Guru’s Wisdom

Fifty-Two Editorials from

HINDUISM TODAY Magazine

By Satguru Bodhinatha Veylanswami

Photovoltaic park in the hills of southern France

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 Guru’s Wisdom
Guru’s Wisdom is published by Himalayan Academy.
Fifty-Two Editorials from
All rights are reserved. This book may be used to share HINDUISM TODAY Magazine
the Hindu Dharma with others on the spiritual path,
but reprinted only with the prior written consent
of the publisher. Designed, typeset and edited by By Satguru Bodhinatha Veylanswami
the swamis of the Saiva Siddhanta Yoga Order, 107
Kaholalele Road, Kapaa, Hawaii, 96746-9304 USA.

Published on the occasion of the 17th annual

Mahasamadhi observances for Satguru Sivaya
Subramuniyaswami, held November 2-5,
2018. With thanks to Gurudeva’s Singapore
devotees for inspiring this anthology.

First Edition
Copyright © 2018
Published by Himalayan Academy USA • India
PRINTED IN MALAYSIA BY SAMPOORNA PRINTERS SDN BHD
isbn: 978–1–934145–72–2 (print edition)
isbn: 978–1–934145–73–9 (ebook)

Psychotria Pollen: Victor Sykora

 CONTENTS
Scales on the underside of a butterfly wing

Introduction . . . . . . . . . . . . . . . . . . . . . . . . vi CHAPTER SEVEN: YOGA

26. Which Yoga Should I Follow? . . . . . . . . . . . 80
CHAPTER ONE: WHAT IS HINDUISM? 27. Surrender Is Central to All Yogas. . . . . . . . . 82
1. Hinduism in a Nutshell. . . . . . . . . . . . . . . 10 28. Can Everyone Benefit from Yoga? . . . . . . . . 84
2. Defining Our Faith. . . . . . . . . . . . . . . . . . 18 29. The World Is an Ashram. . . . . . . . . . . . . . 88
3. Hinduism: Religion or Way of Lifee? . . . . . . . 20 30. Four Ways We View the World . . . . . . . . . 90

CHAPTER TWO: THE NATURE OF GOD CHAPTER EIGHT: WORSHIP

4. “I Want to See God!”. . . . . . . . . . . . . . . . . 24 31. Our Three Kinds of Temples . . . . . . . . . . . 94
5. One God, Many Divinities . . . . . . . . . . . . . 26 32. Drawing Close to Ganesha. . . . . . . . . . . . . 96
6. The Hindu Trinity Myth . . . . . . . . . . . . . . 28 33. Making Your Home God’s Home . . . . . . . . . 98
7. God of Fear or God of Love? . . . . . . . . . . . . 30 34. Work Is Worship . . . . . . . . . . . . . . . . . 100
8. Who Is the Greatest God? . . . . . . . . . . . . . 32
CHAPTER NINE: DHARMA
CHAPTER THREE: RAISING CHILDREN 35. Making Dharma Your Own . . . . . . . . . . . 104
9. Nine Qualities to Cultivate in Children . . . . . 36 36. Temple as the Source of Culture . . . . . . . . 106
10. Teaching Peacefulness to Children. . . . . . . . 40 37. What Is True Success? . . . . . . . . . . . . . . 108
11. When Kids Embrace Hinduism. . . . . . . . . . 42 38. Be a Spiritual Leader! . . . . . . . . . . . . . . . 110
12. How to Improve the World . . . . . . . . . . . . 44 39. Noninjury: the Foremost Virtue . . . . . . . . .112
13. Growing Up without Prejudice . . . . . . . . . . 46
CHAPTER TEN: PRACTICE
CHAPTER FOUR: FAMILY 40. The Aim of Hindu Practices . . . . . . . . . . . .116
14. The Art of Listening. . . . . . . . . . . . . . . . . 50 41. A Ten-Minute Spiritual Workout . . . . . . . .118
15. Using TV as a Spiritual Tool . . . . . . . . . . . . 52 42. Path to Higher Consciousness. . . . . . . . . . 120
16. Planning: the Key to Success . . . . . . . . . . . 54 43. Hinduism and Modern Life . . . . . . . . . . . .122

CHAPTER FIVE: OUR SOUL’S GRAND JOUR- CHAPTER ELEVEN: SELF-AWARENESS

NEY 44. Improving Our Character . . . . . . . . . . . . 126
17. The Journey to Liberation . . . . . . . . . . . . . 58 45. Letting Go of Past and Future . . . . . . . . . . 128
18. How Our Soul Matures. . . . . . . . . . . . . . . 60 46. An Alternative to “Happiness” . . . . . . . . . 130
19. Advancing through Life’s Four Stages . . . . . . 62 47. Managing Chronic Stress . . . . . . . . . . . . .132
20. Sinner or Divinity? . . . . . . . . . . . . . . . . . 64 48. Using the Power of Affirmation . . . . . . . . .134
21. Behold the Sacred Lotus Flower . . . . . . . . . 66
CHAPTER TWELVE: SPIRITUAL PROGRESS
CHAPTER SIX: HARMONY WITH OTHERS 49. The Three Stages of Faith . . . . . . . . . . . . .138
22. We Are Whom We Meet . . . . . . . . . . . . . 70 50. Practice Makes Perfect . . . . . . . . . . . . . . 140
23. The Power of Kindly Speech. . . . . . . . . . . . 72 51. Mistakes Are Part of the Spiritual Path . . . . 142
24. Achieving Affectionate Detachment . . . . . . . 74 52. Lessons from a Simple Sage . . . . . . . . . . . 144
25. Giving’s Secret Gifts . . . . . . . . . . . . . . . . 76
Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . 146

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4 g u ru ' s w i s d om
 t ho m a s ke l l y
s h u t t e r s t o ck

The painted hills of Mitchell, Oregon

place and I am unable to control it. What should I do?” The answers do not attend a Hindu temple. In other words, they are not at all
INTRODUCTION I gave over the years formed the Publisher’s Desk titled “Letting Go engaged in worship, meditation or scriptural study for those four to
of Past and Future.” The article advises meditators to divide their eight years of school. This led to the Publisher’s Desk “A Ten-Min-
BY SATGURU BODHINATHA VEYLANSWAMI
thoughts into five categories and apply a different prescribed tech- ute Spiritual Workout.” It outlines a short, daily routine consisting
nique to quiet each category. of four types of practice and encourages parents to have their chil-

A
s a small group of renunciate hindu monks at kauai’s our religion that he saw taking place. The chapters include: Courage, Over the years, my interactions with young Hindus attending dren take it up around the age of fifteen, with the hope they will
Hindu Monastery in Hawaii, we have produced the interna- Courage, Courage; Final Conclusions for all Mankind; The Hand university or recently graduated have provided opportunities to create and maintain good habits during their university schooling.
tional magazine HINDUISM TODAY since 1979, tracking, moni- that Rocks the Cradle Rules the World; Hinduism: Solidarity in observe historic trends in modern Hindu society. Many college After that, the ideal is to lengthen the daily workout. The monks
toring and encouraging the current renaissance of the grandfather Diversity; Stand Strong for Hinduism; and Love of the Gods. students of all faiths, not just Hinduism, end up questioning their even developed an app to guide this practice.
faith of the human race. Each quarterly issue of the magazine focus- Guru’s Wisdom, the third anthology drawn from our repository religious beliefs to the extent of adopting an atheist point of view Today reading about Hinduism is more often done in digital,
es on Hinduism as it is in today’s world by featuring profiles of of teachings, captures fifty-two of my Publisher’s Desk editorials. accompanied by a new-found commitment to secular humanism. rather than printed, form. The Publisher’s Desk articles are avail-
important teachers, major institutions, historic trends, temples and The topics vary widely—from the practical to the esoteric—but all In talking to parents about this trend, almost none had ever heard able on the HINDUISM TODAY website in formats that can be read on a
pilgrimage sites and Hindu dance, music and crafts. The magazine have one element in common. They are based on my observations of secular humanism. To address this issue, I wrote the Publisher’s computer or mobile device. I have recorded many of them as videos,
is enriched by educational articles, timely opinion pieces and an of what is happening at the present time in the lives of individuals, Desk “Hinduism: the Original Humanism” which reveals that Hin- as well as produced graphically rich Powerpoint presentations that
ever-popular cartoon. families, temple groups and Hindu society as a whole. These essays duism has a strong humanist tradition within it, suggesting there have been recorded as videos. These are available on the HINDUISM
In 2007 we were inspired to assemble forty-six of the magazine’s are being translated into eight languages: Tamil, Hindi, Gujarati, is no need to give up Hinduism to be a humanist. TODAY YouTube channel. I have found that the Powerpoint format,
16-page educational insight sections and publish them as a book Kannada, Marathi, Italian, Russian and Spanish. Let me share how A more recent trend coming out of universities is young adults’ because of the engaging graphics, is most effective in holding the
called What Is Hinduism? Rare is the book that presents Hindu- these topics evolved. declaring themselves “Spiritual But Not Religious”—SBNR for short. attention of children. When traveling, I present the Powerpoint
ism in a comprehensive, contemporary, complimentary way—as a One source is the private darshan meetings I have most weeks of To these individuals, not religious refers to not identifying with any slideshows at temples and other gatherings.
family of faiths and philosophies—that a modern, English-speak- the year with families visiting our Hawaii monastery. In 2003 an of the world’s major religions; and spiritual refers to striving for We thank our Singapore devotees for inspiring us to assemble
ing audience can relate to, understand and appreciate. Rare, too, is amazingly high number of families asked me the exact same ques- personal experience of their divine or soul nature. This is common this book of essays in order to share them with the world. (For
the book that leaves Hindus feeling proud of the name. What Is tion: “We are so busy with our professional and family life that we among students of all religious affiliations. Parents I spoke with access to more writings, see: bit.ly/BODHI)
Hinduism? is such a gem. Exploring it, readers stop now and then have little or no time to devote to religion. What can we do?” It was were unaware of the SBNR trend. My column in the magazine pro-
and sigh, “Ahh, now I get it. Now I understand this basic Hindu con- as if a being in the inner world wanted to make sure this topic was vided “Five Suggestions for SBNRs,” offering specific guidance to
cept.” Of course, having this material in a single publication makes written about. The answers I gave provided the basis for the Pub- help these individuals, who have opted out of organized religion, to
it far more accessible than having to Google forty-six issues of the lisher’s Desk entitled “Work Is Worship,” published in July 2004. still make spiritual progress.
magazine! It presented the Hindu perspective that career and family should The trend among young Hindu adults that surprised me the
Our very first anthology of talks and writings was called Satguru not be viewed as separate from religious life; they are integral to most was the lack of any daily practice. Traditionally, Hindu teens Satguru Bodhinatha Veylanswami
Speaks on Hindu Renaissance. It was produced by Jiwa Distribu- fulfilling one’s dharma, and work can indeed be transformed into undergo a ceremony to mark the commencement of daily sadhana, Publisher of HINDUISM TODAY
tors of Kuala Lumpur, Malaysia, and released on Mahasivaratri, Feb- worship. such as sandhya vandana (morning and evening worship), Gayatri 163rd Jagadacharya of the
ruary 19, 1993. It contains seventeen of Gurudeva’s inspired talks, all Another question I hear year after year has to do with meditation: mantra, puja or a mantra japa to a Deity, such as Vishnu or Siva. I Nandinatha Sampradaya’s Kailasa Parampara
pertaining to the concept of Hindu renaissance, the resurgence of “Swami, when I sit down to meditate, my mind goes all over the learned that most university students have no such practice and Guru Mahasannidhanam, Kauai Aadheenam, Hawaii, USA

6 g u ru ’s w i s d om 7
 CHAPTER ONE

What Is
Hinduism?
• Hinduism in a Nutshell
• Defining Our Faith
• Hinduism: Religion or Way of Life?

Lava flow on the Big Island of Hawaii

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1
PUBLISHER’S DESK • APRIL 2009 A pious culture: A young Hindu family
share in morning worship, as father performs

Hinduism in a Nutshell the traditional rite of worship called puja,

honoring and invoking the blessings of the
elephant-headed Lord of Dharma, a Deity
worshiped by Hindus of all lineages.
Our publisher offers a basic summary that you can
proudly present to gatherings in your community lies in intelligent action and dispassionate reac-
tion. Not all karmas rebound immediately. Some
accumulate and return unexpectedly in this or
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I other births. The Vedas explain, “According as
one acts, so does he become. One becomes virtu-
Hindus in the West are sometimes invited to give a talk explain- Publisher’s Desk (drawn from our book What Is Hinduism?) as a ous by virtuous action, bad by bad action” (Yajur
ing their religion at a local college, schoolroom, Rotary Club, inter- broad summary of our faith that can be drawn upon to properly Veda, Brihadaranyaka Upanishad 4.4.5).
faith group or church. Some have confided to me that they do not educate others in the basics of Hinduism, minus all the misconcep- 2) Reincarnation: Reincarnation, punar-
feel qualified to give such a presentation. There is clearly a need tions and myths. It may help when next you are called upon to pres- janma, is the natural process of birth, death and
for an authentic, non-academic introduction to Hinduism that can ent our faith to others. You can get the text here: www.himalayanac- rebirth. At death we drop off the physical body
be presented with confidence on such occasions. I prepared this ademy.com/view/what-is-hinduism and continue evolving in the inner worlds in our
subtle bodies, until we again enter into birth.
Through the ages, reincarnation has been the

I
f you ask google “what is hinduism?” you caste abuse and wretched social ills, branding as great consoling element within Hinduism, elim-
will get over 200,000 results. Many are from radical, communal and fundamentalist all efforts to inating the fear of death. We are not the body
outsiders offering their best take; many are from stand strong for anything Hindu. in which we live but the immortal soul which
antagonists taking their best shot. Too few are But an unexpected Hindu resurgence has burst inhabits many bodies in its evolutionary jour-
knowledgeable; fewer still are authentic. Rare is the forth across the globe in the last twenty years, driven ney through samsara. After death, we continue

dinodia
answer that goes beyond parochial sectarian un- in part by the Hindu diaspora and in part by India’s to exist in unseen worlds, enjoying or suffering
derstandings; scarcely any encompasses the huge newfound pride and influence. Hinduism entered the harvest of earthly deeds until it comes time
gamut implied in the question. For these reasons the 21st century with fervent force as recent gener- for yet another physical birth. The actions set in
alone, this introduction to Hinduism was inevitable. ations discovered its treasures and its relevance to step to a faulty perception of the religion. Most spiritual traditions motion in previous lives form the tendencies and conditions of the
HINDUISM TODAY magazine founder, Satguru Siv- their times. Hinduism is going digital, working on its are simpler, more unified and unambiguous. next. Reincarnation ceases when karma is resolved, God is realized
aya Subramuniyaswami (1927–2001), well under- faults and bolstering its strengths. Leaders are step- All too often, despite its antiquity, its profound systems of thought, and moksha, liberation, is attained. The Vedas state, “After death, the
stood the challenges that all religions face in today’s ping forth, parents are striving for ways to convey to the beauty of its art and architecture and the grace of its people, Hin- soul goes to the next world, bearing in mind the subtle impressions
world, whether from outside or within. He wrote their children the best of their faith to help them do duism remains a mystery. Twisted stereotypes abound that would of its deeds, and after reaping their harvest returns again to this
that every religion consists of the spiritual precepts, better in school and live a fruitful life. Temples are relegate this richly complex, sophisticated and spiritually rewarding world of action. Thus, he who has desires continues subject to re-
practices and customs of a people or society—trans- coming up across the Earth by the thousands. Com- tradition to little more than crude caricatures of snake-charmers, birth” (Yajur Veda, Brihadaranyaka Upanishad 4.4.6).
mitted from generation to generation—that maintain the connec- munities are celebrating Hindu festivals, parading their Deities in cow-worshipers and yogis lying on beds of nails. 3) All-Pervasive Divinity: As a family of faiths, Hinduism up-
tion with higher realms of consciousness, thus connecting man to the streets of Paris, Berlin, Toronto and Sydney in grand style with- Fortunately, there is an easier, more natural way to approach the holds a wide array of perspectives on the Divine, yet all worship the
God and keeping alive the highest ideals of culture and tradition. out worrying that people might think them odd or “pagan.” Yoga vastness of Hinduism. From the countless living gurus, teachers and one, all-pervasive Supreme Being hailed in the Upanishads. As Ab-
Gurudeva, as he was affectionately known, observed that if this is being universally practiced, in all faith communities. Eloquent pandits who offer clear guidance, most seekers choose a preceptor, solute Reality, God is unmanifest, unchanging and transcendent, the
transmission misses even one generation, a religion can be lost for spokesmen are now representing Hinduism’s billion followers at in- study his teachings, embrace the sampradaya he propounds and Self God, timeless, formless and spaceless. As Pure Consciousness,
all time, left to decay in the dusty libraries of history, anthropology ternational peace conferences, interfaith gatherings and discussions adopt the precepts and disciplines of his tradition. That is how the God is the manifest primal substance, pure love and light flowing
and archeology. He strove to protect the religion he loved so dearly. about Hindu rights. Hindu students in high schools and universities faith is followed in actual practice. Holy men and women, counted through all form, existing everywhere in time and space as infinite
He would ask rhetorically, “Where are the once prominent religions are going back to their traditions, turning to the Gods in the tem- in the hundreds of thousands, are the ministers, the defenders of the intelligence and power. As Primal Soul, God is our personal Lord,
of the Babylonians, Egyptians, Aztecs, Mayans, American Indians or ples, not because their parents say they should, but to satisfy their faith and the inspirers of the faithful. source of all three worlds, our Father-Mother God who protects,
Hawaiians?” Little remains of them. Not long ago it was feared by own inner need, to improve their daily life, to fulfill their souls’ call. nurtures and guides us. We beseech God’s grace in our lives while
some and hoped by many that Hinduism—the religion of a billion When it comes time to explain our religion in any of these settings, Four Basic Principles also knowing that He/She is the essence of our soul, the life of our
people, one sixth of the human race living mostly in India—would we offer the following: One way to gain a simple (though admittedly simplistic) overview is life. Each denomination also venerates its own pantheon of Divin-
meet the same fate. That it survived a history of religious conquest to understand the four essential beliefs shared by the vast majority ities, Mahadevas, or “great angels,” known as Gods, who were cre-
and extermination that wiped out virtually every other ancient reli- Many Faiths Under One Name of Hindus: karma, reincarnation, all-pervasive Divinity and dharma. ated by the Supreme Lord and who serve and adore Him. The Vedas
gion is exceptional. A major reason why those new to Hinduism find it difficult to We could say that living by these four principles is what makes a proclaim, “He is the God of forms infinite in whose glory all things
Ironically, this noble faith, having withstood the ravages of inva- understand is its diversity. Hinduism is not a monolithic tradition. person a Hindu. are—smaller than the smallest atom, and yet the Creator of all, ever
sion, plunder and brutal domination by foreign invaders for over a There isn’t a one Hindu opinion on things. And there is no single 1) Karma: Karma literally means “deed” or “act” and more broadly living in the mystery of His creation. In the vision of this God of love
thousand years, stumbled into the 20th century to meet the subtler spiritual authority to define matters for the faith. There are sev- names the universal principle of cause and effect, action and reac- there is everlasting peace. He is the Lord of all who, hidden in the
forces of secularism and the temptations of materialism. Christian eral different denominations, the four largest being Vaishnavism, tion which governs all life. Karma is a natural law of the mind, just heart of things, watches over the world of time” (Krishna Yajur Veda,
propaganda, fabricated by 16th-century Jesuit missionaries, em- Saivism, Shaktism and Smartism. Further, there are numberless as gravity is a law of matter. Karma is not fate, for man acts with free Shvetashvatara Upanishad 4.14-15).
powered by the 19th-century British Raj and carried forth today schools of thought, or sampradayas, expressed in tens of thousands will, creating his own destiny. The Vedas tell us, if we sow goodness, 4) Dharma: When God created the universe, He endowed it with
by the Western and Indian media, had dealt heavy blows over the of guru lineages, or paramparas. Each is typically independent and we will reap goodness; if we sow evil, we will reap evil. Karma refers order, with the laws to govern creation. Dharma is God’s divine law
centuries to the subjugated, prideless Hindu identity. A typical self-contained in its authority. In a very real sense, this grand tradi- to the totality of our actions and their concomitant reactions in this prevailing on every level of existence, from the sustaining cosmic
Christian tactic was to demean the indigenous faith, impeaching it tion can be defined and understood as ten thousand faiths gathered and previous lives, all of which determines our future. It is the inter- order to religious and moral laws which bind us in harmony with
as rife with superstition, idolatry, antiquated values, archaic customs in harmony under a single umbrella called Hinduism, or Sanatana play between our experience and how we respond to it that makes that order. In relation to the soul, dharma is the mode of conduct
and umpteen false Gods. India’s Communist/secular media stressed Dharma. The tendency to overlook this diversity is the common first karma devastating or helpfully invigorating. The conquest of karma most conducive to spiritual advancement, the right and righteous

10 g u ru’s w i s d om 11
path. It is piety and ethical practice, duty and obligation. When we the universe, that form the basis of culture and pros-
follow dharma, we are in conformity with the Truth that inheres perity. Understanding this venerable religion allows all
and instructs the universe, and we naturally abide in closeness to people to fathom the source and essence of human re-
God. Adharma is opposition to divine law. Dharma is to the individ- ligiosity—to marvel at the oldest example of the Eter-
ual what its normal development is to a seed—the orderly fulfillment nal Path that is reflected in all faiths.
of an inherent nature and destiny. The Tirukural (verses 31–32) re- While 860 million Hindus live in India, forming
minds us, “Dharma yields Heaven’s honor and Earth’s wealth. What 85 percent of the population, tens of millions reside
is there then that is more fruitful for a man?” “There is nothing more across the globe and include followers from nearly ev-
rewarding than dharma, nor anything more ruinous than its neglect.” ery nationality, race and ethnic group in the world. The
US alone is home to 2.4 million Hindus, roughly two-
Hinduism’s Unique Value Today thirds of South Asian descent and one-third of other
There are good reasons for Hindus and non-Hindus alike to study backgrounds.
and understand the nature of Hinduism. The vast geographical and
cultural expanses that separate continents, peoples and religions are Hindu Scriptures
becoming increasingly bridged as our world grows closer together. All major religions are based upon a specific set of
Revolutions in communications, the Internet, business, travel and teachings encoded in sacred scripture. Christianity has
global migration are making formerly distant peoples neighbors, the Bible, for example, and Islam has the Koran. Hin-
sometimes reluctantly. duism proudly embraces an incredibly rich collection
It is crucial, if we are to get along in an increasingly pluralistic of scripture—in fact, the largest body of sacred texts
world, that Earth’s peoples learn about and appreciate the religions, known to man. The holiest and most revered are the
cultures, viewpoints and concerns of their planetary neighbors. Vedas and Agamas, two massive compendia of shruti
The Sanatana Dharma, with its sublime tolerance and belief in the (that which is “heard”), revealed by God to illumined
all-pervasiveness of Divinity, has much to contribute in this regard. sages centuries and millennia ago. It is said the Vedas
Nowhere on Earth have religions lived and thrived in such close and are general and the Agamas specific, as the Agamas

d e v r a j a g a r wa l
harmonious proximity as in India. For thousands of years India has speak directly to the details of worship, the yogas,
been a home to followers of virtually every major world religion, mantra, tantra, temple building and such. The most
the exemplar of tolerance toward all paths. It has offered a refuge to widely known part of the Vedas are the Upanishads,
Jews, Zoroastrians, Sufis, Buddhists, Christians and nonbelievers. To- which form the more general philosophical founda-
day over one hundred million Indians are Muslim, for the most part tions of the faith.
magnanimously accepted by their majority Hindu neighbors. Such The array of secondary scripture, known as smriti
religious amity has occurred out of an abiding respect for all genuine (that which is “remembered”), is equally vast, the most prominent array of Divinities, Hinduism may, to an outsider, appear polythe- Fervent faith: Perhaps nothing better captures the grandness of
religious pursuits. The oft-quoted axiom that conveys this attitude and widely celebrated of which are the Itihasas (epic dramas and istic—a term avidly employed as a criticism of choice, as if the idea Hinduism than the Kumbha Mela, here celebrated in Haridwar by
is “Ekam sat anekah panthah,” “Truth is one, paths are many.” What history—specifically the Ramayana and Mahabharata) and the of many Gods were primitive and false. But ask any Hindu, and he tens of millions of devotees. It is the largest human gathering on the
can be learned from the Hindu land that has given birth to Bud- Puranas (sacred history and mythology). The ever-popular Bhaga- will tell you that he worships the One Supreme Being, just as do planet, a devotional conclave that has been observed for centuries.
dhism, Sikhism and Jainism and has been a generous protector of vad Gita is a small portion of the Mahabharata. The Vedic arts Christians, Jews, Muslims and those of nearly all major faiths. If he
all other religions? India’s original faith offers a rare look at a peace- and sciences, including ayurveda, astrology, music, dance, architec- is a Saivite, he calls that God Siva. If a Shakta Hindu, he will adore
ful, rational and practical path for making sense of our world, for ture, statecraft, domestic duty and law, are reflected in an assembly Devi, the Goddess, as the ultimate Divinity. If he is a Smarta Hindu, created by the Supreme Lord and who serve and adore Him. Each
gaining personal spiritual insight, and as a potential blueprint for of texts known as Vedangas and Upavedas. Moreover, through the he will worship as supreme one Deity chosen from a specific pan- denomination worships the Supreme God and its own pantheon of
grounding our society in a more spiritually rewarding worldview. ages God-Realized souls, sharing their experience, have poured forth theon of Gods. If a Vaishnava Hindu, he will revere Vishnu or one of divine beings. The elephant-faced Lord Ganesha is among the most
Hinduism boasts teachings and practices reaching back 8,000 volume upon volume that reveal the wonders of yoga and offer pas- His earthly incarnations, called avatars, especially Krishna or Rama. popular, and is perhaps the only Deity worshiped by Hindus of all
years and more, its history dwarfing most other religions. In fact, sionate hymns of devotion and illumination. The creation of Hindu Thus, it is impossible to say all Hindus believe this or that. Some denominations. There are Gods and Goddesses of strength, yoga,
there is no specific time in history when it began. It is said to have scripture continues to this day, as contemporary masters reiterate Hindus give credence only to the formless Absolute Reality as God; learning, art, music, wealth and culture. There are also minor Di-
started with time itself. To emphasize the relative ages of the major the timeless truths to guide souls on the path to Divinity. others accept God as personal Lord and Creator. Some venerate God vinities, village Gods and Goddesses, who are invoked for protection,
religions and the antiquity of Hinduism, Raimon Panikkar, author A clear sign that a person is a Hindu is that he embraces Hindu as male, others as female, while still others hold that God is not lim- health and such earthy matters as a fruitful harvest.
of The Vedic Experience, cleverly reduced them to proportionate scripture as his guide and solace through life. While the Vedas are ited by gender, which is an aspect of physical bodies. This freedom,
human years, with each 100 years of history represented by one accepted by all denominations, each lineage defines which other we could say, makes for the richest understanding and perception of The Nature of the Soul
year of human life. Viewed this way, Sikhism, the youngest faith, scriptures are regarded as central and authoritative for its followers. God. Hindus accept all genuine spiritual paths—from pure monism, What does Hinduism say about the soul? The driving imperative to
is five years old. Islam, the only teenager, is fourteen. Christianity Further, each devotee freely chooses and follows one or more favor- which concludes that “God alone exists,” to theistic dualism, which know oneself—to answer the questions “Who am I?” “Where did
just turned twenty. Buddhism, Taoism, Jainism and Confucianism ite scriptures within his tradition, be it a selection of Upanishads, asks, “When shall I know His Grace?” Each soul is free to find his I come from?” and “Where am I going?”—has been the core of all
are twenty-five. Zoroastrianism is twenty-six. Shintoism is in its the Bhagavad Gita, the Tirumantiram or the writings of his own own way, whether by devotion, austerity, meditation, yoga or selfless great religions and schools of philosophy throughout history. Hindu
late twenties. Judaism is a mature thirty-seven. Hinduism, whose guru. This free-flowing, diversified approach to scripture is unique service. teachings on the nature of self are as philosophically profound as
birthday remains unknown, is at least eighty years old—the white- to the Hindu faith. Scripture here, however, does not have the same God is unimaginably transcendent yet ubiquitously immanent in they are pragmatic. We are more than our physical body, our mind,
bearded grandfather of living spirituality on this planet. place as it does in many other faiths. For genuine spiritual progress all things. He is creator and He is the creation. He is not a remote emotions and intellect, with which we so intimately identify every
The followers of this extraordinary tradition often refer to it as to take place, its wisdom must not be merely studied and preached, God who rules from above, but an intimate Lord who abides within moment of our life, but which are temporary, imperfect and limiting.
Sanatana Dharma, the “Eternal Faith” or “Eternal Way of Conduct.” but lived and experienced as one’s own. all as the essence of everything. There is no corner of creation in Our true self is our immortal soul, the eternal, perfect and unlim-
Rejoicing in adding on to itself the contributions of every one of its which God is not present. He is farther away than the farthest star ited inner essence, a pure being of scintillating light unseen by the
millions of adherents down through the ages, it brings to the world The Nature of God and closer than our breath. If His presence were to be removed from human eye, undetectable by any of the human senses, which are its
an extraordinarily rich cultural heritage that embraces religion, so- Some descriptions of Hinduism wrongly state that Hindus do not any one thing, that thing would cease to exist. tools for living in this physical world.
ciety, economy, literature, art and architecture. Unsurprisingly, it is believe in a one Supreme Being but worship a multiplicity of su- A crucial point, often overlooked, is that having one Supreme God Our soul is the source of all our higher functions, including
seen by its followers as not merely another religious tradition, but as preme Gods. A common way that this misconception shows up is in does not repudiate the existence of lesser Divinities. Just as Christi- knowledge, will and love. It is neither male nor female. The essence
a way of life and the quintessential foundation of human culture and the idea that Hindus worship a trinity of Gods: Brahma, the Creator, anity acknowledges great spiritual beings who dwell near God, such of our soul, which was never created, is immanent love and tran-
spirituality. It is, to Hindus, the most accurate possible description Vishnu, the Preserver, and Siva, the Destroyer. To the Hindu, these as the cherubim and seraphim (possessing both human and animal scendent reality and is identical and eternally one with God. The
of the way things are—eternal truths, natural principles inherent in three are aspects of the one Supreme Being. Indeed, with its vast features), so Hindus revere Mahadevas, or “great angels,” who were Vedas explain, “The soul is born and unfolds in a body, with dreams

12 g u ru’s w i s d om 13
and desires and the food of life. And then it is reborn in new bodies,
in accordance with its former works. The quality of the soul deter-
mines its future body; earthly or airy, heavy or light.”
The Vedas teach that the Divine resides in all beings. Our true,
spiritual essence is, like God, eternal, blissful, good, wise and beauti-
ful by nature. The joining of God and the soul is known as yoga. We
spend so much of our time pursuing beauty, knowledge and bliss in
the world, not knowing that these objects of our desire are already
within us as attributes of our own soul. If we turn our focus within
through worship and meditation, identifying with our true spiritual
self, we can discover an infinite inner treasure that easily rivals the
greatest wealth of this world.
Hinduism is a mystical religion, leading the devotee to personally
experience the Truth within, finally reaching the pinnacle of con-
sciousness where the realization is attained that man and God are
one. As divine souls, we are evolving into union with God through
the process of reincarnation. We are immortal souls living and
growing in the great school of earthly experience in which we have
lived many lives. Knowing this gives followers a great security, elim-

m i k e b ryg i d e r
inating the fear and dread of death. The Hindu does not take death
to be the end of existence, as does the atheist. Nor does he look upon
life as a singular opportunity, to be followed by eternal heavenly ex-
istence for those souls who do well, and by unending hell for those
who do not. Death for the Hindu is the most exalted of experiences,
a profound transition from this world to the next, simultaneously an strangest aspects, not unlike what Western journalists tend to do and dissolution of the universe is an endless cycle. The creation and A dynamic clergy: Traditional priests, 121 in all, pose
end and a new beginning. today. The wild-looking, world-renouncing yogis taking refuge in preservation portion of each cycle is a period of approximately 309 at Sringeri Sadhana Center in Stroudsburg, Pennsylvania,
Despite the heartening glory of our true nature spoken of in scrip- caves, denying the senses and thus the world, were of sensational in- trillion years, at which point Mahapralaya, the Great Dissolution, during a break in the 1997 Vedic worship ceremony,
ture, most souls are unaware of their spiritual self. This ignorance terest, and their world-abandonment became, through the scholars’ occurs. Mahapralaya is the absorption of all existence—including the biggest ever performed on American soil.
or “veiling grace” is seen in Hinduism as God’s purposeful limiting eyes, characteristic of the entire religion. Hinduism’s essential, time- time, space and individual consciousness, all the worlds and their
of awareness, which allows us to evolve. It is this narrowing of our tested monastic tradition makes it no more world-negating than inhabitants—in God, a return of all things to the source, sometimes
awareness, coupled with a sense of individualized ego, that allows Christianity or Buddhism, which likewise have traditions of renunci- likened to the water of a river returning to the sea. Then God alone as the Deity’s physical body, knowing that the God or Goddess is
us to look upon the world and our part in it from a practical, human ate men and women living apart from the world in spiritual pursuits. exists until He again issues forth creation. actually present and conscious in it during puja, aware of devotees’
point of view. The ultimate goal of life, in the Hindu view, is called While Sanatana Dharma proudly upholds such severe ways of life thoughts and feelings and even sensing the priest’s gentle touch on
moksha, liberation from rebirth. This comes when earthly karma for the few, it is very much a family-oriented faith that supports ac- Hinduism in Practice the metal or stone.
has been resolved, dharma has been well performed and God is fully quisition of wealth, the pursuit of life’s pleasures and a full engage- Hinduism has three sustaining pillars: temple worship, scripture Priests, known as pujaris, hold a central place of honor and impor-
realized. All souls, without exception, are destined to achieve the ment in society’s spiritual, intellectual and emotional joys. The vast and the guru-disciple tradition. Around these all spiritual disci- tance. Each temple has its own staff of priests. Some temples appoint
highest states of enlightenment, perfect spiritual maturity and liber- majority of followers are engaged in family life, firmly grounded in plines revolve, including prayer, meditation and ritual worship in the only one, while others have a large extended family of priests to
ation, but not necessarily in this life. Hindus understand this and do responsibilities in the world. Young Hindu adults are encouraged to home and temple, study of scripture, recitation of mantras, pilgrim- take care of the many shrines and elaborate festivals. Most are well
not delude themselves that this life is the last. While seeking and at- marry; marriages are encouraged to yield an abundance of children; age to holy places, austerity, selfless service, generous giving, good trained from early childhood in the intricate liturgy. These men of
taining profound realizations, they know there is much to be done in children are guided to live in virtue, fulfill duty and contribute to the conduct and the various yogas. Festivals and singing of holy hymns God must be fully knowledgeable of the metaphysical and ontolog-
fulfilling life’s other three goals: righteousness, wealth and pleasure. community. The emphasis is not on self-fulfillment and freedom are dynamic activities. ical tenets of the religion and learn hundreds of mantras and chants
In some Hindu traditions, the destiny of the soul after liberation but on duty and the welfare of the community, as expressed in the Temples hold a central place of importance in Hindu life. Whether required in the ritual worship. Generally, pujaris do not attend to
is perceived as eternal and blissful enjoyment of God’s presence in phrase, “Bahujan hitaya, bahujan sukhaya,” meaning “the welfare of they be small village sanctuaries or towering citadels, they are es- the personal problems of devotees. They are God’s servants, tending
the heavenly realms, a form of salvation given by God through grace, the many and the happiness of the many.” teemed as God’s consecrated abode. In the temple Hindus draw close His temple home and its related duties, never standing between the
similar to most Abrahamic faiths. In others, the soul’s destiny is per- Hindu scriptures speak of three worlds of existence: the physical, to the Divine and find a refuge from the world. God’s grace, perme- devotee and God. Officiating priests are almost always married men,
fect union in God or in the Infinite All, a state of oneness. subtle and causal. The physical plane is the world of gross or mate- ating everywhere, is most easily known within these holy precincts. while their assistants may be unmarried young men or widowers.
rial substance in which phenomena are perceived by the five senses. It is in this purified milieu, where the three worlds (physical, astral Hindus consider it most important to live near a temple, as it is
The Nature of the World It is the most limited of worlds, the least permanent and the most and causal) commune most perfectly, that devotees can establish the center of spiritual life. It is here, in God’s home, that the devotee
From the Hindu perspective, the world is the place where our des- subject to change. The subtle plane is the mental-emotional sphere harmony with God, the Gods and their angelic helpers, called devas. nurtures his relationship with the Divine. Not wanting to stay away
tiny is shaped, our desires fulfilled and our soul matured. Without that we function in through thought and feeling and reside in fully Traditional temples are specially sanctified, possessing a ray of spir- too long, he visits weekly and strives to attend each major festival,
the world, known as maya, the soul could not evolve through ex- during sleep and after death. It is the astral world that exists within itual energy connecting them to the celestial worlds. and to pilgrimage to a far-off temple annually for special blessings
perience. In the world, we grow from ignorance into wisdom, from the physical plane. The causal plane pulsates at the core of being, Temple rituals, performed by Hindu priests, take the form of puja, and a break from his daily concerns.
darkness into light and from a consciousness of death to immortality. deep within the subtle plane. It is the superconscious world where a ceremony in which the ringing of bells, passing of flames, present- For the Hindu, the underlying emphasis of life is on making spir-
The whole world is an ashram in which all are evolving spiritually. the Gods and highly evolved souls live and can be accessed through ing of offerings and intoning of chants invoke the devas and Gods, itual progress, while also pursuing one’s family and professional
We must love the world, which is God’s creation. Those who despise, yoga and temple worship. who then come to bless and help the devotees. Personal worship duties and goals. He is conscious that life is a precious, fleeting op-
hate and fear the world do not understand the intrinsic goodness of Hindus believe that God created the world and all things in it. He during puja may be an expression of festive celebration of import- portunity to advance, to bring about inner transformation, and he
all. The world is a glorious place, not to be feared. The Vedas advise, creates and sustains from moment to moment every atom of the seen ant events in life, of adoration and thanksgiving, penance and con- strives to remain ever conscious of this fact. For him work is wor-
“Behold the universe in the glory of God, and all that lives and moves physical and unseen spiritual universe. Everything is within Him. fession, prayerful supplication and requests, or contemplation at ship, and his faith relates to every department of life.
on Earth. Leaving the transient, find joy in the Eternal.” He is within everything. God created us. He created time and gravity, the deepest levels of superconsciousness. The stone or metal Deity Hinduism’s spiritual core is its holy men and women—millions
There is a false concept, commonly found in academic texts, that the vast spaces and the uncounted stars. Creation is not the mak- images enshrined in the temple are not mere symbols of God and of sadhus, yogis, swamis, vairagis (ascetic renunciates), saints and
Hinduism is world-negating. This depiction was foisted upon the ing of a separate thing, but an emanation of Himself. God creates, the Gods; they are not mere inert idols but the forms through which satgurus who have dedicated their lives to full-time service, devo-
world by 19th-century Western missionary Orientalists traveling constantly sustains the form of His creations and absorbs them back divine love, power and blessings flood forth from the inner world of tion and God Realization, and to proclaiming the eternal truths of
in India for the first time and reporting back about its starkest and into Himself. According to Hinduism, the creation, preservation the Gods into this physical world. Devout Hindus adore the image Sanatana Dharma. In day-to-day life, perhaps no facet of dharma

14 g u ru’s w i s d om 15
 Nine Beliefs of Hinduism
These nine beliefs summarizing the essential Hindu theology are drawn from chapter fourteen
of our book What Is Hinduism? That chapter also presents nine corresponding beliefs of
Christianity, which can be referenced if your talk is being given to a Christian group. Seeing the
two side by side is quite revealing for those understanding Hinduism for the first time.

1 Reverence for Our Hindus believe in the divinity of the Vedas, the world’s most ancient
Revealed Scriptures scripture, and venerate the Agamas as equally revealed. These
primordial hymns are God’s word and the bedrock of Sanatana
Dharma, the eternal religion which has neither beginning nor end.

2
t h o m a s k e l ly

All-Pervasive Hindus believe in a one, all-pervasive Supreme Being who is both

Divinity immanent and transcendent, both Creator and Unmanifest Reality.

is as crucial as the spiritual teacher, or satguru. These holy men and Divine light: At the height of puja, a priest lights the sacred
women are a living spiritual force for the faithful. They are the in-
spirers and interpreters, the personal guides who, knowing God
themselves, can bring devotees into God consciousness. Hindus be-
lieve that the blessing—whether a look, a touch or even a thought—
lamp which he will lovingly wave before the Deity as an act
of veneration, carrying out liturgy that is thousands of years
old. Such ceremonies facilitate communion between this
physical world and the realms of the Gods and angels.
3 Three Worlds and
Cycles of Creation
Hindus believe there are three worlds of existence—physical, astral
and causal—and that the universe undergoes endless cycles of creation,
preservation and dissolution.
coming from such a great soul helps them in their evolution, changes
patterns in their life by cleaning up areas of their subconscious mind
that they could not possibly have done for themselves. They further
believe that if his shakti is strong enough, and if they are in tune with
him enough, they will be empowered to really begin to meditate.
Perhaps one of Hinduism’s most refreshing characteristics is that
it encourages free and open thought. Scriptures and gurus encour-
age followers to inquire and investigate into the nature of Truth, to
4 The Laws of
Karma and Dharma
Hindus believe in karma—the law of cause and effect by which each
individual creates his own destiny by his thoughts, words and deeds—
and in dharma, righteous living.
In all Hindu communities there are gurus who personally look af- explore worshipful, inner and meditative regimens to directly expe-
ter the spiritual practices and progress of devotees. Such preceptors rience the Divine. This openness is at the root of Hinduism’s famed
are equally revered whether they are men or women. In few other
religions are women allowed such access to the highest seats of rev-
erence and respect.
Within the Hindu way is a deeply rooted desire to lead a produc-
tolerance of other cultures, religions and points of view, encapsulated
in the adage, “Ekam sat viprah bahuda vadanti,” meaning “Truth
is one; the wise describe it in different ways.” The Hindu is free
to choose his path, his way of approaching the Divine, and he can
5 Reincarnation
and Liberation
Hindus believe that the soul reincarnates, evolving through many
births until all karmas have been resolved, and moksha—spiritual
knowledge and liberation from the cycle of rebirth—is attained. Not a
single soul will be eternally deprived of this destiny.
tive, ethical life, following dharma. Among the many virtues instilled change it in the course of his lifetime. There is no heresy or apostasy
in followers are truthfulness, fidelity, contentment and avoidance of in Hinduism. This, coupled with Hinduism’s natural inclusiveness,
greed, lust and anger. A cornerstone of dharma is ahimsa, noninjury
toward all beings. Vedic rishis who revealed dharma proclaimed
ahimsa as the way to achieve harmony with our environment, peace
between people and compassion within ourselves. Devout followers
gives little room for fanaticism, fundamentalism or closed-minded-
ness anywhere within the framework of Hinduism. It has been aptly
called a threshold, not an enclosure.
Dr. S. Radhakrishnan, renowned philosopher and president of In-
6 Temples and the
Inner Worlds
Hindus believe that divine beings exist in unseen worlds and that
temple worship, rituals, sacraments as well as personal devotionals
create a communion with these devas and Gods.
tend to be vegetarian and seek to protect the environment. Many dia from 1962 to 1967, summarizes in The Hindu View of Life: “The

7
individuals of all faiths are concerned about our environment and Hindu recognizes one Supreme Spirit, though different names are Hindus believe that a spiritually awakened master, or satguru, is essential
properly preserving it for future generations. Hindus share this con- given to it. God is in the world, though not as the world. He does
Yoga Guided
cern and honor and revere the world around them as God’s creation. not merely intervene to create life or consciousness, but is working by a Satguru to know the Transcendent Absolute, as are personal discipline, good
Their traditions have always valued nature and cared for it. They continuously. There is no dualism of the natural and the supernat- conduct, purification, pilgrimage, self-inquiry and meditation.
find it natural to work for the protection of the Earth’s diversity ural. Evil, error and ugliness are not ultimate. No view is so utterly
and resources to achieve the goal of a secure, sustainable and lasting erroneous, no man is so absolutely evil as to deserve complete casti-
environment.
Selfless service to God and humanity, known as seva, is widely
pursued as a way of softening the ego and drawing close to the Di-
vine. Charity, dana, is expressed though myriad philanthropic activ-
gation. There is no Hell, for that means there is a place where God is
not, and there are sins which exceed His love. The law of karma tells
us that the individual life is not a term, but a series. Heaven and Hell
are higher and lower stages in one continuous movement. Every type
8 Compassion and
Noninjury
Hindus believe that all life is sacred, to be loved and revered, and
therefore practice ahimsa, “noninjury.”

ities, especially feeding others. has its own nature which should be followed. We should do our

9
Hindus wear sectarian marks, called tilaka, on their foreheads as duty in that state of life to which we happen to be called. Hindu- Genuine Respect Hindus believe that no particular religion teaches the only way to
sacred symbols, distinctive insignia of their heritage. Rather than ism affirms that the theological expressions of religious experience
burial, they prefer cremation of the body upon death, which quickly are bound to be varied, accepts all forms of belief, and guides each for Other Faiths salvation above all others, but that all genuine religious paths are facets
releases the soul from its earthly frame, allowing it to continue its along his path to the common goal. These are some of the central of God’s Pure Love and Light, deserving tolerance and understanding.
evolutionary journey. principles of Hinduism. If Hinduism lives today, it is due to them.”

16 g u ru’s w i s d om 17
2
PUBLISHER’S DESK • JULY 2018

Defining Our Faith

A threefold answer to the often-asked questions:
“Who Is a Hindu?” and “What Is Hinduism?”
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

I 
had the opportunity recently to give a As expressed in this statement and
number of lectures, classes, seminars and in Gurudeva’s insight, the Hindu con-
presentations at our monastery in Hawaii, cept is that each soul is moving ever
in Hindu temples in Toronto and Edmonton closer to God over a period of many
and at the Dharma Summit 2005 conference lives. And when a soul reaches suffi-
of North American Hindu temples and insti- cient spiritual maturity, it naturally
tutions in New Brunswick, New Jersey. During awakens a conscious desire to know
question-and-answer sessions and in casually God as its inmost essence, to experi-
talking to those attending, discussions arose ence Truth personally. This spiritual
on “Who is a Hindu?” and “What is Hinduism?” longing then leads the soul to take up

s . r a ja m
The concerns of those asking the questions var- the practices and study the philoso-
ied considerably, and therefore the nature of my phy of Sanatana Dharma in order to
answers also varied somewhat. I compiled my complete the process of knowing itself.
responses in a threefold answer that you may Thus it is quite clear, from the Hindu
find useful when these commonly asked questions come up in your point of view, that you cannot keep Sanatana Dharma out of a coun- on realization. To be enlightened, one must have personal experience Three layers of wisdom: Our three pieces of art depict:
community, business or social circles. try when it already resides within the soul of every person in that of the truths set out in the Vedas. It is not sufficient, in Hinduism, to 1) Hinduism as the innate, eternal truth ultimately sought by every
country, waiting to be expressed at some point in the future. We can simply own, read and believe in a holy text, even the Vedas. soul; 2) the Indian religious tradition that accepts the Vedas as
1. Hinduism Is the Eternal Faith compare the inherent search for Truth that exists within the soul to Another point regarding Vaidika Dharma is that sometimes the scriptural authority; 3) a family of four primary sects, or faiths.
The first part of the answer to “Who is a Hindu?” and “What is a dormant seed hidden in the soil waiting for the right conditions to words Hindu and Indian are used in ways that make them synony-
Hinduism?” is that Hinduism is the Sanatana Dharma, or “eternal sprout. This first response is the philosophical and mystical defini- mous. Of course, they are not. All Hindus are not Indians, and all In-
religion.” It is the innate, perennial philosophy. Hinduism does not tion of Hinduism. dians are not Hindus. Strictly using the term Hindu to refer only to Including the denominations of sectarian worship in answering
have a founder. It has neither a beginning nor an end. It is coexis- those whose religion accepts the authority of the Vedas helps keep the question “Who is a Hindu?” also helps distinguish the Hindu
tent with man himself. It is not one man’s teaching or interpretation. 2. Hinduism Is the Religion of the Vedas this confusion of terms from arising. This second response is the from the non-Hindu who is studying Hindu philosophy or prac-
Nor is it limited to a single facet of religion. It consists of the entire The second part of the answer to “Who is a Hindu?” and “What is scriptural and liturgical definition of Hinduism. ticing yoga. The importance of this distinction may not be readily
prism. It is a God-centric religion. The center of it is God. All oth- Hinduism?” is that Hinduism is the Vaidika Dharma, or religion of apparent. Like other religions, Hinduism has a hierarchy of beings
er religions are prophet-centric. Here is a quote from my Gurudeva, the Vedas. In other words, Hinduism encompasses all religious tra- 3. Hinduism Is a Family of Faiths in the inner worlds who work with those in the physical world who
Sivaya Subramuniyaswami, on this concept: “The search for Truth, ditions that accept the Vedas as scriptural authority. Religious tradi- The third part of the answer to “Who is a Hindu?” and “What is are Hindus by birth or conversion. This working together of the
for God, is called the Sanatana Dharma, or the Eternal Path, because tions in India that do not accept the Vedas are Indian but not Hindu. Hinduism?” is that Hinduism is a religion comprised of four pri- inner and outer worlds happens most fully in the temple. In those
it is inherent in the soul itself, where religion begins. This path, this Among these are Jainism, Buddhism and Sikhism, which rejected mary sectarian traditions, known in Sanskrit as mata: Saivism, sacred precincts the Deity and the multitude of angelic beings, or
return to his Source, is ever existent in man, and is at work whether the Vedas and thus emerged as completely distinct religions, dis- Vaishnavism, Shaktism and Smartism. For Saivites, God is Siva. For devas, are able to bless, uplift and purify devotees. Those who hold a
he is aware of the processes or not. There is not this man’s search and associated from Hinduism, while still sharing many philosophical Shaktas, Goddess Shakti is supreme. For Vaishnavites, Lord Vishnu Hindu philosophy but have not fully entered the faith do not receive
that man’s search. And where does the impetus come from? It comes insights and cultural values with their parent faith. is God. For Smartas—who see all Deities as reflections of the One the same blessings from the Deity, as they have not given the De-
from the inside of man himself. Thus, Hinduism is ever vibrant and The Vedas are revealed scripture, or shruti, meaning “that which is God—the choice of Deity is left to the devotee. In other words, Hin- ity permission to work with them in this way. Permission is given
alive, for it depends on this original source of inspiration, this first heard.” They are timeless teachings transmitted to rishis, or seers, di- duism is not just a one faith but a family of myriad faiths, which when one formally joins the Hindu religion. It is also important to
impulse of the spirit within, giving it an energy and a vibrancy that rectly by God thousands of years ago. For countless centuries the Ve- hold such divergent beliefs that each is a complete and independent mention that Hindus new to the religion through birth or conver-
is renewable eternally in the now.” das, particularly their Upanishads, have been the basis of philosoph- religion. Yet, they share a vast heritage of culture and belief: karma, sion do not simply join Hinduism. Rather, they join one of Hindu-
The idea that Hinduism resides within each of us, in our soul, was ical inquiry, debate and commentary. This attention has given rise to dharma, reincarnation, all-pervasive Divinity, temple worship, sac- ism’s denominations and receive a traditional name through the na-
highlighted in HINDUISM TODAY about ten years ago in an article about countless schools of thought. Revealed scripture is also the subject raments, manifold Deities, the guru-shishya tradition and a reliance makarana samskara, name-giving sacrament.
Pat Robertson. As part of his goal of making the United States a of deep study, meditation and yogic practice, to realize the wisdom on the Vedas as scriptural authority. Here are some insights from Gurudeva on blessings being re-
Christian nation, the evangelical Baptist leader made an outrageous of the ancients within oneself. Most of Hinduism’s sacred mantras Grasping this overview of Hinduism’s structure is essential to ceived from the Deity: “The Gods can be and are seen by mature
public statement that Hindus should not be allowed to immigrate are drawn from shruti, used for rites of worship, both public and do- gain a clear understanding of the contemporary Hindu temple. I souls through an inner perception they have awakened. This psy-
to the United States. The late and distinguished spokesman for Hin- mestic, as well as personal prayer and japa. Though sometimes the have met many Hindus, particularly in North America, who find chic awakening is the first initiation into religion. Every Hindu dev-
duism, Ram Swarup of New Delhi, gave an insightful reply which Bhagavad Gita is put forward as Hinduism’s core scripture, its “Bible,” the multiplicity of Deities present in many temples to be a source otee can sense the Gods, even if he cannot yet inwardly see them.
we printed. In part he stated: “Robertson wants to keep out Hindus this, of course, is not the case. The Bhagavad Gita is a historical epic, of confusion. This is even more the case in temples that have Deities This is possible through the subtle feeling nature. He can feel the
from America. But would he be able to keep out Hinduism from or Itihasa, accepted as a central scripture by Vaishnava and Smarta from Saivism, Vaishnavism and Shaktism all in the same hall. An presence of the Gods within the temple, and he can indirectly see
the seeking humanity? Hinduism resides in all seeking hearts, and followers, but not so regarded in the Shakta or Saiva traditions. The understanding of the four traditions can provide worshipers with their influence in his life.”
whenever man’s seeking for God becomes spiritual, Hinduism, or the Vedas are the revealed scriptures that all Hindus hold in common. valuable insights into the quandary, making it clear which parts of We offer this explanation as a catalyst and encourage readers to
tradition of Sanatana Dharma, automatically comes in. In what way It is also vital to mention that scripture in Hinduism does not have a temple are traditionally Vaishnava, for example, and which repre- send letters to the editor sharing additional reflections on what
and how long could man’s innermost truth be kept away from him?” the same place as it does in many other faiths. Hinduism is premised sent the other denominations. makes a Hindu a Hindu.

18 g u ru’s w i s d om 19
3
PUBLISHER’S DESK • APRIL 2013 reestablish the practice as having its roots in the world’s oldest faith, is purse and give, say, $50, selfless service offers a more serious commit-
a bold indictment of the “way of life” argument. ment, requiring the sacrifice of one’s time. Selfless service need not be

Hinduism: Religion or Way of Life? In each satsang I hold, one basic question invariably arises: “How can
I make Hinduism practical in daily life?” I stress that to know and prac-
tice Hinduism in the fullest sense, one should engage in all the areas
limited to the temple; it can be done at work, at school, wherever we
are in the world.
Devotional practices, such as attending puja at a temple, going on
it encompasses: dharma, worship, selfless service, philosophical study pilgrimage, conducting puja in one’s home shrine and repeating a man-
Confronting the long-standing misapprehension and meditation. Together these five make for a complete physical, men-
tal, emotional and spiritual regimen to follow throughout life.
tra on japa beads, deepen humility and raise the subtle energies to the
higher chakras of cognition and divine love.
about our faith: that Hinduism is just a way of life Devotional practice without philosophy can easily turn into super-
stition. Philosophy without devotion and selfless service can devolve to
Scriptural study builds a firm foundation of philosophical clarity,
an accurate understanding of God, souls and world that enhances and
mere intellectual argumentation and speculation. Taking Hinduism as informs every aspect of one’s life. Such study includes the Vedas, Aga-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I only a way of life, one misses out on the inner benefits of devotion and mas, the texts of one’s denomination and the teachings of the saints
philosophy. And without meditation, one has no way to experience the and sages of one’s guru lineage. Choice of study material should be in

“I
sn’t hinduism simply a way of life?” this is a These faiths all share certain common elements oneness of soul and God, atman and Brahman, of jiva and Siva, which consonance with one’s sectarian philosophy. For example, if one’s lin-
question I am frequently asked at satsang gather- of culture, liturgy, scripture and basic philosophy leads to illumination and liberation. Let’s look at these five layers more eage is advaitic, that study should reinforce the idea that we are already
ings. It invariably makes for spirited discussion, as reflected in the core beliefs: karma, dharma, closely. one with God, that nothing has to happen for this to be true.
as there is avid interest and a lively diversity of reincarnation, all-pervasive Divinity and more. Dharma is the foundation of Hindu religion, as encapsulated in the Meditation and other yogic sadhanas, the fifth aspect of Hinduism,
opinion. Years ago, Swami Chinmayananda, founder Hinduism gloriously fulfills all the qualities of a code of conduct called yamas. Yama means “reining in” or “controlling” are the doorway to personal realization. Meditation can propel the in-
of Chinmaya Mission, gave a dramatic lecture on religion in every sense of the word. the base, instinctive nature, such as the tendency to become angry and dividual beyond philosophical concepts about Divinity to actual expe-
the subject (bit.ly/hinduism-way-of-life). Here Remember, the German indologists were no harm others, to lie or manipulate events in our favor, and to steal to rience of those truths. This can be compared to reading about the taste
are key excerpts: “‘Hinduism is not a religion. It is a friends of Hinduism. Their redefinition of our acquire something we desire and otherwise could not have. Such ex- of a ripe, juicy mango versus actually taking your first bite. Which
way of life.’ You can today hear it in every drawing faith as a non-religion was a powerful criticism, pressions of one’s instinctive nature need to be harnessed, as actions would you prefer? There are two primary approaches. The first, raja
room wherever youngsters are sitting and discussing one that, unfortunately, Hindus themselves ad- based on them create negative karma and keep one constantly in an yoga, consists of regulated breathing, sense withdrawal, concentration
Hindu culture and India. You can hear them blabber- opted. It is intellectual suicide and a global public upset state of mind. Dharma also includes a wide array of cultural and meditation. The second, jnana yoga, is a path of scriptural study,
ing this quotation: ‘Hinduism is totally different; it is relations disaster to deny that our faith is a reli- observances. reflection and constant, profound meditation.
not a religion. Then what is it? It is a way of life.’ This gion. Hinduism stands proudly with the great Seva, selfless service, is the next facet of Hindu practice. Many in- These five religious dimensions are found in all of Hinduism’s di-
is a false statement! No thinking man will accept it or faiths of the world, and it does this not because dividuals serve through giving a monetary donation to a religious or verse lineages, with each sect and sampradaya treasuring and preserv-
give it any credit at all. What an abominable stupidity is wrapped it is a way of life. Vegetarianism is a way of life. Nonviolence is a other nonprofit organization. While it is easy to open your wallet or ing its own cultural, devotional and philosophical uniqueness.
up in such an attractive sentence! ‘Hinduism is not a religion; it is a way of life. But neither is a religion and neither will be invited to a
way of life.’ Oh! I see! And Christianity? It is a religion? Oh! So it is parliament of the world’s religions, as Swami Vivekananda was back
not a way of life? What is religion without a way of life? How can in 1893. He was invited and he spoke to the world from that Chicago
there be a way of life without religion? Think! It is a self-contradic- podium precisely because he was a Hindu.
tion to say it is not a religion; it is a way of life. If Hinduism is not a Yes, there are those who think using the “H-word” demeans
religion, it is only a way of life; then Christianity is a religion and something. But they are wrong. They are neglecting the import of
Five Facets
therefore no way of life. What is religion without a way of life? Does the word religion on the global stage as well as in the local commu-
not a religion guide us in our world, in our life? So, it is an empty, nity, among other faith groups. Standing together under the banner
Of Faith
high-sounding statement.” of Hinduism, we enjoy the many protections given to religions, and
Swamiji goes on to explain that the notion originated with Ger- we have a respected, unified voice to the media, to government, to
man Indologists who, in the late 1800s, translated the word mata boards of education and planning departments. We have known In essence, Hinduism is a spiritual
as religion: “The Germans, who first tried to translate our Sanskrit quasi-Hindu groups who normally refuse to use the H-word, but way of life, a full-fledged religion
literature, unfortunately made a great mistake. They used mata for eagerly adopt it when they seek credibility in the broader commu- consisting of five key elements:
religion: ‘Buddha mata,’ the religion of Buddha; ‘Chraistava mata,’ nity, such as in court cases. dharma, worship, selfless
the religion of Christ; ‘Muhammediya mata,’ Islam. Then they came Hinduism’s finest future is to stand side by side with other re-
service, philosophical study
to Hindu mata, and the poor Germans got confused, because in the ligions, not other ways of life. Hindus who parrot the notion that
Hindu religion there are very many mata. It is a composite mata. Hinduism is not a religion are not serving Sanatana Dharma well. and sadhana/meditation.
Mata comes from the Sanskrit word mati, meaning ‘buddhi,’ ‘intel- They have failed to see how wrong-headed this posturing looks in 1. Dharma, Culture 2. Worship, Devotion
lect.’ That which is crystallized in the intellect is called a mata. Mata the eyes of the world. What if the Muslims claimed Islam is not a
only means an opinion! Hindu religion contains Shankara mata, religion but just a way of life? Or Christianity? Judaism? They don’t
Ramanuja mata, Madhva mata. Various acharyas who have given do that. They are proud of their spiritual identity. But for various rea-
various viewpoints of life, and the attitudes or the thoughts of the sons, including the persistent nuisance of the colonized mind, Hin-
Upanishads—they are all called mata, mata, mata. So they [the Ger- dus hold on to this self-destructive fallacy. Numerous swamis who
mans] came to the conclusion that Hinduism is not a religion. Then, established movements in the West in the mid 20th century perpet-
what is it [they wondered]? It is ‘the way of life!’” uated this idea as a means to teach Vedanta, yoga and meditation to
Hindus inquiring about the merits of this infamous statement are Christians and Jews without provoking religious objections. As a re-
generally not immersed in the practice of Hinduism. They may have sult, such concepts have become household words but without being
in mind that the sum total of Hinduism is to follow dharma, to live acknowledged as Hindu. Swami Chinmayananda said it so well: “It
virtuously and fulfill one’s duty, and that there is no need to do more. is an empty, high-sounding statement.” One we can all avoid.
Hinduism is a way of life, but it is a spiritual way of life, encompass- Happily, this is changing in small but important ways. The Hindu
ing good conduct, worship, selfless service, scriptural study and med- youth we encounter today are proud of their religion, eager to learn
s . r a ja m

itation. And what is the definition of a spiritual way of life? Religion! more about it. In universities the world over, Hindu students want to
While Sanatana Dharma is, as the Germans observed, a family of stand proudly side by side with students of other religions. The Hindu
faiths, it also stands strong and proud as a religion in its own right. American Foundation’s “Take Back Yoga” campaign, which works to
3. Selfless Service 4. Philosophical Study 5. Sadhana & Meditation
20 g u ru’s w i s d om
CHAPTER TWO

The Nature
Of God
• I Want to See God!
• One God, Many Divinities
• The Hindu Trinity Myth
• God of Fear or God of Love?
• Who Is the Greatest God?

Fractals in nature

2233
4
PUBLISHER’S DESK • JULY 2018 Ways to see God: (clockwise from top) A devotee sees God
within other people; a seeker sees the Divine in nature, and in

“I Want to See God!” his own image reflected in a pond; a priest envisions Lord Siva
while performing puja; a yogi meditates to see God within.

