For the twentieth century Man, the
word God is an inexplicable mystery. It is perhaps a vague, hazy
idea in his mind associated with the scriptures, conditioned by
what has been drummed into his head as a child and modified in
light of experiences gained during his later years. Truly, he does
not know anything about the Divinity which is enshrined within his
body. A mere study of the scriptures will not reveal God to man or
grant an experience of Him even in a small measure. The scriptures
are like the signposts on a road, pointing to the ultimate
destination. They merely point out the ways and the means to reach
the Goal. Simply by pouring over a map one does not reach the
destination. Similarly, God cannot be known by reading or
expounding the sacred scriptures, but by living them. A child who
has been taught scriptures by adults who do not practise the
disciplined path indicated by the scriptures, will soon discover
the hypocrisy of the elders, and will have scant respect for them
and even less for the scriptures. That child is today's Man, who
has been enveloped by the superficial glitter of science and
technology, possession of transitory wealth and acquisition of
fickle fame. Steeped in arrogance and pride, he drives humanity
from one crisis to another and in the process creates untold
misery for millions of people. He still occasionally hears about
God but he has never seen Him, and he does not care much about a
God who will not co-operate with him by eliminating the misery and
suffering inflicted on others, by his own selfish behaviour.
Mankind is caught in this mighty grip of ignorance, propagating
itself in an endless vicious circle, from one generation to the
next.
Who can vanquish this
terrible ignorance and rescue humanity? It is doubtful if man alone by
himself, can ever hope to emerge victorious with ever-lasting peace
and equanimity, enshrined in his heart. Only God can break this
vicious circle by revealing Himself to humanity and dispelling the
darkness of ignorance enveloping mankind. To achieve this herculean
task, God has perforce to enter the framework of His creation to
reveal Himself as an Avatar, through the agency of a human body. God
by Himself is incomprehensible to man. The gulf is too wide between
man and God. So in the body of an Avatar, God behaves as an
Ideal man and works the miracle of
breaking this vicious circle, by giving illumination from
within the heart of man. Of all the
living creatures only man has the faculty of discrimination and the
ability to exercise a freedom of choice. In
consonance with this freedom, the Avatar brings about an inner
transformation through Divine Love, without any form of external
pressure or compulsion. This is the secret of Divine intervention in
the affairs of men. Further, by a manifestation of Divine
Wisdom and Omnipotence, He gives unassailable proof that He is not
just another saintly personage, but God Himself. The most erudite
scholar can neither explain these proofs nor understand them;but he
can most certainly experience them. From his experience he can also
learn the lessons of humility and reverence, and wonder at the Glory
of God in human form, walking on this earth today as Shri Sathya Sai
Baba. The subject of this story is one such proof given by Baba to
humanity, of all climes and all religions.
As
mentioned elsewhere, the different religions of the world contain only
some aspects of the ONE God and no one particular religion can claim
to know God in His totality. A little thought will convince the reader
of the subtle truth that all religions are contained
within God, and therefore, no one
religion can contain the Infinite God.
All scriptures and all religions are earth bound and time bound, and
therefore they can only present to the people those aspects of the
Infinite which were revealed to that
particular religion, within certain limitations. As soon as these
limitations are recognised, then all obstacles are removed for a
broader understanding of the Supreme Infinite. The purpose of all
religions is to remove the barriers between man and man, and certainly
not to erect them. He who creates such barriers through myopic vision,
commits a grave blunder against the very religion he professes, and
creates strife between man and man. Many of us also commit this error
of limiting God to our own narrow viewpoint, or confining Him to a
particular religion. Baba as a manifestation of the Supreme Infinite
may therefore perform acts which are not necessarily contained in all
the religions, and if such acts or manifestations are not in one's own
religion, then an effort should be made to understand the real inner
significance of such acts or manifestations. Through such
understanding all differences disappear and all religions become one.
The Lingodbhava is to be viewed and understood in light of such
perspectives.
Ling means a symbol, and Udbhava
means birth or creation. So the word Lingodbhava actually means
symbol of creation. As the Lingam
manifests in Baba through His Divine Kala or Sakthi of
Srishti, one can say that the
Lingam is a Divine Symbol of Creation;
and it is only when the inner significance of the Lingam has been
understood, that one can grasp the full significance of the act of
Lingodbhava, which is a Symbolic Birth of God in
Time and Space.
