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.