shivaratri festival at Srisailam

Shivaratri 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 in order to attend the Shivaratri celebrations on the

Srisailam Hills.

Ramanna came home and wanted that his mother should send his

sister and brother-in-law too to the festival. 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 quieten him, said, "You

have a sister and a brother-in-law, but they are in the temple onthe 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.



Stories of Shiva

61

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 sometime. 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

the boy with a neighbour who was going to the temple to see the

festival. She gave him some 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. 7-3-1978 Vol. 14

Shiva and His consort appear before Ramanna

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-

inlaw!... Ramanna! .... Don't jump! .... We are coming with

you..." and soon Lord Shiva and His consort presentedthemselves 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.




62

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 slothsweeping 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 life is largely artificial and 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 posit God as a picture. Wood, stone or mud may be assumed to be Divine, but

Divinity should not be limited to wood, stone or mud. (SSS

Vol.14), 7-3-1978

How Shiva accepted Parvathi as Ardha

Both in the Vishnupurana and the Sivapurana, Parvathi isdescribed as the most beautiful goddess. Conscious of her own

exceptional charms, Parvathi desired to win Shiva as her spouse.

But all her efforts proved fruitless. Learning a lesson from this

experience and shedding her ego, she embarked on a severe

penance. Facing the rigours of heat and cold, wind and rain, she

allowed her body to waste away by her penance. Her mind was

solely concentrated on Siva. Seeing that she had completely got



Stories of Shiva

63

rid of her ego, Shiva agreed to accept Parvathi as Ardhaangini

(one half of Himself).

What is the inner meaning of this episode? Nature is symbolic of

Parvathi. It is exceptionally beautiful. Feeling proud about its

charms, it seeks to attract everybody. As it succeeds in its

attractions, its ego grows. Man, who is a child of Nature, also

develops the ego and leads a life filled with egoism. The ego gets

puffed up on the basis of knowledge, physical strength, power

and position, handsome looks and such other accomplishments.

Even the pride of scholarship takes one away from God.

Persons filled with such conceit can never realise God. Only

those free from self-conceit can be God-realised souls. Valmiki,

Nanda, Kuchela, Sabari, Vidura, and Hanuman are examples of

devotees who realised God, but who could boast of no greatlineage, wealth or scholarship. Their supreme quality was

freedom from ego. Hanuman, for instance, was content to

describe himself as a servant of Rama, despite his great prowess

and knowledge. All the accomplishments and acquisitions in this

world are transient and impermanent; lured by them, men get

inflated and ultimately court ruin. Hence, giving up the notions

of one's own doership, man must regard God alone as the doer.He is the giver, He is the recipient and He is also the object that

is given.

Time is the very form of God. Birth and death are encompassed

by Time. Everyone, therefore, should regard Time as Divine and

utilise it for performing sacred actions. You should not waste a

single moment. Time wasted is life wasted. The fruits of your




64

actions are determined by Time. All your experiences are the

results of your actions, whether it is happiness or sorrow,

affluence or poverty. Hence, good and bad depend on what youdo. As are your actions, so are the fruits thereof. The way you

utilise your time determines the outcome. (SSS Vol.24)

The Story of Markandeya

One should obey the divine command with total faith and

without any disputation for or against. Markandeya was born out

of a boon granted by Easwara to his parents. Easwara asked his

parents whether they wanted a virtuous son with a short life-span

or a son not so virtuous but who would live long. The parents

opted for a virtuous son. Accordingly, Markandeya was born. He

was one of good thought, good behaviour and good conduct.

Easwara informed his parents that he would live only for sixteen

years. Nevertheless, the parents were joyous as they had been

blessed with a virtuous son. Years rolled by and Markandeya

entered his sixteenth year. Remembering the words of Easwara,

his parents became grief-stricken. His mother would often shed

tears thinking of the impending death of her son. Markandeya

could not understand the cause of her grief and wondered why

she was shedding tears. One day, he found his parents steeped insorrow. On enquiry, they revealed that his death was very near as

willed by the divine and that was the cause of their sorrow.

Markandeya felt sorry that Easwara’s will was not revealed to

him till then because of which he had wasted the precious time

allotted to him. He did not want to waste any more time. He had

an early bath, went to the temple of Easwara and started chanting

the sacred Shiva Panchakshari mantra, Namah Sivaya, with all



Stories of Shiva

65

sincerity and devotion. He lost himself in the contemplation of

Easwara. He did not expect any reward for his prayers. He

considered it as his primary duty to contemplate on God. Thefollowing day was supposed to be the last day of his earthly so-

journ. Hence he remained in the temple. As he had not returned

home, his parents went to the temple and sat at the entrance.

They were shedding tears thinking of the impending end of

Markandeya’s life. As ordained by the Lord, Markandeya left his

mortal coil the moment he completed his sixteenth year. His

parents were in deep sorrow. As Markandeya left his mortal

body in the external world, his jiva (soul) reached Lord Shiva in

the divine world.

One Can Achieve Anything With God’s Grace

The Lord was immensely pleased with the sincere devotion of

Markandeya. He said, “Markandeya! Today marks the

completion of your sixteenth year. You have come to Me in a

happy frame of mind. You have bowed down to My Will with

implicit faith and obedience. I am pleased with your devotion.”

As Easwara was speaking to Markandeya in this manner, Mother

Parvathi intervened and said, “Oh Lord! Why don’t You send

him back to his parents as he has obeyed Your command

implicitly.” Easwara wanted Parvathi also to accompany Him.Together they restored life into the body of Markandeya. The

parents’ joy knew no bounds when they noticed some movement

in Markandeya’s body. He got up and said, “My dear mother and

father, Lord Easwara and Mother Parvathi have brought me back

to life.”

It is only God, who can save the life of a human being. Some

doctors claim that they can give good medicines or perform




66

surgery to save the life of a person. They make several such

promises, but they fail. Except God, none else can save or

prolong the life of a person. He only can interfere in the law of Karma. With God’s grace, one can achieve anything in this

world. Dear students! You must strive to earn the grace of God

right from your childhood. When you pray for His grace and

strive for the same, you will be protected by God. (SSS Vol.38,

pp. 38-40), 8-3-2005



67

Forms of Worship and

Sadhana

Vedas lead man into Vision of Truth

The Veda is the most ancient as well as the most lasting

knowledge (or Shastra) discovered by man. That is to say, man

has not invented it. He has only recollected it in the serene

silence of the soul. So, the Veda can lead man into the Vision of

the Truth, unreachable by the senses and unrelated to the

material world.

It is inaccessible to human reason because it is transcendent. So,

it is described as Paramam Vyoma, the Great Protector, also

Indestructible, Thath, Truth. These words denote all the four

Vedas, beginning with the Rig Veda. The term Veda was

originally applied to the Supreme Lord, Parameswara, the All-knowing. Veththi ithi Vedah — (He who knows is Veda). Then it

was applied to the principle of understanding Vedayathi ithi

Veda, (that which makes known is Veda). The Rig and other

Vedas have the all-knowing characteristic. So this meaning too is

appropriate.




68

Later the word was applied to activities in consonance with the

Vedas — activities promoting the goals laid down, namely,

Righteous, Economic, Volitional and Spiritual.

The Supreme Lord is All-seeing. He is the Person on whom all

the hymns of the Vedas converge. The Vedas enable man to get

the vision of that Lord and those who have earned that Vision are

the Rishis. They were guided by the Vedas. Many psalms, hymns

and declarations emerged from them. As a result, the Supreme

Lord Himself is referred to as the Great Sage (Maharshi) in the

Brahma Sutra. Among the 108 Names of Shiva, the Supreme

Lord, we find Maharishi and Mukhyarishi (the Chief Sage, the

Foremost Sage). Even the Veda is personified and referred to as

Rishi, for the same reason. Brahmam (the Vast Expanse) is

another word which denotes the Supreme Lord as well as the

Veda.

Hence, all acts, undertaken with no other desire than the

attainment of Brahmam, are also known as Brahma activity — a

Brahma Yajna. A Rishi Yajna is a sacrificial act — with no desire

to earn the fruit ensuing therefrom — designed to gain the Vision

of Truth.

While performing such sacrificial acts and Yajnas, the

expression, Swaaha, is used. Yajnas are pure, auspicious, sacred

acts. This exclamation Swaaha, used while offering oblations or

reciting the Veda, is full of significance, Kesavaaya Swaaha

(Offer it to Lord Keshava [Krishna]), Praanaaya Swaaha (Offer

it to the vital airs), Indraaya Swaaha (It is offered to Indra): theexpression is used in this manner. The meaning generally given



Forms of Worship and Sadhana

69

is “Let this be duly consumed. May these materials we are now

placing in this holy fire be fully accepted and consumed, so that

through this Fire they can reach the Deity for which it isintended —Kesava, Prana, Indra.” Doubts may arise— why pray

to Fire for something which is inevitable, because it is the very

nature of Fire to burn all that is put into it. But the scriptural

meaning is different. Kalidasa in the poem “Kumara

Sambhavam” describes the Himalayas as Deva-thaatma (Divine

Souled), that is to say, the Embodiment of the Divine.