Yasoda had seen the
Viswaswarup of the Lord, the Cosmic Person, in the mouth of Krishna,
and the Lord had given the same Divine Vision to a shaukar's wife in
His previous body as Babu, the future Sai Baba of Shirdi. Today, in
His present body as Shri Sathya Sai Baba, He, grants a similar
Vision of the Divine to millions of
devotees, through the act of Lingodbhava. An embryo develops within
the womb of it's mother and takes birth into this world as a baby.
Symbolically, the Cosmic Person develops within His mother SAI (Divine
Mother) and takes birth as the Lingam into this world through the
mouth of SAI.
The second verse of
AHUNA-VAIRYA or the Word of Ahura Mazda declares that Creation is
projected from the Mind of the Lord, and that Mazda or the Sakthi
aspect, is itself the Creation. The Lingam, a symbol of this Creation
is manifest at the time of Lingodbhava. The Ahunvar and the
Lingodbhava together, lay bare the total secret of Creation. To
experience this phenomenon, is to know that the Universe rests in the
palm of SAI.
All the scriptures of
the major religions of the world declare that God is Omnipresent, that
is to say that He is present everywhere at all
times. Thus God cannot be limited to One particular form and it
is in this context that Baba says, "All forms are Mine and all Names
are Mine". From this one may conclude that the
Essence which is manifest in all these forms, is Itself without
a form. This Essence of the formless God is symbolised by the Lingam.
The
Lingam has the form of a mathematically perfect figure: the ellipsoid.
It has neither a front nor a back, and is without an end or a
beginning. It has no protuberances or irregularities jutting out from
its smooth surface, which might give it some character. Its form is
based purely on a geometrical figure, the ellipsoid, and hence it
cannot be identified with any other known physical form in the
universe except another mathematically perfect ellipsoid, which is
another Lingam. It is so much devoid of character, that the author is
almost tempted to call it a "formless form".
Therefore, Baba has said that it is the fittest
symbol for representing the formless Divine Essence, that is God.
Thus, when the Lingam emanates from Baba's mouth it is symbolic of the
birth in time and space of THAT which is
formless and eternal, within a simple geometrically perfect entity,
the Lingam. This is the real meaning of Lingodbhava.
Baba has revealed yet
another deeper spiritual significance in context of the Lingodbhava.
In the Yagna called Purusha Medha, there
is an occasion when Lingodbhava takes place. It has been said that
before Divinity takes a form for this Lingodbhava, It utters a loud
cry. This cry is addressed to the Devas (Divine Beings) and is known
as Deva-Huti. The word Deva means Divine
and Huti means a Call or a Challenge. The Manifestation asks a
question of the Devas, "Do you know who I am? Who am I? Ko Hum?" A new
born babe also cries Ko Hum, Ko Hum, Ko Hum. Baba says, "It is only
when you understand the significance of this Divine Cry?the
Deva-Huti?when It takes birth in time and space, that one can
understand the Divine Innocence and simplicity of a new born child."
Thus it seems that the
Deva-Huti is the key to the mystery of
the Lingam. Man emerges from the formless Divinity and inquires, "Ko
Hum ?" He practises Sadhana,realises "So Hum" (I am That), and merges
back into the formless Divinity. Therefore, it is said that all things
emerge from the Lingam and finally merge into the Lingam. The Angam or
the physical body contains the subtle Lingasarira which houses the
Lingam or the Atma. From the Lingam arises movement and flow of life,
that is Jungam (Universe). The Angam is the Sangam (meeting place) for
the Spirit and Matter, and of association, attachment and activity. As
a result of this Sangam, analysis and inquiry, one realises the Lingam.
Thus the circle is completed. This is the lesson that is taught by
Lingodbhava.
The
Lingam which emanates from Baba's mouth is made of metal (like gold,
in the recent years) or of some semi-precious stone, like agate, for
instance. On rare occasions it is made of a pure transparent crystal
like substance. Baba has said that the four Vedic Mahavakyas have
their aspects portrayed in the Lingam as well. The four Vedic
Mahavakyas are said to represent the essence of the four Vedas and
they are to be understood as follows:
1.
Pragnyanam Brahma.
