Daily Lessons from
Sivaya Subramuniyaswami's
Master Course Trilogy

Debt, Gambling and Grief

I was asked, “Is borrowing money to finance one’s business in accord with the yama of nonstealing? When can you use other peoples’ money and when should you not?” When the creditors start calling you for their money back, sending demand notices indicating that they only extended you thirty days’, sixty days’ or ninety days’ credit, then if you fail to pay, or pay only a quarter or half of it just to keep them at arm’s length because you still need their money to keep doing what you are doing, this is a violation of this yama.

There are several kinds of debt that are disallowed by this yama. One is spending beyond your means and accumulating bills you can’t pay. We are reminded of Tirukural verse 478 which says that the way to avoid poverty is to spend within your means: “A small income is no cause for failure, provided expenditures do not exceed it.” We can see that false wealth, or the mere appearance of wealth, is using other peoples’ money, either against their will or by paying a premium price for it. Many people today are addicted to abusing credit. It’s like being addicted to the drug opium. People addicted to O.P.M.—other people’s money—compulsively spend beyond their means. They don’t even think twice about handing over their last credit card to pay for that $500 sārī after all the other credit cards have been “maxed out.” When the bill arrives, it gets added to the stack of other bills that can’t possibly be paid.

Another kind of debt is contracting resources beyond your ability to pay back the loan. This is depending on a frail, uncertain future. Opportunities may occur to pay the debt, but then again they may not. The desire was so great for the commodity which caused the debt that a chance was taken. Essentially, this is gambling with someone else’s money; and it is no way to run one’s life.

Gambling and speculation are also forms of entering into debt. Speculation could be a proper form of acquiring wealth if one has the wealth to maintain the same standard of living he is accustomed to even if the speculation failed. Much of business is speculation; and high-risk speculations do come along occasionally; but one should never risk more than one can afford to lose.

Gambling is different, because the games are fun, a means of entertainment and releasing stress; though even in the casinos one should not gamble more than he could afford to lose. However, unlike speculation, when one is in the excitement of gambling and begins to lose, the greed and desire to win it all back arises, and the flustered gambler may risk his and his family’s wealth and well-being. Stress builds. The disastrous consequences of gambling were admonished in the oldest scripture, the Ṛig Veda, in the famous fourteen-verse “Gambler’s Lament” (10.34. VE, P. 501). Verse ten summarizes: “Abandoned, the wife of the gambler grieves. Grieved, too, is his mother, as he wanders vaguely. Afraid and in debt, ever greedy for money, he steals in the night to the home of another.” This is not fun; nor is it entertainment.

These are the grave concerns behind our sūtra that prohibits gambling for my śishyas: “Śiva’s devotees are forbidden to indulge in gambling or games of chance with payment or risk, even through others or for employment. Gambling erodes society, assuring the loss of many for the gain of a few” (sūtra 76). Everyone really knows that the secret to winning at gambling is to own a casino.

Compulsive gambling and reckless, unfounded speculation are like stealing from your own family, risking the family wealth. More than that, it is stealing from yourself, because the remorse felt when an inevitable loss comes could cause a loss of faith in your abilities and your judgment. And if the loss affects the other members of the family, their estimation and respect and confidence in your good judgment goes way down.

Many people justify stealing by saying that life is unfair and therefore it’s OK to take from the rich. They feel it’s ok to steal from a rich corporation, for example: “They will never miss it, and we need it more.” Financial speculation can easily slide into unfair maneuvering, where a person is actually stealing from a small or large company, thereby making it fail. The credibility of the person will go down, and businesses will beware of this speculative investor who would bring a company to ruin to fatten his own pockets. Entering into debt is a modern convenience and a modern temptation. But this convenience must be honored within the time allotted. If you are paying a higher interest rate because of late or partial payments, you have abused your credit and your creditors.

At the Global Forum for Human Survival in 1990 in Moscow, the participants began worrying about the kids, the next generation. “What are they going to think of us?” they asked. Is it fair to fulfill a need now, spoil the environment and hand the bill over to the next generation? No, it is not. This is another form of stealing. We can’t say, “We have to have chlorofluorocarbons now, and the next generation has to face the consequences.” The yamas and niyamas are thus not just a personal matter but also a national, communal and global matter. Yes, this takes asteya and all the restraints and observances to another dimension.

---

NANDINATHA SŪTRA 16: GIVING AND GRATITUDE
Those who live with Śiva render to those in need help that is loving, selfless and free from all expectation of repayment. They are constantly grateful for all they have, never complaining about what they don’t possess. Aum.

Asteya: Nonstealing

The third yama is asteya, neither stealing, nor coveting nor entering into debt. We all know what stealing is. But now let’s define covetousness. It could well be defined as owning something mentally and emotionally but not actually owning it physically. This is not good. It puts a hidden psychological strain on all parties concerned and brings up the lower emotions from the tala chakras. It must be avoided at all cost. Coveting is desiring things that are not your own. Coveting leads to jealousy, and it leads to stealing. The first impulse toward stealing is coveting, wanting. If you can control the impulse to covet, then you will not steal. Coveting is mental stealing.