The scriptures distinguish the Divine Body and the Material

Body, which each entity and being possesses. The Divine Body

of everyone cannot be cognised by the senses. When an oblation

is given to it, it becomes sanctified. The Aahuthi (oblation) is

transubstantiated into Havis (A special offering of food during

Vedic ceremonies).

The oblation or Aahuthi is thus described in the Veda. The

offering and offeree become one through the acceptance. (The

Attha (offerer) and the Adya (Offeree).

Who in this case is the offeree, and acceptor? It is Agni, the

Divine Power inherent in Fire, in the Sun, in the Warmth of theVital Air that sustains Life. When with the recitation of the

appropriate ceremonial formulae, material oblations are placed in

Agni with the phrase Swaaha, it is not a mere exclamation. It is

expiation; it is realisation of the prayer, which the ritual

represents.




70

The Veda is known as Chhandas also. This name means pleasant,

joyous. It is also associated with the kindred meanings — strong,

vital, shielded. Since all the attributes and characteristics can be predicated of the Vedas, the name referred to above is very

appropriate. The sacred ceremonies and rituals which the Vedas

expound confer joy not only on the participants but on the entire

world and even on worlds beyond. The Supreme Lord who is the

source of Bliss, is known in the scriptural texts as Yajnaanga

(having the Vedic ritual as His Limbs), Yajna-vahana (using the

Vedic ritual as His Vehicle). When Godhead assumes Form the

first manifestation is Hiranyagarbha (the Golden Womb). This

too is embodied Bliss, having as vehicle the Bird with wings of

Beauty, or Garuda. The Supreme Lord is also known as Vrsha-

ratha, He whose chariot is the Bull, the symbol of Dharma

(Righteousness). This is the reason why in temples we find the

bird Garuda carved or kept as an idol before the shrine of Vishnuand the figure of the Bull or its idol placed before shrines of

Shiva.

Chha or Chhaadana has as its root meaning another important

aspect of the Vedas — shielding, fostering or promoting,

promoting the welfare, the ultimate liberation of humans

engaged in the unceasing round of worldly affairs.

Humans are ever caught up in activities pursued with the profit

available as the purpose. They have to be moulded as righteous

men and women at the same time. The Tree of Life has to be

guarded to offer them fruits and shade. The Veda has to shield

from destruction the activist “doers” (Karma lovers) from theevil temptation to court unrighteousness, and the inquiry-fond




71

thinkers (Jnana seekers) from the evil temptation to pursue the

pleasure bound senses. Since the Veda both guides and shields,

these verses are called, in totality, Chhandas. Through their roleas armour or shield, they shower Bliss on all who rely on them.

“Chhaadanaath chhandaasi.” By shielding they become

“chhandas.” There is a myth about the Vedic rituals, collectively

known as Yajna. Once, Yajna fled from the gods taking the form

of a black antelope. The gods went in pursuit, but they succeeded

only in retrieving its skin. That skin became the Yajna, the

symbol of the rite. The white, dark and tawny colours on that

skin represent the Vedas, Rig, Yajur and Sama, and it was adored

as sacred for this very reason. It was honoured as symbolising

the Triple Knowledge, that is to say, Mastery of the three Vedas.

The skin is used by the officiating priests and other participants

in all Vedic ceremonials in order to invoke the protecting hymns,

called Chhandas. The three colours are believed to represent thethree worlds too, and therefore, he who is seated on the skin or

wears it benefits the three worlds by his Vedic recitations and

oblations. The master of the ceremonials at the Vedic Yajna is

described in the Vedic scripture as the “Foetus in the Womb.”

As the foetus is safe and secure, with its fingers clasped and

body prostrate enveloped in the mother, the priest-initiate must be enveloped in the antelope skin symbolising Mother Veda. To

human eyes, it is just a skin but during Vedic rites, it becomes a

shield. This is the reason why, before wearing it, the initiate

prays, addressing it, “You are the shield, Charma, shield me as

Charma.” Charma since it shields man from grief, injury, and

wrong has come to mean happiness and bliss. Vishnu, the second




72

of the Trinity, is the embodiment of Bliss. And Vedic sacrifices

confer bliss.

Vishnu is praised as Yajna itself (Yajno vai Vishnuh). The Lord

Vishnu is the embodiment of the Triple Veda. Upasana means

the acquisition of the Presence of the Divine, the achievement of

the Bliss of adoration. Vedic tradition sanctions four paths as

legitimate and fruitful to win this achievement. They are called

Sathyavathi, Angavathi, Anyavathi and Nidaanavathi. (SSVahini,

pp. 233-236)

The three forms of worship Shiva likes

It is not a big problem or a laudable achievement to feed the little

stomach and find a few feet of space to sleep. One can manage to

live until the call of death releases one from bondage to the body;

the greater problem is how to live like a hero, as master of the

inner enemies---lust, anger, greed, attachment, pride and hate;

how to train the mind, how to listen to the dictates of the

Intelligence rather than the senses, and accept Dharma and

Brahman (Righteousness and the Absolute Reality) as the two

guide-lines of life.

Shiva has the trident, three-pronged spear, as His weapon; He is

worshipped with the bilva leaf 16

, which is tri-foliate. The

16 Shiva is worshipped with the three-leaved bilva, for, He is immanent inthe three worlds, in the three phases of Time, in the three attributes of

Nature. He removes the three types of grief; He has no basis outsideHim; He is the source of Bliss; He is the embodiment of the sweetnessand efficacy of Nectar. Since every being is Shiva-Swarupa (of the nature




73

significance is that Shiva likes the three forms of worship,

namely, Bhakthi, Jnaana and Vairaagya (Devotion, Spiritual

Wisdom and Detachment). You should not pray to God forsecular advantages. You should pray only for Grace. That one-

pointed devotion can be got only by long practice of sadhana,

especially, the Sadhana of Naamasmarana (Remembering God

through his Name). Thank the Lord for giving you this life, this

much intelligence, this much detachment; do Naamasmarana

with this gratefulness in the background of your mind.

You toil day and night for this Loka (world); how many minutes

do you devote for Lokesha (the Master of the world)? The

Lokesha is the witness of all the worlds. He is to be remembered

with gratitude and reverence and wonder. Vyaasa spread the

glory of Lokesha and made men aware of the debt they owed to

God. His day is fixed as a holy day, on the Full Moon Day, forhe fills the dark heart with cool, comforting light, the Light that

is transmitted from God. It does not emanate direct from him. So,

it is moonlight and his Day is on a Full Moon Day. (SSS Vol.7),

23-5-1967

Few forms of worship:

Saivopaasana is also a notable path. This emphasises theworship of Shiva as formulated in the Lingam or Symbol.

“ Lingam Sarva Kaalam.” The Infinite Lingam is the symbol of

the primal energy which forms the basic cause of the origin,

condition and pr ogress of the “elements” that compose the

of Shiva)---for without Shiva, it is mere 'shava' (corpse)---man has to liveup to that Divine status. (SSS Vol.12), 20-2-1974




74

Cosmos. The Lingam is the Form of Shiva Himself and realising

it as such is asserted as the ultimate goal, liberation.

Virasaivopaasana advocates the worship of Shiva, the Lord or

Easwara, as the one and only, everywhere and always. The

merging of the individual in the splendour of the Linga or

Easwara is the acme of all sadhana, the achievement of

Liberation.

Paasupathopaasana: The individual entity (Jiva) is tied by the

bond ( paasa) of the qualities or modalities arising from nature.

Pasupathi (Shiva) is worshipped in order to earn freedom from

bondage.

Saakthopaasana: “Sarva Deva mayee Devee” (Devee is all

Gods). The Primeval Universal Energy, Aadi Paraa Sakthi, is

conceived as the matrix of all forms of Divinity. The CosmicUrge, the Prakriti, is the cause of the variety and multiplicity of

expression, the manifold forms.

The Maheswara (Supreme Divinity) has this capacity to manifest

and is therefore so named. Maheswara and Parasakthi are two

aspects of the same force. This dual-faceted force motivates the

Universe, from the vast expanse of the sky to the entire earth.

The unmanifest Supreme Person manifests as the Feminine

Universal, the Maya, the Paraa Sakthi. In each individual, it is

experienced as knowledge, strength and activity. (SSVahini, pp.

