Chapter 20§
Religious Gatherings
सत्संग
OUCHING INTO THE ŚIVALOKA FOR ATTAINMENT AND ATTUNEMENT, FAMILIES GATHER WEEKLY FOR SATSAṄGA. ACTIVITIES INCLUDE PŪJĀ, NATCHINTANAI SINGING, SCRIPTURAL STUDY, TESTIMONY, SHUM MEDITATION AND SHARING PRASĀDA. WHEN FOUR OR MORE KULAPATIS GATHER AT FULL-MOON TIME, A HAVANA, OR ANCIENT VEDIC FIRE RITUAL, IS CONDUCTED TO COMMUNE WITH DEVAS AND GODS AND SEND WRITTEN PRAYERS INTO THEIR WORLDS. §
391 ¶Weekly satsaṅga is held in members’ homes, rotating in succession from one home to another as much as possible. Ideally, the mission house is used only once a month. It is the place of the homakuṇḍa, where the full moon havana is conducted. The other three weekly gatherings, known as bhajana satsaṅga, are held in other kulapati or mukhya homes, moving from one to the next through the year. The formal weekly satsaṅga of members can be held only in homes that meet mission-house standards. In brief: §
1. the home must be strictly vegetarian; §
2. the wife must not work in the world; §
3. only Śaiva images may be displayed; §
4. all relations and guests living in the home must be Church members. §
5. of course, the family’s tithing must be up to date.§
Seasonal Changes for Satsaṅgas§
392 ¶The format of the satsaṅga changes slightly three times per year in accordance with the three climatic seasons experienced on the Garden Island of Kauai. The three seasons are: Nartana Ṛitau from mid-April to mid-August, Jīvana Ṛitau from mid-August to mid-December and Moksha Ṛitau from mid-December to mid-April. Each season emphasizes one of the three great books of the Kailāsa Paramparā. Also, during each ṛitau, a different group is honored: those in the gṛihastha āśrama during Nartana Ṛitau, those in vāṇaprastha āśrama during Jīvana Ṛitau, and those in the sannyāsa āśrama during Moksha Ṛitau. All satsaṅgas begin and end on time and last for approximately three hours. §
Who May Attend Satsaṅga§
393 ¶The weekly satsaṅga is open not only to members of the local mission, but to all Church members, near and far. It is up to each mission to welcome with great respect śishyas from other areas and treat them as Gods and Goddesses, considering that Lord Śiva has come in their form. Members’ visiting other missions creates friendly relations and ongoing correspondence among families. It is a form of outreach which keeps everyone uplifted, inspired and well informed. Arulśishyas, vidyāśishyas and bālaśishyas are also welcome to attend all satsaṅgas of the local mission and of other missions when traveling. During Nartana Ṛitau, from mid-April through mid-August, other Academy students, relatives, friends and neighbors may be invited to attend and encouraged to become members of the Church. This is the Dancing with Śiva time of the year, when all doors are open to well-wishers and seekers on the path. §
Bhajana Satsaṅga Guidelines§
394 ¶Below is an overview, in seven steps, of the way satsaṅga is conducted. It is followed by the outline of activities for each of the three seasons. §
1. After all members have gathered and greeted one another, Gaṇeśa āratī is performed by the padipālar of the day. He then leads the group in chanting the Gurudeva Namaskāra Veda Mantra. §
2. Then the padipālar performs pādapūjā to the satguru’s tiruvadi, holy sandals, to invoke the presence of God, Gods, guru and the devas. This pūjā is performed according to the Śaiva Ātmārtha liturgy, with Sanskṛit mantras chanted aloud rather performed in silence. All join in chanting the Gurudeva Ashṭottara Shatanāmavali, 108 names, at the point in the pūjā when the names of the Deity are normally chanted. After the āratī, sacraments (tīrtha, vibhūti, chandana, kuṅkuma, etc.,) are given out by the pujārī. The Gaṇeśa āratī and pādapūjā together last about 45 minutes. §
3. The pādapūjā is followed by a period of meditation, lasting 30 minutes, conducted by the pechālar of the day. The subject changes with the season.§
4. Then there is a 45-minute study period, guided by the talaivar of the day. Everyone sits in a chakravāla.§
5. Next follows a 30-minute period of cultural activities.§
6. Announcements are then given by the pechālar (about 5 minutes). §
7. Prasāda, perhaps a full rice and curry meal, is then enjoyed. During the first ṛitau, it is suggested that prasāda include yogurt rice, sundal and kesari; during the second ṛitau, tamarind rice, aval and modakas; in the third ṛitau, sweet rice, vadai and pāyasam. §
Nartana Ṛitau Bhajana Satsaṅga§
