Lesson 23 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is Lord Gaṇeśa’s Special Duty?

ŚLOKA 23
As Lord of Obstacles, Gaṇeśa wields the noose and the goad, icons of His benevolent power of preventing or permitting events to happen in our life. Thus, we invoke His grace and wisdom before any worship or task. Aum.

BHĀSHYA
Lord Gaṇeśa, the God of time and memory, strategic­ally seated on the mūlādhāra chakra, poised between the high­er and lower chakras, stabilizes all sentient beings. He holds the architect’s plans of the divine masterpiece of universal past and future. Only good comes from Lord Ga­ṇeśa, who by taking the form of an elephant distinguishes Himself from other Gods. The charyā pāda be­gins with His worship. He staves off misfortune for those who perform penance in His name. He guides our karma from with­in us through the timing of events. Before any im­por­­tant un­dertaking, we supplicate Him to clear ob­sta­cles from the path, if it be His will. This Lord of Ob­stacles prevents us from hurting ourselves through living under an in­complete concept or making a request un­needed or be­ginning an endeavor not well thought out. Before we petition Him, He ex­pects us to use all of our faculties to arrive at the decision He would have made. The Āgamas declare, “These Lords who, it is said, on the pure path, attend to the various duties deriving from a higher realm of māyā are at the prow of the ef­fects of the higher realm of māyā.” Aum Namaḥ Śivāya.

Lesson 23 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Ārjava: Honesty

The eighth yama is ārjava, honesty. The most important rule of honesty is to be honest to oneself, to be able to face up to our problems and admit that we have been the creator of them. To be able to then reason them through, make soulfully honest decisions toward their solutions, is a boon, a gift from the Gods. To be honest with oneself brings peace of mind. Those who are frustrated, discontent, are now and have been dishonest with themselves. They blame others for their own faults and predicaments. They are always looking for a scapegoat, someone to blame something on. To deceive oneself is truly the ultimate of wrongdoing. To deceive oneself is truly ignorance in its truest form. Honesty begins within one’s own heart and soul and works its way out from there into dealing with other people. Polonius wisely said in Shakespeare’s Hamlet, “This above all: to your own self be true, and it must follow, as the night the day, you cannot then be false to any man.”

The adage, “Say what you mean, and mean what you say” should be heard again and again by the youth, middle-aged and elderly alike. Sir Walter Scott once said, “Oh what a tangled web we weave when first we practice to deceive.” Mark Twain observed, “The advantage of telling the truth is that you don’t have to remember what you said.” Another philosopher, wise in human nature, noted, “You can watch a thief, but you cannot watch a liar.” To be deceptive and not straightforward is thieving time from those you are deceiving. They are giving you their heart and mind, and you are twisting their thoughts to your own selfish ends, endeavoring to play them out, to take what they have, in favors or in kind, for your personal gain.

Deception is the cruelest of acts. A deceptive person is an insidious disease to society. Many parents, we are told, teach their children to be deceptive and cunning in order to get on in the world. They are not building good citizens. They are creating potential criminals who will eventually, if they perfect the art, ravage humankind. To be straightforward is the solution, no matter how difficult it is. To show remorse, be modest and show shame for misdeeds is the way to win back the faith, though maybe not the total trust, and a smidgen of respect from those who have discovered and exposed your deception. Ārjava is straightness with neighbors, family and with your government. You pay your taxes. You observe the laws. You don’t fudge, bribe, cheat, steal or participate in fraud and other forms of manipulation.

Bribery corrupts the giver, the taker and the nation. It would be better not to have, not to do, and to live the simple life, if bribery were the alternative. To participate in bribery is to go into a deceptive, illegal partnership between the briber and the bribed. If and when discovered, embarrassment no end would fall on both parties involved in the crime, and even if not discovered, someone knows, someone is watching, your own conscience is watching. There is no law in any legal code of any government that says bribery is acceptable.

