April 11, 2021 - Lesson 364

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Sloka 54 from Dancing with Siva

What Is the Consequence of Sinful Acts?

When we do not think, speak and act virtuously, we create negative karmas and bring suffering upon ourselves and others. We suffer when we act instinctively and intellectually without superconscious guidance. Aum.


We are happy, serene and stable when we follow good conduct, when we listen to our conscience, the knowing voice of the soul. The superconscious mind, the mind of our soul, knows and inspires good conduct, out of which comes a refined, sustainable culture. Wrongdoing and vice lead us away from God, deep into the darkness of doubt, despair and self-condemnation. This brings the asuras around us. We are out of harmony with ourselves and our family and must seek companionship elsewhere, amongst those who are also crude, unmindful, greedy and lacking in self-control. In this bad company, burdensome new karma is created, as good conduct cannot be followed. This papa accumulates, blinding us to the religious life we once lived. Penance and throwing ourselves upon the mercy of God and the Gods are the only release for the unvirtuous, those who conduct themselves poorly. Fortunately, our Gods are compassionate and love their devotees. The ancient Vedas elucidate, "The mind is said to be twofold: the pure and also the impure; impure by union with desire--pure when from desire completely free!" Aum Namah Sivaya.

Lesson 364 from Living with Siva

Sannyasins Are Needed

There are hundreds of thousands of sannyasins, Hindu monks, throughout North India. But where are the sannyasins that have been produced by the Hindu community of northern Sri Lanka? Where are they? The community produces attorneys. The community produces businessmen. The community produces freedom fighters. Why not produce a swami also? Is that too much to ask? It's not too much to ask. It is part of Hindu culture to dedicate a son to religious orders. This same community, however, has given many, many of their young men to the Catholic Church to become its priests. This is difficult to understand. It really is.

A young man before the age of twenty-five should be allowed to make a personal decision whether he wants to follow the path of the sannyasin or the path of the householder. He should never be forced into employment to earn a big dowry in order to marry off his sisters. It is a sin if he is forced to work in the world if his calling is to find God and serve his people through Hinduism. It is a sin, when the calling of his soul is to realize God, to force him into a marriage. The best thing for the family, for the community and for all of humanity would be to let those rare souls seek out God, take their holy vows of sannyasa and bring light and love back into a hurting world through their awakened being.

The Hindu community in Sri Lanka should produce spiritual leaders from among its young men. It has quite enough of all the other kinds of professions. It should again produce great swamis, as well as many grihastha missionaries and ministers. We asked this young man sitting here before me an hour ago, "How many people of your age go to the religious meetings and events?" He said, "Very few of us do." The parents should bring their young men with them by the hundreds to listen to visiting swamis and participate in other functions. Hindus around the world have to stand up for Hinduism, support it by their efforts, their interest, their resources of time and money and talent.

Last week while in Chennai, Swami Chinmayananda, a friend of mine for over twenty years, and I were talking together. A young man came in during our conversation and told Swami that he was preparing to go to school and then asked Swami for his blessings. Swami inquired of him what he would do after finishing with schooling. He said, "Then I will be married." Swami inquired, "Then what?'' "Then I'll raise the children.'' Swami asked again, "Then what?'' "I will go on with my profession." Swami persisted, "Then what?'' He went on like that until finally the young man said, "Well, then I will die." Swami then said to him. "You should do some useful service and help me in my mission before you marry. There are enough children being born in India today--that can wait a little. Come to me after your schooling and we will do some useful work for God and our people together."

The point is that all things in life must be centered around religion. Only the spiritual matters of life live on. Everything else in life is destined to perish. This body will perish. This personality will perish. But our religion will live on and grow inside of us as we evolve from life to life. It is the duty of each Hindu, young or old, to help the religion progress from generation to generation. We help Hinduism live on by serving and guiding others. For true and lasting happiness, religion must be the basis of everything in life, around which all other interests and desires revolve. So many people are against religion these days. It is up to religious people to make it popular again.

India and Sri Lanka are in between being agricultural countries and technological countries. We have to bring Hinduism into the technological age. It has to be reiterated, reedited and reexplained. We must teach how the worship of Lord Ganesha can help people run their computer better, help them become a better typist, help them handle the stress and strain that come from dealing with traffic and coping with people of all kinds. Hinduism has to be retranslated, updated into this industrial and technological era. Who can do that? Only the intelligent older people like yourselves. Intelligent older people can take this on and help me in this reformation, and then we will together pass it to the next generation. Soon the Hindus of all sects will become strong and proud of their religion.