395 ¶Nartana Satsaṅga is held from mid-April through mid-August. Whenever a satsaṅga gathers, a chakravāla is created. Nartana Ṛitau is the time of year when those in the gṛihastha āśrama are honored, and we can optionally bring garlands to express our love and support of kulapatis and kulamātās in this āśrama of life. All pay close attention to their testimony on raising children, dealing with family problems, keeping harmony in the home and fulfilling the duties of gṛihastha dharma. Informal meetings and discussion groups are encouraged to find ways to strengthen the many families in the community and to plan the schooling of children in the 64 kalās and the first six books of Śaivite Hindu Religion for the coming year. §
Attain your prime; then welcome old age, striving by turns in the contest of life. May the Ordainer, maker of good things, be pleased to grant you length of days.§
ṚIG VEDA 10.18.6. VE, 609§
1. Activities begin with Gaṇeśa āratī by the pādipālar of the day. He then leads the group in chanting the Gurudeva Namaskāra Veda Mantra. §
2. Then the pādipālar conducts satguru pādapūjā. §
3. The pechālar of the day now leads the group in a thirty-minute guided meditation on the Śivachaitanya Pañchatantra.§
4. Next, as the teaching period for this four-month season stresses Dancing with Śiva: Hinduism’s Contemporary Catechism, the central activity is praśnottara satsaṅga: “gathering for questions and answers.” *The questions are those asked at the beginning of each śloka of Dancing with Śiva. After the pūjā, the group forms one or more chakravālas. All chant Aum together three times. The talaivar of each circle then asks the first question of the person to his or her left. The devotee answers by reading the sūtra and bhāshya from the lesson itself. When a devotee knows more than one language, additional readings should be given in those languages. Then personal testimony is offered as to how the lesson has changed his or her life. After giving testimony, the devotee asks the second question of the next person in the circle to his or her left, and so on until everyone has had the opportunity to ask and answer one or more questions. No philosophical discussion is permitted during praśnottara satsaṅga except when a maṭhavāsi is present. This portion of the gathering lasts 30 minutes. §
4a. Yearly Planning: Inspiration is high and all are given a sheet of paper by the tūtuvar as the pechālar invites everyone, on the satguru’s behalf, to write out plans for the year ahead. They do this by intuitively reading the ākāśa and writing down what quickly comes to mind. These papers are saved by each individual. This part of the satsaṅga lasts about 15 minutes. At the last satsaṅga of the ṛitau all the good foresights are compiled by each into one comprehensive program for the year. This plan is kept as a personal diary and not shared with anyone else. §
5. Announcements are then given by the pechālar, focusing on the implementation of the goals of this ṛitau, the areas of emphasis indicated for the season. §
6. Next is a 30-minute time for cultural events, videos, recordings, singing Natchintanai, dancing, seminars and classes on the myriad cultural arts. §
7. The satsaṅga concludes with a 30-minute period of socializing and sharing prasāda.§
Jīvana Ṛitau Bhajana Satsaṅga§
396 ¶Jīvana Satsaṅga is from mid-August to mid-December. This is the season when those in the vāṇaprastha āśrama are especially honored. All turn their attention to the special gifts of knowledge and experience that are the legacy of our elders in the community. We listen to their vision, their high-minded work in the broader community in guiding the dharma within the broader social and spiritual and political arenas. We encourage garlands to be brought to these satsaṅgas, then offered with words of kindness and respect to those who have been through so much and who now have an awakening wisdom by which all within the Church can be guided along the right path by those among us who have grown naturally into the subtle duties of vāṇaprastha dharma. §
1. Activities begin with Gaṇeśa āratī by the pādipālar of the day. He then leads the group in chanting the Gurudeva Namaskāra Veda Mantra. §
2. Then the pādipālar conducts satguru pādapūjā. §