244-246)

The holy day of Shivaratri must be spent in the constantcontemplation of God chanting the holy name of Shiva right




75

from early in the morning till you go to bed. The Lord’s name

must dance on your tongue. Divinity is eternal. It cannot be

achieved so easily. Nobody has been able to explain Divinity sofar, though some vague definitions like eternal, changeless, etc.,

have been given. The proper definition of Divinity 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 ( satwa, rajas and

thamas). (SSS Vol.38), 8-3-2005

The proper way to observe Shivaratri

Festivals like Shivaratri are intended to make people cultivate

auspicious and Godly qualities. To listen to a Divine discourse

on Shivaratri day and forget all about its message after leaving

the hall is not the way to observe Shivaratri. It may well be

called "Shavarathri" (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 (Heis 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 Ratnakara, the dacoit, became Valmiki the supreme

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




76

completely absorbed in chanting the name that he was oblivious

to the anthill that had grown over him.

Shivaratri is the day that is devoted to the contemplation of God.

It does not come only once a year. Every night can be a

Shivaratri. 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 some time, 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. Becausehe 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. (SSS Vol.25) , 2 Mar

1992




77

The night of goodness and Godliness

Shivaratri is the Ratri (night) of Shivam (Goodness, Godliness,

and Good Fortune). It is an auspicious Night because the mindcan be made to lose its hold on man by devoting the night to

prayer. The Moon is the presiding deity of the mind, according to

the scriptures. The mind is kindred to the Moon as the Eyes are

to the Sun. Shivaratri is prescribed for the fourteenth night of the

dark half of the month, the night previous to the New Moon

when the Moon suffers from total blackout. The Moon and the

mind which it rules over are drastically reduced every month on

the fourteenth night. When that night is devoted to vigilant

adoration of God, the remnant of the wayward mind is overcome

and victory ensured. This month's Shivaratri is holier than the

rest and so, it is called Mahashivaratri. (SSS Vol.20) , 26-2-1987.

Mahashivaratri is dedicated to the disintegration of theaberrations of the mind, and so, of the mind itself, by dedicating

oneself to Shiva, God. The Moon as well as the Mind whose

Deity it is, have each 16 phases. On the Shivaratri, fifteen of

these have disappeared; and, there is just a streak of the Moon in

the sky. The New Moon that follows will have not even that

streak visible. (SSS Vol.12) , 21-2-1974

Symbol of Time-Space manifestation of divinity

The mind too must be mastered every day until, on the fifteenth

day, fifteen phases have disintegrated and only a streak remains

to be removed by a final flourish of effort. That is the sadhana

that you did through the night, bhajan, vigil, fast. When the mind

goes, there is more moha (deluding desire and attachment) and

the kshaya (decline) of moha is moksha (liberation). Smarana is




78

the surest means of mastering the wiles of the mind. (SSS

Vol.12) , 21-2-1974

With firm faith and a cleansed heart, the night should be spent in

glorifying God. No moment should be wasted in other thoughts.

Time flees fast. Like a block of ice, it melts soon and flows

away; like water held in a leaky pot, it disappears drop by drop.

The time allotted for one's life ticks off quite soon, and the span

ends sometime somehow. So, be vigilant. Be warned. Be alert

and aware. Seek the shelter of the Lord and transform every

moment into a sacred celebration. (SSS Vol.20) , 26-2-1987.

Awareness of Divinity

There are some clearly defined methods for achieving this aim.

Man's vision, which is now turned outward towards the

phenomenal universe, should be turned inwards 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 the realisation of the truth that the divinity that iswithin one's self is equally present in all others. One must

recognise 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 realisation dawns: "All this is

contained in me." And then there is the consciousness, "I am




79

Divine. The Divine is me. I am Brahman. Brahman is myself.

There is no distinction between Brahman and me."

Six mental states

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

characterised as the Aarohana-Avarohana (the Ascent-and-the

Descent) stage. Man has six different kinds of mind. They are:

(1) The Ordinary Mind; (2) The Super-mind; (3) The Higher

Mind; (4) The Illuminated Mind; (5) The Intuitive Mind; (6) The

Over-mind or Beyond the Mind.

The starting base for the six levels of minds 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 the 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

the other. All consciousness is alike because it is a manifestation

of Brahman (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 tounderstand how evolution takes place in Nature. Evolution in

Nature is really the gradual un-foldment of the inherent powers

of Nature.

The evolutionary process

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

from life. What is meant by matter? Matter is that which isencased in life. Consider the example of paddy. As long as the




80

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 the human evolution is the Super-mind. But man

has to go forward even from supramental to the ultimate stage of

Sath-Chit-ananda (Being-Awareness-Bliss) to realise his finaldestiny. The day when man is able to experience the Divine state

of Sath-Chit-ananda is really the holy day of Shivaratri.

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 them is

a subtle body which transcends the physical. This is called

Lingadeha. After understanding the nature of the subtle body,

men should try to proceed further to know the nature of the

Karana Deha (Causal body, which is subtler than the

Lingadeha), which is the experience of Ananda (Divine Bliss).

Everything has its origin in Bliss and is dependent on Bliss. Bliss

is present in a subtle form in every object in creation. (SSSVol.21), 16 Feb 1988




81

The most effective form of meditation

Shiva has his eyes opened partly. If the eyes open fully, it will

cause the destruction of the world. If the eyes are closed, onegets sleep. So his eyes are half-open, concentrating on the tip of

the nose. You find that most of the pictures show Easwara

(another name for Siva) in a meditative pose, seated in

padmasana (lotus posture), with his partly-opened eyes

concentrating on the tip of the nose. This is the right type of

posture in meditation. (SSS Vol.31, p. 159)

As regards the technique of dhyaana (meditation), different

teachers and trainers give different forms of advice. But I shall

give you now the most universal and the most effective form.

This is the very first step in spiritual discipline. Set aside for this

at first a few minutes every day and later go on extending the

time as and when you feel the bliss that you shall get. Let it be inthe hours before dawn. This is preferable, because the body is

refreshed after sleep and the peregrinations of daytime will not

yet have impinged on you. Have a lamp or a candle with an open

flame, steady and straight, before you. Sit in the padhmaasana

(lotus posture) or any other comfortable posture in front of the

candle. Look on the flame steadily for some time and, closing

your eyes, try to feel the flame inside you, between your

eyebrows. Let it slide down into the lotus of your heart,

illumining the path. When it enters the heart, imagine that the

petals of the lotus open out one by one, bathing every thought,

feeling and emotion in the Light, and so removing darkness from

them. There is no space for darkness to hide. The light of the

flame becomes wider and brighter. Let it pervade your limbs. Now those limbs can never more deal in dark, suspicious and




82

wicked activities; they have become instruments of light and

love. As the light reaches up to the tongue, falsehood vanishes

from it.

Let it rise up to the eyes and the ears and destroy all the dark

desires that infest them, leading you to perverse sights and

puerile conversation.

Visualise God in the all-pervasive LightLet your head be surcharged with light and all wicked thoughts

flee therefrom. Imagine that the light is in you more and more

intensely. Let it shine all around you and let it spread from you,

in ever widening circles, taking in your loved ones, your kith and

kin, your friends and companions, your enemies and rivals,

strangers, all living beings, the entire world.

Since the light illumines all the senses every day, so deeply and

so systematically, a time will soon come when you can no more

relish dark and evil sights, yearn for dark and sinister tales, crave

for base, harmful, deadening toxic food and drink, handle dirty

demeaning things, approach places of ill-fame and injury, or

frame evil designs against anyone at any time. Stay on in thatthrill of witnessing the light everywhere. If you are adoring God

in any form now, try to visualise that form in the all-pervasive

Light. For Light is God; God is Light.

Practise this meditation as I have advised regularly, everyday. At

other times repeat the Name of God (any Name fragrant with any




83

of His many Majesties), always taking care to be conscious of

His Might, Mercy and Munificence.

Advanced Meditation on Soham

Resolve on this holy Shivaratri to visualise the Shiva who is the

Inner Power of all. With each breath you are averring, 'Soham,' (I

am He). Not only you, every being avers it. It is a fact which you

have ignored so long. Believe it now. When you watch your

breath and meditate on that Grand Truth, slowly the 'I' and the

'He' will merge, Soham will become transformed into Om, thePrimal Sound (Pranava) which the Vedas proclaim as the

symbol of the Niraakaara Parabrahman (Formless Supreme

Reality). That Om is the Swaswaruupa (own natural state)---the

Reality behind all this 'relative un-reality.'

This is the genuine sadhana, the final lap in the progress of the

seeker. But there are many preliminary laps, each one of which

requires much stamina and steadfastness. For example, I would

advise you to dwell always on one Name of God, one

personification of one of His innumerable Attributes of. Glory.

'Then there is the expansion of your love, the removal of hate

and envy from your mental composition, seeing the God whom

you adore in every other person as intently as you see Him inyourself. Then you become the embodiment of love, peace and

joy. (SSS Vol.14) , 21-11-1979

The Shiva in all

Shivoham, Shivoham---was the exclamation that rose from the

souls that knew the Truth in a flash of illumination, after long

years of cleansing the mind through the process of thapas(penance). I am Shiva; Shiva am I---Though denoted by many




84

names and recognised in many forms, the Divine Principle is

One, without a second. It is Shivam and it is latent in each being,

including man. Holy days are to be spent in the contemplation ofthis Truth and in special exercises to make oneself fully

conscious of one's Divinity.