Some pertinent suggestions to sincere seekers devotional or theistic approach. The Hindu temple is not simply a
place we go to socialize or listen to lectures on Hinduism. It is a sa-
on where and how to look for Divinity cred place, built and maintained in such a way that we can go there
and experience the Divine. Invoked by ordained priests through
daily puja rituals, the Gods and angelic beings, or devas, in the inner,
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I spiritual worlds are able to bless us through the Deity’s image in the
temple. The image is like a temporary physical body the Gods use

T 
he focus of many religions is on helping level is also God’s essence, so in during temple ceremonies.
those who do not believe in God to believe in experiencing our inmost na- Though a devotee may have a vision of God, the more common
God. For them, belief in God is the beginning ture we also experience God. way we experience the Gods and devas is as an uplifting, peaceful
and the end of the process. Once you believe in Besides God, religion is also energy, or shakti, that radiates out from the image. It is easiest to feel
God, there is nothing more to do. However, in Hindu- concerned about evil. Again, these blessings at the peak of the puja, when the flame is held high.
ism belief is only the first step. Hindus want to move Hinduism looks at evil as in- The Gods’ blessings are most strongly felt on their major festival
beyond just believing in God to experiencing God for ternal to man, not external. days, such as Vinayaga Chaturthi for Lord Ganesha.
themselves. Evil relates to man’s instinc- A fourth place to look for God is within ourselves, through the
There is a classic story from the life of Swami tive nature, which is capable of practice of meditation. Meditation is internal worship—going
Vivekananda, one of Hinduism’s most well-known wrong actions based in anger deeply enough into ourself to find that part of us that is identical
modern teachers, that illustrates the Hindu perspec- and violence. We can say that with God. At first we experience God as peaceful and blissful feel-
tive of experiencing God. When Vivekananda was still a university man’s nature is threefold: instinctive, intel- ings, later as a brilliant, clear white light, later still as a conscious-
student, he asked many of the foremost religious leaders in the Cal- lectual and spiritual. The goal is to subdue ness that permeates all, and finally as Transcendent Reality, which is
cutta area where he lived if they had seen God. It was, in part, his the instincts, direct the intellect, harness timeless, formless and spaceless.
college-age intellectual challenge to their religiosity. He never got the ego and manifest the spiritual nature. Meditation is the essence of ashtanga yoga, which means “eight
a clear and authoritative answer from anyone until he met Sri Ra- Though many individuals are inspired limbs.” The first two limbs, which are often glossed over by eager
makrishna. It was during his second meeting with the saint that by the thought of seeing God, to most, the yoga students, are yama and niyama, Hinduism’s ten ethical re-
he asked the question, “Sir, have you seen God?” Calmly Sri Ra- experience seems distant and unattain- straints and ten religious observances. These form a very necessary,
makrishna replied, “Yes, I see Him as clearly as one sees an apple in able. This is because they think of jumping secure basis for meditation, a foundation of good character without
the palm of the hand; nay, even more intently. And not only this, you somehow from a zero percent conscious- which no progress in spiritual life can be made. The restraints are
can also see Him.” This deeply impressed the young Vivekananda, ness of God’s presence to 100 percent noninjury, truthfulness, nonstealing, divine conduct, patience, stead-
who soon after accepted Sri Ramakrishna as his guru. awareness of God’s presence. This is where fastness, compassion, honesty, moderate appetite and purity. The
Ramakrishna was taking the young seeker beyond belief in God one’s concept of enlightenment may be a observances are remorse, contentment, giving, faith, worship of the
and pointing toward direct experience of the Divine. It is clear that barrier—that enlightenment is an instanta- Lord, scriptural listening, cognition, sacred vows, recitation and aus-
the Hindu’s belief in God is only a step toward the eventual expe- neous event coming out of nowhere, totally terity. Once this platform of virtuous living is established, ashtanga
rience of God. An important second point is that in Hinduism the transforming us like a flash of lightning. It yoga’s subsequent six limbs can be pursued, beginning with asana
experience of God, in the sense of complete God Realization, is the is more helpful to think of enlightenment (sitting quietly in yogic posture) and pranayama (breath control).
ultimate goal of life. It is an experience we will all eventually have as a gradual process which involves increas- Then pratyahara, sense withdrawal, brings awareness into dharana,
when our soul has achieved sufficient spiritual maturity. It is the ex- ing our control over our instinctive nature, concentration, then into dhyana, meditation. Dhyana finally leads to
perience which liberates us from the need to be reborn on Earth. It is, directing our thoughts better and express- samadhi, God Realization.
to the Hindu, everybody’s goal. ing more and more of our innate Divinity. The key to deepening our experience of God is the regular prac-
a. manivel

A great saint of North India, Anandamayi Ma, stated the goal of Said another way, we do not need to wait for tice of spiritual disciplines. And it is fair to say that no other religion
God Realization quite beautifully: “Man is a human being only so the total, transforming and liberating expe- contains such a vast range of spiritual practices, from such funda-
much as he aspires to Self Realization. This is what human birth is rience of complete God Realization to know mental virtues as noninjury and purity, to temple worship, advanced
meant for. To realize the One is the supreme duty of every human God in simpler ways. This approach allows yoga practices and meditation.
being.” In our own guru parampara, Satguru Yogaswami thundered us to start seeing God now. This practice does not stop with people, but should also include Even though God pervades us and the entire universe, in the be-
a similar mahavakya (great saying): “Tanai Ari,” “Know thy Self.” His Let’s look now at some specific suggestions on where and how trying to see the life energy in trees, birds and animals. This is be- ginning stages we don’t see Him. This is because He has intention-
disciple Markanduswami liked to stress that “Yogaswami didn’t give to first look for God. To experience God, do we sit on a mountain- cause God is our life. God is the life in all beings. Becoming aware of ally hidden Himself from us, allowing us freedom to grow and learn
us a hundred-odd works to do, only one: ‘Realize the Self yourself,’ top, go into a cave or simply close our eyes? Where do we go to see this life energy in all that lives is becoming aware of God’s presence through experience and eventually strive to find the Self within.
or ‘Know thy Self’ or ‘Find out who you are.’” “Yogaswami said, ‘You God? Perhaps the easiest place to start is to see God in great religious within us. A beautiful verse from the Brihadaranyaka Upanishad This is called His veiling grace. Once we awaken to a certain stage
can’t find the truth in a thousand books or by listening to people teachers. We feel a spiritual aura about them that is uplifting. We elucidates this concept: “He who knows God as the Life of life, the and yearn with all our heart to see and know God, we can do so
talk. You must realize the Self by yourself!’ “ see a light in their eyes that we do not see in others’. The mere sound Eye of the eye, the Ear of the ear, the Mind of the mind, he indeed by seeing Him in great religious teachers, in the eyes of other peo-
This experience is called God Realization or Self Realization. Hin- of their words encourages us to live a more spiritual life. comprehends fully the Cause of all causes.” In Hindu culture, every ple, and by seeing Him as the Life of the life within all that lives. In
duism distinguises between self with a small s, which is the ego, and Another way to see God, which is a little more difficult but still time we greet another person with the traditional gesture of nam- the temple we can experience God’s peaceful energy, or shakti. And
Self with a capital S, which is the soul. In Western self-improve- easy to do, is to look deeply into the eyes of another person. Look askar, we have the opportunity to practice looking deeply enough within ourself, we can come to know God through the fine art of
ment terminology, self realization refers to manifesting the full po- beyond the personality, go deeper than his or her intellect and see into his or her eyes to see God within as the life of their life. This is meditation. Through all these joyous spiritual practices of Hinduism,
tential of your outer self. In Hinduism, the first step toward realizing the pure life energy, which is God. The great saying, mahavakya, that fulfilling the deepest meaning of namaskar, which means, “I greet we can become more and more aware of God’s presence within and
the Self is claiming one’s identity as a spiritual being, a divine soul. describes this approach to experiencing the Divine is found in the God in you.” around us. But be patient! This is a gradual process. It takes practice,
The next step is realizing the soul’s essence, which at the deepest Tamil word Uyirkkuyir, “God is the Life of our life.” A third place to look for God is in the Hindu temple. This is the lifetimes of practice.

24 g u ru’s w i s d om 25
5
PUBLISHER’S DESK • OCTOBER 2017 Consecration: Thousands of devotees
gather on September 10, 2010, at the opening

One God, Many Divinities ceremony of the Sri Maha Kaliamman temple
in Serdang, Malaysia, to witness and get
blessings as priests on the temple tower pour
sanctified water over seven golden spires.
A guide to the complexities of Deity images in Hindu
temples and the nature of our temple consecration rites bhas filled with sanctified water over the copper
spires (which resemble inverted kumbhas) on the
crown of the temple. Kumbhabhishekam names
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I the formal inauguration of a new temple and its
periodic reconsecration, usually at twelve-year

R
ecently i gave a talk at the maha Hindu temple we have a one God, but intervals, following renovation, extensive clean-
Kumbhabhishekam (consecration) for many blessed and heavenly Divini- ing and renewal.
the Enfield Nagapooshani Ambaal Tem- ties, helpers of the Creator of all. The English term for such a ceremony is con-
ple in London. Since many present at the In understanding the nature of God secration, meaning “to make sacred.” For such a
event were new to Hinduism, I began with a ba- and Divinities in the Hindu temple, blessing to be holy, God’s presence must be in-
sic introduction to the temple itself. Here is my there is a third factor to consider. The voked. At a mahakumbhabhishekam, this is done
message. Hindu religion is not a single, homog- through priestly disciplines and sacred fire cere-
One’s first visit to a Hindu temple can easily enous faith; it is a complex family of monies called homa or yajna, conducted in a tem-
give the impression that Hinduism has a multi- faiths that, while similar, are also dif- porary structure called a yagasala built just for
plicity of Supreme Gods. That can be a natural ferent one from the other. that purpose. Fire is used in many religions in one
assumption, given the many shrines and holy Most obviously, the three main de- form or another. In Hinduism it is believed that
images one encounters. However, it is not correct. nominations worship the Supreme fire can be seen in the heavenly inner worlds. By
While Hindus do believe in many Divinities, all Being by a different name. To Saivi- lighting a fire, intoning sacred chants and ringing
believe in a One Supreme Being. A verse from tes, God is Siva. To Vaishnavites, God a bell, we invite benevolent inner-world beings
Hinduism’s oldest scripture, the Rig Veda, is of- is Vishnu; and Shaktas venerate the to come and bless all present. These blessings
ten quoted to express this idea. In Sanskrit it states: “Ekam Sat, vi- Supreme as Shakti. In many temples, especially in the di- build in intensity and accumulate over a number
prah bahudha vadanti,” and in English it reads “Truth is One; sages aspora, these traditions overlap. Thus, in the Enfield tem- of days in the water pots near each sacred fire. On
describe it variously.” In a Hindu temple it is not uncommon for ple, which is of the Saiva denomination, there is a major the final day, the water in the pots is poured over
the Supreme Being to have more than one shrine. In each of these shrine to Lord Vishnu, the form of the Supreme Being the temple spire and bathes the various Deities
shrines God is depicted in a different way, such as male, female, both worshiped by Hindus of the Vaishnava denomination. and objects being made sacred. This holy ablu-
male and female, dancing or blessing. At the Enfield temple, in the While this presence of seemingly distinct Supreme Gods tion occurs at the high point of the ceremony. It is
main shrine we encounter the Supreme Being in the form of the can confound outsiders, Hindus know what is being rep- preceded by days of ceremonies and followed by
Goddess Nagapooshani Ambaal, following a tradition from Naina- resented, and rather enjoy the inclusivity of it all. There a month of special daily rituals.
tivu, an island near Sri Lanka’s northern peninsula. In this London are few sharp lines in this elastic, all-embracing family
temple, the Supreme Being is represented in four other forms as of faiths. At the same time, the strictest of Vaishnavites Significance of Deity Images
well: Sivalingam, Lord Nataraja, Dakshinamurti and Bhairava. We would not have an image of Siva in their temple, and the Our third topic is the use of statues in Hindu
might find a parallel in a Christian church where Jesus is worshiped most traditional of Saivites would never allow a Krishna worship. As part of the kumbhabhishekam cer-
on the cross, in a manger and with the apostles. Jesus is a one Lord, in theirs. emonies, all the statues that are being installed in
but with different forms and meanings. Seeing his multiple images, This blending has been fostered by Hinduism’s fourth the shrines are purified and infused with divine
we do not conclude there are multiple Christian Lords. major denomination, the prominent Smarta Sampradaya. energy. Thereafter, the statue is considered a mur-
Like the Abrahamic religions, Hinduism believes God has cre- This liberal Hindu stream of philosophy, culture and tra- ti, an image that has been made worthy of wor-
ated great divine beings to perform various functions. The Abra- dition brings together, on personal altars and in public ship and in which the Deity is present. In other
hamic traditions call these archangels; Hindus call them Lords, Di- temples, all three major forms of the Supreme Being— words, the great inner-world being uses the im-
vinities or Gods—while not mistaking them for God! Most Hindu Vishnu, Siva and Shakti—as well as secondary Divinities, age as a temporary physical body through which
temples have side shrines dedicated to some of these great beings. especially Ganesha, Surya and Muruga. All are seen as He/She blesses the devotees present. Thus we can
The Enfield temple, for example, contains shrines to Lords Ganesha, equal reflections of the one Saguna Brahman, and any see that Hindus are not worshiping the icon it-
shutterstock

Muruga and Anjaneyar. These divine beings are secondary to the one of them may be worshiped as the Supreme Being. In self. They are worshiping the holy Deity within it.
main Deity, just as archangels, such as St. Michael, are secondary to some temples following this ultra-inclusive pattern, one Though many regard the image simply as a sym-
the Supreme Being in Abrahamic faiths. may even find altars to Jesus, Mother Mary, Mohammed bol for God, the most devout and mystical regard
Over fifty churches in the greater London area are named St. Mi- or Buddha. it as God Himself or Herself.
chael’s Church. Who is St. Michael? He is not, in fact, a saint but the Another subtlety Hindus enjoy that could confound The priestly rituals are based squarely on the
chief among angels, patron of warriors, mariners and the suffering. non-Hindus regards gender. While philosophically God is beyond Shakti/Siva are philosophically understood as one and inseparable. principle of invocation: beseeching conscious, intelligent, compas-
Three other archangels—Raphael, Gabriel and Uriel—are often glo- gender, He/She is commonly represented as male or as female, or sionate higher powers in the inner worlds. Hinduism recognizes
rified; London has churches dedicated to both Raphael and Gabriel. both. Hence the Goddess is revered not only in Shaktism, but in The Consecration Rites multiple planes of existence, unseen worlds filled with souls of all
Some Jewish traditions recognize as many as ten archangels. These Vaishnavism and in Saivism as well, though by different names and Our second topic is the nature of the ceremony that is performed stages of evolution. We experience these subtle, nonphysical dimen-
beings, like the Hindu Divinities, function as helpers of God, ful- personalities. This is the subtle explanation behind the Supreme to give life and spiritual power to a temple. In Sanskrit it is called sions of being in our thoughts and emotions all the time. During
filling specific responsibilities. A Christian or Jew worshiping St. Being in the Enfield Temple being worshiped in the personage of kumbhabhishekam, a term sometime preceded by maha, meaning sleep, we leave the physical world and become fully active in unseen
Michael or Mother Mary is not worshiping a second Supreme God, Nagapooshani Ambaal (Shakti), surrounded by various forms of “great.” Kumbhabhishekam is the combination of the two words realms. At death we shed our physical body and reside in the inner
but rather an elevated being who enjoys God’s grace. Similarly, in a Siva, including Nataraja and Sivalingam. Despite the separate shrines, kumbha, a water vessel, and abhishekam, the rite of pouring kum- planes until we are again born in a physical body.

26 g u ru’s w i s d om 27
6
PUBLISHER’S DESK • OCTOBER 2005 Holy texts: Hindu spiritual texts are vast, scribed on palm leaves,
manuscripts, carved in stone tablets and more. The artist shows

The Hindu Trinity Myth our most revered scriptures, the Vedas and Agamas, delivered
from God’s hand, while other scriptures are man-made.

How temples can publicize their philosophy and lineage to Vishnu, the God of Preservation, and at the Sri Sivalingam shrine
we are worshiping Siva, the God of Destruction. In the Agamic ap-
counteract the misconception that Hinduism is polytheistic proach, we would say the Venkateshvara shrine is of the Vaishnava
denomination of Hinduism, which worships the Supreme Being as
Vishnu. The liturgy, or temple ritual, is conducted according to the
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I Pancharatra or Vaikhanasa Agama. The Sri Sivalingam shrine is of
the Saiva denomination of Hinduism, which worships the Supreme

A 
few years ago a non-hindu professor does the onlooker reconcile the one Supreme Being as Siva. The liturgy is conducted according to the Kamika and
who teaches world religions at a Texas Uni- God of the Upanishads with the profusion Karana Agamas.
versity visited our monastery to learn more of Gods we encounter in the temple? This The misunderstanding created by the Puranas is not a new prob-
about Hinduism. His first question was, “Is final section of the Vedas states that God is lem. Arumuga Navalar (1822-1879) was a devout and brilliant Saivite
it true that Hindus worship a trinity of Brahma, the Supreme Reality referred to as Brahman, working to reeducate the Saiva community of Jaffna, Sri Lanka, fol-
Vishnu and Siva? That is what the textbooks teach. transcendent and immanent, one and indi- lowing the departure of the Portuguese and two centuries of foreign
That is what the professors tell their students.” visible, infinite and eternal, all-pervading, domination and anti-Hindu preaching. The Christians were criti-
Though I was aware of the wide scope of this Existence-Knowledge-Bliss—as well as the cizing Hinduism as superstitious, childish and polytheistic, quoting
misconception, I was aghast to see it taken as fact. Personal Lord. from the Puranas to prove their point. Navalar boldly defended his
We explained to him that this idea is based on This is where the knowledge of Hinduism’s faith, even translating the Bible into Tamil to show its own failings
stories from the Puranas, but it has no relevance in four denominations or sectarian traditions is and immaturities. The missionaries loved the Puranic tales which
actual Hindu practice or theology. Some texts seek quite helpful. The Tamil Lexicon by the Uni- speak (“absurdly,” Navalar declared) about the marriages of the Gods
to draw credence for this idea from the massive trimurti (three- versity of Madras defines them as follows: “Saivam: The and promote a multiplicity of Supreme Gods.
faced) stone carving of Brahma, Vishnu and Maheshvara as one be- religion which regards Siva as the Supreme Being and Navalar believed in the Gods, the Mahadevas, and worshiped Lord
ing in the Elephanta Caves (ca 700). However, a more sensible view is exclusively devoted to His worship, of sixteen sects. Murugan devoutly. But he knew his faith spoke of a single Supreme
is that this 16-foot-tall carving is a paradigm of the oneness of Di- Shaktam: The religion which enjoins the exclusive wor- Being and wanted his fellow Saivites, who were languishing under
vinity. One might even surmise that the Elephanta image was carved ship of Shakti as the Supreme Being. Vaishnavam: The missionary assaults, to understand the traditional view. He spoke
to glorify the famous Vedic verse (Maitri Upanishad 5.2): “That part religion which holds Vishnu to be the Supreme Being.” against the storybook aspects of the Puranas, making it clear to
of Him which is characterized by tamas is called Rudra. That part of The definition for the Smarta or Vaidika Sampradaya is Saivites that the Agamas are spiritually superior and should be the
Him which belongs to rajas is Brahma. That part of Him which be- found under Shanmatam: “The six Vedic religious sys- source of their faith and practice. Still, he defended the greatness of
longs to sattva is Vishnu.” Is this a prayer to a trinity of three Gods? tems: Saivam, Vaishnavam, Shaktam, Ganapatiya, Kau- the Kanda Purana, which he saw as high-minded and inspiring. He
No. It is a prayer of adoration to the One Supreme Lord. maram, Sauram.” In other words, Smartas have a choice succeeded in bringing Saivism back to life by showing his people
The professor was truly amazed to hear this, having never actually to worship any one of the six Deities—Siva, Vishnu, the true, mystical purity of Hinduism.
spoken to a Hindu about it before. He thanked us for the clarifica- Shakti, Ganesha, Subramanya and Surya—as the Su- The point that Arumuga Navalar was making is: don’t take the
tion and pledged to change his syllabus for the coming year to state preme Lord, as their Ishta Devata, or preferred Deity. Puranic stories literally. They are a major source of misconceptions
that Hindus actually worship a one Supreme Being and are not poly- However, we don’t want to leave the impression that about Hinduism. When the Puranas are taken as the authority on
theists. Unfortunately, most teachers of world religions continue to all Hindu denominations hold the Smarta viewpoint that Hinduism, the high philosophy of the revealed scriptures is obscured
indoctrinate students with the misunderstanding that Hindus are all Gods are “aspects” of the Supreme Being. In Saivism, and confusions arise. For temples in the West, the Vedic-Agamic

s . r a ja m
polytheistic. Hindus were never polytheistic in the sense that there for example, God Siva is the Supreme Being and Gane- approach is what is needed to create clarity about Hindu temple
are many equal Gods. Henotheism (literally “one God”), which phi- sha and Subramanya are separate Gods who assist Him. worship in the minds of Hindu youth, as well as the non-Hindu
losophers also call inclusive monotheism, better defines the lofty These Gods are not symbolic representations, but real community. We are encouraging all temples to help create this clar-
Hindu view. It means the worship of one God without denying the spiritual beings, somewhat akin to the archangels of Christianity. antiquity which some experts consider as ancient as the earliest Ve- ity of Hindu belief by stressing on their websites and in their pub-
existence of other Gods. A uniquely confusing situation we find in the West is that Su- das. The Agamas are the primary source and authority for temple lications that, first and foremost, Hindus all worship a one Supreme
Whether there is one or more Supreme Gods can be traced to preme God Vishnu and Supreme God Siva are sometimes equally construction and ceremonies. Each of the major denominations— Being, though by different names and through different traditions.
two distinct but intertwining streams of Hindu thought and tradi- enshrined side by side in the same temple to accommodate various Saivism, Vaishnavism and Shaktism—has its unique Agama texts. We also suggest that temples share more information on their
tion. There is the original Vedic-Agamic Hinduism, with its high- allegiances. This gives the wrongful impression that the practicing Smartas recognize the Agamas, but don’t necessarily adhere to them, traditions, such as: 1) Mata: whether the liturgy is of the Vaishnava,
minded philosophical edicts, its vast knowledge about ritual and Hindu worships more than one Supreme God. This problem does relying mainly on the smriti texts, such as the Dharma Shastras, Saiva, Shakta or Vaidika tradition; 2) Agama: the name of the Agama
theology and a wealth of mystical insights into God, man and world. not occur in India, where only one Deity is enshrined as the central Puranas, Mahabharata and Ramayana. (or other scripture) that governs the ceremonies; 3) Murti: the form of
And there is the more recent Puranic Hinduism, with its folk nar- God in any temple. In the Saiva Agamas, for example, Lord Siva is described as the the main Deity and a brief history of its worship in India; 4) Archaka:
ratives and myths, its teachings of culture and religious practices, Indeed, we know of US temples which on their website describe Supreme Being, performing all three divine actions of creation, pres- the background of the priesthood; 5) Darshana: the philosophy or
its vast record of history, architecture, medicine and geography and, Siva as the destroyer and Vishnu as the preserver. Of course, this is ervation and destruction. Quite often two additional actions are in- philosophies taught at the temple; 6) Anubhuti: any divine expe-
of course, the popular and sometimes implausible stories about the not how knowledgeable Saivites or Vaishnavites look at it. To Saivi- cluded: His veiling and revealing graces. The Raurava Agama states, rience, dream, vision or inspiration that led to the temple’s creation.
Gods. Vedic-Agamic Hinduism is ancient, for the authoritative Ve- tes, Siva is the entire Supreme Being, not merely the dispenser of de- “The birth of the world, its maintenance, its destruction, the soul’s For such a description for our own Kadavul Hindu Temple, go to
das and Agamas have their source deep in human history, 6,000 to struction. To Vaishnavites, Vishnu is the entire Supreme Being, not obscuration and liberation are the five acts of His dance.” No wonder www.himalayanacademy.com/monastery/temples/kadavul.
8,000 years ago, while Puranic Hinduism is more recent and based just the Lord of preservation. That we worship the Supreme Being Saivites take great exception to the statement that Siva is the God of There is no reason for Hindus to endure the criticism of poly-
on secondary scripture. above all others is clearly the view of Hinduism’s revealed scriptures Destruction, a concept that finds its source in the Puranas. theism when we have the glorious Vedas and Agamas to guide the
Another source of confusion in this regard is the Hindu temple (shruti), the Vedas and Agamas. I have been to a number of temples that have equal shrines for way and offer wisdom about our worship of the one Supreme God.
itself, when not properly explained. We walk in the door and en- Not all Hindus are familiar with the category of scripture called Venkateshvara and Siva. If such a temple took the Puranic approach, Hopefully this article will help Hindus respond to misconceptions
counter a multiplicity of shrines, each with a different Deity. How the Agamas. The Agamas were part of an oral tradition of unknown it would say that at the Sri Venkateshvara shrine we are worshiping they may encounter.

28 g u ru’s w i s d om 29
7
PUBLISHER’S DESK • JULY 2013 Worship based on love: Two devotees, husband
and wife, prostrate before Lord Siva in total

God of Fear or God of Love? surrender, or prapatti. Their love of God brings
them into a profound proximity to the Divine.

Love is the basis of worship in all Hindu denominations, xIn developing a closeness with the Deity, we eventu-
ally discover and bask in that perfect love. The Tiru-
expressed through bhakti yoga toward one’s chosen Deity mantiram affirms this idea: “The ignorant foolishly
say that love and Siva are two, but none of them knows
that love alone is Siva. When men know that love
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I and Siva are the same, love as Siva they ever remain.”
In giving talks on the topic of love of God, I often

O
n a recent teaching journey i met actually do seek to upset the lives of em- share the similarity of the Vaishnava and Saiva con-
Ravindran, who was raised in India but bodied souls. Gurudeva taught that the cepts. In the Chaitanya school of Vaishnavism, for ex-
had lived in the West for many years. best way to guard against such malevo- ample, bhakti is seen as progressing through five stages:
He was openly grappling with lingering lent beings is to build a positive spiritual neutrality toward God, servitude to God, friendship
questions about beliefs he learned while growing force field by invoking the protection of with God, parental feelings for God, and relating to God
up. He shared that Hindus in his region feared higher and more powerful benevolent be- as a lover to the beloved. Saivism expresses a parallel
that if they didn’t regularly and properly pro- ings—the Gods of Hinduism. Astral enti- concept. The first stage is called the dasa marga, “path
pitiate the Deities of their village, the Gods and ties are powerless where there is harmony, of servitude,” with the soul relating to God as servant
Goddesses would be upset, and this would cause cleanliness and close communion with to master. In the second stage, satputra marga, our re-
negative events in their life. Thus, they were kept the Gods and their devas. lationship is as a child to his parents. In the third stage,
busy appeasing a multiplicity of Deities that had On that same journey a teenage boy, sakha marga, God is like a friend. In the fourth stage of
been worshiped for generations. The premise of leaning forward in earnest, asked, “Do maturity, called san marga, or “true path,” God is our
this type of worship is fear, specifically that if we I have to worship all the Deities in the dearest beloved. Both denominations emphasize the
lapse in our ritual obligations we will be punished, or we will suffer, temple, or can I focus on just Lord Ganesha? I am find- soul’s coming ever closer to God, in stages that begin
in some way. ing that by keeping a singular focus I am getting much with bhakti yoga, which leads the devotee to an in-
I assured Ravindran that the great Gods of Hinduism do not live closer to Him. I’m beginning to form a connection that tense love of God. Some common bhakti practices are:
in a consciousness of wrath, hurtfulness, judgment, retaliation or I’ve never had with any of the other Deities.”
pettiness. They are beings of love and light, showering their bless- I replied in the affirmative, that it is fine to focus on ❖ shravana: Listening to sacred texts and
ings on each of us, regardless of our failings, frailties and omissions. just one Deity. In fact, this is the pattern followed by stories of God
With this belief as its cornerstone, Hinduism is a joy-based religion most Hindus. However, it is only fitting to honor and ❖ kirtana: Singing devotional hymns and
in which one never need fear God, never worry that God will be of- acknowledge all the Divinities when in the temple. I bhajans
fended or exact some punishment if we do not perfectly perform our shared, “When attending puja to another Deity, wor- ❖ smarana: Remembering the presence and
puja. Worship in its highest sense is an outpouring of love. God is ship sincerely and show deep respect; but you need name of the Divine (this includes mantra
love and nothing but love. not strive to feel as close to that Deity as you do to Lord repetition)
My Gurudeva, Sivaya Subramuniyaswami, affirmed: “Hinduism is Ganesha.” ❖ pada-sevana: Service to the holy feet, which
such a joyous religion, freed of all the mental encumbrances that are In Sanskrit, the Deity of one’s most pious attention includes serving humanity
prevalent in the various Western faiths. It is freed of the notion of a is called Ishta Devata, literally, “cherished or chosen ❖ archana: Attending ritual worship in the
vengeful God. It is freed of the notion of eternal suffering. It is freed Deity.” Vaishnavas may choose among many Divine temple and attending or conducting worship
from the notion of original sin. It is freed from the notion of a single forms: Vishnu, Balaji, Krishna, Radha, Rama, Lakshmi, in one’s home shrine
spiritual path, a One Way.” Hanuman and Narasimha, as well as the Shaligrama, a
❖ vandana: Prostrating to the Deity
Ravindran told me more about his village’s belief. When negative black-colored fossil found in the sacred river Gandaki.
events occurred, such as a death of a child, a flood or a sudden illness, Smartas traditionally choose their Ishta from among ❖ atma-nivedana: Complete self-surrender
the elders looked for lapses in the mandatory rites, believing that the six Deities: Siva, Shakti, Vishnu, Surya, Ganesha and Bhakti yoga develops qualities that make commu-
Deities must be penalizing them for neglecting some aspect of the Kumara, or any of their traditional forms. Shaktas, who nion possible, such as love, selflessness and purity,
worship. He hoped that a better understanding of the nature of the worship the Divine as the Goddess Shakti, may focus leading to self-effacement and surrender to God. It is
Gods would help overcome such superstition. on one among Her many forms, from the furious Kali in this idea of the need for surrender, prapatti, that the
a. manivel

Hindu philosophy teaches that all events in our life, be they posi- to the benign and graceful Parvati or Ambika. Saivites members of all sects merge in oneness. We know that
tive or negative, are the result of actions we performed in the past. A direct their worship primarily to Siva, as represented by we have attained prapatti when we effortlessly know
distressing situation is a self-created misfortune, not a punishment the Sivalingam, Nataraja and Ardhanarishvara. Many that everything that happens is due to the grace of God
from God. Life itself, taking place within the realm of duality, is a Saivites choose Lord Karttikeya, also known as Muru- and not our own actions. There is no trace of fear in
playground of natural forces, a classroom for embodied souls to ex- gan or Skanda, as their Ishta Devata. My Gurudeva, a staunch Saivite, same as the feeling we have for our best friend. Holding a singular this mode of worship.
perience joy and sorrow, elation and depression, success and failure, taught us to worship Siva as the Supreme God while starting with focus helps us to draw closer and closer to that Deity. In a letter he wrote to a young man, our paramaguru, Yogaswami
health and sickness, good times and bad. The divine beings who re- the worship of Lord Ganesha, who is “the closest God to the material Another approach to understanding the Deity’s compassionate (1872–1964), explained the unitive perspective to be held not only
side in the deeper realms of consciousness are always there to as- plane of consciousness, most easily contacted and most able to assist nature, and in the process ridding ourself of any lingering fear, is to toward God, but toward everything. “I am with you and you are with
sist embodied souls in their journey through samsara. Puja rituals us in our day-to-day life and concerns.” think of the God or Goddess as the parent and ourself as the child. me. There is no distance between us. I am you. You are I. What is
are performed not to propitiate them or mollify their wrath, but to An analogy to friends is helpful. Teenagers have many friends, but In fact, the Deity is the perfect parent, because no matter what we there to fear? Look! I exist as you. Then what must you do? You must
adore them and invoke their blessings and guidance. it is common to have one best friend with whom we share the most do, He/She always sends us blessings and love. When we make mis- love. Whom? Everyone. To speak more clearly, your very nature is
Ritual appeasement does have a scriptural purpose, to protect intimate and personal details of our life. Having an Ishta Devata is takes, He never becomes angry or punishes us. The Deity’s love is love. Not only you, but all are pervaded by love. But there is no ‘all,’
against the negative energies and efforts of astral entities who like that, and the feeling we should have toward that Divinity is the perfect love, existing at all times, in all circumstances for all souls. for you alone exist. All are you!”

30 g u ru’s w i s d om 31
8
PUBLISHER’S DESK • JULY 2008 Harihara: The traditional statue, with Vishnu (Hari) on
the right holding the conch and Siva (Hara) on the left

Who Is the Greatest God? bearing the trishula, portrays the view that they are a one
Deity or, to some, different aspects of the Supreme God.

Rivalries abound in the world, even among Hindus, who would be better off being nonsectarian. However, there is an-
other approach to sectarianism, which is the ground for our
occasionally vie for the supremacy of their Deity: Vishnu or Siva fourth answer to the question “Who is greater, Vishnu or
Siva?” We can call this the tolerant sectarian approach. The
Tamil Lexicon, published by the University of Madras, con-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I tains these terse but excellent definitions: “Saivam: The reli-
gion which regards Siva as the Supreme Being and is exclu-

H 
ave you ever heard a discussion be- the summit, resorted to a dishonest sively devoted to His worship, of sixteen sects. Vaishnavam:
tween two or more Hindus as to who ruse. Encountering a ketaki flower fall- The religion which holds Vishnu to be the Supreme Being.”
is greater, Vishnu or Siva? As is the case ing through space, Brahma cajoled it to A tolerant sectarian Hindu accepts both of these points and
with many philosophical issues in Hindu- falsely testify that He had reached the does not conclude that one is true and the other false. They
ism, there is, of course, more than one point of view. pillar’s summit. Upon returning to the are simply two different names and two different concepts of
Historically, the rivalry of sects has occasionally surface, he was boasting of his achieve- the Supreme Being. The idea that there can be multiple valid
become violent. In 1760 two great throngs vying ment when suddenly Lord Siva ap- viewpoints about the Supreme is certainly a core Hindu con-
for supremacy clashed on the final day of bathing peared in the middle of the Jyotirlinga cept. It is captured in the Rig Veda (1.164.46): Ekam Sat viprah
at the Kumbha Mela in the holy city of Haridwar. and unequivocally declared Himself to bahudha vadanti, “Truth is One, sages describe it variously.”
Violence ensued, and Saiva and Vaishnava naga be beyond their ken and thus the great- Renowned philosopher Dr. S. Radhakrishnan, president of
babas turned the festival into a killing ground. In est. Brahma was castigated by Lord Siva India from 1962-1967, offers a definition of Hinduism that
all, 18,000 monks died that day. for his deceit. Thus Brahma is not wor- stresses the same point. “The Hindu recognizes one Supreme
In modern times, the rivalries are more verbal shiped in any temple in India, except in Spirit, though different names are given to it.” The conclusion
than physical, but they are real and not infrequent. In fact, they Pushkar, a few miles from Ajmer, in Rajasthan. In of this tolerant sectarian viewpoint is the same as the Smar-
arise more lately, because Saivas and Vaishnavas are mixing freely. this answer, which represents a Saiva point of view, tas’—”Vishnu and Siva are equal.” The basis for this conclu-
A Hindu family’s friends and neighbors are just as likely to be from Siva is manifestly greater than Vishnu. sion, though, is different. Here the reason they are equal is that
another sect—unlike in olden days, when sectarian communities Sometimes the rivalry between the Vaishnavite’s each is the Supreme Being to a different Hindu denomination.
were more isolated and homogeneous. Plus, these days one can find staunch adoration of Lord Vishnu and the Saivite’s Clearly there is a need for a tolerant, rather than a fanatical
Vishnu and Siva side by side in the same temple, something unheard steadfast adoration of Lord Siva goes to extremes. or bigoted, sectarianism in today’s Hindu world. One of the
of even 50 years ago. Such temple arrangements themselves confuse This is illustrated in a classic story that took place reasons is that many temple societies outside of India have
worshipers, provoking them to wonder, “Who is the greatest among at the Shankaranarayanar Temple in the Tirunelveli shrines or adjacent temples to both Siva and Vishnu, with
the Gods?” District of Tamil Nadu, where the main murti is priests of both traditions working closely together, and dev-
Our first answer is based on the Vaishnava scripture Srimad one half Siva (Shankara) and the other half Vishnu otees of both denominations attending.
Bhagavatam (also called Bhagavata Purana), in which Lord (Narayana). One day an overly zealous Saivite entered We had the privilege of attending the 2004 kum-
Vishnu/Krishna is the Supreme, all-embracing God of all Gods. The the temple to worship the Lord. Before offering in- bhabhishekam of the Siva temple at the invitation of the
Bhagavatam enjoins devotees of Lord Krishna to not disrespect cense, he plugged the nostril of Vishnu with cotton Hindu Temple Society of Greater Atlanta. Siva’s sanctum was
Lord Siva, but to worship Him as the greatest of the devotees of Lord to prevent Him from enjoying the fragrance. Seeing built adjacent to a temple for Venkateshvara, Lord Vishnu,
Krishna. In other words, a Krishna bhakta also prays to Lord Siva, that happen, an equally bigoted Vaishnavite made which had been constructed years earlier. During our visit,
but asks Siva to assist him in attaining devotion to and the favor of his offering, plugging Siva’s nostril so only Vishnu we were greatly impressed that Vaishnava priests were help-
Supreme Lord Krishna. The Bhagavatam also contains a story about would enjoy the offering. The story demonstrates the ing in the Saiva ceremonies and vice versa. The smooth work-
Siva seated in meditation, eyes closed, chanting on japa beads. It is foolish nature of fanatical sectarianism. ing together of these two priesthoods, and of Siva’s and Ven-
stated that He is meditating on Lord Vishnu’s transcendental form How is it that one Purana extols Vishnu as the Su- kateswara’s devotees, was uplifting and encouraging. It shows
and chanting Vishnu’s holy names. In the Bhagavatam, Siva is sub- preme and another elevates Siva? Swami Sivananda, how well these traditions can cooperate and blend their en-
servient to Lord Vishnu, though He is above the category of an ordi- founder of the Divine Life Society, explained, “Vishnu ergies without giving up their distinct beliefs and customs. I
nary living being, or jiva. In this position Siva is sometimes referred Purana glorifies Vishnu and in some places gives a have observed this interdenominational harmony elsewhere,
s . r a ja m

to as a demigod. In this answer, which represents a Vaishnava point lower position to Siva. Siva Purana glorifies Siva and including the Hindu temple in Memphis, Tennessee, which,
of view, Vishnu is proclaimed to be greater than Siva. gives a lower status to Vishnu. This is only to instill in addition to Vaishnava and Saiva priests, also engages
A second answer is found in a story from the Saiva scripture Siva and intensify devotion for the respective Deity in the priests of the Smarta tradition.
Purana. Brahma and Vishnu were engaged in an argument about hearts of the devotees. In reality, no Deity is superior are identical. In this area, my guru, Sivaya Subramuniyaswami, gave
who was greater. The dispute grew so intense that the world was to another. You must understand the heart of the writer.” Swami’s This same teaching is found in the Shikshapatri, a Vaishnava text some helpful advice to his followers, who are, of course, Saivites: “Siva’s
threatened. The devas requested Lord Siva to intervene. Siva ap- commentary continues, providing a third answer to our question. written by Bhagwan Swaminarayan. “The Vedas proclaim Narayan devotees, with hearts as big as the sky, love and accept Smarta, Shakta
peared before them in the form of a fiery column of light, called “Accordingly, the scriptures hold that Vishnu and Siva are ultimately and Shiv as one and as Brahmaswarup—God’s true nature—and, and Vaishnava Hindus as brothers and sisters, even if not accepted by
Jyotirlinga, of which they could perceive neither the beginning nor the same. Smarta theologians have cited many references to support therefore, they should be known accordingly.” Bhagwan Swamina- them, and keep harmony by not discussing differences.”
the end. A contest was devised by the two: the one who first found this point. For example, they interpret verses both in the Sri Rudram, rayan enjoins his devotees: “In the month of Shravan they shall wor- The next time you are involved in a discussion about who is supe-
either end of the Jyotirlinga would prevail as the greater. Vishnu the most sacred mantra in Saivism, and the Vishnu Sahasranama, ship or engage the services of pious brahmin devotees to worship rior, Vishnu or Siva, feel better prepared, as you now have four differ-
mounted his boar (varaha) and tunneled downward through the one of the most sacred prayers in Vaishnavism, to show this unity… Shiv with bilva-patras (leaves) and the like.” ent points of view to which you can confidently refer. And who knows,
nether worlds; Brahma, mounting his swan (hamsa), ascended Shri Shankara also has said in very clear terms that Siva and Vishnu Sometimes the story of the worship of Shankaranarayana by the you may be inspired to develop a fifth point of view—such is the na-
through the upper worlds. Failing to find the bottom, and totally are the one, all-pervading Soul.” In this answer, which represents a equally intolerant Vaishnavite and Saivite devotees is marshaled as ture of Hinduism!
exhausted, Vishnu returned to the surface. Brahma, failing to find Smarta point of view, Vishnu and Siva are equal; more precisely, they proof that sectarianism is inherently narrow-minded and all Hindus

32 g u ru’s w i s d om 33
CHAPTER THREE

Raising
Children

• Nine Qualities to Cultivate in Children

• Teaching Peacefulness to Children
• When Kids Embrace Hinduism
• How to Improve the World
• Growing Up without Prejudice

Foot of a beetle by Dr. Igor Siwanowicz, 100x

35
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PUBLISHER’S
P UBLISH DESK • JULY 2002

Nine Qualities to Cultivate in Children

Children benefit immensely when parents, their first
gurus, teach thoughtfully with specific goals in mind
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

E 
very father and mother is indeed a these kinds of remarks as a form of teasing or joking.
guru—in fact, an individual’s first guru, This, of course, needs to be stopped and replaced with
teaching by example, explanation, giving ad- remarks that encourage and praise the child. Parents
vice and direction. When we think of gurus, should also not allow their children to call each other
we automatically think of teaching; thus looking at names, such as fat or lame. When it comes to correct-
parents as gurus highlights the importance of what ing misbehavior, it is wise to distinguish between the
parents teach their children, grandchildren and person and the behavior. The behavior was foolish,
possibly even their great-grandchildren. not the person. For example, “What you did was very
A swami is an individual’s second spiritual guru. A foolish, but you are smart, and I’m sure you now know
simple analogy will point out why swamis are deeply better and won’t do that again.” Having a positive con-
concerned about what parents teach their children. cept about his outer self allows the child to accept the
Imagine being a young man or woman’s second dance Hindu teaching that his inner self is a divine being, a
teacher. If the first teacher has not been systematic in radiant soul.
teaching the basics of dance, the second teacher may 2. Perceptive Self-Correction is shown when
end up spending years undoing what the first teacher we are able to quickly learn the lesson from each
ineptly taught before he can advance the student experience and resolve not to repeat our mistake.
further. How do parents develop this quality? By teaching kids that making
A common problem many individuals have when entering adult mistakes is not bad. Everyone makes mistakes. It is natural and sim-
life is a negative self-concept. This is the sense of feeling that you are ply shows we do not understand something. It is important for the
inherently flawed and inferior and that others are vastly superior parent to determine what understanding the child lacks and teach it
to you. Parents create this in their children through frequent critical to him without blame. When parents discipline through natural and
comments, such as “How could you do such a stupid thing?” “You’re so logical consequences, children are encouraged to learn to reflect on
dumb!” “You’ll never amount to anything.” It can take the swami years the possible effects of their behavior before acting. Such wisdom can
of working with the individual to help him replace a low self-esteem be nurtured through encouraging self-reflection, asking the child to
with a sense of personal worth. This would be totally unnecessary if think about what he did and how he could avoid making that mis-
the parents had raised the child wisely to cultivate good character. take again. Perceptive self-correction enables us to quickly learn
There are nine key qualities we want our children to possess in order from our mistakes, refine our behavior accordingly and thereby
to be happy, religious and successful when they reach adulthood. make more rapid progress on the spiritual path.
3. Powerful Self-Control is restraining destructive emotions,
1. Positive Self-Concept such as anger, when we are tempted to express them. How is such
2. Perceptive Self-Correction control cultivated in children? It is through parents never expressing
3. Powerful Self-Control such emotions themselves. Children learn, by observing their par-
ents, whether it’s acceptable to behave emotionally or not. It is by
4. Profound Self-Confidence
referring often to the ten restraints of Hinduism’s Code of Conduct,
5. Playful Self-Contentment known as the yamas, finding illustrations of these ideals in daily life,
6. Pious Character on television and in movies. The yamas are noninjury, truthfulness,
7. Proficiency in Conflict Resolution nonstealing, divine conduct, patience, steadfastness, compassion,
8. Parental Closeness honesty, moderate appetite and purity. It is through emphasizing the
9. Prejudice-Free Consciousness traditional Hindu imperative to maintain chastity until marriage.
Self-control leads to self-mastery, enabling one to be more success-
ful in achieving outer and inner goals.
We will explore each of these to see what children should be taught, 4. Profound Self-Confidence is exemplified when a child
or not taught, by the parents to develop that quality. is confronted with a difficult task and his first response is the
1. Positive Self-Concept is in action when we think of ourselves
as a worthy individual deserving of a wonderful life. Unfortunately,
many children reach adulthood with a negative self-concept, feeling First gurus: Two Hindus from different cultures are raising
a. manivel

that others are better than they are and life has little to offer. A nega- a child in Chicago. Mother is placing holy ash on the infant’s
tive self-concept is developed through verbally running down a child. forehead for protection and blessings. They have vowed to
This can occur in two distinct situations. The first is simply making raise the child using the principles of positive discipline.

36 g u ru’s w i s d om 37
certainty that he can accomplish it. Unfortunately, many children The hand that rocks the cradle rules the world:
reach adulthood lacking self-confidence and have as their first re- A mother sings a traditional lullaby as her child plays
sponse the feeling that they will be unable to accomplish the task, with a small Earth, signifying the global impact all
as it is too difficult. How is profound self-confidence cultivated? It mothers of the world have in passing along religious
is first through the child’s possessing a positive self-concept. It is culture and values to their children. She is raising him
then through helping the child be successful at progressively more near the Nallur Murugan Temple in Jaffna, Sri Lanka.
difficult tasks as he or she grows up. A pattern of many successes
going into our subconscious mind is what produces the sense of
self-confidence and the feeling that we will be equal to any task. For 8. Parental Closeness is fulfilled when children reach
example, a father teaches his son carpentry from age ten through adulthood and choose to spend time with their parents be-
eighteen. Each year the father helps the son make something that is cause they really enjoy being with them. A strong bond of
more complex, never giving him a project that is too advanced, prais- love and understanding exists. Sadly, we know of many in-
ing each achievement. Self-confidence is cultivated by watching for stances when a boy reached adulthood, moved out of the
failures at school or at home and compensating for them. If the child home and maintained as little contact with his father as pos-
is shy and has trouble at school with public speaking, work person- sible. How then is parental closeness developed? It is through
ally or through a tutor to overcome that shyness so he or she can expressing love by hugging and saying often the three magic
speak successfully at school in the future. Self-confidence makes one words, “I love you.” Distance is developed by never express-
magnetic to success in both outer and inner endeavours. ing love. Closeness is nurtured by correcting a child’s mis-
5. Playful Self-Contentment is expressed when a child’s usual behavior with positive discipline methods, such as time-out
mood is fun-loving, happy and satisfied. How is this developed? It is and appropriate natural and logical consequences, and using
through the parents living and verbalizing the philosophy that life reason without blame and shame. The use of physical vio-
is meant to be lived joyously. It is by holding the perspective that lence, anger, irrational punishments, blame and shame cause
happiness does not depend on external circumstances but is a con- distance. Closeness comes when quality time is spent to-
sciousness we can claim, whether life is free of or filled with chal- gether in activities that all members of the family enjoy. It
lenges. It is by teaching the children to be satisfied with what they is developed by the father bonding with his sons and the
have in the present rather than dissastified about what they don’t mother bonding with her daughters, through developing
have. It is nurtured by the family spending time together filled with common interests in hobbies or games and working on them
play and laughter. The ability to remain fun-loving, joyful, secure together. It is protected when parents create a nonthreaten-
and content enables one to face with far greater equanimity the ups ing atmosphere of love in their home in which their children
and downs of life. feel free to tell them everything they have done without fear
6. Pious Character is expressed when we naturally treat oth- of the consequences. They know their parents love them
ers with kindness, generosity and appreciation. It is fulfilled when no matter what. Distance develops in a threatening atmo-
we seek the blessings of God, Gods and guru throughout life. How sphere where children will keep secrets, each secret adding
can this be cultivated? It is through the parents demonstrating these to the distance between the child and the parents. A loving
qualities themselves. Children learn that this behavior is expected relationship between child and parents powerfully influ-
of them by observing their parents’ actions. It is by referring often ences all subsequent relationships, even one’s relationship
to the ten observances of Hinduism’s Code of Conduct, known as with God.
the niyamas, and pointing out their relevance in daily life, on TV 9. Prejudice-Free Consciousness manifests when
and in movies. The niyamas are remorse, contentment, giving, faith, we see God in everyone and embrace differences of eth-
worship of the Lord, scriptural listening, cognition, sacred vows, nic background and religion. Are we born with prejudices?
recitation and austerity. It is nurtured by teaching the child to wor- Absolutely not! These are all learned—at home, at school
ship and pray in the home shrine or at the temple before important and elsewhere. How is a prejudice-free consciousness de-
events such as beginning a new school year or before final examina- veloped? It is through teaching our children that the whole
tions. Pious conduct brings into our life the joys of Divine blessings. world is our family and all human beings are divine be-
7. Proficiency in Conflict Resolution is exemplified when ings. It is through complete avoidance of remarks which
we work out disagreements with others by using intelligence and are racially or religiously prejudiced. It is through discuss-
seeking for a win-win situation. How is this cultivated in youth? ing with our children any prejudice they hear from others
It is through the parents demonstrating these qualities themselves. at school and elsewhere and correcting it. It is by teaching
Children learn that this behavior is expected of them by observing children to avoid generalizations about people and, instead,
their parents’ actions. It is by sitting down with children any time to think about specific individuals and the qualities they
they use anger, physical force or verbal injury to prevail in a conflict have. Again, television and movies can provide useful situ-
and discussing with them how it could have been settled with in- ations to discuss. It is through having our children meet, in-
telligence rather than violence. It is through replacing the idea of “I teract and learn to feel comfortable with children of other
want me to win and you to lose” with that of “I win when everybody ethnicities and religions. Tolerant individuals help commu-
wins.” Illustrations of what to do and what not to do can be drawn nities function with less friction and misunderstanding.
from the people they see in television and movies. It is nurtured by Summary: A wise mother wrote to me recently on e-mail
parents following the wisdom of resolving their husband-and-wife saying, “I truly believe we live out part of our karma through
disagreements before going to sleep, as this teaches by example the our children, and we grow and improve as they do.” Though
importance of facing and solving a conflict rather than fleeing from we may think we are just helping our children be more
a. manivel

it. Proficiency in conflict resolution keeps our life sublime and our happy, successful and religious, in truth we cannot separate
subsconscious mind free of the disturbances caused by memories of ourselves from them. Their growth and spiritual evolution is
unresolved disagreements. our own as well.

38 g u ru’s w i s d om 39
10
PUBLISHER’S DESK • JULY 2003 Living peacefully: A sister and brother are growing
up in Europe. While nonreligious youth run wild and

Teaching Peacefulness to Children vandalize property, they are grateful for their Hindu
upbringing, which provides good values and moral
direction, teaching them the merits of a tolerant life.

Cultivate a prejudice-free consciousness that readily is a way this philosophical truth is practiced on a daily
embraces differences in race, religion and nationality basis. Ayam atma Brahma, “The soul is God.”
This is taken one step further in the adage Vasud-
haiva kutumbakam, “The whole world is one family.”
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I Everyone is family oriented. Most of what we do is for
the purpose of benefiting the members of our family.

C
 
onditions in the world today are that readily embraces differences We want them to be happy, successful and religiously
certainly troubling—wars between in ethnic background, religion and fulfilled. And when family is defined to be the whole
countries, wars within countries, plus a nationality. world, it is clear that we wish everyone in the world to
growing threat of international terrorist How can parents nurture a prej- be happy, successful and religiously fulfilled. The Vedic
acts. The shocking attacks in New York on Sep- udice-free consciousness? Through affirmation that captures this sentiment is Sarve janah
tember 11 naturally heightened everyone’s con- complete avoidance of remarks that sukhino bhavantu, “May all people be happy.” Albert
cern about these problems. are racially or religiously prejudiced, Einstein once observed, “A human being is a part of the
One of the immediate consequences of 9/11 and through discussing with children whole, called by us Universe, a part limited in time and
was the television coverage depicting people in a any prejudice they hear from others at space. He experiences himself, his thoughts and feel-
number of countries who do not much like, some school and elsewhere and correcting it. ings as something separated from the rest, a kind of
even strongly hate, the United States, even to the We—meaning we of all nations and optical delusion of his consciousness. This delusion is
point of wishing violence upon it. Watching these startling reports cultures—can teach children to avoid generalizations a kind of prison for us, restricting us to our personal
on television, we were again reminded of the extent and seriousness about people and instead to think about specific indi- desires and to affection for a few persons nearest to us.
of the problem of prejudice in the world today. viduals and the qualities they have. Even positive gen- Our task must be to free ourselves from this prison by
Attitudes of prejudice toward those of a different race, nation or eralizations should be avoided, as they encourage us to widening our circle of compassion to embrace all liv-
religion can start simply as distrust, which can then deepen into not look at the qualities of specific individuals. When ing creatures and the whole of nature in its beauty” [H.
dislike and deepen further into hatred, which can turn into a desire we say, even positively, that Chinese are good business- Eves, Mathematical Circles Adieu, Boston, 1977].
to inflict injury. Are we born with such attitudes? Certainly not. As men or Germans are efficient and precise, we promote Of course, this doesn’t mean we should teach chil-
children, we are taught them at home, at school and even in some stereotypes that blind us to the truth that all individu- dren to gaze naively at everyone through rose-colored
religious institutions. als are unique. TV and movies can provide useful sit- glasses, especially those who have been taught to hate
In the last few months a number of resolutions have been passed uations to discuss with your children, not leaving the others because of their particular race, religion or na-
objecting to the US war with Iraq. Thousands of people have objected conclusions to their youthful minds. Tolerance can be tionality. It means not looking at people through distor-
by demonstrating in the streets all over the world, including the US. developed by having our children meet, interact and tive lenses of malice, bigotry or bias. Hatred is a reality
These actions are sincere and make a point, but they certainly do not learn to feel comfortable with children of other ethnici- in this world and needs to be responded to realistically.
address the core of the problem, which is hatred. ties and religious backgrounds. While being aware of the prejudices of others and the
People have been raised to hate those of different ethnic groups, There are a few key Hindu beliefs that are the basis philosophies they have been taught, we can still choose
faiths or countries. The solution, though admittedly a long-term one, for Hindu tolerance. The first belief is on the nature of to see their Divinity and hold no prejudice—no ill-feel-
is that we need, in the century ahead, to teach all children tolerance, God. Hinduism has a wide diversity of traditions, but ing or hatred—toward them.
openness to different ways of life, different beliefs, different customs followers of the different traditions respect one another In the second half of the twentieth century, Hindu
of dress and language. We need to stop teaching them to fear those and worship side by side in many temples. Hinduism concepts became more and more popular and influen-
who are different from themselves, stop teaching them hatred for has four major denominations. To Saivites the Supreme tial in the West. Every year more Westerners take up
peoples of other colors and other religions, stop teaching them to is Siva. Shaktas refer to the Supreme as Shakti, Smartas the belief in karma and reincarnation as a logical ex-
a. manivel

see the world as a field of conflict, and instead instill in them an call the Supreme Being Brahman, and to Vaishnavas planation of what they observe in life. One of the most
informed appreciation and a joyous reverence for the grand diver- He is Vishnu. However, the important point is that visible uses of Hindu values in the West in the 20th
sity we find around us. Instead of teaching children to be intolerant each Hindu is worshiping the same Supreme Being. century was by Dr. Martin Luther King. After many
and to dislike and distrust, hate and inflict injury on those who are The name is different, the tradition is different, but it is years of thought, Dr. King selected the Hindu principle
different, we can teach them to be tolerant, to like and trust, be- the same Supreme Being that is being worshiped by all Hindus. An tension or intolerance. of ahimsa, as exemplified by Mahatma Gandhi’s tactic of nonviolent
friend and help. Of course, the central place to convey such a crucial ancient verse from the Rig Veda (1.164.46) is often quoted in this re- Another Hindu belief that gives rise to tolerance of differences in resistance, to overcome the unjust laws of racial discrimination in the
message to the next generation is in the home. Secondarily, it can be gard: Ekam sat viprah bahuda vadanti. “Truth is one, sages express race and nationality is that all of mankind is essentially good, that US. In 1959 Dr. King spent five weeks in India discussing with Gand-
strengthened in classes at the temple and school and through special it variously.” we are all divine beings, souls created by God. Hindus do not accept hi’s followers the Mahatma’s philosophy and techniques of nonvi-
community activities. Hindus also believe that there is no exclusive path, no one way for the concept that some individuals are evil and others are good. The olence to deepen his understanding before putting them into use.
It is in the home that we can enduringly change the world for the all. They profoundly know that the God they worship is the same Upanishads tell us that each soul is emanated from God, as a spark Perhaps in the 21st century the world can again turn to Hindu
better. It is the qualities we cultivate in our children that create the Supreme Being in whom peoples of all faiths find solace and peace. from a fire, then begins a spiritual journey, which eventually leads values, choosing this time the value of tolerance, raising children
world of the future. Therefore, the most effective form of protest to Since the inner intent of all religions is to bind man back to God, back to God. All human beings are on this journey, whether they re- with a prejudice-free consciousness as a way of creating a future for
the violence is to give more thought to what our children are learn- Hindus honor the fact that “Truth is one, paths are many”—Ekam alize it or not. So when a Hindu sees a person whom others call bad this planet that is free from war and terrorism.
ing as they grow up. In this regard, every father and mother is indeed sat anekah panthah. Nonetheless, Hindus realize that all religions or evil, he thinks to himself, “This is a young soul, acting in terrible Teach your children, and show them by your example, that toler-
a guru—in fact, a child’s first guru, teaching by example, explanation, are not the same. Each has its unique beliefs, practices, goals and ways, but one day, in the course of many lives, he will realize his er- ance should not be mere passive acceptance of those who are differ-
giving advice and direction. The quality we wish parents to develop paths of attainment, and the doctrines of one often conflict with rors and adhere to dharma.” The Hindu practice of greeting one an- ent—an aloof tolerating—but rather a heartfelt empathy and proac-
in the child is a prejudice-free consciousness—an open-mindedness those of another. Even this should never be cause for religious other with “namaskara,” worshiping God within the other person, tive effort to befriend and help.

40 g u ru’s w i s d om 41
11
PUBLISHER’S DESK • APRIL 2011 Conveying Hinduism to children:
A father and daughter pour water

When Kids Embrace Hinduism over a Sivalingam together. Through

personal experience, youth embrace
their religion as their own, finding that
it strengthens and enhances their life.
For best results in passing on your faith, present concepts
as life-enhancing tools rather than life-restricting rules feet of the Deity, to bring offerings and talk
to the Deity about their unhappiness, just as
if they were talking to a friend in this physi-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I cal world. There, with the Deity, they will go
through a deep, inner process and receive bless-

A
ll too often, hindu concepts and Why Are We Vegetarian? ings from the Deity if they open themselves in
practices are explained to children and In India, vegetarianism is well established, and the right way. They may find that when they
youth as rules rather than as tools. Rules not eating meat is seldom a target for criticism. leave the temple they can’t remember what the
restrict what we can do in life and have In other countries, however, being a vegetarian problem was. That’s a sign of success.
the sense of making things less enjoyable. Kids, es- is the exception, and vegetarian children are Of course, the benefits of attending a temple
pecially, rebel at too many rules. Tools, on the other often the brunt of ridicule, peer pressure and every week are not limited to times that they
hand, make them more effective and improve their chiding. Adding injury to insult, in most school are emotionally upset. Even when everything
quality of life. We can transform cumbersome cafeterias and at social events, veggie options is going well in their life, worshiping at the
rules into appealing tools by clearly explaining are meager, unimaginative and unhealthy. There temple with sincerity and attentiveness takes
the processes involved in a practice or custom and is practically nothing a vegetarian student can them deeper into their soul nature. They will
the benefits it has to offer. The object is to catch eat! be more compassionate and understanding,
the child’s interest, to show how Hinduism will Little wonder that children want to take the better able to deal with the challenges that
help her make spiritual progress and enjoy a hap- easy way out and abandon a vegetarian diet. come to them in life. Once your child realizes
pier and more successful life. It is inspiration, not However, there are compelling reasons for be- that worship is a powerful Hindu tool, and not
rules, that drive people forward, and children are no different in this ing a vegetarian. The main one is that eating meat affects just another adult rule, she will ask you to take
regard. their consciousness in a negative way, bringing them into her to the temple every week.
Imagine a teenager challenging her parents about three family the instinctive nature.
practices: “Why are we vegetarian?” “Why do we need to go to the Explain to children that if they want to live in higher h i n d u i s m t o d ay Why Can’t I Listen to Hip-Hop Music?
temple every week?” “Why can’t I listen to hip hop music like my consciousness, in their soul nature, in peace and happiness Music, especially when listened to for extend-
friends do?” Unfortunately, parents may not take the time to give and love for all creatures, they cannot eat meat, fish, shell- ed periods, strongly influences our state of con-
thoughtful, complete answers to such questions, and instead take fish, fowl or eggs. The reason for this is that by ingesting the sciousness. Whatever children listen to brings
the easy route, decreeing, “It’s what our family has always done.” Be- grosser chemistries of animal foods, one introduces into the them into one state of consciousness or another.
cause many of their friends don’t have to follow such a strict code body and mind anger, jealousy, fear, anxiety, suspicion and My guru, Satguru Sivaya Subramuniyaswami,
of conduct, youth hearing this answer can easily conclude that Hin- the terrible fear of death, all of which is locked, biochemi- was outspoken on this topic. He felt that the
duism is a just a set of rules that makes life restrictive and unhappy. cally, into the flesh of butchered creatures. type of music played in the home and the mes-
Before answering these questions in a way that transforms them In other words, meat eating will strengthen their in- sage it delivers are crucial. He stated that great
from rules into tools, let’s review some basic concepts. These are stinctive nature and make them more prone to these lower care should be exercised to exclude the crass
what I call “big ideas.” emotions. By eating meat, they will become angry more of- music and lyrics of lower consciousness. “The
ten and experience darker moods. My guru stated, “Vege- drug culture and its demonic music erode the
Two Big Ideas tarianism is very important. In my fifty years of ministry, it very fabric of human character and culture.” If
The first big idea is that everything affects our consciousness. My has become quite evident that vegetarian families have far your child catches this idea, her musical pref-
guru’s guru, Yogaswami of Sri Lanka, explained: “What you think, fewer problems than those who are not vegetarian.” Chil- erences will evolve—not because of rules you
that you become. If you think God, you become God. If you think dren who are awakening to this understanding all over impose, but because she understands how dif-
food, you become food. Everything influences consciousness.” the world are becoming vegetarians all on their own. And ferent kinds of music influence her mood and
The second big idea is that each of us is a soul, a divine being living these days, with a GPS-enabled iPad, a little research and mind. At the very least, she will avoid crude,
h i n d u i s m t o d ay

in a physical body, and we have a threefold nature. At the deepest creativity, vegetarian options can be discovered just about negative hip-hop and listen only to the genre’s
level, we are a pure, radiant, blissful soul. That is our spiritual or in- anywhere. higher strains. Ideally, the music played in the
tuitive nature. We also have an intellectual nature and an instinctive home should be beautiful Hindu music played
nature. So, we have three aspects: spiritual (knowing, being), intel- Why Must We Go to the Temple Every Week? on traditional instruments, which takes every-
lectual (thinking) and instinctive (feeling). The instinctive nature Explain to children that worshiping in the temple is one one in the family into their refined and cul-
consists of our lower, animal instincts, such as self-preservation, of the traditional ways Hinduism gives us for connecting tured soul nature.
procreation, hunger and thirst. It also includes the emotions of greed, with our soul nature and experiencing ananda, the natural bliss of Once children catch the idea that temple worship is a great tool
hatred, anger, fear, lust and jealousy. This is our desire/feeling nature. the soul. They can visit the temple in state of discontent, receive the for stabilizing their emotions when they get upset, their reluctance Tools Out-Perform Rules!
The intellectual nature is our faculty of reason and logical thinking. blessings of God and the Gods and go away uplifted and happy. How to join the family will change. The temple will become important Taking time to give sensible answers to your child’s questions about
It is the source of discriminating thought. The intuitive nature is the is this possible? The Deity’s blessings have cleared their mind and to them, not just to mom and dad. Temple worship will help them every Hindu practice is definitely worthwhile. Include in your expla-
mind of light, of omniscient knowing, omnipresent awareness, pure aura of congested thought forms and emotions, allowing them to remain calm and centered even in difficult circumstances. They will nation how the practice or restriction influences her consciousness.
consciousness, truth and love. This is our spiritual nature. reconnect with their inner self. The blessings lift them out of their find that going in the right spirit is a way of pulling themselves back This will greatly increase the chances of her enthusiastically follow-
Using this pair of big ideas, we are now ready to answer the three instinctive nature and soften their intellectual nature, bringing them together. It is also a place for assuaging long-held hurts. ing the practice. And in some instances, your child will become in-
questions. into their spiritual nature. Teach children to go to the temple and place their problems at the spired to urge other Hindu youth to give it a try as well!

42 g u ru’s w i s d om 43
12
PUBLISHER’S DESK • JANUARY 2008 All in the family: Parents have the
golden opportunity to instill prejudice-free

How to Improve the World consciousness in their offspring, through their

example and words. Children so raised are
full of amity and acceptance of others.

Three attitudes to help us cope with our planet’s conflict-ridden is the point, to see the person, not their ethnicity or
condition and one strategic, long-term way to change it their religion and impose negative generalizations on
them. Even positive generalizations and preconceived
notions should be avoided, as they, too, obscure this
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I genuine interaction. For example, some say the Chi-
nese are industrious. But, in truth, not all Chinese are

R 
ecently a group of devotees lamented tendency. All groups have the tendency hard-working, and even thinking in such positive
to me about the dreadful condition of the to polarize and split. Even a large fam- stereotypes prevents you from seeing an individual
world, asking my opinion about the best ily will split into “we-they.” It is a nat- as he or she is.
perspective those on the spiritual path can ural tendency of humankind to divide There are two cardinal principles that naturally
hold. It is certainly on everyone’s mind, with all the into two groups that have problems motivate Hindus to be free of prejudice and not fall
unusual problems we face. My answer was that with one another. “We” consciousness into the “we-they” consciousness. The first is that
there are multiple viewpoints we need to hold. One is strengthened by focusing on what is every person is a divine soul. Even a terrorist or a
is that, yes, it is good to try to improve conditions, held in common. “We-they” conscious- criminal is a divine being, though one needing many
while keeping expectations reasonable. A second ness is strengthened by focusing on lives of further evolution. There are no people who
point of view we can remember is that trying to differences. are evil intrinsically. Their behavior may be evil,
change the world is a little like trying to straighten An ultimate “we” consciousness has destructive, but everybody is divine on the inside.
a dog’s tail. It keeps going back the way it was, no been experienced by several astronauts Therefore, everybody is important. Even the terror-
matter what you do. The key is to find the right bal- when looking at Earth from outer space, ist is important; even the criminal is important. They
ance between working to improve the world and seeing mankind’s commonality rather deserve to be encouraged to come up in conscious-
accepting it as it is, knowing that you can’t totally than dissimilarity. Sunita Williams’ ex- ness. It is the duty of spiritual people to strive to lift
transform it overnight and that change does not come easily. perience during her 195 days on the International Space everyone up in consciousness, whether they are for
A third, more philosophical, view to hold is that everything is as Station space in 2007 radically altered her perspective us or against us.
it should be. Humanity’s plights and predicaments all have a divine of life. From 350 km in orbit, the earth appears a mag- The second Hindu principle that inspires preju-
purpose. In striving to improve the world, we don’t want to feel nificently beautiful whole. She says: “It is hard to imag- dice-free consciousness is that the whole world is
that things are not supposed to be the way they are. We may wish ine people arguing down there, not to mention fighting. a one family: Vasudhaiva kutumbakam. That is a
it were different but, in fact, it is a natural playing out of what has It looks so peaceful... so calm down on Earth. From powerful statement, because everyone understands
been set in motion in the past. We can, to a limited degree, direct space, there are no borders that you can see. We are family. When we say the whole world is family, we
and guide the flow of events and encourage things to play out in a lucky to live on such a planet and we should not take it mean that we hold the same positive, loving attitude
better way, but the forces of past actions still continue to powerfully for granted. After my space experience, I am a lot more toward everybody that we do toward our own kin-
influence and define the present. Those with spiritual insight know tolerant of people and opinions, of everything.” folk. We want them to be happy, do well and pros-
that the world is in a perfect state of evolution at every point in time. How do we solve, or at least minimize, the tendency per. Saying and believing that the whole world is
In the months after 9/11, visitors meeting with me in our guru to divide us? Through persistently teaching the oppo- our family confers an attitude that excludes no one.

shutterstock
temple here on Kauai would often ask, “What do you think about site. Our Gurudeva, Satguru Sivaya Subramuniyaswami, Underlying these two concepts is the knowledge of
these terrible events?” Their sense was that conditions had never took a simple step by creating large granite signs for reincarnation and karma. Change and evolution oc-
been worse. Reflecting back on recent history, I responded, “Well, the island of Kauai that say, “One Island, Many Peoples, cur over many lifetimes. The purpose of human birth
times have been worse. All you have to do is go back to World War All Kauaians.” These were installed by the county at is to grow and learn in the great school of earthly
II. We were not just fighting terrorists who hijack somebody else’s prominent locations to emphasize the unity of all the experience. Karma, the law of cause and effect, is the
airplane. We were fighting Japan and Germany, two very powerful many peoples of Kauai. He created similar signs for Mauritius to tolerance, acceptance and openness toward those who are different. great and always just teacher. All souls are on this wondrous journey,
military bodies with thousands of planes, who were causing havoc in strengthen unity, because in every community there is the tendency With each new generation, we have an opportunity to teach positive, whether they know it or not. Gurudeva used to say, “You have to be
the world. Over sixty million people were killed in that war, mostly to split. In the Kauai community the tendency is to divide according unifying beliefs. And one of the biggest changes that can take place careful whom you hate, because you might end up being born in
civilians. That was a far more serious problem by comparison.” to ethnic background. in society occurs as members of a new generation mature into posi- that group in your next life.” Thus you will see what it’s like to be on
Europe gives us another example. For as long as history tells her Gurudeva was inspiring acceptance and counteracting the force of tions of influence and power. If they are imbued with unbiased, spir- the other end of your hatred.
story, European countries were fighting one another. But what are prejudice. He knew that prejudice toward those who are of a dif- itual attitudes, conditions in the nations they serve in will improve. Summary: I find it clarifying to hold three complementary atti-
they doing today? They are working together as the European Union. ferent race, nation or religion can start simply as distrust and then This is where opportunity lies, in encouraging parents to raise tudes toward the world. First: we do want to try and improve it. Sec-
They’ve joined together. Do we foresee Germany attacking England deepen into dislike and deepen further into hatred, which can turn their children in such a way that they are free of prejudice. And then ond: we want to remain realistic about how much and how quickly
ever again? No. A change in consciousness took place in Europe. into a compulsion to inflict injury. do it again with the next generation, and then do it again and again. it will change. Third: we strive to accept everything that is as the
That’s a good sign, and it’s just one example of how the world is Are children born with attitudes of prejudice and hatred? No. Do that for enough generations and we will change the world in a way it should be, even though it may not be the way we would
changing for the better. They learn such things at home, from their family and friends, and at major way. But it takes time. We can all help in our own spheres prefer it to be. It is the way it is because of what has happened in
The Roots of Conflict: The fundamental challenge is the ten- school from teachers and classmates. Prejudice toward other ethnic of influence—family, friends, work, community—doing our part to the past. A Buddhist monk put it well: “The world is perfect, with
dency to divide the world into “we-they” rather than maintaining groups, religions or nations is even taught in religious institutions. instill a prejudice-free consciousness in youth and thus transform plenty of room for improvement.” To gradually make the world a
the inclusive “we” perspective. In the “we-they” perspective, “they” The long-term solution, one that will take many decades, is to attitudes that divide peoples, neighbors and nations. more peaceful place, we can spread the idea of raising children with
are different than we are, and we tend to emphasize all of their un- instill prejudice-free consciousness in future generations. People Dr. Martin Luther King, Jr. expressed the goal eloquently, “I have a prejudice-free consciousness. Less prejudice means less hate; less
seemly or negative qualities. If we strive to keep everything as a “we” who are older are set in their ways and unlikely to change. But each a dream that one day my children will be perceived for the con- hate means less violence. While we can’t change the world over-
and maintain the principle of inclusiveness, then we minimize that new generation starts out with a blank slate. Children can be taught tent of their character rather than by the color of their skin.” That night, we can change it over many generations.

