Who is Srimad Sai Rajarajeshwari?

Maya, Form, Principle And Understanding The Avatar

In our search for understanding of the play of Avatars, it is most helpful to gain insight into the nature of Their Divine presence as both “gross” and “subtle.” It is of paramount importance to qualify two perceptions of the physical Avatar; as God physically incarnate (with attributes – Saguna), and as the Transcendent Principle (without attributes – Nirguna) which has taken form, through Divine Will, as that physical incarnation. The gross, or physical, aspect of Sai Rajarajeshwari and Sathya Sai Baba is defined by the term “sthoola.” The sthoola of Baba and Amma as physical incarnations possess what we would perceive as “deficiencies.” These deficiencies allow for what we observe to be “human error” made on the part of the Avatars. These deficiencies have been specifically adopted by the Avatars at birth, for they are necessary for the fulfilment of the Divine mission in the field of human existence. The subtle, or transcendental, Sai Principle in Shiva/Shakti is defined by the term “sookshma.” In this Principle, in the sookshma of Baba and Amma, there is no taint of any deficiency whatsoever.

Sri Aurobindo speaks to the sthoola and sookshma nature of Avatars in the following passage:

“The Avatar is the secret Soul in all coming forward from its governing secrecy behind the veil to possess wholly in a human type, but as the Divine, the birth which ordinarily it only possesses from behind the veil…The Avatar is always a dual phenomenon of Divinity and humanity; the Divine takes upon Himself/Herself the human nature with all of its outward limitations… So surely it must be, since otherwise the object of the Avatar’s descent is not fulfilled; for that object is precisely to show that the human type of consciousness can be compatible with the Divine essence of consciousness made manifest, can be converted into its vessel, drawn into nearer conformity with it by a change of its mould and a heightening of its powers of light and love, and strength and purity… If the Avatar were to act in an entirely supernormal fashion, the object would not be fulfilled. A merely supernormal or miraculous Avatar would be a meaningless absurdity; not that there need be an entire absence of the use of super normal powers…”

Sai Baba has often spoken of Himself in this context. He has specifically illustrated and openly spoken of His own physical display of defects; such as misquoting a scripture or breaking something by “accident.” He does, however, also make it clear that He confounds people. “Besides being Jnana-Shakti and Prema-Shakti,” He says, “I am also Maya-Shakti.” It is the nature of maya to confound. This confounding activity is termed Kshobhanna (agitating, disturbing). One of the circles in the Sri Chakra is Sarva Samskshobhana, which means “confounding all in complete confusion!” While there is much more which could be shared on this topic, for our purposes it is enough that we recall this understanding as we observe the play of the Avatarhood of Baba and Amma and Their display of Divine physical inconsistencies. This play is quite appropriate, for Amma is Mahamaya Herself! When we observe Her omniscience and Her play with devotees who are both known and unknown to Her sthoola, or to the level of personality, it is the Sai sookshma and Her kshobhanna qualities that are behind the veil of maya producing the miracles and expressions of both Divine justice and Divine compassion. Amma, as Mahamaya, as Srimad Sai Rajarajeshwari, can make any decree that She wishes, and if it is in keeping with the Will of Her Lord, Sai Baba, then it will be so. For it is She who resides in the Para-Bindu, within the Sri Chakra, and Her essence is Parabrahman.

As Lalitha Tripurasundari, Amma is the full embodiment of the Omkar, residing in the Para-Bindu. To speak in this way, we are again breaching the veil between the formless Principle of Shiva/Shakti and the forms which the Principle has taken. Amma and Baba are incarnations as opposed to reincarnations. Human beings reincarnate: According to our karma, we are reborn again and again as we climb the upward path back into mergence with the supreme Parabrahman. God, as Shiva/Shakti Purna Avatar, does not take birth by karma, with a karmic debt, but rather wills His/Her form into being in order to both fulfil dosha (debt) and continue the Drama of creation. Hence, when Amma speaks to us about reincarnation, She is very clear about the purpose and intent of human existence and tells us how we should act in our lives. In the end, as was illustrated by Srinivasa Murthy, even the most devout soul is ultimately at the mercy of Adishakti, the Divine Mother. When Amma spoke to Baba in seeking His intervention to grant salvation to Srinivasa Murthy, Baba’s reply spoke to this point. He indicated that it was for Amma to grant this dispensation, not for Baba. He is the Power Holder, but in creation, the progress of a soul ultimately comes under the Power and direction of the Mother. Baba is the Witness and He knows all. Amma is the Activating Principle that provides the path for a soul’s ultimate redemption and salvation, and She wills the journey that the soul shall take in future incarnations. Comprehension of this point requires deep humility. It poses a huge challenge to those beings who, immersed as they are in ego, serve the presence of Daksha by insulting the Divine Mother in all Her forms, both today and in the ages that have come before. This point will become clear as we progress.