God is the seed, which has expressed itself as all this. But, this

fact, so deeply implanted in the hearts of every Indian for

centuries, has been overlaid by veils of doubt and man has lost

the courage and the energy that the faith had given him so long.

This was the very core of Indian culture, but, children of India

have neglected and very nearly lost this precious heritage. The

fascination for Western fashions of thought weakened the belief

in one's religion; that led to the giving up of the disciplines

which shaped one's daily life; this in turn led to deterioration in

moral standards; this has bred misery, disunity, hatred anddisgrace. It is time to open one's eyes to the tragedy and retrace

the steps.

Meaning of worship of the Snake

The saints and seers of this land never spoke lightly or acted

irrelevantly. They had the good of the generations always in

view. When they invested some places as holy and named somedays as sacred, they also prescribed the rules and ceremonials to

be observed by pilgrims and Sadhakas (spiritual aspirants), so

that time, expense and effort could be used for the expansion of

Love and the education of the instincts and impulses. The object

of every rule was to bring the realisation of the Atma, as one's

Reality, a few steps nearer. For, the Atma in the individual is the




85

Atma in all; Shivoham is the Truth; and the Truth alone can make

man free and full of Bliss.

Take one prescription, the worship of the Snake. Those afflicted

with barrenness or serious illness or skin diseases of virulent

types vow to proceed on pilgrimage to shrines of Subrahmanya

(conceived in the form of a Snake). People laugh at this practice.

"Indians offer adoration to snakes, because, in their opinion, they

have poison in their fangs!" The Truth is quite otherwise. The

inner meaning of snake worship is quite different. The spinal

column of man ending with the 'thousand-petalled lotus' in the

brain is very much like a serpent poised on its tail with hood

widely spread.

In the science of Kundalini Yoga, the vital energy of man lying

dormant like a coiled snake, at the bottom of this column in thelowest Mulaadhaara Chakra (the Basal Plexus) is awakened and

aroused, so that it courses up through six more wheels (centres of

superior consciousness) until it reaches the Sahasraara

(thousand-petalled Lotus Energy Centre) at the very top of the

skull. The passage for the Kundalini is through the Sushumna

nerve in the centre of the spinal column. The worship of the

Snake, ridiculed as superstition, is the symbolic counterpart ofthis great Yogic Sadhana which confers vigour and vitality.

Every appellation of God has deep significance

Take the demarcation of Tirupati as a holy place of pilgrimage;

Lord Venkateshwara, the deity worshipped there is called the

Lord of the Seven Hills, for Seven Hills have to be climbed




86

before the Temple is reached. Obviously the six Chakras (energy

centres) and the Sahasraara are indicated here, for in Raja yoga,

the supreme is revealed, only when the individual raises the VitalEnergy---the Kundalini Shakti---up to the seventh stage. One of

the hills is named Seshagiri, meaning, Snake Hill. From the

plains, the range gives the appearance of a snake with a raised

hood.

And, what exactly does Subrahmanya mean? Spend a little

thought on that. It means, 'He who has attained the realisation of

Brahman the Universal Absolute, the Primal Cause, the Cosmic

Consciousness.' Every appellation of God has deep significance.

In the Vedas, Vishnu, for example, is named Parama. It means

Paramanu, the Atom: He is omnipresent, as omnipresent as the

atom, found as the substance and substratum of the Universe.

Vishnu is the cause as well as the effect, for, there was nothingelse when Time began. The One became many; the many

disappear, the One remains.

Cattle are different from horses; true. But, when four-footed

animals are considered, they are both the same. Under 'animals' a

vast variety of beings are included. Thus it goes on, until only

One is.

Strengthen the belief that all objects belong to God

To teach the Unity behind the appearance of multiplicity, that is

to say, to help realise the Adhwaitha (Non-dual nature of

Existence), Shankara, the greatest expounder of that school of

thought, established four seats of practical philosophy called

Mutts in the four regions of India.




87

The very first step in the endeavour to realise this Unity was,

according to him, Upaasana or Worship of the concrete symbol

of God, which gives one the experience of the ecstasy of Union.One day, Shankara was seated in meditation on the bank of the

Ganga River. Suddenly, he exclaimed, "Lord! I am yours; but,

surely, you are not mine." His pupil, Thotakacharya was by his

side then; he was astonished at this statement, which, according

to him, went against the Adhwaithic stand. So, he asked him how

he could ever declare any distinction between I and you.

Shankara replied, "The waves belong to the Ocean; but, the

Ocean does not belong to the wave. The wave is the ocean, but,

the Ocean is not the wave." The main point to be attended to is,

the elimination of the ego, the elimination of the identification

with the body and its needs, satisfiable through the senses. For,

you get joy when these needs are fulfilled; grief when they are

not, anger when something comes in the way, pride when youwin over that opposition.

To eliminate the ego, strengthen the belief that all objects belong

to God, and that you are holding them on trust. This would

prevent pride; it is also the truth. Then, when you lose a thing,

you would not grieve. God gave; God took away. Of course you

hear almost all talking in this strain and advising this reaction.But very few follow that advice themselves. This is the sin of all

sins; saying one thing and acting quite the opposite, denying in

practise what you assert as precept. Vol.12, 20-2-1974




88

Sadhana

There are three aspects in sadhana concentration, contemplation

and meditation. You are at the moment fixing your gaze on this

form that is concentration. When this form moves away after

sometime, you still look at this form with your mental eye; that is

contemplation. As a result of this exercise, this form gets

imprinted in your heart permanently.

That is meditation. As you go on meditating thus, the formremains in your heart permanently. At present, you are confining

your sadhana to concentration and contemplation only. These

two stages are only transitory. It is true that the first step in your

sadhana is concentration. The concentration has to be

transformed into contemplation and later into meditation. I n this

f inal stage of meditation, you will conti nue to visual ise the

form of God even if you close your eyes. The ancient rishisadopted this form of meditation. That is the reason why God

manifested before them whenever they wished, talked to them

and fulfilled their desires.

The Nirakara, Nirguna Parabrahma (formless, attributeless

Supreme Self) is changeless and eternal. It represents the

ultimate reality. It is known by different names like Rama,

Krishna, Sai, etc. You do not make any distinction between the

names, for it is beyond names and forms. You install that

ultimate reality on the altar of your sacred heart and constantly

meditate upon it. Some people tend to misinterpret the Shastras

and Puranas to suit their convenience and selfish ends.




89

A small story. Once an impostor posing as a renunciant stood

before a house and begged for food saying, ‘Bhavati bhikshaam

dehi!’ (I am hungry, kindly give me food!). The housewife heardhis plea and came out. She told him, “Sir! Please go to the river

and have a bath and come back. Meanwhile, I will keep the food

ready for you.” Then the Sanyasi quoted a line from the Puranas,

‘Govindeti Sada Snanam’ (constant chanting of the name of

Govinda is as good as taking a bath). The housewife immediately

realised that the person standing in front of their door begging

for food was not a true renunciant and replied, ‘Dear Son!

Govindeti Sada Bhojanam’ (constant chanting of the name of

Govinda is as good as a meal). You may go’. It is said that the

face is the index of mind. It reflects our inner thoughts and

feelings. If the so called renunciant in this story really believed in

the glory of the divine name, he should have taken a bath before

asking for food. He was a lazy person. He wanted food to satisfyhis hunger, but was reluctant to have a bath before the meal. You

should never believe in such impostors.

Some people sit silently, closing their eyes. They say they are

doing meditation. That is not meditation. They may be sitting

silently, but their mind may be wandering thinking about all and

sundry. The stage wherein the mind is unwavering and firmly

fixed on the higher reality alone can be called meditation.

Meditation is the stage next to contemplation. A small example:

you may have scored first class marks in the half yearly

examination, but you will not be eligible to get a degree. It is

only after passing the final examination that you will become

eligible to receive a degree. Contemplation and meditation are

comparable to the half yearly and final examinations. Thus,




90

spirituality represents a higher stage in life. Today, people are

engrossed in the pursuit of physical and worldly objects,

forgetting moral and spiritual goals. How then can they attainspiritual progress? If one wishes to have a spiritual experience,

one has to acquire the necessary strength to face the final

examination.

To say that this is my body, my house, my property, etc.,

represents the physical aspect. When you say, ‘this is my body’ it

means ‘my’ is separate. That is, you are separate from your body.

Similarly, when you say ‘my mind’, ‘my buddhi’ (intellect), ‘my

chitta’ (subconscious mind), etc., it means they are all separate

from you. Hence, your true nature is ‘I’, which is separate from

all that you call as ‘my body, my mind, my buddhi’, etc. You

have to sacrifice all your karmas (i.e., the fruits of your actions).