44 g u ru’s w i s d om 45
13
PUBLISHER’S
P UBLISH DESK • APRIL 2016 Leaders of the future: (left) Children born in the new
millennium have a more profound global conscious-
mi

Growing Up without Prejudice ness than earlier generations, a native sense of the one-
nes
ness of the human family (photo by Shutterstock).
nes

Conflict and violence have their roots in hatred learned during youth. include
inc
in
often
of
all the world’s religions. In fact, a Tamil verse
chanted in Siva temples states, Tennadudaiya
By teaching children tolerance, we create a more peaceful future. Sivane
Si
translates
tr
Pottri; Ennattavarkum Iraiva Pottri. This
as: “He who is praised as Siva in the
South
S
So of India is praised everywhere else as
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I God.”
G What this means is that people around
the
t world worship the Supreme Being, and
th

C
onditions in the world today are strengthen its exemplary commitment too Siva
Si is one of the many names of God. Gu-
deeply troubling—wars between nonviolence and to set examples for oth- h- rrudeva said it simply, “Saivites profoundly
ru
countries, profound social conflicts ers. Above all, we must not fall prey too know
k that God Siva is the same Supreme
within countries, and almost daily the instinctive, reactionary fears and vio-
o- Being
B in whom peoples of all faiths find
incidents of terrorist acts. The shocking series lent urges that are tearing apart so manyy solace,
s peace and liberation.”
of coordinated assaults in Paris on November nations, communities and families today. y. He wrote: “Hindus also believe that
13, 2015—France’s deadliest attack since World Instead of teaching our children to bee there
thh is no exclusive path, no one way for
War II—has Western nations on high alert. At- intolerant—to dislike and distrust, hatee all.
a Religious beliefs are manifold and dif-
tacks in Africa and Asia, while less publicized, and inflict injury on those who are dif- f- ferent.
f
fe Hindus, understanding the strength
are even more common, and equally devastat- ferent—we must teach them to be toler- r- of
o this diversity, wholeheartedly respect
ing. The vicious hatred expressed by extrem- ant, to like and trust, befriend and help.p..
p and
a encourage all who believe in God and
ists toward those they seek to destroy dom- The quality we urge parents to develop p do not seek to interfere with anyone’s faith
d
inates the news. Watching reports of these in children is a prejudice-free conscious- s- oor practice. Since the inner intent of all re-
tragic events, we are reminded of how preju- ness, an open-mindedness that readilyy lligions is to bind man back to God, Hindus
li
dice—and its big brother, malice—can change embraces differences in ethnicity, religion n honor the fact that ‘Truth is one, paths are
h
the world for the worse. and nationality. many.’
m Nonetheless, Hindus realize that all
Attitudes of prejudice toward those of a different race, nation or The central place to cultivate this virtue is in the home. e. rreligions are not the same. Each has its unique
religion can start simply as distrust, then deepen into dislike and Every father and mother is, in fact, a child’s first guru, u
u, beliefs, practices, goals and paths of attainment,
b
fester into hatred, which can turn into an instinctive impulse to teaching by example and explanation, giving advice and d aand the doctrines of one often conflict with those
inflict injury. Are we born with such attitudes? Certainly not. As direction. Secondarily, this important attitude should be dis- s- oof another. Even this should never be cause for reli-
children, we are taught them at home, at school and, especially sadly, cussed and strengthened in classes at the temple and in school,l ggious tension or intolerance.”
even in some religious institutions. Many people are raised to hate and encouraged through community activities that expose chil-- Another belief that gives rise to Hinduism’s innate
those of different ethnic groups, faiths or countries. Parents and rad- dren to diverse cultures. aacceptance and open-mindedness is that all of mankind
ical teachers instill that hatred in the young innocents, often perpet- Tolerance is nurtured through teaching children to appreciate the is essentially good, that we are all divine beings, souls cre-
uating centuries-old antagonisms. positive qualities of others, and by completely avoiding prejudiced ated by God. Hindus do not accept the concept that some peo-
at
The way in which our children shape the future will depend remarks in the home against any race, religion or nationality. It is ple are evil and others are good. The Upanishads tell us that each
upon the qualities of character we cultivate in them. Therefore, in helpful to discuss with our children any bigoted comments they soul is emanated from God, as a spark from a fire, then begins a
the long run, our most effective personal solution to violence in our hear at school and elsewhere and be a gentle voice of wise correction. spiritual journey that ultimately leads back to God. All human
modern world is to dutifully nurture what our children are learning We must teach them to think of people as unique, divine individuals beings are on this journey, whether they realize it or not. Gu-
as they grow up. My Gurudeva, Sivaya Subramuniyaswami, spelled with an array of karmas and qualities that make them who they are. rudeva noted, “This basic belief creates the attitude of sublime
this out in a message he gave to 700 religious and political leaders Even positive stereotypes can embolden a sense of otherness and tolerance and acceptance toward others. Even tolerance is in-
in 1990 at the Global Forum for Human Survival, Development and should be avoided. TV and movies can provide useful learning mo- “Cultivate friendship, which will conquer the hearts of all. Look upon sufficient to describe the compassion and reverence the Hindu
Environment in Moscow: “We need, in the century ahead, to teach ments to discuss such matters with children, not leaving them to others as thyself. Renounce war, renounce competition. Renounce ag- holds for the intrinsic sacredness within all things.” So when a
all children tolerance, openness to different ways of life, different make their own youthful conclusions. Tolerance can be developed gression on others’ properties. Mother Earth is abundant and ready to Hindu sees a person who is performing horrible deeds, whom
beliefs, different customs of dress and language. We need to stop by having them meet, interact and learn to feel comfortable with give us all that we desire. God, our Father, is very compassionate to all. others call bad or evil, he thinks to himself, “This is a young
teaching them to fear those who are different from themselves, stop children of other nationalities, ethnicities and religious backgrounds. So, restrain yourself, donate your wealth, be kind to everyone. May all soul, acting in terrible ways, but one day, in the course of many
teaching them hatred for peoples of other colors and other religions, Hindu organizations can be proactive by organizing culturally en- people of this world be happy and prosperous.” lives, he will realize his errors, atone and adhere to dharma.” By
stop teaching them to see the world as a field of conflict, and instead riching activities and outings for the children of their members. For- A few key Hindu beliefs provide the basis for millennia of Hindu greeting one another with namaskara, palms held together to
instill in them an informed appreciation and a joyous reverence for tunately, fewer and fewer things are strange to the children of this tolerance. The first is embodied in an ancient verse from the Rig Veda honor God within the other person, Hindus practice this truth
the grand diversity we find around us.” Internet era. Their exposure to borderless knowledge gives them (1.164.46): Ekam sat viprah bahuda vadanti, “Truth is one; sages express on a daily basis. The Upanishads assure us, Ayam atma Brahma,
For too many nations, cultures and faiths this is easier said than an innate sense of planetary citizenship. Sometimes we need only it variously.” Hinduism has a wide diversity of traditions, but follow- “The soul is God.”
done. Animosities built up over the decades between opposing nudge them in that direction. One key lesson to pass on to the chil- ers of the different paths respect one another and worship side by side There can be no denying that we live in tumultuous times,
groups are so entrenched that even peaceful coexistence seems im- dren is this: we need not feel threatened by our differences. in many temples. We have four major denominations. To Saivites, the with millions of people being forced to leave their homelands
possible. Then there are factions who, believing their way is the only Sri Sri Chandrashekharendra Saraswati, Shankaracharya of Kan- Supreme is Siva. Shaktas refer to the Supreme as Shakti. Smartas call as refugees from terror, victims of bigotry and hatred. But let
way and their enemies are disposable, justify and glorify their hatred chi, expressed this beautifully in “Maithrim Bhajata,” an ode to uni- the Supreme Being Brahman; and to Vaishnavas He is Vishnu. However, not the vicissitudes of politics and regional turmoil shake us
and intolerance. Gurudeva explained, “When the fundamentalists versal brotherhood, which was performed by MS Subbulakshmi the important point is that each Hindu is worshiping the same Supreme from the basic truths on which Hinduism stands. Instead, let us
of any religion teach an unrelenting duality based on good and evil, at the 50th anniversary of the United Nations in 1966. In English Being. The name is different, the tradition is different, but the same Su- bravely persist in passing on to the next generations the all-too-
man and nature or God and Devil, this creates friends and enemies.” (translated by Lakshmi Chandrashekar Subramanian, who sings it preme Being is being worshiped by all Hindus. rare virtue of prejudice-free consciousness so that they may, as
Hinduism, with its long history of tolerance, can take steps to here: bit.ly/MaithrimBhajata) it reads: This statement from the Vedas can be expanded beyond Hinduism to leaders of the future, shape the world into a more peaceful place.

46 g u ru’s w i s d om 47
CHAPTER FOUR

Family

• The Art of Listening

• Using TV as a Spiritual Tool
• Planning: the Key to Success

The yeast Saccharomyces cerevisiae

49
14
PUBLISHER’S DESK • JULY 2015 Time together: A family gathers around the
challenges of the game of Jenga. It is such

The Art of Listening simple human interactions that create strong

bonds and open channels of communication.

With the modern distraction of digital media, we must be more in-person communication with family members
and friends (with digital devices turned off).
mindful than ever of person-to-person communications Recently a young Hindu couple proudly told
me that digital devices are banned from the din-
ner table in their home, a simple rule that is en-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I riching their interactions and strengthening their
relationships. A number of families have reined

S
ound is regarded as divine in hin- mystically profound subject, intuition is in digital distractions by requiring that their chil-
duism, so it is fitting that listening has also needed to deeply understand what the dren’s computers remain in the living room, where
always held a central role in the faith. speaker means, a meaning that lies beyond family members can provide oversight. Others
Our core scriptures, the Vedas and Ag- his words. When attentiveness, concentra- have found tools to restrain where their children
amas, are referred to as shruti, which means tion and intuition are all present, listening can go online.
“that which is heard,” as they were originally becomes an art. For his devotees, Gurudeva designated Monday
heard by rishis as an aural transmission di- This is as true today as it was 2,200 years as Family Home Evening, a time for sharing among
rectly from God. In the early days of human ago when a village weaver wrote the ethi- family members. “On Monday evening, Siva’s day,
civilization, prior even to writing, shruti cal masterpiece Tirukural. He devotes a full the family members get together, prepare a won-
was faithfully preserved without alteration chapter, ten couplets, to “Learning by Listen- derful meal, play games together and verbally ap-
(important because this is the word of God) ing.” Here are three of Tiruvalluvar’s verses: preciate one another’s good qualities. They don’t
by means of aural instruction from guru to “In Heaven, Deities feed from sacrificial fires. solve any problems on that day. They just love
shishya. This went on generation after gener- On Earth, men who feast on listening are each other, and everybody has a voice, from the
ation for thousands of years. Considering the their equal.” “The most precious wealth is littlest child to the oldest senior.” The television
vast body of texts, it is remarkable that this the wealth acquired by the ear. Indeed, of and all digital devices are turned off. It’s a time for
was achieved, and more remarkable still when all wealth, that wealth is paramount.” “If listening, real listening. Being a good listener can
you know it was accomplished by requiring students to learn each not pierced by acute listening, ears may hear and lead to being a good conversationalist—another
verse in eleven different ways, including backwards. yet remain deaf.” fine art jeopardized by digital distraction.
Fortunately, this traditional way of learning the Vedas and Aga- As we all know, the art of listening faces a new chal- I developed a simple sadhana called Supportive
mas by listening is still practiced in today’s priest training schools. lenge in our modern age: digital distraction. Computers Conversation to strengthen bonds with a family
In a typical learning session, the teacher chants a verse once, then and mobile phones, and the constant stream of stimuli member or friend. Here it is.
the students as a group recite it twice, striving to be faithful to the they offer, profoundly challenge everyone’s ability to fo- 1. Stop what you are doing when approached,
subtleties of pronunciation and rhythm they hear in the teacher’s cus, listen and learn. A New York Times article entitled smile, face the person, extend a kind greeting and
chanting. This is not a now-and-again thing. The recitations go on “Growing up Digital, Wired for Distraction” addressed give him or her your full attention. Put down or
for long hours every day, and every day for years and years. Students the issue: turn off your mobile device.

shutterstock
begin young, as early as five, when memory is strong. “Researchers say the lure of these technologies, while 2. Listen carefully. Do not interrupt. Concen-
Anyone who has seen a great documentary knows how power- it affects adults too, is particularly powerful for young trate on what is being said. If it is troublesome to
ful the human voice is as an instrument for communication and people. The risk, they say, is that developing brains you, remember the adage, “Seek to understand
sharing of knowledge, so much more effective than reading. Con- can become more easily habituated than adult brains before seeking to be understood.” Get engaged
sider pravachan, the popular lectures given by teachers who have to constantly switching tasks—becoming less able to and show support by responding sincerely and
personally experienced the truths they are explaining. In these dy- sustain attention. ‘Their brains are rewarded not for staying on task communicate what is needed for their teenage children to under- constructively.
namic discourses, the teacher presents the essentials of the Vedas, but for jumping to the next thing,’ said Michael Rich, an associate stand the new duties they are maturing into. Parents also regularly 3. Ask for elaboration, especially if the person is sharing an
Upanishads and other scriptures, and those who listen absorb those professor at Harvard Medical School and executive director of the share information about current happenings in the family and fu- emotional experience. Be patient, listen with all of your senses. If
deep teachings with all of their senses from one who knows. In this Center on Media and Child Health in Boston. And the effects could ture plans. All this person-to-person communication is impeded you feel it is taking too long, affirm mentally that you have all the
sharing, this speaking and hearing, subtle knowledge is transmitted linger: ‘The worry is we’re raising a generation of kids in front of when family members turn constantly to their digital world and time in the world.
from knower to seeker in a way that cannot be matched by reading. screens whose brains are going to be wired differently.’” stop having meaningful conversations with one another. A common 4. Practice empathy; put yourself in the other person’s place. If
Multiple levels of information are conveyed through such speech— That was written in 2010. Since then the number of smartphone sight these days is a family sitting together with each member fix- you were speaking, you would want others to fully listen. Remember,
inflection, emotion, emphasis, conviction and subtle intimations. users in the US alone has tripled. In any public place, it seems ev- ated on his or her phone or tablet, with no talking or listening taking you don’t have to provide solutions, just a caring ear. Your hearing
My Gurudeva, Sivaya Subramuniyaswami, wrote on this idea: “Be- eryone is carrying a phone and accessing it often. It could be called place. Though they share the same room, their minds are elsewhere. the story is enough.
cause sound is the first creation, knowledge is transferred through device addiction. It would be unwise to allow digital information to overwhelm us Perhaps the art of listening will enjoy a comeback with the help of
sound of all kinds. It is important that one listen to the highest The Times article goes on to say that researchers have found that even more than life’s modern conveniences already have. The Amish, digital media, as the word spreads virally on what we miss without
truths of a sampradaya from one who has realized them. The words, students’ use of technology is not uniform. Their choices tend to re- a small religious community in the US, have taken an extreme stand it. Listening is how we most naturally learn. It is a skill that needs to
of course, will be familiar. They have been read by the devotee lit- flect their personalities. Social butterflies tend to be heavy texters against modernism, living as people did two centuries ago in an be perpetuated, even honed, from generation to generation. Parents
erally hundreds of times, but to hear them from the mouth of the and Facebook, Twitter or Instagram users. Students who are less so- effort to preserve their culture and perpetuate their religion. One need to carefully guide their children’s development, to avoid digital
enlightened rishi is to absorb his unspoken realization, as he re-real- cial may escape into games, while drifters or those prone to procras- documentary tells the story of an Amish family that eliminated all distraction, develop the listening art and hopefully, if all goes well,
izes his realization while he reads them and speaks them out.” tination might surf the Web or watch videos. possibilities for modern distractions, including digital, by having awaken intuition and compassion for others. Adults need to make
I like to think of listening as an art. The idea is that to fully grasp The Hindu home is crucially impacted by digital distraction. Im- no electricity in the home. For most of us that would be too radi- sure they themselves are not indulging excessively in a digital world.
the subject being presented requires attentiveness to the speaker portant Hindu teachings, its principles, stories and ethics, are tradi- cal. A more balanced solution for Hindu families is to establish set This will insure that the knowledge and practices of Hinduism con-
and concentration on the meaning of what is being said. For a tionally conveyed to young children by their grandparents. Parents times for digital study and enjoyment and other times for healthy tinue to thrive in this digital era.

50 g u ru’s w i s d om 51
15
PUBLISHER’S DESK • OCTOBER 2008 TV as education: A Hindu mom takes time to
talk with her son about the rock music program

Using TV as a Spiritual Tool he is viewing so he understands the nature of the

music and the lifestyle and values it promotes.

Television, like real life, can help us work through to and avoids experiences on the TV.”
That is a powerful idea: that television is a tool for
our karma, if we approach it in the right way karmic cleansing. It’s all in our approach, our atti-
tude, toward it. Specifically, television helps soften
our karmas. The karma still comes to us, but we have
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I prepared ourself to receive it by watching similar
situations on television and gaining an understand-

T 
elevision is a little like god: How does significant exposure to tele- ing the nature of that kind of action and reaction.
it’s everywhere. Traveling by plane and vision affect us? Is it making us wiser or We have “pre-lived” it through the actors and ac-
staying in hotels, you encounter TV at worldlier? Is it a help or a hindrance to tresses. Thus, when the karma comes, we don’t react
dawn in the hotel’s fitness center, then in our spiritual progress? The key lies in as strongly, or it comes to us in a less disruptive way.
the breakfast cafe and later at the airport and how we approach it and what we watch. We handle it with less emotion and more wisdom,
even on the plane 30,000 feet above the Earth! Approached in the right way, TV can be less reaction and more understanding.
Settling down that night in your next hotel a tool for spiritual progress. Parents can help their children learn to use tele-
three thousand miles away, the TV is there; To elucidate this point, let’s compare vision to increase spirituality by watching programs
and sometimes it has already been turned on TV to the world. Our paramaguru, Siva together and discussing them afterwards. Talk about
for you! Talk about ubiquitous influences. Yogaswami, noted: “The world is an ash- the various characters, their actions and the conse-
A well-researched web article notes that ram, a training ground for the achieve- quences of those actions. A good perspective to con-
close to 100 percent of the adult population ment of moksha [liberation].” Of course, vey is that “All men are your teachers. Some teach
watch some television every day in the me- for that to be true for you, you have to you what to do, and others teach you what not to
dia-saturated societies of North America, make it that way; you have to hold that do.” Oftentimes on today’s television programs the
Western Europe, East Asia and in most Latin perspective. What is the world to a principles of reincarnation and karma are presented
American countries. In the rest of the world— carefree, fun-loving high schooler? It’s a in one form or another. This can be pointed out and
with the exception of some African countries and India, where the place to party, kick back and hang out. To an up-and- discussed to see how accurately the concept was pre-
percentages are 56 percent and 64 percent, respectively—TV is the coming entrepreneur, the world holds the promise of sented. There’s even a popular comedy about karma,
daily fare of 70 to 85 percent of the adult population. lots of money. That’s his focus. Others are focused on called “My Name Is Earl,” which tells of a man work-
The best TV shows are viewed all over the world. When my guru, fulfilling a profession or perfecting an art. To some, it’s ing hilariously to resolve his past misdeeds. Mystical
Sivaya Subramuniyaswami, visited South Africa in the 1990s, he all about relationships, making friends, building a fam- practices, which are common in recent shows, such
was advised not to hold events on Wednesday nights because the ily. In short, the world is what we make it. It’s not some- as being able to read other’s thoughts or seeing the
popular American soap opera “Dallas” was on that night, and ev- thing unto itself that we all look at the same way. future in a dream, are also useful to talk about with
eryone would stay home to watch it. When populations around the To the practicing, mystically awakened Hindu, the children, drawing out lessons to be learned.
globe view the same material on television, it unifies the thinking, world is fundamentally a place to make spiritual prog- Before the widespread viewing of television,
for better or worse, and thus the actions, of Earth’s peoples. Gu- ress, where we face our karma and grow from experi- storytelling was a common form of entertainment.
rudeva observed, “Today, television has become an instrument to ence. Karma normally comes to us through individuals Gurudeva describes this shift: “Television at its best
convey knowledge and bring the world together, set new standards or groups of people. It is not always pleasant. Situations is storytelling. We used to sit around and tell stories.
of living, language, styles of dress and hair, ways of walking, ways of don’t always work out fairly. Sometimes we are mis- The best storyteller, who could paint pictures in peo-
a. manivel
standing, attitudes about people, ethics, morality, political systems, treated. Philosophically, we know that this is the result ple’s minds, was the most popular person in town. In
religions and all sorts of other things, from ecology to pornography.” of our prarabdha karmas. How we face such situations every country, at every point in time, humans have
Television, like the fashion world, has its own trends over the de- is crucial. The instinctive response is to retaliate: “This sat down and been entertained, and entertainers
cades. There was a time, back in the 60s, when nearly every show person is mistreating me, so I’m going to mistreat him in the same process would start all over again.” have stood up and entertained them.”
was about cowboys and Indians, set in America’s Wild, Wild West. way.” But if we do retaliate, we create new negative karma which Like living in the world in the right spirit, viewing television from The advantage of storytelling is that the teller or reader of the
Then came the era of quiz shows, like the “$64,000 Question” and will return to us as painful experiences in the future. That is not the correct perspective can help us face and manage our karma. story can choose tales with strong dharmic themes and avoid those
“Truth or Consequences.” Around the same time, there was a wave of spiritual progress. As Gurudeva noted, “Television has afforded us the ability to work with adharmic ones. With television, while you do have the choice
Carol Burnett- and Ed Sullivan-type talent shows. Later, TV featured As I explained in our “Karma Management” Insight (Oct/Nov/Dec, through our karmas more quickly than we could in the agricultural of what shows to watch, the themes and plots are in the hands of the
evening dramas: “Dynasty,” “Falcon Crest” and a galaxy of others. 2002), the goal is 1) to not retaliate; 2) instead, accept the karma that age. On TV, the ‘other people’ who play our past experiences back writers and producers, who come from all sorts of backgrounds. So,
More recently, humanity has been inundated with stories about de- comes to us as our own creation; and 3) ideally, forgive and forget the to us, for us to understand in hindsight, are actors and actresses, it can take some creativity on your part to find ways to view televi-
tectives, crime scene investigators, lawyers, reality shows and dirty, whole event, rather than holding onto it and letting it gnaw at us on newscasters and the people in the news they broadcast. Hindus sion—personally and with your children—so that it strengthens you
rotten scoundrels. the inside. When we successfully handle a karma according to these know nothing can happen, physically, mentally or emotionally, but spiritually, makes you wiser rather than worldlier.
Lately, we have a new breed of fiction and nonfiction program- three principles, we make spiritual progress. We are looking at the that it is seeded in our prarabdha karmas, the action-reaction pat- Definitely, we don’t want to watch TV too much. Gurudeva’s ad-
ming with mystical themes: prescient dreams, immortality and world as an ashram. terns brought with us to this birth. Therefore, on the positive side, vice is: “Siva’s devotees may watch television and other media for
reincarnation, humans with remarkable powers such as reading Gurudeva explained this beautifully: “Hindus know that the we look at television as a tool for karmic cleansing. The great boon recreation and to keep informed about the world, limiting viewing
minds, seeing and speaking to the dead, stopping time, listening object of life is to go through our experiences joyously and kindly, that television has given humanity, which is especially appreciated to about two hours a day. They avoid nudity, foul language, crude-
to people’s thoughts and flying through space and time. It’s a fas- always forgiving and compassionately understanding, thus avoid- by Hindus, is that we can soften our prarabdha karmas quickly by ness and excessive violence.… Television can be very entertaining
cinating evolution to follow, and I find it encouraging that viewers ing making unseemly kriyamana karmas in the current life which, analyzing, forgiving and compassionately understanding the hap- and helpful, or it can be insidiously detrimental, depending on how
are interested in these mystical ideas and themes, interested in the if enough were accumulated and added to the karmas we did not penings on the screen, as our past is portrayed before us, and as we it is used. Therefore, fortify your mind with a thorough understand-
untapped potential of the human mind. bring into this life, would bring us back into another birth, and the work with our nerve system, which laughs and cries, resents, reacts ing of what you are watching.”

52 g u ru’s w i s d om 53
16
PUBLISHER’S DESK • JULY 2007 Don’t blame the building: This businessman is
being warned that recent downturns in his company

Planning: the Key to Success can be traced to the inauspicious engineering of

his office, there in the background, which should be
rebuilt to assure success. He explains his own solution,
exhibiting his detailed business plan for a better future.
When problems arise, rather than restructuring your
buildings, look to your business and family planning A business develops goals for its various departments,
such as production, sales, marketing and finance. For our
personal plan, it is useful to divide life into its major de-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I partments. My guru designated a fivefold division that
encompasses all aspects of life—spiritual, social, cultural,

A 
new trend in hindu communities Saint-Exupéry, “A goal without a plan is economic and educational—to which we have added a
around the world is the widespread, just a wish.” sixth: physiological.
one could even say faddish, applica- Our first step is to list our goals or objectives in each
tion of the principles of the ancient Planning in Business of the six areas. Ask six questions and write down the
Hindu science of vastu to the design of busi- Let me share a story. A young couple answers to each. What are the family’s (or individual’s):
nesses and homes. Vastu has always been used who had pilgrimaged to our Kauai mon- 1) spiritual goals? 2) social goals? 3) cultural goals? 4) eco-
in the construction of Hindu temples and in astery told me of their ambition to give nomic goals? 5) educational goals? 6) physical and health
village home design. In theory, the widened up their current employment and open goals?
use of vastu in the Hindu community and be- an ice cream shop in Florida. I encour- As you begin this process, the question will sooner or
yond is a positive development. aged them to develop a solid business later arise of how many years ahead to plan: one, two,
Vastu unfolds the scientific principles and plan before starting and suggested three, six, ten? Gurudeva recommended a six-year time
models of spiritual art and architecture to working with their local Small Busi- frame as ideal, then each year adding one more year to the
yield a harmonious flow of energy in the phys- ness Administration (SBA), a govern- plan to keep it always six years into the future. However,
ical environment, giving rise to good health, ment agency that gives sound advice to if six years seems a bit daunting at first, a good minimum
wealth, intelligence, happiness and attune- small businesses for free. They opened period to start with is three years. Here are some sample
ment with the wider universe. the shop soon after but never took the time to develop goals in each area.
Renowned Indian architect and Vastu Shastra expert Dr. V. Gana- a business plan. A few months later they e-mailed me Spiritual: Yearly pilgrimage to a temple or holy place,
pati Sthapati explains: “In literal terms, vastu means ‘to dwell’ or ‘to lamenting that the new business was not doing well. even if it’s just a few hundred miles away. For example,
exist’ and shastra means science. The main aim of vastu science is to Little wonder, I thought. Singapore devotees enjoy group pilgrimages to temples in
create building spaces to live in harmony with subtle nature.” My guru strongly counseled devotees on the im- neighboring Malaysia.
Following vastu principles of design can certainly make busi- portance of planning. He wrote a sutra expressing the Social: Extended-family gatherings. Special family
nesses more successful and homes more harmonious. However, the relationship of planning to success: “Siva’s devotees ap- outings. When is the last time your family went horse-
problematic trend is to emphasize it above all else—thinking that proach each enterprise with deliberate thoughtfulness, back riding?
the sole cause of obstacles and lack of success is the flawed layout and act only after careful consideration. They succeed Cultural: Children taking dance and music lessons.
of one’s home or office. For example, the sales of a business drop in every undertaking by having a clear purpose, a wise Attending cultural performances as a family. Adults tak-
precipitously, and a vastu expert is consulted. He asserts that the plan, persistence and push.” ing time to paint, play music and sing.
cause is the poor layout of the space and advises: “Rebuild the struc- The quality and comprehensiveness of our plan is Economic: Saving for the children’s education. Saving
ture according to my vastu design and your problems will quickly a major factor in our ultimate success. Thus it is wise for retirement.
disappear!” to draw on all the planning resources available to us. Educational: Children’s secular education. Adults ac-
We know of many Hindus who received such advice over the last There are many good books and software programs on quiring new skills. Training to advance career. Learning
few years, some who inadvisedly spent large sums of money taking business planning. However, it is essential to also seek about herbs, healing, making preserves; arts and crafts.
down and rebuilding parts of their home or office—or moving to a out first-hand advice from experts in the field. Ask Physiological: All health goals, diets, pancha karma
new location—in anticipation that this would solve all their prob- them key questions about the opportunities and chal- and other therapies and fasting regimens, exercise and
lems. The truth is that in most cases it did not. lenges. In large ventures, it is advisable to hire a profes- care of one’s physical environment, including clothing
s . r a ja m

Designing one’s home and business spaces according to vastu sional consultant. Creating a plan when starting a busi- and hobbies, can be included in this category.
principles is an excellent goal. When asked, we encourage Hindus ness is crucial. That plan must then be updated every As with a business plan, it is necessary to revise your
to have their new home or business designed in this way. The tra- few years to keep up with our rapidly changing world. personal plan periodically to adjust to major changes in
ditional, all-granite hand-carved Iraivan Temple we are building Once your plan is complete, inaugurate it through prayer. Go to living. circumstances, such as moving to a new community, job change, re-
here in Hawaii follows the guidelines of vastu as interpreted by Dr. the temple on an auspicious day and worship Lord Ganesha through To help you create a business plan, there are scores of resources tirement, caring for an elderly parent, children leaving home when
V. Ganapati Sthapati, whom we quoted above. Regarding vastu re- attending puja, having an archana or a special abhishekam or homa available. You can find web listings of specialized software for busi- they marry or go off to college, large inheritances, and severe illness
modeling, he observes, “Modifications of a building lead to a distur- beseeching His blessings for a grand success. ness plans. Search engines give you hundreds to choose from. But if or accident.
bance of energy inside the enclosed space. Hence the shastras do not you google “Personal Plan Software” or “Family Plan Software,” how When challenges arise, it is important to act swiftly, tactically and
recommend any post-construction alterations.… As our modern age Personal and Family Planning many do you find? Zero. A search for books to buy on the subject? responsibly to find the cause and apply the proper remedy. Don’t lis-
has created a lifestyle crisis, many architects and designers are now Of course, the benefits of planning are not limited to the business or Again: countless titles on business planning but none on personal ten to those who would solve your problems, and build their own
turning to the ancient traditions of vastu for inspiration. Sadly, this financial side of life. Personal life can also benefit, for a plan keeps us planning. business, by rebuilding or rearranging your house or offices. It’s not,
has led to a lot of exploitation and misinterpretation.” focused and motivated toward specific goals in life’s various depart- It is clear we have to create our own approach in this area. We can, in my experience, an effective solution. Work instead on your plan.
Common sense tells us that there are many causes for not being ments. Though the connection may not be immediately apparent, however, draw a few important points from business plan resources. Who knows, you may become so successful that, as your plan man-
successful. In my experience, the most common one is lack of proper having an up-to-date personal plan is quite helpful for our spiri- They all start by listing the objectives, then outlining the strategy to ifests your aspirations, five years from now you can put up a new
planning. In the words of French author and aviator Antoine de tual advancement, as it helps us maintain a balanced approach to accomplish them, including financial considerations. building designed according to the venerable wisdom of vastu!

54 g u ru’s w i s d om 55
CHAPTER FIVE

Our Soul’s
Grand
Journey
• The Journey to Liberation
• How Our Soul Matures
• Advancing through Life’s Four Stages
• Sinner or Divinity?
• Behold the Sacred Lotus Flower

Antelope Canyon, Arizona

57
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PUBLISHER’S DESK • OCTOBER 2015 Above and Beyond: Having fulfilled karma
and dharma, the yogi realizes God within

The Journey to Liberation and reaches the state of perfect freedom.

journey to liberation. As we make progress, we grad-

Though moksha may seem remote, there is wisdom in keeping ually learn to sustain refined states of consciousness,
without descending into the lower-chakra realms of
this ultimate goal in mind as we live our day-to-day life fear, anger, jealousy, confusion and malice. After libera-
tion, our consciousness abides fully in the three highest
chakras—vishuddha, ajna and sahasrara, force centers
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I of divine love, divine sight and illumination.
Gurudeva reminded us: “We have taken birth in a

“T
he rishis asked the gods: ‘what must a we move farther up the path toward the physical body to grow and evolve into our divine po-
person do if he wishes to reach the bliss- mountaintop; we don’t stand still or go tential. We are inwardly already one with God. Our
ful state of union with God? Is there a backwards. Standing still results from religion contains the knowledge of how to realize this
state that not only confers upon us su- living a materialistic, self-centered life. oneness and not create unwanted experiences along the
preme, unbroken bliss, but also puts an end to Going backwards is the price we pay for way. The peerless path is following the way of our spir-
pain, sorrow and suffering? Does this process of adharmic deeds, such as serious violence itual forefathers, discovering the mystical meaning of
reincarnation go on forever?’ The Gods explained: and dishonesty. the scriptures. The peerless path is commitment, study,
‘No. Each time the soul takes on a new body, it gets This singular, long-term goal defines discipline, practice and the maturing of yoga into wis-
closer and closer to becoming perfect. To gain a the direction of dharma in the well- dom. In the beginning stages, we suffer until we learn.
better birth each time, one must live according lived life and provides a north star for Learning leads us to service; and selfless service is the
to the natural laws that Hinduism proclaims and all navigating the rough seas of Earthly beginning of spiritual striving. Service leads us to un-
live out the karma in this life positively and fully existence. Most souls have much to do derstanding. Understanding leads us to meditate deeply
while at the same time refraining from creating and achieve before striving for it directly, and without distractions. Finally, meditation leads us to
painful new karmas. After a number of such ex- though all hope to attain it ultimately. It surrender in God. This is the straight and certain path,
cellent incarnations, and after God Realization has is achieved only after a certain level of the San Marga, leading to Self Realization—the inmost
been attained, the soul body becomes mature enough that it no lon- perfection has been attained, maturity of the soul suffi- purpose of life—and subsequently to moksha, freedom
ger needs to take a physical incarnation. Instead, it continues its evo- cient to harness the forces of instinct, intellect and emo- from rebirth.”
lution on inner planes of consciousness. This release from samsara is tion. Happily, Hinduism affirms that every person on
called moksha. The soul is said to be freed from the bondage of birth Earth will eventually reach the unitive state of moksha What’s Your Definition?
and death.’” With this dramatic passage, my Gurudeva, Satguru Siv- and be free from rebirth. The point in evolution at which a soul earns release
aya Subramuniyaswami, explained liberation from rebirth. To describe how we can move toward moksha, I use the and the understanding of what happens afterwards
To attain life’s ultimate purpose, three qualifications must be met: analogy of dance. I ask listeners, “What is most needed is described in many ways. Most schools of Hinduism
Earthly karma must be resolved; dharma must have been well per- for a youth to become good at Hindu classical dance?” In- recognize the condition of jivanmukti, the state of lib-
formed and God must be realized. The Upanishads assure us, “If variably, most respond with the answer I have in mind: eration while still embodied. Whether achieved while
here one is able to realize Him before the death of the body, he will “Practice!” Reading books about dance won’t make you a living or at the point of death, moksha marks an end to
be liberated from the bondage of the world” (Katha Upanishad 2.3.4). good dancer. Nor will attending classes without prac- one’s earthly sojourn and a graduation to a more refined
ticing what you have learned. Regular practice is needed level of existence. We can get a sense of the range of
Why Even Think About It? to keep the body limber and to master the art. Making perspectives from the ancient Brahma Sutra, which
I have found a sure-fire way to put an audience to sleep within five strides on the spiritual journey to liberation is the same. cites a number of then-current views: that upon libera-
minutes. It’s to talk at length about moksha. Why is this? The chal- To grow and evolve into our divine potential requires tion the soul (jiva) attains nondifference from Brahman
lenges of day-to-day living are a sufficient focus; there is no mental regular practice, ideally daily practice. The spiritual ad- (IV.4.4); that it gains the attributes of Brahman (IV.4.5);
real estate to also think about moksha. After all, there are three other vancement we make is directly related to the time and that it exists only as pure consciousness (IV.4.6); that
more immediate goals: dharma, wealth and love. Few seem to incor- effort we devote to religious practices. Sage Patanjali even though it is pure consciousness from the relative
porate moksha into their philosophical framework. Most have only stresses this in his Yoga Sutras (verse 1.21; 22): “For those standpoint, it can still gain the attributes of Brahman
s . r a ja m

the vaguest concept of what existence after liberation would be like. who have strong dedication, samadhi is near. Whether (IV.4.7); that through pure will alone it can gain what-
Besides, why think about something that seems so far off, something one’s practice is mild, medium or intense also makes a ever it wishes (IV.4.8); that it transcends any body or
to be concerned about in a future life? Knowing that release comes difference.” mind (IV.4.10); that it possesses a divine body and mind
only when the soul is ripe for realization, having matured through cognize the goal and begin molding yourself for it by living in a way (IV.4.11); and that it attains all powers except creatorship, which be-
many lives, the average devotee concludes that moksha is as remote Being “on the Path” that brings advancement and unfoldment of your soul. longs to Ishvara alone (IV.4.17).
as Jupiter, strictly the concern of yogis and sadhus. My Gurudeva taught, “When the soul has had enough experience, it But who has the time in a normal day for a generous period of While these views vary, they all describe a state of being and evo-
The challenge is to make life’s ultimate spiritual attainment rel- naturally seeks to be liberated, to unravel the bonds. That begins the spiritual practice? Many tell me they have no time at all. Employ- lution that far transcends normal mortal consciousness. Isn’t that
evant to day-to-day family life. In public presentations I refer to most wonderful process in the world as the seeker steps for the first ment, transportation, eating, entertainment, exercise, home duties something worth thinking about, something worth striving for? It
moksha as the X-marks-the-spot destination and then describe the time onto the spiritual path. Of course, the whole time, through all and spending time with family and friends take up the whole day, is the state of great souls such as our paramaguru, Siva Yogaswami,
journey that leads to it. While the destination may be distant, the those births and lives and deaths, the soul was undergoing a spiritual every day. As a solution, I recommend shortening the period of sa- who lives vibrantly in the Sivaloka, inner worlds, showering bless-
journey toward it is already happening, whether we recognize it or evolution, but unconsciously. Now it seeks to know God consciously. dhana but doing it regularly. For youth I suggest a ten-minute “spir- ings to devotees on Earth. It is the highest of human achievements,
not. I ask listeners to visualize a mountain with a winding path lead- That is the difference. It’s a big difference.” He stressed that seek- itual workout” of worship, introspection, affirmation and study. (See the pinnacle and very purpose of all other experiences in life—the
ing to the summit, which is blissful experience of God Realization ers who are devout, who are sufficiently awakened to practice yoga, my full description of the subject in essay 41.) If you are following revolutionary transcendence of limited identity in favor of unitive
and moksha. In each life we are born near the same point on the to seek the inner meaning of life have arrived at this crucial stage. dharma and performing regular daily sadhana, you can be assured consciousness and all-pervasive love. All the worlds rejoice when an
path we reached at the end of our last life. Ideally, in each lifetime While liberation may be lifetimes away, this is indeed the time to you are moving forward in a significant way in this life on your old soul is freed from samsara, the cycle of birth, death and rebirth.

58 g u ru’s w i s d om 59
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PUBLISHER’S DESK • JULY 2006 Mature souls: Spiritual men and women
gather in a sacred forest retreat in India.

How Our Soul Matures Their efforts to transform themselves,

though strenuous, have brought purity, deep
insight and a maturity of soul. Their radiant
auras are a sign of their attainment.
People the world over are working for spiritual advancement.
But just what is the soul and how does it progress and mature? hatreds, angers and jealousies to arise. Once this be-
gins to happen, the muladhara chakra is stabilized
and consciousness slowly and naturally expands
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I into the higher chakras. As the kundalini force of
awareness travels along the spine, it enters each of

I 
n hindu thought the concept of life and presence: “God is so close to us. He is closer than these higher chakras, energizing them and awaken-
the soul are synonymous. For example, the our breathing, nearer to us than our hands or ing, in turn, each function according to the intensity
Sanskrit word jiva refers to both and con- feet. Yes, He is the very essence of our soul.” of spiritual effort.
tains the meanings of individual soul, living Turning now to the goal of life, we know the This understanding of the centrality of sealing off
being, life, vitality, energy, spirit and strength. Hindu perspective is that life’s ultimate purpose the lower chakras highlights how important emo-
The Tamil word uyir has the same double mean- is to make spiritual progress. This is also de- tional control is to our spiritual progress. Certainly
ing, of life and soul. scribed as evolving, maturing or unfolding spir- the emotion that is the most important for people
The soul, which is so perplexing and seem- itually. All of these terms refer to enjoying ever on the spiritual path to control is anger. Just pos-
ingly out of reach to many, can be understood more profound realizations of God—personal sessing the knowledge that anger prevents us from
simply as life itself. One of the advantages of experiences that deepen our understandings of experiencing the higher chakras increases our moti-
this simple description is that it makes it easy life and transform our very nature—culminat- vation to live a life that is totally free from this dev-
to experience the soul. How can we do this? Just ing in moksha, liberation from rebirth on planet astating force. Anger comes in many forms, ranging
look into a mirror. Specifically, look deeply into Earth. from frustration and resentment to uncontrollable
your eyes and see the light and sparkle within We can usefully distinguish here the Hindu rage. In its simplest shade, it is an instinctive, emo-
them. That life, vitality, willpower and aware- view of the spiritual destination—experience of tional protest to happenings at a particular moment.
ness is your soul, your divinity, the real you, that God and subsequent liberation—and the journey “Things are just not right!” anger shrieks. The source
which continues on after the physical body’s to that destination, which we are speaking of of peace and contentment is the opposite senti-
passing. Looking into the eyes of another, you can become aware of here. By focusing on the journey and the steps in front of us, we ment—a wholesome, intelligent acceptance of life’s
the life within that person and thereby see the soul and acknowl- progress more surely and swiftly. conditions, based on the understanding that God
edge his or her divine nature. Let’s ask the question, “What, exactly, is it that makes this spiri- has given us a perfect universe in which to grow
The Tamil word uyirkkuyir takes this concept of divinity one step tual progress?” Not the personality. Not the intellect. Not the emo- and learn, and each challenge or seeming imperfec-
further. It is translated as “God, who is the Life of life, the Soul of tions. It is, of course, the soul. In thinking of spiritual progress, it tion we encounter is an opportunity for spiritual ad-
the soul.” A philosophical phrase that conveys the same meaning is helpful to understand the concept of the soul as a human-like, vancement. To those who are anger-prone, I advise

a. manivel
is “God is the essence of the soul,” implying that if you look deeply self-effulgent form comprised of the life and light we previously replacing that fuming reaction with an affirmation
enough into the soul, you will experience God. talked about. Technically, there are two terms in Sanskrit for this that everything is just as it should be in God’s per-
How do we know, when seeing the life within ourselves or others, immortal soul body: anandamaya kosha, “bliss body,” and karana fect universe.
if we are experiencing the individual, evolving soul, or experiencing sharira, “causal body.” Just as our physical body matures from an An initial focus on controlling anger and the other
God as the essence of the soul, the Life of life? Here is one way to infant into an adult, so too does this self-effulgent body of light mature sharira). These centers are called chakras in Sanskrit, which means lower emotions and instincts is wisely built into the traditional con-
make that distinction. When we are perceiving an individual soul in resplendence and intelligence, evolving as its consciousness expands, “wheels.” Esoterically, spiritual unfoldment relates to the raising of the cept of yoga as having eight limbs. The first limb is yama, which means
or souls, there is a sense that every soul is separate from the others. gradually strengthening its inner nerve system, progressing from ig- kundalini force, the serpent power, and the subsequent awakening of restraint and is exactly what we have described—controlling our base
However, when we perceive God as the Life of life, that sense of sep- norance of God to intimate communion with God. In Sanskrit, this ad- these chakras within our subtle bodies. Everyone has all of the chakras, emotions and instincts. Unfortunately, many modern yoga teachers
arateness is replaced with a sense of oneness. Thus, if you can look at vancing on the path is called adhyatma prasara, spiritual evolution. It though they usually are content to live in only a few. and texts leave out this essential step that allows us to keep awareness
a group of people and be aware of the divine oneness that pervades is a process that takes place over many lifetimes, not just one. There are six chakras above the muladhara chakra, which is located above the lower chakras. Having sealed off the lower chakras, we are
them all, you would be seeing God in them. This deeper experience Gurudeva shared, from his own experience, a mystical description at the base of the spine. When awareness is flowing through these naturally drawn to be of service to others, to worship regularly and
is achieved through internalizing our awareness, going deeply inside of the soul body in Merging with Siva: “One day you will see the being chakras, consciousness is in the higher nature. There are seven chakras thereby deepen our devotion to God and to look within through med-
ourselves through worship or meditation. of you, your divine soul body. You will see it inside the physical body. below the muladhara chakra, and when awareness is flowing through itation to experience our soul nature and eventually God’s indwelling
An analogy can be made to japa beads. We can focus on the beads It looks like clean, clear plastic. Around it is a blue light, and the out- them, consciousness is in the lower nature. Most Hindu teachings re- presence as our very essence.
and perceive them as 109 separate beads. We can also focus on the line of it is whitish yellow. Inside of it is blue-yellowish light, and there garding the chakras focus on the yogi’s awakening, balancing or stimu- The regular practice of these traditional spiritual disciplines not only
cord on which they are strung and see the oneness that connects all are trillions of little nerve currents, or quantums, and light scintillating lating the muladhara chakra and the six above. These seven centers of keeps our awareness in the higher chakras, it also provides nourish-
the beads. A popular story about Paramaguru Yogaswami illustrates all through that. This body stands on a lotus flower. Inwardly looking consciousness govern, in order, memory, reason, willpower, direct cog- ment to our soul body. The soul body starts to grow within the emo-
this point. There were four people gathered to sing devotional songs down through your feet, you see you are standing on a big, beautiful nition, divine love, divine sight and illumination/Godliness. However, tional body. Gurudeva described this growth process by saying that the
in his small hut one day. Yogaswami asked, “How many are here?” lotus flower. This body has a head, it has eyes, and it has infinite intel- my guru has a different emphasis. He states that spiritual unfoldment soul body grows like a child, fed by all of our good deeds. All of our ser-
Someone replied, “Four, swami.” Yogaswami countered, “No. Only ligence. It is tuned into and feeds from the source of all energy.” Similar is not a process of awakening the higher chakras, but of closing off the vice and selfless actions toward others feed that body. All of our work-
one is here.” He saw the unity; they saw the diversity. descriptions of the soul as a body of light are found in our sacred scrip- chakras below the muladhara. The seven chakras, or talas, below the ing with ourselves to conquer instinctive emotions is food for that body,
The Hindu idea that God is inside every person as the essence of tures and in yogis’ writings. spine, down to the feet, are all seats of instinctive consciousness, the or- as it draws from the central source of energy. Finally, the spiritual body
the soul, which can be experienced today, is quite different from the Hastening progress: Let’s turn now to the question of what can we igin, respectively, of fear, anger, jealousy, confusion, selfishness, absence matures to the point where it becomes aware in the superconscious,
concept of Western religions that God is up in heaven and cannot do to hasten the unfoldment of our soul. In Hindu thought, there are of conscience and malice. intuitive mind, taking on more spiritual force from the Infinite. Ulti-
be experienced by those living on Earth. They believe they have to fourteen great nerve centers in the physical body (sthula sharira), in Brahmadvara, the doorway to the Narakaloka located just below the mately, it takes over the astral emotional-intellectual body. And after
die to meet God. Gurudeva often spoke of the immediacy of God’s the astral body (sukshma sharira) and in the body of the soul (karana muladhara, has to be sealed off so that it becomes impossible for fears, moksha is achieved, it continues maturing in the inner worlds.

60 g u ru’s w i s d om 61
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PUBLISHER’S DESK • JANUARY 2013 are called vanaprasthins, “forest dwellers.” Generally around the age old definitions. Becoming a forest dweller at age 48 is not an option for
of 50 or 55, after the birth of grandchildren, the Shastras explain, the most people. Instead, my guru described this as a natural time to help

Advancing through Life’s Four Stages householder is expected to hand over the responsibilities of the family
to his children and retire to the forest. He may take his wife, if she is
willing to share his life of austerities, or leave her with his sons. He is to
and guide the younger generations as an advisor and elder. Brahmach-
arins and grihasthins can actively seek out the advice of vanaprasthins
and draw on and benefit from their years of experience. For example,
continue the daily fire ceremony, observe continence and devote him- many Hindus in this age group mentor youth through community
Applying the wisdom of ashrama dharma lends dignity and increasing self to contemplation on God, all to prepare himself for life’s final phase.
The fourth stage defined in scripture is sannyasa, renunciate life, and
programs, teach Hinduism to children, serve on the boards of trustees
or committees of temples, or fulfill leadership roles in secular nonprofit
purpose to every decade of life, but requires some new thinking those in this ashrama are called sannyasins. When the forest recluse
felt enough inner strength to totally renounce all possessions and
organizations. This is a time of giving back to the community what one
has learned, while slowly retiring from professional and public life.
lead the life of an itinerant monk, he would embrace sannyasa, after The parameters of the sannyasa ashrama have also widened. A small
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I entrusting his wife to the care of the children. In this stage he was to percentage of modern Hindus follow the model of taking up sanny-
move about constantly from place to place, begging his food and devot- asa after retirement, renouncing the world and wandering among the

R
ajiv’s london classmates are a raucous 21st-century society. In some countries forest hermits ing himself to japa, meditation, worship of his Deity and contempla- thousands of sadhus and sannyasins of India, many of whom took up
bunch of teenagers, flush with vigor, carefree would end up in jail as homeless vagrants or trespass- tion of scriptures. the mendicant path in their 20s and 30s. This pattern of elders taking
and oblivious to future responsibilities. They ers, hungry ones at that. A certain amount of reinter- Looking next at how these ancient descriptions of the ashramas can up sannyasa is okay for single people, widows and widowers, and it still
see him as a stodgy fellow—smart, handsome, pretation is needed to allow contemporary Hindus to be updated to better apply in contemporary society, my guru, Sivaya works in parts of India where society honors and cares for such holy
likeable, but missing out on the fun. “You’re only utilize the wisdom of this natural evolution of life. As a Subramuniyaswami, considered that in modern times each ashrama is men and women. But in most areas of the world, it is neither accepted
young once!” Jeremy chides, “Why not party with us?” starting point, let’s review the traditional descriptions. a 24-year period, applying equally to men and women: brahmacharya nor understood.
Rajiv lives in a different world, having learned from The first stage, or ashrama, is brahmacharya, stu- being the first 24 years of life; grihastha extending from age 24 to 48; A number of Hindus turning age 72 have asked me what they should
his parents that life is measured in four stages, and dent life, and those in this ashrama are called brah- vanaprastha from age 48 to 72; and sannyasa from age 72 onward. do differently in the years ahead. My advice is to simply intensify what-
that we reincarnate again and again—so we are young macharins, “those of divine comportment.” It was The goals of brahmacharya remain the same today, but some of the ever religious practices they are already observing. If you perform a daily
many, many times. He saves his energies for the im- usually a period of twelve years, from age seven or details may no longer apply, such as living in the home of one’s teacher. puja for 30 minutes, increase it to an hour. If you meditate daily for half
portant stuff, building his knowledge and character in eight to age 19 or 20. The student lived in his guru’s Intense learning is still the main focus. Ideally, one acquires training an hour, increase it to an hour. If you go on pilgrimage for two weeks
preparation for the family stage, which he will enter in home and learned scriptures, philosophy, science and in the profession he or she will follow in adult life. On the religious once a year, increase it to a month. Once these changes have become a
his twenties. Disinterested in fooling around, he hopes logic. He was also taught how to conduct the Vedic fire side, the basics of Hinduism are to be learned, along with memoriz- firm habit, one would naturally be inclined to devote even more time to
to win the hand of a cultured girl with whom to share ceremony. The brahmacharin was expected to follow ing mantras and conducting a puja in the home shrine, a practice that religious practices. After age 72, as the physical forces wane, is the time
this lifetime and bring children into the world. Rajiv a strict code of conduct, including celibacy, speaking has largely replaced the Vedic fire ceremony in modern times. Students to turn within and withdraw from worldly involvement.
even looks forward to his elder years when, having fulfilled his duties, the truth, gentleness in speech, physical austerities such as cold-water should be taught self-discipline, celibacy and other positive character My guru gave this helpful description of the third and fourth ashra-
he will withdraw into his soul nature, the eternal Rajiv, seeking God Re- baths and eating sparingly at night. Serving the teacher and participat- qualities. mas for modern times: “It is during the latter stages of life that family
alization as he lives out this earthly tenure. Rajiv is convinced that each ing in the household duties were as much a part of his life as formal The descriptions of the grihastha ashrama also stand the test of time. devotees have the opportunity to intensify their sadhana and give back
phase of life has a natural purpose, and that each is more rewarding learning. The main focus is on marriage, bearing and raising children, serving to society of their experience, their knowledge and their wisdom gained
than the last. For now, he chooses to study as hard as he can, and play a The second stage is householder life, grihastha dharma, and those in society through one’s career, earning income, taking care of elders and through the first two ashramas. The vanaprastha ashrama, age 48 to 72,
little in between. this ashrama are called grihasthins. After returning to his family home, being charitable. Daily puja is conducted in the home, which ideally is a very important stage of life, because that is the time when you can
Rajiv’s plan is founded on Hindu tradition which divides an indi- the student was expected to marry and raise a family, earning well by the entire family attends. Today the grihasthin is the primary teacher inspire excellence in the brahmacharya students and in the families, to
vidual’s lifespan into four stages, or ashramas. This division, called righteous means to provide for his wife and children, support his par- of Hinduism to his or her children, a duty the guru fulfilled in ancient see that their life goes along as it should. Later, the sannyasa ashrama,
ashrama dharma, is the natural expression and maturing of the body, ents and give generously to charity. His religious duties included scrip- times. This ashrama is a busy time of engagement in the world while beginning at 72, is the time to enjoy and deepen whatever realizations
mind and emotions through four progressive stages. It was developed tural study and performing a daily Vedic fire ceremony in the home. advancing one’s family and profession. you have had along the way.”
millennia ago and detailed in scriptures known as the Dharma Shas- The third stage is vanaprastha, hermit life, and those in this ashrama It is in defining the vanaprastha stage that need arises to rethink the
tras, highlighting the fact that our duties differ greatly
as we progress from youth, to adulthood, senior years
and old age. The Maitri Upanishad states: “Pursuit of Four dynamic stages:
the duties of the stage of life to which each one be- 1) As a student, gaining
longs—that, verily, is the rule! Others are like branches
knowledge in math,
of a stem. With this, one tends upwards; otherwise,
downwards.” science and other fields;
Dr. S. Radhakrishnan, in The Hindu View of Life, 2) supporting and
summarizes: “The four stages—of brahmacharya, or raising a family; 3) as
the period of training, grihastha, or the period of work a grandparent, semi-
for the world as a householder, vanaprastha, or the pe- retired, devoting
riod of retreat for the loosening of the social bonds, and more time to religious
sannyasa, or the period of renunciation and expectant
pursuits and community
awaiting of freedom—indicate that life is a pilgrimage
to the eternal life through different stages.” programs while guiding
This paradigm is as important and precious now as one’s offspring and
it was a thousand years ago, shared by all Hindus, re- their children; 4) as the
gardless of caste or gender. However, the ancient de- physical forces wane,
dinodia.com

scriptions may not translate perfectly to our modern withdrawing more and
life. Society has changed too much from how it was in more into religious
Vedic times in India. For example, it would not work
practices.
for all 50-year-olds to take up the life of a forest hermit,
begging for their food. That would not be accepted by 1 Student,
1. Stud
St uden
dentt age 1
age 2–24
24
12–24 2. Householder, age 24–48 3. Senior Advisor, age 48–72 4. Religious Devotion, age 72 and onward
Brahmacharya Ashrama Grihastha Ashrama Vanaprastha Ashrama Sannyasa Ashrama
62 g u ru’s w i s d om
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PUBLISHER’S DESK • OCTOBER 2012

Sinner or Divinity?
While some faiths view man as sinful by nature, Hinduism holds
that our inmost self is the divine and taintless soul, or atma
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

m i d l a n d r e p o r t e r -t e l e g r a m
I
n today’s world of global communication, divinity—were candidly juxtaposed during a 2012 in-
we encounter a multiplicity of views about the terfaith panel discussion in Midland, Texas, at which I
nature of man on a regular basis. At one extreme, represented Hinduism. The issue arose as clergy from
each human being is inherently weak, imperfect, five faiths responded to the question “In your faith, is
sinful and—without divine redemption—will re- humanity considered a one family?”
main helplessly so. At the other extreme, each hu- My answer was: “The Hindu belief that gives rise
man is inherently divine. to tolerance of differences in race and nationality
This is one of the themes I talked about with Hin- is that all of mankind is good; we are all divine be-
dus in the Caribbean in August of 2011. I was told ings, souls created by God. Hindus do not accept the man than his essence or inner nature. We also have an outer nature. Interfaith in Texas: Left to right, leaders of Judaism,
in Trinidad last year that this message—”You are a concept that some individuals are evil and others are However, man’s actions, whether beneficial or harmful, sinful or di- Hinduism, the Baptist Church, Catholicism and Islam
sinner in need of redemption”—is being promoted good. Hindus believe that each individual is a soul, a vine, are all expressions of a one energy. That energy finds expression discuss their religions’ beliefs in a public forum.
strongly in an effort to convert Hindus. I am often divine being, who is inherently good. Scriptures tell through the chakras, fourteen centers of consciousness within our
asked, “What should we say when confronted with us that each soul is emanated from God, as a spark subtle bodies.
this argument by strong-willed evangelists? What from a fire, beginning a spiritual journey which even- Many of us have seen the system for water usage at temples in In- through the activities we choose to engage in.
is the Hindu view?” Let’s explore three quotations tually leads back to God. All human beings are on this dia: a long pipe with faucets along its length from which many people I like to say that we have an inner perfection and an outer imper-
from prominent swamis to define our perspective. journey, whether they realize it or not.” draw water to wash their hands and feet before entering the temple. fection. We can take heart in identifying more with the inner perfec-
The first is from Swami Vivekananda’s address to the World’s Par- The next speaker, Dr. Randel Everett of the Baptist Christian faith, That’s a nice analogy to energy and the chakras. Our subtle body is like tion, our soul nature, and realize the outer has its problems, which we
liament of Religions in 1893, in the bold manner in which he affirmed put forth a distinctly different perspective. “The idea of the oneness a pipe with fourteen spigots. Water is water; it can come out of any can work on—and that is the purpose of our life on earth, to work on
truth as he saw it: “Being and becoming are different aspects of the of humanity—this is where Christianity would differ from some of of the spigots. It’s still water. Energy can come out through any of our ourselves, to learn, evolve and ultimately know God. With this attitude,
same reality and are only relative to our intelligence. Man has the the religions. We do believe in the oneness of humanity but that the chakras; it’s still energy. born of the belief in our divinity, we are more detached from our short-
promise and potentiality of divine realization, of spiritual perfection, oneness of humanity is that we are a fallen people. We do not believe Energy flowing through the higher chakras expresses the supercon- comings and difficulties. It’s just energy flowing through our various
and therefore is God in the making; for even his humanity is intelli- that we are inherently good. We believe we are inherently selfish and scious or spiritual nature. How do we control or direct our energy to chakras, more water flowing through one spigot or another. It is not
gible only if regarded as an individualized self-expression of God. It is self-centered, and that’s why we need to be rescued or redeemed—that keep it flowing through the higher chakras? Gurudeva used to say, “En- who we are. We realize that we can control that energy flow. “Which
derogatory to human nature, therefore, to attribute sin to man. Besides, Christ rescues us from the domain of darkness.” ergy goes where awareness flows.” We con- spigot shall I turn on today? How do I want
God being the sole and supreme Reality, how could a foreign element Looking more closely at the Hindu belief that man is not inherently trol our energies through consistent medi- my energy to flow? Which negative habit
14 Chakras, Centers
like sin invade the sanctuary of being? The Hindus refuse to call you sinful—rather, the essence of man is divine and perfect—a further tation and devotional activities in the home do I want to improve today?” It all becomes
sinners. Ye, divinities on earth, sin- question arises: “What is the Hindu shrine, chanting, performing puja, attending of Consciousness easier to tackle because we look at it in an
ners? It is a sin to call man so! It is a view of sin?” Gurudeva responds in puja and going to the temple on a regular NAME ATTRIBUTE impersonal way.
standing libel on human nature.” “There is a spirit which is pure and which is Dancing with Siva: “Instead of seeing basis. Listening to and playing refined music The concept of the fourteen chakras can
Swami Chinmayananda, founder of beyond old age and death; and beyond hunger good and evil in the world, we under- and performing traditional dance and other 7. sahasrara illumination help us put our failings into perspective so
Chinmaya Mission, explained: “Man and thirst and sorrow. This is atman, the stand the nature of the embodied soul creative arts are also ways of channeling the 6. ajna divine sight that we do not become discouraged by them.
is essentially divine. But the divinity in three interrelated parts: instinctive energies through the higher chakras. Shortcomings, such as occasionally being
in him is veiled by the unbroken series spirit in man. What you see when you look or physical-emotional; intellectual Our regular activities determine how our 5. vishuddha divine love hurtful toward others, do not at all change
of desires and thoughts arising in his into another person’s eyes, that is the atman, or mental; and superconscious or energy flows. If we are engaged in spiritual 4. anahata direct cognition the fact that our essence is divine. We can
bosom. A variety of these grades and immortal, beyond fear; that is God.” spiritual.… When the outer, or lower, pursuits, occasionally we might get up to
3. manipura willpower
deepen our experience of inner divinity
concentration of these create the va- instinctive nature dominates, one is the chakra of divine love. And hopefully we and overcome shortcomings by consistently
Sama Veda, Chandogya Upanishad 8.7.3-4
riety of human beings. To remove the prone to anger, fear, greed, jealousy, frequent the chakra of direct cognition, in 2. svadhish thana reason following the various practices found in the
encrustation of desires and thoughts, hatred and backbiting. When the in- which we are able to look down on our mind 1. muladhara memory Hindu religion. When we feel good about
and unfold the divinity inherent in man, is the ultimate goal envisaged tellect is prominent, arrogance and analytical thinking preside. When and understand what we like and don’t like ourselves, we can more readily identify neg-
by the scriptures.” the superconscious soul comes forth, the refined qualities are born— about ourselves, and work steadily to change 1. atala fear, lust ative patterns and change them. If we have
Satguru Sivaya Subramuniyaswami, my Gurudeva and founder compassion, insight, modesty and the others. The animal instincts of what we don’t. And we get into the chakra of 2. vitala raging anger a negative concept of ourself, believing that
of HINDUISM TODAY, gave a succinct description of our divine nature: the young soul are strong. The intellect, yet to be developed, is nonex- willpower. These are the qualities we tend to we are inherently flawed and sinful, we are
“Deep inside we are perfect this very moment, and we have only to dis- istent to control these strong instinctive impulses. When the intellect manifest if we are engaged in regular spiri- 3. sutala retaliatory jealousy not in such a good position to advance on
cover and live up to this perfection to be whole. We have taken birth is developed, the instinctive nature subsides. When the soul unfolds tual/religious activities. 4. talatala prolonged confusion the spiritual path. And one thing we can
in a physical body to grow and evolve into our divine potential. We are and overshadows the well-developed intellect, this mental harness is If we are not elevating the energies, we are all feel good about is that Hinduism assures
inwardly already one with God. Our religion contains the knowledge loosened and removed.” just living an ordinary life in the force centers 5. rasatala pure selfishness us not only that we are not sinners, but that
of how to realize this oneness and not create unwanted experiences This understanding of man’s threefold nature—instinctive, intellec- of willpower, reason, memory, maybe fear 6. mahatala absence of conscience every human being, without exception, is
along the way.” tual and spiritual—explains why people act in ways that are clearly not and occasionally anger. If we see the flow of destined to achieve spiritual enlightenment
7. patala malice, murder
These opposite perspectives on man’s nature—sinner and divine, such as becoming angry and harming others. There is more to energy impersonally, then we can control it and liberation.

