The
Holy festival of Shivarathri, the night dedicated to Lord
Shiva falls on the 26th of February. Here is a beautiful
article explaining to us the Shiva-Shakthi aspect of
Bhagavan Baba through various comparisons and parallelisms
between Swami and Shiva.
Ekam
Sath.Vipraah Bahudhaa Vadhanthi.
God is one. But the sages call
Him by various names.
The Divine
comes down in human form in order to elevate the human, the
crown of his creation, to the level of the Divine. Divine
incarnations over the vast scale of Time are many: Avathaara
Hi Asankheyaah, as the Vishnu Puraana states. Although each
of the Avathaars possesses all divine powers, they exercise
selective powers as appropriate to the specific periods,
purposes and problems required to be tackled.
SHIVA
& SAI SIMILARITIES
We try to
fathom the nature of a particular Avathaar by
comparing and contrasting, and establishing similarities,
equalities or congruences with an established Divine
Personality in respect of their mutual characteristics,
metaphysics or philosophy, powers, activities, appearances,
including their names and their meanings; we then come to an
inferential conclusion that the given divine manifestation
or Avathaar closely approximates or resembles the
primordial Divine principle or Form described in our ancient
scriptures.
Using the
established criteria for such comparisons, twenty five
elements or considerations are elaborated below pointing out
that the Sathya Sai Avathaar closely resembles the Shiva
principle. Hence the appropriateness of the ending of the Arathi
(waving of lights) song with the expressions, Shiva-Sai-Mahaa-Deva.
SHIVA'S BOON TO THE GREAT
SAGE, BHARADVAAJA!
That Sathya
Sai Baba is an incarnation of Shiva-Shakthi
is attested by the Bharadhvaaja incident, when the
great sage, visiting Kailash, (the abode of Lord
Shiva) thought he was neglected by Shiva and
Shakthi involved in their cosmic dance; later, Lord
Shiva graced sage Bharadhvaaja with a boon
that He would be born thrice successively in the
Bharadhvaaja Gothra or lineage: first, Shiva
alone as Shirdi Sai, then Shiva and
Shakthi together as Sathya Sai, and
Shakthi alone as Prema Sai. [For the complete
story in Baba’s own words, please go
here).
SAI NAME AND MEANING:
SHIVA-SHAKTHI
The name SAAYEE itself means: Shiva-Shakthi.
Etymologically, the first letter Sa(h) signifies
the supreme Divinity (Eeshvara) or
Shiva. Ayee, the second word
signifies Shakthi, Ambaa or
the universal Divine Mother.
If the two letters are joined, the euphonic
combination becomes Saayee: The great
Vedhik scholar and seer of the holy
Manthra, the Sathya Sai Gaayathree,
the late Ghandikota Subrahmanya Shasthry
versified in Sanskrith as follows:
Shivah Sah Ithi Anena Ukthah
Ayee Ithi Ambaa Prakeerthithaa
Thath Samyogah Shivas-Saambah
Saayee Ithi Prathipaadhyathe
Baba has repeatedly declared the same, that His
essential form is ShivaShakthi. In an
unusual interview Baba graced
Shaasthreeji and myself (his son), Swaami
created a tri-colour picture containing His bust
in the middle of a Shiva Linga seated
on the coils of a divine serpent, which covered
the top of the Linga with its seven
hoods (symbolic of the seven worlds or seven
levels of consciousness). Swaami stated
that this Saayeeshvara picture
represented His "true form!"
If the word Eesha (as Lord Shiva is commonly
addressed) is reversed in its Sanskrith
rendering, it becomes Shaayee, further
reducing to Saayee or Sai, for
short. Thus Swami's name as well as its
meaning point in the direction of Shiva.
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SHIVA SAI'S STATURE AND LOOKS
Shiva
is described in Namakam as short in stature and
handsome in form: Namo Hrasvaayacha Vaamanaayacha.