There are those who feel it is sufficient to be honest and straightforward with their friends and family, but feel justified to be dishonest with business associates, corporations, governments and strangers. These are the most despicable people. Obviously they have no knowledge of the laws of karma and no desire to obtain a better, or even a similar, birth. They may experience several abortions before obtaining a new physical body and then be an unwanted child. They may suffer child abuse, neglect, beatings, perhaps even be killed at a young age. These two-faced persons—honest to immediate friends and relatives, but dishonest and deceptive and involved in wrongdoings with business associates and in public life—deserve the punishment that only the lords of karma are able to deal out. These persons are training their sons and daughters to be like themselves and pull down humanity rather than uplift mankind.

NANDINATHA SŪTRA 23: YOGA AS A LIFELONG EFFORT
Worshipers of Śiva practice basic yogas (bhakti, karma, haṭha and japa) as their guru instructs, throughout life and more as life goes on. They know self-mastery yokes the fire within with That which quells the fire. Aum.

Lesson 23 – Merging with Śiva

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Recording: Gurudeva’s real voice

Affectionate Detachment

Meditate on a river. Follow it as a visual image from its source to the end where it merges into the sea. You can now clearly see where you have been clinging to the bank of life’s river. You will plainly see just how long you have been clinging to various attachments by holding on to fears, worries, doubts of the future and regrets about the past. Looking at attachment, we see how it holds the mind down, how it submerges personality. Attachment is a stationary thing. Attachment creates the personality. The popular concept of the intellect at this point would be to say, “Well, then, according to this, we are not supposed to be attached to anything, or even have a personality.”

But I take this one step farther and tell you, become affectionately detached, for by becoming affectionately detached you absorb all the power of the spiritual force within you. When you absorb the power of the spirit through the body, you will be able to feel it flowing through your most subtle nerves. This vibrant spiritual force within you, vibrating through every cell of the body, quieting the emotions and bringing the mind into effortless concentration, is born of affectionate detachment.

Affectionate detachment is stronger than any attachment could possibly be, because attachment is created through unfulfilled desire, salted and peppered with fear. Fear of loss, fear of the unexpected, fear that life may not have much more to offer than what has already been offered, fear of old age, fear of harm, fear of accident—these are the fears which salt and pepper the unfulfilled desires. This is attachment.

To be affectionately detached—that is a power. That is a wisdom. That is a love greater than any emotional love, a love born of understanding, a love that merges you into the river of life and allows actinic force to flow within you so that you realize God. We all still have those little attachments—the good ones, the need for love, acceptance and security. These attachments form the positive aspects of the subconscious. We want to free ourselves of all negative attachments, then use the subconscious positively, as a powerhouse directed by our super­con­sciousness.

There is a great wisdom in cultivated affectionate detachment. Let go of the past. Let go of the future. Be a being right now. Being detached does not mean running away from life or being insensitive. It makes us extremely sensitive. When we have the ability to let go, we are warmer, more friendly, more wholesome, more human and closer to our family and friends.

Lesson 22 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of Lord Gaṇeśa?

ŚLOKA 22
Lord Gaṇeśa is the elephant-faced Patron of Art and Science, the Lord of Obstacles and Guardian of Dharma. His will prevails as the force of righteousness, the embodiment of Śiva’s karmic law in all three worlds. Aum.

BHĀSHYA
Lord Śiva, the Almighty Power, created Heaven and Earth and the God Lord Gaṇeśa to oversee the in­tricate karmas and dharmas within the heavens and all the earths. Lord Gaṇeśa was created as a governor and interplanetary, intergalactic Lord. His knowledge is infinite, His judgment is just. It is none other than Lord Gaṇeśa and His mighty band of gaṇas who gently help souls out of the Naraka abyss and adjust them into high­er consciousness after due penance has been paid, guiding them on the right path toward dhar­mic destiny. He is intricate of mind, loving pomp, de­lighting in all things sweet and enjoying adulation. Lord Śiva proclaimed that this son be worship­ed first, even before Himself. Verily, He is the Lord of Karma. All Ma­hā­devas, minor Gods, devas and sentient beings must wor­ship Gaṇeśa before any res­ponsible act could hope to be successful. Those who do not are subject to their own barriers. Yea, worship of Him sets the pattern of one’s destiny. The Tirumantiram says, “Five-armed is He, elephant-faced with tusks pro­truding, crescent-shaped, son of Śiva, wisdom’s flow­er, in heart enshrined, His feet I praise.” Aum Namaḥ Śivāya.

