Lesson 62 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Are Good Conduct’s Four Keys?

ŚLOKA 62
Purity, devotion, humility and charity are the four keys to good conduct. Of these, purity is the cardinal virtue. We cultivate purity by thinking, speaking and doing only that which is conceived in compassion for all. Aum.

BHĀSHYA
Purity is the pristine and natural state of the soul. We cultivate purity by refraining from anger and retaliation, by maintaining a clean and healthy body, and by guarding our virginity un­til marriage. We cultivate purity by seeking good company and by living a disciplined life. Devotion is love of God, Gods and guru, and dedication to family and friends. We cultivate devotion through be­ing loyal and trustworthy. We cultivate devotion through worship and selfless service. Humility is mildness, mod­esty, reverence and unpretentiousness. We cultivate hu­m­ility by taking the experiences of life in understanding and not in reaction, and by seeing God everywhere. We cultivate humility through showing pa­tience with circumstances and forbearance with people. Charity is selfless concern and caring for our fellow man. It is generous giving without thought of reward, always sharing and never hoarding. We cultivate charity through giving to the hungry, the sick, the homeless, the elderly and the unfortunate. The Vedas explain, “As to a mountain that’s enflamed, deer and birds do not resort—so, with knowers of God, sins find no shelter.” Aum Namaḥ Śivāya.

Lesson 62 – Living with Śiva

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Recording: Gurudeva’s cloned voice

A Lesson In Sacrifice

Sacrifice may be the least-practiced austerity, and the most important. It is the act of giving up to a greater power a cherished possession (be it money, time, intelligence or a physical object) to manifest a greater good. There are many ways to teach sacrifice. My satguru taught sacrifice by cooking a great feast for several hundred people, which took all day to prepare. Their mouths were watering. They had not eaten all day, so as to prepare their bodies to receive this prasāda from the satguru. The meal was scheduled to be served at high noon. But Satguru Yogaswami kept delaying, saying, “We have not yet reached the auspicious moment. Let us sing some more bhajanas and Natchintanai. Be patient.” At about 3PM, he said, “Before we can partake of our prasāda, I shall ask eleven strong men here to dig a deep, square hole in the ground.” They stepped forward and he indicated the spot where they should dig. Shovels were obtained from homes nearby, and the digging commenced. All waited patiently for his will to be fulfilled, the stomachs growling, the mouths watering at the luscious fragrances of the hot curries, the rasam and the freshly-boiled rice, five sweet-smelling curries, mango chutneys, dal, yogurt and delicious sweet payasam. It was a real feast.

Finally, just before dusk, the pit was completed, and the great saint indicated that it was time to serve the food. “Come, children, surround this pit,” he said. Two or three hundred people stepped forward and surrounded the ten-by-ten-foot hole. Women and children were sitting in the front and the men standing in the back, all wondering what he was going to say and hoping he would not delay any longer with the feast. He said, “Now we shall serve our prasāda.” He called forward two of the huskiest of the eleven men, the strongest and biggest, and commanded, “Serve the rice. Bring the entire pot.” It was a huge brass pot containing nearly 400 pounds of rice. By this time, many had left, as they had been cooking all morning and singing all afternoon. Only the most devout had remained to see the outcome. When the day began, 1000 had come. The preparations were for a very big crowd.

Now he said, “Pour the rice in the middle of the pit.” Banana leaves had been laid carefully at the bottom of the pit to form a giant serving plate. The crowd was aghast. “Pour it into the pit?” “Don’t hesitate,” he commanded. Though stunned, the men obeyed Yogaswami without question, dropping the huge mass of steaming rice onto the middle of the banana leaves. He told one man, “Bring the eggplant curry!” To another he said, “Go get the potato curry! We must make this a full and auspicious offering.”

As all the curries were neatly placed around the rice, everyone was wondering, “Are we to all eat together out of the pit? Is this what the guru has in mind?” Then the kulambu sauce was poured over the middle of the rice. Five pounds of salt was added on the side. Sweet mango and ginger chutneys were placed in the proper way. One by one, each of the luscious preparations was placed in the pit, much to the dismay of those gathered.

NANDINATHA SŪTRA 62: SELF-DEFENSE AND LAW ENFORCEMENT
Śiva’s devotees faced with imminent danger may elect to injure or kill to protect their life or that of another, or to defend the community as a soldier or a law officer in the line of duty. This is ahiṁsā’s first exception. Aum.