Arise Queen Of Queens, Goddess Of The Spheres

“The three worlds having appeared, Shiva's Power awakens and from His look gushed forth the sunlight, which created a young goddess of sixteen years; the image of perfection, of amazing beauty. Quickly, Siddharatri (Perfected Knowledge of the Night) bloomed and became the resplendent ‘Goddess of the Spheres,’ wife of ‘Shiva-with-the-three-eyes.’ She became the Power of Knowledge of the Night and of Realization. Sovereign of the universe, She is honoured as the Queen of queens (Rajarajeshwari). The ‘All-powerful goddess of the Spheres’ has a crescent moon on Her forehead with Her smile which gives a feeling of confidence and hope to all who call on Her. She wears on Her head three attributes which show Her Complete Power: the lingam, which is the masculine principle of the cosmic being; the yoni, which represents the feminine nature; and the snake, the symbol of time. Her face is as radiant as molten gold.” Goddess of the Spheres, Queen of queens, Rajarajeshwari is the Supreme Principle.

The Devi Bhagavata Purana tells us that Devi is “…the life force in all beings, the ruler of all beings, the creator and commander of Brahma, Vishnu, and Shiva. The world is all part of Her body…” She gave Brahma the strength to give life to the Cosmic Embryo which in turn gave birth to the Universe. She is the power which unites Vishnu, Shiva, and Brahma. Through this energy of cohesion, Kundalini, She expresses the force of attraction around the central nucleus and that of dispersal, or destruction by purifying fire. In the Sri Lalitha Sahasranama (The 1000 Names of Lalitha - which are all seed sounds that evoke pure Divine Consciousness), Kundalini is one of the names attributed to Adi Shakti, and it is regarded as the path to Nirvana. When Maha Kundalini is awakened, She reveals Shiva (reflection on Pure Consciousness), thereby illustrating how individual memories distort pure knowledge - Truth. Her presence quickens the search for equilibrium in one’s Self, stimulating an elevation of one’s thoughts above the pull of the materialistic world. Such an awakening generates a second birth - a contact with Truth, which leads to eternal life.

Devi accomplishes Her role as the Universal Mother through Her infinite guises. To some She presents Herself as “Amma,” the gentle and approachable mother. To others She is Jagadamba, the Mother of the Universe, assuming cosmic proportions, destroying evil, and addressing Herself to the creation and dissolution of the worlds. She is worshipped by literally thousands of names which reflect local customs and legends, and She is celebrated in song, poem, dance, and music. Rich in colour, symbolism, and emotive potencies, She is adorned with jewels and crowned with every known and unknown quality in Creation. The benevolent bestower of boons, the heroine and beloved, the local protector, the nature spirits and fertility symbols, female saints, and the living mother in each and every family are all expressions of Her Shakti. She is adored and She is feared. She is the focus of each and every breath – conscious and unconscious, since She is the very life force that regulates the breath, determining how and when it shall come to pass, how many breaths shall be allotted to each soul, and how they shall be expended in each incarnation. She is Parabrahman in action.

The magnificence of Devi is expressed through these slokas from the Saundarya Lahari wherein it is stated:

24-

Jagathsuthe Dhatha Hariravathi Rudraha Kshapayathe;

Thiraskurvan Ethath Swamapi Vapureeshasthirayathi;

Sada Poorvaha Sarvam Thadidamanugrunhathi Cha Shivaha;

Thavajna Malambya Kshanachalithayor Bhrulathikayoho

“Brahma brings into manifestation the entire Universe; Hari (Vishnu) protects and sustains it; Rudra destroys it; and Isha (Maheshwara) absorbs all (deities and the entire Universe in involution) back into Himself and then merges into Sadashiva (the ultimate). When it is then time for a new cycle of creation to pour forth, Sadashiva, upon receiving permission from Devi by way of a subtle movement of Her creeper-like brows, blesses (i.e. brings forth and reinstates) these deities into activity (as they were in the previous cycle).”