64 g u ru’s w i s d om 65
21
PUBLISHER’S DESK • APRIL 2012 Spiritual evolution: The lotus, symbol of spiritual
growth, rises out of the mud, up through the water

Behold the Sacred Lotus Flower and into full bloom. Our passage through many
lives is similar. We begin with base, instinctive traits,
such as violence, evolve to dharmic family living,
and finally blossom as an awakened spiritual being.
Progressing from our instinctive to intellectual to spiritual
nature, our soul unfolds to resplendence like a beautiful lotus essence of our soul.”
Back to our analogy of the lotus flower. When the
lotus flower is sufficiently open, we begin living con-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I sciously in our spiritual or intuitive nature. Let’s ask
the question, “What is it that makes spiritual prog-

T
he hindu viewpoint is that the seed of has had no direct experience of Him. ress? What is it that unfolds?” It is the soul. In think-
Divinity is within everyone. My guru’s What causes the bud to open? Learn- ing about spiritual unfoldment, it is helpful to under-
guru, Siva Yogaswami of Sri Lanka, had ing and maturing life after life, grace of stand the nature of the soul. We distinguish between
a down-to-earth way of expressing this enlightened beings, blessings of the De- the soul body and its essence. The essence is twofold:
idea. “See everyone as God. Don’t say, ‘This man ity and spiritual practice. To open the unchanging pure consciousness and transcendent
is a robber. That one is a womanizer. The man bud, we have to consciously strive. Absolute Reality, beyond time, form and space. The
over there a drunkard.’ This man is God. That Hinduism gives us religious practices soul body is a human-like, self-effulgent being of
man is God. God is within everyone. The seed that can be grouped into four categories. light which evolves and matures. This immortal soul
is there. See that and ignore the rest.” It is defi- The first is simply good conduct, charac- body is referred to in Sanskrit as anandamaya kosha
nitely reassuring that there is no one who isn’t ter building, charya. It is the foundation (sheath of bliss). It is the soul body that, like the lotus
a divine being—that no one ends up in an eter- for deeper practices. Second is selfless flower, unfolds. The soul’s essence is eternally perfect,
nal hell. Rather, it’s just a question of when an service, seva or karma yoga—doing identical with God.
individual’s divine essence will express itself. It things for other people we don’t have to Just as our physical body matures from an infant
may be a few more lives before it does. After all, do. That’s how I define it. If in our place to an adult, so too does this self-effulgent body of
spiritual unfoldment is a slow and inexorable of work we do something for someone light mature in resplendence and intelligence, evolv-
process. else out of the goodness of our heart, that ing from life to life, gradually strengthening its inner
My own guru, Sivaya Subramuniyaswami, chose an insight- counts as seva. Seva doesn’t have to be done at a temple nerve system, progressing from ignorance of God to
ful analogy for the process of spiritual unfoldment, which in San- or an ashram. If we go to work and only do what we’re God realization.
skrit is called adhyatma vikasa. He spoke about the lotus, how its paid for, no seva is taking place. Gurudeva shared his own mystical experience of
seed starts in the pond’s dark mud. Its roots give rise to a stem that The third category of practice is devotion, bhakti, the soul body in Merging with Siva: “One day you
reaches up through the water into the air. From the stem evolves a which we express at a temple as well as at the temple will see the being of you, your divine soul body. You
bud, tiny at first, which grows into a flower that slowly opens its we have in our own home. Maintaining a home shrine will see it inside the physical body. It looks like clean,
exquisite petals to the sun, the central nectar and pollen calling to and worshiping there daily is an essential practice. clear plastic. Around it is a blue light, and the outline
the bees. Gurudeva compares that process to man’s nature and spir- The fourth is meditation, dhyana. Meditation is a bit of it is whitish yellow. Inside of it is blue-yellowish
itual unfoldment. The mud is the instinctive mind. We all start out advanced and requires a teacher’s help to do well at it. light, and there are trillions of little nerve currents,
in the mud in one lifetime or another. In our early evolution we are Most people I speak with say, “I try and meditate but or quantums, and light scintillating all through that.
crude and unkind. We tend to hurt other people and think more of I can’t control my thoughts.” They don’t have a teacher. This body stands on a lotus flower. Inwardly looking
ourself than others. Maybe we even end up in jail. We all start down They haven’t had someone personally explain the art down through your feet, you see you are standing on
there, in the roots, immersed in the darkness of the instinctive mind, of meditation to them. It’s an unusual person who can a big, beautiful lotus flower. This body has a head, it
crashing around like a bull in a china shop. learn meditation by himself. has eyes, and it has infinite intelligence. It is tuned
Life follows life as we live and learn. Finally we get some control Thus, the four categories of practice are good conduct, into and feeds from the source of all energy.”
over our instincts and move up into the water, which is the intel- service, devotion and meditation. What happens when There is another aspect to spiritual unfoldment.
lectual mind. We become a thinking person, someone who is able you take up some of these practices and perform them Choose the one Hindu saint, swami or yogi, living or
to make decisions logically, someone who has basic control over the on a regular basis? The bud slowly opens. Your Divinity, passed on, who you feel achieved the greatest spir-
instinctive emotions so that when threatened he or she doesn’t auto- which waited silently in the seed, blossoms. itual attainment. Now imagine and accept the idea
matically become angry and fight. Many Western ideas and goals are based on the un- that his or her attainment is your own potential. That
a. manivel

At this point we are an instinctive-intellectual person, living derlying attitude that there is only one life—or there is the surprising truth. The potential to achieve what
partly in the mud of our animal nature, partly in the water of our may be only one life—so we had better do everything anyone else has achieved spiritually lies within you
intelligence. Such a person has no sense of God and the sacredness we can in this life. We had better achieve God Realiza- to be manifested at some point in your future. Per-
of life. The world is full of people like that, the atheists, materialists tion in this life, just in case. The Hindu attitude, based haps that thought will motivate you to put just a bit
and existentialists. They are oblivious to the spiritual purpose of life, on the confidence that we live many lives, is: “I know I’m coming will have the realization of God, our indwelling Self. The Shvetash- more effort into those spiritual practices! Visualize the lotus flower
a purpose that goes beyond this incarnation. back; no rush. I will do as much as I can in this lifetime, and there vatara Upanishad states, “He who with the truth of atman, the soul, in full, magnificent bloom—that is the symbol of your full, resplen-
Then what happens? The stem rises above the water’s surface. It will be ample time for further advancement.” The Hindu approach unified, perceives the truth of Brahman as with a lamp, who knows dent spiritual potential.
rises out of the water into the air, which represents intuition, our is to make spiritual progress in every lifetime—open the bud a lit- God, the unborn, the stable, free from all forms of being, is released Of course, that potential only becomes practical when you strive.
spirituality or some sense of the existence of God. We start to think tle bit more. We are content to move forward by consistent practice, from all fetters.” This is quite different from the concept, prevalent If you are serious in your seeking, ask yourself a series of questions:
about religion; we start to think about spiritual practices. Just be- with whatever intensity we can sustain, without rushing, without in Western faiths, that God is in heaven and cannot be experienced How am I applying the four kinds of practice in my life now? Good
ing an instinctive and an intellectual person, just pursuing ordinary fear of falling short. We rest assured that the seed of Divinity resides by those living on Earth. Gurudeva often spoke of the immediacy conduct? Seva? Bhakti? Meditation and yoga? Which areas are most
things, worldly pursuits, no longer satisfies us. But the bud is closed, within each of us. of this divine presence: “God is so close to us. He is closer than our in need of my attention and increased effort? What do I need to do
yet to mature and open. The closed bud knows God is out there but Hinduism takes that idea one step further: eventually each of us breathing, nearer to us than our hands or feet. Yes, He is the very in order to improve? Then do it.

66 g u ru’s w i s d om 67
CHAPTER SIX

Harmony
With Others
• We Are Whom We Meet
• The Power of Kindly Speech
• Achieving Affectionate Detachment
• Giving’s Secret Gifts

Hatched butterfly eggs on a raspberry plant

National Geographic, 500x

69
22
PUBLISHER’S DESK • OCTOBER 2010 Making friends: A group of teens gather
to talk and share, not far from the Seattle

We Are Whom We Meet Space Needle in Washington state. Positive

peer groups are essential to young men and
women, taking them through the difficult
teenage years protected and unscathed.
The company we keep affects our attitudes, speech
and actions as profoundly as the foods we eat you should begin to feel a magnetic shell being
built around the outer edge of your aura. You will
feel very secure and content as you sit within your
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I own aura, which is charged with prana from your
own pranic body. You are protected from all kinds

W
e are all familiar with the phrase “we away from home. The most obvious nega- of psychic influences, seen and unseen.”
are what we eat.” The Hindu viewpoint on tive influence comes from fellow students Despite our best efforts to keep our aura strong
this is that the different types of food we who are more interested in partying than and not take on the worldly emotions of others,
consume have a significant influence on our studying. A less visible, but equally ero- some of their thoughts and emotions can end up
state of mind and emotions. For example, eating meat, sive, influence comes from anti-religious in our aura and influence us by lowering our con-
which is known to be a tamasic food, opens the door instructors who propound atheism or sciousness and depressing our mood. What can
to lower consciousness and makes it harder to stay existentialism and may even overtly de- be done? These darker colors can be changed to
out of the states of fear, anger, jealousy and the re- mean Hinduism. Such encounters can in- lighter colors—and hence a more positive mood—
morseful emotions that follow. Consuming too many still negative habits and bring about loss by the blessings we receive from the Deity and
spicy foods and stimulants, or rajasic foods, can over- of faith. devas when we go to the temple or home shrine.
excite our physical and intellectual activity. On the How to find suitable religious compan- They can also be changed by the practice of med-
other hand, pure, or sattvic, foods, such as fresh fruits ionship? Universities are not necessar- itation. The practice of regularly purifying our
and vegetables that grow above the ground, foster ily close to satsang groups that could be aura by temple attendance and meditation keeps
our intuitive or soul nature. For maximum spiritual attended regularly. For students whose our consciousness higher and our state of mind
progress, it is best to eat plenty of sattvic foods, to university is close to a temple, we suggest happier.
be moderate in the intake of rajasic foods and to avoid tamasic foods. visiting it weekly. If the temple is too far for a weekly visit, A very important time to purify the aura is when
The Chandogya Upanishad (7.26.2) teaches: “When the food is pure, at least make an effort to attend during major festivals. we return home from being out in the world. The
mind becomes pure. When the mind becomes pure, memory becomes Joining a Hindu students’ group offers prime opportuni- practice I prescribe is to first bathe and then en-
firm. And when a man is in possession of a firm memory, all the bonds ties for interacting with peers who are spiritually inclined. ter the shrine room for the blessings of the De-
which tie him down to the world are loosened.” If there is none at your school, but there are a good num- ity and devas which, when received, will dispel
Today I want to expand the idea that “We are what we eat” by point- ber of Hindu students at the university, consider founding worldly forces and help us regain a state of God
ing out that our companions are an equally important influence on our a branch of an established Hindu students group on your consciousness.
state of mind and emotions—hence the title “We are whom we meet.” campus. Other possibilities are to participate in an Indian Attending temple pujas can be an even more
The ethical scripture Tirukural, in Chapter 46, “Avoidance of Base cultural group, a yoga class or a meditation program. powerful way of purifying the aura. An aspect of
Company,” has ten insightful verses describing how powerfully we are Reinforcing Your Aura: Despite our best inten- puja in the temple that is not widely understood
influenced by the company we keep. Here are two of the verses. “As tions to maintain pure companions, sometimes it can is how it relates to the flow of prana. Except for
water changes according to the soil through which it flows, so a man be necessary to interact at length with people who are the concluding arati, puja is a process of giving
assimilates the character of his associates.” “Even perfect men, possess- strongly materialistic or even hedonistic. The challenge prana to the Deity. This is done through offering
ing the mind’s full goodness, are fortified by pious fellowship.” is to do so without letting their emotions penetrate and cut fruit, cooked food, water, fragrant flowers and
Our actions, speech, state of consciousness and attitudes toward life influence our own. If this does happen, you will experi- milk. Then, during the final arati, the Deity and
are all strongly influenced by our companions, just as they are by the ence their moods and emotions and may interpret them his helpers, or devas, reflect back this prana into
food we eat. Therefore, it is important to surround oneself with good, as your own. the aura of each devotee, purifying it of subcon-
religious, higher-consciousness people. Every few months, I receive If you could see the subtle energies of such an exchange, scious congestions. The devotee so blessed leaves
an e-mail from someone saying that he or she used to perform sad- you would know that you have absorbed into your aura the temple feeling uplifted and relieved of mental
a. manivel

hana (regular religious practices), but stopped some time ago and now the dark reds, muddy browns and greens from another conditions he had been burdened by.
wants to get started again. The advice I give always includes attending person’s aura. You simply did not have enough prana in Here is a final word of advice from my Gurudeva
a weekly satsang with others who are also performing sadhana. It can your aura to ward off the intrusion. Such thought forms on the importance of spiritual companionship: “To
be difficult to sustain sadhana if you are striving alone. We need the and undesirable colors from others’ auras are often called sustain shaucha, purity, it is important to surround
companionship of others on the path to keep our sadhana strong, es- psychic influences. the pranic body also completely permeates the entire physical body. oneself with good, devonic company, to have the discrimination to
pecially during difficult times in life. As my Gurudeva, Satguru Sivaya The aura is a luminous, colorful field of subtle (or astral) energy As you sit quietly, breathing deeply and slowly, become intimately know one type of person from another. Too many foolish, sensitive
Subramuniyaswami, often said: “The group helps the individual and radiating within and around the human body. The colors of the aura aware of the vitality, the prana, running throughout the physical souls, thinking their spirituality could lift a soul from the world of
the individual helps the group.” change constantly according to the ebb and flow of your state of con- body. As you breathe in, feel the vitality of your body. Feel the mag- darkness, have walked in where even the Mahadevas do not tread
Of course, we must choose wisely, as companions can also influence sciousness, thoughts, moods and emotions. Fortunately, there are yogic netic energy within it. Feel its life. Then, as you breathe out, men- and the devas fear to tread, only to find themselves caught in that
us negatively. Here is a story to illustrate. A teenage boy starting his exercises you can employ to vitalize your aura. Here is one such exer- tally and through feeling release some of this vitality, this prana, this very world through the deceit and conniving of the cleverly cunning.
first year at high school made new friends who had a habit of swearing. cise from my guru: life force, and send it out into your aura. Keep sending it out on the Let’s not be foolish. Let’s discriminate between higher conscious-
The boy never swore previously, but because he spent significant time “Sit quietly, breathe deeply and mentally get in touch with your outbreath to the aura’s outer edges all around your body, from your ness and lower consciousness. Higher-consciousness people should
with his new friends, he soon adopted their crude language. pranic (energy) body, first by visualizing it and secondly by feeling it. head to your feet. The outer edge of the human aura is about three or surround themselves with higher-consciousness people to fulfill
One of the times in life when religious companions are extremely The pranic body of most people extends out from the physical body four feet away from the physical body. After you have charged your shaucha.” The Tirukural observes: “Purity of mind and purity of
important is during the university years, especially for students living about one or two inches, depending on the level of vitality. Of course, aura with vital prana in this way about nine times (nine breaths), conduct, these two depend upon the purity of a man’s companions.”

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PUBLISHER’S DESK • APRIL 2017 Control of speech: Here a man reflects
on the effects of his words, resolving,

The Power of Kindly Speech by his gesture, to speak only that which
is true, kind, helpful and necessary.

Words can hurt others, so it’s always good to avoid harsh produces positive spiritual advancement; crit-
icizing others does not. The next time you find
language, backbiting and even friendly teasing yourself dwelling on the faults in others, ask if
you might have that same fault, for what dis-
turbs you in others often indicates what you
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I need to improve in yourself.

O
ne of the key teachings of my Joking & Teasing Focusing on Three Virtues
guru, Sivaya Subramuniyaswami, is Let’s look at some examples that illustrate For those on the spiritual path, it is not ter-
that we are a soul, a divine being. joking and teasing. First example: a peer ribly difficult to avoid backbiting, gossip and
However, we live in a physical body, has a special privilege or position. We hurtful humor. But controlling and refining
as embodied souls, with strong thoughts and grumble, “Look at Mr. I’m-better-than- our speech on more subtle levels is a lifetime
emotions. Thus, we have a soul nature, an in- you! Why was he exempted from the sadhana.
tellectual nature and an instinctive nature. He work we had to do today?” Second exam- Three virtues we can focus on are courtesy,
describes this plurality as three phases of the ple: someone speaks with a foreign accent. tact and sensitivity. Courtesy is being polite,
mind: superconscious or spiritual (which is You mimic his faulty pronunciation and respectful and considerate of the needs and
the soul); intellectual or mental; and instinc- laugh. Third example: a coworker has dif- feelings of others. Tactfulness is being diplo-
tive or physical-emotional. ficulty multiplying numbers. When she matic and skillful in dealing with people and
It is the instinctive, animal-like nature struggles with a calculation, you make situations, responding to disagreements judi-
which contains the tendencies to become an- fun of her. The rationale is “I’m joking,” ciously, and maintaining harmony by seeking
gry, jealous, fearful or hurtful to others. Part “Just being humorous,” “Entertaining my solutions that offend no one. Sensitivity is
of making progress on the spiritual path is friends.” In truth, your words are him- holding a delicate appreciation of others’ ideas,
learning to control the instinctive mind. This sa; you are harming others through your attitudes and natures, listening carefully in
is where the yamas, the ten ethical restraints, come into play. They speech and justifying it by saying you are just joking, conversations and not interrupting, striving
provide a list of tendencies we need to subdue. The classical Hindu as if humor removes or exempts the hurt. Words can to uplift rather than dominate. The Tirukural
depiction of restraining the mind is the charioteer pulling back on cause real pain, even if they are said in jest. Many don’t warns, “Not knowing the companionable art
the reins of a team of three, four or five horses to keep them under realize this. Critical humor comes at the expense of the of cheerful conversation, men estrange even
control. The yamas are the reins which help us control our instinc- person you are joking about. In evaluating these exam- friends by divisive discourse” (verse 187).
tive and intellectual natures, which are like strong steeds that can ples with our fourfold test, we can see that they are nei- As a general strategy, Gurudeva directed us
work for us or run wild if not kept in check. ther true, kind, helpful nor necessary. to “Think before you speak.” Reflecting on
The first yama is noninjury, ahimsa: not harming others by what we are going to say is necessary, as it pro-
thought, word or deed. Noninjury, as we all know, is a central Hindu Gossip tects us from speaking inappropriately. Thus,
principle. Of course, most of us do not indulge in physical violence. Gossip is talking about the details of others’ personal control of speech has two parts. First, before
We may conclude from this that ahimsa presents no challenge to lives for the delight of it when they are not present. It’s you speak, stop and consider what you will
us. However, looking more closely at the definition of ahimsa, we like creating and watching our own soap opera. Such say. Second, determine if your words meet the
see that it includes not harming others by our thoughts or words. talk entertains those present at the expense of the per- test of being true, kind, helpful and necessary.
Hence those following a spiritual life need to practice noninjury in son being gossiped about. Some wives regularly gossip This simple practice can avert many difficul-
our speech and even our thoughts. about their husbands, on the phone or on the Internet, ties. It can also be applied after a comment has
To make progress on the spiritual path, we need to focus on our with other wives. Some husbands complain about their slipped out, providing important lessons to
weak points and strive to improve them. Furthermore, we need to wives among coworkers. Such idle talk may perhaps guide future conversations.
hold the attitude that no matter how well we are doing in a particu- pass the test of being true, but it fails the other three
lar practice, we can always do better, find ways to further refine our tests: kindness, helpfulness and necessity. Husbands Tirukural Verses
behavior. Speech is perhaps our most powerful tool for communica- need the support of their wives to be successful. Wives We can learn much about speaking pleasant
tion and a worthy focus for our attention. need the support of their husbands to be secure. Telling words from the ancient weaver, Tiruvalluvar,
Gurudeva provides a fourfold guideline to judge if our speech is tales and teasing disastrously undermine support in any who devoted chapter ten of his Tirukural to
appropriate: “Speak only that which is true, kind, helpful and nec- relationship. the subject. Here are four verses to live by.
essary.” Let’s take the example of a friend who is overweight. We are “Poverty-producing sorrow will not pursue
a. manivel

genuinely worried that it is vital for his health to lose some weight. Backbiting those who speak joy-producing words to all
We voice our concern by saying, “Ravi, you are way too heavy.” Our Last but not least is backbiting. Finding faults in another they meet” (verse 94).
message passes the test of helpfulness but fails the test of kindness. and sharing such shortcomings with others is a hobby “If a man seeks to do good while speaking
We need to express our concern more diplomatically. Perhaps, “I many enjoy. It is so much easier to look for faults in oth- sweet words, his virtues will wax and his
hope you won’t mind my saying this, Ravi, but it would be good ers and complain about them than to see the same faults in ourselves strangers?” Backbiting clearly fails our speech test. vices will wane” (verse 96).
for your health to get serious about diet and exercise.” Even help- and correct them. The Tirukural challenges in verse 190, “If men The fact is that unless we are responsible for someone’s upbring- “Words yield spiritual rewards and moral excellence, when they do
ful words need to be expressed in a kindly way if they are to have perceived their own faults as they do the faults of others, could mis- ing or training, such as parents to their children or supervisors to not wander far from usefulness and agreeableness” (verse 97).
the intended effect. There are four common forms of hurting others fortune ever come to them?” And in verse 188: “If men are disposed their staff, it is best to ignore the faults of others and focus instead on “To utter harsh words when sweet ones would serve is like eating
with our speech: joking, teasing, gossiping and backbiting. to spread the faults of friends, what deadly harm might they do to finding and improving our own shortcomings. Improving ourselves unripe fruits when ripe ones are at hand” (verse 100).

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PUBLISHER’S DESK • JULY 2018

Achieving Affectionate Detachment

Peace of mind requires letting go of the past. Here are tools
that help, including burning up our hurts and reactions.
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

M
ovies often depict a son or the thinking process when sitting for
daughter who, now an adult, holds meditation. In his Yoga Sutras, sage
deep-seated hard feelings toward Patanjali describes these blockages as
one or both parents for things that externalizing samskaras that need to
happened while growing up. For example, in be transformed. My guru gave specific
one emotional film scene, a daughter rattles practices for removing them from the
off a long list of unhappy interactions with mind. The primary method he gave is
her mother: “When I was ten years old, you vasana daha tantra, known as journ-
did this to me, and then on my twelfth birth- aling in Western terminology. He de-
day that happened. When I was fifteen, you fined it as writing down the events that
said this.… When I was twenty, I brought a boy trouble us and then burning the paper
home and you were unkind to him. When I in an ordinary, non-ceremonial fire.
was twenty-two, …” Watching our concerns, our hurts and
Piling up childhood reactions is as natural as negative recollections disappear in the

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it is debilitating. As grown-ups, we can continue adding to our sub- flames is cathartic, impressing the mind with the pos-
conscious stockpile of you-did-this-to-me resentments. Recently a sibility of riddance of past traumas. We can even write
man who was filled with resentment told me about how unfairly his and burn letters to people we hold animosity against.
business partners had treated him. His mind was totally absorbed in This simple practice is effective in removing from the

shutterstock
the past: “One partner cheated me by doing this four years ago. Two subconscious mind unaffectionate attachments to past
years ago another partner did that; and last month this happened!” experiences. It needs to be said that we don’t forget
Did the son or daughter demonstrate any good feelings toward those past hurts and unfairnesses. Rather, the negative
the parents? Did the businessman like or respect his partners? No. emotion is dissolved, released or burned away. Watch-
There were only disturbed feelings between them. There was no af- ing the paper burn is helpful in achieving this result. For
fection; it was “unaffection.” Was there attachment to the hurtful deep-seated hurts, the writing and burning may need to be repeated method to reach this next level: “The best way to keep the actinic Burning the past: One way to resolve hurts and hard
memories? Yes, powerful clinging to the past and frequent mental several times. (spiritual) force flowing through the physical body is practicing the feelings is to perform vasana daha tantra. This discipline
rehashing of unsavory events. For powerfully traumatic memories, such as being beaten fre- art of giving—doing little things for others you have not been asked calls for writing down unresolved experiences from our
I call this common condition “unaffectionate attachment.” It’s a quently by a parent, simply writing it down may not be sufficient. to do.” past and burning them in a simple pit or cauldron.
state of mind filled with bitterness, misunderstandings, bad mem- The negative impression, or samskara, may be so deep that you have That’s not difficult, right? Try it yourself and you will find that, yes,
ories and even grudges. Anyone can fall into this abyss. Some live to do something physical to achieve release. For such instances, Gu- it does work. It actually takes us from unaffectionate detachment
there throughout life. On the spiritual path, our goal is to remain rudeva has given the flower prayashchitta, or penance. It consists of to affectionate detachment. It builds up love and good feelings to- different, sometimes very different. If we are unaware of or fail to
free of such burdens. So, if we become overwhelmed by past acrimo- putting up in the shrine room a picture of the person you are resent- ward those to whom we had hard feelings in the past. Of course, one appreciate such differences, misunderstandings and hard feelings
nies, we need to learn how to extract ourself. ing and then every day for 31 days placing a flower in front of the act of giving doesn’t change everything. But repeated over and over can arise. Our attitudes and interactions naturally improve when we
My Gurudeva, Sivaya Subramuniyaswami, emphasized the art picture while sincerely forgiving him or her. again—offering little gifts, doing things for others that they don’t are sensitive to the differences, needs and limitations of others.
of working with the mind’s natural tendencies as a fundamental What happens when we perform practices like vasana daha tan- anticipate—changes the feelings between people. It creates more When the attitude of affectionate detachment is the daily norm,
part of spiritual life. “When the aspirant is able to meet ordinary tra and the flower penance? We arrive at stage two, “unaffectionate love, more kindness and warmth. not only do we have kindly feelings toward others; we also under-
happenings and respond to them in the effortless wisdom born of detachment.” We still don’t like the person, but at least we are not This is an important practice to incorporate as a perpetual behav- stand them in an intuitive, actinic way. It is not an intellectual analy-
detachment, that indicates that his striving is genuine. When he is thinking negatively about them all the time. We have partially de- ior, because life always gives us the opportunity to develop new hard sis. It is an intuitive sense of who a person is, what karmas he or she
able to encounter conditions that send ordinary people into states of tached ourselves. We may have no fondness, no love, but we are no feelings. Harmony is something we have to work at the rest of our has brought into this life. And because we appreciate that person’s
disappointment or discouragement and when his emotional nature longer dwelling endlessly on the past, no longer resentful. We have life, because we will be interacting with people the rest of our life. nature, we make allowances and get along with them better.
indicates mastery over these lesser states of consciousness, he is well understood the situation. For those on the spiritual path, getting along with people, ensuring That completes the process of achieving affectionate detachment.
on his way toward filling the gaps of a natural growth of the instinc- Returning to our movie example, in the next scene the mother re- that new hard feelings don’t develop, is an essential part of karma We start with unaffectionate attachment and then move to unaf-
tive vehicles—body, emotions and intellect.” sponds to the daughter’s outburst, “I did the best I could in raising management. fectionate detachment. From there we move to affectionate detach-
To maintain equilibrium on the path, we need to clear the sub- you.” Suddenly the daughter accepts that her mother had her own The resultant harmony is empowering, but Gurudeva takes it even ment, which comes in two stages. The first stage is expressing more
conscious mind of such negative attachments. Significant “unaffec- challenges and was not perfect. She realizes it was unrealistic for further. He says that giving “eventually leads to greater actinic un- love and kindness towards others. The second stage is understanding
tionate attachments” in the subconscious will cause the mind to her to expect a perfect childhood. They had now reached an under- derstanding.” That means we not only have good, kind feelings about others more clearly, cognizing the nature of family, friends and ac-
constantly dwell on the past. It’s not hard to see how this hampers standing that released the attachment. But, still, it didn’t awaken af- others but we also understand their nature better. Part of the reason quaintances in an intuitive way, from the inside out, and therefore
our creativity and progress in the present, diminishing our quality of fection. They maintained a cold relationship. we don’t get along with some people is that we don’t understand loving them more and being able to get along with them better. The
life. One of the victims is our ability to meditate. Unresolved emo- Of course, that is not the goal. The goal is “affectionate detach- them. A natural assumption is that “everyone is like me.” In reality, deeper truth is that we are learning about ourself the whole time,
tional issues in the subconscious can make it impossible to quiet ment.” Early in his ministry, Gurudeva gave a deceptively simple you may not meet anyone just like you your whole life. People are and our inner changes are reflected in our relationships.

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PUBLISHER’S DESK • JANUARY 2010 Giving to God: A husband and wife, having
flourished in life, credit their religion for the

Giving’s Secret Gifts abundance that has come to them. Each month they
bring one-tenth of their income, placing it at the feet
of Dakshinamurti. It is their way of supporting the
temple that has been their refuge and the swamis
Consistently contributing to your religion has the power to (behind) who have guided them on the path.

draw spiritual fulfillment and material wealth into your life donation one-tenth of their income, or food grains, if
that be their agricultural income, in the service of Lord
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I Krishna.” BAPS is one of Hinduism’s most wealthy and
dynamic spiritual institutions. How much stronger

G
 
iving, known as dana in sanskrit, giving one hundred dollars would create and more effective would Hinduism be if all Hindus
is built into all aspects of Hindu more merit than giving fifty dollars. But the followed these examples and tithed to the institution
life—giving to the holy man, giving saint tells us it’s not just about the money, of their choice?
to the temple, giving to the astrol- it’s also about the merit of the recipient. A useful way to assess the extent of one’s means to
oger, giving to the teacher, giving to a swami Giving a little to a man of great spiritual at- give is to create (if you don’t already have one) a de-
or a satguru for his support, over and above all tainment is more meritorious than giving a tailed monthly household budget showing income
routine giving to his institution. The Tirukural, lot to an ordinary beggar. and all the major categories of expense, such as rent or
an ancient South Indian ethical scripture, says, My satguru, Sivaya Subramuniyaswami, mortgage, transportation, food, clothing and religious
“The foremost duty of family life is to serve spoke of this concept: “Karma is an unfail- giving. No matter if your income is small or large, a
duly these five: God, guests, kindred, ancestors ing natural law, simply explained by this valid approach is to start with a modest monthly do-
and oneself.” This is understood by all Hindus. example: Give a beggar 10 rupees. You are nation to your favorite religious institution that easily
However, the idea that giving can be a power- not giving, you are investing in your future. fits into your budget.
ful tool for attracting financial abundance is an Somehow 20 rupees will find its way back As that regular giving accrues merit, which in turn
idea that many Hindus do not have in mind. to you. He has given you the opportunity to attracts more abundance into your life, you will be
In two verses in its chapter on hospitality, give. When we give expecting to receive, the able to periodically increase the amount of your reli-
the Tirukural provides compelling reasons for law will still work, but if we give 10 rupees, gious donations up to the ideal of ten percent. Some
giving: “If a man cares daily for those who come to him, his life will we get back 10 rupees. Unselfish giving doubles the re- individuals may have the ability to give more than ten
never suffer the grievous ruin of poverty.” “Those who never sac- turn. Giving to a temple is different again; every 10 ru- percent, such as those who are single or those who
rifice to care for guests will later lament: ‘We hoarded wealth, es- pees given brings back 100 rupees in return. God pays a are self-employed, as exemplified by our salt merchant,
tranged ourselves, now none will care for us.’” better interest. Giving is an investment in the future; it is Kumarappan.
Materialistic thinking holds that if we hoard all the wealth we not parting with something.” The best way to approach religious giving is to make
get, we will end up with more riches in life’s full season. The Tiru- We can learn more about charity’s efficacy from a story it the first expense when you receive your paycheck.
kural is saying the opposite: If you use your wealth to help others I heard about the Nattukottai Chettiars at Palani Hills This has a number of advantages. 1) You do not for-
and care for guests, you will prosper more than if you hoarded it. Temple, an account documented in the temple’s palm- get to make your donation. 2) You do not spend that
Why is this? Because if we generously give to others, we will—by leaf manuscripts. It begins around 1600 with the arrival money on yourself and find you are unable to give to
karma’s unfailing law—attract more wealth in this and future lives. in Palani township of Kumarappan from Chettinad dis- your religion this month. 3) Because you have made
The merit we earn through giving to others comes back to us trict in India’s southern region. Kumarappan was the first the religious donation your first priority, you become
through attracting abundance in the future. The Tamil word punni- merchant to establish a salt trade in the region of Palani. more conservative when faced with buying unneces-
yavan relates to this idea. It has a double meaning: “a person of great He stayed in the house of the Palani Temple priest and sary or frivolous things.
religious merit” and “a lucky person.” This concept also appears in operated his business in the nearby street. From the be- Many Hindus do not give in a systematic way to the
astrological readings in which it is clear that an individual will easily ginning, he marked up his margin of profit by one-eighth Hindu institution they support, such as a local temple
attract abundance because of the good he did in past incarnations, and gave the markup as a makimai offering to the De- or ashram. Instead, they wait to be asked for a dona-
s . r a ja m

such as in this assessment from a computerized chart: “This is an ity of Palani Temple, Lord Velayutha. Makimai is a Tamil tion, which they then willingly give. Compare this to
intelligent devotee, born to get money effortlessly due to past life word for a donation to charity consisting of a fixed per- setting aside money for retirement. How many people
merit.” Clearly our ability to attract lasting financial abundance is centage of profit, income or harvested crops. rely on their investment manager to call and remind
directly related to the amount of religious merit we have accrued Kumarappan’s donations were used, in part, to buy food that was How can we determine how much to give to religious endeavors? them to send in funds for their retirement account? None. Disci-
through our previous good deeds. But not all wealth comes through prepared by the priest’s wife and offered to the Deity by the priest. One guideline for this comes from the Dharma Shastras, which plined people are consistent in contributing monthly to their re-
good deeds, and people do become rich in unrighteous ways. The So successful was he that four years later he brought five more salt caution that a householder should never give gifts beyond his means tirement savings, without being reminded, because they know they
Tirukural speaks of such wealth: “A fortune amassed by fraud may traders to Palani. All followed his example of tithing to the temple, and should not make his family and dependents suffer on account will benefit from it. Similarly, it is beneficial both to yourself and
appear to prosper but will all too soon perish altogether.” and all flourished. News of their success reached the Pandyan king of his generosity. In his Hindu Encyclopedia, Swami Harshananda the institution you support to be just as regular in your charitable
It is easy to see other practical advantages of giving, too. Our rep- in Madurai, and Isaniya Sivachariar, the king’s guru and chief Saivite notes that these shastras suggest ten percent of earnings as a general giving, and not wait to be asked. You benefit, because your religion
utation grows in the community. Our circle of friends expands. We priest of South India, at whose behest Kumarappan established guideline, and they extol giving as a sacred act that helps earn reli- is strengthened, and you don’t miss months when you weren’t re-
become someone people want to associate with, want to do business an annual pilgrimage to Palani, which is popular to this day. Later, gious merit and conquer greed. minded and thereby lose the merit of that giving. And the institu-
with and, yes, want to give to. That doesn’t happen with people who when entrusted with managing all funds donated to the temple, he Our own Saiva Siddhanta Church has, at its core, a membership tion benefits by receiving a steady, reliable stream of income.
are stingy and selfish. established an endowment to provide food and shelter for pilgrims. that gives ten percent of their gross income to the support of our In conclusion, consistent, ardent giving to religious institutions, to
A third verse from the Tirukural shares another secret about giv- Not only did the salt trader’s generosity bring him and his clan ma- mission, monastery and monks. But we are not alone. Consider God, is a duty of all Hindus. The abundance of merit you earn by
ing: “Charity’s merit cannot be measured by gifts given. It is mea- terial success and social prominence, it supported pilgrims and built this verse still followed today by members of the Gujarat-based giving regularly and generously creates for you—through the law
sured by measuring the receiver’s merits.” What a brilliant insight, up the resources of Palani Hills Temple, so much so that today it is BAPS Swaminarayan Sanstha, written some two hundred years of karma—greater spiritual rewards, worldly success and financial
and so counter to common thinking. It is natural to presume that one of India’s richest temples. ago by Bhagwan Swaminarayan: “My disciples shall give in abundance in this and future lives.

76 g u ru’s w i s d om 77
CHAPTER SEVEN

Yoga

• Which Yoga Should I Follow?

• Surrender Is Central to All Yogas
• Can Everyone Benefit from Yoga?
• The World Is an Ashram
• Four Ways We View the World

Insect egg, by Martin Oeggerti

79
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PUBLISHER’S DESK • JULY 2012 Progressive stages: The four yogas, clockwise
from upper left: In the karma yoga stage,

Which Yoga Should I Follow? seekers till the land; in bhakti yoga, the
Deities are worshiped; in jnana yoga, wisdom
is unfolded through perfect discrimination;
in raja yoga, the senses are withdrawn.
Exploring four popular approaches to four spiritual regimens:
karma yoga, bhakti yoga, raja yoga and jnana yoga is for the purification of the mind, not for the per-
ception of Reality. The realization of Truth is caused
by discrimination, not in the least by ten millions
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I of acts.”
A fourth approach is that the practice of karma

I
n modern hindu texts, the most common three progressive practices: shra- yoga, bhakti yoga and raja yoga constitute a pre-
summary of Hindu spiritual practice is the sys- vana (listening to scripture); ma- requisite for taking up jnana yoga, or experiencing
tem of four yogas: karma (action), bhakti (devo- nana—thinking and reflecting; and unity with God, enlightenment. Swami Ramakrish-
tion), raja (meditation) and jnana (knowledge). nididhyasana—constant and pro- nananda of the Vishwa Dharma Mandalam in New
Let’s start with a short description of each and found meditation. Four great sayings York City wrote: “Before delving into jnana yoga, it
then ponder the question, “Which yoga or yogas from the Upanishads are often the is important that a disciple grows and develops in
should I pursue at this time?” subject of reflection: “Consciousness service, or karma yoga, in devotion to God, or bhakti
Karma yoga is the path of action. It begins with is Brahman;” “That thou art;” “This yoga, and in meditation, or raja yoga, because in
refraining from what should not be done. Next Self is Brahman;” and “I am Brahman.” studying this philosophy without preparation one
we seek to renounce actions motivated solely by Swami Chinmayananda, founder of risks transforming oneself into a ‘lip Vedantist,’ a
selfish desires, those actions that benefit only our- Chinmaya Mission, taught: “The goal person who talks about that which he does not
selves. Then comes the desire to conscientiously of jnana yoga is, through discrimina- truly know.”
fulfill our duties in life. An important aspect of tion, to differentiate between the Real Swami Vishnudevananda of Sivananda Yoga Ve-
karma yoga is performing selfless service to help and the unreal and finally come to re- danta Centres propounded a similar idea: “Before
others. When we are successful, our work is trans- alize one’s identity with the Supreme practicing jnana yoga, the aspirant needs to have
formed into worship. My paramaguru, Yogaswami Reality.” integrated the lessons of the other yogic paths—for
of Sri Lanka, captured the essence of this ideal Having looked in brief at each of without selflessness and love of God, strength of
when he said, “All work must be done with the aim of reaching God.” the four primary yogas, let’s focus on how they are ap- body and mind, the search for Self Realization can
Bhakti yoga is the path of devotion to and love of God. Practice proached in various schools of thought. This may help become mere idle speculation.”
focuses on listening to stories about God, singing devotional hymns, you to choose the yoga (or yogas) that is right for you to Satguru Sivaya Subramuniyaswami saw wisdom
pilgrimage, intoning a mantra and worshiping in temples and one’s practice at this state of your spiritual unfoldment. in this fourth approach. He stated, “Karma yoga and
home shrine. The fruition of bhakti yoga is an ever-closer rapport The first and most widely known approach is to bhakti yoga are the necessary prelude to the higher
with the Divine, developing qualities that make communion pos- choose one of the yogas based on your temperament. philosophies and practices.” In fact, he taught that
sible—love, selflessness and purity—eventually leading to pra- The Vedanta Society of Southern California puts forth the yogas (or padas) are cumulative stages. Moreover,
patti, self-effacement and total surrender to God. My guru, Sivaya this approach on its website: “Spiritual aspirants can be none should be abandoned as one advances on the
Subramuniyaswami, gave this insightful description: “God is love, broadly classified into four psychological types: the pre- path. About bhakti, he said, “We never outgrow
and to love God is the pure path prescribed in the Agamas (a cate- dominantly emotional, the predominantly intellectual, temple worship. It simply becomes more profound
gory of revealed scripture). Veritably, these texts are God’s own voice the physically active, the meditative. There are four pri- and meaningful as we progress through four spir-
admonishing the samsari, reincarnation’s wanderer, to give up love mary yogas designated to ‘fit’ each psychological type.” itual levels. In [karma yoga or] the charya pada,
of the transient and adore instead the Immortal. How to love the Di- In this approach, bhakti yoga is recommended for the the stage of selfless service, we attend the temple
vine, when and where, with what mantras and visualizations and at predominantly emotional, jnana yoga for the intellec- s . r a ja m because we have to, because it is expected of us.
what auspicious times, all this is preserved in the Agamas.” tual, karma yoga for the physically active and raja yoga In the kriya pada [bhakti], the stage of worshipful
Raja yoga is the path of meditation. It is a system of eight pro- for the meditative person. sadhanas, we attend because we want to; our love of
gressive stages of practice: ethical restraints, religious observances, However, it is sometimes advised that seekers who God is the motivation. In the yoga pada, we worship
posture, breath control, withdrawal, concentration, meditation and are intellectually inclined should stay away from jnana yoga. Linda to the four yogas: karma, bhakti, raja and jnana. God internally, in the sanctum of the heart; yet even the yogi im-
enstasy, or mystic oneness. The focus is on restraining the modifica- Johnson explains this in her book Hinduism for Idiots. “Think you’re A third approach emphasizes that one or another of the four mersed in the superconscious depths of mind has not outgrown the
tions of the mind so that our awareness—which usually takes on the smart? Surprisingly, Hindu gurus often advise bright people to take yogas is the highest path and should be followed by everyone. It temple. It is there—God’s home on the earth plane—when the yogi
forms of the mind’s modifications—can abide in its essential form. up the path of devotion, not jnana yoga. That’s because very intel- is common for Vaishnava organizations to put forth bhakti yoga, returns to normal consciousness. So perfect is the temple worship
The restraint of these modifications is achieved through practice and ligent people often benefit more by learning to open their hearts. or devotional practices, as the path for all followers. That is to say, of those who have traversed the jnana pada that they themselves
detachment. My guru used the term consciousness to explain the Jnana yoga is not so much for intellectuals as for people with a Vaishnavism focuses on self-transcending love and surrender as the become worship’s object—living, moving temples.”
modifications of the mind: “Consciousness and awareness are the strongly developed mystical sense and a burning desire for the ac- principal means of liberation. In addition, karma yoga is advised as a Confused as to which yoga or yogas to choose? Of course if you
same when awareness is totally identified with and attached to that tual experience of God Realization.” purificatory preparation for the practices of devotion. Sri Ramanuja have a teacher, this is an excellent point of discussion to have with
which it is aware of. To separate the two is the artful practice of yoga.” A second approach is to choose one of the yogas as your primary states that in preparation for meditation, or the contemplative re- him or her. If you don’t have a teacher, then a conservative approach
Jnana yoga is the path of knowledge. It involves philosophical focus based on your temperament but to also practice the other membrance of the Divine, one should engage in karma yoga. is to work first on karma yoga and bhakti yoga. These yogas work
study and discrimination between the Real and the unreal. Though three yogas in a secondary way. Swami Sivananda, founder of the Di- Some Vedantic traditions put forth jnana yoga as the path for all. swiftly with the ego and clear all-important barriers to deeper reali-
the word jnana is derived from the verbal root jñâ, which simply vine Life Society, maintained that though seekers naturally gravitate For example, in the Smarta tradition of Adi Shankara, karma yoga zation, barriers too many neglect to resolve on the path. The benefits
means knowing, it has a higher philosophical connotation. It is not toward one path, the lessons of each of the paths must be integrated is performed as a preliminary sadhana leading one to jnana yoga, of their practice include a slow purification of the mind, developing
only intellectual knowledge but also intuitive experience. It starts by every seeker if true wisdom is to be attained. The motto of his or- which is defined as meditation based on philosophical discrimi- of greater humility and selflessness and a growing sense of devotion
with the former and ends with the latter. Jnana yoga consists of ganization is, “Serve, Love, Meditate, Realize,” referring respectively nation. This idea is found in Shankara’s Vivekachudamani: “Work and certainty that all our actions are steadily moving us closer to God.

80 g u ru’s w i s d om 81
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PUBLISHER’S DESK • JULY 2017
Perfect surrender: Two devotees,

Surrender Is Central to All Yogas graced with a vision of God Siva as an

infinite pillar of light, rush to humble
themselves before the Source of all.

It is perhaps a great cosmic irony that to attain our meditation, and surrendering to God, to Ishvara,
immortal Self we must relinquish our personal self is the key to attaining it. Patanjali speaks of it
as Ishvara pranidhana, the fifth essential ob-
servance (niyama), the surrender of our limited
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I self-identity to the infinite perfection of Ishvara,
the source of the yoga teachings. This surrender

I
ndividuals who are not religious make awakened. This psychic awakening is is the acceptance of God’s perfection and our
progress toward achieving their goals in life the first initiation into religion. Every desire to be influenced by that as we progress
by self-effort. Whatever they accomplish Hindu devotee can sense the Gods, even on the yoga path. We seek divine blessings, wis-
is, from their perspective, solely the result if he cannot yet inwardly see them. This dom and ultimately union, samadhi, through
of what they do to achieve it. People who are is possible through the subtle feeling the grace of the adi (first) guru of yoga.
religious have another factor in their life—the nature. He can feel the presence of the Before developing Ishvara pranidhana, prog-
help of divine forces. Even in Buddhism, which Gods within the temple, and he can indi- ress in yoga is self-centered. We think, “I am
does not recognize a Supreme Being, the idea of rectly see their influence in his life.” making yogic progress through my striving and
surrendering to a higher power is present, as dispassion.” Ishvara pranidhana supplements
followers take refuge in the Buddha, the teach- Devotion in Karma Yoga such effort with reliance on Ishvara to bestow
ings and the brotherhood. Religious individuals While most commentators agree that the ultimate grace called samadhi.
invite blessings into their lives by practicing surrender is central to bhakti yoga, few Swami Hariharananda Aranya interprets Pa-
self-surrender, humble submission or taking acknowledge its importance in karma tanjali’s thinking: “Through contemplation on
refuge in the Divine. and raja yoga. Karma yoga is the path God as on a liberated being, the mind in the
Before individuals have surrendered to the of service and sacred action. In its most normal course also becomes calm and thereby
Divine, their free will is likely an expression profound sense, it is performing all ac- concentrated. From knowledge derived through
of their instinctive nature, focused on accomplishing what they tions in a spiritual manner, as a conscious offering to such concentration, the spiritual needs of a yo-
desire, which often entangles them more in the world. If that in- the Divine. This can be conceived of as worshiping God gin are met.”
stinctive willfulness is thwarted or they fail to achieve their goals, by serving all beings as His living manifestations. The Let us compare this to taking a test in school.
the reaction is often frustration and anger. Fear and worry are also fruit of all action is surrendered as service to the Lord, a If you were to simply study and take the test,
commonly experienced. Devotees who have surrendered to Ishvara, concept known as Ishwara arpana buddhi in Sanskrit. you would get a B+. However, by also sincerely
God as a person, no longer become angry or live in fear or worry. Normally karma yoga is done at a temple or ashram, seeking God’s blessings, you do better and earn
As my Gurudeva wrote,”When difficult times come, they know it is but it is wise to extend service as widely in your life as an A. In all complex fields, an individual can
because they are being unwound from accumulated and congested, you can, such as helping others in your workplace, per- only go so far on his or her own. To truly mas-
difficult karmas or being turned in a new direction altogether. They forming beyond what is expected, willingly and with- ter any discipline, a qualified teacher or coach is
know that at such a time they have to consciously surrender their out complaint. Performing menial tasks in the home, needed. What better teacher for raja yoga than
free, instinctive willfulness and not fight the divine happenings, but temple or ashram is an effective way to restrain pride its progenitor and first guru—Ishvara? Taking
allow the God’s divine will to guide their life.” and nurture humility. Practically speaking, this can in- Ishvara as your teacher is done through the
clude washing dishes, laundering clothes, caring for the practice of Ishvara pranidhana.
Devotion in Bhakti Yoga kitchen and bathrooms, working in the gardens, wash- My guru gives an insightful description of
When looking at self-surrender within Hinduism, it is natural to ing the windows and sweeping the paths—all without how the advanced meditator practices self-sur-
think first of bhakti yoga. In fact, an alternate term for bhakti yoga seeking or expecting praise. render, or giving up, while experiencing God’s
is sharanagati yoga, the yoga of self-surrender. This is the practice Performing our work with the aim of reaching God absolute state (Si) and God’s all-pervading con-
of devotional disciplines, worship, prayer, chanting and singing with naturally leads to the perspective that each task is an sciousness (Va): “While in a dual state of assum-
the aim of awakening love in the heart and opening oneself to God’s offering to the Lord. Every act, from the grandest to the ing some personal identity, he states, ‘Siva’s will
grace. Such practices are done at the temple, in nature and in the lowliest, becomes a sacred rite. Work is worship. The be done,’ as his new and most refined sadhana
home shrine. Bhakti yoga seeks communion and ever closer rapport whole of life is sanctified, and the conflict between sec- of giving up the last of personal worldliness to
with the Divine, nurturing qualities—such as love, selflessness and ular and spiritual ceases to exist. the perfect timing of the infinite conglomer-
purity—that make such a profound relationship possible. Karma yoga can ultimately lead to the realization ate of force and non-force within him. This he
In Hinduism, the soul comes closer and closer to God through that the universe is all the action of God. This insight says as a mantra unto himself when he sees and
s . r a ja m

these practices. In Vaishnavism, the devotee is seen as progressing gives the perspective of not merely renouncing the fruit hears in the external world. But when eyes and
through five levels of relationship with God: neutrality, servitude, of action but also surrendering the sense of being the ears are closed, through the transmuted power
friendship, parental affections, and belovedness. Saivism has a sim- doer. My Gurudeva shares an insight on this: “Having of his will he merges into the samadhi of Va
ilar paradigm for the relationships between jiva and Siva. The final the Self as a point of reference and not the material things, with the Devotion in Raja Yoga and Si and Si and Va, experiencing Reality as himself and himself
stage is called prapatti or atmanivedana, defined as unconditional life force constantly flooding through these nerve currents, you are Surrender has a seldom-recognized place in raja yoga as well, as as Reality.”
submission to God. actually seeing what you are doing as part of the cosmic dance of Patanjali noted in his Yoga Sutras. Raja yoga begins with ethical As we have shown, surrender is present in three major yogas:
My guru, Sivaya Subramuniyaswami, shared: “You might ask how Siva [Ishvara], as the energy of Siva flows in and through you.” Para- restraints and religious observances followed by ever-deepening bhakti, karma and raja. Its role is central to realizing the deepest at-
you can love something you cannot see. Yet, the Gods can be and maguru Yogaswami put it simply in one of his four great sayings: stages of concentration, meditation and contemplation. Samadhi is tainments of all three disciplines. It is perhaps an irony that to attain
are seen by mature souls through an inner perception they have “Siva is doing it all.” the goal of yoga, a oneness between the meditator and the object of our immortal Self we must relinquish our personal self.

82 g u ru’s w i s d om 83
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PUBLISHER’S DESK • APRIL 2010

Can Everyone Benefit from Yoga?

While openly available, yoga is rooted in Hindu scripture, teaches
Hindu practices and leads to oneness with God. Practice with caution!
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

O
ne of the events we were privi- adamant that yoga and its path of
leged to participate in at the Parlia- meditation are vital Hindu practices,
ment of the World’s Religions in Mel- integral to the religion. My presen-
bourne was an interreligious panel tation noted that today most pop-
entitled “Practicing Yoga: Covert Conversion to ular yoga schools present yoga as a
Hinduism or the Key to Mind-Body Wellness path of unitive mysticism, a medi-
for All?” At this largest-ever interfaith gath- tative regimen that ultimately leads
ering, many panels, including this one, focused to experiencing the soul’s oneness
on the interface of cultures and religions. With with God. Here is my summary of
yoga becoming so popular in the world, it was a the issue.
natural candidate for reflection, and the results
were, as you will see, fascinating. The Parlia- Yoga: Unitive Mysticism
ment defined the issue and points of discussion The term yoga refers to a wide va-
thusly: riety of Hindu practices. Therefore,
“The science of yoga has grown enormously it is always helpful when discuss-
on the global stage in the last few decades due to widespread recog- ing yoga to modify the word with a second term to
nition of its physical and mental health benefits. Hinduism teaches clarify what particular kind of yoga is being discussed.

h i n d u i s m t o d ay
that yoga is comprised of eight steps, of which the popularly prac- The yoga that is the subject of this panel is commonly
ticed postures are an integral part. Although yoga’s origins are Hindu, referred to as ashtanga yoga. Ashta means eight, and
its practitioners come from virtually all faiths. The United States anga means limb. The idea is that this system of yoga
alone has about 20 million practitioners, with hundreds of millions comprises eight progressive practices. Sage Patanjali
worldwide. However, the Hindu roots of yoga and the use of Hindu is credited with being the first person to present the
chants, such as the sacred syllable ‘Om,’ appear to have created ap- ancient tradition of yoga in a systematic way. He did this in his Yoga this botanical metaphor more fully, I would affirm that, yes, the Yoga panelists: (left to right) Rev Ellen Grace O’Brian of the
prehensions that the practice of yoga leads to de facto conversion to Sutras, a famous literary work thought to date back as far as 200 bce. roots of yoga, its scriptural origins, are Hindu. But the stem of yoga, Center for Spiritual Enlightenment in San Jose, California;
Hinduism. Yet, as a pluralistic, non-exclusivist and non-proselytiz- For simplicity, when I use the word yoga in this presentation, I am its practice, is also Hindu. The flower of yoga, mystical union, is also Suhag Shukla, Esq., legal counsel for the Hindu American
ing religion, Hinduism teaches that one need not become a Hindu or referring to ashtanga yoga. Hindu. In other words, yoga, in its full glory, is a vital part of modern Foundation; Professor Christopher Key Chapple of Loyola-
repudiate one’s own faith to practice yoga and reap its benefits. How Vamadeva Shastri, a respected author on yoga, astrology and Hinduism. Marymount University; Leigh Blashki, director of the
founded is the fear of conversion? Is the practice of yoga inconsistent ayurveda, rightly states that the meditative side of yoga is little Yoga is practiced on a large scale in Hindu communities around Australian Institute of Yoga; Satguru Bodhinatha Veylanswami,
with the tenets of other religions? Can interfaith dialogue help indi- known: “Yoga today is most known for its asana (yogic posture) tra- the globe. The fact that yoga is also pursued by many non-Hin- publisher of HINDUISM TODAY magazine in Hawaii; Dr. Amir
viduals, irrespective of faith, reap the immense benefits that follow dition—the most popular, visible and outward form of the system. dus does not negate it as a Hindu practice. Let’s draw a parallel to Farid Isahak, a Qigong and Reiki Master of Malaysia.
from the practice of yoga? The aim of this program is to foster un- Buddhism, by comparison, is known as a tradition of meditation, Vipassana, the popular Buddhist meditative system. The practice of
derstanding among faith traditions and to create a sustainable basis as in the more popular forms of Buddhist meditation like Zen and Vipassana by those who are not Buddhist does not lessen the fact
for the practice of yoga by all.” Vipassana. Many people who have studied yoga in the West look to that Vipassana is a Buddhist practice, not merely a practice that has Zen and yoga can “degenerate into a cult of the body” that debases
Rev. Ellen Grace O’Brian, Spiritual Director of the Center for Buddhist teachings for meditation practices, not realizing that there its origins in Buddhism. Christian prayer. Further, the Church leaders cautioned, “The love
Spiritual Enlightenment and a minister in the kriya yoga tradition, are yogic and Vedantic forms of meditation which are traditionally Can non-Hindus Benefit from yoga? Clearly, more and more peo- of God, the sole object of Christian contemplation, is a reality which
moderated the panel discussion. Five panelists presented diverse not only part of the yogic system but its core teaching! In the Yoga ple today, including adherents of other religions, are convinced that cannot be ‘mastered’ by any method or technique.”
viewpoints. Dr. Amir Farid Isahak, a practicing Malaysian Sufi, said Sutras, only three sutras out of two hundred deal with asana. The this is possible. Take, for example, the title of an opinion piece in an In 2008 the leading Islamic council in Malaysia issued an edict
that, in his interpretation, yoga can be practiced by Sufis without great majority deal with meditation, its theory and results.” August 2009 edition of Newsweek: “We’re All Hindus Now.” The prohibiting the country’s Muslims from indulging in the practice
compromising their religion, provided they are careful about which To understand yoga’s meditative aspect, it is helpful to look briefly article quotes the view of Stephen Prothero, religion professor at of yoga, fearing its Hindu roots could corrupt them. The council’s
practices they choose and as long as they focus on a goal of achieving at each of the eight limbs or categories of practice. The first limb is Boston University, on the American propensity for “the divine-de- chairman, Abdul Shukor Husim, explained the decision: “We are of
proximity to God, but not unity. Professor Christopher Key Chapple yama, the ethical restraints, of which the most important is ahimsa, li-cafeteria religion.” He states: “You’re not picking and choosing the view that yoga, which originates in Hinduism, combines a phys-
shared information on the philosophical goals of yoga as expounded noninjuriousness. The second limb is niyama, specific religious ob- from different religions because they’re all the same. It isn’t about ical exercise, religious elements, chanting and worshiping for the
in Patanjali’s Yoga Sutras. He also spoke of the presence of yoga in servances, including puja in one’s home shrine and repeating man- orthodoxy. It’s about whatever works. If going to yoga works, great— purpose of achieving inner peace and ultimately to be at one with
Jainism and Buddhism, to demonstrate that long ago yoga moved tras. The third limb is asana, the yogic postures that are so widely and if going to Catholic mass works, great. And if going to Catholic God. For us, yoga destroys a Muslim’s faith. There are other ways to
beyond the boundaries of Hinduism. practiced as a regimen called hatha yoga. The remaining five limbs mass plus the yoga plus the Buddhist retreat works, that’s great, too.” get exercise. You can go cycling, swimming.”
Leigh Blashki of the Australian Institute of Yoga stressed that are all related to meditation: pranayama, breath control; pratyahara, However, it is equally true that the leaders of some religions have In a search on the web, another informative example turned up. In
yoga practice should be not divorced from the spiritual disciplines sense withdrawal; dharana, concentration; dhyana, meditation; and spoken out strongly against the practice of yoga by their followers. 2001 the Reverend Richard Farr, vicar of St Mary’s church in Hen-
that are its core. Suhag Shukla, a Hindu who grew up in the US and samadhi, enstasy, or oneness with God. For example, the Vatican has issued a number of warnings to Cath- ham, England, made a decision that became the talk of the Essex vil-
is now a board member of the Hindu American Foundation, was Sometimes it is said that the roots of yoga are Hindu. To develop olics about yoga over the years. In 1989 it warned that practices like lage and beyond: he banned a 16-strong group of yoga enthusiasts

84 g u ru’s w i s d om 85
 from taking lessons in his church hall. Yoga is, he said, an un-Chris-
tian practice: “I accept that for some people it is simply an exercise.
mantra “Om,” that make yoga Hindu. It is the philosophy itself. The
fact that the goal of yoga philosophy is mystical experience—or, Yoga Is One of the Six Classical Hindu Philosophies
But it is also often a gateway into other spiritualities, including East- more precisely, a mystical experience of the oneness of the soul with
ern mysticism.” God—is the most central attribute that makes it inherently Hindu.
The Christian and Muslim leaders we cite as examples stated no Conclusion: It is naive to take yoga as a physical system
concerns that the practice of yoga might result in conversion to Hin- of exercise devoid of its philosophical, spiritual and cultural
duism. However, all three expressed the concern that yoga practice underpinnings. This profound spiritual discipline is ineluctably
is in conflict with the tenets of their religions. As Abdul Husim ex- rooted in Hindu scripture. It is a path of religious practice on all
pressed it, “Yoga destroys a Muslim’s faith.” levels, and its goal is enlightenment, Self Realization. It may not
This predictably raises the question, “What are the tenets of be an advisable practice for followers of religions in which unitive
yoga?” We find an authoritative answer in the teachings of B.K.S. mysticism is unacceptable, as stated by the religious leaders of such
Iyengar, one of the most renowned modern teachers of yoga. His faiths. Those who are affiliated with liberal religions and those with
system, known as Iyengar Yoga, is widely popular, as evidenced by no formal religious ties can definitely benefit from the practice of
the thousands of teachers listed on his website. There, in answer yoga, physically, emotionally, mentally and spiritually. However, a
to his most frequently asked question, “What is yoga?” he states, caution to all who follow the path of yoga: be prepared to become
“Yoga is one of the six systems of Indian philosophy. The word gradually more and more aware of the unity of all that exists!
yoga originates from the Sanskrit root yuj, which means ‘union.’
On the spiritual plane, it means union of the Individual Self with
the Universal Self. Sage Patanjali penned down this subject in his Yoga has eight limbs: (Below) To depict raja yoga, artist Rajeev
treatise known as Yoga Sutras.” NT has chosen a spritely theme. Four children have found a banyan
Another popular yoga teacher, Bikram Choudhury, founder of tree in the forest, with eight branches representing the eight limbs
Bikram Yoga, defines it in a similar way on his website, stating that of ashtanga yoga. (Right) Yogi Patanjali meditates in padmasana
yoga means union of the Individual Soul (Atman) with the Universal beneath the holy banyan tree (Ficus bengalensis), with its roots
Soul (Brahman). He states, “Atman and Brahman are Hindu ideolog- woven deeply into the earth. Its eight limbs, representing the
ical terms that are used as a reference for the mind, whereas there eight stages of yoga, reach for the sky. The illustration reminds
truly is only Oneness.” us that a yogi must be grounded to soar within. A five-headed
Clearly, it is not just its specific practices, such as chanting the serpent, symbolizing the kundalini power, surrounds him.

p i e t e r w e lt e v r e d e
A
mong the most compelling facts supporting the deep associa- understands as 25 in number. The first two are the unmanifest Pu-
tion of yoga with Hinduism is its place as one of the six foun- rusha and the manifest primal nature, Prakriti—this male-female
dational philosophical systems that have been studied and polarity is viewed as the fundament of all existence. Prakriti, out of
debated for nearly a millennium. Here is a thumbnail sketch of those which all things evolve, is the unity of the three gunas: sattva, rajas
schools, known in Sanskrit as the Shad Darshanas (“six perspec- and tamas. The Sankhya and Yoga schools are considered an insepa-
tives”). There are hundreds of Hindu darshanas, of which six have rable pair. Their principles permeate all of Hinduism.
been distinguished: Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa
and Vedanta. Each was tersely formulated in sutra form by its found- Yoga: “Yoking; joining.” The ancient tradition of philosophy and
er or first well-known exponent and elaborated extensively by other practice codified by Patanjali (ca 200bce) in the Yoga Sutras. It is
writers. These systems are varied attempts at describing Truth and also known as raja yoga, “king of yogas,” or ashtanga yoga, “eight-
the path to it. Elements of each form part of the Hindu mosaic today. limbed yoga.” Its object is to achieve, at will, the cessation of all fluc-
tuations of consciousness, and the attainment of Self Realization.
Nyaya: “System, rule; logic.” A system of logical realism, founded Yoga is wholly dedicated to putting the high philosophy of Hindu-
sometime around 300bce by Gautama, known for its systems of ism into practice, to achieve personal transformation through tran-
logic and epistemology and concerned with the means of acquiring scendental experience, samadhi.
right knowledge. Its tools of enquiry and rules for argumentation
were adopted by all schools of Hinduism. Mimamsa: “Inquiry” (or Purva, “early,” Mimamsa). Founded by Jai-
mini (ca 200bce), author of the Mimamsa Sutras, who taught that
Vaisheshika: “Differentiation,” from vishesha, “differences.” A the correct performance of Vedic rites is the means to salvation.
philosophy founded by Kanada (ca 300bce) teaching that libera-
tion is to be attained through understanding the nature of existence, Vedanta: “End (or culmination) of the Vedas,” sometimes termed
which is classified in nine basic realities (dravyas): earth, water, Uttara (“later”) Mimamsa. For Vedanta (the “end,” anta, of the Ve-
light, air, ether, time, space, soul and mind. Nyaya and Vaisheshika das), the main basis is the Upanishads and Aranyakas, rather than
are viewed as a complementary pair, with Nyaya emphasizing logic, the hymns and ritual portions of the Vedas. The teaching of Ve-
and Vaisheshika analyzing the nature of the world. danta is that there is one Absolute Reality, Brahman. Man is one
with Brahman, and the object of life is to realize that truth through
rajeev nt

Sankhya: “Enumeration, reckoning.” A philosophy founded by right knowledge, intuition and personal experience. The Vedanta
sage Kapila (ca 500bce), author of the Sankhya Sutras. Sankhya is Sutras (or Brahma Sutras) were composed by Rishi Badarayana (ca
primarily concerned with “categories of existence,” tattvas, which it 400bce).