Lesson 62 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

The Diamond Of Light

How do you avoid unhappy states of mind? By consciously flowing awareness into the radiance, the light emanating from the self-effulgent being within the lotus of the heart. Direct awareness through controlled breathing. Remembering this basic principle, tell yourself that it is there, and soon you will begin to feel it. You will actually cause to grow within yourself a subtle nerve force that will turn awareness into the inner being so that consciously you can feel the Self God, your Śivaness, and its emanation that even now exists within you. In this way you can experience true bliss, true happiness, blissful happiness that does not cycle or fade.

One moment of contact with your inner being that resides within the lotus of the heart, that is always there—one moment—will clear up a whole situation in the external area of the mind for you. It will give you clear insight into how you should live your life, how to meet your circumstances, how to avoid whatever you do not want to find yourself involved in as the cycles of your life begin to repeat themselves.

This self-luminous emanation is like a diamond that is filled with light. Think about it in that way. It is filled with light, this diamond that resides within the lotus of your heart. Try to visualize this clearly and precisely as you read. Visualization of inner things is the same as opening an inner door for awareness to flow through to gain the experience that is already there. Visualization helps to pinpoint awareness and hold awareness concentrated in one certain area of the mind and gently move it to another. With this shining diamond constantly within the body, how could you become aware of an unhappy area of the mind? How could you become selfish? How could you hold resentment? How would it be possible for you to dislike another? This diamond within the lotus is within others, too.

Lesson 61 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Meaning of Good Conduct?

ŚLOKA 61
Good conduct is right thought, right speech and right action. It is virtuous deeds in harmony with divine law, reflecting the soul’s innate purity. As a staff is used to climb a mountain, so must virtue be used in life. Aum.

BHĀSHYA
Good conduct, sadāchāra, determines our behav­ior in day-to-day life. We should be uplifting to our fellow man, not critical or injurious. We should be loving and kind, not hate­ful or mean. We should express the soul’s beautiful qual­ities of self-control, modesty and honesty. We should be a good example to others and a joy to be around, not a person to be avoided. Good con­duct is the sum of spir­itual living and comes through keeping good company. When heart and mind are freed of baseness, when desires have been tempered and excesses avoided, dhar­ma is known and followed, and good conduct naturally arises. The Hindu fosters humility and shuns ar­rogance, seeks to assist, never to hinder, finds good in others and forgets their faults. There is no other way to be called a true devotee, but to conduct ourself properly with­in ourself and among our fellow men. The Vedas say, “Let there be no neglect of Truth. Let there be no neglect of dharma. Let there be no neglect of welfare. Let there be no neglect of prosperity. Let there be no ne­glect of study and teaching. Let there be no neglect of the du­ties to the Gods and the ancestors.” Aum Namaḥ Śivāya.

Lesson 61 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Tapas: Austerity

The tenth and final niyama is austerity, performing sādhana, penance, tapas and sacrifice. All religions of the world have their forms of austerity, conditions which one has to live up to—or which individuals are unable to live up to who are too lazy or too dull-minded to understand; and Hinduism is no exception. Our austerities start within the home in the form of daily sādhana. This is obligatory and includes pūjā, scriptural reading and chanting of holy mantras. This personal vigil takes about half an hour or more. Other sādhanas include pilgrimage to a far-off sacred place once a year, visiting a temple once a week, preferably on Friday or Monday, attending festivals and fulfilling saṁskāras, rites of passage, for the children especially, but all the family members as well. To atone for misdeeds, penance is obligatory. We must quickly mitigate future effects of the causes we have set into action. This is done through such acts as performing 108 prostrations before the God in the temple.

Tapas is even more austere. It may come early in a lifetime or later in life, unbidden or provoked by rāja yoga practices. It is the fire that straightens the twisted life and mind of an individual, bringing him into pure being, giving a new start in life, awakening higher consciousness and a cosmic relationship with God and the Gods, friends, relatives and casual acquaintances. Tapas in Hinduism is sought for, feared, suffered through and loved. Its pain is greater than the pains of parturition, but in the aftermath is quickly forgotten, as the soul, in childlike purity, shines forth in the joys of rebirth that follow in the new life.

Tapas is walking through fire, being scorched, burnt to a crisp, crawling out the other side unburnt, without scars, with no pain. Tapas is walking through the rain, completely drenched, and when the storm stops, not being wet. Tapas is living in a hurricane, tossed about on a churning ocean in a small boat, and when the storm subsides, being landed on a peaceful beach unharmed but purified. Tapas is a mind in turmoil, insane unto its very self. A psychic surgery is being performed by the Gods themselves. When the operation is over, the patient has been cut loose of the dross of all past lives. Tapas is a landslide of mud, a psychic earthquake, coming upon the head and consuming the body of its victim, smothering him in the dross of his misdeeds, beneath which he is unable to breathe, see, speak or hear. He awakens from this hideous dream resting on a mat in a garden hut, smelling sweet jasmine, seeing pictures of Gods and devas adorning the mud walls and hearing the sound of a flute coming from a distant source.