That means, you have to perform your Karmas with an attitudeof ‘Sarva Karma Bhagavad Preetyartham’ (all actions to be

performed in a spirit of surrender to God). Then only you will

become immortal. If you wish to attain the true and eternal state,

you must realise the Atma Tattwa. It is only the Upanishads that

delineate on the Atma Tattwa extensively and not the epics like

Bhagavata and Ramayana. The same Atma Tattwa, that is, the

supreme reality incarnates from age to age to restore Dharma

whenever it is on the decline as stated in the Bhagavad Gita:

Yada Yada Hi Dharmasya Glanir Bhavati Bharata,

Abhyutthanamadharmasya Tadatmanam Srujamyaham.

(Sanskrit verse)

(Oh Arjuna! Whenever there is a decline in Dharma nd

rise in Adharma, I incarnate from age to age for theestablishment of Dharma.)




91

Peace Brings Love

Install God on the altar of your sacred heart and meditate on Him

constantly. In spite of sorrow, difficulties, calamities that youmay encounter, hold on to Him firmly. They trouble your body,

not you; for, you are separate from your body. The body is like a

box in which the mind, intellect, chitta, indriyas and

Antahkarana are packed. We are cultivating qualities like anger,

jealousy, envy, pride, etc., due to our contact with the outside

world. It is only when we get rid of these qualities that we enjoy

peace. Therefore, we have to start our sadhana with Sathya

(truth) and Dharma (righteousness). When truth and

righteousness go together, Shanti (peace) will reign.

Peace brings love. Where there is peace, there cannot be hatred.

When we develop hatred against someone, it means the spring of

love is dried up in our heart. When there is love in our heart, wedo not get angry, even if someone accuses us. Normally, we do

not care for anyone when we are angry. Many people speak ill of

Me, accuse Me and even heckle Me. But, I am not disturbed. I

am always happy and blissful. That is real love. Where there is

anger, hatred and jealousy, it means that there is no love. Hence,

we should always follow the motto of “Love All, Serve All!”

The basis for following this principle is Sathya and Dharma

(truth and righteousness). Always speak truth and follow

righteousness. As against this principle, people are now lecturing

so much about Dharma without themselves treading the path of

Dharma. Dharma cannot survive in such circumstances. It is

said, “Sathyannasti Paro Dharmah” (there cannot be a greater Dharma than speaking truth). Sathya and Dharma are like the




92

two hands, two legs and two lips in a human body. It is only

when the two lips work together that a human being can speak.

Similarly, it is only when Sathya and Dharma go together that peace reigns. Where there is no Dharma, there love cannot be.

Do Not Indulge In Excessive Talk

Always meditate on the divine name; not just contemplation, but

meditation. That meditation should be with love for God.

Without love, your meditation will not achieve the desired

resul t. Your love for God should be continuous through day

and night. It is possible that when you pray to God to fulfil some

desire and things go contrary, you may get angry and develop

hatred against Him. But, it has nothing to do with spirituality.

Your innate nature and love for God should never undergo a

change. You should continue to attach yourself to the Divine

name. That is real meditation. When you are in deep meditation,

nothing in the external world should be visible to you even if you

open your eyes.

Another aspect about which you need to be careful is your

speech. Too much talk is very bad. Do not indulge in excessive

talk. Try to mend your nature. Observe silence as far as possible

and be quiet. Talk as much as is needed. Just answer to the point.If you talk more, you will be branded as a chatter-box. Too much

talk is not good, even f rom the health point of view. This is very

important, especially in the case of children. You have to keep

your mind steady right from the young age. (SSS Vol.42, pp. 61-

67) , 23-2-2009.



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The Message ofMahashivaratri

The Message of Shivaratri

Having achieved the rare fortune of a human body, one should

ever strive to manifest the excellence which is its credential and

to gain, as a result of that manifestation, Divinity Itself. When

that is gained, nothing else need be gained. When the vision of

That is won, there is nothing more to be visualised. When that is

loved, nothing else would appear as worthy of love. All else

would be trash and dust. When that is known, all is as good as

known.

The 'Chaathaka' bird is all alert to drink the first few nectarine

rain-drops that fall from the cloud. It does not allow either the

fearsome typhoon, or the reverberations of thunder or the

blinding flashes of lightning or even disastrous bolts from the

clouds, to distract its concentration. The Sadhaka (spiritualaspirant), too, should in the same manner fill his heart with the

yearning for God and await His nectarine grace of Love, not

being distracted or disturbed by the joy and grief, profit and loss,

honour and dishonour, that pummel him from all sides, or by the

ridicule, the opposition or even hatred directed on him by his

parents, kinsmen, and companions. (SSS Vol.17) , 29 February

1984




94

Prayers should rise from the heart, not from the lips

But, most Sadhakas today are only acting the part and pretending

to be spiritually progressing. Their prayers and petitions to theLord rise, not from the heart, but only from the lips. If the Lord

takes them at their word and presents Himself before them

offering them the Liberation they demand, they start stuttering

and shivering. "Lord! I asked for Liberation, only as a repetitive

formula. I do not desire Liberation, if it involves deserting my

wife and children and my hard-earned wealth. Confer this gift on

me, after my death. That would be more welcome".

There was a woodcutter once who collected and bundled a heavy

load of fuel one day, since he needed extra money that day. On

the jungle track, he waited long for someone who could help to

lift the load on his head. Pining over his tragic poverty he cursed

his fate. He prayed pathetically to Yama, the God of Death."Why have you forgotten me. Take me into your custody. End

this miserable life". And Yama appeared in answer to the call..

"Come, I shall take you to my Kingdom", Yama said. The

woodcutter replied, "Not so soon, my dear friend. But, you can

do me another service. Please lift this bundle of fuel and place it

on my head".

These Sadhakas bargain with God. They try to use the Lord to

solve their problems and promise to adore Him when He brings

them prosperity. They believe they can tempt Him with gifts of

money, coconuts or cranial hair, as if they possess them by their

own unaided skill! No. Offer Him steadfast faith, pure unselfish

Love. Man has not tried to understand the magnificence of Love,its precious possibilities. It is far more valuable than tons and



Message of Mahashivaratri

95

tons of erudition and miles-long titles before one's name. Place

these on one pan of the balance called 'Life' and place one single

drop of Love Divine in the other. The drop will outweigh the junk. (SSS Vol.17) , 29 February 1984

The three criteria for the Saathwik quality

The Sadhaka must adhere to Satwa ideal - serenity, purity and

equanimity. His inborn nature and social nurture might help him

in this, but he must consciously and steadily cultivate this

perseverance to attain purity of thought, word and deed. It iswrong to attribute the ups and downs in one's life to the will of

God; they are due to the cultivation or neglect of this quality of

perseverance. Expansive Love, purity of intention and an

eagerness to sacrifice--these three are the criteria for the

Saathwik quality. They are the chief limbs of the spiritual body

which require attention.

Mental health and spiritual well-being depend on these limbs.

The assertion, "I take refuge in Buddha" must be based on an

illumined intellect. "I take refuge in Sangha" must therefore urge

the Sadhaka to utilise the intellect as an instrument for the

service of sangha (society). When the third statement, "I take

refuge in Dharma (righteousness)" is made, it directs theSadhaka to utilise it for strengthening and promoting

righteousness, morality and virtue. The path of Love is the path

of Dharma. Love results in enthusiastic service. Who deserves

Love most? Nothing on earth deserves pure Love more than

God, if one is aware of God in man, embodiment of Divinity.

Everyone has .passed through numberless lives in the past, lives

spent in utter selfishness. So, egoistic impulses enslave him very




96

drastically even now, preventing unselfish Love from sprouting

and spreading. God seeks in man Love and Law. Love has to be

regulated by Law. Without Law, Love cannot expand. It will benarrow and crooked. They are the negative and the positive. (SSS

Vol.17) , 29 February 1984

Purpose of fast and vigil on holy days

The nature of man is a mixture of progressive and regressive

characteristics. He must take note of this and foster the former, to

the exclusion of the latter. The will to renounce, to share, to giveup, is a precious virtue. Curiosity, the longing to know, is

another quality which must be used to know the Reality which

appears as many and momentary. This knowledge can be

attained only when the consciousness is purified, by the grace of

God. Holy days like Shivaratri are marked out in order to

impress upon man's mind his duty to impose a 'fast' on the senses

and a 'vigil' on his intelligence to keep away polluting impulses

and inclinations. This is the Day when Shiva consumed the

deadly poison that threatened to destroy the world and saved

mankind from perdition.

The aspirant for Divine grace has to remember this day with

gratitude. He must not exult when his happiness is promoted, nor be disheartened when misery becomes his lot. "Thy will, not

mine" shall be his constant assertion to himself. This is seldom

the case. Few seekers seek to unravel the intention of God, to

tread the path that leads to Him, to follow the ideals He lays

down. They follow their own instincts and judgements and get

distress and despair as reward.