Lesson 22 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Dayā: Compassion

The seventh yama is dayā, compassion. Sometimes it is kind to be cruel, and at other times it is cruel to be kind. This statement has come forward from religion to religion, generation to generation. Compassion tempers all decisions, gives clemency, absolution, forgiveness as a boon even for the most heinous misdeeds. This is a quality built on steadfastness. Dayā comes from deep sādhana, prolonged santosha, contentment, scriptural study and listening to the wise. It is the outgrowth of the unfolded soul, the maturing of higher consciousness. A compassionate person transcends even forgiveness by caring for the suffering of the person he has forgiven. The compassionate person is like a God. He is the boon-giver. Boons, which are gifts from the Gods, come unexpectedly, unasked-for. And so it is with the grace of a compassionate person.

A devotee asked, “What should we think about those who are cruel toward creatures, who casually kill flies and step on cockroaches?” Compassion is defined as conquering callous, cruel and insensitive feelings toward all beings. A compassionate person would tell a plant verbally if he was going to pick from it, intuiting that the plant has feelings of its own. A compassionate person would seek to keep pests away rather than killing them. A callous person would tear the plant up by its roots. A cruel person would, as a child, pull one wing off a fly and, unless corrected, mature this cruelty on through life until he maimed a fellow human. Compassion is just the opposite to all this.

When we find callous, cruel and insensitive people in our midst, we should not take them into our inner circles, but make them feel they must improve before admittance onto the spiritual path. Compassion is the outgrowth of being forgiving. It is the outgrowth of truthfulness, and of noninjury. It is a product of asteya, of brahmacharya and of kshamā. It is, in fact, higher consciousness, based in the viśuddha chakra of divine love.

One can’t command compassion. Before compassion comes love. Compassion is the outgrowth of love. Love is the outgrowth of understanding. Understanding is the outgrowth of reason. One must have sufficient memory to remember the various points of reason and enough willpower to follow them through to be able to psychically look into the core of existence to gain the reverence for all life, all living organisms, animate or inanimate. Compassion is a very advanced spiritual quality. When you see it exhibited in someone, you know he is very advanced spiritually—probably an old soul. It really can’t be taught. Dayā goes with ānanda. Compassion and bliss are a one big package.

What is the difference between ahiṁsā and dayā, compassion, one might ask? There is a distinct difference. Not harming others by thought, word or deed is a cardinal law of Hinduism and cannot be avoided, discarded, ignored or replaced by the more subtle concept of compassion. Ahiṁsā, among the yamas and niyamas, could be considered the only explicit commandment Hinduism gives. Compassion comes from the heart, comes spontaneously. It is a total flow of spiritual, material, intellectual giving, coming unbidden to the receiver.

Compassion by no means is foolishness or pretense. It is an overflowing of soulfulness. It is an outpouring of spiritual energy that comes through the person despite his thoughts or his personal feelings or his reason or good judgment. The person experiencing compassion is often turned around emotionally and mentally as he is giving this clemency, this boon of absolution, despite his own instinctive or intellectual inclinations. This is a spiritual outpouring through a person. Rishi Tirumular used the word arul for this yama. Arul means grace in the ancient Tamil language.