He is also praised as being eternally youthful. Namo
Madhyamaayacha Apa Galbhaayacha. Baba can be described
in similar terms of short stature and youthful and handsome
in His divine demeanour! Short in stature but mighty in mind
boggling miracles, as a U.N. diplomat in Delhi once stated:
"How come! A five feet person draws five lakhs of people!"
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SHIVA
SAI AS JATAA JUUTEE
Shiva is described as
Jataa Juutee, which means one with curly
(matted) locks of hair. It is said in Rudhram:
Namah Kapardhinecha Vyuptha-Keshaaya Cha
"Prostrations to the Divine with (matted) curly hair
and who is also clean shaven." Shiva's hair
is described as completely black, Hari
Keshaayopaveethine Pushtaanaam Pathaye Namah.
Similarly Baba's hair is also curly, bushy,
and black, bearing striking resemblance with the
description of Jataa Jutee. He is also
clean shaven, "Vyuaptha Keshi", like
Shiva.
SHIVA-SAI'S COLOURS
Shiva's form is described
in the Vedhik hymn: Asau Yasthaamro
Aruna Utha Babhrus-Sumangalah i.e., crimson,
red and orange which are the early morning colours
of the Sun. These are the colours of Baba's dress
which is sometimes light red, sometimes deep red but
almost always orange, the most auspicious colour. |
SHIVA SAI AND VIBHUUTHI
Shiva's body
is adorned with holy ash resulting from the burning of all
desires as represented by Manmatha; it also signifies the
truth that ultimately, every thing is not only transient but
reduced to mere ashes or dust at the end. Shiva is therefore
called Kaamaari, the destroyer of lust and also as
Bhasmoddhulitha Muurthi, a divinity covered with
holy ash. Similarly, Sathya Sai who is bereft of any selfish
desire used to be covered with holy ash, gushing out as a
stream from his empty hands during the Mahaa
Shivaraathri celebrations! It is well known
that
Baba creates at will, several times daily, in the view of
thousands of people, undepleted amounts of holy ash by a
mere wave of his empty hand. Like Shiva, Baba can be truly
called a Vibhuuthi Sundhara (adorned by holy ash).
Vibhuuti is the hall-mark of Shiva and so is Sathya
Sai's. Vibhuuthi teaches us the lesson: "Dust we
are and to dust we return." This Vairaagya Bhaava
(feeling of renunciation) frees us from body oriented
attachments.
SHIVA SAI'S UNIVERSALITY
Baba draws to
Himself devotees from all classes, castes, creeds, cultures,
conditions, countries and from all types of people, just as
Shiva whose devotees include both angelic as well as demonic
persons. He is equally accessible to one and all, unlike
Vishnu whom Dhevathas (angels) adore, but whom
Raakshasas (demons) abhor. Lord Vishnu, in charge of
maintaining the world, uses Dhanda - the big stick
and massive weaponry to bring into proper track the wicked
and the demonic.
SHIVA SAI'S ACCESSIBILITY
Baba
is easily accessible and also easily pleased just as Shiva
who is called Bhola Shankar. He is Sulabha
Prasanna and Aashu-Thosha. Baba daily
walks around the lines of devotees graciously accepting
their letters; He reaches them Himself with materializations
of sacred ash, Vibhuthi. He ministers individually
to the needs and requirements of His devotees by loving
grace of love-filled miracles.
In the famous
Vedhik hymn, Namakam or Shath
Rudhreeyam, Shiva is adored as Kruthsna Veethaaya
Dhaavathe Sathvanaam Pathaye Namah! "Salutations to
Shiva who rushes to the help and to the rescue of the
devotees." So does our Svaami, as attested by innumerable
devotees from all over the wide world. Just as Shiva is
termed as Adhya Vochath, Adhivakhaa i.e., one who
eloquently praises and vouchsafes for his devotees, Baba
praises even a small "mustard-like" service rendered by them
in terms of "pumpkin-size" encomiums!
