Pradosha is a bimonthly occasion on the thirteenth day of every fortnight in the Hindu calendar. The auspicious three-hour period 1.5 hours before and after sunset is considered as the most suited and optimal time for worship of Siva on this day. Before the normal afternoon puja to Mahalingesvara, our priest, Pravinkumar, pays extra attention to Nandi. He starts by re-oiling Nandi and a bali peetha on opposite side, then performs abhishekam to Nandi with milk, turmeric, sandalwood and rose water while chanting Sri Rudram, then decorates with new cloth and garlands, and offers dhupa, deepa and naivedyam. Nandi gets the extra attention because of the following legend (quoted from Wikipedia)-- The devas (celestial deities) approached Siva in the most propitious moments of pradosha to get relief from the asuras- Danavas and Daityas. They ran around Kailasha, Shiva's abode hitherto on a Thrayodashi evening and were aided by Nandi, Shiva's sacred bull. Siva aided them in killing the asuras, which is why the practise of worshipping Siva on Thrayodashi along with Nandi emerged and continues in Siva temples. Metaphysically, this story could be interpreted as describing a specific prayer during this time twice a month to have one's aura purified of negative colors and vasanas.

Last phase we looked at some of the art from Kerala being prepared for a 2024 book on Tayumanavar. Today we share a couple of the poems the swamis have been working on.

Countless the habitats lived, countless the names borne, countless the kith and kin possessed, countless the bodies by karma caused, countless the karmas daily performed, countless the thoughts entertained, countless the name and fame acquired, countless the heaven and hell experienced, countless the Gods worshiped, countless the faiths followed. And so, realizing these through the grace of jnana, to that cloud divine that pours the rains of limitless rapture and fills the eyes of devotees and heaven, as with the heavy rains from dark clouds--to our God, to the turiya1 form, to the Existence which is a vast silent treasure that scriptures praise with names numerous, to that inexplicably wise Bliss, to that Immensity, let us in meekness worship.

My mind which frisked like a lamb, I sacrificed. No more the unholy gods of karma for me. To You who is the God of peace filled with the purity of turiya, I have become a serf. With love as the consecrating waters for Your worship, with life as the outstretched oblation, with prana as the flaming incense and light--thus have I dedicated my worship, not for once, but as a constant performance. O rich ambrosia that has been distilled to clarity by the Vedas! O sweet syrup that has been distilled from pure honey, sugar and diverse delicious juices! O rapture that does not satiate! O You, lofty love that comes to commingle, slowly piercing the darkness of the intellect. You, the God of unlimited compassion, dancing rapturously in the Golden Hall defying description!

Who was it that converted my heart into a chamber of darkness and then reduced my reason to a tiny spark? Who was it that decreed all that, like the writing of fate on my head? Who was it that made me believe in the permanence of the body bag and so to indulge in eating and sleeping, without caring for attainment of jnana-bliss-trance? Was it my desire that gave me my father, mother and all the rest of worldly ties? Shall I blame myself, or others? Shall I blame the present bad actions or the past karma for all this worldly bondage? Forsooth, I know nothing of truth, O You who fills all visible space in unbroken continuity! You, the bliss that is perfectly full!

The maya into which the elements subside is the origin of all, so some say.1 The substance into which the sense organs merge is the reality, so some say.2 Where the cognitive organs, the karanas, end, is the ultimate reality, so some say.3 Where the gunas find their home is the ultimate reality, so some say.4 Nadam it is, some say.5 Bindu it is, others say.6 The self it is, yet others say.7 Formed it is, some say.8 Formless it is, if you search deeper, so some say.9 The state where jiva merges, losing identity in full, is the reality, so some say.10 Divine grace is the ultimate reality, so some say.11 The void that has neither beginning nor end is the final reality, so some say.12 And thus and thus, yet other things they say. Sorely troubled by all of these, my mind is in turmoil. Will I ever attain the bliss of transcendental samadhi? O You who fills all visible space in unbroken continuity! You, the bliss that is perfectly full!

Notes: Our poet references major schools of thought and their beliefs, namely...
1) Niriswara Sankhya Vadins, 2) Pasana Vadins, 3) Sangranda Vadins, 4) Niganta Vadins, 5) Sabda Brahma Vadins, 6) Jnananma Vadins, 7) Ekanma Vadins, 8) Sivasama Vadins, 9) Maya Vadins, 10) Bhaskara Charya Vadins, 11) Aikya Vada Saivas, 12) Sunya Vadins.

Satguru Bodhinatha Veylanswami gives his weekly upadesha in Kadavul Temple at Kauai’s Hindu Monastery in Hawaii. It is part of a series of talks elaborating on the inspired teachings of Śivaya Subramuniyaswami as found in his book Merging With Śiva.

"You must not think the superconscious mind is way out of your reach simply because of the word super, because it is quite the contrary. It is within you. It has always been within you. All you have to do is to reprogram the subconscious a little and move awareness out of the conscious mind, and your journey is within."