A devotee once e-mailed me, saying, “Recently I was going through some suffering and had bad thoughts and bad feelings for those who caused that suffering. Now that I’m feeling better, can I erase those bad thoughts and feelings?” Thoughts and bad feelings you have sent into the future are bound to come back to you. But, yes, you can mitigate and change that karma by being extra-special nice to those who abused you, hurt you or caused you to have bad thoughts and feelings against them. Being extra-special nice means accepting them for who they are. Don’t have critical thoughts or try to change them. Have compassion. They are who they are, and only they can change themselves. Be extra-special nice. Go out of your way to say good words, give a gift and have good feelings toward them.

NANDINATHA SŪTRA 22: MORNING SĀDHANAS
Worshipers of Śiva, during their daily sādhana vigil, conduct or attend pūjā, chant the Guru Mantra and 108 repetitions of their mantra, study scripture and perform haṭha yoga, concentration and meditation. Aum.

Lesson 22 – Merging with Śiva

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Recording: Gurudeva’s real voice

The River, a Symbol of Life

You have all heard about the sacred river Ganges, but have you ever wondered why this river is sacred? Why has this river become personified among all the rivers of the world? Let us meditate on this and let the river tell its own story to us. The river is the esoteric symbol of life’s force, and as it flows it tells us how those cosmic currents flow through the physical body, quieting the emotions and awakening the willpower so that we can keep the mind under our control. This all happens, of course, providing we are in tune and flow with that life force, that illimitable power within us.

The birth of this river high in the Himālayas we can liken to our own conception and entrance into physical consciousness. As the river flows to meet the sea, it drops off many disturbances, just as our life absorbs many of its hindrances. The rapids smooth out, the waterfalls become smaller, the mouth of the river broadens, and as the river flows into the ocean we can see this esoteric symbol of life ending its manifest physical form.

Let us relate that symbol to our own consciousness, holding it within our mind, the river as a symbol of life. Now look at yourself and see what stops that river from flowing. What stops you from flowing with cosmic forces and becoming one with life’s ocean of eternal bliss? Is it not attachment that keeps us clinging to the bank of the river? Is it not fear that we are attached to? All of the personalities we know and the various material objects we are clinging to keep us holding tightly to the banks of life’s cosmic river. The river still flows on, but we do not flow with it. We are fighting against life’s currents when we allow ourselves to become attached.

Think today about the personal experiences in your lifetime and clearly view just how often you cling to the banks of life’s river by attaching yourself to personalities and possessions. Have you ever stopped to think that we even become attached to things that we do not like and to the things that we have done against our better judgment? We are attached to objects, values, schedules, habits, memories, even likes and dislikes. We become attached because we do not stop to understand that each of those experiences that conceived the attachment was just a boulder, a waterfall or an old tree trunk blocking one of the little rivulets as it tried to merge with the great stream ever merging itself into the ocean.

Lesson 21 – Dancing with Śiva

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Recording: Gurudeva’s real voice

Do Other Gods Exist Apart from Śiva?

ŚLOKA 21
Supreme God Śiva has created all the Gods and given them distinct existence and powers, and yet He pervades them wholly. They are separate but inseparable. At the deepest level, nothing exists apart from Him. Aum.

BHĀSHYA
God Śiva is the Su­preme Being, the Lord of lords. He alone prevails everywhere. Not an atom moves except by His will. Gaṇeśa, Kārttikeya, Indra, Agni and all the 330 million Gods of Hinduism are beings just as we are, created by Lord Śiva and destined to en­joy un­ion with Him. The Gods are souls of high evolution. They are very old and mature souls, mighty beings who live in the Śivaloka. Though neither male nor fe­male, they may be popularly de­picted as Gods and Goddesses. The devas are be­nevolent beings of light abiding in the higher Antar­loka. They help guide evolution from their world between births. The asuras are demonic be­ings of darkness, im­mature souls who temporarily in­habit Na­raka, the lower Antarloka. Devas and asuras are usually subject to rebirth. We worship Śiva and the Gods. We neither worship the devas nor invoke the asuras. Kārtti­keya, Gaṇeśa and all the Gods, devas and asuras worship Śiva. The Vedas explain, “From Him, also, are born the Gods, in manifold ways, the celestials, men, cattle, birds, the in-breath and the out-breath, rice and barley, austerity, faith, truth, chastity and the law.” Aum Namaḥ Śivāya.