SHIVA SAI AS
LINGODBHAVAKARA
Shiva's
first manifested form took the shape of a mighty egg shaped
column of radiant effulgence, the Jyothirlinga
which represents the primordial source, force and
fulfillment of all Life. Linga symbolises the
loving union of God and Nature, Purusha and
Prakrithi, the basis of all creation which is pervaded
by Divinity. During Mahaa Shivaraathri days, Baba
used to materialise a variety of Lingas in His
stomach and emit them from His divine mouth symbolising the
cosmic creative act. He also creates Shiva Lingas
of all types from his empty hand and gifts them to devotees.
Furthermore, He has taken out the original Lingas
underlying the idols in such holy places as Somnaath,
Badharinaath etc, recharging them in the process
and restoring them back to their original niches and
pristine glory. Baba is truly a Lingodhbava-kara,
because Shiva Lingas continue to emerge, as willed
by Him, from His mere empty palm.
On Mahaa
Shivaraathri of 1961 Baba took out from his
mouth the Aathma-Linga as a visible
evidence of the Aathmik principle of Divinity,
which inheres in all. During the 1974 Mahaa
Shivaraathri festival, Svaami
manifested a ten-inch long, Aathma Linga. He then
made the astounding declaration that the sight of this
AathmaLinga, which is described by KapilaMaharishi,
(a great sage) would free one from the transmigratory cycle
of births and deaths! That Linga assumed different
colours every ten minutes!
SHIVA SAI'S CORE TEACHING
In regard to
metaphysics, the Shiva oriented principle of
"SHIVOHAM" and the SathyaSai teaching of Soham
are non-dualistic, reflecting the Mahaa-Vaakyas:
Thath Thvam Asi and Aham Brahmaasmi
- (Thou Art That, and, I am the Divine). In Shiva
worship, it is laid down that the worshiper must develop the
feeling of one-ness with Shiva, Soham
Bhaavenapuuyajeth. In the case of Vishnu it is
near-blasphemy to say "VISHNOHAM"!
SAI
DHAKSHINAA MUURTHI
Shiva
is the primal preceptor in the form of
DhakshinaaMurthi. He is the Lord
in Kailash facing the southern direction,
so the name Dhakshinaamurthi. He is the
Lord of love and mercy, ‘Dhaakshinyam’ as
it is said in Sanskrit. He teaches profound
spiritual lessons by Chinmudhras or
symbolic hand gestures, in which the right thumb
(representing Paramaathma, the Supreme
Self) closing with the index finger (i.e.
Jeevaathma or individual self) indicates
fullness or Puurnathvam. The other three
outstretched fingers indicate the moving away of the
worldly qualities of Sathva, Rajas
and Thamas - goodness, passion and inertia.
Through these divine hand-gestures Shiva,
as Dhakshinaamuurthi boons the gift of
Supreme Liberating Knowledge, ‘Jnaana Dhakshina’.
Similarly, the bed-rock of Sai's teaching is
Adhvaitha, non-dual equality of the individual
and the Cosmic Self. Like Dhakshinaamuurthi,
He is truly Adhvaitha Jnaana Bhaaskara, the
Sun of the knowledge of supreme reality.
Svaami's silent, creative and transformational
activities are affected, as it were, by His
Shanmudhras or six types of hand-gestures or
circling movements of the hand and fingers. |
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SHIVA-SAI'S SIMPLICITY
Simplicity
and an austere bearing are the hallmarks of Shiva who is
called Alankaara Varjitha meaning, free from
ornamentation, unlike Lord Vishnu who is praised as
AlankaaraPriya or the one pleased with decorations.
In the entire Vedhik pantheon of deities, every
deity except Shiva, are bedecked with ornaments,
practically from head to toe. Shiva, although without
ornaments, showers all rich ornaments on his devotees;
Kubera, The Lord of Wealth, owes His proverbial wealth
to Shiva.
Similarly,
Baba is simple and austere, does not even wear a watch,
although He creates time-pieces at will! Like Shiva, He is
truly Alamkaara Varjitha, bereft of ornaments, and
also
AhamkaaraVarjitha, with no trace of egotism. While
Himself free from ornaments, Baba graciously materialises,
day-in and day-out, jewellery, gold chains, lockets, wrist
watches, icons of gold and precious stones for His devotees.