Truly, tapas in its fullest form is sought for only by the renunciate under the guidance of a satguru, but this madness often comes unbidden to anyone on this planet whose dross of misdeeds spills over. The only difference for the Hindu is that he knows what is happening and how it is to be handled; or at least the gurus know, the swāmīs know, the elders know, the astrologers know. This knowledge is built into the Hindu mind flow as grout is built into a stone wall.

NANDINATHA SŪTRA 61: EXCEPTIONS TO AHIṀSĀ
Śiva’s devotees, when unable to observe ahiṁsā perfectly, may claim three exceptions to preserve one life over another. But these must be used sparingly, reluctantly, after the noninjurious options have been tried. Aum.

Lesson 61 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

The Cycles of Experience

There are many things in life which endeavor to keep us away from our true being. These are the cycles of life. We must watch and be careful of these recurring cycles in our life. These joyous and sorrowful occurrences that awareness experiences, sometimes each day, sometimes each week, sometimes each month, are totally dependent upon the positive control that we have of awareness. But then there are greater experiences that have even longer cycles—perhaps a three-year cycle, a five-year cycle, a ten-year cycle or a fifteen-year cycle.

The subconscious area of the mind is something like the sacred cow of India. It relives what it takes in. The cow will take in grass and chew it, and then she will chew her food all over again at a later time. The subconscious area of the mind does the same thing. You will find yourself aware of reliving your life, or getting back into the same cycle of the same pattern of life that you experienced many years ago. This you want to avoid, naturally. It is easy. Ponder over what you are doing now, how you are living, and then go back and find out within yourself how that compares to a previous time in your life when you were living more or less in the same way. In this way, you will come to know what area of the mind you will become aware in next.

If something good happened to you after a series of events in the past, you can expect something good to happen to you again. If something happened that was not as good or joyous as you would like it to have been, then you can know that you will become aware in this area of the mind in the future. This you can avoid. You have the power to control your cause and effect.

Lesson 60 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of Personal Dharma?

ŚLOKA 60
Personal law, or svadharma, is our own perfect individual pattern in life. It is the sum of our accumulated seed karmas as they relate to the collective effect on us of ṛita, āśrama and varṇa dharma. Aum Namaḥ Śivāya.

BHĀSHYA
Each human being has an individual, personal dharma. This dharma is determined by two things: the karmas, both good and bad, from past lives; and the three dharmas of this life—universal, human and social. Svadharma, “one’s own law,” is molded by our background and experiences, tendencies and desires—indicated by astrology—all of which determine our personality, profession and associations. The key to discovering and understanding personal dharma is the worship of Lord Gaṇeśa, the God of memory, time and wisdom, who knows our past lives and can clarify our most perfect pattern, our right path in life. When we follow this unique pattern—guided by guru, wise elders and the knowing voice of our soul—we are content and at peace with ourselves and the world. Dharma is to the individual what its normal development is to a seed—the orderly fulfillment of an inherent nature and destiny. A Vedic prayer implores, “That splendor that resides in an elephant, in a king, among men, or within the waters, with which the Gods in the beginning came to Godhood, with that same splendor make me splendid, O Lord.” Aum Namaḥ Śivāya.

Lesson 60 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Japa: Recitation

Now we shall focus on japa, recitation of holy mantras, the ninth niyama. Here again, a guru is essential, unless only the simplest of mantras are recited. The simplest of mantras is Aum, pronounced “AA, OO, MMM.” The AA balances the physical forces when pronounced separately from the OO and the MMM, as the OO balances the astral and mental bodies. The MMM brings the spiritual body into the foreground. And when pronounced all together, AA-OO-MMM, all three bodies are harmonized. Aum is a safe mantra which may be performed without a guru’s guidance by anyone of any religious background living on this planet, as it is the primal sound of the universe itself. All sounds blended together make the sound “Aum.” The overtone of the sounds of an entire city would be “Aum.” In short, it harmonizes, purifies and uplifts the devotee.

