C V Ramakrishnan

A dip in Vishnu Sahasra Namam
Shiva in Sahasranama
By Dr. M. JanardanaAcharya

THE IMPERISHABLE SUPREME

What is Brahman? What is Adhyatman? What is Karma, Soul Sublime? What is called Adhi-bhutam? And what is said to be Adhi-daivam?
Brahman is the imperishable supreme; Adhyatman, the over-soul, is innate nature. That which causes the states of things. That is the creative force - called Karma Adhi-bhutam, the over all being, is mortal nature Adhi-daivatham, the over-divinity, is immortal nature: Adhi-Yagna, the over-worship, is self-sacrificing nature And that is I un the body, 0 best of embodied ones!
Bhagavad Gita Ch VIII that the cosmic Purusha is considered functionally in the form of Trinity - the Creator, Sustainer and Destroyer - He takes the name of Brahma, Vishnu, and Shiva representing Rajas, Sathva and Thamas qualities. We will now see how the Shiva aspect is placed in Vishnu Sahasra Nama and with what significance and ramifications.
The first meeting of Shiva is at 'Sarvas-Sarvas-Sivah-Sthanuh' (20-24) and the second acquaintance is at 'Anivartee Nivrittatmaa Samkshupta Kshwmakrit Sivah." (600)
The Vishnu Sahasra Nama gives a comprehensive idea on Shiva. It deals with all the three aspects of Shiva: Shiva, the Brahman Shiva, and the Destroyer Shiva as Mangalam.
Shiva as Brahman; Those who think of the Shiva in terms of Shiva and Shakti where Shiva is Brahman and Shakti is prakrrt, are supported by Vishnu Nama, which says Shiva is ‘Gunatheetha’ pure Brahman. In the language of Sahasra Nama, Shiva in Nivrittatma which word occurs when Shiva appears at the second place.
Shiva, the Destroyer: When it says 'Sarvas-Sarvas-Sivah-Sthanuh' Shiva is the destroyer. We have to devote some attention to his associate 'Nivrittatma' who has come to us at 'Aavarthano Nivrittatma-Samvritah Sam-Pramardhanah1 (229). Here Sam-Pramardanah literally means 'Rudra' aspect of Shiva. Further it leads us to the place where 'Nivrittatma' appears for the third time to show him that He is 'Dur-Jayah'. 'Samaavartc-Anivrittaatmaa-Durjayo-Duratikramah' (774). The expression of the destroyer gives a sense of pathos. Rudra is one who causes to weep is not the real quality of Shiva who is 'Mangala'.
Shiva as Manaala: Sahasra nama says 'Samkshepta Kshemakrit Sivah'. Samskepta recalls Shiva's function at the time of deluge and the Kshemakrit annuls the destructive impression of Shiva and establishes the impression of benevolence. What sort of benevolence and in what amount of abundance the Shiva is pouring forth, could be seen in the long train of words headed with 'Shri' emerging from the word Shiva, namely - "Sreevatsavakhsah Srrevaasan Sreepatih Sreemataam Varan etc., (601-614). It is here that Shiva is crowned with ‘Shri’.
Sai Satcharitra refers to several incidents wherein Sai Baba is identified with Lord Shiva. Intact, Megha worships Sai Baba as Lord Shiva. In 1925, when Narasimha Swamiji approached the Pontiff of Sringeri seeking 'sannyas', foreseeing the great role that was in store for Sri Narasimha Swamiji, the Shankaracharya of Sringeri advises him to chant 'Om Namah Shivaya' and lead a post - householder's (Vanaprastha) life at Ramanashram in "Timvannamalai. Sri Radhakrishna Swamiji in his childhood days was attracted to Shiva form so much that it is reported that he used to cling to Shiva - lingam whenever he had any problem at home.
Life and death are but different phases of being. You are a part of the Eternal Life
Sri Paramahansa Yogananda