3. Sūtra Meditation: The teaching period for this four-month season emphasizes Living with Śiva: Hinduism’s Contemporary Culture. This is the time when we ignite the fire of progress among this holy band. The goal is to strengthen each member’s commitment to upholding all the vowed sūtras for the coming year in public and private life and all sādhanas they have been given to perform. Therefore, a thirty-minute meditation is held, guided by the pechālar, on the meaning of vrata and the need for prāyaśchitta or penance when a vrata is not upheld. The Nandinātha sūtras should all be in front of each devotee in written or printed form. During the meditative, reflective period, each one writes down on paper any sūtras or neglected sādhanas they need to strengthen their commitment to fulfill. A positive plan for perfection is made, first through inner commitment and then actual change. These papers are kept by the devotee and looked at each night before sleep. They are finally burned in a full-moon havana when all penances have been completed and guilt has disappeared. This tantra demonstrates that each one is responsible to himself for applied metaphysical practices and consciously recuperating sādhanas that were neglected along life’s pathway. This is the Nātha way of self effort to attain Self Realization.§
4. Sūtra Discussion: After the meditation, the group forms one or more chakravālas for sūtra discussion, with men and women separate. This constitutes the 45-minute study period. A full disclosure is made by each one to all others as to how well he or she has been living up to the Nandinātha Sūtras. During each bhajana satsaṅga of Jīvana Ṛitau, a reading is given of five sets of Nandinātha Sūtras, beginning with sūtras 1-25 at the first satsaṅga, then sūtras 26-50 at the second, and so on, in order. By the end of the season, 300 sūtras will have been read. §
5. Announcements are then given by the pechālar, focusing on the goals of this ṛitau, the areas of emphasis indicated for the season. §
6. Next is a 30-minute time for cultural events, videos, recordings, singing Natchintanai, dancing, seminars and classes on the myriad cultural arts. §
7. The satsaṅga concludes with a 30-minute period of socializing and sharing prasāda.§
Behold now a man who unwinds and sets the thread, a man who unwinds it right up to the vault of heaven. Here are the pegs; they are fastened to the place of worship. The Sāma Veda hymns are used for weaving shuttles.§
ṚIG VEDA 10.130.2. VE, 356–357§
Moksha Ṛitau Bhajana Satsaṅga§
397 ¶Moksha Satsaṅga is held from mid-December to mid-April. This is the season when those in the sannyāsa āśrama are especially honored. All turn their attention to those special gṛihasthas in life’s fourth stage, and to the sannyāsins of our order, who have renounced the world to follow the path to moksha and Self Realization. We listen to their insights, to their yogic revelations and their sweet encouragements. When possible, we invite them to our satsaṅga so we may enjoy their presence and their words, and we prepare special garlands to show our admiration for their courage and commitment, their example of detachment and inwardness as exemplary members of the sannyāsa dharma. If no exemplars of this āśrama are present, the eldest vāṇaprasthas take their place in extolling the merits of this stage of life, reading from the Holy Orders which express all of the renunciate ideals and the need for young men to qualify themselves as maṭhavāsis. This is a time when the families talk about and plan the future of any young men who may be potential monks and arrange for their training. It is also a time to think of the future of any family persons approaching age 72, to determine how and where they will live out the fourth stage of life. §
1. Activities begin with Gaṇeśa āratī by the pādipālar of the day. He then leads the group in chanting the Gurudeva Namaskāra Veda Mantra. §
2. Then the pādipālar conducts satguru pādapūjā. §
3. Meditation: The teaching period for this season stresses Merging with Śiva: Hinduism’s Contemporary Metaphysics. Therefore, everyone enjoys a 30-minute meditation on the Shum mamsane guided by the pechālar. One of the twelve mamsane is the subject of meditation each week. Soft vīṇā music may be played during the meditation. All strive to follow perfectly the meditation map through the areas of consciousness named in the Shum language. All merge with Śiva in Satchidānanda samādhi. All see the end of the path—moksha and ultimately viśvagrāsa—merging with Śiva. §