He, like Shiva, is a divine jeweller showering Vibhuthi,
Lingas and precious ornaments. These articles serve
as talismans of protection from the ills of body, mind and
ego.
SHIVA SAI'S ADORNMENTS
The
adornments of Shiva are only natural entities, like the
crescent moon radiating cool rays, the serpents round His
neck and arms and the thousand-hooded Divine Serpent over
His Linga (NaagaLinga) symbolising His
mastery over the Mind (Moon) and the myriad senses
(serpents). In the tri-colour picture created by Svaami for
the Vedhik scholar Pandith G. Subrahmanya
Shaasthry, the seven-headed divine serpent hovers over the
Linga in the midst of which Baba's bust is
manifested!
Similarly,
Baba's head is covered, according to Dr. Baranowski, an
expert in Kirilian photography, by a large aura, a mass of
shining bluish rays. (To read the article about Baba’s aura
from our previous issue, go
here). Devotees see visions of Baba as a moving column
of effulgent light, radiating cool rays like the Moon!
SHIVA SAI'S MULTIPLE FORMS
Like Shiva
who is adored in the Vedha as Viruupebhyah
Vishvaruupebhyah, Baba can take any form,
assume different names appearing in several places,
simultaneously. Baba, when He was young visited
Viruupaaksha temple along with a party of relatives and
the then Chairman of Bellary Municipality; it was vouchsafed
that He was seen simultaneously inside the sanctum sanctorum
of the Deity as well as under a tree outside the temple at
one and the same time! Sai literature has numerous
instances of Baba's simultaneous multiple
appearances at far away places!
SHIVA-SAI AS GANGAA DHAARI
Baba , like
Shiva, is a Gangaa Dhaari, the bearer and giver of
Ganga waters, Baba in His early teens used to being
given by His mother, an oil bath on His birthdays. On one
such occasion, Baba declared that there was no need for
pouring any water over His head; and lo and behold! Water
started flowing from the top of His head and spilled over
the mother and an attending relative!
Long
afterwards in 1997, Baba gifted safe, piped drinking water
supply to a million people in the parched Ananthapur
district. He is truly a Gangaa Dhaari like
Shiva who is associated closely with the
life-supportive waters, as mentioned in several hymns of
Namakam chants dedicated to Shiva.
SHIVA-SAI AS JALA
MUURTHI
Shiva
is called Jala Muurthi, the life-supportive
water-form. This is extensively hinted in the holy
Vedhik hymn of Rudhram or Namakam.
Namah Suudhyaayacha, Sarasyaayacha
Namo Naadhyaayacha, Namah Kuupyaayacha;
Namah Sikathyaayacha Pravaahyaayacha;
Namah Theerthyaayacha Kuulyaayacha.
Salutations to that Divinity which is closely
associated with lakes, rivers, wells, reservoirs,
and water falls.
Once
I told Baba that hydrologists are sceptical of the
long-term viability of water supply to the proposed
Sathya Sai Water Project in the dry Ananthapur
district and that the abiding solution is the
inter-basin water transfer from the far-away
Godhaavari River. Baba then made the astounding
declaration that He guarantees water supply to the
project for many centuries provided the water
pipe-lines are built strong enough to last that
long! In any case, the Godhaavari originates in
Thryambakeshavara and He pointed to His heart
as the true place of origin of these waters! |
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SHIVA SAI: THREE-EYED ?
When Svaami
was in his early twenties, a restless youth who was an
incorrigible cricket fan, was given the task of attending to
Baba. Baba was reeling out cricket scores of a match being
played in far away Madras in order to keep the youth happy!
