Lesson 137 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

How Is Namaḥ Śivāya Properly Chanted?

ŚLOKA 137
The Pañchākshara Mantra, Namaḥ Śivāya, is repeated verbally or mentally, often while counting a mālā of rudrāksha beads, drawing the mind in upon itself to cognize Lord Śiva’s infinite, all-pervasive presence. Aum.

BHĀSHYA
Japa yoga is the first yoga to be performed toward the goal of jñāna. In the temple perform japa. Under your favorite tree perform japa. Seated in a remote cave perform japa. Aum Namaḥ Śivāya can be performed on rudrāksha beads over and over when the sun is setting, when the sun is rising or high noon lights the day. “Aum Namaḥ Śivāya,” the Śaivite chants. Aum Namaḥ Śivāya feeds his soul, brightens his intellect and quells his instinctive mind. Take the holy tears of Śiva, the auburn rudrāksha beads, into your hands. Push a bead over the middle finger with your thumb and hold as the intonation marks its passage. The duly initiated audibly repeats “Namaḥ Śivāya,” and when japa is performed silently, mentally chants “Śivāya Namaḥ.” There are many ways to chant this mantra, but perform it as you were initiated. Unauthorized experimentation is forbidden. Those prone to angry rage should never do japa. The Tirumantiram announces, “His feet are the letter Na. His navel is the letter Ma. His shoulders are the letter Śi. His mouth, the letter Vā. His radiant cranial center aloft is Ya. Thus is the five-lettered form of Śiva.” Aum Namaḥ Śivāya.

Lesson 137 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Mother in The Home

Now, a woman may wonder, “If I don’t work, how are we going to pay the bills?” The stated reason that most women work is economic. The economy of the world is becoming more and more difficult, and the first answer to money problems, especially in the West, where the family unit is not too strong these days, is to have the wife go to work. This is an unhappy solution. Much too often the sacrifices are greater than the rewards. It is a false economy. Many times I have told young wives to stay home with their children. They worry. Their husbands worry. But with the wife at home, working to strengthen her husband, he soon becomes confident, creative, energetic and that makes him prosperous. He is reinspired and always finds a way to make ends meet.

As long as the mother is home, everything is fine. There is security. Without this security, a family begins to disintegrate. Just think how insecure a child is without its mother. When the mother is there, security reigns in the home. As long as the mother is home, doing whatever she naturally does as a mother—she doesn’t even have to read a book about how to do it—the husband has to support the home; he feels bound to support the home. Of course, religion must be the basis of the home to make it all work. When women leave the home to work in the world, they sacrifice the depth of their religion. Their religious life then simply becomes a social affair. This is true of both Eastern and Western religions. As long as the mother is home, the celestial devas are there, hovering in and around the home.

How many of you here this morning were raised with your mother staying at home? Well, then you know what I mean. Now, what if she wasn’t at home when you were a child? You had to fix your own snack in an empty house. You didn’t feel much cared for. You were alone in an empty house, perhaps frightened, and you went around seeing if someone was hiding in the closet. You didn’t feel that motherly, protective feeling.

When mother finally does come home, she has other things on her mind. She is tired. She has worked hard, and now she has to work even more. She is not thinking about the helpless kid who can’t take care of himself. She may get home and think to herself, “I just can’t forget about that good-looking man I met at the office. I even see him in my dreams. I have a husband and I shouldn’t be thinking about such things, but…” And on and on and on. Arguments begin to happen for the first time in the home. What do you do? You worry for awhile. You cry a little. As soon as you can, you start fending for yourself. You work out ways to take care of yourself, or even to get away from the unhappy situation as soon as you can. You end up out on your own in the world at a young age, before you are mature enough to cope with it.

NANDINATHA SŪTRA 137: TAKING TIME TO TRAIN THE YOUTH
Śiva’s followers who are parents take time to train boys in technical skills, girls in homemaking, and both in music, health, cooking and home management. They celebrate improvements instead of focusing on mistakes. Aum.