86 g u ru’s w i s d om 87
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PUBLISHER’S DESK • APRIL 2006

The World Is an Ashram Opportunities are every-

where: Left: Finding ways
to help others in our daily
life, however simple the
Life is demanding and you have no time for spiritual pursuits? gesture, brings us spiritual
rewards. Right: Our daily
Everyday happenings offer abundant opportunities to evolve. work, whatever it may be,
brings opportunities to
learn patience, coopera-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I tion, poise and a genuine
appreciation for others who

I 
n hinduism we are fortunate to have many First, let’s look at facing life’s challenges. Life is share our life and career.
God-Realized souls to guide us along the spiritual going to come to you whether you want it to or not.
path. Their teachings are so profound and power- Joyful, easy times, difficult times, happy days and
ful that they penetrate our normal consciousness sad—it is all coming. It is all there, in your karma. It
and give us new insights into how to live to maxi- can’t help but come. So you don’t have to go look-
mize our spiritual progress. ing for it. You don’t have to go try and do something
Our paramaguru, Yogaswami, of Jaffna, Sri Lanka, different. You can’t avoid it. You can’t hide from it.
gave us one such gem when he said, “The world is Life’s challenges will come to us. What is going
an ashram, a training ground for the achievement of to happen is going to happen. But where the focus
moksha, liberation.” should be, for those on the spiritual path, is on how
Yogaswami’s statement has a parallel in William we respond to these challenges. Why? Because that
Shakespeare’s play “As You Like It.” is where we have a choice. For example, a small in-

dinodia
All the world’s a stage, fant keeps us awake all night by crying. How do we
And all the men and women merely players: respond to it? Does it upset us? Do we complain? Or, do we just accept
They have their exits and their entrances; it and respond back with lots of love? In every experience of life we
And one man in his time plays many parts, have control over our response. It can be impulsive or thoughtful. It’s
His acts being seven ages. our choice. Fourth Challenge: Disturbed Emotions. When we get upset by to see them as a divine being evolving through experience into one-
When accused of something that we didn’t do, how do we respond? life’s experiences, we have a choice to suffer the emotional upheaval ness with God. Our attitude is then naturally helpful and benevolent.
Here is a paraphrase of Shakespeare’s lines, adapted to reflect When we face challenges at work—say our boss is unfair with us, yells or to strive to pull ourselves out of it as quickly as possible. Second Opportunity: Volunteering. There are many opportu-
Yogaswami’s spiritual meaning: at us—what is our reaction? We want to yell back, but cannot. So, do Fifth Challenge: Interpersonal Conflicts. When serious dis- nities each day to step forward and offer to help in ways that are
All the world’s an ashram, we go home and yell at the spouse? In all such cases, we have choices. agreements, quarrels or arguments occur, we have a choice to hold beyond what is required of us. An attitude of humble service dimin-
And all the men and women are divine souls; It is not the challenges that come, but how we face those challenges a grudge and perhaps even shun the person or to resolve the matter ishes the ego and strengthens our spiritual identity. One important
They are spiritually maturing through earthly experiences, that makes the difference. We can react emotionally without thinking and keep the relationship harmonious. spiritual attitude to hold is to be willing to help when called upon,
And one soul in its time takes many births, about spiritual principles. We can get angry or despondent. We can Sixth Challenge: Gossip and Backbiting. When those around us to not resist or refuse—to be as open to helping others as you are in
And thus evolves into oneness with God. worry a lot and become irritable. indulge in gossip, rumors, backbiting and intrigue, we have a choice doing things for yourself.
Or we can decide to control any emotional reactions that we might to join in or to not participate and even, among those close to us, Third Opportunity: Expressing Appreciation. We can uplift and
Let’s look more closely at what it means to say that all the world’s have. We can choose to live without anger. We can choose to cultivate make it clear that we do not approve. encourage others by sincerely expressing how grateful we are for
an ashram. An ashram, of course, is the residence and teaching cen- patience. We can choose to be kinder to other people, to be more gen- The second category of occasions for spiritual progress when out in their help, friendship and importance in our life.
ter of a swami or spiritual preceptor. It is a place we go to learn about erous. That is what makes us spiritually stronger. As we curb our in- the world is what I call finding opportunities to serve. Here is an intro- Fourth Opportunity: Helping Newcomers. In our modern
our religion and make spiritual progress. When we go out the door of stinctive nature, our soul nature shines forth. In other words, if we get duction to this concept from Gurudeva’s Living with Siva which beau- world, people move around a great deal. Thus there is a steady flow
our home to go to work, school or elsewhere, do we have in mind that angry now and then, let us try and eliminate anger altogether. If we tifully illustrates the idea of spiritualizing daily life through service. of newcomers at work, at school, in our neighborhood and at our
we are going to an ashram, that our actions during the day in the of- get impatient with people who seem to explain things at great lengths “Go out into the world this week and let your light shine through your temple. Stepping forward to welcome and help orient them to their
fice, factory, hospital, classroom or elsewhere will help us evolve spir- when they could be explained in a short way, let’s learn how not to get kind thoughts, but let each thought manifest itself in a physical deed of new environment is an excellent way to be of service.
itually and bring us closer to moksha? Probably not. When we come impatient. Let us learn how to accept that verbosity is their nature. doing something for someone else. Lift their burdens just a little bit and, Fifth Opportunity: Offering Hospitality. Everyone can find cre-
home and reflect back on the day, do we feel we made spiritual prog- Here is the list of six common challenges we face in life that provide unknowingly perhaps, you may lift something that is burdening your ative ways to be hospitable in the home, at school and even at work.
ress while out of the home? Probably not. Why is this? It is because us with good opportunities for spiritual progress if we respond in a mind. You erase and wipe clean the mirror of your own mind through Sixth Opportunity: Making Encouraging and Complimentary
we have not been trained to look at life in this way. We think of the wise manner with self-control. helping another. We call this karma yoga, the deep practice of unwind- Remarks. Make a point to say something encouraging and compli-
ashram as a place of spiritual advancement, and we regard the world First Challenge: Mistreatment by Others. Life provides us a ing, through service, the selfish, self-centered, egotistical vasanas [sub- mentary to everyone you meet. Their day will be brighter because of
as a place of mundane tasks and distractions from our spiritual work. steady stream of experiences in which we are mistreated by oth- conscious inclinations] of the lower nature that have been generated it, and so will yours.
The common idea is that what we do in the ashram, the home shrine ers. Rather than retaliate or hold resentment, we can forgive and re- for many, many lives and which bind the soul in darkness. Through In conclusion, having a great day needs to mean more than getting a
or the temple is what brings us spiritual progress, and what we do at spond with kindness. service and kindness, you can unwind the subconscious mind and gain bonus at work or an A on a school test. It should include the spiritual
the office or in the classroom has nothing to do with our spiritual life. Second Challenge: Our Own Mistakes. When we make a major a clear understanding of all laws of life. Your soul will shine forth. You progress you made that day through effectively facing life’s challenges
This common perspective is not the viewpoint of great souls such error, we have a choice to wallow in self-doubt and self-deprecation will be that peace. You will radiate that inner happiness and be truly and the ways in which you helped and uplifted others. Our list of
as Yogaswami. Such souls know that much spiritual progress can be or to figure out how to not repeat the mistake. secure, simply by practicing being kind in thought, word and deed.” twelve practices is a good beginning, but hopefully you will keep ex-
made during our time in the world if we hold the right perspective. Third Challenge: Difficult Projects. When faced with tasks that There are many opportunities to help others at home, work, school, panding it as additional insights come from your striving to maximize
I call this approach “spiritualizing daily life.” Let’s bring this concept stretch our abilities, we can do the minimum just to get by or be in the neighborhood and community. We have developed a list of six the spiritual progress you can make from the experiences and opportu-
down to Earth by dividing the occasions for spiritual progress when inspired to do our best by looking at them as opportunities to im- simple practices. Let me briefly introduce them. nities each day brings. Also, parents can teach children to consciously
out in the world into two categories: facing life’s challenges and finding prove our concentration, willpower and steadfastness, all of which First Opportunity: Seeing God in Those We Greet. When greet- strive for spiritual progress each day at school by facing life’s challenges
opportunities to serve. will enhance our meditation abilities and inner striving. ing someone, we strive to look deeply enough into them to see God, and finding opportunities to serve.

88 g u ru’s w i s d om 89
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PUBLISHER’S DESK • APRIL 2008 God—Parasiva or Parabrahman—as timeless, causeless and spaceless. counselor might advise, “You are a wonderful, divine being! You are per-
To know and understand such a truth is good philosophy, but it is not fect. Every experience is a good experience if you learn something from it.”

Four Ways We View the World the same as experiencing it. To make that distinction is important. Ex-
periencing it is in the shumif perspective. Describing it is in the mulif
perspective. Mulif is necessary, philosophy is necessary, because we
Going to the temple for relief is the dimfi, inner-plane, approach.
It’s not commonly prescribed for depression, but it should be—go-
ing to the temple and placing your problems at the Feet of the Deity.
have to understand intellectually what it is we are trying to experi- We bring offerings, talk to the Deity about our unhappiness and go
Meditative, philosophic, scientific and supramundane ence; but we don’t want to accept the concept as the experience itself.
As Sage Yogaswami once admonished a scholarly disciple, “It is not in
through a deep, inner process, just as if we were talking to a person in
this physical world. But we receive blessings from the Deity, if we open
are dynamic perspectives we can employ every day books, you fool.”
4. Dimfi: The fourth, dimfi (deemfee), is the perspective of space
ourselves in the right way. A force is awakened which you don’t get
from a person—a blast of divine energy that helps remove the problem.
or worlds—inner worlds and outer worlds. Our most common use Sometimes, if it works out well, you may go away not even remember-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I of dimfi in Hindu practice is in our worship of the Deities in the ing what the problem was. That’s a sign of success.
temple. The Deities abide in the inner worlds. This is the vantage Alleviating depression through meditation is the shumif, or medi-

I 
n his mystical language of meditation, called the concept that we can move—that it is within our point of theism. The Deity is separate from us; the Deity is greater tative, approach, moving awareness into a happier state of mind, then
Shum (pronounced shoom), my Gurudeva, Siv- power to change where we are in the mind. Similarly, if than we are. Through prayer, we draw forth the blessings of the looking back and cognizing the karmas involved. This is the most ad-
aya Subramuniyaswami, brought forth a unique a visitor to the Mojave Desert decides, “It’s too hot here Deity. That is the spirit of temple worship. It is, as Gurudeva ex- vanced method, because the hardest time to meditate is when we’re
insight: four perspectives through which people for me,” he knows he can simply move on. plains, “the focus or consciousness that acknowledges, understands upset, sad or bothered. Still, it can be done.
look at the world. While this is a bit more esoteric 2. Simnif: The second perspective is called simnif and communicates with God and Gods, beings on the astral plane, Oftentimes you can use more than one perspective to help someone
and abstract than most Publisher’s Desk subjects, I (simneef). From this vantage point, the mind is mov- people from other planets. It is here that all psychic phenomena out of a slump. Start with mulif to improve the person’s mood, remind-
think you will find it interesting and useful. Let me ing, and the intelligence of the person observing re- take place and the mind is open to all kinds of possibilities, of the ing him he is a divine being. Listen closely and empathize with his sit-
introduce you to these varied ways you can view the mains stationary. Looking through a microscope at a extraterrestrial, out-of-body experiences, etc. Here reincarnation is uation, while trying to give him an overview. Then you can move on
cosmos. drop of water, what do we see? Movement. You see understood. Mulif and dimfi are exactly opposite.” to dimfi. Recommend that he go into the temple or shrine room and
1. Shumif: The first perspective is shumif many different things in motion. You are the station- These four major perspectives create what Gurudeva once called talk to Ganesha about it, place the matter at His Feet and beseech the
(shoomeef), simply defined as awareness flowing ary observer, and what you see is moving. You are one’s “inner mind styling.” Many people live in just one of them their Mighty One to adjust his emotional state. If he is a good meditator, you
through the mind, the mind itself being unmoved. stationary when looking into an ocean and seeing entire life without realizing it. An experienced meditator, however, can can suggest that he then sit down and meditate: “Go into the energies
This is the perspective we hold in meditation. Awareness, our iden- schools of fish moving here and there. That is the perspective of sci- learn to consciously live in two, three or more at the same time. How in the spine and become positive again. That powerful spiritual energy
tity, is a traveler, able to move freely about, investigating various ar- ence or any field of knowledge based on the observation of matter. can we relate these viewpoints to everyday life? Let’s take a common is right there within you, and you know how to access it.” He may also
eas of the mind, like a visitor to the various regions of the United These first two cosmic points of view, shumif and simnif, are exactly problem—depression—and look at how a Hindu devotee might allevi- benefit by getting more fresh air and exercise. In this way, you can use
States. If he wants to experience San Francisco, he travels there. If he opposite. ate it from each of these approaches. all four perspectives to uplift him.
wants to see Denver, which is much different from San Francisco, he 3. Mulif: The third perspective, mulif (mooleef), is philosophi- The simnif, or scientific, perspective is often favored. We solve our We try to avoid the all-too-frequent simnif approach of prescribing
travels there. He is moving, and the cities are stationary. Similarly, in cal, metaphysical and psychological. Gurudeva gave the following sorrows by taking an anti-depressant drug, such as Prozac, to chemi- drugs for depression. A devotee whose spouse recently passed away at
the shumif perspective your awareness is the traveler in the mind, description: “Mulif is the way of words, the way of the scholars of cally alter our mood. The chemistry of medical science is our way out. a young age told me, “I’ve been advised by a doctor that I’m depressed
and the various parts of the mind—emotion, thought, intuition—are philosophical intellect. It is the perspective of some of the religions It sounds dubious, but that’s what’s going on in the world. Even young because of my grief and should take some drugs.” My goodness! Drugs
stationary. One of the goals of meditation is to increase your ability of the world. It is the perspective that all realization, all understand- children are being put on these medications. In severe cases, drugs may have become a panacea, but grieving is a natural process common to
to move freely and at will. ing, is worked out within and among people and their minds. In be necessary, but they do have side effects and don’t come without all cultures, because it takes time, often a year or more, to recover from
In our ordinary way of thinking and speaking, if we are upset we this perspective, one is unaware of the Gods, the three perfections an overhead, shall we say. However, simnif can be used positively for the shock. Rather than confusing grief with depression and taking a
complain, “I’m upset. That’s the way I am. After a while, I probably will of Lord Siva, the existence of beings on other planets, spacecraft. It changing one’s state of mind: applying the wisdom of ayurveda, exer- drug to make it go away, the better approach is to follow the wisdom
be calm again.” But from the shumif perspective we say, “My aware- is more of a subjective, intellectual perspective as to the nature of cising more, performing hatha yoga and improving one’s diet. of ayurveda, talk about the problem to gain a proper philosophical
ness has ended up in the area of the mind that is always upset. Do I the universe, God and man. Realization is often attained in mulif Discussing the depression with a friend, counselor or psychologist is perspective, beseech divine beings for blessings and change your con-
want to be here or not? No, this is ruining my day!” So, we affirm, “OK, I through simply understanding deep philosophical concepts. This the solution from the mulif, or psychological, perspective. The counselor sciousness through the use of your will.
don’t want to be here,” and we apply certain tools for moving to an area would be an intellectual realization, not a spiritual one.” tries to talk someone into feeling better about themselves, talk them Explore these four ways of looking at the universe. They hold the
of mind that is more wholesome and pleasant. But first we have to have For example, we may talk about the absolute perfection of out of the problem, by gaining a new understanding. A professional ability to enrich and broaden your life experiences.

Four modes of the mind:

Meditative (awareness
moving through the
mind), scientific (aware-
ness is stationary,
observing movement
in nature), philosophic
(study and understand-
ing), supramundane
(cognizance of inner
and outer worlds be-
yond the mundane,
such as the world of the
shutterstock

shutterstock

Gods)

diinodia
dinodia

90 g u ru’s w i s d om 911
Shumif, the meditative perspective Simnif, the perspective of science or observation Mulif, the philosophical perspective Dimfi, the perspective of inner and outer dimensions
CHAPTER EIGHT

Worship

• Our Three Kinds of Temples

• Drawing Close to Ganesha
• Making Your Home God’s Home
• Work Is Worship

Juvenile Starfish, by Evan Darling

93
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PUBLISHER’S DESK • JULY 2019

Our Three Kinds of Temples

The community temple, the home shrine and the sanctuary inside
you are readily available to stabilize and uplift your daily life
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

I
t would be hard to overestimate the power to teach Hinduism to the youth.
and importance of the temple in Hindu culture If you are finding fulfillment by worshiping in
and spiritual practice—the home of God to which your community temple, don’t stop there. Con-
we go for solace and connection with the divine. sider extending your devotional life to the griha
When we think of temples, we naturally think of mandira, or home shrine.
community temples, those always welcoming, of-

a. manivel
ten ornate, magical spaces which I like to call pura The Home Shrine, Griha Mandira
mandiras. Worshiping in these temples is a central The ideal Hindu home centers around the home
practice in Hinduism. But there is a broader, seldom shrine, a special room set aside and maintained to
discussed understanding of the temple in Sanatana create a temple-like atmosphere which holds us
Dharma which embraces two other sacred places of close to our spiritual goals and practices. In this
communion as equally important. One is the home holy space we conduct puja, read scripture, per- leaving the home reminds you that work is also worship when Three modes of communion: (left to right) A man and woman
shrine, or griha mandira, and the other is the soul form sadhana, sing bhajana and do japa. Here we approached in a spiritual way, a strategic attitude that helps you prostrate to God in their local temple; a husband and wife perform
temple or atma mandira. can always feel the presence of God and the Gods, maintain a religious perspective during your time out of the home. japa, reciting the Lord’s name together in their home shrine
whom we honor especially in the morning and Visiting the shrine upon returning home provides a few moments room; a yogi in meditation communes with God inside himself.
The Community Temple, Pura Mandira evening and before meals, which we offer to them to release any negative, worldly vibrations you have taken on while
Hindu communities revolve around the local temple, which serves before we partake. Here worship traditionally begins before dawn, away. Visiting before an important event, such as a job interview or
as the hub of culture, worship, festivals and more. For the devout, the with the simple act of dedication for the coming day. After a bath, a major exam at school, you can pray for special blessings and guid- physical body, still our astral and mental bodies, become centered
ideal is to attend a puja at the community temple daily, or at least morning puja is performed, usually by the husband. The wife and ance. Retreating to this oasis when emotionally disturbed or reflect- in our immortal, spiritual body of light, and strive for, discover, near
once a week, and to participate in the major holy festivals celebrated older children may also perform their own puja at another time of ing on a personal problem reminds you to spiritually center yourself and ultimately merge with God within. Through meditation, we
within its precincts. This allows us to experience the blessings of day. The form of home worship, called atmartha puja, is simple: we and overcome the challenge or upset condition with the blessings temporarily set aside our mundane concerns and experience our re-
God and the Gods regularly and to enjoy frequent fellowship with lovingly invoke the Deities, tender choice offerings and beseech their of God and the Gods. These are several ways the home shrine can fined, spiritual nature that is always serene and centered, the source
other devotees, which is uplifting and engaging. Though God is ev- blessings for our family and the world. This early morning worship benefit the family. By your example you teach these practices to your of intuition, solace and strength for all our activities. Consistent
erywhere, it is easiest to receive His blessings at the temple. My Gu- begins the day on a religious note, blessing the work and activities children—practices that will sustain them as they make their pas- practice of meditation has the power to increase our concentration,
rudeva, Sivaya Subramuniyaswami, had many insights into temple that follow. Evening devotionals include a simple arati, bhajana, sage through life. observation, understanding, compassion, appreciation, cooperation,
mysticism: the ray of the temple, its subtle force field and how the meditation and reading of scripture—a day’s-end routine that car- Performing your own individual puja in the home shrine with mental acuity, emotional stability, willpower and our ability to see
three worlds work together in that sacred space. All this was ap- ries family members to lofty, celestial realms during sleep. The tem- sincerity and regularity unfolds a relationship with the Divine that God in all things and all people.
parent to his inner sight. He wrote, “If you could view the temple ple-like atmosphere of the shrine room can prevail throughout the is likened to that of a child to a parent, called satputra marga, or
from the inner worlds, you would see a brilliant ray coming from home if family members handle disagreements and difficult issues “path of the dutiful child.” The Tirumantiram summarizes, “Puja, Awakening Wisdom
the Third World, or world of the Gods, right into the temple on the in a harmonious, professional way, avoiding arguments and expres- reading the scriptures, singing hymns, performing japa and unsul- God abides in all three of these temples. In the community temple
physical plane. This ray allows communication similar to a live vid- sions of anger. lied austerity, truthfulness, restraint of envy and offering of food— He is worshiped in elaborate, formal ways, mystical ways that bring
eo conference. The priest opens the connection by performing puja. You can bring some of the power of the community temple into these and other self-purifying acts constitute the flawless satputra His shakti, or power, into the inner chamber to bless the world. In
When the puja is performed with loving devotion, the ray becomes your home shrine by lighting an oil lamp when you return from the marga” (verse 1496). the home shrine He is worshiped in simple, loving ways which
strong and inner doors open from God’s world to ours; the angel- temple. This sacred act brings devas who were at the temple into If you are finding fulfillment by worshiping in the home shrine, bring His presence into the home to guide the family through kar-
ic helpers, called devas, hover around and through the temple, and the home shrine room, where, from the inner world, they can bless don’t stop there. Consider worshiping in the atma mandira, if you ma’s sometimes difficult passages and bless their pursuits. In the
blessings pour out to the devotees. A Hindu temple’s devonic rays all family members and strengthen the religious force field of the are not already practicing yoga meditation. chamber of the heart He is worshiped as the Life of life, as the Self of
have the power to transform the course of karma, open inner doors home. This is one of my guru’s unique insights into the mysticism ourself, to awaken peace of mind, insight, inspiration and enlighten-
to new opportunities, assuage long-held hurts and provide inner vi- of temple worship. The Soul Temple, Atma Mandira ment. The three temples stand as a central pillar of Hindu life.
sions equaling the fullness of devotion.” How elaborate should the home puja be? It can vary from short The third place of worship is the temple within the body, which I Successful worship in the three temples over many lifetimes cul-
Regular worship at the community temple deepens our humility and simple to long and complex. Sri Chandrasekharendra Saraswati call the atma mandira. My paramaguru, Yogaswami of Jaffna, Sri minates in jnana, divine wisdom, which we see in an enlightened
and our devotion to God. It also purifies and lifts our energy into Mahaswamiji (1894–1994) of Kanchi Kamakoti Pitham commented, Lanka, said, “God lives in this house built of earth, water, fire, air being, a soul in its maturity, immersed in the blessed realization of
higher chakras. In addition to worship, we can also perform service “Every family must perform puja to Ishvara. Those who find it con- and ether. Therefore, keep the house clean and the mind pure, and God, while living out earthly karma. In verse 1444 of the ancient yo-
(seva, or karma yoga) at the temple and accrue even more spiritual venient to do so may conduct elaborate types of puja after receiving conduct yourself with calmness.” His disciple Markanduswami gic text Tirumantiram, Rishi Tirumular sums up our thoughts: “Be-
benefits. The Tirumantiram, an ancient scripture by Rishi Tirumu- proper initiation into them. Others need perform only a brief puja, recounted his guru’s instructions: “Yogaswami said, ‘Leave your re- ing the Life of life is splendorous jnana worship [achieving jnana].
lar, lists a number of traditional chores in verse 109: “The simple not lasting more than ten minutes or so. Office-goers must offer at lations downstairs, your will, your intellect, your senses. Leave the Beholding the Light of life is great yoga worship [meditation]. Giving
temple duties, lighting the lamps, picking flowers, lovingly polishing least this brief worship. The sacred bell must ring in every home.” fellows and go upstairs by yourself and find out who you are. Then life by invocation is external worship [performing puja]. Expressing
the floors, sweeping, singing the Lord’s praise, ringing the bell and Ideally, all members of the family gather together in the shrine you can go downstairs and be with the fellows.’ “ adoration is charya [attending puja].” As you see, our experience of
fetching ceremonial water—these constitute the dasa marga (path room for a puja each morning. Additionally, visiting the shrine at Yogaswami was describing the internal form of worship—med- the three temples of Hinduism is an ancient one that survives in the
of the servant).” Additionally, those who are qualified can volunteer other key times brings special benefits. Visiting the shrine before itation in the sacred chamber of the soul, wherein we quiet our 21st century.

94 g u ru’s w i s d om 95
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PUBLISHER’S DESK • JANUARY 2016 A global God: (left) Lord Ganesha embodied
in an elegant life-like statue gracing the town

Drawing Close to Ganesha of Kuta, Bali, Indonesia. The golden writing

on His trunk includes the Sanskrit Aum.

How sincerely approaching Him as a real being can There is a Tamil saying, “Ganesha is my support,” “Gana-
pati tunai,” which conveys the idea that Lord Ganesha looks
deepen your relationship with the Lord of Obstacles after us and influences everything in our life for the better.
You can develop a close relationship with Lord Ganesha, in
which He feels like a good friend, if you take the time to
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I get to know Him through bhakti yoga, the practice of de-
votional disciplines, worship, prayer, chanting and singing

H
induism in thailand, a predomi- Though not many have such with the aim of awakening love in the heart and opening
nantly Buddhist nation, has been the powerful visions, in the year 1995 yourself to the Deity’s grace.
subject of several articles in HINDUISM hundreds of thousands of Hindus The 2,200-year-old South Indian scripture Tiruman-
TODAY magazine over the years. To many experienced firsthand the widely tiram declares, “Five-armed is He, elephant-faced, with
people’s surprise, the country has a number of publicized milk miracle in temples tusks protruding, crescent-shaped, son of Siva, wisdom’s
Hindu temples, including a large and ornate Ga- around the world. They watched as flower; in heart enshrined, His feet I praise.”
nesha shrine right in the middle of Bangkok’s devotees offered milk to murtis of
financial district. Our journalist asked several Lord Ganesha, who actually drank
Thais why so many in the country worship regu- the milk. The remarkable happening
larly at Hindu temples. The common answer was, was recorded by video cameras and A Practice for Contacting Ganesha
“The worship of Buddha helps us in a purely spir- well documented in world media. In Loving Ganesha, Gurudeva detailed the follow-
itual way, whereas worshiping the Hindu Gods This increased many people’s faith in ing spiritual practice that you can use to contact the
helps in our daily life.” the reality of Lord Ganesha. Lord of Obstacles:
My Gurudeva, Sivaya Subramuniya swami, In his many inspired talks to large “Wherever His devotees are—in the home, the
stressed this same idea: “Among all the wonder- crowds in South India’s ancient tem- factories, the offices, the hospitals, the marketplace,
ful Hindu Deities, Lord Ganesha is the closest to ples, Gurudeva explained that the orbiting in space or tilling the soil on the farm—Lord
the material plane of consciousness, most easily stone or metal Deity images are not Ganesha is ever there. Intimate access is acquired by
contacted and most able to assist us in our day-to-day life and con- mere symbols of the Gods; they are the form through simply loving Ganesha and holding His robust image
cerns. Worship of Lord Ganesha leads the devotee most naturally which their love, power and blessings flood forth into in your mind. Carefully visualize the large head and
to the other great Gods.…Lord Ganesha is a Mahadeva, a Great God, this world. Knowing that the Gods are real beings and ears, His long trunk, massive body, big belly and
created by Lord Siva to assist souls in their evolution. He is the ele- that the purpose of going to the temple is to experi- the objects He holds in His many hands. Look into
phant-faced Patron of Art and Science, the Lord of Obstacles and ence their blessings transforms the temple from a cul- Ganesha’s eyes. Train yourself to see Him within
Guardian of Dharma, the first son of Siva. His will prevails as the tural hall to a truly sacred place for the devotee. Some your own mind with your eyes closed. This is the
force of righteousness, the embodiment of Siva’s karmic law in all readers may wonder what I mean by saying that Lord key. Hold His form steady in your mind through the
three worlds.” Ganesha and the other Gods are real beings. If they are power of visualization. Now you can talk to Him.
Many great saints and sages of Hinduism have had visions of real, where do they live? To answer that question, let’s Pronounce the words mentally into His ear. He is
Lord Ganesha and shared them with their devotees, thus strength- provide some background. Hindu scripture speaks of listening, though He will never speak back but take
ening their faith in the Gods of Hinduism and expanding their three worlds of existence: the physical plane, the subtle into His vast mind your prayer and slowly work it
understanding. or astral plane, and the causal plane. out. You must simply speak all of your questions
In ancient times Auvaiyar, a Tamil mystic who had visions of Ga- The physical plane is the world we perceive with our and your problems into His right ear. When you are
nesha, shared her experiences in devotional poetry. In “Vinayaga five senses, the realm of seeing, hearing, smelling, tast- finished, open your eyes. Go on with your day and go
Ahaval” she wrote, “Desiring to make me Yours this instant, You, like ing and touching. Of the three worlds, this is the most on with your life. Wherever you are, remember this
a mother, have appeared before me and cut the delusion of unending limited, the least permanent and the most subject to simple way of making contact with Lord Ganesha
births.” change. Within the physical plane exists the subtle or and as a good seeker exercise this psychic power, this
shutterstock

In modern times, Gurudeva shared his mystical perspectives and astral plane, the mental-emotional sphere. We function siddhi.
experiences of Ganesha in a book called Loving Ganesha: “There in this realm through thought and feeling and reside “Starting today and in the days to come, you will
are a great many liberal Hindus and/or Western-influenced Hindus there fully during sleep and after death. There, in our notice how He answers questions and solves prob-
who don’t think of Ganesha as a real being. To them He is a symbol, astral body, we meet other souls who are sleeping or lems for you through the course of your daily life.
a superstition, a way of explaining philosophy to children and the have died and do not have a physical body. We func- You will notice how He influences events and deci-
uneducated. But this has not been my experience of our loving Lord. tion constantly in this in-between world by our every thought and My Gurudeva often said that religion is the working together of the three sions slowly and subtly, in unseen ways. Situations
I have seen Him with my own eye. He has come to me in visions emotion. worlds. In a sanctified temple, we can readily experience the Gods and devas will change for you, unexpected doors will open,
several times and convinced my lower mind of His reality.” Deep within the astral plane exists the causal plane—the world of as an uplifting, peaceful, divine energy, or shakti, radiating out through the and accustomed ones will close as you are propelled
Since 1969 we have arranged group pilgrimages to India, where light and blessedness, the highest of heavenly regions, extolled in the murti from the causal plane. It is easiest to feel these blessings at the high through His grace toward your inevitable glorious
traveling seekers have had life-changing visions of Lord Ganesha scriptures of all faiths. This is the superconscious world, where the point of the puja, when the flame is held before the Deity, or after the puja, in future. Read and reread the above formula for im-
and other Deities. Such visions, born of the intensity of pilgrimage Gods and highly evolved souls abide. It is this world that we seek to a quiet moment of reflection. The shakti of Lord Ganesha is a gentle, soothing mediate access to Lord Ganesha until it is firmly im-
and inner striving, would often come in the form of the stone or access through deep meditation and through temple worship, which force. Even a subtle encounter with the Lord of Obstacles has the power to planted in your subconscious memory patterns, and
bronze murti moving and smiling at them, or becoming an animated, opens a channel for the Gods’ blessings. This most refined realm is bring us into the secure consciousness of the muladhara chakra, the force cen- then begin to make contact with Him often through
human-like figure. With eyes closed, some devotees inwardly saw not distant. It exists within us as the abode of our divine Self, our ter of memory where Ganesha resides. This blessing keeps us above the lower each day, wherever you are and whatever you are
the Deity’s face, as real as any living being. pure immortal soul being. seven chakras, home of the base emotions such as jealousy, fear and anger. doing.”

96 g u ru’s w i s d om 97
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PUBLISHER’S DESK • OCTOBER 2011

Making Your Home God’s Home

Establish a formal shrine room as the family’s place of
communion with the Divine through worship and meditation
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

A
unique aspect of hinduism is that for a few minutes in meditation, internal
everyone can be a priest and be in worship, taking in to the soul level the re-
charge of one’s own temple. That tem- fined feelings, the prana, that the puja has
ple is your home shrine, which you can created and which still remains in the
spiritualize, or turn into a mini-temple, through room. In this way, we receive maximum
conducting daily puja. This process works best benefits from the puja.
when the shrine is a separate room, strictly re- My Gurudeva observed that some
served for worship and meditation, unsullied by people are afraid to perform puja. Why?
worldly talk and other activities. That is the ideal. They often feel they lack sufficient train-
When that is not possible, it should at least be a ing or don’t understand the mystical
quiet corner of a room—more than a simple shelf principles behind it well enough. Many
or closet. Make the shrine a refuge for all fam- Hindus depend on the priests to perform
ily members, a place of peace and solace where the pujas and sacraments for them. How-
they can connect with God and offer their praise, ever, Gurudeva points out, as did Maha
prayers and practical needs. Swamiji of Kanchipuram, that simple pu-
The late Sri Sri Sri Chandrasekharendra Sara- jas may be performed by anyone wish-

h i n d u i s m t o d ay
swati Mahaswamiji of Kanchipuram Kamakoti Pitham commented ing to invoke grace from God, Gods and devas. Love of
on the necessity of home puja: “Every family must perform puja to the Deity is more important than ritualistic perfection.
Ishvara. Those who find it convenient to do so may conduct elabo- Those wishing to perform advanced atmartha puja can
rate types of puja after receiving proper initiation into them. Others receive training and permission to do so through initia-
need perform only a brief puja, not lasting more than ten minutes tion, called diksha, from qualified priests.
or so. Office-goers must offer at least this brief worship. The sacred Gurudeva placed one important restriction on per-
bell must ring in every home.” forming atmartha puja: “If a serious outbreak of anger is experi- sleep in the kitchen and expect the guest to feel welcome, appreci- Worshiping together: Three generations gather in
Here’s a story to show how our efforts to perform puja in the enced, one must refrain from doing puja for thirty-one days. Simple ated and loved.” the home shrine for puja. At the conclusion, the father
home shrine can start simply and gradually become more elaborate. waving of incense before the icons is permissible, but not the pass- The most cultured Hindu homes center around the home shrine, a shares prasadam, which all are eager to receive, knowing
The Shekhar family always kept a shrine room in their home. Over ing of flames, ringing of bells or the chanting of any mantra, other special room set aside and maintained to create a temple-like atmo- God has blessed them through this sacrament.
the years the husband systematically learned more and more about than the simple recitation of Aum.” sphere in which we conduct puja, read scripture, perform sadhana,
conducting puja. In the beginning he just chanted a simple mantra He invoked this restriction knowing that an angry person would sing bhajans and do japa. This sacred space serves as a solitary ref-
to Lord Ganesha while waving incense. Then he learned a few more invoke, in the Second World, asuras that can upset us rather than uge, a meditation chamber. It is a safe room in which we retreat from be a theoretical pretense, based mainly on egoism.”
chants and began passing the arati flame at the end of puja. Finally the devas that bring us blessings. In fact, to successfully spiritual- the world, draw into ourself and get in touch with our supercon- Hindus who believe in God’s presence in their home naturally
he learned the entire Ganesha atmartha puja, which he now does ize the home, there is a need to minimize expressions of anger, as scious intuition. It is a place to face ourself, to write and burn con- wish to honor Him, even feed Him. They lovingly place food before
every morning before breakfast. He finds performing the full puja well as swearing. Take as an analogy assembling a complex jigsaw fessions and make new resolutions. It is a place to dissolve problems His picture, leave, close the door and let God and His devas partake of
deeply satisfying and notes that it uplifts all members of the family puzzle. Performing the puja is the equivalent of correctly fitting ten in the light of inner knowing with the help of our guardian devas. the meal. Gurudeva observed: “God and the devas do enjoy the food;
as well. (The Ganesha atmartha puja is available with text and audio puzzle pieces together. Minor anger takes away five pieces, simple You can strengthen the vibration of your home shrine by going they do so by absorbing the pranas, the energies, of the food. After
files at www.himalayanacademy.com/looklisten/chanting) swearing two and a major argument twenty. Clearly, we will never to the temple regularly, ideally once a week, and making extra visits the meal is over and everyone has eaten, God’s plates are picked up,
finish the puzzle unless we bring anger and swearing under control. during festivals. Lighting an oil lamp in the shine room when you too. What is left on God’s plate is eaten as prasadam, a blessed of-
About Personal Puja In other words, even the most sincere efforts we put into increasing come home from the temple brings the temple’s religious atmo- fering. God is served as much as the hungriest member of the family,
Many people do not realize it, but personal worship is a funda- the spirituality of our home will not succeed if we nullify them with sphere into your home. Mystically, that simple act brings devas who not just a token amount. Of course, God, Gods and the devas do not
mental element of what we call Hinduism’s Code of Conduct, the outbursts of anger and swearing. were at the temple right into the home shrine, where, from the inner always remain in the shrine room. They wander freely throughout
yamas and niyamas, or restraints and observances. And this code, world, they can bless family members and strengthen the home’s the house, listening to and observing the entire family, guests and
comprising steps one and two in ashtanga yoga, is often regarded as Keeping in Touch religious force field. friends. Since the family is living in God’s house, and God is not liv-
the foundation for meditation. Worship, one of the ten niyamas, is All Hindus have guardian devas who live on the astral plane and Gurudeva takes the idea of having a separate shrine room, in ing in their house, the voice of God is easily heard as their conscience.”
known as Ishvarapujana. It refers to puja that we conduct for our- guide, guard and protect their lives. The shrine room is a space for which God and the devas can dwell, one step further. He states that Gurudeva challenges each of us: “The psychology and the decision
selves rather than the rites done by a priest on our behalf. This wor- these permanent unseen guests, a room that the whole family can cultured and devout Hindus dedicate their entire home to God: “The and the religion is, ‘Do we live with God, or does God occasionally
ship, performed in the home shrine, can range from simply offering enter and sit in and commune inwardly with these refined beings, ideal of Ishvarapujana, worship, is to always be living with God in visit us?’ Who is the authority in the home, an unreligious, ignorant,
a flower to performing a full and formal puja. Puja conducted by a who are dedicated to protecting the family, generation after genera- God’s house, which is also your house, and regularly going to God’s domineering elder? Or is it God Himself, whom the entire family,
lay person, called atmartha puja, is regarded as a personal worship tion. “A token shrine in a bedroom or a closet or a niche in a kitchen temple. This lays the foundation for finding God within. How can including elders, bow down to because they have resigned them-
rite; whereas the public puja held by a priest in a temple is called is not enough to attract these Divinities,” Gurudeva counseled. “One someone find God within if he doesn’t live in God’s house as a com- selves to the fact that they are living in an ashrama of God? This is
parartha puja. After performing atmartha puja, it is customary to sit would not host an honored guest in one’s closet or have him or her panion to God in his daily life? The answer is obvious. It would only religion. This is Ishvarapujana.”

98 g u ru’s w i s d om 99
34
PUBLISHER’S DESK • JULY 2004 Working in the home: A mother
prepares dinner for her family.

Work Is Worship Fulfilling her homemaker dharma

offers daily opportunities for spiritual
growth, as she holds the belief that
her home is God’s home and all
Career and family should not be viewed as separate from her actions are service to Him.

religious life. They are integral to fulfilling your dharma. spiritual exercise that will advance you on
the path and uplift you and all those around
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I you. This can be achieved by perceiving all
your spiritual, mental and physical actions

O
 
ver the last year, i have met with Paramaguru Yogaswami stressed this as fulfilling the will and design of God, rath-
a surprising number of Hindus vis- point to his devotees in Sri Lanka a half er than merely fulfilling personal ambitions.
iting our Hawaii temple and mon- century ago: “Do your work. Work is Try this, even at work. Yogaswami’s words
astery who have shared the concern svadharma—following your pattern.” to a young man just starting his career were,
that “We are so busy with our professional One day, after I had explained all of “You are going out to work. You must dress
and family life that we have little or no time this, a devotee from Los Angeles asked, well and look dignified. Everything should
to devote to religion.” Their perspective is “How can I bridge the gap in my life? be an offering to God. The world is an altar.”
based on the concept that work and worship I have a job that I don’t enjoy, and my
are totally separate. Worship is what is done in boss is not kind to me. It’s only my few 4. Work on Yourself
the temple and shrine room. Work is what is minutes in meditation that give me any All the good habits and self-control we de-
done in the fields, the factory or the office. The solace. My work doesn’t seem like wor- velop in our outer life are useful in our in-
attitude is, “We are working to earn money ship at all!” In response, I offered four ner life as well. For example, if we develop
to support ourselves; we are worshiping to remedies: 1) integrate religious practice good concentration in our school studies as
receive the blessings of the Gods.” The two into the workplace; 2) seek opportuni- a youth and carry this on in our adult life by
realms are unrelated when viewed in this way. ties to help and serve others; 3) strive being focused on the tasks we do at work,
This, of course, is not the highest Hindu to see all your actions as serving God; we will have developed a strong ability to
perspective. Great souls tell us that work, when performed in the right 4) utilize your efforts at work to strengthen your concentrate. So, when we sit down to medi-
spirit, is worship. What is it that transforms work from a secular pur- powers of meditation and worship, and build tate, our thoughts are naturally concentrated
suit into a religious one? It is the overview that through the process good character. and it is easy to control the mind. However,
of living life we unfold spiritually. It is the knowing that through ful- if we let our mind wander during our stud-

s . r a ja m
filling our natural duties in life, honestly and to the best of our ability, 1. Bring Spirituality into Your Work ies and as an adult daydream while working,
we make spiritual progress. Why? Because work puts us in situations A basic way we can make our work a form of when we sit down to meditate, we will find
where we interact with other people, especially when we hold our worship is to introduce religious practices into it impossible to control our thoughts.
dharmic responsibility over an extended period. Through interact- our work routine. Doing this, even in small ways, brings blessings or union through service. Karma yoga produces spiritual progress in Another important ability we develop in our work is willpower.
ing with others, we learn important lessons and, as a result, gradually to our place of work and gives it a more spiritual atmosphere. Many that certain past negative karmas can be mitigated, meaning less- Willpower is the strength to carry out one’s decisions, wishes or
deepen our understanding, improve our behavior and become a more devotees take a five-minute meditation/yoga break twice a day. Oth- ened, as well as new positive karmas created for the future. Normally plans. People who regularly make plans and fail to carry them out
spiritual person. In doing so, we work through the karma we created ers keep a small photo of their guru or chosen Deity nearby to keep it is thought of as service done at a temple or ashram, but it is wise lack willpower. For example, a student plans to get up early all week
in the past and create new karma to be faced in the future. With this them uplifted and reminded of their highest aspirations. A woman in and prudent to extend it as widely in your life as you can, such as to study for his tests, but when his alarm rings, he shuts it off and
in mind, we can see that our daily work contributes to our spiritual Maryland said that twice daily she sits for a moment, breathes deeply helping others in your workplace beyond what is expected, willing- decides to continue sleeping instead. We cultivate willpower by
progress just as much as attending pujas in the temple, worshiping in and basks in appreciation for God’s ever-flowing grace. A New York ly and without complaint. This counteracts the instinctive tendency finishing and doing well every task we undertake—in fact, doing it
our home shrine, going on pilgrimage, singing bhajans, meditating or grocery store owner keeps a shrine in the corner where he does puja to only serve oneself, to promote one’s own goals and career and to a little better than our expectations. Nothing is done with half our
studying scripture. Paramaguru Yogaswami captured the essence of every morning, asking Ganesha to bless his business for the day and help others only begrudgingly—which ultimately makes you a lone- mind thinking about something else. Nothing is dropped in the
this perspective when he said, “All work must be done with the aim remove any negative forces and obstacles. The stone craftsmen here on ly, unhappy, limited person. The fact is, the more selfish we are, the middle. Developing these two important habits produces an indom-
of reaching God.” Kauai perform a ceremony each morning at the worksite before com- less happy we are. And the less selfish we are, the happier we are. itable willpower. First, finish each task. Second, do it well. My guru
From the Hindu perspective, all of life is sacred, and performing our mencing their work of erecting Iraivan Temple, and once a year hold Gurudeva gives an excellent summary of the benefits of karma yoga: taught, again and again, “The more you use your personal, individual
duty is dharma. Dharma is a rich term that means “way of righteous- an elaborate ceremony to worship their tools, so that God may work “Through service and kindness, you can unwind the subconscious willpower, the more willpower you have.”
ness, religion and fulfillment of duty.” From this lofty view, every deed through those tools in the year to come. My Gurudeva, Sivaya Subra- mind and gain a clear understanding of all laws of life. Your soul The workplace is a veritable classroom for spiritual progress. Life
is a part of our religious practice. Everything we do is an act of wor- muniyaswami, tells us: “Ganesha influences events slowly and subtly, will shine forth. You will be that peace. You will radiate that inner brings us many opportunities to fail and every opportunity to suc-
ship and faith. There are no purely secular activities. Our worship in in unseen ways. Situations will change for you, unexpected doors will happiness and be truly secure, simply by practicing being kind in ceed at the tests it offers us as we strive to be the best we can be. If
the temple is part of our dharma, and our work or occupation is part open, and accustomed ones will close as you are propelled through His thought, word and deed.” your boss is mean to you, be grateful for the karmic challenge and go
of our dharma. grace toward your inevitable glorious future.” out of your way to be kind to him. If, as a homemaker, your daughter
We all have certain duties in life. It is the duty of children to go to 3. Dedicate Your Actions to God continually makes you furious, study out how to control your anger.
school and become educated. It is the duty of adults to earn an income 2. Seek Ways to Serve The Hindu concept that work is worship defines a lofty, refined way If you find a fellow employee intolerably annoying, look to yourself
to properly raise, educate and care for their children. Our natural pro- Gurudeva told a group of devotees, “Give and give until it hurts.” He of living—taking each situation, each duty, each challenge and en- to see what it is that keeps you from accepting him just the way he
fession in this life is based on the professions we have fulfilled in our was prescribing the means to overcome selfishness—a quality that counter as an opportunity to grow, to learn, to serve and thus mature is. The list of opportunities is endless.
past lives, plus the karma we bring into this life. This is our svadharma, is as prevalent today as ever. He was also pointing to an effective into your highest spiritual potential. No matter what type of work One of the profound beliefs of Hindus is that God is in all things.
our ideal pattern in life, and fulfilling it to the best of our ability causes way to make our work part of our worship. The secret lies in helping it is, be it at home or in an office building, whether pleasant or dis- Therefore, for us, there is no meaningful division between secular
us to make spiritual progress. The mystic law is that no challenge can others in selfless ways—with no expectation of payment, presents, tasteful, interesting or monotonous—with the right attitudes, will- and religious life, for God is always there, in our job, in our boss, in
come to us that exceeds our inner ability to rise up to overcome it. praise or prestige. This is a spiritual practice known as karma yoga, power and persistence, you can transform it from secular labor to a our projects, if only we are subtle enough to see that truth.

100 g u ru’s w i s d om 101

CHAPTER NINE

Dharma
• Making Dharma Your Own
• Temple as the Source of Culture
• What Is True Success?
• Be a Spiritual Leader!
• Noninjury: the Foremost Virtue

Wasp’s eyes

103
110
03
35
PUBLISHER’S DESK • OCTOBER 2016 and evolves as we mature from youth to adulthood, senior

Right Living
years and old age. My guru considered that in modern times

Making Dharma Your Own each ashrama is a 24-year period, applying equally to men and
women, as follows:

❖ brahmacharya: student, birth to age 24, learning,

Understanding and applying to your daily life five dimensions of pursuing secular and religious studies
❖ grihastha: householder, age 24 to 48, raising a family,
Hinduism’s complex principle of virtue, duty, ambition and livelihood fulfilling a career or profession, serving the community
❖ vanaprastha: elder advisor, age 48 to 72, offering one’s
experience to help others
1
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I ❖ sannyasa: retiree, age 72 onward, withdrawing from
society and devoting more time to religious practices

D
harma is a complex and comprehen- 2. Two Paths, Two Dharmas: Recently I

Two Paths
sive term with many meanings, includ- gave a presentation at a weekend retreat of the 4. Four Positive Goals: Our fourth key to dharma is to un-
ing religion, divine law, law of being, way Hindu Students’ Association. One of many derstand it as one of the four goals of life. The Sanskrit term is
of righteousness, ethics, duty, respon- written questions submitted to me in advance purushartha, which literally means “human wealth.” These are
sibility, virtue, justice, goodness and truth. In its showed a common misunderstanding. “We talk four pursuits in which people may legitimately engage. Also
most general sense dharma is that which sustains about detachment from maya, but for most of us called chaturvarga, “fourfold good,” they form a cornerstone of
the orderly fulfillment of an inherent nature or our career and living is centered around worldly Hindu ethics: 1) dharma, or duty and piety; 2) artha, wealth;
destiny. It comes from the Sanskrit root dhṛ, “to subjects and concerns. How can we reconcile 3) kama, love and enjoyment; and 4) moksha, enlighten-
sustain; carry, hold.” Thus we can say that dharma this fact with our larger desire to separate from ment and liberation from rebirth. It is vital to note that while
is that which sustains the cosmos, human soci-
ety and each member of society. Relating to the
the material world?” In their pursuit of dharma,
these youth were struggling with the Upani-
dharma is a goal in its own right, it is also the guiding principle
of the other three goals, as it defines the proper way to pur-
2
individual soul, it is the mode of conduct most shadic concept of self-abnegation, thinking that sue wealth, pleasure and moksha. Do we acquire wealth in a
conducive to spiritual advancement, the right and it applies to all Hindus, thinking they should be virtuous and honest way? Are spouses faithful to one another?
righteous path. As the meaning of dharma is so more detached from worldliness. I pointed out Dharma—virtue and piety—is the steady guide for artha and

Stages of Life
broad, I find it best not to translate it into English that it is vital to understand that in Hinduism kama, ultimately leading the soul to moksha.
but rather use the word dharma itself, which works since the term, there are two distinct paths: that of the householder, called grihastha 5. Your Occupation: A fifth aspect of dharma relates to
like so many Sanskrit words, is gradually being absorbed into the dharma, and that of the renunciate, sannyasa dharma. Self-abnega- one’s profession. In Sanskrit it is called varna dharma. As we
English language. tion and detachment from maya belong to the renunciate path, not read in Dancing with Siva: “Varna dharma defines the indi-
A book traditionally studied at a young age in Tamil schools is the householder path. This distinction of two paths is our second vidual’s obligations and responsibilities within the nation, so-
Saint Auvaiyar’s ancient work Atti Chudi. It consists of 109 one-line aspect of dharma. ciety, community, class, occupational subgroup and family.” In
verses that, while teaching the alphabet, provide guidelines on right To quickly cognize the differences between the two, take a look at some professions the principles, or dharma, that guide it are
living. The first verse is on dharma. It says: “Aram (dharma) seya the ancient ethical masterpiece Tirukural by Tiruvalluvar. In Part defined in formal declarations. For example, Western medical
virumbu,” or “Desire to fulfill dharma.” This shows the long-stand- One, entitled “Virtue” or “Dharma” (aram), Section Two is “The Way doctors take the Hippocratic Oath, which includes this prom- 3
ing importance of dharma in Hindu education. And it sounds so of the Householder,” and Section Three is “The Way of the Renun- ise: “I will apply, for the benefit of the sick, all measures which
simple! However, dharma has so many subtleties that many youth ciate.” Scanning the chapter titles immediately reveals the deep dis- are required, avoiding those twin traps of over-treatment and
find it challenging to relate to the concept. In response, we explore tinctions. Chapters in the householder section include: Wife, Chil- therapeutic nihilism.” Lawyers take an oath, one version of

Life’s 4 Goals
here five aspects of the term and their application in life. dren, Love, Hospitality, Gratitude, Possession of Self-Control and which states, “I will employ, for the purpose of maintaining the
1. Right Living Begins with Ganesha: The first and core mean- Avoidance of Covetousness. The final three chapters focus on giv- causes confided to me, such means only as are consistent with
ing of dharma is living virtuously and fulfilling duty. It includes all ing to others so generously as to achieve renown in the community. truth and honor…” Other professions, such as certified public
the noble behaviors that we know are right and good. One learns Chapters in the renunciate life section include Austerity, The Im- accountants, have a written code that members are expected
to be selfless by thinking of others first, being respectful of parents, permanence of All Things, Renunciation, Knowledge of Truth and to follow. The hundreds of occupations without formal oaths
elders and swamis, following divine law, especially ahimsa, which Eradication of Desire. Without even reading the actual verses, it is or codes have traditional expectations which constitute an in-
is mental, emotional and physical noninjury to all beings. My guru, clear that detaching from the materialistic world is a goal for those formal understanding of their dharmic ideas. The idea is that
Sivaya Subramuniyaswami, taught that the worship of Lord Ga- on the renunciate path but not those on the householder path. when individuals fulfill their respective varna dharma, the
nesha puts one naturally on the path of virtuous living. “Ganesha For Hindu monks, the Tirukural stresses renunciation of wealth. whole of society functions smoothly. Pondering this fifth di-
sits on the psychic lotus of the muladhara chakra, the ganglia of For the householder, becoming wealthy is encouraged—with the mension of dharma keeps us reminded of the ethics, goals and 4
nerves at the base of the spine within everyone. This chakra gov- goal of generously sharing one’s abundance with others. A contem- guidelines of our occupation.
erns time, matter and memory. As the spiritual aspirant is lifted up porary example of the latter is a person Hindu youth and young By meditating on and understanding these five aspects of
from fear and confusion into conscious awareness of right thought, adults readily relate to—Mark Zuckerberg, cofounder and CEO of dharma, youth and adults can unfold a much better sense of
right speech and right action, the muladhara chakra becomes acti- Facebook. Mark celebrated the birth of his daughter in December dharma’s place in their life and thus strive in an informed way

Occupation
vated….But the seeker loses one thing. He loses his free, instinctive 2015 by pledging to give away 99 percent of his Facebook shares. to fulfill the first verse of Atti Chudi: “Desire to fulfill dharma.”
willfulness. It is lost forever. Yet it is not a great loss. Man’s own Money from the shares, currently valued at US$45 billion, will go to
personal willfulness, his animalistic free will, is a feeble and insig- projects and charities that advance human potential and promote
nificant force when compared to Lord Ganesha’s divine will. When equality. How dharma flows: (top to bottom) A mother applies a
beholden to God Ganesha and inwardly awakened enough to be at- 3. Which Stage of Life? Our third aspect of dharma is ashrama tilaka to her daughter’s forehead as a sign of purity; family

shutterstock
tuned to His will, it is then quite natural that the instinctive will dharma—the natural expression and maturing of the body, mind men seek guidance from a swami; this family exemplify
bows down. Personal likes and dislikes vanish. Limited faculties of and emotions through four progressive stages. This idea was devel- three of life’s stages; a youth has discovered happiness in
reason and analysis are overpowered and subdued by a greater will, oped millennia ago and detailed in scriptures known as Dharma
a cosmic will, the will of dharma.” Shastras to highlight the fact that our dharma, or duty, changes
the pursuit of life’s dharmic goals; two paramedics apply
their professional training in a moment of emergency. 5
104 g u ru’s w i s d om 105
36

PUBLISHER’S DESK • OCTOBER 2013 God in the home: Each day in this Saivite
shrine room, God Siva is worshiped as

Temple as the Source of Culture Nataraja, Lord of the Divine Dance. By lighting
a simple oil lamp after coming home from the
temple, the family forges subtle connections
which sustain and uplift all in the home.
By consciously connecting the home shrine to the temple,
the family sustains tradition and strengthens relationships blessings. Finally the pujari thanks the Deity
for His presence, bids Him farewell and humbly
apologizes for any errors he may have unknow-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I ingly committed.
The fourth level of temple influence on the

F
or some twenty-five years, from traditions and protocols associated with visiting home begins when the shrine is strong enough
about 1975 to 2001, HINDUISM TODAY’S a temple. No devout Hindu will approach the that we feel that the main Deity of the shrine,
founder, Satguru Sivaya Subramuniyas- sacred home of God without proper prepara- for example Lord Siva or Lord Venkateshvara,
wami, was instrumental in helping tem- tion. The simple necessities include a bath, don- is the head of the house. When that happens,
ples get established. Gurudeva guided 37 tem- ning clean clothes and preparing an offering tray, we would never think of having a meal with-
ples in the United States, Canada, Guadeloupe, whether simple on a normal day or elaborate for out first offering a portion to God. We would
Denmark, England, Fiji, Germany, Mauritius, a festival. These acts are all important parts of naturally want to always worship God, even
New Zealand, Reunion, Russia, Sweden and temple-going. if briefly, before leaving the home and upon
Sri Lanka—giving each community or tem- On arrival we need to wash our feet and han- returning.
ple an icon of God, usually Lord Ganesha, and dle shoes in the specified way. Then the cus- For Hindu culture to strengthen the home
guidance when needed. He also helped dozens tomary prostrations to the Deities, followed by to this extent, the entire family needs to be in-
more temples by sharing his global experience circumambulation and presenting our offerings volved. To illustrate, let me share a story. One
and understanding of community building or with a loving heart. When attending puja, men of our devotees was responsible for the Sun-
by publicizing their project in HINDUISM TODAY. and women may be required to sit on separate day morning Hinduism classes for a group in
Why did Gurudeva devote so much energy sides of the mandapam. At key points throughout Singapore. He found that parents would com-
to helping establish the temples of organiza- the rites we pray and respond in specific ways. monly drop the children off, go shopping for
tions with no formal ties to his own? He did As children follow the parents’ traditional pro- two hours, return and pick them up, all the
it because of a strong conviction that it is the tocols, they develop an appreciation for worship while expecting the teachers to make their
temple that perpetuates Hindu culture. As he explained, if Hindus and sacred objects, respect for elders, an understanding of the children better Hindus. Though this approach
move to a country and do not build a temple, after a few generations importance of physical cleanliness and mental purity, and a works for learning the fine arts, such as dancing
their precious culture will have been lost. fondness for familial and communal devotion. or playing an instrument, it does not work for
At a satsang held in July 2000, a devotee asked Gurudeva: “What’s After years of such practice, essential character qualities, Hinduism.
happening to Hindu culture? It seems in Bollywood, actors and ac- such as humility and devotion, can deepen. Devotion here The difference is this. For children to learn
tresses are turning Western and encouraging everyone else to do so. means love of God. These qualities, which are present in every dance or music, the parents need not know
Will Hindu culture, or Indian culture, last very long after this?” cultured Hindu, may not develop in an individual growing up how to dance or play the instrument. However,
Gurudeva responded: “We can see in the world today that com- in the West unless he or she participates in regular worship. for Hinduism to be learned, it is necessary for
bative culture—where people do not get along but sometimes pre- The second level of the temple’s influence on the home be- the whole family to practice it together. This is
tend to get along when they do not get along—comes from the of- gins when a shrine is established in the home and worshiped because Hinduism is an all-encompassing spir-
fices and the factories and the nonreligious activities. Indian culture at daily. Wherever possible, it should be a separate room, not in itual way of life, informing every aspect of the
may be going down in India, but it is definitely coming up in the a cabinet or on a shelf. Such a dedicated space makes everyone family’s daily and weekly routine, and not just
West because of the worship within the temples. It’s our relation- living in the home think more about God, reflect more on their in the shrine room. Having the children study
ship with God, the Gods and the Goddesses that establishes our rela- behavior and be less inclined to become angry or argue, as they Hinduism at the temple is important. But if the
tionship with men, women and children. Culture comes from being are living in God’s presence. parents are also involved in the study, there is
sensitive to other people’s feelings as we are sensitive within the Going to the temple every week can actually bring some of much greater potential for actually augmenting
temple to the feelings of the Gods and the vibration emanating from the temple’s sanctity into the shrine room. My guru taught that Hindu culture and religious conversations in
the inner sanctum. Without religion in one’s life and the practice of lighting an oil lamp in the shine room after coming home from the home. In fact, some Hindu groups will not
that religion in the home shrine, in the temple, and pilgrimage once the temple brings the temple’s shakti into your home. That de- accept children into classes unless the parents
a. manivel

a year to a far-off place, culture quickly fails and the competitive cul- votional act brings devas who were at the temple into the home also enroll in a parallel study for adults.
ture comes into play.” shrine, where, from the inner world, they can bless the family I like to compare Hindu temples to an electri-
He continued, “While there are many that are trying to bring the and protect the home. cal distribution system. On the remote Hawai-
best of the West to the Far East, there are still in the West many who The temple’s third level of cultural influence begins when ian island of Kauai, where we live, there is one
are trying to bring the best of the Far East into the West. As long as a family member, generally the father, performs regular puja in the exception. During this daily morning puja rite, family members main electrical generating plant with power lines to five distribu-
religion and worship and the practice of pilgrimage and all the re- home. In a sense, he becomes the family priest, emulating the tem- gather in their well-appointed shrine room to honor God as their tion substations to which customers in each region are connected.
finements of our great religion are present, culture will be there.” ple priests while following a simpler, non-public liturgy known as royal guest. They receive Him warmly, offer a seat, serve water to This can be likened to a ray of spiritual energy coming from the
The Hindu temple can act as a powerful spiritual hub that radi- atmartha puja. Such a full puja done daily steadily strengthens the quench His thirst, bathe and dress Him in beautiful clothes, burn celestial worlds (electrical plant) to five temples (substations), each
ates out Hindu culture and devotional practices into the homes of home’s religious vibration. the finest incense for His enjoyment, honor Him with light, flow- with a connection which powers the homes of devotees who wor-
families who attend regularly, at least once a week. The process of Quite fittingly, the structure of the puja ceremony arises from ers, chanting and offerings of food. It is an intimate, personal in- ship there regularly (customers). The electricity lights up the house
strengthening culture can happen on a number of levels. the magnanimous spirit of hospitality for which Hindu culture is teraction. Throughout the puja, the officiant chants sweetly to the and empowers all sorts of appliances. The energy from the temple
The most basic is simply learning and following the many famous. All guests are received and treated as God, and God is no Deity in Sanskrit, describing these kindly acts and beseeching His illumines the family’s path and enlivens the culture.

106 g u ru’s w i s d om 107

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PUBLISHER’S DESK • OCTOBER 2004 A happy home: In Vedic times, a successful family
gathers on their balcony. Father embraces his youngest

What Is True Success? son, while the older son plays a vina. Mother listens
to the music, gratified to spend these sweet moments
and thus pass the dharma to the next generation.

Hinduism favors and furthers the pursuit of wealth, poise and contentment that we call enduring happiness,
pleasure and happiness—all guided by dharma known in Sanskrit as ananda, the natural bliss of the soul.
It enables us to achieve success after success in all areas
of effort, and it strengthens us to withstand the ups and
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I downs, joys and sorrows, gains and losses that are natural
to life on Earth. Striving for and achieving one’s goals ex-

I 
n today’s material world, success in life Kama is earthly love, aesthetic and cul- ercises the nerve system not only of the physical body, but
is popularly measured by looking solely at tural fulfillment, pleasures of the world (in- of the inner bodies as well, strengthening the soul body
people’s professional and family life. Do they cluding sexual), joys of family and friends, and furthering its evolution. That prowess can then be
have a good, well-paying job and a large home intellectual satisfaction, happiness, secu- applied to all future endeavors, including spiritual pur-
with a highly educated spouse and intelligent rity, physicality, creativity, usefulness and suits. It can be carried from life to life. Through this pro-
children? If the answer is yes, then they are con- inspiration. cess we learn that while real fulfillment is not to be found
sidered to be successful. We will take that as our Moksha, or mukti, is freedom from sam- in the outer world, the world trains us how to find the
initial definition of success and throughout this sara, the rounds of birth and death. It occurs peace and happiness we already have within ourselves.
article deepen and broaden it in important ways. after karma has been resolved and realiza- Hindu parents in temple societies across the US and
Parents are naturally focused on making sure tion of the Self God has been attained. The Canada are realizing the importance of teaching these
their children are as successful in life as possi- desire for moksha only comes after a soul values to their youth, and they are seeking out programs
ble, which is good. However, unfortunately, some has pursued and been successful in fulfill- and systems to do so. They are realizing that academic
Hindu parents feel that their children’s partici- ing dharma, artha and kama for numer- studies and Hindu practices we pursue in our youth have
pation in Hindu religious activities and studies is ous lives, so that it is no longer attached to the effect of refining our desires to the point where we
a complete waste of time, meaning that it con- worldly joys or sorrows. Said another way, can, as adults, be religious enough to experience enduring
tributes nothing at all to their becoming successful. This attitude those who renounce the world in this life in one-pointed happiness through connecting with our inner, spiritual
is based on incorrect concepts, such as the following: 1) Hinduism pursuit of moksha do so having achieved worldly success self in three traditional ways: meditation, devotion and
encourages us to look at the world as unreal and thus take no in- and fulfillment in past lives. service. Through meditation, we go deep into the lotus
terest in material success; 2) Hinduism values world-renunciation While dharma is a goal in its own right, it is also the of the heart and experience our inner self, our inner light,
and thus stands against the acquiring of wealth and the enjoyment guiding principle of the other three, as it defines the our spiritual energy. Through worship in the temple, we
of life; 3) Hinduism’s devotional practices and attending the Hindu proper way to pursue wealth, pleasure and moksha. Do open ourselves to the blessings of the Deities. We can
temple are only for field and factory workers and not for educated we acquire wealth in a virtuous and honest way? Are come to the temple in an unhappy state, receive the bless-
professionals. These three concepts are, of course, incorrect, because spouses faithful to one another, or not? These are con- ings of God and the Gods and go away uplifted and happy.
Hinduism, when properly taught and practiced, helps us be more cerns of all the world’s religions, including Hinduism. Why? Because the blessings have cleared our mind and
successful in all dimensions of life. Dharma, piety, now enters the picture. Dharma is the aura of congested thought forms and emotions, allowing
Four Legitimate Goals: Let’s begin deepening our understand- fulfillment of virtue, good works, duties and responsibil- us to connect with the same blissful state that can be
ing of the Hindu view of success by looking at the concept of the pu- ities, restraints and observances, performing one’s part in achieved through meditation. And through helping and
rusharthas, a term which literally means “human wealths or goals.” the service and upliftment of society. It includes religious serving others, trying to make them happy, we naturally
These are four pursuits in which humans may legitimately engage. disciplines and the pursuit of truth under a guru of a par- forget about ourselves and our problems. When we see
Also called chaturvarga, “fourfold good,” they form a cornerstone ticular lineage (parampara) and tradition (sampradaya). It the smile on the faces of those we are helping, it brings a
of Hindu ethics. They are piety, wealth, pleasure and liberation. The is the steady guide for artha and kama, and ultimately it s . r a ja m smile to our face, opening access to our inner happiness.
achievement of the second and third of these goals, wealth and plea- leads the soul to moksha. In summary, the popular, materialistic view of success
sure, is clearly identical to our initial definition of success, and thus Building Good Character: Parents, of course, want focuses narrowly on wealth and pleasure. To achieve last-
we can see that Hinduism—contrary to what many people believe— their children to bring honor to the family name, to be pillars of religious life, dharma, at the expense of seeking wealth and worldly ing happiness, the hallmark of real success, the devout Hindu broad-
is vitally concerned with an individual’s being successful in worldly their community and to be of unblemished character. They know enjoyments. They see now that they are not content, not fulfilled, ens the scope of success by pursuing dharma with the same vigor
life. Said another way, wealth and pleasure—artha and kama—are that without good character true success is not possible. Good because they failed to devote equal energy to spiritual practice, at- and enthusiasm. Hindus who fulfill this complete and high-minded
natural goals of all humans, including Hindus. conduct and good character are not taught in most secular schools. tending the temple, meditation, hearing the words of enlightened paradigm will naturally be looked up to not only by their family, but
Artha is material welfare and abundance, money, property, posses- Therefore, the natural place to learn them is in a children’s class on teachers and studying the scriptures. by their community and nation, as embodying what it truly means
sions. It includes the necessities of life—food, money, clothing and Hinduism. Academic studies teach us how to read and write. But Many resolve at this point to teach their children what they to be a successful person. Hindus should be proud that their religion
shelter—and extends to the wealth required to maintain a comfort- religious studies teach us what to read and write, which is equally learned the hard way, that dharma is the center pole of success, and provides the tools they need to be truly successful in life. So, let us
able home, raise a family, fulfill a career and perform religious duties. important. Good conduct is the foundation of all other practices in happiness is its flag of victory. Dharma includes holding firm to a banish the three illusions that discourage parents from imparting
My Gurudeva adds a broader meaning to artha when he describes Hinduism. religious view of life and the universe—embracing the wisdom of the knowledge and use of those tools to their children. Let’s fulfill
it as embracing financial independence, freedom from debt, worthy Happiness: From the Hindu point of view, happiness is the natu- Sanatana Dharma on all levels of our being—a view which my guru our duty to the next generation, knowing that: 1) our faith furthers
children, good friends, leisure time, faithful servants, trustworthy ral outcome of the fulfillment of the purusharthas. Many adults have said is simply the best description of the way things actually are. personal success in the highest sense; 2) that it is fully supportive of
employees, the joys of giving, feeding the poor, supporting religious told me that they are surprised that even though they have, after This means seeing the world as the arena of our evolution as divine acquiring wealth and enjoying life; and 3) that meditation, temple
mendicants, worshiping devoutly, protecting all creatures, and of- many years, achieved the professional and family goals they thought beings on a spiritual journey extending many lifetimes, knowing worship and helping others are sophisticated, success-building tools
fering hospitality to guests. In other words, artha measures not only would make them happy, they find they are not happy. This can be that we come from God, live in God and ultimately will merge in appropriate for Hindus of all walks of life. Knowing that it will con-
riches but also the quality of life, providing the security needed to discouraging, disillusioning and depressing, even leading some to God. Abiding by this spiritual, mountaintop perspective, facing each tribute pragmatically to their success in life, let’s confidently teach
pursue kama, dharma and moksha. commit suicide. In looking back, many realize they neglected their challenge as our own self-created karma, gives us the inner stability, Hinduism to the youth!