Lesson 21 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Dhṛiti: Steadfastness

The sixth yama is dhṛiti, steadfastness. To be steadfast, you have to use your willpower. Willpower is developed easily in a person who has an adequate memory and good reasoning faculties. To be steadfast as we go through life, we must have a purpose, a plan, persistence and push. Then nothing is impossible within the circumference of our prārabdha karmas.

It is impossible to be steadfast if we are not obeying the other restraints that the ṛishis of the Himalayas laid down for us as the fruits of their wisdom. All of these restraints build character, and dhṛiti, steadfastness, rests on the foundation of good character. Character—the ability to “act with care”—is built slowly, over time, with the help of relatives, preceptors and good-hearted friends. Observe those who are steadfast. You will learn from them. Observe those who are not, and they, too, will teach you. They will teach what you should not do. To be indecisive and changeable is not how we should be on the path to enlightenment, nor to be successful in any other pursuit. Nonperseverance and fear must be overcome, and much effort is required to accomplish this. Daily sādhana, preferably under a guru’s guidance, is suggested here to develop a spiritual will and intellect.

In the Śāndilya Upanishad (UPM P. 173-174), dhṛiti has been described as preserving firmness of mind during the period of gain or loss of relatives. This implies that during times of sorrow, difficult karmas, loss and temptation, when in mental pain and anguish, feeling alone and neglected, we can persevere, be decisive and bring forth the dhṛiti strength within us and thus prevail. One translator of the Varuha Upanishad used the word courage to translate dhṛiti. Courageous and fearless people who are just and honest prevail over all karmas—benevolent, terrible and confused. This virtue is much like the monk’s vow of humility, part of which is enduring hardship with equanimity, ease of mind, which means not panicking. The Tirukural reminds us, “It is the nature of asceticism to patiently endure hardship and to not harm living creatures” (261). And we can say that dhṛiti itself is a “hard ship”—a ship that can endure and persevere on its course even when tossed about on the waves of a turbulent sea.

Some might wonder why it is good to passively endure hardship. To persevere through hardship one must understand, as all Hindus do, that any hardship coming to us we ourselves participated in setting into motion in the past. To endure hardship and rise above it in consciousness is to overcome that karma forever. To resent hardship, to fight it, is to have it return later at a most inconvenient time.

An essential part of steadfastness is overcoming changeableness. Changeableness means indecision, not being decisive, changing one’s mind after making a deliberate, positive decision. Changing one’s mind can be a positive thing, but making a firm, well-considered decision and not following it through would gain one the reputation of not being dependable, even of being weak-minded. No one wants a reputation like this.

How can we discriminate between this and the strength of a person who changes his or her mind in wisdom because of changes of circumstance? A person who is changeable is fickle and unsure of himself, changing without purpose or reason. Dhṛiti, steadfastness, describes the mind that is willing to change for mature reasons based on new information but holds steady to its determinations through thick and thin in the absence of such good reasons. Its decisions are based on wise discrimination. A person who is patient and truthful, who would not harm others by thought, word or deed and who is compassionate and honest has the strong nature of one who is firm in dhṛiti, steadfastness. He is the prevailer over obstacles. One firm in dhṛiti can be leaned upon by others, depended upon. He is charitable, has faith in God, Gods and guru, worships daily and manifests in his life a spiritual will and intellect. In relaxed moments he experiences santosha, contentment, not being preoccupied by feelings of responsibility, duty or things left undone.

The spiritual path is a long, enduring process. It does not reach fruition in a year or two years. The spiritual path brings lots of ups and downs, and the greatest challenges will come to the greatest souls. With this in mind, it becomes clear that steadiness and perseverance are absolutely essential on the spiritual path.