Even then, the boy kept asking questions of Svaami,
particularly about the third eye of Shiva. Svaami looked
intensely at the young man, when a jet stream of
Vibhuuthi shot out with gale force from the middle
space of the eye-brows of Svaami suchwise, that the youth
was catapulted to the other end of the hall! The story is
narrated in "Man of Miracles" and also reconfirmed to me
recently by the then youth, now in his early sixties. Shiva
is adored as Thryambaka the three eyed as in the
famous hymn of liberation "Thryambakam Yajaa Mahe",
and so is Sai Baba a Thrayambaka the three-eyed one
with his Jnaana Nethra, the third eye of wisdom,
always open.
SHIVA SAI AS DOCTOR OF
DOCTORS
Shiva is
worshipped in the Shatha Rudhreeya Hymn as being
Prathamo Dhaivyo Bhishak as the primordial divine
doctor. In the same Vedhik text Shiva is adored as
Vishva Bheshaje, Vishvaaha Bheshajee, Shivaa Rudhrasya
Bheshajee. He is the expert physician curing all the
ills. Another hymn praises Him as the Lord and Master of the
world of Medicines, Bhuvanthave Vaarivaskruthaava
Oshadheenaam Pathaye Namah. Like Shiva, Baba is the
doctor of doctors, effecting innumerable cures of many
illnesses of the Body, Mind, the Intellect and the Ego as
well by his mere divine touch; Svaami materialises
Vibhuuthi with curative properties, as well as actual
medicinal tablets; He performed miraculous surgeries,
including the materialisation of the necessary surgical
implements as asserted, confirmed and reconfirmed,
particularly in Howard Murphet's writings.
SHIVA SAI AND BRAHMACHARYA
Shiva
as Dhakshinamuurthi, is a complete celibate, teaching by
silence the non-dualistic unity of Jeevaathma with
Paramaathma. He is surrounded by the eternal
celibates: Sanaka, Sanandha, Sanath-Kumaara and Sanaathana,
the four mind-born sons of the creator Brahma. Thus Shiva is
called Brahma-Charyaashrama Priya (fond of
celibacy).
Similarly,
Svaami is a complete celibate, Brahmachaaari, who
is in constant integrated Braahmik consciousness,
teaching non-dualism all His life. He is also surrounded by
the student Brahmachaaris, that is why he is called
Brahmachaari Pariveshtitha. Svaami repeatedly
declares that His only property is His students.
SHIVA
SAI AS YOGEESHVARA
Shiva is the
Lord of Yogis, Yogeeshvara; while Vishnu (Krishna)
is the Lord of the Yogas, Yogeshvara (vide the 18 yogas in
the Bhagavath Geetha). Sathya Sai is
Yogijanapriya, meaning the darling and nourisher of the
Yogis. He closely instructs, guides and sustains them to
achieve perfection as in the case of the Yogic practitioners
in the Narayana Guha, (a small cave in the
Himalayas ) to whom He gifted a vessel producing food and
drink whenever needed!
SHIVA SAI AS MRUTHYUNJAYA
Shiva is the
master or conqueror of death; he is called Mruthyunjaya.
Baba protects and saves devotees from untimely death i.e.,
Apamruthyuhara as in the case of Mr. Cowan in
Madras, Mr. Raadhaakrishna of Kuppam and Pandith GhandiKota
Subrahmanya Shaasthry in August 1985. (To read stories of
resurrections, please go here.)
SHIVA SAI'S SEATING
Shiva is
seated on a tiger skin, Vyaaghra Charmaaaseena,
suggestive of the control of cruel animalistic qualities.
Svaami, in Prashaanthi Mandhir, is daily seated on
a chair underneath of which is a tiger headed skin. In his
wandering youth days, Svaami's only luggage piece was a
tiger skin (with a pair of towels)!
SHIVA SAI'S SELFLESS SERVICE
Shiva is an
ascetic, a renunciate, a Mahaa Viraagi and
dedicated to Loka Sangraha, the welfare of the
worlds (e.g. He swallowed deadly poison and saved the
world). Svaami, likewise, is supremely detached within and
intensely active without and performs loving selfless
service, through free educational, medical, humanitarian
relief activities, such as provision of drinking water
supply to lakhs of people.