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PUBLISHER’S DESK • JULY 2011

Be a Spiritual Leader!
Uplift the spirit of everyone you meet by expressing
kindness, gratitude, appreciation and encouragement
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

F
rom august 28 through 31 of the year presenting an idea, make a few encourag-
2000, two thousand of the world’s preem- ing remarks to help him or her feel more
inent religious and spiritual leaders, repre- confident. Control yourself by not domi-
senting the many faith traditions, gathered nating every meeting with your ideas and
at the United Nations in New York City for a “Mil- presence.
lennium World Peace Summit of Religious and Another way to be a spiritual leader is
Spiritual Leaders” to pledge themselves to work for to uplift others by expressing gratitude
peace. Satguru Sivaya Subramuniyaswami, founder for their help, friendship and presence in
of HINDUISM TODAY, was among the Hindu delegates. your life. Those who are full of gratitude
Speaking at one gathering, he delivered the message: lack nothing. They are filled with divine
“For World Peace, Stop the War in the Home.” The energy, complete, with nothing to require
talk was also published as his Publisher’s Desk col- for their further happiness, nothing to re-
umn in the November/December 2000 issue: gret. Their spirit is whole, their life is rich
“When asked by the United Nations leaders how beyond measure. So, naturally, they are

shutterstock
humanity might better resolve the conflicts, hostilities and violent the spiritual leaders to others who feel less than per-
happenings that plague every nation, I answered that we must work fect in their lives. Gratitude may seem an ordinary thing,
at the source and cause, not with the symptoms. That is what we but it is the touchstone of spiritual maturity. Showering
do in ayurvedic medicine, focus on the causes, on establishing the your gratitude on others teaches them of their own full-
body’s natural balance and health. That way, we are not always ness. One of the first ways to do so is to greet everyone
working with illness and disease, we are spending time and re- with a good morning, afternoon or evening, and a smile. Keeping helped you in the good times. Feelings of acceptance and forgiveness Expressing appreciation: Telling people how important
sources instead to establish a healthy system that itself fights off your mood elevated lifts everyone around you. Being kindly reminds will also well up for the bad times. This sadhana echoes the wisdom they are in our lives can be done with a simple note and a
sickness. To stop the wars in the world, our best long-term solution them to show others kindness. Be the opposite of a complainer. found in the Turukural’s chapter on gratitude: “It is improper to ever gift, or, more effectively, in person as you look into their eyes
is to stop the war in the home. It is here that hatred begins, that an- Unfortunately, it is an all-too-common way of our times that forget a kindness, but good to forget at once an injury received.” and recount their positive qualities and contributions.
imosities with those who are different from us are nurtured, that when something is done that is good, helpful or loving, it is over- Focusing on the good things in our life leads naturally to the
battered children learn to solve their problems with violence.” looked, treated as something expected. No acknowledgment is sadhana of appreciation. This sadhana is to approach those to whom
The summit caused me to reflect on the difference between a reli- shown, no appreciation is expressed. But if a shortcoming is seen, you are grateful and tell them, while looking deep into their eyes, on this day. By now, most ammas were already busy wiping away
gious leader and a spiritual leader. The conclusion I came to is that a everyone is swift to point it out, and often in an unkind manner! how much you esteem and value them. Be specific. That is the key. tears from their eyes!”
religious leader is a leader of a recognized religion. A spiritual leader Let’s look at some common examples of not being grateful or ex- Don’t just say something general, like, “You are wonderful.” Rather, One of the obstacles to expressing appreciation is the fact that,
is someone who is expert in uplifting the spirit of others. Some pressing appreciation. 1) The mother of two teenage boys works point out specific qualities so that the person knows you really, unfortunately, no one else is doing it. Extra courage then is needed
religious leaders are also spiritual leaders, and some are not. Some hard every day to take care of her sons’ needs at home and at school. deeply feel what you are saying, that it is not just a surface compli- to be the first to do so. For men, the culture may say without say-
spiritual leaders are also religious leaders, and some are not. My Gu- They take her efforts totally for granted and never say, “Thanks, ment. Convince him or her that you are sincere by your kind words ing that real men don’t express appreciation. In that case, even more
rudeva was definitely both. In fact, he was an expert in uplifting the Mom.” 2) A wife is faithfully attentive to her husband’s needs and and smiling face. courage is required! A less personal way to express appreciation is in
spirit of others no matter what their religion or ethnicity. How did supportive of his career. The husband never bothers to acknowledge To prepare yourself for the appreciation sadhana, you can practice a note accompanying a gift. A gift that you make yourself conveys
he accomplish this? By speaking encouraging words. You, too, can be her constant care. 3) A husband works hard to financially support on yourself! Stand before a mirror, looking into your eyes, and say care and heartfelt sincerity.
a spiritual leader. Simply make it a point to say something encour- his family, even toiling weekends to earn extra income. The wife, aloud, “I am grateful to you and appreciate your being in my life.” My guru encouraged us to express appreciation to family mem-
aging, complimentary and high-minded to everyone you meet. Their thinking it his duty, never expresses any gratitude for his tireless ef- You can then describe some of the many good actions you have done bers and friends, spiritual mentors, business associates and commu-
day will be brighter because of it, and so will yours. Your words may forts. 4) A supervisor takes extra time with his staff to help improve during the past five years. Once you feel comfortable appreciating nity leaders as often as we can. Remember, when sharing your love
be just what they needed to escape a moody morning and discover their skills and advance their position. But not one of them ever ex- yourself, you are ready to begin appreciating others. This exercise with others, be specific, smile and realize you are helping change the
a new energy for the day. Isn’t that what spiritual leaders do, change presses thanks for his leadership. helps overcome any shyness you may feel. world for the better. Those you uplift will learn from your example
the energy, elevate the spirit so people connect with their intuition Gurudeva developed two sadhanas in this area, one for gratitude Special events are great times to express appreciation. Birthdays and later uplift others in their life.
and open themselves to the highest course of action for the day? and one for appreciation. He advised fulfilling the sadhana of grat- are perfect opportunities, as are Mother’s Day, Father’s Day and He wrote: “We are essentially pure souls temporarily living in a
When encountering people you know, you can ask about some as- itude first, then the sadhana of appreciation. The sadhana of grati- Grandparent’s Day. In many nations there is even a boss’s day. A physical body. We can and should use our God-given gift of free will
pects of their life, such as their children or recent travel, and show tude is to take out paper and pen and list all the good that has come few years ago a number of our youth devotees in Malaysia held a encased in love to make a difference in the world today, even if it is
an interest in their well-being. Gurudeva was skilled at this form of into your life during the past five years. As memory is stimulated, surprise Mother’s Day event. They wrote to me about it: “After the in a small way. All of us making the same difference together do so
empathy. As a result, he was an important source of upliftment and the list will grow. Gurudeva suggests that if you find yourself not normal satsang events, bhajans and meditation, we announced our in a big way. Shishyas should be grateful to their gurus, husbands to
encouragement for many people on Kauai from all walks of life. able to even recall one good thing, write several times, “I am a spir- surprise, got each amma (mom) to come forward and stand in front, their wives, wives to their husbands, parents to their children, chil-
Meetings are excellent opportunities for encouraging others. itual being of light maturing in the ocean of experience.” This will and each of her children put a huge garland on her and gave her a dren to their parents, students to their teachers and teachers to their
Listen attentively to each individual’s ideas, and when they are stimulate a positive memory, which will soon be followed by more. bookmark, a card, and a beautiful single rose package (all done by us), students. It’s far more effective to praise others and appreciate what
good ideas be sure to compliment them. If someone is a bit shy in Feelings of loving appreciation will begin to flow toward those who and prostrated to each amma’s feet, hugged her and wished her well we have than to find fault and complain about what we don’t have!”

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PUBLISHER’S DESK • JULY 2014 Regrettable exceptions: While nonviolence is a
guiding principle for Hindus, there are instances

Noninjury: the Foremost Virtue when violence is permitted. One such exception is the
legal enforcement of law and the protection of society
and the nation. Here a general directs the army,
whose duty may rightly include unavoidable injury.
Belief in the law of karma and accepting the divinity of all beings
are the twin pillars of ahimsa, compassionate nonhurtfulness bombed a bar, killing over 200 people. The Balinese
Hindus held a ceremony that sought forgiveness for the
perpetrators.
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I We should guard against taking on the Western per-
spective that some people are intrinsically evil, the en-

N
oninjury is the first and foremost When it comes to harming others emy, and therefore it is all right to treat them inhumanely.
ethical principle of every Hindu. In San- through words, speaking harshly to in- The law of karma does not distinguish between hurting
skrit this virtue is called ahimsa. The dividuals or yelling at them is obviously an enemy or hurting a friend. The Tirukural affirms:
Maha bharata extols its importance, included and should be avoided. In addi- “Harming others, even enemies who harmed you unpro-
saying, “Ahimsa is the highest dharma. It is the tion, there is the more indirect approach voked, surely brings incessant sorrow.”
highest purification. It is also the highest truth of utilizing joking, teasing, gossiping and Beyond these two philosophical bases, the Tirukural
from which all dharma proceeds.” An excellent backbiting to harm others. How do we provides two more motivations for nonviolence. The first
definition is found in the Shandilya Upanishad: know if we are speaking in a way that is is that it is simply how high-minded people act: “It is the
“Ahimsa is not causing pain to any living being harming or that is helping another? An principle of the pure in heart never to injure others, even
at any time through the actions of one’s mind, effective fourfold test is to be sure what when they themselves have been hatefully injured.” And
speech or body.” Note the threefold nature of this we are saying is true, kind, helpful and the second is that it is a way of encouraging the injurer to
nonhurtfulness: It applies not only to our actions, necessary. If it is, then it will certainly be reform his behavior and give up violence. The Tirukural
but also to our words and even our thoughts. nonhurtful. puts it well: “If you return kindness for injuries received
Is the principle of nonviolence absolute under You may be wondering how backbit- and forget both, those who harmed you will be punished
all circumstances? My Gurudeva, Sivaya Subra- ing can hurt someone, as they are not by their own shame.”
muniyaswami, answered this question by stipulating a few “regret- present to hear the criticism. It is the thought force that A lack of compassion will obstruct our practice of
table exceptions.” The first exception applies to extreme circum- they feel. The same applies to critical thoughts that we ahimsa. When we are overly self-centered and oblivious
stances, such as when faced with imminent danger, in which case don’t verbalize. Both are the most subtle form of injury. to the feelings of others, we can hurt someone and not
individuals may elect to injure or even kill to protect their life or My guru described it in an interesting way: “When you even be aware of it. Here are a few suggestions for deep-
that of another. Another exception applies to those who are mem- defile others, mentally and verbally, through backbiting ening our sense of compassion for people. One simple
bers of a police force or armed forces. However, even those individu- gossip about the happenings in their lives, you are hurt- way is to take care of animals. This is particularly helpful
als should not use violence unless absolutely necessary. The Los An- ing them. You are actually making it difficult for them in teaching compassion to children. They learn to under-
geles police department, as an example, has a policy called minimum to succeed, to even persist where they are. They sense, stand the needs of the animal and how to take care of it
use of force that is in consonance with this Hindu viewpoint. “The they feel the ugliness that you are projecting toward without unnecessarily disturbing or hurting it.
police should use physical force to the extent necessary to secure them.” Another way to increase compassion is by gardening
observance of the law or to restore order when the exercise of per- Looking again at our definition of ahimsa from the and growing plants. For the plant to survive, we need to
suasion, advice and warning is found to be insufficient to achieve Shandilya Upanishad, we note the phrase “not causing understand its nature and properly take care of it. We
police objectives; and police should use only the reasonable amount pain to any living being.” In other words, ahimsa ex- can’t put a sun-loving plant in the shade and expect it to
of physical force which is necessary on any particular occasion for tends beyond human beings. It includes animals, insects do well. We can’t over-water a plant that needs a small
achieving a police objective.” and plants as well. A verse in the Yajur Veda speaks di- amount of water and expect it to thrive. Nurturing plants
A common justification for using violence is retaliation for inju- rectly to this idea: “You must not use your God-given and animals prepares us to care for our fellow human
ries to you, members of your family, your religion or nation. There body for killing God’s creatures, whether they are hu- beings.
are many in the world today who believe that in those instances you man, animal or whatever.” A third suggestion relates to computers and computer
have a duty to personally retaliate. This is commonly referred to as A way that many Hindus honor this injunction is by games. Unfortunately, these days many children grow up
the “eye for an eye” mentality. However, Hinduism does not support following a vegetarian diet. The Tirukural, an important spending way too much time alone immersed in a com-
s . r a ja m

this idea. In fact, our oldest scripture, the Rig Veda, speaks against it: scripture on ethics written some two thousand years puter, playing often violent video games. This can stunt
“Return not blow for blow, nor curse for curse, neither meanness for ago, has an entire chapter on vegetarianism, “Abstain- their normal emotional growth and social development.
base tricks. Shower blessings instead.” ing from Eating Meat.” It states that vegetarianism is the They can become strangers to compassion, lacking in
Rather than retaliation, Hinduism favors using society’s estab- way of insightful souls who have realized that meat is the butchered harm another, we will be harmed in the future is a powerful mo- healthy feelings for others. A more balanced upbringing is needed, a
lished channels for finding a remedy. Take as an example a common flesh of another creature and that such restraint is an act of greater tivation to refrain from violence. The Tirukural’s chapter entitled reasonable amount of computer access balanced out by healthy in-
movie plot. Someone shoots and kills your brother during a robbery, value than a thousand ghee offerings consumed in sacrificial fires. “Avoidance of Injuring Others” offers pertinent insight: “If a man teraction with family members, friends and others.
and the rest of the film is devoted to your chasing down the robber A nonviolent approach is even extended to insects. Instead of visits sorrow on another in the morning, sorrow will visit him un- Here is a concluding quote from my guru which beautifully ties
and shooting him to punish him and get even. What, then, happens thoughtlessly killing household pests, stop their entry. Likewise bidden in the afternoon.” together the ideals of nonviolence and compassion: “Practice com-
in the next life, the sequel? There is definitely a negative karma to be with garden insects or predators—instead of killing them, keep A second basis for ahimsa is the perception of the Divine shining passion, conquering callous, cruel and insensitive feelings toward all
faced for killing in revenge. Perhaps another robbery will take place them away by natural means. A regrettable exception is that when forth within all things, all beings, all peoples. When we see the Di- beings. See God everywhere. Be kind to people, animals, plants and
and you will be killed. Better to let the police take care of the robber. predators, pests, bacteria and disease threaten the health or safety of vine in someone, we naturally do not want to hurt them. Pious Hin- the Earth itself. Forgive those who apologize and show true remorse.
The policeman has taken an oath to uphold the law and therefore human beings or their animals, they may be eradicated. dus even see the Divine within people who are acting in evil ways, Foster sympathy for others’ needs and suffering. Honor and assist
creates no negative karma if, in capturing the criminal, he has no There are two philosophical principles which form the basis for such as criminals or terrorists, and therefore seek not to harm them. those who are weak, impoverished, aged or in pain. Oppose family
choice but to injure him. ahimsa. The first is the law of karma. The knowledge that if we An amazing example of this arose in Bali in 2002 when terrorists abuse and other cruelties.”

112 g u ru’s w i s d om 113

CHAPTER TEN

Practice

• The Aim of Hindu Practices

• A Ten-Minute Spiritual Workout
• Path to Higher Consciousness
• Hinduism and Modern Life

An olive grove in Zaghouan, Tunisia

1115
11
15
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PUBLISHER’S DESK • JANUARY 2015 Practice, practice, practice: A bhaktar offers
fresh cow’s milk to the Sivalingam, part of his

The Aim of Hindu Practices daily spiritual disciplines which also include
meditation, service and following a virtuous path.

Dharma, seva, puja and raja yoga lead to purification of the during the culminating arati, the Deity and his helpers, or
devas, reflect back this prana into the aura of each devo-
mind, which is the essence of all spiritual endeavors tee, purifying it of subconscious congestions. The devotee
so blessed leaves feeling uplifted and relieved of mental
burdens.
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I After an elaborate homa performed in our Hawaii temple
by his three priests, Jayendrapuri Mahaswamiji of Kailash

O
ften in presenting hinduism’s prac- past misdeeds and troublesome expe- Ashram in Bengaluru, India, explained that Agni, the mes-
tices, the actions themselves are de- riences from this and past lives. Note senger God of fire, conveys the offerings in a purified form
scribed with little or no explanation of that more commonly samskara refers to the Deity, who then uses the prana to bless those pres-
their purpose. This may have worked to a sacrament or rite done to mark a ent. The effect of such blessings can be life-altering, as Gu-
well in days of yore, but today practitioners de- significant transition in life, such as the rudeva observed: “Darshan coming from the great temples
mand clear reasons and insights into their sadha- marriage rite, vivaha samskara. These of our Gods can change the patterns of karma dating back
nas. Four traditional practices can inform our ex- sacraments make deep and positive im- many past lives, clearing and clarifying conditions that
ploration. 1) Hindus are taught to follow dharma pressions on the mind of the recipient, were created hundreds of years ago and are but seeds now,
and refrain from adharmic actions, such as inform the family and community of waiting to manifest in the future. Through the grace of the
harming others, stealing and lying. 2) Seva, self- changes in the lives of its members and Gods, those seeds can be removed if the manifestation in
less service, is to be done regularly. 3) Puja is per- secure inner-world blessings. Here the the future would not enhance the evolution of the soul.”
formed or attended in the home shrine daily, and term samskara refers to the imprints Raja Yoga: Rishi Patanjali extols the purifying power of
weekly at a nearby temple. 4) The disciplines of left on the subconscious mind by all ex- our fourth practice, raja yoga, in his Yoga Sutras: “When
raja yoga, which include profound forms of med- perience, which then mold one’s nature the [eight] limbs of yoga are practiced, impurities dwin-
itation, are a daily practice for the most devout. and affect the course of life. dle and radiant knowledge manifests, leading to discrim-
What makes these practices important? A ra- The Encyclopedia explains, “Mental ination as to their difference.” He particularly highlights
tionale for religious practices in Western faiths is that they define impurities are the root cause of pleasure and pain, and the purifying effect of austerity, tapas, which is part of the
the good path which leads the observant to heaven. However, that is therefore they perpetuate the cycle of birth and death. second limb, niyama. Tiruvalluvar’s Tirukural provides this
not why they are important in Hinduism and other Eastern religions. Breaking this cycle and thus putting an end to sorrow insight: “As the intense fire of the furnace refines gold to
To begin answering the above question, let’s examine a core Hindu (duhkha) is the goal of Hindu religion and philosophy. brilliance, so does the burning suffering of austerity purify
belief: man’s innate divinity. Gurudeva, Sivaya Subramuniyaswami, The surest means of achieving this goal is chitta-shud- the soul to resplendence.” This verse may bring to mind
articulated it beautifully: “Deep inside we are perfect this very mo- dhi.” The four practices mentioned above—dharma, images of yogis subsisting on nettle soup in a remote Hi-
ment, and we have only to discover and live up to this perfection to seva, puja and yoga—purify the mind in the following malayan cave or bathing in freezing waters. Though tapas
be whole. We have taken birth in a physical body to grow and evolve ways. does embrace such intense practices, it also includes easier
into our divine potential. We are inwardly already one with God. Dharma: Adhering to dharma and refraining from ones that can be done by anyone.
Our religion contains the knowledge of how to realize this oneness adharmic actions, such as harming others, stealing and A simple form of tapas is sacrifice, giving up a cherished
and not create unwanted experiences along the way.” lying, assures that we are not increasing the mind’s possession—be it money, time or a physical object—to
An analogy will illustrate this idea. Imagine a pond of water with impurity. manifest a greater good. Sacrifice, while similar to charity,
large gold nuggets at the bottom. If the surface of the pond has rip- Seva: Also known as karma yoga, seva is a powerful is distinguished by some form of self-denial. Examples I
ples due to wind, or if the water is clouded by mud or pollution, we tool for reducing mental impurities. Adi Shankara ex- like are fasting for a day and giving the money saved to a
cannot see the gold nuggets from above. The nuggets represent our pressed this in Vivekachudamani: “Work is for the pu- Hindu institution, and saving money for charity by going
soul nature; the ripples on the surface of the pond represent an ac- rification of the mind, not for the perception of Reality. on a budget vacation instead of a fancy one.
tive intellectual mind; and the water’s cloudiness represents sub- The realization of Truth is brought about by discrimi- Performing penance to atone for misdeeds is another
conscious impurities. In order to experience our soul nature and its nation, not in the least by ten millions of acts.” My guru form of tapas. This is done through such acts as 108 pros-
oneness with God, our intellect must be quiet and our mind must be encouraged devotees to perform four hours of seva each trations before the Deity in the temple, walking prostra-
pure. We also need to be a sensitive and humble observer. week, especially service focused on helping others: “Lift tions around a temple, and kavadi, a penance offered to
s . r a ja m

This analogy reveals the answer to our question “What is the their burdens just a little bit and, unknowingly perhaps, Lord Murugan (also known as Karttikeya). Gurudeva elabo-
reason Hindu spiritual practices are important?” They are import- you may lift something that is burdening your mind. rates, “Austerity is the powerful bath of fire and bright rays
ant because of their impact on our mind. That impact is threefold: You erase and wipe clean the mirror of your own mind of showering light that washes the soul clean of the dross
1) they purify the mind; 2) they quiet the intellect and 3) they spir- through helping another. We call this karma yoga, the deep practice Concise Encylopaedia of Hinduism: “Vasana is a strong impression of its many past lives, and of the current life, which has held it in the
itualize the ego, thereby allowing us to eventually experience our of unwinding, through service, the selfish, self-centered, egotisti- in the mind. It is so strong that, when it arises in the mind, a person bondage of ignorance, misgiving, unforgivingness and the self-per-
divine essence. Here I will focus on the first of these, but keep in cal vasanas of the lower nature that have been generated for many, is forced to act without thinking of the consequences.” Vasanas can petuating ignorance of the truths of the Sanatana Dharma.”
mind that the other two are equally essential to spiritual progress many lives and which bind the soul in darkness.” be negative or positive. It is, of course, the negative ones we want to We can take joy in the fact that Hindu practices well performed
and effort. Our own Hindu Lexicon explains, “Vasanas are subliminal inclina- soften through seva. impact our mind and transform our consciousness. It is through
An entry in the Encyclopedia of Hinduism (India Heritage Re- tions and habit patterns which, as driving forces, color and motivate Puja: Attending pujas at a temple and in the home shrine, our purifying the mind, quieting the intellect and spiritualizing the ego
search Foundation) tells us: “Shuddhi means purification. Chitta is one’s attitudes and future actions and thereafter contribute to mental third primary practice, purifies the mind through the exchange that we are able to grow and evolve and ultimately experience our
mind. Purification of the mind (chitta-shuddhi) may be called the fluctuations, called vritti.” A vasana is created when two samskaras of prana, an aspect of puja and homa that is not often discussed. soul nature and its oneness with God. Our paramaguru, Yogaswami
essence of all spiritual endeavors.” Purification is the process of re- blend together, forming an amalgam that is stronger than either in- Puja is a process of giving prana to the Deity through offerings of of Sri Lanka, described this process: “When worldly attachment and
moving or resolving subconscious impressions, called samskaras, of dividual experiential impression. Swami Harshananda writes in A fruit, cooked foods, water, incense, fragrant flowers and milk. Then, impurity of the mind disappear, then there is atma-darshan.”

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PUBLISHER’S DESK • JANUARY 2014
2. Introspection
T WO MINUTES
1. Worship
A Ten-Minute Spiritual Workout T WO MINUTES

An abbreviated daily regimen designed for those who find that

today’s busy life allows little or no time for introspection
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

N
owadays the idea of performing a orthodox families living in India still man-
daily physical workout is widespread. age to reserve time for their spiritual being
Nearly everyone appreciates the need by performing an early morning puja in
to stay fit and healthy for a productive, their home shrine, followed by repetition
contented life. Three types of exercise are recom- of a mantra while counting on japa beads. 4. Study
mended: endurance, flexibility and strength. Each The predominant trend in India and
has specific benefits. Endurance activities, such other countries, however, is that fewer and FI V E MINUTES
as walking, running and swimming, increase vi- fewer families follow such disciplines. Sit-
tality and keep the heart, lungs and circulatory
system healthy. Flexibility activities, such as ha-
ting with me, so many say the same thing:
“We just can’t seem to find the time for 3. Affirmation
tha yoga, T’ai Chi and dancing, keep the muscles puja, japa or meditation.” Time devoted to ONE MINUTE
relaxed and the joints mobile. Strength activities employment, transportation, eating, enter-
build muscle tissue and keep the skeletal system tainment, physical exercise and spending
strong. These include calisthenics, weight/resis- time with family and friends takes up the
tance exercises and climbing stairs. whole day. The traditional one-hour daily
Taking care of our physical body is essential; religious workout is proving to be too long
but for optimum performance in life, all dimen- and, because the benefits are not well

shutterstock
sions of our being need attention: physical, emotional/intellectual understood, it is commonly skipped altogether. My Gu-
and spiritual. Each is important and deserves its share of attention. rudeva spoke of those benefits, “As a result [of your daily
Of the three, the spiritual, or superconscious, dimension is typically religious practices], you will be able to brave the forces
the most neglected, even though it is the core of our being, our real of the external world without being disturbed by them
identity. My Gurudeva wrote: “We have to adjust our subconscious and fulfill your dharma in whatever walk of life you have
to the idea that we are a superconscious being, rather than an in- chosen. Because your daily sadhana has regulated your nerve system, syllable is M, pronounced “mm” with the front teeth gently touching first step toward eventually performing a full rite of worship (at-
stinctive being or an intellectual being driven by the impulses of the the quality of your work in the world will improve, and your mood and the sound prolonged: “mmmm.” Each repetition is sounded for martha puja). The introspective practice of chanting Aum produces
five senses. Awareness is the core of us.” in performing it will be confident and serene.” about seven seconds, with two seconds on A, two seconds on U and a calming effect on the mind and raises our energies into the more
We maintain physical health through exercises. We nourish our So, what’s the solution? I focus primarily on the youth, for their three seconds on M, with a silence of about two seconds before the spiritual part of the mind, moving you into the higher chakras. It
intellectual nature through learning new things all through life, ex- patterns are not too rigid to change. I devised a ten-minute pro- next repetition. The three syllables are run together: AAUUMMM provides a natural first step toward the deeper practices of medi-
panding and strengthening our mental abilities. The emotional na- gram consisting of four activities that can be performed whenever (silence), AAUUMMM (silence), AAUUMMM (silence). On the first tation, such as regulating our breath (pranayama) and withdrawing
ture is sustained by tending closely to interpersonal relations, prac- time is available. Hopefully, the brevity and flexibility of the time syllable, A, we feel the solar plexus and chest vibrating. On the sec- energy from the senses (pratyahara), focusing the thought process
ticing surrender and acceptance, by striving to build good character of day, along with a clear sense of the spiritual benefits, will moti- ond syllable, U, the throat vibrates. The third syllable, M, vibrates the (dharana) leading to experiencing our inner soul nature (dhyana
qualities, serving others and living a balanced life. vate students to adopt this workout or, equally as good, customize a top of the head. Devote two minutes to this. and samadhi). Repeating an affirmation each day helps us become
We give time to our spiritual nature by performing daily religious routine of their own. I suggest this practice be taken up around age Affirmations are statements repeated to oneself to place specific more positive and self-confident, making us more successful in ev-
activities. I like to call this a spiritual workout. During this time, we fifteen and maintained throughout high school and university. After impressions in our subconscious mind to produce positive results erything we do. Affirmations are also a great antidote to worry. The
are reminded that life’s inner purpose is to make spiritual progress, schooling, it is hoped that those serious about their spiritual life will in the future. This portion of the workout consists of repeating nine study of sacred texts increases knowledge of our faith and catalyzes
moving forward toward the ultimate goal of experiencing God, Self increase their workout to half an hour. times the affirmation “I’m all right right now.” Two other affirma- insights into Hindu philosophy and practices.
Realization, and subsequently moksha, liberation from the cycle of The spiritual workout consists of four activities: worship, intro- tions that can be used are “All my needs will always be met” and “I It is important to keep in mind that the amount of spiritual ad-
rebirth. It is not so much a matter of exercising our spiritual nature spection, affirmation and study. The worship portion involves re- can, I will, I am able to accomplish what I plan.” The threefold key to vancement we make toward our ultimate goal of experiencing God,
as it is taking time to experience it. The scripture Tirumantiram peating a mantra to a chosen Deity or reciting nine or more names effectively utilizing affirmations is: 1) keep the mind focused on the Self-Realization, and the subsequent liberation from the cycle of re-
shares: “Step by step, practice withdrawal of the mind and look in- of the Deity, offering grains of rice to a murti or picture with each meaning of what you are saying, 2) hold in your mind a visualization birth, or moksha, is directly related to the amount of time we devote
ward. One by one, you will witness the myriad good things within. repetition or name. For example, if worshiping Lord Ganesha, one that shows the result you want to achieve and 3) feel in the present to religious practices.
Now and here below, you may meet the Lord for whom the ancient might intone the mantra Aum Sri Ganeshaya Namah or another how you will feel later, when you have achieved what the affirma- Sage Patanjali mentions this is in his Yoga Sutras (1.21-22): “For
Veda still searches everywhere.” of your choice or lineage. Alternatively, a short bhajan can be sung tion describes. Devote one minute to this. those who have strong dedication, samadhi is near. Whether one’s
Generally we are so wrapped up in our outer nature that we are while looking at the Deity’s picture or murti. Devote two minutes to The study portion consists of reading a sacred Hindu text that practice is mild, medium or intense also makes a difference.” The
hardly aware of our true, glorious inner reality. This can go on life af- this simple expression of reverence and gratitude. provides you new knowledge and insight. It is important to choose sage is indicating that spiritual progress is not based only on how
ter life, as it does for many people, who only begin to think of greater The introspection portion consists of chanting the mantra Aum a work that you find clear and inspiring, avoiding those that seem much time we devote to our practices, but also on how much ded-
realities when nearing the point of death. nine times with eyes closed. For Aum japa to be effective, the man- obscure or technical. Devote five minutes to this. ication, energy or effort we put into it. His third verse on this topic
The benefits of such times of quiet retreat from life’s hustle and tra must be pronounced correctly. The first syllable is A, pronounced What are the benefits of these four religious practices? The ben- (1.23) states: “Samadhi may also come through devotion to Ishvara.”
bustle are underrated and overlooked, as life in the 21st century as the English word “awe,” but prolonged: “aaa.” The second syllable efit of the worship portion is that it increases our devotion to the This means that effort and dedication can be supplemented by the
becomes more and more hectic and externally demanding. Many is U, as in “roof,” pronounced “oo,” but prolonged: “ooo.” The third Deity, enhancing our relationship with Him or Her. It is a natural blessings or grace we receive due to our intense devotion to God.

118 g u ru’s w i s d om 119

42
PUBLISHER’S DESK • OCTOBER 2014 Step by step: Artist A. Manivel shows a seeker
ascending steps to a small Ganesha shrine at

Path to Higher Consciousness the top of a knoll. With offerings in hand, he

consciously works within himself to mold his
life in accord with dharma, knowing that he
must overcome the baser, instinctive emotions
How following Hindu principles develops the refined character and reactions before gaining access to the
divine states of mind his guru has spoken of.
needed to move from anger and fear into lofty states of mind
“We have discovered that there is a set of human
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I strengths that are the most likely buffers against
mental illness: courage, optimism, interpersonal

I
t is not uncommon to hear hindus ask Academy lexicon describes it as “per- skill, work ethic, hope, honesty and perseverance.
rhetorically, “Aren’t all religions pretty much ception, awareness, apprehension. There Much of the task of prevention will be to create a
the same?” In fact, people of all faiths can be are many layers or levels of conscious- science of human strength whose mission will be
heard asking this. A related statement echoes ness, ranging from the ordinary, everyday to foster these virtues in young people” (Prof. Mar-
this sentiment: “Living a virtuous life and help- consciousness of our body and mind to tin Seligman, University of Pennsylvania, 1998).
ing your fellowman is the essence of all reli- omniscient states of superconsciousness. In addition to cultivating those human
gions, isn’t it?” Consciousness aware only of itself is Pure strengths, we can renounce actions motivated
Our editors’ study of the world’s major reli- Consciousness.” solely by selfish desires—actions that give us ad-
gions finds similarities but also significant dif- The principles and practices of Hin- ditional pleasure, wealth or possessions but do
ferences between religions. By presenting in- duism are designed to help us ascend to nothing for our family, friends or associates.
formation on the world’s religions in brief and ever higher levels of consciousness, mov- Good character is rooted in duty. We all have
easily comparable write-ups, the article seeks ing out of negative states to positive ones, certain duties to perform. The duties of those fol-
to dispel “the myth that all religions are one, from positive states to creative ones and lowing the path of family life in Hinduism change
that they all seek to lead adherents by the same from creative states to divine knowing, the according to age. This is called ashrama dharma.
means to the same Ultimate Reality.” They don’t, highest state, which is the unitive con- For example, in the second ashrama, grihastha, age
as a conscientious review of the article will show. sciousness of soul and God. This happens 24-48, the primary focus is raising a family and
For example, from the Hindu perspective, it is not the attainment of in small steps, in a gradational approach, over a period of fulfilling a career. Some think spiritual life draws
heaven that is difficult. Remaining there is the challenge, as explained many lives. us away from the world and our duties in it, but,
in the Mundaka Upanishad. After death those who have performed The most common negative states of consciousness in fact, duty well performed matures our spiritual
daily rituals and humanitarian works earn the grace of access to that Hindus work to overcome are fear and anger. My search, and spiritual practices enhance the perfor-
heaven. However, the merit of their good deeds is eventually exhausted, guru, Sivaya Subramuniyaswami, gave a number of mance of duty.
and they are once again born on Earth. The Upanishad offers two ways techniques for reducing and then eliminating alto- Those sincerely striving for higher conscious-
to remain in heaven and ultimately transcend that realm and merge in gether these powerful instinctive forces. He empha- ness can add new activities to life that are purely
eternal oneness with God. The first is the attainment of a serene mind sized the worship of Lord Ganesha, the benevolent selfless, helping others in truly giving ways, with
and controlled senses, which leads to renunciation of the world and the elephant-faced Lord of Obstacles: “Worship of Lord no expectation of payment, presents, praise or
acceptance of a guru capable of guiding seekers to God Realization. The Ganesha is immediate. One has but to think of His form prestige. This matures our character. Often such
second path is retirement to the forest in one’s elderly years, there to to contact His ever-present mind. Our great God Gane- service is done at a temple or ashram, but it is wise
live in solitary, performing intense austerities and worship of a Deity. sha sits contentedly upon the muladhara chakra. This and prudent to extend such altruism as widely in
To the Hindu mind it makes sense that achieving a permanent stay in chakra controls the forces of memory within every crea- your life as you can, such as helping others in your
heaven requires more than mere virtuous living and humanitarian acts. ture. Worship of Him strengthens your memory, builds workplace beyond what is expected, willingly and
As the Insight mentions, “Hinduism is a mystical religion, leading character and brings knowledge from the within. It without complaint.
the devotee to personally experience the Truth within, finally reaching also protects you from the lower forces which reside in Selfless service has an added depth when it in-
the pinnacle of consciousness where man and God are one.” Wikipe- the little-known chakras below the muladhara. These volves sacrifice, the giving up a cherished posses-
dia’s take on this, slightly edited by me, reads like this: darker chakras govern fear, anger, jealousy and the con- sion, be it money, time, intelligence or a physical
a. manivel

“Higher consciousness, superconsciousness and God-consciousness fused thinking centered around self-preservation.” object, to manifest a greater good. Sacrifice is sim-
are expressions used in Hinduism to denote the consciousness of a hu- Progressing through levels of consciousness by ap- ilar to charity but has a touch of self-denial, such
man being who has reached a higher level of development and who plying Hindu principles and practices has similarities as fasting for a day and giving the money saved to
has come to know reality as it is.… Evolution in this sense is not that to the modern idea of self-improvement. It also has a Hindu institution or giving up an expensive va-
which occurs by natural selection over generations of human repro- some important differences. It adds God and the soul as central ele- nonstealing, divine conduct, patience, steadfastness, compassion, cation for a budget vacation and donating the savings to charity.
duction but evolution brought about by the application of spiritual ments. It also brings in the larger time frame required by reincarna- honesty, moderate appetite and purity. As we become established in Selflessness, dutifulness and overcoming fear and anger are all
knowledge to the conduct of human life, and of the refinement of the tion. We are looking for these changes to take place over a number of these, more character refinements can be developed, such as coura- part of the great and difficult work of transforming our nature. As
mind brought about by spiritual practices. Through the application lives, and we know we have all the time we need to achieve our goals. geousness, industriousness, joyfulness, observation and respect. This we achieve these, we are naturally led to devotional practices and
of such knowledge to practical self-management, the awakening and As in any system of self-improvement, it is important to start at evolution of character is a natural movement from lower to higher meditative disciplines. Worship, meditation and the several yogas
development of faculties dormant in the ordinary human being is the beginning. In the Hindu approach, that means focusing on our consciousness. then open new possibilities for refining character and lifting our
achieved. These faculties are aroused by and developed in conjunction conduct and making sure it aligns with dharmic ideals. An ap- Character is the sum total of mental and moral qualities distinc- consciousness. Hinduism’s gradational approach to mysticism re-
with certain virtues such as lucidity, patience, kindness, truthfulness, propriate place to start is with overcoming basic instinctive pat- tive to an individual. On the spiritual path, the first phase of effort is quires patience. Correctly understood, this approach blesses us with
humility and forgiveness toward one’s fellow man—qualities without terns, which can be thought of as belonging to the lower chakras. to build, improve and transform our character. the fulfilling knowledge that we are making tangible progress to-
which higher consciousness is not possible.” The ten classical restraints called yamas outline qualities that help The foundational importance of character is not limited to religion. ward the eventual goal of God Realization, and averts any sense of
Let’s look more closely at the word consciousness. Our Himalayan control lower-consciousness tendencies: noninjury, truthfulness, A school of modern mental health called Positive Psychology states: frustration that we have not yet achieved it.

120 g u ru’s w i s d om 121

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PUBLISHER’S DESK • APRIL 2007 Kids want to know: Like so many children
all over the world, this young girl enjoys ready

Hinduism and Modern Life access to information of every kind. Her father
wisely supervises her Internet explorations.
Hinduism offers an ethical and philosophical
framework that, if taught to the young, helps
Does humanity’s most enduring faith maintain its keep everything in proper perspective and
guides them on a path of earthly success,
relevance amid the challenges of 21st-century life? intellectual growth and spiritual progress.

B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I dance. As such, the temple becomes the hub of re-

ligious life in the surrounding Hindu community

S 
ome months back in australia, a group of It is a necessity for the future of and thus is undeniably relevant to modern life.
Hindu teens asked me what relevance Hinduism humanity. Four Noble Pursuits: Hinduism’s relevance
and temples have to modern life. They said it as The Wisdom of Tolerance: to modern life is perhaps most personally im-
though the answer were obvious: None. But they The Hindu value that comple- portant in the sphere of spiritual fulfillments
were callow and yet to be schooled in the noble reli- ments and underlies the principle and worldly attainments. Each Hindu seeks the
gion they had been born into. After our session, their of nonviolence is that of tolerance. highest and best for self and family, including
question echoed in my mind for days. It is a question on The Hindu belief that gives rise to closeness to God and blessings in every arena
many minds, deserving a complete answer. I would like tolerance of differences in race, re- of experience. Hinduism has tools, maps and
to share with our readers the four major virtues that ligion and nationality is that all of guidelines for reaching those very human goals.
I singled out for those students, virtues which make mankind is good; we are all divine Consider the concept of the purusharthas, Hin-
Hinduism profoundly relevant in today’s world: non- beings, souls created by God. Hin- duism’s four traditional pursuits. The first two
violence, tolerance, worship and life’s four noble goals. dus do not accept the concept that are wealth and love, known in Sanskrit as artha
The Virtue of Nonviolence: On November 13, some individuals are evil and oth- and kama. Common to all mankind, these em-
2006, we watched with interest a television report on ers are good. Hindus believe that brace the pursuit of love, family, children, career
the groundbreaking ceremony inaugurating a memorial each individual is a soul, a divine and financial abundance. The third is dharma,
to American civil rights hero Dr. Martin Luther King, Jr., in Wash- being, who is inherently good. The Upanishads tell which provides direction and balance to the first
ington’s front yard, the National Mall. President Bush said he was us that each soul is emanated from God, as a spark two. Dharma is piety, virtue and right living. It
proud to dedicate the memorial in its “rightful place,” between mon- from a fire, and thence begins a spiritual journey includes the ideals of seeking wealth and love
uments to Thomas Jefferson, who “declared the promise of America,” which eventually leads back to God. All human be- in an ethical manner, being honest in business
and Abraham Lincoln, “who defended the promise of America.” Dr. ings are on this journey, whether they realize it or and loyal to one’s spouse. The fourth noble pur-
King, Bush offered, “redeemed the promise of America.” not. The Upanishadic mahavakyam, or great saying, suit is moksha, spiritual illumination and liber-
Dr. King came from a staunch Christian family. His grandfather was that expresses this is Ayam atma brahma, “the soul ation from rebirth on Earth. Liberation comes
a Baptist preacher. His father was pastor of Atlanta’s Ebenezer Baptist is God.” The Hindu practice of greeting one another when all our karmas are resolved, dharma has

dinodia
Church. King earned his own Bachelor of Divinity degree from Crozer with namaskara, worshiping God within the other been fulfilled and God has been realized. Hindus
Theological Seminary in 1951 and his Doctor of Philosophy from Bos- person, is a way this philosophical truth is practiced know that dharma, artha and kama are not ends
ton University in 1955. While at the seminary, King became acquainted on a daily basis. in themselves. They provide the necessary sur-
with Mohandas Gandhi’s philosophy of nonviolent social protest. On a This is taken one step further in the Vedic verse Vasudhaiva kutum- Practically speaking, God’s omnipresence is a marvelously subtle roundings, relationships and experiences which help the embodied
trip to India in 1959, King met with followers of Gandhi. During these bakam, “The whole world is one family.” Everyone is family oriented. form of consciousness, too subtle for most of us to experience unless soul mature over many lives and attain an ever-deepening God con-
intimate discussions, he became more convinced than ever that nonvi- All that we do is for the purpose of benefiting our family. We want we are skilled in meditation. I continued by giving the following series sciousness. This maturing process eventually culminates in moksha,
olent resistance is the most potent weapon available to oppressed peo- them all to be happy, successful and religiously fulfilled. And when of analogies with other objects that are difficult to see. If we want to at which point the soul has outgrown the need to continue its cycle
ple in their struggle for freedom. family is defined as the whole world, then it is clear that we wish ev- see a distant galaxy, we must go to an observatory and use a powerful of birth, death and rebirth. The goal of moksha, which sharply distin-
Dr. King went on to effectively utilize the Gandhian principles eryone in the world to be happy, successful and religiously fulfilled. telescope. To look into the nucleus of a cell, we go to a laboratory and guishes Hinduism from Western religions, reminds us not to become
of nonviolent social protest to bring to the world’s attention the un- The Vedic verse that captures this sentiment is Sarve janah sukhino use an electron microscope. Similarly, to see God, we go to the temple so enthralled with the world that we neglect our foremost aim: God
justness of US racial discrimination laws, which were subsequently bhavantu, “May all people be happy.” Certainly the key principle of tol- and experience God through the sanctified murti, or statue, of the Deity. realization and liberation.
changed. Dr. King and all the millions he impacted would certainly erance is a major demonstration of the relevance of Hindu teachings Temples—and particularly the murtis within them—can connect us It is hard to imagine a mega-message greater than Hinduism’s call
affirm the relevance of the key Hindu principle of nonviolence in mod- to our modern world in providing a more compassionate and univer- with the Divine because they are especially sacred. There are three rea- for human concord, noble aims for our worldly existence and spiritu-
ern society. salistic worldview, one that embraces the growing pluralism in world sons for this: construction, consecration and continuous daily worship. alizing of our daily life. In addressing these fundamental human needs,
The world has changed significantly in the aftermath of September societies. A temple is designed and built according to strict rules laid down no system of thought and theology is more germane. Having visited
11, 2001. Everyone has become more aware, and increasingly appalled, Effective Forms of Worship: One question the teens in Austra- in scripture. This governs what shrines are included in the temple, the communities around the world, I am convinced that Hinduism re-
by the rampant incidents of brutality occurring worldwide every lia asked was, “If God is omnipresent, what is the need to build big shrines’ location and the overall dimensions of the temple. Consecra- mains vitally relevant in this era of space travel and global communica-
month. A great deal of violence is based upon the concept of the stra- temples to worship Him. The cost of construction is quite large; plus tion occurs through the powerful ceremony called kumbhabhishekam, tions, and of worldliness and conflict on every continent. This vitality
tegic necessity of retaliation—”An eye for an eye.” “If they kill one of us, after it is built you have the ongoing cost of monthly maintenance. during which a large number of priests perform elaborate rites for days derives from its yoga, its teaching of all-pervasive Divinity, its health
we must kill one of them.” Contrarily, Hindus view retaliation as un- Couldn’t all that money be spent in a better way?” on end. Thereafter begins the routine of daily worship conducted by system of ayurveda, its mystical architectural system of vastu, its im-
wise. Gandhi made an insightful statement to counterpoint the call for I asked a question in response: “Since God is omnipresent, professional priests. In these three ways, the temple and the murtis mense cultural gifts and so much more. It is relevant in providing the
revenge. He warned: “An eye for an eye makes the whole world blind.” shouldn’t we able to experience Him equally everywhere? For ex- within them are sanctified and endowed with potent energies. human race a profound self-understanding—illumined insights into
He also declared, “I object to violence because when it appears to do ample, God permeates this room. By looking intently at the room Hindu temples in every corner of the world offer Hindus an achiev- life and consciousness, into human nature and our highest purposes.
good, the good is only temporary; the evil it does is permanent.” shouldn’t you be able to experience God? In theory you should.” I able way to experience God’s sacred presence. Divinity’s presence up- We can restate the Australian youths’ question: “Is there any religion
In a world awash in wars and conflict of every kind, Hinduism’s gen- then asked, “How many of you can see God permeating this room?” lifts those attending the temple, inspiring them to bring forth and per- in the world that is more relevant today than Hinduism?” Our answer
tleness and noninjury by thought, word and deed is more than relevant. All present had to admit that they could not. petuate traditional Hindu culture in the form of sacred music, art and is a resounding no.

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CHAPTER ELEVEN

Self
Awareness

• Improving Our Character

• Letting Go of Past and Future
• An Alternative to “Happiness”
• Managing Chronic Stress
• Using the Power of Affirmation

Epoxy bristles trapping a 2.5 micron sphere

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PUBLISHER’S DESK • JANUARY 2012 Building character: Three men exemplify the
quality of industriousness, perfecting the arts of

Improving Our Character weaving, stone carving and playing the tambura.

In utilizing this process, we can keep in mind the

If we start at the beginning and work systematically, we following principle from Patanjali’s Yoga Sutras: “For
the repelling of unwholesome thoughts, their opposites
can replace undesirable qualities with their opposites should be cultivated. Unwholesome thoughts, such as
harming someone and so forth—whether done, caused
to be done, or approved, whether arising from greed, an-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I ger or infatuation, whether mild, moderate or extreme—
never cease to ripen into ignorance and suffering. This

S
piritual life is not different from the to persevere on the path. These great is why one must cultivate their opposites.”
rest of life, it is just the best of life. Imagine rishis saw the frailty of human nature Let’s see how this four-step process can be utilized to
a woman hears that Ramakrishna saw God and gave these guidelines, or disciplines, replace laziness with industriousness.
as clearly as we see an apple in our hand, or to make it strong. They said, ‘Strive!’ Let’s First: Understand the Positive Quality. Make
a man hears of great yogis who realize the Truth strive to not hurt others, to be truthful sure you have a clear understanding of the character
of the universe in a life-transforming avalanche and honor all the rest of the virtues they quality you wish to cultivate. A good way to approach
of light culminating in a sense of the oneness of it outlined.” this is to define it in your own words. Let us define in-
all. Seeing this, the man or woman might decide Swami Chinmayananda, founder of dustriousness as “hard-working, willing to work long
to meditate for days under a tree or in a cave. Or Chinmaya Mission, directly related spir- hours to finish a project.” Its opposite, laziness, is “a
they might fast for days, go on arduous pilgrim- itual growth to character transformation: disinclination to work hard, preferring to remain idle.”
ages and practice mystic mantras for hours on “If we organize our life in such a way so Then meditate on the positive quality.
end. Would they succeed by these efforts? Expe- as to discover the great potential within Second: Cognize its Expressions. Make a list of
rience says probably not. us, and if we order our behavior so as to thoughts, words, attitudes and behaviors that are rep-
Real life offers a key for their journey. Imagine nurture and nourish that potential, our resentative of people who possess the positive quality.
someone who goes to a piano concert and hears life will be well spent. Our success lies Then make a parallel list for the opposite trait.
the world’s greatest artist. The music is mesmer- in the amount of transformation we can INDUSTRIOUSNESS LAZINESS
izing, the pianist’s skill is flawless, soaring, perfect, and our listener bring about in our character and behavior.” Do the task now Postpone the task
decides, “This is my path. This is what I want to do.” He sits at the My guru explained, “To build character, to act in ac- Work late to finish Stop as early as possible
piano, attempting to equal the master’s work, but great music does cordance with the yamas, a person has to realize that, Maximize productivity Do the minimum
not resound. No matter how many hours are spent, no matter how having acted instinctively, he experienced consequences
sincere the effort, he cannot achieve what he heard at the concert. that he does not want to experience again; so, now he Third: Realize its Benefits. List the benefits of hav-
Why? He does not realize the work required to reach that level realizes that he should follow these restraints and not ing the quality. This can include insights into the prob-
of expertise. To be successful, it is vital to start at the beginning of go through those consequences again. This is the foun- lems caused when its opposite is followed.
the path, not in the middle or at the end. If the fundamentals are dation; without this foundation there is no spiritual INDUSTRIOUSNESS
skipped, our efforts will not yield sustainable spiritual progress. In growth, no fruit. Trying to realize the highest realiza- Greater ability to serve family and community
the case of the pianist, the fundamentals are music theory, neural tions before laying this foundation would be like taking Opportunities for career advancement
and muscular training, development of memorization, cultivating an a lime tree that was cut off from its roots and putting it Appreciation from associates
interpretive ear and practice, practice, practice. It is no different in into a bucket and expecting it to bear fruit. Of course it Enhanced self-esteem
spiritual life. The great ones did not sit in a cave and in a short time will not.” Avoid criticism
attain enlightenment. They worked on themselves for years, decades. Each of us has many character qualities. A charac-
lifetimes. They did sadhana, they changed their habits, their desires, ter quality is a habit, a usual pattern or way of think- Scripture can provide insights. The Tirukural offers
their reactions, their very character. If we wish to achieve what they ing, speaking or acting. Most people have a mixture of valuable thoughts on industriousness, saying, “Good
achieved, we must do the same. We must work for it. positive character qualities (such as being enthusias- fortune of its own accord ferrets out and finds the man
The fundamentals, the foundation upon which our spiritual tic, punctual, dependable, kindly or sincere) and neg- of unflagging energy.” Of laziness it warns: “Procrasti-
growth rests, is our character. What exactly is character? Charac- ative qualities (such as being sarcastic, lazy, tardy or nation, forgetfulness, sloth and sleep—these four shape
ter is the sum total of mental and moral qualities distinctive to an deceptive). the ship bearing those destined for ruin.”
individual. On the spiritual path, the first phase of effort is to build, We have all heard the common excuse for negative Fourth: Practice its Expressions: Begin to regu-
s . r a ja m

improve and transform our character. My guru, Sivaya Subramuni- character qualities: “That’s the way I am. What can I do larly practice the actions that will develop the habit pat-
yaswami, observed: about it? I’m simply a lazy person.” Hinduism teaches tern of the positive character quality. Observe closely, to
“It is true that bliss comes from meditation, and it is true that that the character we are born with in this life is the begin to experience the benefits that result. Set realistic
higher consciousness is the heritage of all mankind. However, the result of the sum total of our actions in previous lives. Some indi- Accepting the idea that we can change a negative character quality, goals. Be careful not to set the goal too high, lest you fall short, be-
ten restraints [yamas] and their corresponding practices [niyamas] viduals are clearly pious from birth, others are of a mixed nature and such as laziness, is a necessary first step. Once that perspective is come discouraged and give up the effort. For the quality of indus-
are necessary to maintain bliss consciousness, as well as all of the still others are self-centered and devious. However, Hinduism also held, the following four-step approach to developing the opposing triousness, focus on increasing your productivity for the day by five
good feelings toward oneself and others attainable in any incarna- teaches that we can change the character qualities we are born with positive character quality is helpful: percent. This can be accomplished by working faster, working longer
tion. These restraints and practices build character. Character is through self-reflection and self-effort, by observing and controlling or a combination of both.
the foundation for spiritual unfoldment. The fact is, the higher we how we think and act in the present, particularly by the repetition of 1. Understand the positive quality Slowly, character will evolve and the many traits that define you
go, the lower we can fall. The top chakras spin fast; the lowest one positive thoughts and actions. The more often we express and reflect 2. Cognize its expressions will be transformed, bringing a deeper spirituality and a more secure
available to us spins even faster. The platform of character must be on the character quality we desire to cultivate, the stronger it will 3. Realize its benefits material existence to your daily life. Remember: Consistency is the
built within our lifestyle to maintain the total contentment needed become. 4. Practice its expressions key to the conquest of karma.

126 g u ru’s w i s d om 127

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PUBLISHER’S DESK • JULY 2010 Present, past or future?: Three men represent
states of mind people dwell in. One lives regretfully in

Letting Go of Past and Future the past, recalling poor childhood days when father
drove a bullock cart. Another lives anxiously in the
future, worrying about what may come. A third abides
in the eternal now, serene, secure and centered.
A peaceful and effective life is waiting for those who undertake
the not-so-easy work required to live in the eternal now effective technique is to breathe in for nine counts, hold
for one count, breathe out for nine counts and hold for
one count. After breathing in this way for a few minutes,
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I your thinking process will naturally calm down.
When we manage to center our mind in the present

M
any individuals find that when frequent reminders and suppress the and quiet the cacophony of miscellaneous thoughts, we
they sit down to meditate their mind experience. Suppressed experiences experience a higher state of consciousness. Gurudeva re-
is constantly thinking about past and accumulate in the subconscious, creat- fers to this as the eternal now: “The mind lives in the
future events. They find that their ing an anxious, troubled nature. past, and the mind tries to live in the future. But when
mental power is seriously dispersed rather than It is good, therefore, to act to resolve you quiet your mind, you live in the present. You are liv-
being intensely focused. Though less obvious, each experience while this remind- ing within your soul, or the higher state of your mind
this can also happen when we visit a temple. My ing process is going on rather than to which is undisturbed by the things of time.”
guru, Sivaya Subramuniyaswami, gives an in- simply wait it out and forget about the The Mountaintop Perspective: One of the abilities
sightful description of this phenomenon. “How happening. It often works to seek a available to us once we have freed ourselves of vexations
many times have you gone to the temple without resolution to the matter by discussing of past and future is to clearly see patterns in our life, and
being fully there? Part of you was there, part of it with those involved. If we have hurt in the lives of others. It is the proverbial state of being
you was living in the past, part of you was trying the feelings of others, an apology may able to see the forest instead of the trees. In his early
to live in the future; and there you were, emoting be appropriate. If our feelings have teaching years Gurudeva cultivated this ability by taking
over the things that happened that should never been hurt, then we may need to for- his devotees on pilgrimage each month to the top of a
have happened, and fearful of things that might give others. In such ways, the emotion- nearby mountain from which they could look down on
happen in the future, which probably won’t hap- al component of the experience can be the cities below. This practice was helpful in developing
pen unless you continue being fearful of their happening until you defused and the matter resolved. the skill of perceiving the overview.
create them!” Unresolved experiences that happened some time An example of a typical mental pattern that can be
Focusing the mind, controlling our thoughts, is clearly central to ago will also come to mind, but less frequently than seen and then improved upon is the habit of making a
successful meditation. The fact that Patanjali chose this subject for recent ones. It is usually no longer appropriate to apol- decision to pursue a project but then giving it up when
the first sutra of his Yoga Sutras affirms its centrality to the medi- ogize or seek apology, as the other parties would not the first major obstacle is encountered. Once this tenden-
tative process: “Yoga is restraining the mind stuff from taking vari- understand why we are bringing up the matter after cy to quit is perceived, we can work to create a new habit
ous forms.” Beyond helping us be successful in meditation, a focused such a long time. A good alternative is to write down of persevering in our endeavors even when faced with
mind benefits us in other ways. With a focused mind, we will be anything from your past that concerns you and burn obstacles. A second example is the tendency to make re-
more successful in our outer activities at work and at school. Anoth- the paper, holding the intent that the memory will be solves to increase our spiritual practices, sadhanas, but
er plus is that a focused mind is a peaceful, contented mind. From neutralized. If you are successful with your subcon- then relinquishing our commitment after spending time
that peaceful platform we can turn within and more easily contact scious journaling, you will still remember, but without with nonreligious friends. This problem can be overcome
our intuition, our superconscious mind, the inner voice, and benefit the attending emotions. by spending more time with spiritual friends and less
from the wisdom and creativity it provides. Resolving the past may be more of a challenge than time with naysayers.
A good way to measure the level of mental distraction you are one expects. A common problem is an inability to for- a. manivel Another benefit that comes from living in the eternal
experiencing is to walk outdoors with young children. They will give someone—such as an abusive father—for how they now is the ability to turn within and feel the spiritual
always notice many more details of the surroundings than you be- treated us. A helpful philosophical approach is to focus power within the spine. There is a dynamic force there
cause their minds are not yet drawn to past and future concerns. on the law of karma by affirming that something we that, when experienced, gives us renewed inspiration
Having established the goal—a focused mind, a mind that is not con- did in the past caused those experiences to come to us and positiveness. When we are feeling a bit discouraged,
stantly wandering into the past and future—what are some specific in the present. Our father was simply the means through which that future. A common practice is to ponder the decision often but with- we can find new energy and enthusiasm to meet the tasks at hand
techniques we can apply to harness our thoughts? karma was experienced. Rather than continuing the unproductive out thinking it through and reaching a conclusion, instead jumping by quieting our thoughts and tuning in to this spiritual force felt
Keeping up with the Past: Let’s look first at how we can con- pattern of blaming him, we can inwardly thank him for providing each time to another topic. Hence, it becomes a source of worry. An along the spine.
quer unnecessary thoughts about the past. Often we think about us the opportunity to face our difficult karmas. It is amazing how a effective way to dispatch the matter is to make a formal appoint- Let me share a final insight from Gurudeva on experiencing the
past events because they are not resolved. They are events that we do simple change in our attitude toward such a thing can transform our ment with yourself at a time you are free to focus on it fully—for eternal now: “Can you visualize yourself, right at this instant, bal-
not fully understand or accept. Reconciling the past gives freedom reaction to it. example, 10am on Saturday morning. If you find yourself mulling it anced on the top of a tall tree? If the tree were to bend too far for-
and clarity, as Patanjali explained: “As soon as all impurities have Reining in the Future: How can we conquer unnecessary over before then, discipline your mind by affirming, “I have an ap- ward, you would fall to the ground, or down into time and thought.
been removed by the practice of spiritual disciplines—the limbs of thoughts, especially negative anticipations, of the future? Many pointment on Saturday to decide this matter, and therefore there is If it were to bend too far back, you would again fall. Balanced on
yoga—a man’s spiritual vision opens to the light-giving knowledge such thoughts fall into the category of worry. We are concerned that no need to think about it right now.” the top of this tree, you can look out over the countryside and en-
of the Atman.” certain events may happen, sometimes to the extent of becoming These and other techniques can be used to focus the mind in the joy everything you see. But if you stop to think about one thing of
It is helpful to distinguish between recent unresolved events and fearful. A remedy that Gurudeva stressed is to employ a simple affir- present rather than dwelling on the past or the future. Once the the past, you would become so engrossed in what you are thinking
those that happened some time ago. The subconscious mind will mation. When the mind starts to worry, say to yourself, “I’m all right, strong pulls of past and future have been subdued, we can concen- about that you again fall to the ground. You find that you cannot live
for some weeks throw up or present recent events to the conscious right now.” Keep repeating this affirmation until you are convinced trate on reducing the miscellaneous thoughts about current concerns, in a thinking consciousness balanced so high. Here you live in the
mind many times a day. This is a clear indication that an experience that everything is fine in the present moment. such as plans for the day or the news we saw on TV last night. These eternal now, with great awareness of what is around you and within
is unresolved. After a few weeks, the subconscious will stop its Mulling over major decisions is another type of concern about the can be restrained by practicing pranayama, breath control. A simple, you, but with no thought on it.”

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PUBLISHER’S DESK • JANUARY 2017 Centers of consciousness: In this Madhubani
painting—a style practiced in Nepal and Bihar,

An Alternative to “Happiness” India, that uses natural dyes and twigs—a yogi
sits on a mat, his chakras aligned along the spine.