Lesson 137 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Oneness with Divine Law

Because it is relatively free from mistaken doctrines, the Hindu approach to life—and the Hindu approach to time and the Hindu approach to worry, and the Hindu approach to the subconscious mind—is very different from the Western approach. The Hindu knows that he is evolving through a succession of lives on the planet, and he is not in a hurry. The devout Hindu accumulates little karma, because his subconscious is constantly being brought current by the worship of the Gods. Thus, karma is controlled. The Hindu looks at religion as the most joyous expression life can offer. The Hindu considers all of mankind his brothers and sisters, all created by the same Creator, all destined to the same attainment.

When he visits the temple, he is seeking to understand the minds of the Gods, seeking their blessings and their guidance. He stands before the Deity in humble awe of the grandeur of a world he can only partially conceive. He inwardly tries to sense the Deity. If he is even slightly clairvoyant, he may see the Deity overshadow the image within the sanctum. At first he may see the image appear to move, thinking it his own imagination. He may observe the expression on the Deity change from day to day and from hour to hour. He may become aware of the Deity’s influence in his life and awaken a love for the Gods whom he once only vaguely thought were plausible.

The Hindu is not an existentialist. He does not believe that God is unknowable. He does not believe in the dismal fate of mankind alone in the universe, with only himself to depend upon. The Hindu believes that he is born with his destiny, and the patterns are set. He blends his will with the will of his religious community and with the will of the Gods in the temple, because he doesn’t have the concept of a free will that is answerable to neither man nor God.

Belief is a pattern placed within the mind for a particular purpose, so that awareness will flow through that particular pattern for the rest of the person’s life. Generally, the pattern is put into the mind of a child before he is thinking for himself, or your friends or family or teachers will put beliefs in your mind. You will say, “Yes, I believe that,” without actually thinking it out for yourself. It is from our beliefs that our attitudes arise. Your individual awareness, your ability to be aware, has no way of functioning unless there are patterns within the mind for the prāṇas to flow through and around. You have to have a mind to work through.

First there are beliefs, and then attitudes. In the Hindu home and culture, beliefs and attitudes are taught very carefully and systematically, with love and attention, so that the individual becomes a productive member of the community even before leaving home. Those first mind impressions are important, and if they are correct and not fraught with misconceptions, they will properly guide the person through life with a minimum of mental and emotional problems. The person will correct himself or herself rather than having to be corrected by society.

Lesson 136 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s real voice

What Is the Holy Namaḥ Śivāya Mantra?

ŚLOKA 136
Namaḥ Śivāya is among the foremost Vedic mantras. It means “adoration to Śiva” and is called the Pañchākshara, or “five-letters.” Within its celestial tones and hues resides all of the intuitive knowledge of Śaivism. Aum.

BHĀSHYA
Namaḥ Śivāya is the most holy name of God Śiva, recorded at the very center of the Vedas and elaborated in the Śaiva Āgamas. Na is the Lord’s concealing grace, Ma is the world, Śi stands for Śiva, Vā is His revealing grace, Ya is the soul. The five elements, too, are embodied in this ancient formula for invocation. Na is earth, Ma is water, Śi is fire, Vā is air, and Ya is ether, or ākāśa. Many are its meanings. Namaḥ Śivāya has such power, the mere intonation of these syllables reaps its own reward in salvaging the soul from bondages of the treacherous instinctive mind and the steel bands of a perfected externalized intellect. Namaḥ Śivāya quells the instinct, cuts through the steel bands and turns this intellect within and on itself, to face itself and see its ignorance. Sages declare that mantra is life, that mantra is action, that mantra is love and that the repetition of mantra, japa, bursts forth wisdom from within. The holy Natchintanai proclaims, “Namaḥ Śivāya is in truth both Āgama and Veda. Namaḥ Śivāya represents all mantras and tantras. Namaḥ Śivāya is our souls, our bodies and possessions. Namaḥ Śivāya has become our sure protection.” Aum Namaḥ Śivāya.

Lesson 136 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Home As a Temple

This working together of the home and the temple brings up the culture and the religion within the family. The family goes to the temple; the temple blesses the family’s next project. The mother returns home. She keeps an oil lamp burning in the shrine room on the altar to bring the śakti power of the God and devas into their home. This is only one of the beautiful practices of her religious strī dharma, so sensitive and so vital to the furtherance of the family and its faith. All this happens because her astral body is not fretted by the stresses and strains of a worldly life, not polluted by the lustful thoughts of other men directed toward her, causing her to live in the emotional astral body to ward them off, or be tempted by them. She is not living in the emotional astral body. She is living in her peaceful soul body of love, fulfilling her dharma and radiating the soulful presence called sannidhyā. She was born to be a woman, and that’s how a woman should behave.