2. Tat Thwam Asi.
3. Ayam Atma Brahma.
4. Aham Brahma Asmi.
The
word Pragnyan means eternal, limitless wisdom. So the first Mahavakya
declares that Divine Wisdom is itself Brahman. Here, the Atma is
equated with Divine Wisdom, because this Wisdom is born out of the
Atma. It is not something acquired from outside of one's own Self.
This aspect is symbolised by the Sadasivam
Lingam. Sada means eternal and Sivam is equated with
auspi-ciousness, purity and bliss. Thus the Eternal Brahman which is
pure auspiciousness and bliss is revealed through Divine Wisdom.
The second Mahavakya,
Tat Thwam Asi means That Thou Art. It asserts that distinction is
delusion; the Jivatma and the Paramatma are One. The
Gnyanam Lingam symbolically represents
this awareness of Both Being One.
The third Mahavakya,
Ayam Atma Brahma means This Atma is Brahman, and is symbolised by the
Anda-Pinda Lingam. Anda is the shell and
Pinda is the core. Man is also basically an Anda-Pinda, with an outer
shell of materialism and an inner core of the Divine Atma. It points
out that the Inner Self is itself the Brahman.
The fourth Mahavakya,
Aham Brahma Asmi means I am Brahman. The Atma
Lingam or the Jyoti Lingam is the
symbol of the Supreme Light of Atma, and it proves to all that Siva is
in everyone. When this Vision illumines the inner consciousness of an
aspirant, he becomes one with Brahman. Aham Brahma Asmi.
Baba says, "The formless
Divinity, the Lingam, is in the very core of the heart of man as the
sole purveyor of bliss, power and illumination. Cultivate an inward
vision, so that the Lingam may grant you all these three benefits. The
mind will then be illumined by the cool comforting rays of Love, like
the cool comforting rays of the moon. Chandrama
Manaso Jaathah (the moon is born from the mind). Unless you
cleanse the mind with Love, the full moon of spiritual Wisdom will not
shine in the mind. The recital of the Name, Japa and Dhyan, or the
observance of fasts and vigils, will merely scintillate like stars
studded in the sky, in the inner sky of your mind. But the darkness (ignorance)
will not vanish until the lamp of love is lit."
Sivaratri is observed on
the fourteenth night of the dark half of every month. It is a well
established fact of Yogic discipline, that it is easier to control the
mind during the dark half of the month, when the moon is on the wane.
The fourteenth night is particularly suitable for a little more
intensive Sadhana to completely sublimate the last and the remaining
fifteenth fraction of the mind, corresponding to the last fraction of
the moon. It is possible to achieve complete
victory over the mind during this night. When the mind is fully
under control, one becomes an heir to the experiences of bliss, power
and illumination.
"How is it possible for
the moon to influence the Mind ?" Such a question has been often put
to the author, by various people. The author does not know the exact
mechanism, but he would like to draw the reader's attention to the
fact, that the forces emanating from the moon are responsible for
shifting gigantic masses of water on the surface of this earth during
the tides. Then why should it be difficult to understand the influence
of the moon on a human body which is nearly 80% water? The 'lunatics'
are so called, because their behaviour sometimes can be predicted to
some extent, by the waxing and waning of the moon. The ancient seers
and rishis were fully aware of the influence exercised by the planets
on the human body and they used these influences for their spiritual
benefit. Thus the practise of intensive Sadhana on the fourteenth
night of the waning moon is not just an old wife's tale or
superstition, but it has its roots in the personal experience of the
ancient sages of this land.
In the month of Maagh (Feb.-Mar.),
the fourteenth night is known as Maha-Sivaratri. Maha means great,
Siva means auspicious and Ratri means night; the
Great-Auspicious-Night. Auspicious for what? Not only is the night
auspicious' for obtaining complete control over one's mind, but Siva,
the formless Divinity, is born in the Lingam on that night. Siva in
the form of the Lingam, is adored and revered for the acquisition of
Divine Wisdom.
In temples dedicated to
Siva, it is said that none should pass between Nandi the bull and the
Lingam. Baba has explained that the bull or the Pasu (animal),
represents the Jiva and the Lingam is the symbol of Siva. As they both
have to merge into one, no one should
pass between the bull and the Lingam. Also, the installed Lingam has
to be seen through the two horns of the bull; which means that one has
to see Siva in the various Jivas. Pasu or Jiva, and Pasupati or Siva
are one; Nandi or Jiva and Eeswara or
Siva, become Nandeeswara. Baba says, "When
in bondage it is referred to as Nandi and when free it is Eeswara.