One might ask why a guru is important to perform such a simple task as japa. It is the śakti of the guru, of the Gods and the devas that give power to the mantra. Two people, a civilian and a policeman, could say to a third person, “Stop in the name of the law.” The third person would only obey one of them. The one who had no authority would not be listened to. In this example, the policeman had been initiated and had full authority. Therefore, his mantra, “Stop in the name of the law,” seven words, had the desired effect. The person who had not been initiated said the same words, but nobody paid any attention to him. Now, this does not mean one can choose a guru, study with the guru, become accepted by the guru, feign humility, do all the right things and say all the right words, become initiated, receive the mantra and then be off into some kind of other activities or opt for a more liberal path. The guru’s disdain would diminish if not cancel the benefits of the initiation, which obviously had been deceptively achieved. This is why siddhānta śravana (choosing your path carefully) and mati (choosing your guru carefully, being loyal to the sampradāya, to your guru and his successor or successors and training your children to be loyal to the sampradāya) are the foundation of character that the first fifteen restraints and practices are supposed to produce.

Mantra initiation is guru dīkshā. Traditionally, the family guru would give mantra dīkshā to the mother and the father and then to the young people, making the guru part of the family itself. There is no way that mantras can be sold and be effective. There is no way that the dīkshā of mantra initiation, which permits japa, could be effective for someone who was not striving to fulfill the first seventeen of the yamas and niyamas. Any wise guru would test the devotee on these before granting initiation. There is no way a mantra can be learned from a book and be effective. Therefore, approach the guru cautiously and with a full heart. When asked if you are restraining yourself according to the ten yamas, know that perfection is not expected, but effort is. And if you are practicing the first seven niyamas, know that perfection is not expected here either, but regular attentiveness to them is. You, the guru, your family and your friends will all know when you are on the threshold of mantra dīkshā, which when performed by an established guru is called guru dīkshā.

NANDINATHA SŪTRA 60: PURITY OF SPEECH
Śiva’s devotees speak only what is true, kind, helpful and necessary. They never use profane language, bear false witness, engage in slander, gossip or backbiting, or even listen to such debasing talk. Aum Namaḥ Śivāya.

Lesson 60 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

The Pendulum Of Emotion

Man, awareness, seeks happiness, and when he finds happiness, he often finds fault with it, and then he becomes aware in unhappy areas of the mind. This gives him the power to seek happiness again. Man finds fault with happiness and begins to look for something better. In looking for something better, he becomes selfish, greedy, unhappy, and finally he attains what he thinks will make him happy. He finds that it does not, and this makes him again unhappy, and he goes on through life like this. That is the cycle of awareness traveling through the instinctive-intellectual areas of the mind. Therefore, when you are unhappy, don’t feel unhappy about it! And when you become happy, know that the pendulum of awareness will eventually swing to its counter side. This is the natural and the normal cycle of awareness.

When you are feeling unhappy and you feel unhappy because you are unhappy, and you feel rather ill all over, sit down and breathe deeply. Try to control your individual awareness and become aware of an area of the mind that is always buoyant and happy. Be gentle with your awareness. Realize that you are not the unhappy area of the mind that you are aware of. Whatever was the cause of your unhappiness doesn’t really matter, because the powerful radiance within the lotus of the heart knows nothing of this unhappy area of the mind. You will be surprised at how quickly your awareness will move from the unhappy area of the mind, seemingly rejuvenate itself and become joyous again at the very thought of the Self God within the lotus of your heart.

Lesson 59 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of Human Dharma?

ŚLOKA 59
Human law, or āśrama dharma, is the natural expression and maturing of the body, mind and emotions through four progressive stages of earthly life: student, householder, elder advisor and religious solitaire. Aum.

BHĀSHYA
The four āśramas are “stages of striving,” in pursuit of the purushārthas: righteousness, wealth, pleasure and liberation. Our first 24 years of life are a time of intense learning. Around age 12, we enter formally the brahmacharya āśrama and un­dertake the study and skills that will serve us in later life. From 24 to 48, in the gṛi­hastha āśra­ma, we work to­gether as husband and wife to raise the family, increasing wealth and knowledge through our profession, serving the community and sus­taining the members of the other three āśramas. In the vāna­prastha āśrama, from 48 to 72, slowly retiring from public life, we share our ex­perience by advising and guiding younger generations. After age 72, as the physical forces wane, we turn fully to scripture, worship and yoga. This is the sannyāsa āśrama, which differs from the formal life of ochre-robed monks. Thus, our human dharma is a natural awakening, expression, ma­turing and withdrawal from worldly involvement. The Vedas say, “Pursuit of the duties of the stage of life to which each one belongs—that, verily, is the rule! Others are like branches of a stem. With this, one tends upwards; otherwise, downwards.” Aum Namaḥ Śivāya.