4. Vāsanā Daha Tantra: After the meditation, everyone writes confessions on paper to clear the subconscious mind of unwanted vāsanās. The confessions are then burned in an unauspicious fire, such as a fireplace or trash can. They are not burned in the havana or temple because they are not being written as prayers to the devas. Next is the time for giving testimony as to how confession, repentance and reconciliation have helped in clearing unwanted vāsanās that have accumulated in the subconscious and sub-subconscious areas of the mind during the year. However, this does not require revealing the details of one’s actual confessions. The writing of confessions and giving of testimony constitute the 45 minute study period.§
5. Announcements are then given by the pechālar, focusing on the goals of this ṛitau, the areas of emphasis indicated for the season. §
6. Next is a 30-minute time for cultural events, videos, recordings, singing Natchintanai, dancing, seminars and classes on the myriad cultural arts, including the 64 kalās. §
7. The satsaṅga concludes with a 30-minute period of socializing and sharing prasāda.§
Full-Moon Havana Satsaṅga§
398 ¶Once a month only at full-moon time, when four or more kulapatis are present from the local mission or from other missions, the gathering takes on a different format: that of the havana satsaṅga. If there are not four qualified kulapatis, the full-moon gathering takes on the form of bhajana satsaṅga. Havana is the sacred ritual of offering sacrificial oblations to the Gods and performing lekhaprārtha yajña, burning written prayers to the Devaloka through a most sacred fire. Havana satsaṅga is held at a monastery, the mission house or at another family home that meets mission-house standards if the mission house is closed because of a retreat. The havana kuṇḍa, fire altar, can be made of metal or brick, and the fire should be kept small so that smoke does not harm the room. Kulapatis must be sitting at all four sides of the havana to contain and balance the spiritual energies. In this eminent duty, they are called havanakāras. The havana is performed by the three most senior kulapatis and the least senior kulapati present at the appointed time. If four kulapatis are not present, the havana cannot be held, and the bhajana satsaṅga of the season is then commenced. When a mission has blessings to hold satsaṅga at a monastery, the pādapūjā and havana are conducted by kulapatis rather than by monastics. Any monks attending sit in silence unless otherwise directed by the Pīṭham. Each havana satsaṅga generally lasts three hours, beginning and ending at the specified time. Once seated, none of the havanakāras is allowed to leave the havana kuṇḍa during the ceremony. Should one of the four kulapatis simply have to leave for any reason, the havana is immediately concluded at that point, and the next set of activities is begun. §
The Lord, God, all-pervading and omnipresent, dwells in the heart of all beings. Full of grace, He ultimately gives liberation to all creatures by turning their faces toward Himself.§
KṚISHṆA YAJUR VEDA, SVETU 3.11. UPP, 195§
Havana Satsaṅga Guidelines§
399 ¶1. Activities begin with Gaṇeśa āratī by the pādipālar of the day. He then leads the group in chanting the Gurudeva Namaskāra Veda Mantra as everyone takes their seat. Kulapatis sit on the four sides of the havana, in order of seniority, with the talaivar facing south. Everyone else sits around them in a chakravāla, as close to the havana kuṇḍa as possible. §
2. The talaivar, the senior kulapati present, welcomes everyone and presents a greeting from the satguru or gives a short reading from his teachings. §
3. The pechālar then leads in Natchintanai singing, first with a song to Lord Gaṇeśa, then to Lord Murugan, then to Supreme God Śiva. §
4. When the Natchintanai to God Śiva is begun, the tūtuvar ceremoniously hands a flame to the talaivar who then lights the homa fire.§
5. The Pañchākshara bhajana, “Aum Namaḥ Śivāya,” is then sung by all.§
6. The four kulapatis join together in placing sacred woods, ghee, grains and other precious sacrifices into the fire. §
7. When the prāṇic vibration builds up enough for all to feel the inner doors of the Devaloka open, the pechālar leads the group in chanting the mantra “Aum, Hām, Haum, Śivāyanama Svāhā” 108 times in unison. §
8. Meanwhile, the written prayers to the devas are slowly placed in the sacred fire by the talaivar while the tūtuvar rings a small bell which attracts the devas’ close attention. The fire releases the prayers to their astral form. Singing and chanting creates enough odic and actinic force to hold open the connection between the inner and outer worlds, to enable the devas to receive the astral duplicate of the written prayers. §
