Mahashivaratri: the Spiritual Significance of the Night of Goodness and Godliness

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

Compiled by TUMULURU KRISHNA MURTY DESARAJU SRI SAI LAKSHMI

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 height with 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).

- Bhagawan Sri Sathya Sai Baba

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 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

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 art festival. 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

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 festival celebrated 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, 2003 3 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, the embodiment 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). Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

Festivals mark the destruction of demonic forces The Navaratri festival, Shivaratri and Sankranti (festival dedicated to Sun God) are observed as memorable days marking the 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, and without 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 Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 the Gods, 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 a Shivaratri 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 (spiritual striving) 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 towards thoughts 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 Divine in 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. Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 mere instruments. 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 Shivaratri is: 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

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 the word 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 Banarasilal Publishers, Delhi: 1987

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

Who is Shiva? Siva (Shiva). Destroyer in the trinity of Brahma (the Creator), Vishnu (the Preserver), and Siva. The embodiment of spiritual wisdom 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, Jyotirmayi, Vangmayi, Nityanandamayi,

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

Shiva

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 is associated with Godhead8. 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 the same as in the other list. Easwara confers the Aishwarya of Jnaana. (SSS Vol.12), 20-2-1974

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 body 10 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

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, and his 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? Those who 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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, He has 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

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).

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 means one 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 Mother Parvathi. Once there was a slight difference of opinion between them about giving an appropriate name to their child. Parvathi wanted to name the child by a particular name from among the several names Lord Shiva had. Lord Siva, however, chose to name the child as “Amrutaputra” (son of immortality). In fact, every human being is an amrutaputra. Even the Upanishads declare him so. The Upanishads reveal the 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 and death. You verily are the embodiments of the changeless, eternal principle. Once Mother Parvathi was putting child Ganapati to sleep by rocking the cradle and singing a lullaby, “Oh Amrutaputra! Sleep my

Shiva

(He who vanquishes death). And, He is also the Kaamaari (the destroyer of Desire). These two Names show that he who destroys desire can conquer Death, for desire breeds activity,

dear! Sleep. If you are awake, the whole world will be awake.” Lakshmidevi, the consort of Lord Vishnu came there and witnessed the scene. She felt that it was rather a strange lullaby. She enquired about the name of the child and Parvathi told her that His name was Amrutaputra. Lakshmidevi further enquired from where did she get that name. Parvathi replied that it was Lord Shiva who gave that name to the child. One who had descended from Easwaratwa was Easwara Himself.

You are not reading the sacred texts of yore. Unless you read those texts also, you will not be able to understand what is being related to you. Dear Students! You are all amrutaputras. People would naturally expect that you should live up to that great appellation. In fact, the names given to children by elders in our country have a lot of significance and meaning. They are not given just casually or for fun. In order to understand the underlying meaning and sanctity of these names, we must read the sacred texts like Puranas. Unable to realise the eternal reality of the values of Sathya and Dharma, we are taking to wrong ways. We are simply repeating the words Sathya, Dharma, Shanti and Prema like a parrot. But, we are not making any effort to understand the true import and significance of these great human values. All of you are amrutaputras, not anrutaputras.

Try to understand the true nature and significance of the names. It is a fact 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 can visualise 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 that awareness. Proclaim yourself to be amrutaputras. Whatever name has been 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. (SSS Vol.38, pp. 38-40),8-3-2005

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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, and He 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 away of 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 Manonaashana (destruction of the mind). The realisation is that

13 Lingam means, that in which this jagath (world of change) attains laya (mergence or dissolution), Leeyathe. (SSS Vol.9)

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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

Shivam: swallow the poison of anger and greed, and make it ineffective in its effort to harm the world. Spread consolation and comfort 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 a lesson 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 of Time, unchanging with the location; that Sundaram is the real

Shiva

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 tiger skin. 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 is not 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 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 divine names 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?

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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! How did you court this strange person who does not keep His body neat and who smears the ash from the cremation ground all over his body?” 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 (embodiment of peace) only. He is always pleasant and smiling. To imagine such an embodiment of peace in a different form is only the making of the devotee. If at all there are any such illusions, one has to get rid of them. One has to realise divinity by cultivating love for God. It is only love that can bind God. Through such divine love, the oneness of God has to be realised. If the attributeless God has to be described, the description would be Ekam, Nityam,

Shiva

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 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 is the 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 the attributeless 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 one whole, 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 the material creation, for all divine miracles like those of Rama (He who pleases and delights) and Krishna (He who attracts), are for drawing people to the Divine Presence for the purpose of correcting or cleansing them, or for confirming their faith and then leading them on to the sadhana (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, and finally, being herself the daughter of the Himalayas (the mountains with eternal snow), she sits on his lap and becomes a part of Him. At this Shiva rises, and both 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.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 are caused 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 beings and 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 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, by dissolving 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 an auspicious 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

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 to our 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 two moments 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 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 to recognise 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

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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 between Lord 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 marrying Lord Siva. She explained, “My dear, you are quite young and

Stories of Shiva 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 the move 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 Devotees Siva 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. All the names and forms are anitya and asathya (evanescent and false). The only eternal and true form of God is Atma. Everything in the world may change; 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, it is 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)

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 were averse 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 it is to attribute ill-will to such pure and unsullied love? In fact, it is

Stories of Shiva 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 alike to 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 be accomplished. 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, the sustainer 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)

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 is your responsibility to save him.” Parvathi 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 was ready 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 who neglects such a mother is worthless.