NANDINATHA SŪTRA 21: HOLDING A DAILY VIGIL
Worshipers of Śiva perform a one-hour daily vigil, ideally before sunrise, in a clean, quiet place, after bathing and donning fresh clothing and holy ash. This vigil is optional on weekends and when traveling or ill. Aum.

Lesson 21 – Merging with Śiva

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Recording: Gurudeva’s real voice

On Earth to Realize the Self

Look through your entire life and make a memo of each major experience in this life. Then surmise how many major experiences you have had for the last ten lives. All the accumulative experiences have brought you to the point where you are now, ready to turn inward and realize your infinite being. They have all been good experiences. The reaction to the experience has also been good. It brought you to the point where you are, ready to sit down and say to yourself, “Who am I? Where did I come from? Where am I going? What is the power of That which has never changed, which I am and can feel in every cell of my body? Where does the clear white light come from? What is the underlying power of pure consciousness out of which awareness emerges?” All of this and more, too, you will ask yourself and get answers from within yourself, as you, your awareness as the lotus flower, begins to unfold. Always try to remember the reason why you are here. You are here to separate awareness from that which it is aware of and gain your own independence, your liberation, from the instinctive area of the mind.

When we’re in it, we believe that everything we’re going through is us. The intellectual area of the mind—when we’re attached and in it strongly, we believe that that is us. When we’re in the super­con­scious area of the mind, awareness is detached from that which it is aware of. We see ourselves as the traveler traveling through all areas of the mind, not getting stuck in any one area. Then we’re here to go in, to take awareness off the surface of the Earth into outer space, or out of the instinctive and intellectual areas of the mind, into pure super­con­sciousness, into the clear white light, so it permeates every cell of the body.

We’re here to realize the Self, to have that one dramatic experience where everything that we thought was things is turned upside down, and our whole perspective afterwards changes. That is the purpose for living on this Earth. That is the purpose for being here this very moment. That is the purpose for my speaking to you in this way, to impress upon you very thoroughly that you are here for Self Realization, walking on this planet. Get it. Direct all your energies toward it, and then the tremendous power of desire will be for the one goal, not for the many goals toward which desires usually flow. When that happens, Self Realization will come to you. It’ll be very easy. One day, you will be Self Realized.

Lesson 20 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Are God Śiva’s Traditional Forms?

ŚLOKA 20
Our adoration of the one great God Śiva is directed toward diverse images and icons. Primary among them are Śivaliṅga, Naṭarāja, Ardhanārīśvara, Dakshiṇāmūrti, Hari-Hara, Bhairava and the triśūla. Aum Namaḥ Śivāya.

BHĀSHYA
Every form is a form of Śiva. Tradition has given us several of special sacredness. The Śivaliṅga was the first image of Di­vin­ity. After it all other icons evolved from mystic vis­ions. We con­­template God Śiva as Paraśiva when we worship the Śiva­liṅg­a. Its simple elliptical shape speaks si­lently of God’s un­­speakable Absolute Be­ing. We exalt Śiva as Parāśakti or Sat­chid­­ānanda, God’s living omni­presence, when we wor­­ship any form of His never-separate Śakti, especially Ardhanārīśvara, whose right half is mas­cu­line and left half is feminine, and in whom all opposites are reconciled. We adore Him as Par­am­eś­vara, the Primal Soul, when we worship Naṭa­rā­ja, the Divine Danc­er who animates the universe. Thus we worship Śiva’s three perfections in three forms, yet knowing that He is a one Being, fully present in each of them. He is also Dak­shi­ṇā­­mūr­ti, the silent teacher; Hari-Hara—half-Śiva, half-Vish­ṇu—and Bhai­­rava, the fierce wield­­er of tri­śūla, the trident of love, wis­dom and ac­tion. The Tirumantiram declares, “Everywhere is the Holy Form. Everywhere is Śiva-Śakti. Everywhere is Chid­­am­ba­r­am. Everywhere is Divine Dance.” Aum Namaḥ Śivāya.