9. Prayers may be written during the havana or at home in anticipation of the event. It is the guardian devas of all present and the devas from nearby temples and home shrines that come to the mission house, having been attracted by the havana and the ringing of the bell.§
10. After the prayers have been burned and “Aum, Hām, Haum, Śivāyanama Svāhā” has been chanted 108 times, all sit in silent meditation, internalizing their worship, for at least ten minutes, listening to the nādanāḍī śakti, looking at the jyoti, absorbed in Śiva consciousness. The pechālar signals the end of the meditation by chanting “Aum” three times. §
11. Then the pechālar asks devotees to share with all present their testimony of prayers answered, boons received, divine insights gleaned and spiritual strength gained from inner worship. If testimony is not forthcoming, the pechālar reads the lesson of the day from The Master Course trilogy. §
12. Then the pechālar makes announcements of coming events and introduces the artists that will soon perform.§
13. Cultural entertainment is offered by youth and others. §
14. Prasāda is served, guided by the tūtuvar. §
15. Then all prepare to depart. Each havana satsaṅga lasts three hours.§
Prayers to The Devas And Gods§
400 ¶In Sanskṛit, offering prayers to the Mahādevas and their devas and gaṇas at the holy fire, havana kuṇḍa, is called the lekha (written) prārthana (prayer) yajña (sacrifice). It is interesting to note that prayer is prārthana in Sanskṛit, which is similar to the English. Prayers are only allowed to be sent into the Devaloka in a sanctified havana kuṇḍa in a home that meets the standards of a mission house, or at an authorized temple. We refer to such a dwelling as pātra gṛiha, “worthy home.”§
Prayers Sent in Absentia§
401 ¶Prayers from devotees who are unable to attend the monthly havana may be mailed, faxed or sent electronically to the host at the local mission house, to the Aadheenam or a dharmaśāla for transmission into the Devaloka. Members who are part of other missions may freely attend the havana at any Church mission, or they may send or give their prayers to a mission member to burn for them to the inner worlds. All prayers are considered confidential and are mailed in a sealed envelope, clearly marked “prayers to the devas.” They are never opened by the priests or read by anyone even when faxed (confidentiality is especially protected when written in Tyaf) but placed directly into the fire during the havana rite. No one should enclose cash or checks in the sealed envelope containing prayers, because envelopes are placed into the fire unopened.§
Instructions For Writing Prayers§
402 ¶Prayers can be written to obtain answers to personal questions, to request help for specific needs or solutions to problems. Prayers may also be written on behalf of another person, for a group of people or to help clear up a situation within a group or community, even for solutions to national or world problems. For easy reading in the Devaloka, each prayer is written or typed in dark ink. Each word must be legible. One must not scribble, but write or print clearly. The devas have no way to let us know if they cannot read the handwriting except to try and somehow inspire us by signs to resubmit the prayer. Printing or use of the Tyaf script is preferable. Prayers can be in any language. Satguru Yogaswāmī prefers prayers to him be written very clearly in the Tamil language. Do not assume that the devas will know what you mean. If they were all mind readers there would be no need for written prayers. Explain your problem or request thoroughly and clearly, in as much detail as possible. Also, the devas appreciate it if you thank them when a prayer has been answered and let them know the specific outcome of events. They are as anxious as you are for communication between the three worlds. They can best help you when directly asked, just as you would help a friend when personally asked to do so.§
O Lord of Categories, thou art the Lord, the seer of seers, unrivaled in wealth, king of elders, lord of the principle of principles. Hear us and take thy place, bringing with thee all enjoyments. §
ṚIG VEDA 2.23.1. HP, 291§
Where Prayers May Be Burned§