-26-

Virinchihi Panchatvam Vrajathi Harirapnothi Virathim;

Vinasham Keenasho Bhajathi Dhanado Yathi Nidhanam;

Vithandree Maahendree Vithathirapi Sammeelithadrisha;

Mahasamharesmin Viharathi Sathi Tvathpathirasou

“Virinchi (Brahma) is reduced into elements; Hari (Vishnu) withdraws into a state of passivity; Kinasha ( Yama the god of death) brings death upon himself; Kubera (the god of wealth) dies; and Indra, together with all those who follow him, closes his eyes in destruction. O Sati, most chaste consort of Shiva, when this is the state of all beings upon the occurrence of total dissolution of the entire Universe, only Sadashiva, Thy Husband, is sporting.”

Here we are informed of the whole hearted faithfulness of Devi to Her husband, the indestructibility of Shiva, and the dominant role of Shakti in bringing forth the new creative cycle. At the beginning of creation, Adishakti evolves from the Supreme as the First and is known by the seed names of Rajarajeshwari (the reflection of Rajarajeshwara), Chidrupi Paradevatha, Lalitha Tripurasundari, Parameshwari (the Supreme Maya), and Maha Kundalini Devi. During the process of creation there is no dissolution, and during the process of dissolution there will be no creation. Adi Shakti assumes two forms, one during the command of creation and existence (Rajarajeshwari) and the second during the command of dissolution and non-existence (Durga). However, this is done without being divided into two! Rajarajeshwari is Durga – Durga is Rajarajeshwari.

The Eternal Call For The Goddess 

Rajarajeshwari, present now as Lord Shiva's Shakti – Srimad Sai Rajarajeshwari, is the full form and potency of Durga. “Durga,” in Sanskrit, means “Invincible.” The syllable “DU” is synonymous with the four demons of poverty, or daridra; suffering, or dukh; famine, or durbhiksha; and evil habits, or durvyasana. The “R” in Durga denotes diseases, or rogaghna, and “GA” represents sins, or papaghna (injustice, irreligion, cruelty, laziness, and other evil habits). Thus the Goddess Durga destroys all these evils, represented by DU, R, and GA. The worship of Durga has been popular since very ancient times. Lord Rama worshipped Mother Durga to attain victory over the demon King Ravana. The Mahabharata mentions that Arjuna worshiped Durga to obtain victory over the Kauravas. In Durga Sapthashathi, the most beloved scripture of Durga worshippers, She is mentioned by 108 names; thus She is all forms of the Divine Mother, or the Divine Mother Herself.

The origins of Durga are important to us, for they pertain to the glory and power of Adi Shakti. The following story reveals the status of Durga, She who was, from the very beginning, the source and essence of all forms. It is shown that by Her command, as the Shakti of Shiva, all is brought to pass. Her first appearance came in the very beginning, before creation had begun. It is said that Vishnu was sleeping and that during this yoga sleep the creator Brahma was created from Vishnu’s navel. Brahma was not conscious of the purpose of his birth, so he was meditating on Lord Vishnu as he slept. At that time, from the dirt of the ear of Lord Vishnu, two powerful asuras (demons, or destructive negative powers) were born. These demons, Madhu and Kaitabha, ran towards Brahma to kill him. Brahma was not powerful enough to destroy the demons, so he prayed to Shakti, or Mahamaya - the power of supreme consciousness (Parabrahman). With this invocation, the Divine Mother appeared before Brahma and woke Lord Vishnu to expose the mischievous intention of Madhu and Kaitabha. Vishnu fought with those asuras for 5000 Divine years, but he could not destroy them. Then the Divine Mother enchanted the demons and made them say, “Vishnu we have had enough fighting with you. Ask us for a boon.” Being bound by their own words, they had to grant Vishnu the desired boon, whereupon Lord Vishnu took out his chakra and cut their heads off.