97

They are not aware of the sacrilege they commit. They proclaim

that God is the inner motivator and that He is present everywhere

but they behave as if He is absent in the places they do not likeHim to be. They fritter away precious time in dry discussions and

controversies about God.

Each one can explore the Truth of God only as far as his

capacity--moral, intellectual and mental--an delve into the

mystery. One can collect from the ocean only as much water as

his vessel holds. God is immeasurably vast; He is beyond the

reach of the most daring imagination. A pupil of a particular

standard in school has to study the texts prescribed for pupils of

that level of intelligence. Annamaachaarya, the mystic poet,

realised the limitation imposed by one's own failings, He sang:

"To what extent our minds do reachTo that extent your vision we get".

(SSS Vol.17) , 29 February 1984

Know the purpose of fasting

There are many among you, I know, mostly women, who

practise fasts. But, there is a limit to austerity, which they do not

respect! There is a meaning in fasting which they do notunderstand! They fast on Monday for it is the day of Shiva, on

Tuesday for it is sacred to Lakshmi, on Wednes, day for some

other God, on Thursday for Me(!) on Friday again for Lakshmi,

on Saturday, to propitiate Shani and on Sunday, for the Sun! Lal

Bahadur Shastry, that good and simple man, pleaded that you

miss a meal on Monday nights, but, these misdirected aspirants

spoil their health and well-being by overdoing the vow of

fasting.




98

Periodical fasting is prescribed in order to help the system

overhaul itself and to give much needed rest to the processes.

Again during the fast, you must not be aware of hunger at all!Are you sure that it is so? You must free yourself from all

thought of food and concentrate on the thought of God. If

thoughts of food bother you, if pangs of hunger disturb you, then,

it is much better to eat and then start Sadhana. (SSS Vol.6),

March 1966

Relying on the merely literal meaning of the words, people wait

a whole year for this particular holy day to come, in order to miss

a meal and call it a fast, to miss a night's sloop and call it a vigil!

The fast is called in Sanskrit as Upavaasa and it means

something far more significant than missing a meal! It means

(Upa-near; Vaasa-living) Living with, or Living near. With

whom? Near whom? Near and with God. Upavaasa means livingin the unbroken constant presence of the Lord, by

Naamansmarana (remembrance of Divinity); that is the real fast,

holding fast to Him. (SSS Vol.9) , 15-2-1969

The vow is meant to liberate you from the worry and bother of

preparing and eating food, so that you might dwell more

intimately with God. Remember that the purpose of Fast is

spending time in the contemplation of God and not simply

punishing the body by cutting a meal or a series of meals. (SSS

Vol.6), March 1966

Understand the main purpose of holy days

Man is wasting precious time, ignoring his status among all

living beings, his equipment for the grand spiritual pilgrimage to

Divinity, and his one fundamental task' achieving liberation from




99

the cycle of birth and death. The sages of the past have realised

the value and dignity, the worth and responsibility, of human life

and they have laid down disciplines like the vigil and fast onShivaratri Day, in order to inspire man and instruct him, on the

upward path to God.

And, Jaagarana (Vigil) ! It means keeping awake, shaking off

the sleep of the senses and being fully aware of the Light of Love

that is the Divine essence, in all. It means, shaking off the

drowsiness and laziness, and deep concentration in meditation

and sadhana. Look at the word for heart in Sanskrit: hrudhayam.

It means, Hrudhi-ayam, that is to say, "the divine heart"; the

place where He resides, where He is installed. By vigilance and

the practise of the constant presence of God, you must install

Him in your heart and see Him as installed in all other beings as

well. That is the main purpose of these holy days and theregulations laid down for their observance. (SSS Vol.9) , 15-2-

1969

Vows, vigils, fasts, etc. along with all kinds of voluntarily

imposed or involuntarily suffered hardships are to be looked

upon as promoting spiritual strength, not as weakening physical

stamina. They dig around the roots and make the plant grow fast.

They clip the wayward twigs and make the tree tall and truly

trim. (SSS Vol.6), March 1966

Do not allow the mind to dwell on others' faults

God appears to each one in the Form and the magnitude of glory

which he can contain. The feeling of separation from God, the

Source and Sustenance, is a laudable quality. Nursing it and




100

fostering it can help to consecrate one's heart. Do not allow the

mind to dwell on the faults and vices of others; it will be

contaminated thereby. Fix it on the fairness and virtues of others;it will be sanctified thereby.

I know that during moments of emotional frenzy, you set aside

your real nature and you indulge in abusing others or wish that

they come to harm or exult over their distress. Such evil thoughts

get implanted in your own minds and grow wild, yielding for

your consumption, distress and dishonour in return. Why worry

about others? Speak to them if you like them. If you. do not like

them, leave them alone. Why seek faults in them and talk iii of

them? To do so is to invite spiritual downfall. Such people lose

all the gains they hope to secure by japa, puja, dhyana, or

darshan (repetition of Lord's Name, ritual worship, meditation

and divine vision). They will remain bitter despite all thesesadhana (spiritual disciplines), like the bitter gourd which a

pilgrim carried with him, intending to make it sweet by dipping it

in holy waters. (SSS Vol.17) , 29 February 1984

Mind of man should undergo transformation

The mind of man has to undergo transformation. It must promote

not bondage but liberation. It must turn Godward and inward, notworld ward and outward. Then only can attempts at economic,

political and social transformation succeed in uplifting man's

destiny. The mind plays many tricks to please you and give you a

great opinion about yourselves. It revels in hypocrisy, riding on

two horses at the same time. You may prostrate before Swami

and declare that you have surrendered. But, once you are away,

you may behave otherwise and allow faith to fade away. Even




101

the thought that you have not benefited from the puja or japam

you do, should not pollute your faith. To practise Sadhana is

your duty, your innermost urge, your genuine activity. Leave therest to the Will of God. This must be your resolve on holy

Shivaratri. (SSS Vol.17) , 29 February 1984

Cultivate love, faith and humility

Shivaratri is a day when one tries to establish friendship between

the mind and God. Shivaratri makes one aware of the fact that

the same Divinity is all-pervasive, that It is to be foundeverywhere.

In our daily experiences, there are a number of instances which

reveal the existence of Divinity in every person. Consider a

cinema; on the screen we see rivers in flood, engulfing all the

surrounding land. Even though the scene is filled with flood

waters the screen does not get wet by even a drop of water. At

another time, on the same screen we see volcanoes erupting with

tongues of flame, but the screen is not burnt. The screen which

provides the basis for all these pictures is not affected by any of

them. Likewise in the life of man, good or bad, joy or sorrow,

birth or death, will be coming and going, but they do not affect

the Atma In the cinema of life, the screen is the Atma It is Shiva,it is Shankara, it is Divinity. When one understands this

principle, one will be able to understand, enjoy and find

fulfilment in life.

Shankara (Easwara) refers to the one who is endowed with all

types of Aiswarya (wealth). The types of wealth that we enjoy in

the worldly sense are not what we mean by Aiswarya.




102

Everything in the phenomenal world, every person, every bit of

matter that you see, has this principle of Aiswarya in it. This

Aiswarya is nothing other than Easwara. In other words, theentire phenomenal world is made up of Easwara. This has also

been described as Sathaamaatra Chaitanya (Pure Consciousness).

This principle of Chaitanya cannot be directly seen; it exists

unseen. It is eternal, it is permanent, it is all-pervasive. (SSS

Vol.18) , 17-2-1985

Get rid of action and be freed from MayaWhatever number of births we may take and however long we

may go on worshipping these three forms, we will never be able

to free ourselves from the cycle of birth and death. If one wants

to get rid of birth forever, one has to worship the Nirguna

Nirakara, the formless and attributeless principle, which is

represented by the Omkara. Only when we get rid of action, will

we be free from the delusion that the world is real. When we are

rid of delusion, then we will also be free from the illusion of

Maya. And only then will we be free from sorrow and will

finally be able to reach the Paratatva, the transcendent principle.

This may also be described as Paramatma, the transcendent

principle within us. As long as we have the mind and the

tendencies, we can only be described as Jivatma.

Jivatma and Paramatma are not two different entities. The

characteristic of Jivatma is to waste the entire life in worldly

things and associate the mind with this phenomenal world. This

is the externalised vision, which is full of illusion and delusion.

If you turn your mind inwards, it will be free from delusion.

When it is associated with delusion, it is Jiva Tatva. When it is




103

free from delusion and illusion, then it is one with the princi ple

of Paramatma.