Let us now affirm: "Lord Siva loves and cares for all of His devotees. He always has and He always will." "Lord Siva loves and care for all of His devotees. He always has and He always will." Let's work together, and let's begin now.

Sutra 364 of the Nandinatha Sutras

My Acharyas Spread Love And Light

My sannyasins who are acharyas, filled with love and helpfulness, promote joy and harmony among the congregation. They never anger, incite fear or take advantage of a person's health, wealth or well-being. Aum.

Lesson 364 from Merging with Siva

The Journey Called Yoga

To the meditating yogi, darshan is more than a communication radiating out to him from an external God or Mahadeva. It is a radiant light shining from the sanctum sanctorum of his own sahasrara chakra. Worship for him becomes completely internal as he follows that light, that darshan, seeking to know its source. In yoga, the devotee worships the transcendent aspect of God. He strengthens his body and nerve system. He disciplines the energies of mind and body. He learns to regulate his breath and to control the pranas that flow as life's force through his nerve system. In this process the kundalini shakti is lifted and the multi-petaled chakras unfold in all their splendor. The subtle realms within the devotee are revealed layer by layer as he methodically perfects attention, concentration, meditation and contemplation.

Lord Siva now brings the earnest devotee to meet his satguru, who will guide him through the traditional disciplines of yoga on his inward journey. It is his spiritual preceptor, his guru, who takes care that he avoids the abysses and psychic pitfalls along the path.

In this stage of yoga, the devotee looks upon God as a friend, a companion. He strives with a diligence and energy he never knew he possessed, with a dedication he once thought impossible, and as he strives his willpower is awakened. Finally, one day, in his first samadhi, he penetrates to the essence of being. In this ultimate experience, which remains forever beyond description, he has reached the union which is yoga.

Returning from this state of ineffable fulfillment, the devotee brings back into his life a new understanding, a new perspective. He is never the same after that experience. He can never again look at life in the same way. Each time he enters into that God Realization, that samadhi, he returns to consciousness more and more the knower. His knowing matures through the years as his yoga sadhana is regulated, and as it matures he enters ever so imperceptibly into the fourth and final stage of unfoldment, into jnana.

One does not become a jnani simply by reading philosophy. That is a great misconception. Many people believe that you can spiritually unfold or evolve into a jnani through reading books, through understanding another's unfoldment or performing meditations that he once performed. Understanding another person's wisdom does not make us wise. Each has to experience the fullness of the path to enlightenment himself.

The jnani becomes one who postulates that what he has himself realized are the final conclusions for all mankind. His postulations are filled with assuredness, for he has experienced what the Vedas, the Agamas and the Upanishads speak of. He has awakened the power and force of his own realization. He knows. He becomes the embodiment of that knowing, of the Truth he once sought as something other than himself. He finds within the scriptures confirmation of his realization echoed in the verses of rishis written at the dawn of human history. This matured soul sees reflected in their writings that same state of complete merging with the Divine that he himself has come to know as the timeless, formless, spaceless Absolute which he once worshiped symbolically as a stone image in previous life wanderings within the instinctive mind, or avoided and resented because the temple to him represented an awesome and fearful threat to his impurities.

He has removed the veils of ignorance, removed the obstacles to understanding. He has come into his true being, union with God, union with Siva, and in this serene state he sees God as his beloved, as that which is dearer to him than life itself, as he is consumed by that all-encompassing love. There is for him no more an inner and an outer life and consciousness, for they have melted and merged into a single continuum. He is That, and for him it is clear that all are That. Unknown to himself, he has become the temple of his religion, capable of imparting knowledge merely by the power of his silent presence. He has become the source of light and darshan which radiate out through the nadis and pranas of his being. This great soul is found in his reveries sweeping the temple floor, polishing brass lamps, weaving fragrant garlands, expounding smriti and being the humble Sivanadiyar, slave to the servants of the Lord, as he lives out the final strands of karma of this last birth.

The final conclusions of the world's most ancient religious tradition, the Sanatana Dharma, are that mankind is on a spiritual path as old as time itself, that this journey progresses from birth to birth as the soul evolves through the perfection of charya into the perfection of kriya, and from there into the perfection of yoga, emerging as a jnani. This is the path followed by all souls. Whatever religion they espouse, whatsoever they may believe or deny, all of mankind is on the one path to Truth. It begins with the dvaita of charya and ends in the advaita of jnana--the advaita postulated in Vedanta and in the Shuddha Siddhanta of Saiva Siddhanta.