Another story reveals the nature of Durga as She who steps forward to respond when the witnessing of consciousness (Shiva) reveals that the Truth (Mother) is being eroded and is in decline. This story speaks of a powerful demon called Mahish, or Mahishasura, who had obtained the boon that he would never be killed by anyone but a beautiful woman. After obtaining the boon he became invincible, defeating and dethroning Indra, the Lord of Heaven. Mahish won all the three worlds and turned all the gods out of their abode in heaven. All the gods and sub-gods, accompanied by Brahma and Vishnu, went to Lord Shiva and told Him of Mahish’s cruelty and brutality. Upon hearing of Mahish’s misdeeds, Shiva became angry. He knew, however, that He was as helpless as all the other gods because of Mahish’s boon. Only the Divine Mother could bring an end to this terrible drama.

In His anger, Shiva produced a beam of light from His mouth and joined with this were rays of light from all the gods. From the mouth of angry Vishnu, Shiva, and Brahma, a large body of light was produced. At the same time, light issued from the body of other angry gods and amshas. In the end, all the radiance that came from gods and amshas was united and became one body of light. Its radiance spread in all directions and all the gods and amshas beheld a blazing ball of fire and radiance flaming with invincible vigour and power. This fire slowly converted itself into the form of the Goddess. Her face was formed from the radiance which came from the mouth of Lord Shiva. From the radiance of Ram came Her long dark hair, and from Vishnu’s radiance Her two arms were formed. From the Radiance of Indra, Her middle region was formed. Her thighs were produced by the radiance of Varuna (Lord of water) and Her Buttocks from the tejas of Prithvi (earth). From the radiance of Brahma, Her feet were created and Her toes from the radiance of sun. From the radiance of the Vasus (the guardian of eight directions) Her fingers were created and from the radiance of Kubera Her nose. The three eyes of the Goddess were produced from the radiance of three headed Agni (god of fire). Her ears were created from the radiance of Marut (lord of wind), and the rest of Her came from the radiance of Vishwakarma and other amshas.

All the gods provided Durga with powerful weapons. Shiva produced a trishul of His own trident and gave it to the Goddess. Vishnu produced a disk from his Chakra and presented it to Her. Varuna gave Her his conch. Pavan (Marut) gave Her the bow and arrow and Indra produced a Vajra (thunder bolt) from his own Vajra. Yama, the lord of death, gave Her a danda (sceptre) and Brahma gave his kamandalu (water pot). The sun god gave radiance to each and every pore of Her body and She received a sword and a shield from Kala (lord of Time). Vishwakarma presented Her with an axe and unbreakable armour. Thus did Durga become replete with all manner of weapons and decorations.

The Goddess made a sound that caused the three worlds to tremble and Mahishasura, hearing it, sent his commanders to destroy the newborn power. Chikshur, Chamar, Udagra, Mahahanu, Asilome, Vashikal, and Vidalaksh - all the great commanders of Mahishasura - came one by one with their armies to fight. All were killed by the Goddess, who was the Divine Mother Durga. After the death of all his powerful generals, Mahishasura himself came onto the battlefield and began to fight. Sometimes he fought as a buffalo, sometimes as a lion, and sometimes as an elephant. Sometimes he fought from the earth and other times he went up into space and fought from there. Then the Divine Mother stepped down from the lion and jumped on Mahishasura, beheading him and bringing an end to his reign of terror. His death created a wave of joy among the gods and they all worshipped Durga.

We must note here what these stories illustrate and what is true today. When the forces of darkness overwhelm the Divine force and Shiva witnesses that it is time for dissolution of evil, the Divine forces (all the gods), as witnesses within the three worlds, summon forth the Mother. They do so by projecting the rays of their combined light for Her Shakti to come forth. (This light from the above story represents the Shakti within each of the Divine forms of the gods which takes action as a result of the Will of the Witness, bringing forth the eternal form of the Goddess.) The Divine Mother, in Her form as Durga, issues forth from the Para-Bindu and asserts Herself in the battle of good and evil. It is here that Shiva, in His Divine Play, is calling for the re-creation of Durga, who issues forth in response to His witnessing of evil.

This story from Markandya Purana illustrates that Durga is the unified symbol of all Divine forces. She is produced from the radiance of all the gods: She is the essence in all and they are all present in Her. This unified force only manifests when the evil forces threaten the very existence of the Divine forces. Thus Durga represents a joint venture of Divine forces to destroy disharmony and establish harmony. Her birth is to establish the rule of Dharma (righteousness). Durga is accepted as the primordial Prakriti and Shakti in the Skanda Purana. In Bhavopanishad, She is praised as a Brahmarupini (one who is like Brahma). The Kurma Purana accepts Her as Nirguna Brahma (the Absolute God).