Stories of Shiva

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 Mother Parvathi 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 of love 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,

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 the agony 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 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 the foundations 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 proceeding to 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 Plan Parvathi 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 and started 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 is enough; 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 just a scare; do not lose courage.” (SSS Vol.2), 17-10-1961

Stories of Shiva

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---"Mookam karothi 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 the unwary 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.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 the minutest 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 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, this Shakti 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 to heaven. 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

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 the Vishweshwara 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 done so 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.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 on the Srisailam. Their names are Bhramaramba and Mallikarjuna." She gave him the names by which Shiva and His consort are known---Bhramaramba meaning 'bee' and Mallikarjuna meaning the 'white jasmine.' These names are very apt, because the consort draws inspiration, instruction and wisdom from the Lord even as the bee draws its sustenance from the jasmine flowers.

Stories of Shiva

When he was told that his sister was in the temple on the Srisailam, Ramanna insisted that he would go and invite his sister and brother-in-law to come home and stay there for some time. He wanted to take some presents for them, but his mother said that they were far too rich and that younger members of the family should not present anything to the elders. The mother sent 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 presented themselves before him and accompanied him to his cottage in the valley below. The mother and son were so overwhelmed with Divine Bliss that they merged in the Divine phenomenon and were seen no more. This story has added to the sanctity of the shrine of Bhramaramba and Mallikarjuna at Srisailam.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

Children in those days, and elders too, had innocent minds, simple hearts, and high ideals. Nowadays cynicism and disbelief have become rampant. There is a wave of negligence and sloth sweeping over our people. For one word uttered they ascribe ten meanings to it and not one of them is correct. When a subject is mentioned, they start a series of arguments and counter arguments and in the dust that is raised, the truth is ignored. Their 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 is described 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 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 great lineage, 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 you do. 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 in sorrow. 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 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. The following 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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

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.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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): the expression is used in this manner. The meaning generally given

Forms of Worship and Sadhana 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 is intended—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 the Vital 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.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 Vishnu and 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 the evil temptation to court unrighteousness, and the inquiry-fond

Forms of Worship and Sadhana 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 role as 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 the three 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 leaf16, which is tri-foliate. The

16 Shiva is worshipped with the three-leaved bilva, for, He is immanent in the 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 outside Him; He is the source of Bliss; He is the embodiment of the sweetness and efficacy of Nectar. Since every being is Shiva-Swarupa (of the

Forms of Worship and Sadhana 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 for secular 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, for he 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 the worship 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 progress of the “elements” that compose the

nature of Shiva)---for without Shiva, it is mere 'shava' (corpse)---man has to live up to that Divine status. (SSS Vol.12), 20-2-1974

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 Cosmic Urge, 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 constant contemplation of God chanting the holy name of Shiva right

Forms of Worship and Sadhana 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 so far, 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 (He is I). It is the consciousness of this oneness that is auspicious. When this consciousness is absent, inauspiciousness (or death) sets in.

There has to be a complete absence of body consciousness. It was by forgetting the body completely while chanting the Name of Rama that Ratnakara, the dacoit, became Valmiki the supreme poet (who gave the Ramayana to the world). He was so

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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. Because he was thinking in this manner about God all night his life became sanctified. But neither the priest nor the others in the temple got the benefit of Divine grace. What is important is that devotion should be expressed in some form.

Different devotees are bound to differ in their ways of worshipping God. But whatever the method of worship, there must be one-pointed devotion. Develop the love of God. Love towards God is devotion. Love towards the world is attachment. Devote this entire night to chanting the name of God. Life can be immensely sanctified through bhajans. (SSS Vol.25), 2 Mar 1992

Forms of Worship and Sadhana 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 mind can 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 the aberrations 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 is within 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

Forms of Worship and Sadhana

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 to understand 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 is encased in life. Consider the example of paddy. As long as the

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 final destiny. 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. (SSS Vol.21), 16 Feb 1988

Forms of Worship and Sadhana 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, one gets 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 in the 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 Light Let 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 that thrill 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

Forms of Worship and Sadhana 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, the Primal 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 in yourself. 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 of this 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 and disgrace. 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 some days 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

Forms of Worship and Sadhana

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 the lowest 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 of this 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 Vital Energy---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 nothing else 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.

Forms of Worship and Sadhana

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 you win 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 form remains 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. In this final stage of meditation, you will continue to visualise the form of God even if you close your eyes. The ancient rishis adopted 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.

Forms of Worship and Sadhana

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 heard his 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 satisfy his 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,

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 attain spiritual 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 attitude of ‘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 the establishment of Dharma.)