If she does not do her dharmic duty—this means the duty of birth—then she accrues bad karma. Every time she leaves the home to go out to work, she is making kukarma. Yes, she is. That negative karma will have its affect on her astral body and on her husband’s astral body and on the astral bodies of their children, causing them to become insecure.

The Judaic-Christian-Islamic idea of just one life, after which you either go to heaven or to hell gives the impression that time is running out. Some even think “you have to get everything out of this life, because when you’re gone, you’re gone, so grab all the gusto that you can.” This has given the modern Western woman the idea that she is not getting everything she should, and therefore the man’s world looks doubly attractive, because she is just passing through and will never come back. So, living a man’s life is very, very attractive. She doesn’t want to stay home all the time and not see anything, not meet anybody, go through the boredom of raising a family, taking care of the children. She wants to be out with life, functioning in a man’s world, because she is told that she is missing something. Therefore, you can understand her desire to get out and work, start seeing and experiencing life and mixing with people, meeting new people.

The traditional Hindu woman, however, does not look at life like that. She knows that she was born this time in a woman’s body—this soul has taken an incarnation for a time in a woman’s body—to perform a dharma, to perform a duty, for the evolution of the soul. The duty is to be a mother to her children, wife to her husband, to strengthen the home and the family, which are the linchpin of society. She knows that the rewards are greater for her in the home. She knows that all she is missing is a man’s strenuous work and responsibility, that her strī dharma is equally as great as a man’s purusha dharma, even though they are quite different by nature. Because she knows these things, she fulfills her dharma joyously.

NANDINATHA SŪTRA 136: NURTURING CHILDREN, MEETING DAILY
Śiva’s followers use astrology, tradition and wise counsel to cultivate each child’s inherent talents and higher nature. They hold family meetings daily to share, plan, express love and discuss issues with mutual respect. Aum.

Lesson 136 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Karma and Consciousness

The Hindu does not have to die to have a final judgment or to enter into heaven, for heaven is a state of mind and being fully existent in every human being this very moment. There are people walking on this Earth today who are living in heaven, and there are those who are living in hellish states as well. All that the Hindu has to do is go to the temple. As soon as he goes to the temple, to a pūjā, he is contacting the divine forces. During the pūjā, he is totally judged by the Deity. All of his karma is brought current and he goes away feeling good. Or he might go away feeling guilty. That is good, too, because then he performs penance, prāyaśchitta, and resolves unseemly karma quickly.

It might be said that every day that you go to the temple is judgment day. Isn’t it a wonderful thing that in our religion you can either go to heaven or hell on a daily basis, and the next day get out of hell through performing penance and ascend to heaven? The Hindu sees these as states existing in the here and now, not in some futuristic and static other-worldly existence. There are certainly inner, celestial realms, but like this physical universe, they are not the permanent abode of the soul, which is in transit, so to speak, on its way to merger with Śiva.

It is not necessary for the Hindu to wait until the end of life to become aware of the results of this particular life. Because he knows this and does not wait for death for the resolution of the results of his accumulated actions and reactions in life, his evolution is exceedingly fast. He lives perhaps several lives within the boundaries of a single lifetime, changing and then changing again. If he errs, he does not worry inordinately. He merely corrects himself and moves on in the progressive stream of human evolution. He is aware of the frailties of being human, but he is not burdened by his sins or condemning himself for actions long past. To him, all actions are the work of the Gods. His life is never static, never awaiting a judgment day; whereas the Western religionist who believes there is an ultimate reckoning after this one life is spent is piling up everything that he has done, good and bad, adding it to a medley in his mind and waiting for the Grim Reaper to come along and usher in the Day of Judgment.