Saint Tayumanavar (1705-1742) was a mystic poet in the lineage of Tirumular, our lineage. Yogaswami loved and quoted his works, as did Ramana Maharishi, whose website showcases the songs in Tamil. His songs are regarded as among the most beautiful and profound. He wrote some 1,453 songs in all, and the monks are currently editing the English version in preparation for publishing a book next year.

We have been working for about three years on the art that will accompany the songs. Today we look at the canvas about "samarasam," one of the central keystones of the mystic's work. In the slideshow, we reveal the evolution of the art, which may make you smile.

Central to Tayumanavar's teachings is the concept of 'Samarasam,' which literally means "sameness" but also means harmony or equanimity. For Tayumanavar, Samarasam is not merely an intellectual understanding but a lived experience. It signifies the harmonious balance of the mind amidst the dualities of life pleasure and pain, gain and loss, and honor and dishonor. To achieve Samarasam, one must transcend the ego, desires, and worldly attachments. It is this equanimity that allows the individual to remain centered and undisturbed, experiencing inner peace and unity with the Divine.

He applied this idea of non-difference to other paths and faiths, and much of his short life was dedicated to bringing faiths together, eliminating all contention and intolerance. This is depicted by our artist.

While his songs are revered for their personal communion with, devotion to, and ultimate oneness with Siva, perhaps the most consoling message in all the songs of Tayumanavar is his call for unity, his insight that there is no real difference between Vedanta and Siddhanta. During his time, there were contentious debates between Hinduisms two primary philosophical schools. Tayumanavar sought to reconcile these two seemingly contradictory philosophical perspectives through his concept of samarasam. He believed that the experience of oneness with God could unify these two seemingly opposing philosophical perspectives.

Tayumanavar saw samarasam as a state of consciousness that transcended both duality and non-duality, seeing them as complementary rather than contradictory, emphasizing the common goal of spiritual union with the divine. Here the artist shows a Vedantin on the left, with Vedic scriptures, which are a major sadhana for that school. On the right is a Siddhantin, with a lingam before him to indicate his devotional sadhanas. From Sivas divine chalice, light and love are flowing equally into the heads of the two, bestowing on them life, illumination, and grace. Above the Vedantin is a tree of ripe mangos, and behind the Siddhantin is a tree heavy with limes. Thus, the artist has shown us that the philosophical fruits, both abundant, are indeed different. Importantly, the roots of both trees reach into the ground below, intertwining, indicating they share the same source, drawing their life from the same earth.

Aum Namasivaya!

Jai Gurudeva! Jai to the Kailasa Parampara! Aum Namah Sivaya! Early this morning we celebrated our monthly padapuja to Sivaya Subramuniyaswami during the timing of the Chitra nakshatra. Sannyasin Tillainathswami and Yogi Haranandinatha performed the puja while other mathavasis chanted Sri Rudram. Local members and devotees brought an abundance of beautiful flowers and enjoyed their peaceful contemplation of Gurudeva's wisdom, as presence was felt strongly at the height of the puja. Aum.

Satguru Bodhinatha Veylanswami gives his weekly upadesha in Kadavul Temple. It is part of a series of talks elaborating on the inspired teachings of Śivaya Subramuniyaswami as found in his book Merging With Śiva.

"Become aware of the totality of Being. This does not take a lot of time. The easiest way, the simplest way, is to be aware of the spine and the energies within the head. Locate the consciousness of energy. Be aware of energy. When you are aware of energy, you automatically forget what you were previously aware of and it fades away. You leave the consciousness of the instinctive-intellectual area of the mind and move into superconsciousness. If you can remain totally centered in awareness of the energy within your spine and the energy within the head, you become aware of the same energy within everybody and everything you see. You are immediately in a superconscious state when this happens. ¶Therefore, the simple goal is, stay in this consciousness of energy for the rest of your life."

Roshan and Vandana Nathoo, with their sons Tarun, Kavish and Kapil, are visiting Kauai Aadheenam for the first time. They live in Mauritius on the other side of the globe. A long journey indeed, both travel-wise and after nearly three decades of studying Gurudeva's teachings, passing along those teachings to new seekers, attending, supporting and serving tirelessly at our Mauritius Spiritual Park, and sharing Hinduism Today magazine with friends.

A couple days ago, Vandana received Vishesha Diksha, the second of two dikshas that Saiva Siddhanta Church sishyas prepare for. Below is the description from Gurudeva's 1995 Saiva Dharma Shastras book, slightly updated for the current context.