Cure the boil of "I" in the body

If there is a boil on the body, we put some ointment on it and

cover it with a bandage until the whole thing heals. If you do not

apply the ointment and tie the bandage around this boil, it is

likely to become septic and cause great harm later on. Now and

then we will have to clean it with pure water, apply the ointment

again and put on a new bandage. In the same way, in our life,there is this particular boil which has come up in our body in the

form of 'I', 'I', 'I'. If you want to really cure this boil of 'I', you

will have to wash it every day with the waters of love, apply the

ointment of faith on it and tie the bandage of humility around it.

The bandage of humility, the ointment of faith, and the waters of

love will be able to cure this disease that has erupted with this

boil of 'I.'

With the help of the mind a man can rise from the level of the

human to the highest level of divinity. But he can also descend to

the animal nature or demonic level. Once you turn the mind

towards worldly objects it tends to become animal and demonic

in nature. If the mind is turned upwards towards God and freedfrom the thought process, it tends to merge with the Nirguna

Nirakara and thus become liberated.

The most important reason for bondage is giving too much

freedom to the mind. For example, when an animal is tethered to

a post, it will not be able to go to another place and spoil it. It

will not be able to show anger or violence or do harm to any




104

person. But if it is unwed and let loose, then it can roam over

various fields, destroy the crops and cause loss and harm to

others. It gets beaten for the mischief done by it. Similarly, themind must be bound by certain regulations and limits. As long as

man lives within certain limits and disciplines, certain rules and

regulations, he will be able to maintain a good name and lead a

happy and useful life. Once he crosses these limits he will go

astray.

Conduct yourselves as true human beingsYou want to study well. You want to pass and get a first-class.

After that you want to get a good position and you want to get

married and live a happy family 1ife. And then you want to have

children and you want them to be intelligent and do well in life.

For these kinds of desires there is no limit. They will keep on

multiplying. The reason for this multiplication of wants is that

you think you are simply a man. But that is not sufficient to keep

you free from suffering.

In addition to considering yourself a man, you have to put a

number of questions to yourself: "To what caste do I belong? Am

I an educated person or not? Where am I staying?. Am I

conducting myself in keeping with this sacred privilege ofstaying in this most sacred Prasanthi Nilayam, in the immediate

presence of Swami?" Only when you put all these questions to

yourselves, will you be able to conduct yourselves as true human

beings. If one merely thinks he is a man and is entitled to pursue

all kinds of desires and enjoyments, he is likely to behave like an

animal or even like a demon. "My caste is the caste of humanity.

I live in the sacred land of Bharat. I am born of a good family. I




105

am an educated person, not an ignorant one. And I am here in

this sacred Prasanthi Nilayam in the presence of Swami." When

you have such answers and use them as guideposts forconducting yourselves, you will not go astray.

Wisdom exists in the midst of ignorance

Shivaratri, 'Ratri' means night. What is the significance of night?

Night is another word for darkness. 'Shiva' means

auspiciousness. So, Shivaratri speaks of an auspicousness which

is inherent in darkness. It refers to the wisdom which exists inthe midst of ignorance. Ignorance and wisdom are not two

different things; they are basically the same. They are associated

with Dwaita; they are the opposite polarities of the same

underlying principle. The state that transcends both wisdom and

ignorance is Paratatva. It is a stage which is not associated with

any comings or goings, where birth and death do not occur. So

long as there is birth for the body, death has to follow. What is it

that has taken birth? Is it the Atma? No. It is only the body which

has taken birth. You are Atma. You are the permanent entity. We

consider this body as inert, but truly speaking, this body is not

inert. Even in the physical matter making up this body there is

the Divine Consciousness.

The form of the body is constantly changing. That is why the

phenomenal world is described as Jagat. In the word Jagat, ' Ja'

means taking birth; 'Gat' means dying. "Jagat" means that which

has birth and death, a process which repeats itself over and over

again. In this world there is nothing which is free from this birth

and death, be it a body, any object or thing. All are continually

undergoing changes. (SSS Vol.18) , 17-2-1985.




106

Develop purity and sacredness

Shivaratri is a day when one tries to establish friendship between

mind and God. Shivaratri makes one aware of the fact that thesame Divinity is all-pervasive and is to be found everywhere. It

is said that Shiva lives in Kailash. But where is Kailash? Kailash

is our own joy, our own bliss. It means that Easwara lives in the

Kailash of delight. If we can develop that sense of joy and

delight in our mind, that itself is Kailash. How can one get this

joy? It comes when we develop purity and steadiness and

sacredness. Then the heart becomes filled with peace and bliss.

Then your heart itself will be Kailash and Shiva will be there in

the sanctum sanctorum of your heart, within the temple which is

your body. At first look, everyone appears to be a devotee, but

individuals respond differently to different circumstances. If you

keep a ball of iron and dry leaf side by side, when there is nowind both of them will be firm and steady. But when a breeze

blows the dry leaf will be carried away for miles together. The

iron ball will remain firm and steady. If one has true love and

firm faith in God, one will be like an iron ball, steady and

undisturbed. If one is like a leaf running away on account of

difficulties and problems, it is a travesty to call such a person a

devotee. We should develop pure and steady love and faith. (SSS

Vol.18) , 17-2-1985.

It is not this night alone that you should spend in the thought of

Shiva; your whole life must be lived in the constant presence of

the Lord. Endeavour: that is the main thing; that is the

inescapable consummation for all mortals. Even those who denyGod will have to tread the pilgrim road, melting their hearts out




107

in tears of travail. If you make the slightest effort to move along

the Path of your own liberation, the Lord will help you a

hundred-fold. That is the hope that Mahashivaratri conveys toyou. Man is called so, because he has the skill to do manana;

manana means inner meditation on the meaning and significance

of what one has heard. But, you have not yet emerged out of the

stage of Shraoanam (listening) ! All the joy you crave for is in

you. But, like a man who has vast riches in the iron chest, but,

who has no idea where the key is, you suffer. Hear properly the

instructions, dwell upon them in the silence of meditation,

practise what has been made clear therein; then, you can secure

the key, open the chest and be rich in Joy. (SSS Vol.9), February

1969

Spiritual significance of Shivaratri

Moham hithvaa priyo bhavathi

Krodham hithvaa na sochathi

Kaamam hithvaa arthavaan bhavathi

Lobham hithvaa sukhee bhavathi.

"Moham hithvaa priyo bhavathi" (As long as one is proud, men

will not like him). Only when he suppresses his pride will he beliked by one and all. "Krodham hithvaa na sochathi" (The man

filled with anger will have no happiness). He will be immersed in

misery. When he subdues his anger, he will be free from grief.

"Kaamam hithvaa arthavaan bhavathi" (When a man has

insatiable desires he will never fell contented). When he controls

his desires, he will be truly rich. "Lobhamhithvaasukhee

bhavathi" (A miserly person will never feel happy). When he




108

gives up greed he will realise happiness. Divinity is not easily

perceived or realised. It is easy to talk about the Divine. It is easy

to comment on the miracles and sports of the Divine. But tounderstand them in their fullness is very difficult. 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 man's sweet is another man's

poison. With such diverse tendencies, how can men recognise

the Divine?

The ancient sages of Bharat carried out many spiritual

investigations and through the study of the scriptures proclaimed

their experience of the Divine. The Upanishads declared: "Raso

vai saha." That is, the Divine is present in all things as their

essence like sugar in sugarcane and butter in milk. God is present

both in the good and the bad, in truth and untruth, in merit andsin.

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). (SSS

Vol.29) , 1 7-2-1996.

Duality in life cannot be escaped

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




109

and pain. One's joy is linked with suffering. Pleasure is an

interval between two pains. Life is a combination of light and

shadow. Without sorrow there can be no happiness. Only whenyou walk in the hot sun can you experience the pleasure of a

shady place. In such a life, it is not possible to experience

pleasure alone all the time. (SSS Vol.29) , 1 7-2-1996.

The cosmic process

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

layam (creation, sustenance and dissolutions). The truth of this is beyond dispute by anyone at any time. A Divine truth is

conveyed by this concept. Srishti (creation) is the expression of

the Eeshvara Sankalpa (Will of God). It is called Prakrithi

(Nature). Every object in creation should have the characteristics

of Nature. Man has come into existence to manifest the powers

of Nature. The powers of Nature are not present in all in equal

measure. The man who is conscious only of the physical has a

perverted view of these powers. The spiritually-oriented person

sees their benign nature.

Prakrithi (Nature) and Chaithanya (Spirit) are one. But in

accordance with their varied feelings and attitudes, things appear

good or bad to Loka is one of the names applied to the world.Loka is that which has the power of aalochana ( thought). In this

assembly there are a large number of persons. They are all

gathered in one place. But each lives in a world of his own. What

is the reason? One will be thinking about an educational

problem. Another will be thinking about a job.




110

Yet another may be worried about his business. Another may be

concerned about agriculture. Others may be thinking about some

scientific problem. All these different realms of thought are allexercises of the mind. (SSS Vol.29) , 1 7-2-1996.