403 ¶Prayers should only be burned in a sanctified havana kuṇḍa in a pātra gṛiha or in a monastery or temple for which a covenant has been made with the devas to receive written prayers and fulfill them to the best of their ability. It is the presiding Guru Mahāsannidhānam on the Kailāsa Pīṭham at Kauai Aadheenam who makes each covenant as to the homes and temples where prayers may be safely sent into the Devaloka without asuric interference. It is important to reemphasize why it is that havanas may only be performed when four kulapatis are present in a strict, traditional, śākāhāra, vegetarian home where no meat, fish, fowl, shellfish or eggs are served to humans. Asuras are attracted to mānsāhāra (meat-eating) places. No one attending a havana would want these negative beings collecting up their prayers on the astral plane, then working against them by creating havoc and inharmonious conditions. The site of the havana kuṇḍa is cleaned and decorated in preparation for these sacred monthly gatherings. Prayers should not be burned on Narakaloka days. On Bhuloka days they should be burned only during the three-hour Devaloka period. Prayers written at havanas during inauspicious periods are collected by the tūtuvar, placed in an envelope and mailed to Kauai Aadheenam for burning.§
How Prayers Are Received In the Devaloka§
404 ¶The priest or individual burning the prayer need only ring a small bell while the paper is burning. As soon as the paper turns to ashes, its prāṇic-astral duplicate is released from its physical counterpart and immediately appears in the Devaloka. The paper with the prayer written upon it is snatched out of the ākāśa by one of the devas hovering over the fire, alerted by the ringing of the bell that a prayer is on its way. The written prayer is read aloud by the deva holding it, then given to one of the Mahādevas or to the deva who can best fulfill the request.§
How Prayers Are Mystically Fulfilled§
405 ¶Before taking action on a prayer, the Mahādevas and devas look very carefully into the karmas of the devotee. This includes prārabdha karmas, the results of past actions brought into this birth to be resolved; and kriyamāna karmas, actions and resultant merit or demerit currently being made by the individual. Therefore, it is always best to write one or more alternatives that you would be satisfied with in each prayer rather than insisting on only one solution. This is because your initial request may not be possible to fulfill in your karmic pattern or, without your knowing, it may actually be the worst possible thing that could happen. In this case, a prayer would be answered with a nonanswer. Therefore, it is wise to suggest two or more alternatives when making a request. It is acceptable to make the same request several times. Every prayer received is answered in some way, however mysteriously. Not one is neglected, ever. When the devas receive many prayers at the same time about the same subject, written by the same devotee or by several different devotees, they are truly alerted that action must be taken. Wouldn’t you be if you went to your post box and received letters from ten different people all on the same subject?§
The Value Of Personal Testimony§
406 ¶Testimony is an important activity for all missions. Within each Church member, faith must be kept vital and vibrantly alive in prayer to Lord Śiva, the Gods Gaṇeśa and Murugan and their devas, in the gurus of our paramparā and in the ancestors of each family. Faith is revitalized by the sharing of personal testimonials whenever devotees come together in satsaṅga. Hearing about prayers having been answered in the testimony of others truly strengthens the faith of everyone present. Thus, the giving of testimony is a very important part of each mission gathering. And don’t forget the children. They will strengthen the faith of everyone present when they give their testimony. They have a lot to share that would remain unheard forever unless it were brought out by asking them a few leading questions. To give testimony is to bear witness that benefits in life have come through prayer. It is testifying that prayers are really answered and that praying really does work. It is testifying that going to the temple gives peace of mind, that Lord Śiva and His Mahādevas and devas have changed our lives and do help us with our problems. Testimony is especially important these days because scientists, rationalists, materialists, existentialists, sceptics and atheistic anti-religionists of all kinds stand together against faith, prayer and miracles, as was chronicled in response to the Gaṇeśa Milk Miracle of 1995 in the global news reports, especially in India. This anti-religiousness may occur again and again during the next 1,000 years and on into the future of futures until the fullness of the Sat Yuga of this Kali Yuga comes to fruition.§