Hinduism is such a joyous religion, freed of all the mental encumbrances that are prevalent in the various Western faiths. It is freed of the notion of a vengeful God. It is freed of the notion of eternal suffering. It is freed from the notion of original sin. It is freed from the notion of a single spiritual path, a One Way. It is freed from the notion of a Second Coming. Why, I think some of the devas in this temple are on their, let me see,… 8,450,000th coming now! They come every time you ring the bell. You don’t have to wait 2,000 years for the Gods to come. Every time you ring the bell, the Gods and devas come, and you can be and are blessed by their darshan. They are omniscient and omnipresent, simultaneously there in every temple on the planet as the bell is rung. That is the mystery and the power of these great Gods who exist within the microcosm.

Lesson 135 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Source of This Catechism?

ŚLOKA 135
The philosophical basis of this catechism is the monistic Śaiva Siddhānta of the Kailāsa Paramparā as expressed in the Vedas, Śaiva Āgamas, Tirukural, Tirumurai, Tirumantiram and contemporary scripture. Aum Namaḥ Śivāya.

BHĀSHYA
This catechism, praśnottaram, is the creation of the living lineage of seers known as the Kailāsa Paramparā, of the South Indian Śaivite school called Śuddha Śaiva Siddhānta, Advaita Siddhānta or monistic Śaiva Siddhānta. It reflects the teachings of the Vedas and Śaiva Āgamas, the profound Tamil scriptures Tirumurai and Tirukural and the revelations of contemporary Kailāsa gurus. The Tirumurai is a twelve-book collection of hymns of numerous Śaivite saints. Most important among these is the Tirumantiram, a siddha yoga treatise by Rishi Tirumular, recording the Śaiva tenets in 3,047 verses. It is prized as the confluence of Siddhānta and Vedānta. The Tirukural, containing 1,330 couplets by the weaver saint Tiruvalluvar, is among the world’s greatest ethical scriptures, sworn on in South Indian courts of law. Natchintanai are the sacred hymns of Sri Lanka’s Sage Yogaswami. Tayumanavar says, “I meditate on the great light of the Siddhānta, the thought of all thoughts, the life of all life, which, existing in all objects without distinction, causes a spring of inestimably pure and happy nectar to flow for the good of its followers.” Aum Namaḥ Śivāya.

Lesson 135 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Wife’s Special Power

The situation I have just described is one of the main reasons that marriages today have become less stable, that so many married couples—sixty to seventy percent, I’m told—are experiencing difficulties and breaking up. But couples never get married with the intent of breaking up. Never. The praṇic forces do it. You put two magnets together one way and they attract one another. Turn one around, and they repel each other. The same force that brought the people together, when it is not handled right, makes them pull apart and hate each other. They can’t see eye to eye. Then to make up, they go out to dinner to talk it over—in another frustrating, asuric situation, as far out in the world as they can get—to try to make up. When that doesn’t help, they come home still frustrated. If they went to the nearby temple and worshiped the family Deity together, that would help. They would return home in a different state of mind and discover that their vibration had changed. Why does it help to go to the temple? Because the God is in the temple, the Deity is there to adjust the forces of the inner nerve system, to actually change the forces of mind and emotion.

In the home, the mother is likened to the Śakti Deity. She is the power, the very soul of the home. None other. So she has to be there. She has to be treated sensitively and kindly, and with respect. She has to be given all the things she needs and everything she wants so she will release her śakti power to support her husband, so that he is successful in all his manly endeavors. When she is hurt, depressed, frustrated or disappointed, she automatically withdraws that power, compromising his success in the outside world along with it. People will draw away from him. His job, business or creative abilities will suffer. This is her great siddhi, her inborn power, which Hindu women know so well.

It is the man’s duty, his purusha dharma, to provide for her and for the children. The husband should provide her with all the fine things, with a good house which she then makes into a home, with adornments, gold and jewels and clothes, gold hanging down until her ears hurt, more bracelets, more things to keep her in the home so she is feeling secure and happy. In return she provides a refuge, a serene corner of the world where he can escape from the pressures of daily life, where he can regain his inner perspective, perform his religious sādhana and meditations, then enjoy his family. Thus, she brings happiness and peace of mind to her family, to the community and to the world.

NANDINATHA SŪTRA 135: LIMITING THE STAY OF GUESTS
Śiva’s householder followers, to protect family sanctity and avoid magnetic entanglements, do not allow adult guests in their home for more than three nights who are not part of their extended family. Aum Namaḥ Śivāya.