When the Pasu is offered fully to the Pasupati and its separate
identity is cast away, then it is a true Yagna (sacrifice). This
significance has been forgotten by the worshippers today." In this
context of worshipping Siva, Baba has also explained the inner
significance of offering the trifoliate Bilva
leaves. They are symbolic of the three Gunas and the three
forms of Worship. The three Gunas, which are to be surrendered to Him
are Thamas, Rajas and Sathwa, through Devotion, Detachment and
Discrimination; the three forms of worship liked by Siva.
There are certain days
in the life of an individual, which stand apart from the rest. These
are worth treasuring in one's memory, because of their association
with some sacred or holy event which was responsible for initiating
the individual into the higher spiritual mysteries of the
SELF. There have been four such days in
the author's life. The first one was many years ago, when as a child
the author was invested with the sacred Kusti by his parents and was
taught to recite the Ahunvar, the Word of Ahura Mazda. Since then the
author has stood by the Word and in return on countless occasions, the
Word has stood by him. It is possible that some mysterious forces
evoked by the Word, were instrumental in leading the author to Baba's
presence. That was the second day, the day when the author met Baba in
Shri Munshi's residence at Juhu, and received His "visiting card", the
Vibhuthi embodying His Divine secret. This Vibhuthi initiated the
process of clearing the author's mind of doubts and ignorance
accumulated through academic learning and achievements, over a period
of forty odd years. The process still continues. Maha-Sivaratri in
February 1974 was the third day, when the author witnessed the birth
of the Atma Lingam and saw the Divine Jyoti (Flame) changing colours
within the Lingam. Truly, it was a most auspicious occasion. It was a
day of triumph over the twins of birth and death; not only for the
author but for all those who witnessed this sacred Flame, this
ATAR USHTANA, the Divine Fire of the
formless or Ahura Mazda, burning mysteriously within this Atma Lingam.
In the Gatha Ahunavaiti or the
Gatha of the Sacred Word (Yasna 34:4),
Zara-thushtra declares:
"Thine
Inner Fire Ahura, to see We yearn,?He blazes mightily through Truth;
"He has Thy Strength, our hope and Goal is He,
He lights the faithful clearly through life."
That night, the above
four lines of the Gathas came to life for the author. The prayer
contained in the first line of the stanza, was fulfilled by a Vision
of the Divine Jyoti, and the remaining three lines aptly described
Baba as He appeared that night with the Divine Jyoti Lingam in His
hands. The day Baba performed the marriage ceremony of the author and
his wife, was the fourth day. If the reader turns back the pages of
his life, he will also undoubtedly discover such days in his own life
associated with a Vision of the Divine, which when recalled are a
perennial source of joy and infuse a calm, limpid peace, into one's
being.
On that memorable
Maha-Sivaratri night, Baba began with His usual public discourse. The
author was wondering whether there would be a Lingodbhava that evening,
because there had been no official ceremony in the two previous years
and no announcements to this effect, had been made earlier for this
occasion. The author had not seen a Lingodbhava ever before and did
not know what was going to happen. However, at the end of His
explanations on the significance of the Vibhuthi abhishek performed
earlier in the day, He terminated the discourse, rather abruptly.
Earlier, a couple of coughs had indicated the rising of the Lingam
within Him, and so He terminated the speech and started with the
bhajans. The gathering joined Him in an exquisite rendering of His
popular bhajan:
"
Prem-a-mudhite mana-se kaho
"Raam?Raam?Raaaam. ......."
Later, during the
singing He coughed a few times, drank some water and sat down at the
table on the stage. The bhajan singers carried on with extra gusto,
and the author noticed that the bhajan leaders were now exclusively
singing bhajans dedicated to extolling Siva. Baba spread a large
handkerchief in front of Him and held another one in His hands. The
frequency of retching had increased and the bhajan singers sensing the
impending delivery, had stepped up the tempo of their singing. The
whole atmosphere was charged with Divine vibrations. After repeated
attempts at delivery on the part of Baba, the Lingam was finally
ejaculated from His mouth into His waiting hands. Immediately, He held
it up, so that all could see this manifestation of Divine Glory. Then
He walked along the stage and amongst the thousands, who were sitting
at some distance at the back of the auditorium.