The trinity in man

Thus the cosmic process shrishti (creation), sthithi (sustenance)

and layam (dissolution) goes on in every human being. Srishti is

the outcome of sankalpa (thought). Sthithi is protection of

creation. Layam is the merger of creation in its source. Srishti,Sthithi and Layam are also identified with the three qualities--

Satwa, Rajas and Tamas. Man is the embodiment of the three

gunas. The three gunas represent the Trinity (Brahma, Vishnu,

and Maheshvara). The Trinity represent the Thrilokas (three

Worlds). The three worlds and the trinity are present in every

human being. The three are to be regarded as one and

worshipped as Shivam. What is Shivam? It is the embodiment of

Auspiciousness. When man recognizes the unified form of the

Trinity his humanness acquires 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. Eachdepartment 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. He is called Allah. By attributing different names and

forms to God, Divinity is fragmented in various ways. The one

Divine is responsible for the threefold cosmic process. This three

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




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represents Generation--Srishti. O represents Organizations-------

Sthithi. D represents Dissolution--Layam. GOD represents the

unity of the three 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 Eeshvara

are three potencies lmmanent in man. To understand this it is

essential to follow the spiritual path. Spirituality does not mean

leading a lonely ascetic life. Spirituality means getting rid of

attachment and hatred and looking upon the whole humanity as

one. Everyone should understand this inner meaning of

spirituality. (SSS Vol.29) , 1 7-2-1996.

Unity in diversity

All the phenomena in Nature proclaim the glory of the Divine.

Why foster religious differences? Let everyone carry out the

dictates of the Divine, who governs the universe. The principle

teaching of the Vedas is that all men should strive together in

harmony and share their joys together in amity. Through unity,

humanity can achieve purity, leading to divinity. The three great

enemies of man are lust, anger and greed. These have to beeliminated. The greatest quality in man is love. Love is God.

Live in love.

Bharat has been hailed as the teacher for all lands. It is the

country which regarded God as one and recognized the unity that

underlies all diversity. God is one, the goal is one and all life is




112

one. This unity underlies all diversity. This basic Divine unity is

missed in the perception of diversity. (SSS Vol.29) , 1 7-2-1996.

Concord

Easwara has Nandi or Bull and Parvathi the Universal Mother

the lion, as their carriers. The head of her son is like the head of

an elephant. His carrier is a mouse. Her second son has for his

carrier a peacock. Thus, the four members of the family,

Parvathi, Parameswara, Vinayaka(Ganesha) and Subrahmanya

represent the four purusharthas: Dharma, Artha, Kama andMoksha. In this family, consisting of four members, we can

recognise the unity that exists in spite of the fact that their

respective carriers are in conflict with each other. We know that

the lion and the bull do not go together at all. While the lion is

the vahana for the mother, the son Vinayaka (Ganesha) has an

elephant for his head. The lion and the elephant cannot bear to

even see each other. The elephant will die of fear if it sees a lion

even in the dream. The vehicle of Vinayaka is a mouse. All the

ornaments which his father wears are serpents. There is enmity

between the mouse and the snakes. The carrier of Subramanya is

a peacock. The serpent, peacock and mouse are totally inimical

to each other.

Easwara wears Agni or fire in his forehead and water Ganga on

his head. Water and fire do not go together at all. While their

carriers and the ornaments they wear and their appurtenances are

all mutually contradictory and inimical to each other, yet this

closely-knit family of Easwara and Parvathi has been

demonstrating to the entire world how a family, though

consisting of contradictory elements, should live in concord.

(SSB 1974 Part II, p. 114)




113

Even in the form of Lord Siva Himself, there are apparent

contradictions. He has Ganga on His head and the crescent moon

in His matted locks. These are signs of coolness. In contrast tothese, He has literally fire in the third eye in His forehead. Thus,

there is cool water on His head and fire below on His forehead.

These two are conflicting forces. Yet they maintained perfect

harmony and set an example to the world. Thus, there was not

even slightest difference of opinion or discordant note in the

universal family of Lord Siva. It is a perfectly ideal family,

which the entire world should emulate. (SSS Vol.36, p. 31)

Importance of Shivaratri

Among these festival days, Mahashivaratri is of exceptional

importance. Today God is in close proximity to man. At

midnight (on Shivaratri), Divine vibrations are close to every

human heart. At such a time, when people are engaged in holytasks, they get suffused with the Divine vibrations.

People should realise that there is nothing closer to them than the

Divine. Even one's mother may occasionally be remote from the

child, but the Divine is never far from anyone at any time. This

means that everyone is Divine. But each one must strive to

recognise this indwelling Divinity that is the eternal Reality.

Most people waste their lives in the observance of external

rituals and forms of worship. Together with external

observances, people should also try to achieve internal purity.

How long should one waste his life in external forms? All

knowledge and skills are of superficial value and effect no

internal change. (SSS Vol.27), 11-3-1994.



Lord Siva has donned this divine form in order to teach a

renunciant outlook to the world, including his consort,

Parvathi. His another habit is to beg for alms.

The opulent form essayingTotal detachment, begging bowl

In hand, seeking alms

For a frugal meal

At the heavenly abode, Kailasa.

Parvathi, however, did not develop any aversion or

disgust toward her husband, Lord Siva, on account of His

strange attire or habits. She did not run away from Him

saying, "How can I lead a family life with such a person?"

She faithfully followed Him, submitting herself to His

wishes and happiness. Both of them lived in peace and

harmony.

- Bhagawan Sri Sathya Sai Baba



115

Index

A

Aiswarya ................................. 19, 35, 101

Ananda ........................ 21, 39, 40, 41, 79

Ardhaangini ........................................... 61

ardhanareeswara ................................... 42

B Bhartha.................................................... 42

Bhavani ............................................ 42, 43

bilva .................................................. 15, 71

bull ........................................... 25, 44, 112

C

Chaturdasi ............................................. 16

E

Easwara . 19, 21, 22, 25, 27, 28, 33, 35,

44, 45, 49, 50, 63, 64, 73, 80, 101,

106, 112

F

fast ...... 9, 31, 37, 76, 77, 96, 97, 98, 99

festival .....8, 11, 12, 13, 14, 38, 59, 60,

113

H

Haalahala.................................. 15, 22, 24

J

Jaagarana ................................................ 99

K

Kailash ............... 27, 51, 52, 55, 56, 106

Kumara Sambhavam ........................... 68

Kundalini Yoga .................................... 84

L

Lingam ...................................... 26, 28, 72

lion .................................................. 40, 112

M

Mahabharata .......................................... 55

Mahashivaratri ..... 3, 7, 8, 9, 11, 13, 14,

16, 17, 20, 38, 40, 53, 76, 93, 107,

113




116

Makar Sankranti ................................... 12

Markandeya ............................... 8, 63, 64

Mrityunjaya............................................ 26

N

Navaratri ................................................. 14

Nirakara ........................ 35, 87, 102, 103

Nirguna .................. 35, 36, 87, 102, 103

P

Panchakshari mantra ............................ 63

Parabrahma ............................................ 87

Parvathi ... 8, 19, 26, 31, 34, 37, 44, 45,

46, 49, 50, 51, 52, 57, 58, 61, 64,

112

peacock ................................................ 112

Prakrithi . 7, 29, 36, 37, 40, 42, 44, 109

R Rudra .................... 24, 34, 36, 38, 40, 41

S

Sadhaka ..................................... 28, 93, 95

Sadhana ......... 8, 66, 72, 84, 87, 98, 101

Sambhartha ............................................ 42

Shakti ...................... 7, 29, 42, 55, 56, 85Shankara ...... 19, 21, 22, 42, 43, 85, 86,

101

Shavam ................................................... 30

Shiva .... 7, 8, 13, 14, 15, 16, 18, 19, 20,

21, 22, 23, 24, 25, 26, 27, 28, 29,

30, 31, 35, 36, 37, 40, 42, 44, 45,46, 49, 51, 52, 55, 56, 57, 59, 60,

61, 63, 67, 69, 71, 72, 73, 74, 76,

80, 82, 96, 97, 101, 105, 106

Shivaratri ..... 7, 8, 9, 14, 15, 16, 17, 18,

20, 22, 28, 36, 37, 53, 54, 57, 59,

73, 74, 75, 76, 79, 82, 93, 96, 99,

101, 105, 106, 107, 113

Siva principle ........................................ 20

Srisailam ......................................8, 59, 60

Subrahmanya ......................... 84, 85, 112

T

tandava ...................................... 16, 36, 37

Thryambakam ....................................... 25

Trinity ......................... 7, 30, 35, 71, 110

U

Upavaasa ................................................ 98

V

vahana ............................................ 69, 112

Veda ...................... 66, 67, 68, 69, 70, 71

vigil ......................... 9, 75, 76, 96, 98, 99Vinayaka........................................ 33, 112



117

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Mahashivaratri: The spiritual Significance of the Night of Goodness and Godliness

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