He tirelessly
teaches Sai Shadvarga, that is, the six human
values of truth, righteousness, peace, love, non-violence
and selfless service/sacrifice for Lokasangraha in
order to counteract the poison of Arishadvarga, the
six inner enemies of Lust, Anger, Greed, Attachment, Pride
and Jealousy.
SHIVA SAI , THE
ATHYAASHRAMI
Svaami like
Shiva is universal, transcends caste, class, creed, country,
culture etc. He is beyond all orders and categories; He is
truly an Athya Aashramee, like Shiva. He teaches
universality: "There is only one Race, the race of humanity;
only one Religion, the religion of love; only one Language,
the language of the heart and only one God and He is
omnipresent!"
SHIVA SAI: YANTHRA, MANTHRA AND THANTHRA
For
each aspect of Shiva, there is a symbolic
Yanthra or numerical (and geometrical)
representation. In the case of Shiva, the Absolute,
it is number nine. Letter "Shi"
in the science of Manthras is signified by
the number of five and the letter "va" equals number
four, making a total of nine.
Eeashvara connected with creation is signified by
number eight. And an Avathaar
is signified by number seven, which
is the hall mark of Shiva Shakthi. Sai
is Sapthamayee, with seven fold powers,
principles, and purposes.
Similarly, for each manifestation of Shiva
there is a Manthra or sacred sound-formula.
As Rudhra-ShivaMahaa-Dheva,
the Manthra in the Gaayathree form
is:
Thathpurushaaya Vidhmahe,
Mahaa Dhevaaya Dheemahi
Thanno Rudhrah Prachodhayaath.
In respect of
Bhagavaan Baba, the Gaayathreemanthra
is as follows:
Om. Saayeeshvaraaya Vidhmahe
Sathya-dhevaaya Dheemahi,
Thannah-sarvah Prachodhayaath
We
realise that Sai is Eeshvara i.e., Shiva.
We meditate on this God of Truth.
May That Almighty, All in-All personality, lead us
to liberation. |
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Similarly,
for each manifestation of Shiva, there is a Thanthra,
a schema of adoration, worship and prayer. In the case of
Shiva, the adoration is through the chanting of the
Shatha Rudhreeyam; the worship is done by pouring water
over the holy Linga, called Abhishekam,
and the prayer is contained in the Vedhik hymn of
Chamakam. In the case of Sathya Sai, there
are similar forms of adoration, worship and prayer:
Sathya Sai Gaayathree chanting, Sai Ashtothara
NaamaPuuja (chanting 108 names of Sai)and Aarathi
with the waving of lights. The Aarathi song is
addressed to Shiva-SaiMahaa-Dhevaa!
And finally comes the distribution of Vibhuuthi,
which is the hall-mark of both Shiva and Sai,
the-visible manifestation of Shiva Thathva being
the non-dualistic principle of "Soham" (Sah + Aham = I am
Divinity): Sai Shivoham.
Baba has
repeatedly asserted the innate Shiva Sai principle in the
following verse:
Sarva Naama Dharam, Shivam
Sarva Ruupa Dharam, Shaantham
Satchidhaanandham Adhvaitham
Sathyam Shivam Sundharam.
The supreme
Felicity which bears all names;
The supreme Serenity which assumes all forms;
The non-dual Divinity, the Being-awareness-Bliss
That is Truth, Goodness and Beauty.
In
conclusion, we meditate on SAI SHIVOHAM, the five lettered,
non-dualistic Panchaakshari Manthra. It signifies
oneness of Shiva, Sai, and our Self; this
is in contrast to the dualistic manthras of
Namasshivaaya.
SAISHIVOHAM
means that this Sathya Sai is the visible living
manifestation of the unitary Shiva principle of the
identity of Jeevathma and Paramaathma,
that is, of the individual Self with the Supreme Self; this
is the teaching of both Shiva and Sai and
also the supreme teaching of Adhvaitha Vedhaantha
taught in the Upanishaths, India ’s most ancient
scriptures.
Courtesy:
Saidarshan.org
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Heart2Heart Team