A simple practice which internalizes consciousness allows us and harmonious way. We must always be willing
to compromise to keep discussions from turning
to find life’s deeper joys and be content in all circumstances into conflicts. Domestic arguments are the most
destabilizing. A major cause of such strife is the
misguided view that the home is a natural place
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I to let off steam, to vent frustrations that have built
up through the day at work or school. For the sake

I
f asked, “is your life focused on pursuing located along the spine within our of harmony, we must change that approach and
happiness?” many people will readily say, “Yes.” inner bodies. There are seven pri- instead consider the home a sanctuary for the en-
If asked, “Have you found and been able to sus- mary chakras. The first three re- tire family, never regarding it as a place where we
tain that happiness?” the same people would late to the instinctive/intellectual can upset others with our emotions. Gurudeva in-
likely confess they have not. Hinduism directly mind, which is being experienced sisted that the home “should have an even higher
addresses the fleeting nature of happiness. My by the fabled bird who is enjoying standard of propriety than the office, the factory
guru, Sivaya Subramuniyaswami, stated, “True the tree’s fruits. The first chakra or the corporate workplace.” To avoid contention in
happiness and freedom cannot be found in the (located at the base of spine) is the the home, we can choose other ways to throw off
world, for earthly joy is inextricably bound to muladhara, which governs memo- stress: walk through a park or along a beach, visit a
sorrow, and worldly freedom to bondage.” ry. The second is the svadhishtha- yoga studio or workout facility or stop to pray at a
The Mundaka Upanishad (3.11.1-2) presents na (below the navel), governing the temple on the way home.
this truth in a story. “Two birds, united always realm of reason. The third is the
and known by the same name, closely cling to the manipura (solar plexus), the center Contentment & Gratitude
same tree. One of them eats the tree’s sweet fruit, of willpower. Without going with- Every day we are assaulted by a barrage of adver-
while the other looks on without eating.” The bird enjoying the fruit in, it is natural to live our daily life in the confines tisements promising greater happiness if we ac-
represents the jivatma, the embodied soul, and the bird simply wit- of these first three chakras, rarely experiencing quire whatever they are promoting. This constant
nessing represents Paramatma, the transcendent Self. The story con- anything beyond them. enticement presents a major challenge to sustain-
tinues, “While enjoying the fruit, the first bird moans, bewildered The fourth chakra, anahata (at the heart), the ing a contented consciousness. Fancy new cars,
by his limitations. But when he beholds the Other, the glorious Lord center of direct cognition, is the realm we experi- faster computers, attractive clothes—all promise
worshiped by all, he becomes freed from sorrow.” ence by taking the first step within. It is referred the ever-elusive state of mind called happiness.
In these verses, the Vedas indicate a way to overcome the cycle of to in scriptures as the lotus of the heart. We can rise above this false allure by holding the
joy and sorrow, happiness and sadness that we experience when liv- The fifth chakra, vishuddha (at the throat), the perspective that we are content with what we cur-
ing in our outer, instinctive/intellectual consciousness. It is overcome center of divine love, is the realm experienced rently have. If we acquire something more, it will
by becoming aware of our innate Divinity and abiding in spiritual when we take the second step within. The sixth not be because we think it will make us happier
consciousness. Paramaguru Yogaswami describes this in one of his chakra, ajna (at the third eye), the center of di- but because it will benefit our family in a mean-
Natchintanai songs: “Joy and sorrow—both are maya. The atman, vine sight, is experienced when we take three ingful way.
never from love divided, is the very form of knowledge. Therefore, steps within. The seventh, sahasrara (located at Gratitude is an important aspect of holding an
these two will not touch you. Can a mirage wash away the earth? At the crown of head), the center of illumination inner consciousness. A key to nurturing gratitude
the gracious, holy feet of the true, all-knowing guru, to the limit of and Godliness, is experienced when we take the is giving thanks for all the good things in our life.
your power, let your heart grow soft and melt.” fourth step within. We are grateful for our family and friends, grate-
Let’s imagine that we can step inside ourself, deep into our spir- Let’s explore what we experience when we take ful for our job or school, grateful for the home we
itual nature. Let’s imagine further that this journey consists of four that first step and function in the anahata chakra. live in, grateful for the wisdom and practices of our
steps. After taking those four steps, we find ourself immersed in Gurudeva described it as the realm of artists, in- religion.
endless inner space, pure awareness and the transcendent source ventors, creators of all kinds. Each time you design
of that awareness. This is the realm of the deepest samadhis. Three or create anything, you are bringing the beauty of “I’m All Right, Right Now”
steps within take us to the level of brilliant inner light and the pos- the within through your nerve system into man- The affirmation “I’m all right, right now,” a meta-
unknown

sibility of visions of Deities and rishis. Two steps bring us to the ifestation. It is a beautiful place to be, and you can physical tool that Gurudeva gives us in Merging
level of divine love for all beings. One step inward takes us to a con- be there all of the time by feeling the power in with Siva, is also helpful in sustaining an inner
sciousness that is content, creative and intuitive. your spine. The minute you feel that radiant en- consciousness. It is a way to live in the eternity of
Initially, it could be frustrating to try to take four, three or even ergy, you disconnect from instinctive/intellectual consciousness and Challenges the moment, where we feel perfect in the now, with no future to
two steps within, as we are not yet able to move to those rarefied soar into inner consciousness. Having begun our day in a consciousness of contentment, creativity worry about and no past to regret. You can perform this excellent
levels. A more practical approach is to master taking the first step A few minutes of breath control will help you to feel the energy and intuition, we soon encounter the many ways that security can practice now and again throughout the day. Practice it by asking
within during our early morning sadhana time and strive to hold in the spine. One simple technique is to breathe nine counts in, hold be lost. How can we sustain the sublime state we achieved by taking yourself, “Am I not all right, right now, right this instant?” And an-
that creative consciousness throughout the day. The other steps are one count, then breathe out nine counts and again hold one count. one step within? The most basic requirement is following the yamas, swer, “I’m all right, right now.” Keep asking and answering until you
always there, awaiting our future mastery. After a few minutes of this pranayama, become aware of the spine Hinduism’s ethical restraints. Adharmic actions, such as lying and feel positive, self-assured and centered in the anahata chakra.
and the spiritual energy within it. Visualize a clear tube in the cen- hurting others, disturb the mind and emotions and draw us out into When we look at the world as providing our happiness, life is a
The Chakras ter of your spine being filled with yellow light coming down from the swirl of external consciousness. constant series of emotional ups and downs. When we derive our
Our analogy of four steps within relates directly to the chakras. the top of your head. Then inwardly see this pure life force flowing Not letting disagreements turn into arguments is also crucial. Dis- contentment from within, life is joyous, and we can share that joy
These are the nerve plexuses or centers of force and consciousness through the spine and out into the nerve system. agreements are natural, but they should be handled in an intelligent with others.

130 g u ru’s w i s d om 131

47
PUBLISHER’S DESK • APRIL 2018

Managing Chronic Stress

Almost everyone these days is challenged by the growing
intensity of life. Here are some tools to maintain balance.
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

O
n a regular basis i meet hindus in the abdomen, causing the book to rise.
who, like most of the world, are emo- When you exhale, the diaphragm com-
tionally distraught and mentally pletely relaxes and the book returns to its
agitated due to the constant stress starting position. In this way tension is
of their daily activities. This seems to be es- released and stress is reduced. Gurudeva
pecially common when both husband and commented on this: “You will experience
wife are pursuing demanding careers under that when the nerve currents are quieted
employers who expect them to perform at ex- through diaphragmatic breathing, it is
ceptional levels for long hours. It is not uncom- impossible to be frustrated, and it is pos-
mon to learn that they are also raising two or sible to absorb within yourself, into the
more children. The daily demands of work and great halls of inner learning, into the great
family are more than can realistically fit into a vacuum within you, all of your problems,
twenty-four hour day. In some instances, after troubles and fears, without having to psy-
many years of constantly having too much to choanalyze them.”
do on a daily basis, serious stress results. Once you grasp the basics of diaphrag-
Some types of stress are self-correcting. We are laid off from our matic breathing, you can practice it while sitting up-
job and after being in that situation a few months experience the right, even in a chair, or when walking. Whenever you

shutterstock
stress of no monthly income. However, when we find a new job, the need to relax, such as before (and during!) an import-
stress automatically goes away. A hurricane destroys our home. The ant meeting or exam, just take one minute to breathe
stress is immediate and significant but once we have built a new deeply from the diaphragm. A second practice for re-
home, it again resolves itself. The incessant demands of daily activi- ducing chronic stress, the yoga break, also involves
ties creates a kind of stress that is different, one that no event takes breathing. Lie on your back on the floor or any flat, firm
away. In fact, it can grow more intense from year to year. Faced with surface. With arms at your sides, take a deep breath and command Workout.” It describes an abbreviated daily regimen designed for Daily assault: Like the executive above, millions are
this kind of chronic stress, it is prudent and healthy to find ways to your body and mind to relax, to let go of all thoughts and tensions. those who find that today’s busy life allows little or no time for in- facing the special challenges of modern life, whether in the
reduce it. Visualize yourself floating on a cloud, above all the troubles and tur- trospection. It is now available with various chants and practices boardroom, the schoolroom or the family living room.
My guru, Sivaya Subramuniyaswami, gave a number of helpful moils of daily life. With eyes closed, inhale, breathing from the di- as a free mobile app designed by the monks and entitled “Spiritual
practices for stress management. The first was breath control. He aphragm while visualizing a powerful light flooding into your solar Workout.” A fourth practice is that of hatha yoga, a yogic system of
wrote: “The mystic’s goal is to control awareness while he is in the plexus that fills your body and mind with energy. Exhaling, feel this bodily postures, asanas, done in specific sequences and with coordi-
conscious mind (the external world)—to know where he is in con- light energy moving out from the solar plexus into every part of your nated breathing. Postures range from simple to difficult. The simple stress as a ‘yes-yes,’ not a ‘no-no.’ In the old days, yoga wasn’t just an
sciousness. When he finds he is aware in the conscious mind and body, and visualize it expelling all of your thoughts and tensions. ones are sufficient to practice for reducing chronic stress. Gurudeva Indian anti-stress pill. It made the mind and nerve system more in-
the five senses have become his ruler, he then controls his aware- Repeat this for five minutes and you will feel less stressful, for as gave this description of the benefits of hatha yoga: “The purpose of tense, not less so. Stress is a natural reaction to intensity. Stress is our
ness within the conscious mind itself. He does this in a number of the body relaxes, so does the mind. Gurudeva wrote: “Freedom from hatha yoga today again is the same—to keep the physical body, emo- teacher, helping us to withstand intensity. Look into the bathroom
ways. One way is through the control of breath. Breath is life, and life worldly tensions is only achieved to the degree in which people are tional body, astral body and mental body harmonious, healthy and mirror and mentally say to yourself, ‘Stress is making me strong.’ It
is breath. Breath is the controlling factor of awareness. Awareness able to control the forces of their own mind. In this control they are happy so that awareness can soar within to the heights of divine really does. Try to believe it. Begin to enjoy stress and the strength
rides on breath. Breath is also a controlling factor of our willpower. able to lean upon the power of their own inner security, found in realization. Each asana carefully executed, with regulated breathing, that it is giving you. Where would our world leaders, our religious
A seeker must develop a dynamic will to walk the path of enlight- the eternity of the moment. In that moment, your inner strength is the visualization of color and the hearing of the inner sound, slowly leaders and parliamentarians, be if they did not accept and tran-
enment, so that he does not stumble or falter, but continues onward found. So, take your yoga break whenever you feel even a little tired unties the knotted vasanas within the subconscious mind and re- scend stress? ... Accomplished businessmen, fantastic athletes, high-
no matter how difficult the path seems to be.” physically, a little nervous, a little distraught. That is the time, not leases awareness from there to mountaintop consciousness. Hatha strung artists and fine musicians are asking for more. They want it.
When it comes to breathing, the fundamental practice is to be when you have time.” yoga opens up the consciousness, because when the height of the They thrive on it. They know it is making them perform at a higher
sure you are breathing from your diaphragm and not from your A third practice for managing stress is taking time each morning energy, the zenith, is reached in each posture and we change to the level than normal. They know that weaker souls can’t take it, and
chest. This is the natural way to breathe. It is how babies naturally for a short spiritual/religious practice. Gurudeva called this a daily next posture, a small or large adjustment occurs within the physical that gives them a special place in the universe, at the top.”
breathe. However, once we take on life’s tensions, the diaphragm vigil and gave this comment on it: “Devout Hindus perform daily and astral nerve system.” See the article on hatha yoga in the March Gurudeva gives us our fifth practice: “But you have to handle
tightens and we tend to expand the chest when we breathe. The di- vigil, called sandhya upasana, usually before dawn. This sacred 2001 issue of HINDUISM TODAY for details on the system of 24 pos- stress. How do you handle it? Like anything else. You go to God on
aphragm can be felt right below your solar plexus, in the area where period of puja, japa, chanting, singing, hatha yoga, meditation and tures taught by Gurudeva. the inside; you go to God in the temple and finally you get rid of your
the ribs separate. To locate it, place your fingertips on the diaphragm scriptural study is the foundation of personal life.” Holding a daily My guru also spoke of a totally different approach, suggesting stress, from the inside out, and you are a better person because of it,
and cough. When your fingers are directly on the diaphragm, they vigil in the morning helps center us and deepen a sense of religious- that we change our relationship with stress, turn its inevitability because you have had to expand your nerve system. You have had to
will jump as you cough. An easy way to learn diaphragmatic breath- ness for facing the coming day. to our advantage. He counseled, “People are confused about stress stretch your nerve system. You have had to use brain cells that you
ing is to lie on the floor and place a book on your tummy. When you I outlined a simple format for a daily vigil in my January/Febru- these days. There is a solution, and that is a change in conscious- never used before, to stretch out your mind, awaken new capacities.
inhale while relaxed, the diaphragm will extend itself downward ary/March 2014 Publisher’s Desk entitled “A 10-Minute Spiritual ness, changing the way we are programmed.... This means accepting It is not easy.”

132 g u ru’s w i s d om 133

48
PUBLISHER’S DESK • APRIL 2004 Affirmations at work: A seeker is seated
upon a fabled one-wheeled chariot, which

Using the Power of Affirmation represents the movement of his mind.

The power to go in any direction—toward
gloom and failure or upliftment and
success—lies in his words and thoughts,
We mold our lives constantly by what we think and say. With positive symbolized by the swirling threads.

affirmation, you can harness this creative force to improve your life. a positive one.
If you like, a longer affirmation can be
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I used in your daily exercise, such as the fol-
lowing one. When done in the early morn-

T 
he idea behind affirmations is that Subramuniyaswami, explains, an affirmation is a se- ing, this affirmation sets a positive mood for
through the repetition of positive statements, ries of positive words repeated time and time again the day. “I am now open to a flow of spir-
we can improve our self-concept, make greater in line with a visual concept. Such a statement can be itual energy in which I perceive the most
progress on the spiritual path and in general repeated mentally, or preferably verbally, many times worthy course of action for this day. My ser-
increase our magnetism to success. To progress spir- a day. The idea is if one feels “I can’t,” he cannot. If he vice, being selfless, opens new doors of sup-
itually, a positive self-concept is essential. For this, is always criticizing himself and lamenting over what ply, making available all of the tools required
the use of affirmations can be quite helpful. he cannot do, then he can reverse this pattern and so that my work will be beautiful, energetic
What exactly is a positive self-concept? It is change the flow of magnetic mental force, enliven and influential to the highest degree.”
thinking of ourself as a worthy individual deserving its intensity by saying orally and feeling through all Here is another affirmation that is more
of a wonderful life and fully capable of achieving it. the pores of his body “I can. I will. I am able to ac- of a purely divine nature that strengthens
Unfortunately, many of us reach adulthood with a complish what I plan.” Gurudeva calls this remolding our identity as a spiritual being. It is most
negative self-concept, feeling that others are better the subconscious and gives useful insights to seekers effective when repeated several times be-
than we are and life has little to offer. A negative on how to accomplish this: “My devotees succeed by fore sleep and upon awakening. “I am not
self-concept occurs when, while growing up, we are remolding subconscious magnetic forces. They purge my body, mind or emotions. They are but
criticized constantly or cruelly by our parents and the dross through writing and burning past trans- shells of the infinite energy that flows
teachers. Having a positive concept about our outer self allows us gressions and current problems and then use positive affirmations.” through them all. I am this energy. I am its
to identify with our spiritual nature so that we truly feel we are a There is a very important key to being successful in affirmations: source.”
divine being. when repeating the affirmation, simultaneously think, visualize and However, as in the saying “Be careful
Let’s look for a moment at changing our self-concept from a neg- feel what the affirmation is manifesting. Think means to consciously what you wish for,” the power of affirma-
ative one to a positive one. If our physical body becomes weak due be aware of what the affirmation means. Not thinking would be to tion needs to be used with wisdom. Affir-
to a serious illness, after the illness is gone everyone knows that we repeat the affirmation out of habit while thinking about something mations remold the subconscious mind and
can overcome the resultant physical weakness and, through consis- else. Visualize means to create a mental picture depicting the affir- thereby change our future. Therefore, we
tent exercise, regain our normal strength again. If, however, because mation. For example, see yourself making a plan to earn extra money need to be careful that the future we are
of difficult experiences our outlook on life has become negative, to remodel your home. See yourself earning the money and doing creating is one in which the responsibilities
and we feel that we just can’t be successful, many people assume the remodeling. Feel means to have the same feeling you will have and challenges are within our abilities to
this is something that cannot be changed. However, just as we can when this is consistently happening in your life. In the case of the successfully handle. It is wiser to choose a
strengthen the body’s muscles through exercise and become fit above affirmation, it is the feeling of confidence and success that future that is a natural step up in life from
again, we can also remold the subconscious mind and change its goes along with being able to accomplish what you plan. You need where we are than one that is many, many
composition through the power of affirmation. to feel now how you will feel in the future when you are successful steps away from us. For example, it is a nat-
What exactly is an affirmation? As our Gurudeva, Satguru Sivaya and confident. Until you awaken this feeling, you should not expect ural next step for someone who is renting
an apartment to purchase a modest house,
while purchasing a mansion would prob-
A Daily Affirmation for Families ably be too big a step up to successfully
handle.

a. manivel
For many years, as part of our pre-dawn

W e, the Patel (substitute name)

family, beseech the grace of Lord
Ganesha to manifest His blessings of
hold daily family meetings and week-
ly gatherings to cooperatively solve
problems and create a loving, uplifting
ue mistakes as opportunities to learn.
To us, the guest is truly God, welcomed
and honored with heartfelt hospitality.
worship, the monastery has repeated an
affirmation. We recite it aloud together. It
has been effective in reminding all the mo-
peace and harmony within our home atmosphere in which each member Through our thoughtfulness, care and the affirmation to work. nastics of the overview of what we are doing and the importance of
Why don’t you try this practice for five minutes a day in the integrating the blessings of the Deities into our everyday affairs. A
and to joyfully fulfill the spiritual, so- develops discipline, responsibility and compassion, we allow an abundance of morning, at noon and in the evening and see the positive results few years ago we developed a similar affirmation for families to re-
cial, economic, cultural and educational the spirit of divine service. We re- gold to accumulate within our home. it produces? Simply repeat out loud the affirmation “I can. I will. I peat together every morning. We have included it in the sidebar, and
goals of family life as outlined in Hin- main close-knit and cultivate unity by We give generously of our income and am able to accomplish what I plan” while utilizing the three keys suggest that all members of your family recite it together each day.
du scripture. We dedicate ourselves, talking together about the experiences our time to further our religion. We of thinking, visualizing and feeling. During this exercise, you may In conclusion, through repeating positive statements you can im-
find yourself feeling “I can’t. I won’t. I am not able.” If that is the case, prove your self-concept, make greater progress on the spiritual path
individually and together, to our daily of our day and extend our affection are filled and thrilled with God’s Cos- it shows that there is a strong negative self-concept in the subcon- and in general increase your magnetism to success. Remember, suc-
worship, spiritual disciplines and study. and harmony to other families as well. mic Energy, creatively alive and in tune scious mind. Therefore, great benefits to your spiritual and material cess depends upon utilizing the threefold key—to think about the
Knowing that bonding is essential, we We take time for training, and we val- with the universe. life will occur if this exercise is continued for a long period of time, meaning, create a visualization for this meaning and feel how you
because it will result in the negative self-concept being replaced by will feel when this is consistently happening in your life.

134 g u ru’s w i s d om 135

CHAPTER T WELVE

Spiritual
Progress

• The Three Stages of Faith

• Practice Makes Perfect
• Mistakes Are Part of the Spiritual Path
• Lessons from a Simple Sage

Mold on a tomato, by Dean Lerman, 4x

137
49
PUBLISHER’S DESK • OCTOBER 2009 In God’s Hand: Having attained the third stage of faith,
this woman, artistically held in God’s protective palm,

The Three Stages of Faith expresses the bliss of knowing that Divinity upholds and
abides within all existence, including herself, and that
everything is in perfect order at every point in time.

We progress from blind faith to conviction bolstered by philosophy,

and finally to certainty forged in the fires of personal experience As we evolve spiritually, faith matures. I have seen so
many devotees growing into a deeper relationship with
God, a more profound acceptance of Divinity in their lives.
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I Here are some examples.
First Example: A girl attends the local temple weekly

F
aith is central to all the world’s reli- panentheistic vision contrasts with with her parents but never thinks much about Hindu be-
gions. Webster’s dictionary defines reli- other religious views, such as “creation liefs and practices. As a teenager, she enjoys reading books
gious faith as unquestioning belief in God out of nothing” and “non-creation,” the about holy men and women, the stories of their lives and
and religious tenets that does not require view that reality is beginningless and their wise sayings. The experience of these great souls no-
proof or evidence. The Hindu view of faith is eternal. The Hindu view of God’s creat- ticeably deepens her conviction in the precepts she was
somewhat different. This is because in Hindu- ing the world from Himself is described taught at the temple as a child.
ism faith is not a static state; rather, it is con- in the Mundaka Upanishad: “As a spi- Second Example: A young man attends an upadesha
stantly deepening through personal experience der spins and withdraws its web, as by a visiting swami whose presence is radiant with spiri-
and growth. The spiritual truths of Sanatana herbs grow on the earth, as hair grows tual light. His talk increases the seeker’s faith and inspires
Dharma, initially accepted without proof, are on the head and body of a person, so him to intensify his religious practices.
ultimately proved through personal experience. also from the Imperishable arises this Third Example: While worshiping at an ancient shrine
Swami Chinmayananda, founder of Chinmaya universe.” to Lord Ganesha during a pilgrimage to Sri Lanka, a man
Mission, succinctly conveyed this concept: “Faith Examining these concepts of faith and has a life-altering vision. The Lord of Obstacles walks out
is to believe what you do not see. The reward of creation together enables us to make of the shrine and stands before him, giving blessings, then
faith is to see what you believed.” an interesting comparison between the walks back into the shrine. This dramatic experience con-
My Gurudeva, Sivaya Subramuniyaswami, presents this deeper perspectives of a modern scientist and a Hindu sage. vinces him, through and through, that the Gods are real.
aspect of faith by citing an old saying favored by pragmatic intel- The scientist’s natural question is, “How can you prove Fourth Example: A woman meditates every morning,
lectuals, “Seeing is believing,” and then states that a more profound the existence of God?” The sage’s natural rejoinder is, but her thinking always distracts her and she never goes
adage is “Believing is seeing.” He goes on to explain that today’s sci- “How can you deny the existence of God?” This polarity deeply within. One morning, for no apparent reason, dis-
entists and educators see with their two eyes and pass judgments arises from the fact that everything the scientist per- tractions recede and she finds herself going in and in and
based on what they currently believe. The rishis of the past and the ceives is matter, and everything the sage sees is God. in and staying in an expansive, peaceful state for a long
rishis of the now and those yet to come also are seers. Their seeing The cultivation of faith can be compared to the time. Returning to normal awareness, she sees life differ-
is not with the two eyes; it is with the third eye, the eye of the soul. growth of a tree. As a young sapling, it can easily be ently, holding a new perspective that God is a conscious-
Gurudeva observed, “The intellect in its capacity to contain truth uprooted, just as faith based solely on belief can easily ness permeating all, and she is that consciousness. The be-
is a very limited tool, while faith is a very broad, accommodating be shaken or destroyed. Faith bolstered with philo- lief that the soul and God are one takes on new meaning
and embracing faculty. The mystery of life and beyond life, of Siva, sophical knowledge is like a medium-size tree, strong to her.
is really better understood through faith than through intellectual and not easily disturbed. Faith matured by personal Fifth Example: A faith-building experience that many
reasoning.” experience of God and the Gods is like a full-grown Hindus shared occurred in 1995. It all began when one
The focus of many religions is on helping those with no faith in tree which can withstand external forces. Let’s look man in New Delhi had a dream that Ganesha craved a lit-
God to believe in God. For Western faiths, belief in God is the be- more closely at faith’s three developmental stages. tle milk. In the early morning he went to a temple where
ginning and the end of the process. Once you have come to believe in Blind Faith: Faith in its initial stage is simple belief a priest allowed him to offer a spoonful of milk to the
God, there is nothing more to do. Your salvation is assured. However, without the support of either knowledge or experience. small stone image. Both watched in astonishment as the
in Hinduism belief is only the first step. Hindus want to move be- Keeping our faith strong in this phase depends heavily milk disappeared. Within hours news had spread across
yond just believing in God to experiencing the Divine for themselves. on the company we keep. We need to associate with India that Ganesha was accepting milk offerings. Tens of
Faith, called astikya in Sanskrit, is the fourth of ten spiritual prac- spiritual companions and avoid worldly and nonreli- millions of people of all ages flocked to temples across
a. manivel

tices called niyamas, literally meaning “to unleash.” The niyamas are gious people. Attending a weekly satsang with like- the globe and had the same experience. A Reuters report
ethical and religious practices that release or cultivate one’s refined, minded devotees is sustaining. Having the darshan quoted Anila Premji: “I held the spoon out level, and it just
soul qualities. These observances comprise the second limb of the of visiting swamis and other Hindu religious leaders disappeared. To me it was a miracle. It gave me a feeling
ashtanga (“eight-limbed”) yoga system, which is codified in numer- helps keep our faith strong, as we see them as living that there is a God, a sense of Spirit on this Earth.”
ous scriptures. examples, souls who know from experience the principles we be- experience transforms informed conviction into certainty. Gurudeva An important aspect of deepening our faith is building confidence
Gurudeva summarizes faith as a Hindu practice: “Astikya is to lieve in. refers to this inner knowing as advanced faith, established by one’s in our innate divinity and our ability to experience it. We are for-
cultivate an unshakable faith. Believe firmly in God, Gods, guru and Informed Conviction: Faith in its second stage is belief strength- own spiritual, unsought-for, unbidden revelations, visions or flashes tunate in the modern Hindu world to have enlightened men and
your path to enlightenment. Trust in the words of the masters, the ened by a sound understanding of Hindu philosophy. Gurudeva of intuition, which one remembers even stronger as the months go women in whom we can recognize high spiritual attainments. In
scriptures and traditions. Practice devotion and sadhana to inspire called this the bedrock on which faith is sustained. It is established by, more vividly than something read from a book, seen on tele- them we have living examples of the illumined state we hope to one
experiences that build advanced faith. Be loyal to your lineage, one by studying in a systematic and consistent manner to increase your vision or heard from a friend or a philosopher. Gurudeva stresses day achieve. We must remember that their attainment is our own
with your satguru. Shun those who try to break your faith by argu- knowledge about Hindu philosophy and practices. Such a study can that spiritual experiences—when verified by what yogis, rishis and potential; it is, in fact, the spiritual destiny of each soul in this or a
ment and accusation. Avoid doubt and despair.” include comparing Hinduism with the world’s other major religions sadhus have seen and heard and whose explanations centuries have future life. The path to such attainment involves regular practice of
Like faith, the world’s creation is addressed in all religions. A to understand how they differ and how they are similar. preserved—create a new, superconscious intellect. This type of faith, devotion and meditation, which leads eventually to personal expe-
common Hindu view is that God creates and is His creation. This Personal Realization: In the third stage of faith, personal more a knowing than a conviction, is unshakable. riences of the Divine.

138 g u ru’s w i s d om 139

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PUBLISHER’S DESK • JANUARY 2011

Practice Makes Perfect

Five core disciplines for bringing our inner perfection
into our intellectual, emotional and instinctive nature
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I

“P
ractice makes perfect” is certainly a display his or her picture in the shrine. If
commonly used phrase. Normally it refers you are living away from home, such as at

a r t i s t i c a l ly a d a p t e d f r o m p h o t o by s r i n a r aya n i p e e d a m
to how we can acquire a skill that we do a university, a single photo may have to do.
not have. For example, let’s say we type In this sacred space we light a lamp, ring a
twenty words a minute with two index fingers. bell and pray daily. The most devout hold
We make a decision to improve that skill and at- a formal worship ritual, or atmartha puja.
tend a typing class for six months, practicing ev- This regular daily worship is called upas-
ery day. We master the skill of typing with all ten ana. Residents go to the shrine for bless-
fingers, without looking at the keyboard, at an av- ings before leaving for work or school. At
erage speed of fifty words a minute! Our practice other times one may sit in the shrine to
made our typing more perfect. When this concept pray, chant the names of God, sing devo-
is applied to efforts in our spiritual life, it takes tional songs, read from scripture or med-
on a different meaning. This is because our inner itate. The home shrine is also an excellent
essence, our soul nature, is already perfect. Our place to re-center oneself through prayer
practice, or self effort, is to bring that inner perfection into our outer and reflection when emotionally upset.
intellectual, emotional and instinctive nature. Thus we could modify A second expression of Hindu worship is utsava, holy
the adage to be “practice manifests perfection.” days, observing the same day each week as a holy day
Swami Ranganathananda (1908-2005) of the Ramakrisha Math and celebrating the major festival days through the year.
and Mission expressed this idea beautifully in an article we pub- On their weekly holy day, the family clean and decorate
lished in 1999 on medical ethics. He stated that the Hindu view of the home altar, attend the nearby temple and observe a
man “is that his essential, real nature is the atman or Self, which is fast. To make such weekly visits practical, Hindus seek to live within practice is dharma, or virtuous living, living an unselfish life of Dance and spirituality: Dancers reach the pinnacle of their
immortal, self-luminous, the source of all power, joy and glory. Ev- a day’s journey of a temple. Those who do not live close enough to duty and good conduct, which includes atoning for misconduct. One craft by three things: practice, practice, practice. Similarly, spiritual
erything that helps in the manifestation of the divinity of the soul is a temple to visit weekly go as often as they can and do their best to learns to be selfless by thinking of others first, being respectful to progress comes through following the disciplines of our path.
beneficial and moral, and everything that obstructs this inner un- attend the major festivals. parents, elders and swamis, following divine law—especially ahimsa,
foldment is harmful and immoral.” The temple is a sacred building, revered as the home of God. This which is mental, emotional and physical noninjuriousness toward
Satguru Sivaya Subramuniyaswami, founder of HINDUISM TODAY, is because of its mystical architecture, consecration and the contin- all beings. An important focus for upholding dharma is to uphold the Vedas and Agamas to guide daily and yearly religious life. These
gave a succinct description of our divine nature: “Deep inside we uous daily worship, or puja, performed thereafter. Puja is performed the ten ethical restraints, or yamas. The first restraint, ahimsa, is the five obligatory religious practices are simple and applicable for all.
are perfect this very moment, and we have only to discover and live by qualified priests, invoking the Deity by chanting Sanskrit verses foremost. The others are: satya, truthfulness; asteya, nonstealing; Study them and put them into practice in your own life.”
up to this perfection to be whole. We have taken birth in a physical from scripture and making successive offerings which conclude brahmacharya, sexual purity; kshama, patience; dhriti, steadfast-
❖ Upasana, worship
body to grow and evolve into our divine potential. We are inwardly with arati—the waving of an oil lamp in front of the Deity while ness; daya, compassion; arjava, honesty, straightforwardness; mi-
already one with God. Our religion contains the knowledge of how bells are rung loudly. The Deity image, or murti, is especially sacred. tahara, moderate appetite and vegetarianism; and shaucha, purity. ❖ Utsava, holy days
to realize this oneness and not create unwanted experiences along It is through the murti that the presence and power of the Deity is Our fifth practice is the observance of traditional rites of passage, ❖ Tirthayatra, pilgrimage
the way.” felt by devotees who attend the puja for blessings and grace. called samskaras. At these crucial ceremonies, an individual re- ❖ Dharma, virtuous living
In giving talks on the idea of how we can grow and evolve into our A third expression of Hindu worship is pilgrimage, or tirthayatra. ceives the blessings of God, Gods, guru, family and community as ❖ Samskaras, sacraments
divine potential, I frequently use the analogy of dance. I ask the au- At least once each year, a journey is made for darshan of holy per- he or she commences a new phase of life. The first major samskara
dience, “What is most needed for a youth to become good at Hindu sons, temples and places, ideally away from one’s local area. During is namakarana, the name-giving rite, which also marks formal en- These five duties, faithfully performed, are powerful tools to help
classical dance?” Invariably, many state the answer that I have in this sojourn, God, Gods and gurus become the singular focus of life. try into a particular sect of Hinduism. It is performed 11 to 41 days us grow and evolve into our divine potential. Many Hindus go one
mind: “Practice!” Reading books about dance won’t make you a good All worldly matters are set aside. Thus pilgrimage provides a com- after birth. At this time, guardian devas are assigned to see the child step further in their striving by receiving initiation, known as dik-
dancer. Nor will attending classes without practicing what you have plete break from one’s usual day-to-day concerns. Special prayers through life. Annaprashana, the first feeding of solid food, is held sha, from a qualified priest or guru. Mantra diksha is the primary
learned. Regular practice is needed to make the body limber and are kept in mind, and penance or some form of sacrifice is part of at about six months. Vidyarambha marks the beginning of formal initiation, the empowerment of a specific mantra as a personal sad-
master the many movements, positions, gestures and expressions. the process. Actually, the preparation is as important as the pilgrim- education, when a boy or girl ceremoniously writes the first letter of hana, and the assignment to chant it as a daily practice for a min-
Likewise, to grow and evolve into our divine potential—to manifest age itself. In the days or weeks before a tirthayatra, devotees perform the alphabet in a tray of uncooked rice. Vivaha is the rite of marriage, imum number of repetitions, such as 108. A second diksha is ini-
our inner perfection in our outer intellectual and instinctive nature— spiritual disciplines such as decreasing the intake of heavier foods an elaborate and joyous ceremony in which the homa fire is central. tiation to perform a specific form of puja, and the commitment to
requires regular practice. while increasing lighter foods, fasting one day a week, reading from Antyeshti, the funeral rite, guiding a soul in its transition to inner perform it daily in the home shrine.
A core practice that I recommend focusing on first is daily wor- scripture each night before sleep, and on weekends doubling the worlds, includes preparation of the body, cremation, bone-gathering, In Hinduism, it is not enough to just be—or to wait for grace. The
ship in the home shrine, preferably before dawn. Every Hindu home time usually spent in religious practices. These three forms of wor- dispersal of ashes and home purification. most devout know that each life on Earth is an opportunity for ad-
should have a place of worship. It may be as simple as a shelf with ship—daily puja, holy days and pilgrimage—help us to manifest our These five practices are referred to as the pancha nitya karmas, vancement and therefore take advantage of the many tools their
pictures of God or it can be an entire room dedicated to worship inner perfection in our outer nature. “five eternal practices,” by Satguru Sivaya Subramuniyaswami, who faith provides. Following these five traditional observances brings
and meditation. Many families have a spiritual guide or guru and A fourth aspect of Hinduism that can be embraced as a core notes, “We could say that they are an amalgam of all the counsel of forth, day by day, the perfection that lies waiting within each of us.

140 g u ru’s w i s d om 141

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PUBLISHER’S DESK • JANUARY 2003 The soul’s effulgence: In a secluded forest
grove this concentrated devotee worships a

Mistakes Are Part of the Spiritual Path small stone image of God. Around him we
see his aura—the soul’s natural radiance—
glowing as a circle of golden yellow light as a
result of his purity and earnest devotion.
Blunders are, in truth, opportunities to improve our
behavior and thereby make spiritual progress to think about what he did and how he could avoid
making that mistake again.
A common first reaction to having made a mis-
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I take is to become upset, to become fretful or angry
about it, or if it is a serious mistake to become deeply

S 
ince september 11, there have been in- action, until the needed lesson is learned. burdened and even depressed. That is a natural first
creased statements by Western leaders In the case of the adharmic action of reaction, but if it is our only reaction, it is not enough.
condemning some men as being evil stealing, eventually he will learn the les- To progress, we need to cope with the emotional re-
and extolling others as being good. This, son that this is not the best way to acquire action to the action and move on to the learning stage.
of course, is not the Hindu perspective. But possessions. This learning is the jnana A good second reaction to a mistake is to think
since it is so common, it is good to take time shakti, wisdom, causing his behavior to clearly about what happened, why it occurred and
to reflect on the Hindu point of view regard- improve. find a way to not repeat the mistake in the future.
ing good and evil. For those who are parents it This process is the same for dharmic Perhaps we were not being careful enough, and sim-
is good to discuss the Hindu view with their actions. Say we are helping out as a vol- ply resolving to be more circumspect next time will
children, to make sure our and our children’s unteer at the temple, teaching children’s prevent the problem from recurring. Perhaps we
thinking on the matter remains uninfluenced classes once a month. We like the feeling lacked some important knowledge, and now we have
by Western thought. of helping others in a meaningful way that knowledge, which we can simply resolve to use
The Hindu viewpoint is that all of man- and so decide to help out every week and next time.
kind is good, for we are all divine beings, souls even participate in regular meetings to Perhaps we created unintended consequences that
created by God. In fact, we are all one family, “Vasudhaiva kutum- plan the classes. We are doing a selfless action, and the caused significant problems to us or others. Now
bakam—the whole world is one family.” Each soul is emanated from reaction it has on us is to feel more inner joy. The jnana that we are aware of the consequences, we certainly
God, as a spark from a fire, on a spiritual journey which eventually is to resolve to do even more service and thus feel more won’t repeat the action. Those who are striving to live
leads back to God. All human beings are on this journey, whether joyful. We have improved our behavior. a spiritual life are self-reflective and learn quickly
they realize it or not, and the journey spans many lives. A recent segment on television described an inno- from their blunders. In fact, one way to tell a young
If all are on the same journey, why is there such a disparity be- vative prison in California. As we all know, the usual soul from an old soul is to observe how quickly he
tween men? Clearly, some act like saints and others act like sinners. approach is to regard jail simply as a time punishment cognizes his error and learns not to repeat the same
Some take delight in helping their fellow men, while others delight by confinement for a number of years. Under this ap- mistake.
in harming them. The Hindu explanation is that each of us started proach, many of the prisoners released repeat the same A third remedy may be needed if the misstep in-
the journey at a different time. Thus some are at the beginning of the crimes and return to jail again and again. Their behav- volved other people. Perhaps we have hurt someone’s
spiritual path, while others are near the end. In other words, there ior shows no improvement. In fact, they may learn the feelings or created a strain between us. A direct apol-
are young souls and there are old souls. Our paramaguru, Jnanaguru criminal’s craft while serving their sentence. In this ogy can fix this if we know them well. If we are not
Siva Yogaswami, in speaking to devotees, described life as a school, innovative prison program, the warden had initiated a close enough to the individual to be able to apologize,
with some in the M.A. class and others in kindergarten, and to each regimen that included counseling, yoga and other ther- a generous act toward them can often adjust the flow
he gave lessons according to the level of advancement. apeutic activities to improve the behavior of prisoners of feelings back into a harmonious condition. For ex-
Man’s nature can be described as threefold: spiritual, intellectual so they would not repeat their crimes and return to jail. ample, hold a small dinner party and include them
and instinctive. It is the instinctive nature, the animal-like nature, The program is showing an excellent success rate. among the guests.
which contains the tendencies to harm others. Men who are ex- For all of mankind, no matter where one is on the A fourth remedy may be needed if one commits a
pressing those tendencies are young souls who need to learn to har- path, spiritual advancement comes from improving major misdeed: for example, if we did something that
ness this force. The Hindu approach to such a man is not to label him one’s behavior. Said another way, it comes from learn- was dishonest. Even if we have resolved to not repeat
a. manivel

evil, but rather to focus on helping him learn to control his instincts ing from one’s mistakes. Unfortunately, this process is the misdeed and apologized to those involved, we
and improve his behavior. Gurudeva, Satguru Sivaya Subramuniyas- often inhibited by the idea that somehow we are not may still feel guilty about the transgression. By per-
wami, said insightfully: “People act in evil ways who are not yet in supposed to make mistakes, that mistakes are bad. We forming some form of penance, prayashchitta, we can
touch with their soul nature and live totally in the outer, instinctive grow up being scolded for our mistakes by our parents. rid ourselves of the sense of feeling bad about ourself.
mind. What the ignorant see as evil, the enlightened see as the ac- Teachers ridicule students when they make mistakes. Supervisors the body of your soul, your superconscious self, that wonderful body Typical forms of penance are fasting, performing 108 prostrations
tions of low-minded and immature individuals.” yell at workers when they make a mistake. No wonder many adults of light. It’s maturing under the stress and strain.” before the Deity or walking prostrations up a sacred path or around
Important insights into the soul’s maturing process can be gained feel terrible when they make a mistake. To spiritually benefit from Those who are parents can teach their children that making mis- a temple.
by looking at the three shaktis of God Siva—iccha, the power of de- our mistakes, we need a new attitude toward them. Gurudeva de- takes is not bad. Everyone makes mistakes. It is natural, and simply All of this does not mean we don’t punish those who act in evil
sire; kriya, the power of action; and jnana, the power of wisdom— scribed mistakes as “wonderful opportunities to learn.” He com- shows we do not understand something about the matter at hand, ways. Societies and nations must protect themselves with appropri-
which are also the three powers of the soul. We first have a desire, pared learning from life’s experiences to progressing through the or we have been inattentive. It is important for parents to deter- ate actions that restrain wrongful behaviors. But even while punish-
and when the desire becomes strong enough, we act. In young souls classes at a university. He proclaimed: “Life is a series of experiences, mine what understanding the child lacks and teach it to him with- ing those who act with malicious intent, let us remember they, too,
the action may be ill conceived, even against dharma. For example, a one after another. Each experience can be looked at as a classroom out blame or shame. When parents discipline through natural and are souls on the journey of spiritual maturity and discovery. Let the
man wants a computer, so he steals one. Money is needed, so he robs in the big university of life if we only approach it that way. Who is logical consequences, children are encouraged to learn to reflect on focus be not on categorizing men as good or evil but on encouraging
a bank. The soul is often caught up in repeating a cycle of similar going to these classrooms? Who is the member of this university of the possible effects of their behavior before acting. Such wisdom can all to improve their behavior, by applying the appropriate remedies
experiences, moving back and forth from desire to action, desire to life? It’s not your instinctive mind. It’s not your intellectual mind. It’s be nurtured through encouraging self-reflection, asking the child and sanctions.

142 g u ru’s w i s d om 143

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PUBLISHER’S DESK • OCTOBER 2006 At the sage’s hermitage: Yogaswami sits
outside his Jaffna, Sri Lanka, hut, enjoying

Lessons from a Simple Sage the darshan of Siva as Ardhanarishvara.

Under the palmyra trees, devotees gather
to worship, sing, listen, seek his counsel
and have his grace uplift their lives.
How a devotee received two potent teachings from Yogaswami
of Sri Lanka: “We know nothing” and “Know thy Self” the limited faculties of our intellect and the
concepts it has about God and dive deeply into
our superconscious, intuitive mind and beyond.
B Y S A T G U R U B O D H I N A T H A V E Y L A N S WA M I Said another way, the experience of emptying
ourselves of our intellectual concepts about

S 
ometime around 1955, two devout hin- “After breakfast, Yogaswami asked us not to throw God needs to precede filling ourselves with the
dus visited my guru’s guru, an illumined away the banana skins, which were for the cow. experience of God’s holy presence within us.
master, Satguru Yogaswami of Sri Lanka. He called loudly to her and she clumsily walked To guide us on the path to this experience,
In that encounter they received a potent right into the hut. He fed her the banana skins. She Yogaswami stressed the importance of medita-
dose of the sage’s teachings about the spiritual licked his hand gratefully and tried to sit on the tion and formulated a key teaching, or maha-
path. One of them recorded their experience floor. Holding out to her the last banana skin, Yo- vakya, which is: Tannai ari, or “Know thyself.”
as follows. “It was a cool and peaceful morn- gaswami ordered, ‘Now leave us alone. Don’t disturb This is a second dominant theme of his teach-
ing, except for the rattling noises owing to the us, Valli. I’m having some visitors.’ The cow nodded ings. He proclaimed, “You must know the Self
gentle breeze that swayed the tall and graceful her head in obeisance and faithfully carried out his by the self. Concentration of mind is required
palmyra trees. We walked silently through the instructions. for this…. You lack nothing. The only thing
narrow and dusty roads. The city was still asleep. “Yogaswami closed his eyes again, seeming once you lack is that you do not know who you are.…
Yogaswami lived in a tiny hut that had been more to be lost in a world of his own. I was indeed You must know yourself by yourself. There is
specially constructed for him in the garden of a home outside the curious to know what exactly he did on these occasions. I wondered nothing else to be known.”
city of Jaffna. The hut had a thatched roof and was on the whole whether he was meditating. There came an apropos moment to Markanduswami, a close devotee of Yogas-
characterized by the simplicity of a peasant dwelling. Yogaswami broach the subject, but before I could ask any questions he suddenly wami, would later tell me, “Yogaswami didn’t
appeared exactly as I had imagined him to be. At 83 he looked very started speaking. give us a hundred-odd works to do. Only one.
old and frail. He was of medium height, and his long grey hair fell “ ‘Look at those trees. The trees are meditating. Meditation is si- Realize the Self yourself, or know thy Self, or
over his shoulders. When we first saw him, he was sweeping the lence. If you realize that you really know nothing, then you would find out who you are.” What, exactly, does it
garden with a long broom. He slowly walked towards us and opened be truly meditating. Such truthfulness is the right soil for silence. mean to know thy Self? Yogaswami explains
the gates. Silence is meditation.’ beautifully in one of his published letters:
“ ‘I am doing a coolie’s job,’ he said. ‘Why have you come to see a “He bent forward eagerly. ‘You must be simple. You must be utterly “You are not the body; you are not the mind,
coolie?’ He chuckled with a mischievous twinkle in his eyes. I no- naked in your consciousness. When you have reduced yourself to nor the intellect, nor the will. You are the atma.
ticed that he spoke good English with an impeccable accent. As nothing—when your self has disappeared, when you have become The atma is eternal. This is the conclusion at
there is usually an esoteric meaning to all his statements, I inter- nothing—then you are yourself God. The man who is nothing which great souls have arrived from their ex-
preted his words to mean this: ‘I am a spiritual cleanser of human knows God, for God is nothing. Nothing is everything. Because I am perience. Let this truth become well impressed
beings. Why do you want to be cleansed?’ nothing, you see, because I am a beggar, I own everything. So noth- on your mind.”

a. manivel
“He gently beckoned us into his hut. Yogaswami sat cross-legged ing means everything. Understand?’ “ Today we are overwhelmed by information.
on a slightly elevated neem-wood platform and we sat on the floor “ ‘Tell us about this state of nothingness,’ requested my friend Books, television and the Internet deluge us
facing him. We had not yet spoken a single word. That morning we with eager anticipation. ‘It means that you genuinely desire nothing. with vast seas of information never before
hardly spoke; he did all the talking. It means that you can honestly say that you know nothing. It also mind. And, even more cryptic, the experience of God as Absolute available. Though information abounds, how much of it is teaching
“Yogaswami closed his eyes and remained motionless for nearly means that you are not interested in doing anything about this state Reality is beyond even the superconscious mind. us about spirituality, that we are a divine soul? Unfortunately, only a
half an hour. He seemed to live in another dimension of his being of nothingness.’ Yogaswami once expressed it to a seeker in this stern phrase: “It’s miniscule amount. Most information in our modern world teaches
during that time. One wondered whether the serenity of his facial “What, I speculated, did he mean by ‘know nothing?’ The state of not in books, you fool.” Acquiring clear intellectual concepts of the us to identify with our external nature. Movies and TV teach us that
expression was attributable to the joy of his inner meditation. Was ‘pure being’ in contrast to ‘becoming?’ He responded to my thought, nature of God is good, but these concepts must be eventually tran- we are our body and emotions, and in school we are taught that we
he sleeping or resting? Was he trying to probe into our minds? My ‘You think you know but, in fact, you are ignorant. When you see that scended to actually experience God. are our intellect. For today’s world, we need to amplify Yogaswa-
friend indicated with a nervous smile that we were really lucky to you know nothing about yourself, then you are yourself God.’ “ One of the great sayings of Yogaswami’s guru, Chellappaswami, mi’s saying to read, “It’s not in books, television, movies, the Inter-
have been received by him. Yogaswami suddenly opened his eyes. This narrative reveals a vital theme in Yogaswami’s teachings: eso- emphasizes the same idea. He said, “Naam ariyom,” which trans- net or computer games, you fool!” Yogaswami knew most people are
Those luminous eyes brightened the darkness of the entire hut. His teric insights about nothingness and not knowing. In life, the normal lates as, “We do not know.” My own guru expressed the same idea trepidatious about meditating deeply, diving into their deepest Self,
eyes were as mellow as they were luminous—the mellowness of emphasis is on acquiring knowledge, or replacing a lack of knowl- in this aphorism: “The intellect strengthened with opinionated and gave assurance that inner and outer life are compatible by say-
compassion. edge on a subject with knowledge. For example, we purchase a new knowledge is the only barrier to the superconscious.” He went on ing, “Leave your relations downstairs, your will, your intellect, your
“I was beginning to feel hungry and tired, and thereupon Yogas- computer. Knowing little about it, we read the manuals, talk to ex- to explain that “a mystic generally does not talk very much, for his senses. Leave the fellows and go upstairs by yourself and find out
wami asked, ‘What will you have for breakfast?’ At that moment I perts and end up acquiring enough information to use the computer. intuition works through reason, but does not use the processes of who you are. Then you can go downstairs and be with the fellows.”
would have accepted anything that was offered but I thought of idly We have replaced a lack of knowledge with knowledge. reason. Any intuitive breakthrough will be quite reasonable, but it We all, of course, recognize the high spiritual attainments of Hin-
(steamed rice cakes) and bananas, which were popular food items in Yogaswami’s approach, because it deals with spiritual matters, is does not use the processes of reason. Reason takes time. Supercon- duism’s great yogis and satgurus. However, it is equally important to
Jaffna. In a flash there appeared a stranger in the hut who respect- the opposite. We start with intellectual knowledge about God and sciousness acts in the now. All superconscious knowing comes in a understand that their attainments are also our potential, the spiri-
fully bowed and offered us these items of food from a tray. A little strive to rid ourselves of that knowledge. When we succeed, we end flash, out of the nowhere. Intuition is more direct than reason, and tual destiny of each soul, to be reached at some point in this or a fu-
later my friend wished for coffee, and before he could express his up experiencing God. Why is this? Because the intellect cannot ex- far more accurate.” ture life. The mission of their lives is truly fulfilled if their example
request in words the same man reappeared on the scene and served perience God. The experience of God in His personal form and His Thus, three gurus of our Kailasa Parampara have each expressed inspires you to devote more time and dedication to your own spiri-
us coffee. all-pervasive consciousness lies in the superconscious or intuitive the truth that experience of God is possible only when we transcend tual practices.

144 g u ru’s w i s d om 145

 GLOSSARY
absolute: Lower case (absolute): real, not dependent on “Wheel of unstruck [sound].” See: chakra.
anything else, not relative. Upper case (Absolute): Ulti- ananda (ânanda): ÇŸ≤≥Æ “Bliss.” The pure joy—ecstasy or enstasy—
mate Reality, the unmanifest, unchanging and transcen- of God-consciousness or spiritual experience. In its highest sense,
dent Parasiva—utterly nonrelational to even the most ananda is expressed in the famous Vedic description of God: sat-
subtle level of consciousness. It is the Self God, the essence of man’s chit-ananda, “existence-consciousness-bliss”—the divine or super-
soul. conscious mind of all souls. See: God Realization, Satchidananda.
abyss: A bottomless pit. The dark states of consciousness into which anandamaya kosha (ânandamaya koßa): ÇŸ≤≥ƺæéËÀ “Bliss
one may fall as a result of serious misbehavior; the seven chakras body.” The body of the soul, which ultimately merges with Siva. See:
(psychic centers), or talas (realms of consciousness), below the soul, kosha.
muladhara chakra, which is located at the base of the spine. Anandamayi Ma (Ånandamâyî Mâ): ÇŸ≤≥ƺŸæ¤ºŸ Godly yogini
actinic: Spiritual, creating light. Adjective derived from the Greek and mystic Bengali saint known for her purity and sadhanas, includ-
aktis, “ray.” Of or pertaining to consciousness in its pure, unadulter- ing not eating unless fed by her devotees (1896-1982).
ated state. anugraha shakti (anugraha ßakti): Ç≤‹í˘“À⁄# “Graceful or favor-
adharma: “Unrighteousness.” Thoughts, words or deeds that trans- ing power.” Revealing grace. God Siva’s power of illumination,
gress divine law in any of the human expressions of dharma. through which the soul is freed from the bonds of anava, karma
adhyatma prasara (adhyâtma prasâra): DZ柴º¥˘–Ÿ¿ “Spiritual and maya and ultimately attains liberation, moksha. Specifically,
evolution.” The gradual maturation of the soul body, anandamaya anugraha descends on the soul as shaktipata, the diksha (initiation)
kosha, through many lives. Prasara means, “coming forth, spread- from a satguru. Anugraha is a key concept in Saiva Siddhanta. It
ing; advance, progress.” See: evolution of the soul. comes when anava mala, the shell of finitude which surrounds the
adhyatma vikasa (adhyâtma vikâsa): DZ柴º⁄∆韖 “Spiritual soul, reaches a state of ripeness, malaparipakam. See: grace.
unfoldment.” The blossoming of inner or higher (adhi), soul (atma) arati (âratî): ÇŸ¿™¤ “Light.” The circling or waving of a lamp (usually
qualities as a result of religious striving, sadhana. Vikasa means, fed with ghee, camphor or oil) before a holy person or the temple
“expanding, opening, developing,” as a flower unfolds its petals, or Deity at the high point of puja. The flame is then presented to the
the chakras unfold theirs as a result of kundalini awakening. See: devotees, each passing his or her hands through it and bringing
spiritual unfoldment. them to the eyes three times, thereby receiving the blessings. Arati
affectionate detachment: The power and wisdom of love born of can also be performed as the briefest form of puja. See: archana,
understanding. Not becoming engrossed in the problems or nega- puja.
tive attachments of others. As opposed to “running away” from the archana: Çò@≤ A special, personal, abbreviated puja done by temple
world or being insensitively aloof, affectionate detachment allows priests in which the name, birthstar and family lineage of a devotee
for more genuine, wholesome relationships with people and things. are recited to invoke individual guidance and blessings. See: puja.
affirmation: Dridhavachana. “Firm statement.” A positive declara- Antarloka: Ç≥™ƒË@é The subtle (astral) world. See: loka.
tion or assertion. A statement repeated regularly while concentrat- Ardhanarishvara (Ardhanârîßvara): Ç∞@ ≤ Ÿ¿¤Ã¸ ¿ “Half-female
ing on the meaning and mental images invoked, often used to attain Lord.” Lord Siva in androgynous form, male on the right side and
a desired result. female on the left, indicating that: 1) Siva (like all Mahadevas) is
Agama (Ågama): ÇŸíº The tradition; that which has “come down.” genderless; 2) Siva is All, inseparable from His energy, Shakti; 3) in
An enormous collection of Sanskrit scriptures which, along with the Siva the ida (feminine) and the pingala (masculine) nadis (psychic
Vedas, are revered as shruti (revealed scripture). Dating is uncer- nerve currents) are balanced so that sushumna is ever active.
tain. They were part of an oral tradition of unknown antiquity asana (âsana): ÇŸ–≤ “Seat; posture.” In hatha yoga, asana refers to
which some experts consider as ancient as the earliest Vedas, 5000 any of numerous poses prescribed to balance and tune up the subtle
to 6000 bce. The Agamas are the primary source and authority for energies of mind and body for meditation and to promote health
ritual, yoga and temple construction. Each of the major denomina- and longevity. While the physical science of hatha yoga can dra-
tions—Saivism, Vaishnavism and Shaktism—has its unique Agama matically influence health and general well-being, it is primarily a
texts. Smartas recognize the Agamas, but don’t necessarily adhere to preparation for the deeper yogas and meditations. See: hatha yoga,
them and rely mainly on the smriti texts. See: shruti. raja yoga, yoga.
ahimsa (ahiμsâ): Ç⁄“Ä–Ÿ “Noninjury,” nonviolence or nonhurtful- ashrama dharma (âßrama dharma): ÇŸÃ˘º∞º@ “Laws of life devel-
ness. Refraining from causing harm to others, physically, mentally opment.” Meritorious way of life appropriate to each of its four suc-
or emotionally. Ahimsa is the first and most important of the yamas cessive stages (ashramas), observing which one lives in harmony
(restraints). It is the cardinal virtue upon which all others depend. with nature and life, allowing the body, emotions and mind to
See: yama-niyama. develop and undergo their natural cycles in a most positive way. The
ajna chakra (âjñâ chakra): ÇŸ◊Ÿòé˚ “Command wheel.” The third- four stages are:
Pine Skin eye center. See: chakra. 1) brahmacharya: Studentship, from age 12 to 24.
Dr. Wutian Wu 10x Ambika (Ambikâ): Ç⁄Ω∏éŸ “Mother.” A benign form of the God- 2) g®ihastha: Householder, from 24 to 48.
dess, one of the central Deities of the Shakta religion, along with 3) vanaprâstha: Elder advisor, from 48 to 72.
Durga, Kali and Parvati. See: Shakti. 4) sannyâsa: Religious solitary, from 72 onward.
anahata chakra (anâhata chakra): Ç≤Ÿ“™òé˚ The heart center. ashtanga yoga (ash†â˜ga yoga): Ç{ŸóÓæËí “Eight-limbed union.”

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 The classical raja yoga system of eight progressive stages or steps as knowing; the witness of perception, the “inner eye of the soul.” The to come into power, this door must be shut through practices such charya pada (charyâ pâda): òæŸ@¥ŸÆ “Conduct stage.” Stage of ser-
described in numerous Hindu scriptures including various Upani- soul’s ability to sense, see or know and to be conscious of this know- as sadhana and right thought, word and deed, so that fears, hatreds, vice and character building, the first of four progressive and cumula-
shads, the Tirumantiram by Saint Tirumular and the Yoga Sutras of ing. When awareness is indrawn (pratyak chetana), various states angers and jealousies can no longer arise. tive stages of maturation on the Saiva Siddhanta path to enlighten-
Sage Patanjali. The eight limbs are: restraints (yama), observances of samadhi may occur. Awareness is known in the Agamas as chit- Brahman: ∏˘“˜≤Î “Supreme Being; Expansive Spirit.” From the root ment. See: pada.
(niyama), postures (asana), breath control (pranayama), sense shakti, “power of awareness,” the inner self and eternal witness. See: brih, “to grow, increase, expand.” Name of God or Supreme Deity in consciousness: Chitta or chaitanya. 1) A synonym for mind-stuff,
withdrawal (pratyahara), concentration (dharana), meditation consciousness. the Vedas, where He is described as 1) the Transcendent Absolute, chitta; or 2) the condition or power of perception, awareness, appre-
(dhyana) and contemplation (samadhi/Self Realization). See: yama- ayurveda (âyurveda): ÇŸæ‹∆@‰Æ “Science of life.” A holistic system of 2) the all-pervading energy and 3) the Supreme Lord or Primal Soul. hension. The myriad gradations of consciousness include the simple
niyama, yoga. medicine and health native to ancient India. The aims of ayurveda Not to be confused with Brahmâ, the Creator aspect of God. sentience of inanimate matter to the consciousness of basic life
ashram (âßrama): ÇŸÃ˘º “Place of striving.” From shram, “to exert are ayus, “longevity,” and arogya, “diseaselessness,” which facilitate brahmin (brâhma∫a): ∏˘Ÿ“˜® “Mature” or “evolved” soul. Origi- forms, the higher consciousness of human embodiment, and omni-
energy.” Hermitage; order of life. Holy sanctuary; the residence progress toward ultimate spiritual goals. Health is achieved by bal- nally, the class of pious souls of exceptional learning. From Brahman, scient states of superconsciousness, leading to immersion in the
and teaching center of a sadhu, saint, swami, ascetic or guru; often ancing energies (especially the doshas, bodily humors) at all levels “growth, expansion, evolution, development, swelling of the spirit or One universal consciousness, Parashakti. See: awareness, mind.
includes lodging for students. Also names life’s four stages. of being, subtle and gross, through innumerable methods, selected soul.” A mature soul showing exemplary wisdom, tolerance, for- consecrate: To declare holy or designate for sacred or religious use.
astral body: The subtle, nonphysical body (sukshma sharira) in according to the individual’s constitution, lifestyle and nature. bearance and humility. Today the term more often refers to a caste. contemplation: a state of religious or mystical absorption resulting
which the soul functions in the astral plane, the inner world also Buddha: ∏‹ØÛ “The Enlightened.” Usually the title of Siddhartha Gau- from sustained meditation. See: raja yoga, samadhi.
called Antarloka. See: soul. Bhairava: ∫Ê¿∆ “Terrifying.” Lord Siva as the fiery protec- tama (ca 624–544 bce), a prince of the Shakya clan, a Saivite Hindu continence (continent): Restraint, moderation or, most strictly, total
astral plane: The subtle world, Antarloka. See: loka. tor. He carries and is represented by a trishula (trident), a tribe in eastern India on the Nepal border. He renounced the world abstinence from sexual activity. See: brahmacharya.
asura: Ç–‹¿ “Evil spirit; demon.” (The opposite of sura: “deva; God.”) symbol often enshrined as guardian at the entrance to Siva and became a monk. After his enlightenment he preached the doc- crown chakra: See: Sahasrara chakra.
A being of the lower astral plane, Narakaloka. Asuras can and do temples. See: Siva. trines upon which his followers later founded Buddhism.
interact with the physical plane, causing major and minor problems bhajan (bhajana): ∫ú≤ Spiritual song. Individual or group singing Buddhism: The religion based on the teachings of Siddhartha Gau- Dakshinamurti (Dakshi∫amûrti): Æ⁄’®Ÿº›⁄™@ “South-
in people’s lives. Asuras do evolve and do not remain permanently in of devotional songs, hymns and chants. See: bhakti. tama, known as the Buddha (ca 624–544 bce). He refuted the idea of facing form.” Lord Siva depicted sitting under a pipala (bo)
this state. See: evil, evolution of the soul bhakti: ∫⁄# “Devotion.” Surrender to God, Gods or guru. Bhakti man’s having an immortal soul and did not preach of any Supreme tree, silently teaching four rishis at His feet.
atheism: The rejection of all religion or religious belief, or simply the extends from the simplest expression of devotion to the ego-dec- Deity. Instead he taught that man should seek to overcome greed, dâna: ÆŸ≤ Generosity, giving. The third niyama. See:
belief that God or Gods do not exist. imating principle of prapatti, which is total surrender. hatred and delusion and attain enlightenment through realizing the yama-niyama.
atma (âtman): ÇŸ´º≤Î “The soul; the breath; the principle of life bhakti yoga: ∫⁄#æËí “Union through devotion.” Bhakti yoga is the Four Noble Truths and following the Eightfold Path. darshan (darßana): ÆÀ@≤ “Vision, sight.” Seeing the Divine. Behold-
and sensation.” The soul in its entirety—as the soul body plus its practice of devotional disciplines, worship, prayer, chanting and ing, with inner or outer vision, a temple image, Deity, holy person or
inner divine essence. Our true, eternal identity in the deepest level, singing with the aim of awakening love in the heart and opening Catholicism: The doctrine, system and practice of the place, with the desire to inwardly contact and receive the grace and
beyond a physical body, emotions, external mind or personality. See: oneself to the grace of God, Gods or one’s spiritual preceptor. Bhakti Catholic Church; a major Christian denomination. blessings of the venerated being or beings. Not only does the devotee
soul. yoga seeks ever closer rapport with the Divine, developing refinedd causal body: Karana sharira, the inmost body; the soul seek to see the Divine, but to be seen as well, a direct and personal
atmartha puja (âtmârtha pûjâ): ÇŸ´ºŸ¨@¥›úŸ “Personal worship qualities such as love, selflessness and purity. See: bhakti, prapatti, form, also called anandamaya kosha, “bliss sheath.” See: two-sided apprehension central to Hinduism. See: Mahadeva.
rite.” Home puja—Sanskrit liturgy performed in the home shrine. yajna. soul. dasa marga (dâsa mârga): ÆŸ–ºŸí@ “Servant’s path.” See: pada.
See: puja. bilva: ⁄∏≈∆ Wood-apple (or bael) tree, Aegle marmelos, sacred to causal plane: The highest or most subtle realm of existence, Sivaloka. Deity: See: Mahadeva.
Aum: F or Ç˺ΠOften spelled Om. The mystic syllable of Hindu- Lord Siva. Its leaves, growing in threes, are offered in the worship of chaitanya: òÊ ™ ≥æ “Spirit, consciousness, especially higher con- Destroyer: Epithet of God Siva in His aspect of Rudra. See: Siva.
ism, placed at the beginning of most sacred writings. As a mantra, it the Sivalinga. The delicious fruit when unripe is used medicinally. sciousness; Supreme Being.”A widely used term, often preceded deva: Ɖ∆ “Shining one.” A being inhabiting the higher astral plane, in
is pronounced aw (as in law), oo (as in zoo), mm. Aum is explained Bodhinatha Veylanswami: ∫Ë⁄∞≤Ÿ¨ “Lord of Wisdom, Holder of by modifiers, e.g., sakshi chaitanya, “witness consciousness,” or a subtle, nonphysical body. Deva is also used in scripture to mean
in the Upanishads as standing for the whole world and its parts, the Vel.” (1942–) The current preceptor of the Nandinatha Samprada- bhakti chaitanya, “devotional consciousness,” or Sivachaitanya, “God “God” or “Deity.” See: gana, Mahadeva.
including past, present and future. It is from this primal vibration ya’s Kailasa Parampara, and Guru Mahasannidhanam of Kauai Aad- consciousness.”
that all manifestation issues forth. Aum is the primary, or mula heenam, ordained by his satguru, Sivaya Subramuniyaswami, in 2001. chakra: òé˚ “Wheel.” Any of the nerve plexes or centers of force Devaloka: Ɖ∆ƒËé “Plane of radiant beings.” Realm of the anahata
mantra, and often precedes other mantras. Its three letters repre- Brahma (Brahmâ): ∏˘ “ ˜Ÿ The name of God in His aspect of Cre- and consciousness located within the subtle bodies of man. Each chakra. The higher area of the Antarloka. A synonym of Maharloka.
sent the three worlds and the powers of creation, preservation and ator. Saivites consider Brahma, Vishnu and Rudra to be three of five corresponds to a certain nerve plexus, ganglion or gland of the See: loka.
destruction. aspects of Siva. Smartas group Brahma, Vishnu and Siva as a holy physical body and to a specific realm of consciousness. The seven Devi (Devî): Ɖ∆¤ “Goddess.” A name of Shakti, used especially in
aura: The luminous, colorful field of subtle energy radiating within trinity in which Siva is the destroyer. Brahma the Creator is not to be best-known chakras, situated along the spinal cord, are the realm of Shaktism. See: Shakti, Shaktism.
and around the human body, extending out from three to seven feet. confused with 1) Brahman, the Transcendent Supreme of the Upa- dharma and spiritual striving. They can be seen psychically as col- dharana (dhâra∫â): ∞Ÿ¿®Ÿ “Concentration.” From dhri, “to hold.”
The colors of the aura change constantly according to the ebb and nishads; 2) Brâhma∫a, Vedic texts; 3) brâhma∫a, the Hindu priest orful, multi-petaled wheels or lotuses. Seven others, below the spine, See: raja yoga.
flow of one’s state of consciousness, thoughts, moods and emotions. caste (also spelled brâhmin). See: Brahman, Parameshvara. constitute the lower or hellish world, called Narakaloka or patala. dharma: ∞º@ From dhri, “to sustain; carry, hold.” Hence dharma is
Higher, benevolent feelings create bright pastels; base, negative brahmachari (brahmachârî): ∏˘“˜òŸ¿¤ An unmarried male spiri- Most people function in just a few of these 14 chakras. “that which contains or upholds the cosmos.” Dharma is a com-
feelings are darker in color. The aura consists of three aspects: the tual aspirant who practices continence, observes religious disciplines, The seven spinal chakras are: 1) mûlâ dhâra (base of spine): plex and comprehensive term with many meanings, including:
prana-aura, the outer aura and the inner aura. The prana-aura is the including sadhana, devotion and service, and who may be under memory, time and space; 2) svâdhish†hâna (below navel): reason; divine law, ethics, law of being, way of righteousness, religion,
reflection of the physical body, the life force. The outer aura extends simple vows.. Also names one in the student stage, age 12–24 or 3) ma∫ipûra (solar plexus): willpower; 4) anâhata (heart center): duty, responsibility, virtue, justice, goodness and truth. Essentially,
beyond the physical body and changes continuously, reflecting the until marriage. Feminine counterpart: brahmachâri∫î. See: ashrama direct cognition; 5) vißuddha (throat): divine love; 6) âjñâ (third dharma is the orderly fulfillment of an inherent nature or destiny.
individual’s moment-to-moment panorama of thought and emotion. dharma, bramacharya. eye): divine sight; 7) sahasrâra (crown of head): illumination, Relating to the soul, it is the mode of conduct most conducive to
Auvaiyar: xsitahh; A woman saint of Tamil Nadu (ca 800 ce), a brahmacharya: ∏˘“˜òæ@ “Divine conduct,” the fourth yama. Control- Godliness. spiritual advancement, the right and righteous path. The four basic
contemporary of Saint Sundarar, devotee of Lord Ganesha and Kart- ling lust by remaining celibate when single, maintaining purity by The seven lower chakras, from highest to lowest, are 1) atala (hips): areas of dharma are 1) ®ita dharma: universal law; the inherent
tikeya, or Murugan, and one of the greatest literary figures in ancient restraining from sex in thought and deed and transmuting the ener- fear and lust; 2) vitala (thighs): raging anger; 3) sutala (knees): order of the cosmos; 2) var∫a dharma: social duty, accordIng to
India. (See Essay 17.) Among her most famous works are Atti Chudi, gies of the physical body. retaliatory jealousy; 4) talâtala (calves): prolonged mental confu- one’s station in life; 3) âßrama dharma: the duties of the various
Konrai Ventan, Ulaka Niti, Muturai and Nalvali. Her Tamil primer brahmacharya ashrama (brahmacharya âßrama): ∏˘“˜òæ@ ÇŸÃ˘º sion; 5) rasâtala (ankles): selfishness; 6) mahâtala (feet): absence of age groups (student, householder, elder advisor and religious soli-
is studied by children to this day. An earlier traditional date for See: ashrama dharma. conscience; 7) pâtâla (soles of the feet): murder and malice. taire); and 4) svadharma: individual dharma, which depends on
Auvaiyar of 200 bce is from a story about her and Saint Tiruvalluvar. Brahmadhvara: ∏˘“˜±∆¿ The door to the lower seven chakras and charya (charyâ): òæŸ@ “Conduct [stage].” Stage of service and charac- one’s personal karma and nature.
awareness: Sakshin, or chit. Individual consciousness, perception, the Narakaloka, just below the muladhara. For the higher chakras ter building. See: pada, Saivism. Dharma Shastra (Dharma Íâstra): ∞º@ À Ÿ—& “Religious