Lesson 135 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Your Will and The Gods’ Will

Someone once asked, “They say true bhakti is giving your whole will, your whole being, to God. If you do that, aren’t you making yourself completely passive?” Many think that the ultimate devotion, called prapatti in Sanskrit, means giving up their willpower, their independence and their judgment for an attitude of “Now you direct me, for I no longer can direct myself, because I no longer have free will. I gave it all away.” This is a good argument against prapatti, to be sure, but a gross misinterpetation of the word, which is the very bedrock of spirituality. This is not the meaning of prapatti at all. Not at all. I shall give an example. People who are employed by others work with full energy and vigor, utilizing all their skills on the job, day after day after day, year after year after year. They give of their talents and energies freely, but they do hold back some of the energies and fight within themselves. This is called resistance. That resistance is what they have to offer on the altar of purification. Getting rid of resistance, to be able to flow with the river of life, is what prapatti is all about. Prapatti is freedom. This truly is free will. Free will is not an obstinate will, an opposite force invoked for the preservation of the personal ego. This is willfulness, not free will. Free will is total, intelligent cooperation, total merging of the individual mind with that of another, or of a group. Those who only in appearance are cooperative, good employees rarely show their resistance. They hold it within, and day after day, year after year, it begins tearing them apart. Stress builds up that no remedy can cure. In religious life, we must have prapatti twenty-four hours a day, which means getting rid of our resistance.

There are various forms of free will. There is free will of the ego, or the instinctive mind, there is free will of the intellect that has been educated in dharma, and there is free will of the intuition. For many, free will is an expression of the little ego, which often entangles them more in the world of māyā. For me, true free will means the dharmic will that is divine and guided by the superconscious. In reality, only this kind of will makes you free.

Hindus with Western education, or who were raised and taught in Christian schools, whether they have accepted the alien religion or not, find it very difficult to acknowledge within their own being the existence of the Gods, because the West primarily emphasizes the external, and the East emphasizes the internal. Thoroughly immersing oneself in the external world severs man’s awareness from his psychic ability to perceive that which is beyond the sight of his two eyes.

You might ask how you can love something you cannot see. Yet, the Gods can be and are seen by mature souls through an inner perception they have awakened. This psychic awakening is the first initiation into religion. Every Hindu devotee can sense the Gods, even if he cannot yet inwardly see them. This is possible through the subtle feeling nature. He can feel the presence of the Gods within the temple, and he can indirectly see their influence in his life.

Lesson 134 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Are There Other Types of Sacred Texts?

ŚLOKA 134
India’s lofty philosophical texts expound diverse views in exacting dialectics. Yoga treatises unveil the mysterious path to ultimate samādhis. Intimate devotional hymns disclose the raptures of consummate Divine love. Aum.

BHĀSHYA
In addition to the epics, legends and supplements to the Vedas and Āgamas, there is a wealth of Hindu metaphysical, yogic and devotional writings. Considered foundational are the early texts defining the six philosophical darśanas: the sūtras by Kapila, Patanjali, Jaimini, Badarayana, Kanada and Gautama. Hailed as leading occult works on yoga, āsanas, nāḍīs, chakras, kuṇḍalinī and samādhi are the Yoga Sūtras, Tirumantiram, Yoga Vāsishṭha, Śiva Sūtras, Siddha Siddhānta Paddhati, Jñāneśvarī, Haṭha Yoga Pradīpikā and Gheraṇḍa Saṁhitā. Widely extolled among the bhakti literature are the Bhagavad Gītā, Nārada Sūtras, Tiruvasagam, the Vachanas of the Śivaśaraṇās and the hymns of mystic poets like Surdas, Tukaram, Ramprasad, Mirabai, Andal, Vallabha, Tulasidasa, Tayumanavar, Lalla, Tagore, Auvaiyar and the saintly Nayanars and Alvars. The Bhagavad Gītā explains, “As a blazing fire reduces the wood to ashes, O Arjuna, so does the fire of knowledge reduce all activity to ashes. There is nothing on Earth which possesses such power to cleanse as wisdom. The perfect yogin finds this knowledge in himself by himself in due time.” Aum Namaḥ Śivāya.