Like the cry of watchful birds swimming in water, like the loud claps of thundering rain clouds, like the joyful streams gushing from the mountain, so have our hymns sounded forth to the Lord.§
Ṛig Veda 10.68.1. VE, 812§
Internal and External Worship§
407 ¶Giving testimony is also sharing the fact that internalizing worship through Shum meditations gives the strength and stability to face the external world, impervious to even the most stressful circumstances. It brings the courage to become successful, wealthy, able to fulfill purusha and strī dharma. Internal meditation of the Nātha kind makes you the center of the universe. It bestows a oneness with Śiva, an acquaintance with the eternity of the moment where no negative forces can touch you, no stress can drain you, no inharmonious condition can affect you. You are centered. You are the center of all. You are the peacemaker. You are the one who changes the forces of the world to peace, happiness and an everlasting life of tranquility. Peace, indeed! Such is the power of external worship followed by internal worship. Such is the power of Siddhānta and Vedānta. Such is the power of the fullness of our Śaivite heritage. So say the ṛishis of our noble paramparā. Testimony is affirming that performing daily sādhana actually brings about permanent changes in life and a greater peace of mind. It is testifying that when prayers are sent into the Devaloka through the holy fire, they are really answered in wonderful ways. When something good happens to you because of your prayers, it happens through Lord Śiva’s grace. §
How Personal Testimony Uplifts§
408 ¶Your testimony will help others become strong in their faith. Their testimony will in turn strengthen your faith. Hearing oneself voice testimony about a boon received or a prayer answered not only strengthens one’s own faith but the faith of others as well. Yes, the hearing of one’s own voice giving testimony is a very powerful force which bounces back into the subconscious mind, building the force of faith. It also impresses the subconscious mind of the listeners with positive new saṁskāras, building up their faith as well. To strengthen faith is a boon you can give to others. Be generous and lift the veils in their minds through testimony.§
Matters That Should Not Be Shared§
409 ¶The great Sage Yogaswāmī has reminded us that: “Secret is sacred and sacred is secret.” Prophetic dreams, breakthroughs in meditation, psychic experiences, visions of a Mahādeva or of a deva, or a kuṇḍalinī experience through yoga sādhana are good testimonies but only for the ears of one’s own guru. These are not to be shared with others, lest the spiritual power dissipate. Such experiences hold the same sacredness as a private conversation with one’s guru, which is held in confidentiality, so that the power of the prāṇas of that auspicious encounter are retained within, between satguru and śishya, to develop and mature.§
About the Following Chapter§
410 ¶In the next chaper we analyze the nature of the Hindu Church and discuss the modern history of Hinduism in India, and how it survived several major invasions and is now enjoying a renaissance, not only in the holy land, but around the world.§
Mantra yields early success due to practice done in previous life. Self-fulfilling, too, is the mantra which is received according to the line of tradition, with due dīkshā, obtained in the right way. Innumerable are the mantras; they but distract the mind. Only that mantra which is received through the grace of the guru gives all fulfillment.§
Kulārṇava Tantra, 11.3. KT, 112§
Japa is the happy giver of enjoyment, salvation, self-fulfilling wish. Therefore, practice the yoga of japa and dhyāna. All blemishes due to transgressions of rule, from the jīva up to the Brahman, done knowingly or unknowingly, are wiped away by japa. §
Kulārṇava Tantra, 11.1. KT, 111§
The bank of a river, the cave, the summit of a hill, the place of holy bath, the confluence of rivers, the holy forest, the vacant garden, the root of the bilva tree, the slope of the hill, the temple, the coast of the sea, one’s own house—these are the places lauded for the sādhana of mantra japa.§
Kulārṇava Tantra, 11.4. KT, 112§
Through the Letters Five can God’s holy feet be seen. Through the Letters Five, the whole world you can rule. Through the Letters Five, mind’s action can be stilled. The Letters Five have come and entered my heart.§
Natchintanai, “Adoration…” NT, 224§