Of course, stealing must never ever happen. Even a penny, a peso, a rupee, a lira or a yen should not be misappropriated or stolen. Defaulting on debts is also a form of stealing. But avoiding debt in principle does not mean that one cannot buy things on credit or through other contractual arrangements. It does mean that payments must be made at the expected time, that credit be given in trust and be eliminated when the time has expired, that contracts be honored to the satisfaction of all parties concerned. Running one’s affairs on other peoples’ money must be restrained. To control this is the sādhana of asteya. Brahmachārīs and sannyāsins, of course, must scrupulously obey these restraints relating to debt, stealing and covetousness. These are certainly not in their code of living.

To perfect asteya, we must practice dāna, charity, the third niyama; we must take the dāśama bhāga vrata, promising to tithe, pay dāśamāṁśa, to our favorite religious organization and, on top of that, give creatively, without thought of reward. Stealing is selfishness. Giving is unselfishness. Any lapse of asteya is corrected by dāna.

It is important to realize that one cannot simply obey the yamas without actively practicing the niyamas. To restrain one’s current tendencies successfully, each must be replaced by a positive observance. For each of the yamas, there is a positive replacement of doing something else. The niyamas must totally overshadow the qualities controlled by the yamas for the perfect person to emerge. It is also important to remember that doing what should not be done—and not doing what should be done—does have its consequences. These can be many, depending upon the evolution of the soul of each individual; but all such acts bring about the lowering of consciousness into the instinctive nature, and inevitable suffering is the result. Each Hindu guru has his own ways of mitigating the negative karmas that result as a consequence of not living up to the high ideals of these precepts. But the world is also a guru, in a sense, and its devotees learn by their own mistakes, often repeating the same lessons many, many times.

---

NANDINATHA SŪTRA 15: ZERO TOLERANCE FOR DISCORD
Those who live with Śiva have zero tolerance for disharmonious conditions. In the home and beyond, they settle differences when others can only disagree. Jai, they are all instruments of peace. Aum Namaḥ Śivāya.

Honesty with Your Guru

Some people use the excuse of truthfulness to nag their spouse about what they don’t like about him or her, or to gossip about other people’s flaws. This is not the spirit of satya. We do not want to expose others’ faults. Such confrontations could become argumentative and combative. No one knows one’s faults better than oneself. But fear and weakness often prevail, while motivation and a clear plan to correct the situation are absent. Therefore, to give a clear plan, a positive outlook, a new way of thinking, diverts the attention of the individual and allows internal healing to take place. This is wisdom. This is ahiṁsā, noninjury. This is satya, truthfulness. The wise devotee is careful to never insult or humiliate others, even under the pretext of telling the truth, which is an excuse that people sometimes use to tell others what they don’t like about them. Wise devotees realize that there is good and bad in everyone. There are emotional ups and downs, mental elations and depressions, encouragements and discouragements. Let’s focus on the positive. This is ahiṁsā and satya working together.

The brahmachārī and the sannyāsin must be absolutely truthful with their satguru. They must be absolutely diplomatic, wise and always accentuate the good qualities within the sannyāsin and brahmachārī communities. The guru has the right to discuss, rebuke or discipline the uncomely qualities in raising up the brahmachārī and sannyāsin. Only he has this right, because it was given to him by the brahmachārīs and sannyāsins when they took him as their satguru. This means that brahmachārīs and sannyāsins cannot discipline one another, psychoanalyze and correct in the name of truthfulness, without violation of the number one yama—ahiṁsā, noninjury.

Mothers and fathers have rights with their own children, as do gurus with their śishyas. These rights are limited according to wisdom. They are not all-inclusive and should not inhibit free will and well-rounded growth within an individual. This is why a guru is looked upon as the mother and father by the mother and father and by the disciple who is sent to the guru’s āśrama to study and learn. It is the guru’s responsibility to mold the aspirant into a solid member of the monastic community, just as it is the mother’s and father’s duty to mold the youth to be a responsible, looked-up-to member of the family community. This is how society progresses.

The practice, niyama, to strengthen one’s satya qualities is tapas, austerity—performing sādhana, penance, tapas and sacrifice. If you find you have not been truthful, if you have betrayed promises, then put yourself under the tapas sādhana. Perform a lengthy penance. Atone, repent, perform austerities. You will soon find that being truthful is much easier than what tapas and austerities will make you go through if you fail to restrain yourself.

Truthfulness is the fullness of truth. Truth itself is fullness. May fullness prevail, truth prevail, and the spirit of satya and ahiṁsā permeate humanity.

---

NANDINATHA SŪTRA 14: GUIDING AND NURTURING CHILDREN
Those who live with Śiva personally guide their children’s spiritual and secular education. They teach and model respect, share what happens each day, have fun together and shower love and hugs upon them. Aum.