Forms of Worship and Sadhana

Peace Brings Love Install God on the altar of your sacred heart and meditate on Him constantly. In spite of sorrow, difficulties, calamities that you may 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, we do 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 result. 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 from 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.

The Message of Mahashivaratri

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 (spiritual aspirant), 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 the Lord 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 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 is wrong 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 the Sadhaka 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 be narrow 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 give up, 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.

Message of Mahashivaratri

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 like Him 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 reach To 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 not understand! 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.

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 living in 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

Message of Mahashivaratri 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 on Shivaratri 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 the regulations 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

Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 these sadhana (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, not world 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

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Message of Mahashivaratri 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 the rest 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 found everywhere.

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.

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Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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, the entire 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 Maya Whatever 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

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Message of Mahashivaratri free from delusion and illusion, then it is one with the principle 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 freed from 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

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Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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, the mind 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 beings You 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 of staying 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

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Message of Mahashivaratri 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 for conducting 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 in the 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.

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Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness

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 the same 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 no wind 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 deny God will have to tread the pilgrim road, melting their hearts out

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Message of Mahashivaratri 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 to you. 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 be liked 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

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Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 to understand 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 and sin.

That being the case, how is one to determine what is false and what is unrighteous? The Gita declares: "My Spirit is the indwelling spirit in all beings." The individual who realises this truth will experience samathvam (equal-mindedness). (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

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Message of Mahashivaratri 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 when you 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.

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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 all exercises 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. Each department has a head. Each head has to govern his department on right lines.. There is an overlord presiding over all departments. He is like the Prime Minister in a cabinet. He is God. 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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Message of Mahashivaratri 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 be eliminated. 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

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Mahashivaratri: The Spiritual Significance of Night of goodness and Godliness 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 and Moksha. 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)

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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 to these, 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 holy tasks, 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.

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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 essaying Total 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

Index

A festival .... 8, 11, 12, 13, 14, 38, 59, 60, 113 Aiswarya ...... 19, 35, 101 Ananda ...... 21, 39, 40, 41, 79 H Ardhaangini ...... 61 ardhanareeswara ...... 42 Haalahala ...... 15, 22, 24

B J

Bhartha ...... 42 Jaagarana ...... 99 Bhavani ...... 42, 43 bilva...... 15, 71 K bull ...... 25, 44, 112 Kailash ...... 27, 51, 52, 55, 56, 106 C Kumara Sambhavam ...... 68 Kundalini Yoga ...... 84 Chaturdasi ...... 16 L E Lingam ...... 26, 28, 72 Easwara 19, 21, 22, 25, 27, 28, 33, 35, lion ...... 40, 112 44, 45, 49, 50, 63, 64, 73, 80, 101, 106, 112 M F Mahabharata ...... 55 Mahashivaratri .... 3, 7, 8, 9, 11, 13, 14, fast ..... 9, 31, 37, 76, 77, 96, 97, 98, 99 16, 17, 20, 38, 40, 53, 76, 93, 107, 113

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Makar Sankranti ...... 12 Shavam ...... 30 Markandeya ...... 8, 63, 64 Shiva ... 7, 8, 13, 14, 15, 16, 18, 19, 20, Mrityunjaya ...... 26 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 35, 36, 37, 40, 42, 44, 45, N 46, 49, 51, 52, 55, 56, 57, 59, 60, 61, 63, 67, 69, 71, 72, 73, 74, 76, Navaratri ...... 14 80, 82, 96, 97, 101, 105, 106 Nirakara ...... 35, 87, 102, 103 Shivaratri .... 7, 8, 9, 14, 15, 16, 17, 18, Nirguna ...... 35, 36, 87, 102, 103 20, 22, 28, 36, 37, 53, 54, 57, 59, 73, 74, 75, 76, 79, 82, 93, 96, 99, P 101, 105, 106, 107, 113 Siva principle ...... 20 Panchakshari mantra ...... 63 Srisailam ...... 8, 59, 60 Parabrahma ...... 87 Subrahmanya ...... 84, 85, 112 Parvathi .. 8, 19, 26, 31, 34, 37, 44, 45, 46, 49, 50, 51, 52, 57, 58, 61, 64, T 112 peacock ...... 112 tandava ...... 16, 36, 37 Prakrithi . 7, 29, 36, 37, 40, 42, 44, 109 Thryambakam ...... 25 Trinity ...... 7, 30, 35, 71, 110 R U Rudra ...... 24, 34, 36, 38, 40, 41 Upavaasa ...... 98 S V Sadhaka ...... 28, 93, 95 Sadhana ...... 8, 66, 72, 84, 87, 98, 101 vahana...... 69, 112 Sambhartha ...... 42 Veda ...... 66, 67, 68, 69, 70, 71 Shakti...... 7, 29, 42, 55, 56, 85 vigil ...... 9, 75, 76, 96, 98, 99 Shankara ..... 19, 21, 22, 42, 43, 85, 86, Vinayaka ...... 33, 112 101

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