Vishesha diksha,"distinguishing" initiation, marks the sishya's formal entrance into the Sri Subramuniya Rishi Gotra, our lineage's select assembly of followers, affectionately known as chelas. After this initiation, the devotee is obligated to personally, daily perform the Saiva Atmartha Puja, which now has new power. This worship is performed during the early morning, followed by scriptural study and 108 repetitions of the Panchakshara Mantra. The puja obligation of vishesha diksha is not fulfilled by attending the puja performed by the head of the house in the shrine room. Each member who has received this initiation performs the puja privately (the long, medium or short version) and then attends the family puja as well. Vishesha diksha is also the empowering to perform yoga, to worship internally and undertake serious austerities. This diksha opens access into inner realms heretofore not accessible. As part of the diksha, the sishya voices and signs the following solemn vow binding herself and her family line to the Sri Subramuniya Rishi Gotra. Vishesha diksha brings the devotee more deeply into the study of Shum, my magical language of meditation, through the Shum Tyaef Lexicon.

Vishesha Diksha Vrata
"Prostrations to the holy feet of Lord Ganesha! Aum Sivaya! I pledge my loyalties to the Saiva Swami Sangam of Saiva Siddhanta Church, to the monistic Saiva Siddhanta theology of Rishi Tirumular and, most importantly, to the holy feet of my satguru in this life, Bodhinatha Veylanswami, as I enter the Sri Subramuniya Rishi Gotra. In doing so, I rededicate myself to the Santana Dharma and now bind myself to the congregation of devotees of Saiva Siddhanta Church, those who uphold the Saiva Dharma--Dancing with Siva: Hinduism's Contemporary Catechism and the Creed for Saivite Hindus--and seek to remold the Saiva karma by doing penance for the entire Saivite world as it moves from an agricultural into a technological era and on into a new age of space. As I sit before Guru Mahasannidhanam and the Saiva swamis and the gotra of devotees, I bow before the holy feet of Lord Nataraja, pledging my allegiance as a soldier of the within and a silent minister, emissary of duty to be well performed. I have enjoined my three bodies--soul, mental and physical--to propel new members into our fellowship and make them comfortable in our congregation. May Lord Ganesha bless me, may Lord Murugan bless me, may Lord Siva bless me. May Satguru bless me in this and from inner worlds as I join for all time as a Sivathondar the great congregation of Saiva Siddhanta Church and irrevocably blend my karma with its dharma. Anbe Sivamayam Satyame Parasivam." -------------------------

After the diksha, Kavish and Kapil read and signed pledges to perform the "Ten-Minute Spiritual Workout" and follow the yamas and niyamas to the best of their ability.

The eldest son, Tarun, will be staying on to serve with the monks for five or six months before embarking on university studies.

As part of the amazing Satgurus Meditation Mandapam in Alaveddy, the team also just completed a guesthouse for the Kauai monks and other special visitors to Sri Lanka. Dr. Ganapatipillai Shanmugasundaram and his wife Tillaka were there from California for the official opening and blessing. Congratulations to all who made this happen so swiftly. It will be a welcome retreat far into the future.

Today is the first full day of our new season, the Jivana Ritau. Early this morning, Satguru, monastics and members gathered in Kadavul Temple for a homa. Following an upadesha from Satguru, they then proceeded out the the aadheenam's flagpole to fly the dvaja for the new season. Excerpts from Saiva Dharma Shastras about the this time of year: "Beginning with Hindu New Year in mid-April, three seasons of the year divide our activities into three great needs of humankind the learning of scripture in the first season, Nartana Ritau; the living of culture in the second season, Jivana Ritau; and the meditating on Siva in the third season, Moksha Ritau. Thus we are constantly reminded that our life is Siva's life and our path to Him is through study, sadhana and realization. In ritau one, we teach the philosophy; in ritau two, we teach the culture; and in ritau three, we teach meditation. During Jivana Ritau, the rainy season, from mid-August to mid-December, Living with Siva: Hinduism's Contemporary Culture is the primary text. The key word of this season is work. The colors are rust, copper-maroon and all shades of red rust for earthy preservation, copper-maroon for fulfillment and red for physical energy. The Aadheenam's flag pole flies the rust-colored dhvaja, symbolizing environmental care. Copper-maroon and all shades of red adorn our smaller flags. This is the season of honoring and showing appreciation for those in the vanaprastha ashrama, life's elder advisor stage. The focus is on preserving what has been created, manifesting goals and fulfilling plans made in the past. Inwardly the emphasis is on direct cognition and caring for the practical details of the external world. Practicality is a word much used this season."

Namaskaram Everyone!

Recently, we have upgraded the monitor and sound system that Satguru uses for his presentations in the Guru Pitam. Upon unboxing the new equipment we realized the existing stand was slightly too small to house the new monitor. Fortunately, Mayuresh is here for several weeks on taskforce, working in the woodshop. He has been working on the screen's stand by adding a larger top as well as a small drawer to hold the microphone and sound equipment. He was happy to work on this project because it serves as a opportunity to improve his carpentry skills. Mayuresh remarks "The monastery wood shop has every tool you could ever need for a project!"