The author witnessed
this memorable event and photographed this rare, unique crystal Lingam,
which contained within itself an orange, cup-shaped flame in the form
of a Trishul (a trident). The colour of
this Trishul changed every ten minutes, from orange to yellow to blue,
and sometimes changed to almost colourless. Ecstasy was writ on the
faces of all those who had witnessed this Divine Birth. The author
felt very happy, for he had actually seen a small aspect of the
Inner Fire of Ahura Mazda.
Baba placed the Lingam
on a mound of flowers within a circular tray and retired for the
night. The bhajan singers continued singing throughout the night,
until the early hours of the morning.
Just after dawn, Baba
came back to the auditorium and gave a short discourse on the inner
significance of the Lingam. During this discourse, He made a historic
declaration accompanied by an incomparable shower of Divine Grace,
which has no parallel in the whole recorded history of human existence.
Baba declared, "You have had the good fortune of looking at the Divine
Vision. You have also seen the Divine significance of the Lingam and
that will grant you complete salvation. So far
as you are concerned you have attained complete salvation and there
are no more rebirths for you. Why is it that of all the crores
of people in the world only you have seen this manifestation of
Divinity? It is a piece of great good fortune for you. Some of you
have seen this manifestation as a specific form, some as a light and
some only as a streak or a flash of light; but it does not matter in
what form you have seen the generation and manifestation of this
Lingam. What you have really seen is the secret
of creation."
"There are two kinds of
Mantras, the Siva mantra and the Madhava mantra. The Siva mantra has
the important letter MA in it, and the Madhava mantra has the
important letter RA in it. Together they make RAMA. Rama is the
manifestation of Eeswara or the Atma. Rama and Eeswara are
inter-changeable and both are represented in this symbol of creation,
the Lingam. Having witnessed this secret of Creation, do not spend
your time in an unsacred manner; do not do work that will be called
unsacred; do not promote ideas that will be called unsacred and do not
look at things which will be called unsacred vision. Remember, what
you have witnessed today is an unprecedented secret of Creation, and
use it to promote the best thoughts, words, and deeds in your life.
Whatever good which one can acquire after Tapas for many years, or by
involving oneself in Meditation for many centuries, or by performing
several Yagnas and Yagas, that good which is acquired by such
practices cannot even be compared to the good acquired by witnessing
this Lingodbhava. This is something which is unprecedented. It is only
you, who have been privileged to see this vision of the Lord, in the
form of a Lingam having the dimensions of Dashan-gula (ten inches)."
"Whatever is contained
in Time, that is past, present and future, and whatever is contained
in the three Gunas and the three Worlds, is all contained in this
Lingam. The Lingam also contains the symbol of Trishula and every ten
minutes the colour of this Trishula goes on changing. The Trishula
signifies the responsibility accepted by Divinity, for the past, the
present and the future of all Creation. When the circumference of this
Lingam is added and put together, it will be Dashangula. Only such a
Lingam as this one, can be said to contain the important number ten
and contain all the manifestations of Divinity."
"If our heart contains
Truth and our conduct is conditioned by Love, then Peace which is
within, is available to us. While all these things are within us, why
is it that we are not acquiring them? Peace lies within the depths of
one's heart, just as water lies in the earth. To get at the water one
has to remove the overlying earth. Similarly, one has to remove the
sensuous desires to get at the Peace in one's heart.
We must make an attempt to follow the ideas and
thinking of the Lord. Such sadhana will enable you to reach the
destination. Smarana and Chinta (reciting the Name and Contemplation),
is the easiest way for reaching this destination in this Kali Yuga.
You have been singing bhajans for some hours and you call it Akhand
Bhajan, but that is not correct. Akhand Bhajan
is that which has to be carried out continuously throughout your life.
(Akhand means uninterrupted.) Perform the Akhand Bhajan of
Hamsa-Gayatri, and there will be no ups and downs in your life."
"By
understanding the inner significance of the Lingam which was
manifested, your life has been liberated. You have reached the
ordained salvation. Develop this thought, keep it in your mind all the
time throughout your life, and then you will have made good use of
this rare opportunity, granted to you yesterday."
Source:
Radio Sai
E-Magazine, February 15, 2004
http://www.radiosai.org/Journals/Vol_02/04Feb15/02_Cover_Story/01_Lingodbhavam/lingodbhavam.htm