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Experience the All-Pervading
Divine Consciousness
Bhagavan Sri Sathya Sai Baba
on 8th March 2005 at
Prashanti Nilayam
Text of the Divine Discourse
delivered by Bhagavan Sri Sathya Sai Baba on the morning of 8th March 2005
(Shivarathri), at Prashanti Nilayam, Sai Kulwanth Hall
The Lord of Kailasa has manifested
his Divine form with the crescent moon adorning his head, the
cool water of the Ganga flowing between the matted locks, with
his radiant eye in the middle of the forehead and the purple
neck gleaming like the sheen of a blackberry. He wears serpent
bracelets and a snake belt, his entire body is smeared with
Vibhuti, his forehead is adorned with a Kumkum dot, his ruddy
lips glow with the juice of the betel, diamond-studded gold
earrings dangle from his ears and his whole swarthy body glows
with divine effulgence. (Telugu poem)
No one seems to have made an effort to recognise the meaning and
significance of Shivarathri. In fact, the very word Shivarathri
reveals its meaning. "Shiva" means auspicious and "rathri" means
night. Thus, Shivarathri means auspicious night. Then the
question arises, "Who is Shiva?" The divine consciousness
pervading all the living beings is none other than Shiva. This
Shivattwa (divine consciousness) permeates not only human
beings, but the birds, beasts and animals as well. In fact,
every moment in our life can be taken to be Shivarathri. We need
not wait for Shivarathri on a particular day in a year.
Embodiments of Love!
The Shiva-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 an woman or a man,
in every form the Shiva consciousness is resplendent. How can
you describe that all-pervading Shiva-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 Parvati). But, this is only symbolic and does not
portray the 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 Shiva, 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
Shivattwa (Shiva Consciousness). It is not therefore correct to
describe Shivattwa by such appellations like Mukkanti,
Trinetra,
etc. Shivattwa means the all-pervading Divine Consciousness. In
fact, all the devotees sitting in this Hall are embodiments of
Lord Shiva. Sarvam Shivamayam (all that you witness in this
objective world is a manifestation of Shiva). It is pervading
all the three worlds, the earth, the space and the nether world.
It exists in all the three periods of time, the past, present
and future. It is indescribable. Any length of time is
insufficient to describe the Shivattwa. Several people are
worshipping such an omnipresent and all-pervading Divine
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 Parvati, 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 Parvati 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.
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
Shiva's body? Once, there arose a controversy between Lakshmi
and Parvati about the physical appearance of Lord Easwara and
Lord Vishnu. Lakshmi, in the course of arguments enquired, "Parvati! 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?" Parvati 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, 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
(Sattwa, Rajas and Thamas). 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. There shall be
no confusion in this regard, though poets and artists like Ravi
Varma portrayed God in different forms, giving expression to
their imaginative skills. Whatever be the different forms of
portrayal by poets and artists, God is only one. For example,
Lord Vinayaka appears as only one, wherever you see. He has no
attributes, whatsoever. One who has no Gunas (attributes) is
Ganapati. He has no leader above Him. That is why He is called
Vinayaka. If you thus analyse, each name ascribed to God would
reveal one meaning. Since He has no leader above Him, even
Brahma, Vishnu and Maheswara worship Him.
Embodiments of Love!
People today are promoting differences among human beings by
attributing different names and forms to the nameless, formless
and attributeless God. This is a serious mistake. Divinity is
being divided by devotees. The oneness of God is not realised,
with the result, futile arguments and counter arguments ensue.
Whether it is Rama, Krishna, Easwara or Vishnu, all these are
only different names ascribed by devotees to God. But, God is
only one. These names are ascribed to God only for our own
satisfaction. Divinity, however has no difference at all! The
best sadhana would be to realise unity in Divinity and worship
God as such. You may, however, worship God in the form you like.
There can be no objection to it. But, the underlying unity
between the different names and forms should never be forgotten.
It is a misconception to think that Lord Rama may be angry if
you worship Lord Krishna and vice versa. Such differences may be
felt by the devotees, but they are not in Lord Rama and Lord
Krishna.
God does not entertain such negative feelings. It is only the
human beings who have differences and negative feelings. In
fact, there is no possibility at all for negative feelings to
enter divinity. He is all positive only.
Dear Students!
Do not ascribe any difference or negative feelings to God. You
may worship God with whatever name and form you like. If by any
chance you find any difference in divinity, it is the mistake of
your negative feelings, not that of God. Hence, worship God with
single-minded devotion.
Source:
http://sssbpt.org/Pages/Prasanthi_Nilayam/Shivarathri_Morning_Discourse.htm |