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 jurisprudence.” All or any of the numerous codes of Hindu civil and evolution of the soul: Adhyatma prasara. In Saiva Siddhanta, the to the realization of Satchidananda, the pure consciousness or pri- guru means “dispeller (gu) of darkness (ru).” See: satguru.
social law composed by various authorities. The best known and soul’s evolution is a progressive unfoldment, growth and matur- mal substance flowing through all form, or 2) nirvikalpa samâ- Gurudeva: í‹ ¡ Ɖ ∆ “Divine or radiant preceptor.” An affectionate,
most respected are those by Manu and Yajnavalkya, thought to have ing toward its inherent, divine destiny, which is complete merger dhi (“enstasy without form”), union with the transcendent Abso- respectful name for the guru.
been composed as early as 600 bce. with Siva. The soul is created in the Sivaloka and takes on denser lute, Parasiva, the Self God, beyond time, form and space. Here the guru parampara (guru paramparâ:) í‹¡¥¿~¥¿Ÿ “Preceptorial suc-
dhyana (dhyâna): ±æŸ≤ “Meditation.” See: raja yoga. and denser sheaths—cognitive, instinctive-intellectual and pranic— expression God Realization is used to name both of the above sama- cession” (literally, “from one teacher to another”). A specific line of
diksha (dîkshâ): Ƥ’Ÿ “Initiation.” Solemn induction by which one until finally it takes physical birth in the Bhuloka. Then it experi- dhis; whereas Self Realization refers only to nirvikalpa samadhi. See: spiritual gurus within a sampradaya, in authentic succession of ini-
is entered into a new realm of spiritual awareness and practice by a ences many lives, maturing through the reincarnation process. Siva raja yoga. tiation; the chain of mystical power passed in authorized continuity
teacher or preceptor through bestowing of blessings. Denotes initial continually creates souls, so there are young souls just beginning to Gods: Mahadevas, “great beings of light.” The plural form of God from guru to guru.
or deepened connection with the teacher and his lineage and is usu- evolve, and old souls nearing liberation from rebirth. See: chakra, refers to extremely advanced beings existing in their self-effulgent guru-shishya system (guru-ßishya system): í‹ ¡ ⁄Àœæ “Master-
ally accompanied by ceremony. Initiation, revered as a moment of pada, soul. soul bodies in the causal plane. The meaning of Gods is best seen in disciple” system. An important educational system of Hinduism
awakening, may be conferred by a touch, a word, a look or a thought. existentialism: A philosophy that emphasizes the uniqueness and the phrase, “God and the Gods,” referring to the Supreme God and to whereby the teacher conveys his knowledge and tradition to a stu-
See: satguru. isolation of the individual in a hostile or indifferent universe, regards the Mahadevas, who are His creation. See: God, Mahadeva. dent. Such knowledge, whether it be Vedic-Agamic art, architec-
dimfi: (Shum) The space aspect of the mind. The perspective of space human existence as unexplainable, and stresses freedom of choice, grace: “Benevolence, love, giving,” from the Latin gratia, “favor,” ture or spirituality, is imparted through the developing relationship
travel, devas and Gods; inner communication. Pronounced deemf-ee. and responsibility for the consequences of one’s acts. “goodwill.” God’s power of revealment, anugraha shakti (“kindness, between guru and disciple. See: guru, satguru.
See: Shum, Shum perspectives. showing favor”), by which souls are awakened to their true, Divine
dualism: Dvaita. See: dvaita-advaita. festival: A time of religious celebration and special obser- nature. Grace in the unripe stages of the spiritual journey is expe- Hanuman (Hanumân): “≤‹ºŸ≤Î (Hindi) “Large jawed.”
dvaita-advaita: Æ˝Ê™ ÇÆ˝Ê™ “Dual-nondual; twoness-not twoness.” vances. Most festivals recur yearly, their dates varying rienced by the devotee as receiving gifts or boons, often unbidden, The powerful monkey God-King of the epic, Ramayana,
Dvaita and advaita define two ends of the vast spectrum of Hindu slightly according to astrological calculations. They are from God. The mature soul finds himself surrounded by grace. He and the central figure in the famous drama, Hanuman-
philosophy. —dvaita: The doctrine of dualism, according to which characterized by acts of piety (elaborate pujas, penance, sees all of God’s actions as grace, whether they be seemingly pleas- Nataka. The perfect devoted servant to his master, Rama,
reality is ultimately composed of two irreducible principles, entities, fasting, pilgrimage) and rejoicing (songs, dance, music, parades, sto- ant and helpful or not. For him, his very love of God, the power to this popular Deity is the epitome of dashya bhakti.
truths, etc. God and soul are seen as eternally separate. —advaita: rytelling and scriptural reading). meditate or worship, and the spiritual urge which drives his life are Hara: “¿ A name for Siva. See: Hari-Hara
The doctrine of nondualism or monism, that reality is ultimately First World: Bhuloka, the physical universe. See: loka. entirely and obviously God’s grace, a divine endowment, an interces- Hari: “⁄¿ A name for Vishnu. See: Hari-Hara
composed of one whole principle, substance or God, with no inde- sion, unrelated to any deed or action he did or could perform. Hari-Hara: “⁄¿“¿ “Vishnu-Siva.” Also known as Shankaranarayana,
pendent parts. In essence, all is God. Monistic theism is a dipolar gana (ga∫a): í® (usually plural) “Throng; troop; retinue; In Saiva Siddhanta, it is grace that awakens the love of God within an icon of the Supreme One, in which the right half is Siva and left
view which encompasses both monism and dualism. See: monistic a body of followers or attendants.” A troop of demigods, the devotee, softens the intellect and inaugurates the quest for Self half is Vishnu. It symbolizes the principle that Siva and Vishnu are
theism. God’s attendants, devonic helpers. Realization. It descends when the soul has reached a certain level of not two separate Deities. See: Siva, Vishnu.
Ganapati (Ga∫apati): í®¥⁄™ “Leader of the ganas.” A maturity, and often comes in the form of a spiritual initiation, called hat˙a yoga: “§æËí “Forceful yoga.” Hatha yoga is a system of physi-
ego: The external personality or sense of “I” and “mine;” name of Ganesha. shaktipata, from a satguru. cal and mental exercise developed in ancient times as a means of
anava. Broadly, individual identity. In Saiva Siddhanta and Ganesha (Ga∫eßa): í®‰À “Lord of Categories.” Or: “Lord of atten- Grace is not only the force of illumination or revealment. It also rejuvenation by rishis and tapasvins who meditated for long hours,
other schools, the ego is equated with the tattva of aham- dants (gana),” synonymous with Ganapati. Ganesha is a Mahadeva, includes Siva’s other four powers—creation, preservation, destruc- and used today in preparing the body and mind for meditation. Its
kara, “I-maker,” which bestows the sense of I-ness, indi- the beloved elephant-faced Deity honored by Hindus of every sect. tion and concealment—through which He provides the world elements are asanas, cleansing practices, breath control and hand
viduality and separateness from God. He is the Lord of Obstacles (Vighneshvara), revered for His great of experience and limits the soul’s consciousness so that it may gestures (mudras), all of which regulate the flow of prana and purify
emanation: “Flowing out from.” Abhasa. Shining forth from a source, wisdom and invoked first before any undertaking, for He knows all evolve. More broadly, grace is God’s ever-flowing love and compas- the inner and outer bodies. See: mudra, raja yoga.
emission or issuing from. A monistic doctrine of creation whereby God intricacies of each soul’s karma and the perfect path of dharma that sion, karunya, also known as kripa (“tenderness, compassion”) and heaven: The celestial spheres, including the causal plane and
issues forth manifestation like rays from the sun or sparks from a fire. makes action successful. He sits on the muladhara chakra and is easy prasada (literally, “clearness, purity”). the higher realms of the subtle plane, where souls rest and learn
enlightenment: Self Realization, nirvikalpa samadhi; the ultimate of access. See: Mahadeva. grihastha ashrama (g®ihastha âßrama): 퇓—¨ ÇŸÃ˘º “Householder between births, and mature souls continue to evolve after moksha.
human attainment. Enlightenment is the experience-nonexperi- Ganesha Chaturthi (Ga∫eßa Chaturthî): í®‰À ò™‹¨¤@ The birth- stage.” See: ashrama dharma. Heaven is often used by translators as an equivalent to the Sanskrit
ence resulting in the realization of one’s transcendent Self—Para- day of Lord Ganesha, a ten-day festival of August-September that grihastha dharma (g®ihastha dharma): 퇓—¨∞º@ “Householder Svarga. See: loka.
siva—which exists beyond time, form and space. Each tradition has culminates in a spectacular parade called Ganesha Visarjana. It is a law.” The virtues and ideals of family life. This dharma includes hedonist: One who is immersed in hedonism, the obsessive pursuit
its own understanding of enlightenment, often indicated by unique time of rejoicing, when all Hindus worship together. all nonmonastics, whether married or single. In general, grihastha of pleasure.
terms. Ganges (Ga˜gâ): íÄíŸ India’s most sacred river, 1,557 miles long, aris- dharma begins with the completion of the period of studentship hell: Narakaloka. An unhappy, mentally and emotionally congested,
enstasy: A term coined in 1969 by Mircea Eliade to contrast the ing in the Himalayas above Hardwar under the name Bhagiratha, and extends throughout the period of raising a family. In Hindu- distressful area of consciousness. Hell is a state of mind that can be
Eastern view of bliss as “standing inside oneself” (enstasy) with and named Ganga after joining the Alakanada (where the Sarasvati ism, family life is one of serving, learning and striving within a experienced on the physical plane or in the sub-astral plane after
the Western view as ecstasy, “standing outside oneself.” The closest is said to join them underground). Also, the Goddess (Ganga), Who close-knit community of many relatives forming a joint family and death of the physical body. It is accompanied by the tormented
English equivalent for samadhi. See: raja yoga, samadhi. is embodied by the river. its broader connections as an extended family under the aegis of a emotions of hatred, remorse, resentment, fear, jealousy and self-
essence (essential): The most important, ultimate, real and God: Supernal being. Either the Supreme God (known by many spiritual guru. Each is expected to work harmoniously to further the condemnation. However, in the Hindu view, the hellish experience
unchanging nature of a thing or being. —essence of the soul: See: names, such as Siva, Shakti and Vishnu) or one of the Mahadevas, wealth and happiness of the family and the society, to practice reli- is not permanent, but a temporary condition of one’s own making.
atma, soul. great beings such as Ganesha and Karttikeya, who are among His gious disciplines and raise children of strong moral fiber to carry on See: asura, evil, loka, Narakaloka.
evil: That which is bad, morally wrong, causing harm, pain, misery. creation. See: Gods. the tradition. See: ashrama dharma, dharma. Himalayan Academy: An educational and publishing institution
Western religions typically regard evil as a moral antagonism to God. Goddess: Female representation or manifestation of Divinity; Shakti guna (gu∫a): í‹® Any of the three constituent principles of prakriti, of Saiva Siddhanta Church founded by Sivaya Subramuniyaswami
Hindus hold that evil consists of unvirtuous acts (papa or adharma), or Devi. Goddess can refer to a female perception or depiction of primal nature: sattva, rajas and tamas. All things are composed of in 1957. The Academy’s objective is to serve Hindus worldwide by
performed when the instinctive-intellectual mind dominates and a Mahadeva, which in actuality is genderless, or to an astral-plane combinations of these primary qualities. spreading the teachings of Sanatana Dharma through the monthly
obscures our deeper, spiritual intelligence. The evildoer is viewed as being residing in a female astral body. To show the Divine’s tran- guru: í‹¡ “Weighty one,” indicating an authority of great knowledge magazine HINDUISM TODAY, Innersearch travel-study programs, The
a young soul, still ignorant of the value of right thought, speech and scendence of sexuality, God is sometimes depicted as having quali- or skill in a particular subject, such as music, dance, sculpture, but Master Course trilogy of Dancing with Siva, Living with Siva and
action. —intrinsic evil: The concept of inherent, inborn badness. ties of both sexes. See: Ardhanarishvara. especially religion. A prefix is often used for clarity: kulaguru (fam- Merging with Siva, as well as other publications and web resources.
Hinduism holds that there is no intrinsic evil—that the real nature God Realization: Direct and personal experience of the Divine ily teacher), vinaguru (vina teacher) and satguru (spiritual precep- himsa (hiμsâ): ⁄“Ä–Ÿ “Injury;” “harm;” “hurt.” Injuriousness, hostil-
of man is his divine, soul nature, which is pure goodness. See: evolu- within oneself. It can refer to either 1) savikalpa samâdhi (“enstasy tor). In Hindu astrology, guru names the planet Jupiter, also known ity—mental, verbal or physical. See: ahimsa.
tion of the soul, sin. with form”) in its various levels, from the experience of inner light as Brihaspati. According to the Advayataraka Upanishad (14–18), Hindu: ⁄“≥Æ‹ A follower of, or relating to, Hinduism. Generally, one

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 is understood to be a Hindu who practices the faith, having been mental acumen. See: mind. jnana yoga ( jñâna yoga): ◊Ÿ≤æËí “Union of knowledge.” The kosha as five primary currents or vayus, “vital airs or winds.” Prana-
born into a Hindu family, or having adopted the religion as one’s intellectual mind: Buddhi chitta. The faculty of reason and logical esoteric spiritual practices of the fully enlightened being, or jnani. maya kosha disintegrates at death along with the physical body. —
own. Acceptance into the fold is recognized through the name- thinking. It is the source of discriminating thought, as contrasted with An alternative meaning, popularized by Swami Vivekananda, is manomaya koßa: “Mind-formed sheath.” The lower astral body,
giving sacrament, a temple ceremony called namakarana samskara, the ordinary, impulsive thought processes of the instinctive mind. the quest for cognition through intellectual religious study, as one from manas, “thought, will, wish.” The instinctive-intellectual
given to born Hindus shortly after birth, and to self-declared Hin- intuit: To know or sense without resorting to rational processes. of four alternate paths to truth, the other three being bhakti yoga, sheath of ordinary thought, desire and emotion. It is the seat of the
dus who have proven their sincerity and been accepted by a Hindu intuition (to intuit): Direct understanding or cognition, a source of karma yoga and raja yoga. indriyas, sensory and motor organs, respectively called jnanendriyas
community. Traditions vary greatly, but all Hindus rely on the Vedas knowing which bypasses the roundabout processes of reason. jyotisha: ùæË⁄™Œ From jyoti, “light.” “The science of the lights (or and karmendriyas. The manomaya kosha takes form as the physical
as scriptural authority. On July 2, 1995, the Supreme Court of India invocation (to invoke): A “calling or summoning,” as to a God, saint, stars).” Hindu astrology, the knowledge and practice of analyzing body develops and is discarded in the inner worlds before rebirth.
adopted as an “adequate and satisfactory formula” this definition etc., for blessings and assistance. Also, a formal prayer or chant. events and circumstances, delineating character and determining It is understood in two layers: 1) the odic-causal sheath (buddhi)
by B.G. Tilak: “Acceptance of the Vedas with reverence; recognition Ishta Devata (Ish†a Devatâ): Ñ{Ɖ∆™Ÿ “Cherished or chosen Deity.” auspicious moments, according to the positions and movements of and 2) the odic-astral sheath (manas). See: indriya, manas. —vijñâ-
of the fact that the means or ways to salvation are diverse; and the The Deity that is the object of one’s special pious attention. heavenly bodies. In calculating horoscopes, jyotisha uses the side- namaya koßa: “Sheath of cognition.” The mental or cognitive-
realization of the truth that the number of gods to be worshiped is Ishvara (Èßvara): Öø¿ “Highest Lord.” Supreme or Personal God. See: real (fixed-star) system, whereas Western astrology uses the tropi- intuitive sheath, also called the actinodic sheath. It is the vehicle of
large, that indeed is the distinguishing feature of the Hindu religion.” Parameshvara. cal (fixed-date) method. higher thought, vijnana—understanding, knowing, direct cognition,
Hinduism (Hindu Dharma): ⁄“≥Æ‹∞º@ India’s indigenous religious Islam: The religion founded by Prophet Muhammad in Arabia about wisdom, intuition and creativity. —ânandamaya koßa: “Body of
and cultural system, followed today by nearly one billion adherents, 625 ce. Islam connotes submission to Allah, the name for God in Kali (Kâlî): 韃¤ “Black” Goddess. A form of Shakti in bliss.” The intuitive-superconscious sheath or actinic-causal body.
mostly in India, but with the large diaspora in many other coun- this religion. Adherents (known as Muslims) follow the “Five Pillars” Her fierce aspect worshiped by various sects within Shak- This inmost soul form (svarupa) is the ultimate foundation of all
tries. Also called Sanatana Dharma, “Eternal Religion” and Vaidika enjoined in their scripture, the Koran: faith in Allah, praying five tism. She is dark, nude, primordial and fiercely powerful, life, intelligence and higher faculties. Its essence is Parashakti (Pure
Dharma, “Religion of the Vedas.” Hinduism is the world’s most times daily facing Mecca, giving of alms, fasting during the month as of a naked energy untamed. But from the perspective of Consciousness) and Parasiva (the Absolute). Anandamaya kosha is
ancient religion and encompasses a broad spectrum of philosophies of Ramadan, and pilgrimage. devotees, She is the incomparable protectress, champion of sadhana not a sheath in the same sense as the four outer koshas. It is the soul
ranging from pluralistic theism to absolute monism. It is a family Itihasa (Itihâsa): Ñ⁄™“Ÿ– “So it was.” Epic history, particularly the and mother of liberation. itself, a body of light, also called karana sharira, causal body, and
of myriad faiths with four primary denominations: Saivism, Vaish- Ramayana and Mahabharata (of which the Bhagavad Gita is a karma: éº@ “Action,” “deed.” One of the most important princi- karmashaya, holder of karmas of this and all past lives. Karana chitta,
navism, Shaktism and Smartism. These four hold such divergent part). This term sometimes encompasses the Puranas, especially ples in Hindu thought, karma refers to a consequence or “fruit of “causal mind,” names the soul’s superconscious mind, of which Para-
beliefs that each is a complete and independent religion. Yet, they the Skanda Purana and the Bhagavata Purana (or Shrimad Bhaga- action,” which sooner or later returns upon the doer. What we sow, shakti (or Satchidananda) is the rarified substratum. Anandamaya
share a vast heritage of culture and belief—karma, dharma, reincar- vatam). All are smriti. we shall reap in this or future lives. Selfish, hateful acts will bring kosha is that which evolves through all incarnations and beyond
nation, all-pervasive Divinity, temple worship, sacraments, manifold suffering. Benevolent actions will bring loving reactions. Karma until the soul’s ultimate, fulfilled merger, vishvagrasa, in the Primal
Deities, the guru-shishya tradition and a reliance on the Vedas as Jainism (Jaina): úÊ≤ An ancient non-Vedic religion of is a neutral, self-perpetuating law of the inner cosmos, much as Soul, Parameshvara. Then anandamaya kosha becomes Sivamaya-
scriptural authority. See: Hindu. India made prominent by the teachings of Mahavira gravity is an impersonal law of the outer cosmos. Karma is three- kosha, the body of God Siva.
HINDUISM TODAY: The Hindu family magazine founded by Sivaya (“Great Hero”), ca 500 bce. The Jain Agamas teach rever- fold: sanchita, prarabdha and kriyamana. —sañchita karma: The physical body (annamaya kosha) is also called sthula sharira,
Subramuniyaswami in 1979 and published quarterly by Himalayan ence for all life, vegetarianism and strict renunciation for “Accumulated actions.” The sum of all karmas of this life and past “gross body.” The soul body (anandamaya kosha) is also called karana
Academy to affirm Sanatana Dharma and record the modern history ascetics. Jains focus great emphasis on the fact that all souls may lives. —prârabdha karma: “Actions set in motion.” That portion sharira, “causal body.” The pranamaya, manomaya and vijnanamaya
of a billion-strong global religion in renaissance, reaching 150,000 attain liberation, each by his own effort. Their great historic saints, of sanchita karma that is bearing fruit and shaping the events and koshas together comprise the sukshma sharira, “subtle body,” with
readers in over 100 countries. See: Himalayan Academy. called Tirthankaras (“Ford-Crossers”), are objects of worship, of conditions of the current life, including the nature of one’s bodies, the pranamaya shell disintegrating at death.
holy ash: See: vibhuti. whom Mahavira was the 24th and last. Today, Jains number about personal tendencies and associations. —kriyamâna karma: “Being Krishna (K®ish∫a): é‚œ® “Black.” Also related to krishtih, meaning
homa: “˺ “Fire-offering.” A sacred ceremony, yajna, in which the six million, living mostly in India. made.” The karma being created and added to sanchita in this life by “drawing, attracting.” One of the most popular Gods of the Hindu
Gods are offered oblations through the medium of fire in a sancti- japa: ú¥ “Recitation.” Practice of concentrated repeating of a mantra, one’s thoughts, words and actions, or in the inner worlds between pantheon. He is worshiped by Vaishnavas as the eighth avatara,
fied fire pit. See: yajna. often while counting the repetitions on a mala, a strand of beads. lives. Kriyamana karma is the karma that is being sown and will be incarnation, of Vishnu. He is best known as the Supreme Person-
It may be done silently or aloud. A major sadhana in Hindu spiri- reaped in the future. age depicted in the Mahabharata, and specifically in the Bhagavad
icon: A sacred image, usually of God or a God. English for tual practice, from the simple utterance of a few names of God to Karttikeya (Kârttikeya): éŸ⁄%@éÂæ Child of the Pleiades, from Krit- Gita.
murti. See: murti. extraordinary feats of repeating sacred syllables millions of times for tika, “Pleiades.” A son of Siva. A great Mahadeva worshiped in all kriya (kriyâ): ⁄é˚æŸ “Action.” 1) In a general sense, kriya can refer to
immanent: Indwelling; inherent and operating within. years on end. See: mantra, sadhana. parts of India and the world. Also known as Murugan, Kumara, doing of any kind. Specifically, it names religious action, especially
Relating to God, the term immanent means present in all jiva ( jîva): ú¤∆ “Living, existing.” From jiv, “to live.” The individual Skanda, Shanmukhanatha, Subramanya and more, He is the God rites or ceremonies. 2) The second stage of the Saiva path, religious
things and throughout the universe, not aloof or distant. Not to be soul, atman, during its embodied state, bound by anava, karma and who guides that part of evolution which is religion, the transforma- action, or kriya pada. See: kriya pada, pada.
confused with imminent, about to happen; emanate, to issue from; maya. See: evolution of the soul. tion of the instinctive into a divine wisdom through the practice of kriya pada (kriyâ pâda): ⁄é˚查ŸÆ “Stage of religious action; wor-
eminent, high in rank. Compare with: transcendent. jivanmukti ( jîvanmukti): ú¤∆≥º‹‹⁄# “Liberation while living.” The yoga. He holds the holy Vel of jnana shakti, which is His power to ship.” The stage of worship and devotion, the second of four pro-
initiation (to initiate): See: diksha. state of the jivanmukta. Contrasted with videhamukti, liberation at vanquish darkness or ignorance. gressive and cumulative stages of maturation on the Saiva Siddhanta
instinctive: “Natural” or “innate.” From the Latin instinctus, partici- the point of death. See: moksha, videhamukti. kirtana (kîrtana): 餙@≤ “Praising.” Devotional singing and dancing path of attainment. See: pada.
ple of instingere, “impelling,” pricking,” “instigating.” The drives and jnana ( jñâna): ◊Ÿ≤ “Knowledge; wisdom.” The matured state of the in celebration of God, Gods or guru. An important form of congre- kriyamana karma (kriyamâna karma): ⁄é˚溟≤éº@ The karma
impulses that order the animal world and the physical and lower soul. It is the wisdom that comes as an aftermath of the kundalini gational worship in many Hindu denominations. See: bhajana. currently being created. See: karma.
astral aspects of humans—for example, self-preservation, procre- breaking through the door of Brahman into the realization of God. kosha (koßa): éËÀ “Sheath; vessel, container; layer.” Philosophically, kukarma: é‹éº@ Distressful karma accrued from wrongful actions.
ation, hunger and thirst, as well as the emotions of greed, hatred, Jnana is the awakened, superconscious state working within the five sheaths through which the soul functions simultaneously in the See: Karma.
anger, fear, lust and jealousy. See: mind, yama-niyama. ordinary experience of the world, flowing into daily life situations. various planes or levels of existence. They are sometimes compared Kumara (Kumâra): 鋺Ÿ¿ “Virgin youth; ever-youthful.” A name of
instinctive mind: Manas chitta. The lower mind, which controls Jnana is sometimes misunderstood as book knowledge, as a matu- to the layers of an onion. The koshas, in order of increasing subtlety, Lord Karttikeya as an eternal celibate. See: Karttikeya.
the basic faculties of perception, movement, as well as ordinary rity or awakening that comes from simply understanding a complex are as follows. —annamaya koßa: “Sheath composed of food.” The kumbha: é‹Ω∫ “Jar or pot; water vessel.”
thought and emotion. See: chakra, mind. philosophical system or systems. See: jnana pada. physical or odic body, coarsest of sheaths. —prâ∫amaya koßa: kumbhabhisheka (kumbhâbhisheka): é‹ Ω ∫Ÿ⁄∫Œ‰ é “Water-pot
instinctive-intellectual mind: The mind in ordinary consciousness, jnana pada ( jñâna pâda): ◊Ÿ≤¥ŸAÆ “Stage of wisdom.” In Saiva Sid- “Sheath composed of prana (vital force).” Also known as the pranic or ablution.” The formal consecration of a new temple and its periodic
governed either by instinctive or emotional desires and fears or by dhanta, jnana is the last of the four successive padas (stages) of spiri- health body, or the etheric body or etheric double, it coexists within reconsecration, usually at twelve-year intervals, following renova-
intellectual concepts and reason. tual unfoldment. It is the culmination of the third stage, yoga pada. the physical body as its source of life, breath and vitality, and is its tion, extensive cleaning and renewal. The rites culminate with the
intellect: The power to reason or understand; power of thought; See: pada. connection with the astral body. Prana moves in the pranamaya priests’ pouring sanctified water over the temple spires, which

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 resemble an inverted pot (kumbha). (Mandukya Upanishad). and then manas. These three are faculties of the manomaya kosha and geometric emblems or designs such as yantras and mandalas.
Kumbha Mela: कु म्भ मेला Kumbha Mela is a Hindu pilgrimage that manipura chakra (ma∫ipûra chakra): º⁄®¥›¿òé˚ “Wheeled city (astral or instinctive-intellectual sheath). Anukarana chitta, sub- Murugan: KUfd; “Beautiful one,” a favorite name of Karttikeya
occurs on astrologically auspicious times four times every twelve of jewels.” Solar-plexus center of willpower. See: chakra. superconsciousness, the knowing mind, is the mind-state of the among the Tamils of South India, Sri Lanka and elsewhere. See:
years, rotating among four sacred locations in India. They are the mantra: º≥& “Mystic formula.” A sound, syllable, word or phrase vijnanamaya kosha (mental or intuitive-cognitive sheath). The Karttikeya.
largest human gatherings on Earth, attended by thousands of saints endowed with special power, usually drawn from scripture. Man- aspect of mind corresponding directly to the anandamaya kosha Muslim: Literally, “surrendered,” “submitted” to, or “reconciled”
and tens of millions of pilgrims. tras are chanted loudly during puja to invoke the Gods and establish (causal body) is karana chitta, superconsciousness. with God’s will. “True believer.” A follower of Islam.
kundalini (ku∫∂alinî): é‹ © •⁄ƒ≤¤ “She who is coiled; serpent a spiritual force field. Certain mantras are repeated softly or men- mind (three phases): A perspective of mind as instinctive, intel- mystic: 1) One who understands religious mysteries or occult rites
power.” The primordial cosmic energy in every individual which, tally for japa. Hinduism’s universal mantra is Aum. To be truly effec- lectual and superconscious. —instinctive mind: Manas chitta, the and practices. 2) Inspiring a sense of mystery and wonder.
at first, lies coiled like a serpent at the base of the spine and even- tive, such mantras must be given by the preceptor through initiation. seat of desire and governor of sensory and motor organs. —intel- mysticism: Spirituality; the pursuit of direct spiritual or religious
tually, through the competently guided practice of yoga, rises up marga (mârga): ºŸí@ “Path; way.” From marg, “to seek.” See: pada, lectual mind: Buddhi chitta, the faculty of thought and intelligence. experience. Spiritual discipline aimed at union or communion with
the sushumna nadi. As it rises, the kundalini empowers each suc- San marga. —superconscious mind: Karana chitta, the stratum of intuition, Ultimate Reality or God through deep meditation or trance-like
cessive chakra. Nirvikalpa samadhi, enlightenment, comes as it materialism (materialistic): The doctrine that matter is the only benevolence and spiritual sustenance. Its most refined essence is contemplation. From the Greek mystikos, “of mysteries.” Character-
pierces through the door of Brahman at the core of the sahasrara. If reality, that all life, thought and feelings are but the effects of move- Parashakti, or Satchidananda, all-knowing, omnipresent conscious- ized by the belief that Truth transcends intellectual processes and
enlivened prematurely and without the guidance of a satguru, the ments of matter, and that there exist no worlds but the physical. ness, the One transcendental, self-luminous, divine mind common must be attained through transcendent means.
kundalini can cause physical, mental and emotional ailments. See: Most materialists are atheists—perhaps accepting a cosmic, mate- to all souls.
chakra, samadhi. rial, prime mover, but no personal God. An Indian school of thought mind (universal): In the most profound sense, mind is the sum of nadi (nâ∂î): ≤Ÿ•¤ “Conduit; river.” A nerve fiber or
which propounded this view were the Charvakas. all things, all energies and manifestations, all forms, subtle and gross, energy channel of the subtle (inner) bodies of man. It is
Lakshmi (Lakshmî): ƒ÷º¤ “Mark or sign,” often of suc- maya (mâyâ): ºŸæŸ “She who measures;” or “mirific energy.” The sacred and mundane. It is the inner and outer cosmos. Mind is maya. said there are 72,000 nadis. These interconnect the
cess or prosperity. Shakti, the Universal Mother, as God- substance emanated from God through which the world of form It is the material matrix. It is everything but That, the Self within, chakras. The three main nadis are ida, pingala and
dess of wealth. The consort of Vishnu. Usually depicted is manifested. Hence all creation is also termed maya. Maya is a Parasiva, which is timeless, formless, causeless, spaceless, known by sushumna. —Ida is pink and feminine. It flows downward, ending
on a lotus flower. Prayers are offered to Lakshmi for key concept in Hinduism, originally meaning “supernatural power; the knower only after Self Realization. The Self is the indescribable, on the left side of the body. It is the channel of physical-emotional
wealth, beauty and peace. God’s mirific energy,” often translated as “illusion.” unnameable, Ultimate Reality. Mind in its subtlest form is undif- energy. —Pingala is blue and masculine. It flows upward, ending on
liberation: Freedom from the cycle of reincarnation. See: moksha. mind (five states): A view of the mind in five parts. —conscious ferentiated Pure Consciousness, primal substance (Parashakti or the right side of the body. It is the channel of intellectual-mental
linga (li˜ga): ⁄ƒóÓ “Mark.” See: Sivalinga. mind: Jagrat chitta (“wakeful consciousness”). The ordinary, wak- Satchidananda), out of which emerge the myriad forms of existence, energy. —Sushumna is the major nerve current which passes
loka: ƒËé “World, habitat, realm, or plane of existence.” A dimension ing, thinking state of mind in which the majority of people function both psychic and material. through the spinal column from the muladhara chakra at the base
of manifest existence; cosmic region. Each loka reflects or involves a most of the day. —subconscious mind: Samskara chitta (“impres- Mohammad: Founder of the Islam religion (570–632), a preacher of to the sahasrara at the crown of the head. It is the channel of
particular range of consciousness. Bhuloka is the physical plane. The sion mind”). The part of mind “beneath” the conscious mind, the the Quraysh Bedouin tribe who called for an end to the “demons kundalini.
Antarloka (astral plane) and the Sivaloka (causal plane) are the ever- storehouse or recorder of all experience (whether remembered and idols” of the Arab religion and conversion to the ways of the one naga (nâga): ≤Ÿí “Serpent,” often the cobra; symbol of the kundalini
present substratum of physical existence, most frequently experi- consciously or not)—the holder of past impressions, reactions and God, Allah. See: Islam. coiled on the four petals of the muladhara chakra.
enced by humans during sleep and deep meditation. See: heaven, desires. Also, the seat of involuntary physiological processes. —sub- moksha: ºË’ “Liberation.” Release from transmigration, samsara, nakshatra: ≤’& “Star cluster.” Central to astrological determina-
hell, three worlds. subconscious mind: Vasana chitta (“mind of subliminal traits”). the round of births and deaths, which occurs after karma has been tions, the nakshatras are 27 star-clusters, constellations, which lie
lower chakras: See: chakras. The area of the subconscious mind formed when two thoughts resolved and nirvikalpa samadhi—realization of the Self, Parasiva— along the ecliptic, or path of the sun. An individual’s nakshatra, or
or experiences of the same rate of intensity are sent into the sub- has been attained. Same as mukti. See: evolution of the soul. birth star, is the constellation the moon was aligned with at the time
Mahabharata (Mahâbhârata): º“Ÿ∫Ÿ¿™ “Great Epic of conscious at different times and, intermingling, give rise to a new monism: “Doctrine of oneness.” 1) The philosophical view that there of birth. See: jyotisha.
India.” The world’s longest epic poem. It revolves around and totally different rate of vibration. This subconscious formation is only one ultimate substance or principle. 2) The view that reality Namah Sivaya (Nama˙ Íivâya): ≤ºÅ ⁄À∆Ÿæ “Adoration (homage)
the conflict between two kingdoms, the Pandavas and later causes the external mind to react to situations according to is a unified whole without independent parts. to Siva.” The supreme mantra of Saivism.
Kauravas, and their great battle of Kurukshetra near mod- these accumulated vibrations, be they positive, negative or mixed. monistic theism: Advaita Ishvaravada. Monism is the doctrine namakarana samskara (nâmakara∫a saμskâra): ≤Ÿºé¿® –Ä—
ern Delhi in approximately 1424 bce. Woven through the plot are —superconscious mind: Karana chitta. The mind of light, the all- that reality is a one whole or existence without independent parts. 響 “Name-giving” and formal entry into one or another sect of
countless discourses on philosophy, religion, astronomy, cosmology, knowing intelligence of the soul. The Sanskrit term is turiya, “the Theism is the belief that God exists as a real, conscious, personal Hinduism, performed 11 to 41 days after birth. The name is chosen
polity, economics and many stories illustrative of simple truths and fourth,” meaning the condition beyond the states of wakefulness Supreme Being. Monistic theism, also call panentheism, embraces according to astrology, preferably the name of a God or Goddess. At
ethical principles. The Bhagavad Gita is one section of the work. (jagrat), “dream” (svapna), and “deep sleep” (sushupti). At its deepest both monism and theism, two perspectives ordinarily consid- this time, guardian devas are assigned to see the child through life.
The Maha bharata is revered as scripture by Vaishnavites and level, the superconscious is Parashakti, or Satchidananda, the Divine ered contradictory, since theism implies dualism. Monistic theism One who converts to or adopts Hinduism later in life would receive
Smartas. Mind of God Siva. In Sanskrit, there are numerous terms for the var- simultaneously accepts that God has a personal form, that He cre- this same sacrament. See: samskara.
Mahadeva (Mahâdeva): º“ŸÆ‰∆ “Great shining one; God.” Referring ious levels and states of superconsciousness. Specific superconscious ates, pervades and is all that exists (therefore the soul is, in essence, Narakaloka: ≤¿é Abode of darkness. The nether worlds. Similar to
either to the Supreme God or any of the highly evolved beings who states such as: vishvachaitanya (“universal consciousness”), advaita one with God) and that He ultimately transcends all existence. See: the Western concept of hell, but temporary. Naraka is a gross region
live in the highest planes in their natural, effulgent soul bodies. It chaitanya (“nondual consciousness”), adhyatma chetana (“spiritual dvaita-advaita. of the Antarloka. Naraka is a congested, distressful area where
is said in scripture that there are 330 million Gods. See: Gods, Siva. consciousness”). —subsuperconscious mind: Anukarana chitta. mudra (mudrâ): º‹Æ˙Ÿ “Seal.” Esoteric hand gestures which express demonic beings and young souls may sojourn until they resolve
mahasamadhi (mahâsamâdhi): º“Ÿ–ºŸ⁄∞ “Great enstasy.” The The superconscious mind working through the conscious and sub- specific energies or powers. Usually accompanied by precise visual- the darksome karmas they have created. Here beings suffer the
death, or dropping off of the physical body, of a great soul, an event conscious states, which brings forth intuition, clarity and insight. izations, mudras are a vital element of ritual worship (puja), dance consequences of their own misdeeds in previous lives. Narakaloka
occasioned by tremendous blessings. See: samadhi. mind (individual): At the microcosmic level of individual souls, and yoga. is understood as having seven regions, called tala, corresponding
mahatma (mahâtma): º“Ÿ´º “Great soul.” Honorific title for those mind is consciousness and its faculties of memory, desire, thought muladhara chakra (mûlâdhâra chakra): º›ƒŸ∞Ÿ¿òé˚ “Root-sup- to the states of consciousness of the seven lower chakras. They are
held in highest esteem, especially saints. See: atma. and cognition. Individual mind is chitta (mind, consciousness), port wheel.” Four-petaled psychic center at the base of the spine; described as places of torment, pain, darkness, confusion and dis-
mahavakya (mahâvâkya): º“Ÿ∆Ÿèæ “Great saying.” A profound and its threefold expression is called antahkarana, “inner faculty” governs memory. See: chakra. ease, temporary abodes for the evolving soul. Hinduism has no eter-
aphorism from scripture or a holy person. The most famous are four composed of: 1) buddhi (“intellect, reason, logic,” higher mind); mulif: (Shum) The perspective of the mind in its intellectual, philo- nal hell. See: asura, chakra, hell, loka.
Upanishadic proclamations: Prajanam Brahma, “Pure conscious- 2) ahaμkâra (“I-maker,” egoity); 3) manas (“lower mind,” instinc- sophical state. Pronounced moo-leef. See: Shum perspectives. Narayana (Nârâya∫a): ≤Ÿ¿Ÿæ® “Abode of men.” A name of Lord
ness is God,” (Aitareya Upanishad); Aham Brahmasmi, “I am God” tive-intellectual mind, the seat of desire). From the perspective of murti (mûrti): º›⁄™@ “Form; manifestation, embodiment, personifica- Vishnu.
(Brihadaranyaka Upanishad); Tat tvam asi, “Thou art That” (Chan- the 36 tattvas (categories of existence), each of these is a tattva which tion.” An image, icon or effigy of God or a God used during worship. Nataraja (Na†arâja): ≤¢¿Ÿú “King of Dance,” or “King of Danc-
dogya Upanishad); and Ayam atma Brahma, “The soul is God” evolves out of the one before it. Thus, from buddhi comes ahamkara Other Deity representations include symbols, e.g., the banyan tree, ers.” God as the Cosmic Dancer. Perhaps Hinduism’s richest and

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 most eloquent symbol, Nataraja represents Siva, the Primal Soul, pancha nitya karmas (pañcha nitya karmas): ¥ZŸ⁄≤´æéº@ uncomfortable karma inflicted upon oneself to mitigate one’s kar- including 1) the karma and evolution of the individual, 2) degree of
Parameshvara, as the power, energy and life of all that exists, and “Five constant duties.” A traditional regimen of religious prac- mic burden caused by wrongful actions (kukarma). It includes such sacrifice and unselfish motivation and 3) time and place. It is the
depicts His five cosmic powers: creation, preservation, dissolution, tice for Hindus: 1) dharma (virtuous living), 2) upâsanâ (worship), acts as prostrating 108 times, fasting, self-denial, or carrying kavadi opposite of papa.
veiling grace, and revealing grace. This is Siva’s intricate state of Being 3) utsava (holy days), 4) tirthayâtrâa (pilgrimage) and 5) saμskâras (a form of public penance), as well as more extreme austerities, or Purana (Purâ∫a): ¥‹¿Ÿ® “Ancient lore.” Hindu folk narratives con-
in Manifestation. The dance of Siva as Natesha, Lord of Dancers, is (sacraments). tapas. Penance is often suggested by spiritual leaders and elders. See: taining ethical and cosmological teachings relative to Gods, man
the rhythmic movement of the entire cosmos. All that is, whether pandit (pa∫∂ita): ¥⁄Ä©•™ “Learned one.” A Hindu religious scholar kukarma, papa, sin. and the world. There are 18 major Puranas, which are designated as
sentient or insentient, pulsates in His body, and He within it. Like or theologian, well versed in philosophy, liturgy, religious law and Personal God: See: Ishta Devata, Parameshvara Primal Soul. Saivite, Vaishnavite or Shakta. See: smriti.
Ardhanarishvara, this icon depicts both male and female elements, sacred science. plane: A stage or level of existence. See: loka. Pure Consciousness: See: mind, Parashakti, Satchidananda.
symbolizing the inseparable nature of Siva-Shakti. See: Paramesh- papa (pâpa): ¥Ÿ¥ “Wickedness or sin;” “crime.” 1) Bad or evil. polytheism: Belief in or worship of many Gods. purushartha (purushârtha): ¥‹¡ŒŸ¨@ “Human wealth or purpose.”
vara, Siva. 2) Wrongful action. 3) Demerit earned through wrongdoing. Papa prana (prâ∫a): ¥˘Ÿ® Vital energy or life principle. While prana usu- The four pursuits in which people may legitimately engage, also
Natha (Nâtha): ≤Ÿ¨ “Master, lord; adept.” 1) An ancient Himalayan includes all forms of wrongdoing, from the simplest infraction to ally refers to the life principle, it sometimes denotes energy, breath, called chaturvarga, “fourfold good”—a basic principle of Hindu eth-
tradition of Saiva yoga mysticism whose first historically known the most heinous crime. The degree of papa accrued from an action the power or the animating force of the cosmos, the sum total of all ics. —dharma: “Righteous living.” The fulfillment of virtue, good
exponent was Nandikesvara (ca 250 bce). 2) The extraordinary depends on various factors, including the karma, dharma and spiri- energy and forces. works, duties and responsibilities, restraints and observances—per-
ascetic masters (or devotees) of this school. The Nathas are consid- tual advancement of the individual, the intent or motivation, as well pranayama (prâ∫âyâma): ¥˘Ÿ®ŸæŸº “Breath control.” The fourth forming one’s part in the service and upliftment of society. This
ered the source of hatha as well as raja yoga. as the time and place of the action. Papa is the opposite of punya limb of raja yoga. See: raja yoga. includes pursuit of truth under a guru of a particular parampara
nirvikalpa samadhi (nirvikalpa samâdhi): ⁄≤⁄∆@ é ≈¥ –ºŸ⁄∞ (merit, virtue). See: evil, karma, punya. prapatti: ¥˘ ¥ ⁄% “Throwing oneself down.” Intense bhakti, total, and sampradaya. Dharma is of four primary forms. It is the steady
“Undifferentiated trance, enstasy (samadhi) without form or seed.” Parabrahman: ¥¿∏˘“˜≤Î “Supreme (or transcendent) God.” A syn- unconditional submission to God, often coupled with the attitude of guide for artha and kama. —artha: “Wealth.” Material welfare and
The realization of the Self, Parasiva, a state of oneness beyond all onym for Nirguna Brahman, Absolute Reality, beyond time, form personal helplessness, self-effacement and resignation. abundance, money, property, possessions. Artha is the pursuit of
change or diversity; beyond time, form and space. Vikalpa means and space. Same as Parasiva. See: Brahman, Parasiva. prarabdha karma (prârabdha karma): ¥˘Ÿ¿π∞éº@ “Action that has wealth, guided by dharma. It includes the basic needs—food, money,
“diversity, thought; difference of perception, distinction.” Nir means paramaguru: ¥¿ºí‹¡ “Grand preceptor.” The guru of a disciple’s guru. been unleashed or aroused.” See: karma. clothing and shelter—and extends to the wealth required to main-
“without.” See: Parasiva, samadhi. Parameshvara (Parameßvara): ¥¿º‰Ã¸¿ “Supreme Lord or Ruler.” prasada (prasâda): ¥˘–ŸÆ “Clarity, brightness; grace.” Food offered to tain a comfortable home, raise a family, fulfill a successful career
niyama: ⁄≤æº “Spiritual observance.” See: yama-niyama. God Siva’s third perfection, Supreme Mahadeva, Siva-Shakti, mother the Deity or the guru, or the blessed remnants of such food. and perform religious duties. Artha measures not only riches but
old soul: One who has reincarnated many times, experienced much of the universe. In this perfection, Siva is a person. The term Primal pratyahara (pratyâhâra): ¥˘´æŸ“Ÿ¿ “Withdrawal.” The drawing in quality of life, providing the personal and social security needed to
and is therefore further along the path than young souls. Old souls Soul designates Parameshvara as the original, uncreated soul, the of forces. In yoga, the withdrawal from external consciousness. See: pursue kama, dharma and moksha. It allows for the fulfillment of
may be recognized by their qualities of compassion, self-effacement creator of all other souls. See: God, Primal Soul, Siva. raja yoga. the householder’s five daily sacrifices, pancha mahayajna: to God,
and wisdom. See: evolution of the soul, pada. parampara (paramparâ): ¥¿Ä¥¿Ÿ “Uninterrupted succession.” See: prayashchitta (prâyaßchitta): ¥˘Ÿæ⁄Ã% “Predominant thought or ancestors, devas, creatures and men. —kâma: “Pleasure, love; enjoy-
omnipresent: Present everywhere and in all things. guru parampara. aim.” Penance. Acts of atonement, burning karma before it mani- ment.” Earthly love, aesthetic and cultural fulfillment, pleasures of
omniscient: Possessing infinite knowledge, all-knowing. parartha puja (parârtha pûjâ): ¥¿Ÿ¨@¥›úŸ “Public liturgy and wor- fests. See: penance. the world (including sexual), the joys of family, intellectual satisfac-
ship.” See: puja. preservation: The act of maintaining or protecting. One of Siva’s five tion. Enjoyment of happiness, security, creativity, usefulness and
pada (pâda): ¥ŸÆ “The foot (of humans and animals); Parashakti (Parâßakti): ¥¿ŸÀ⁄# “Supreme power; primal energy.” cosmic powers. See: Siva. inspiration. —moksha: “Liberation.” Freedom from rebirth through
quarter-part, section; stage; path.” 1) Names the major sec- God Siva’s second perfection, which is impersonal, immanent, and Primal Soul: The uncreated, original, perfect soul—Siva Paramesh- the ultimate attainment, realization of the Self God, Parasiva. The
tions of the Agamic texts. 2) The corresponding stages of with form—the all-pervasive, Pure Consciousness and Primal Sub- vara—who emanates from Himself the inner and outer universes spiritual attainments and superconscious joys, attending renuncia-
practice and unfoldment on the path to moksha. Accord- stance of all that exists. There are many other descriptive names for and an infinite plurality of individual souls. The essence of all is tion and yoga leading to Self Realization. Moksha comes through the
ing to Saiva Siddhanta, there are four padas, which are successive Parashakti—Satchidananda (“existence-consciousness-bliss”), light, His own essence. God in His personal aspect as Lord and Creator, fulfillment of dharma, artha and kama (known in Tamil as aram,
and cumulative. In accomplishing each one, the soul prepares itself silence, divine mind, superconsciousness and more. Parashakti can depicted in many forms: Nataraja by Saivites, Vishnu by Vaish- porul and inbam, and explained by Tiruvalluvar in Tirukural) in the
for the next. —charyâ pâda: “Good conduct stage.” The first stage be experienced by the diligent yogi or meditator as a merging in, navites, Devi by Shaktas. See: Siva, Parameshvara. current or past lives, so that one is no longer attached to worldly
where one learns to live righteously and serve selflessly, performing or identification with, the underlying oneness flowing through all psychic: “Of the psyche or soul.” Sensitive to spiritual processes and joys or sorrows. It is the supreme goal of life, called paramartha,
karma yoga. —kriyâ pâda: “Religious action; worship stage.” Stage form. The experience is called savikalpa samadhi. energies. Inwardly or intuitively aware of nonphysical realities; able “supreme weath.”
of bhakti yoga, of cultivating devotion through performing puja and Parasiva (Paraßiva): ¥¿⁄À∆ “Transcendent Siva.” The Self God, to use such powers as clairvoyance, clairaudience and precognition. quantum: Quantity or amount. In the quantum theory of modern
regular daily sadhana. —yoga pâda: Having matured, the soul now Siva’s first perfection, Absolute Reality. Parasiva is That which is Nonphysical, subtle; pertaining to the deeper aspects of man. science: a fixed basic unit, usually of energy. —quantum particles
turns to internalized worship and raja yoga under the guidance of a beyond the grasp of consciousness, transcends time, form and space puja (pûjâ): ¥›úŸ “Worship, adoration.” An Agamic rite of worship of light: Light understood not as a continuum, but as traveling bun-
satguru. It is a time of sadhana and serious striving when realization and defies description. To merge with the Absolute in mystic union, performed in the home, temple or shrine, to the murti, shri paduka, dles each of a same intensity. Deeper still, these particles originate
of the Self is the goal. —jñâna pâda: “Stage of wisdom.” Once the called Self Realization or nirvikalpa samadhi, is the ultimate goal of or other consecrated object, or to a person, such as the satguru. Its and resolve themselves in a one divine energy. —at the quantum
soul has attained Realization, it is henceforth a wise one, shedding all incarnated souls, the reason for their living on this planet, and purpose is to purify the atmosphere around the object worshiped, level (of the mind): Deep within the mind, at a subtle energy level.
blessings on mankind. This stage is also called the San Marga, “true the deepest meaning of their experiences. establish a connection with the inner worlds and invoke the pres-
path,” on which God is our dearest beloved, implying transcendence pasha (pâßa): ¥ŸÀ “Tether; noose.” The whole of existence, manifest ence of God, Gods or one’s guru. Puja, the worship of a murti rajas: ¿ú–Î “Passion; activity.” See: guna.
of individuality and merger with the Divine. and unmanifest. That which binds or limits the soul and keeps it through water, lights and flowers in temples and shrines, is the raja yoga (râja yoga): ¿ŸúæËí “King of yogas,” also
pada puja (pâda pûjâ): ¥ŸÆ¥›úŸ “Foot worship.” Ceremonial wor- (for a time) from manifesting its full potential. Pasha consists of the Agamic counterpart of the Vedic yajna rite in which offerings are known as ashtanga yoga, “eight-limbed yoga.” The clas-
ship of the guru’s sandals or holy feet, often through ablution with soul’s threefold bondage of anava, karma and maya. conveyed through the sacred homa fire. See: yajna. sical yoga system of eight progressive stages to Illumina-
precious substances and offering of fruit and flowers. After the cer- Patanjali (Patañjali): ¥™°ú⁄ƒ A Saivite Natha siddha (ca 200 bce) punarjanma: ¥‹ ≤ ú@ ≥ º “Reincarnation.” From puna˙, “again and tion as described in various yoga Upanishads, the Tirumantiram
emony, the water of the bath, the fruit and other precious substances who codified the ancient raja yoga philosophy which outlines the again,” and janma, “taking birth.” See: reincarnation. and, most notably, the Yoga Sutras of Patanjali. The eight limbs are:
are partaken of as prasada by the devotees. path to enlightenment through purification, control and transcen- punya (pu∫ya): ¥‹©æ “Holy; virtuous; auspicious.” 1) Good or righ- 1) yama, “Restraint.” 2) niyama, “Observance.” 3) âsana, “Seat or pos-
paduka (pâdukâ): ¥ŸÆ‹éŸ “Sandals.” Shri paduka refers to the san- dence of the mind. His great work, the Yoga Sutras, comprises some teous. 2) Meritorious action. 3) Merit earned through right thought, ture.” 4) prâ∫âyâma, “Breath control.” 5) pratyâhâra, “Withdrawal.”
dals of the preceptor, the traditional icon of the guru, representing 200 aphorisms and is the foremost ancient text on meditative yoga. word and action. Punya includes all forms of doing good, from the 6) dhâra∫â, “Concentration.” 7) dhyâna, “Meditation.” 8) samâdhi,
his venerable feet and worshiped as the source of grace. See: raja yoga. simplest helpful deed to a lifetime of conscientious beneficence. “Enstasy.”
pancha mahayajna (pañcha mahâyajñas): ¥ZŸº“Ÿæ◊ The house- penance: Prayashchitta. Atonement, expiation. An act of devotion Each act of punya carries its karmic consequence. Punya is earned Rama (Râma): ¿Ÿº Venerated hero of the Ramayana epic, and one
holder’s five daily sacrifices: to Gods, ancestors, rishis, creatures and (bhakti), austerity (tapas) or discipline (sukritya) undertaken to through virtuous living, following the multi-faceted laws of dharma. of the two most popular incarnations of Vishnu, along with Krishna.
men. soften or nullify the anticipated reaction to a past action. Penance is Punya depends on purity of acts according to various factors His worship is almost universal among Vaishnavas, and extensive

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 among Smartas and other liberal Hindus. He was a great worshiper willpower, faith and confidence in oneself and in God, Gods and community of changes in the lives of its members and secure inner- Satchidananda (Satchidânanda): –⁄cÆŸ≤≥Æ “Existence-con-
of Siva, and a Siva temple, called Rameshvaram, was built in his guru. Sadhana harnesses and transmutes the instinctive-intellectual world blessings. Some of the most important samskaras are nama- sciousness-bliss.” See: Parashakti.
name at the southern tip of India. nature, allowing progressive spiritual unfoldment into the super- karana, name-giving; vivaha, marriage; and antyeshti, funeral rites. satguru (sadguru): –ØÓ‹¡ “True weighty one.” A spiritual preceptor
Ramanuja (Râmânuja): ¿ŸºŸ≤‹ú Philosopher saint, great bhakta conscious realizations and innate abilities of the soul. Sanatana Dharma (Sanâtana Dharma): –≤Ÿ™≤∞º@ “Eternal reli- of the highest attainment and authority—one who has realized the
(1017–1137), founder of one of five major Vaishnava schools, and sadhu (sâdhu): –Ÿ∞‹ “Virtuous one; straight, unerring.” A holy man gion” or “Everlasting path.” A traditional designation for the Hindu ultimate Truth, Parasiva, through nirvikalpa samadhi. He is always
considered the greatest critic of advaita. In his famous Shri Bhashya dedicated to the search for God. A sadhu may or may not be a yogi religion. See: Hinduism. a sannyasin, an unmarried renunciate—a free being able to lead oth-
on the Brahma Sutras, he countered Sankara’s absolute monism, or a sannyasin, or be connected in any way with a guru or legitimate sanctum sanctorum: “Holy of holies.” Garbhagriha in Sanskrit. The ers securely along the spiritual path. All Hindu denominations teach
point-by-point, with his qualified monism, called Vishishtadvaita lineage. Sadhus usually have no fixed abode and travel unattached most sacred part of a temple, usually a cave-like stone chamber, in that the grace and guidance of a living satguru is a necessity for Self
Vedanta. from place to place, often living on alms. See also: sannyasin. which the main icon is installed. See: temple. Realization. He is recognized and revered as the embodiment of God,
Ramayana (Râmâya∫a): ¿ŸºŸæ® “Life of Rama.” One of India’s two sadhvi (sâdhvî): –Ÿ±∆¤ Feminine form of sadhu. See: sadhu. San Marga (San Mârga): –≥ºŸí@ “True path.” The straight, spiritual Sadasiva, the source of grace and liberation. See: guru.
grand epics (Itihasa) along with the Mahabharata. It is Valmiki’s sahasrara chakra (sahasrâra chakra): –“–˘Ÿ¿ò$ The cranial psy- path leading to the ultimate goal, Self Realization, without detouring satputra marga (satputra mârga): सत्पुत्र मागर् “True son’s way.” The
tragic love story of Rama and Sita, whose exemplary lives have chic force center of divine consciousness. “Thousand-spoked wheel.” into unnecessary psychic exploration or pointless development of stage of kriya, in which our relationship with God is as a child to
helped set high standards of dignity and nobility as an integral part See: chakra. psychic powers, or siddhis. A san margi is a person “on the path,” as its parents; characterized by puja, reading the scriptures, sing-
of Hindu dharma. Astronomical data in the story puts Rama’s reign Saiva Siddhanta Church: “Church of God Siva’s Revealed Truth,” opposed to a samsari, one engrossed in worldliness. San Marga also ing hymns, performing japa and unsullied austerity, truthfulness,
at about 2015 bce. See: Rama. founded in 1949 by Satguru Sivaya Subramuniyaswami. names the jnana pada. restraint of envy, offering of food and other self-purifying acts. See:
reincarnation: “Re-entering the flesh.” Punarjanma; metempsycho- Saivism (Íaiva): शैव The religion followed by those who worship sannyasa (sannyâsa): –~ ≥ 柖 “Renunciation.” “Throwing down pada.
sis. The process wherein souls take on a new physical body through Siva as Supreme God. The oldest of the four sects of Hinduism. or abandoning.” Sannyasa is the repudiation of the dharma of the satsanga (satsa˜ga): –´–~í “Holy gathering.” Association of devotees
the birth process. It is a repetitive cycle which originates in the sub- There are many schools of Saivism, all firmly based on the Vedas householder, including its obligations and duties, and the acceptance for temple or home worship, celebration, selfless service and reli-
tle plane (Antarloka), the realm in which souls live between births and Saiva Agamas. of the even more demanding dharma of the renunciate. See: san- gious studies.
and return to after death. There they are assisted in readjusting to sakha marga (sakhâ mârga): –ꟺŸí@ “Friend’s path.” See: pada. nyasa dharma, sannyasa diksha. sattva guna (sattva gu∫a): –^∆í‹® “Perfection of Being.” The qual-
having died and eventually prepared for yet another birth. The qual- samadhi (samâdhi): –ºŸ⁄∞ “Enstasy,” “Sameness; contemplation; sannyasa ashrama (sannyâsa âßrama): –~≥柖 ÇŸÃ˘º “Renunciate ity of goodness or purity. See: guna.
ity and nature of the next birth depends on the merit or demerit of union, wholeness; completion, accomplishment.” Samadhi is the stage.” The period of life after age 72. See: ashrama dharma. savikalpa samadhi (savikalpa samâdhi): –⁄∆é≈¥–ºŸ⁄∞ “Enstasy
one’s past actions (karma) and on the needs of their unique pattern state of true yoga, in which the meditator and the object of medita- sannyasa dharma (sannyâsa dharma): –~≥柖∞º@ “Renunciate with form (or seed).” Experience of pure consciousness. See: samadhi.
of development and experience (dharma). The cycle of reincarnation tion are one. Samadhi is of two levels: 1) savikalpa samâdhi, iden- virtue.” The life, way and traditions of those who have irrevocably Second World: The astral or subtle plane. See: loka.
ends when karma has been resolved and the Self God (Parasiva) has tification or oneness with the essence of an object. Its highest form renounced prerogatives and obligations of the householder, includ- Self (Self God): God Siva’s perfection of Absolute Reality, Parasiva—
been realized. This condition of release is called moksha. Then the is the realization of the primal substratum or pure consciousness, ing personal property, wealth, ambitions, social position and family That which abides at the core of every soul. See: Parasiva, Siva.
soul continues to evolve and mature in the subtle planes, without Satchidananda; 2) nirvikalpa samâdhi (“enstasy without form” ties, in favor of the full-time monastic quest for divine awakening, Self Realization: Direct knowing of the Self God, Parasiva. Self Real-
the need to return to physical existence. See: evolution of the soul, or “seed”). The ultimate spiritual attainment: the realization of the Self Realization and spiritual upliftment of humanity. Tradition- ization is known in Sanskrit as nirvikalpa samadhi, the ultimate
pada, pasa. Self, Parasiva, in which all modes of consciousness are transcended ally, this dharma is available to those under age 25 who meet strict spiritual attainment. See: nirvikalpa samadhi.
revealing grace: See: anugraha shakti, grace. and Absolute Reality—beyond time, form and space—is experienced, qualifications. Alternately, the householder may embrace sannyasa seva (sevâ): –‰∆Ÿ “Service,” karma yoga, an integral part of the spiri-
Rig Veda (Âig Veda): àì∆‰Æ “Veda of verse (rik).” The first and oldest bringing in its aftermath a complete transformation of conscious- dharma after age 72 through the customary initiatory rites given tual path, doing selfless, useful work for others, such as volunteer
of the four Veda compendia of revealed scriptures (shruti), including ness. See: Parasiva, raja yoga, Satchidananda. by a sannyasin and then diligently pursuing his spiritual sadhana work at a temple, without preference or thought of personal gain.
a hymn collection (Samhitas), priestly explanatory manuals (Brah- sampradaya (sampradâya): –Ä¥˘ÆŸæ A living stream of tradition or in a state of genuine renunciation and not in the midst of his family. Seva, or Sivathondu in Tamil, is the central practice of the charya
manas), forest treatises (Aranyakas) elaborating on the Vedic rites, theology within Hinduism, passed on by oral training and initiation. These two forms of sannyasa are not to be confused with simply pada. See: pada.
and philosophical dialogs (Upanishads). The oldest and core portion A living stream of tradition or theology within Hinduism, passed entering the sannyasa ashrama, the last stage of life. shad darshana (sha∂ darßana): Œ•Í ÆÀ@≤ “Six views;” “six insights.”
is the Samhita, believed to date back, in its oral form, as far as 8,000 on by oral training and initiation. The term derives from the verb sannyasa diksha (sannyâsa dîkshâ): –~≥柖Ƥ’Ÿ “Renunciate ini- Six classical philosophies distinguished among the hundreds of
years. It embodies prayerful hymns of praise and invocation to the sampradâ, meaning “to give out,” “render,” grant, bestow or confer; tiation.” This diksha is a formal rite, or less often an informal bless- Hindu darshanas known through history: Nyaya, Vaisheshika,
Divinities of nature and to the One Divine. See: shruti, Veda. to hand down by tradition; to bequeath. Sampradaya is thus a phi- ing, entering the devotee into renunciate monasticism, binding him Sankhya, Yoga, Mimamsa and Vedanta. Each was tersely formulated
rishi (®ishi): à⁄Œ “Seer.” A term for an enlightened being, empha- losophy borne down through history by verbal transmission. It is for life to certain vows which include chastity, poverty and obedi- in sutra form by its “founder,” and elaborated in extensive commen-
sizing psychic perception and visionary wisdom. In the Vedic age, more inclusive than the related term parampara, which names a ence, and directing him on the path to Self Realization. See: san- taries by other writers. They are understood as varied attempts at
rishis lived in remote retreats, either alone or with disciples. Such living lineage of ordained gurus who embody and carry forth a sam- nyasa dharma. describing Truth and the path to it. Elements of each form part of
great souls were the inspired conveyers of the Vedas. See: Veda. pradaya. Each sampradaya is often represented by many paramparas. sannyasin (sannyâsin): –~≥æŸ⁄–≤Î “Renouncer.” One who has taken the Hindu fabric today.
Rudra: ¡Æ˙ “Controller of terrific powers;” or “red, shining one.” The samsara (saμsâra): –Ä–Ÿ¿ “Flow.” The phenomenal world. Transmi- sannyasa diksha. A Hindu monk, swami, and one of a world broth- —Nyâya: “System, rule; logic.” A system of logical realism,
name of Siva as the God of dissolution, the universal force of reab- gratory existence, fraught with impermanence and change, joy and erhood (or holy order) of sannyasins. Some are wanderers and oth- founded sometime around 300 bce by Gautama, known for its sys-
sorption. Rudra-Siva is revered both as the “terrifying one” and the suffering. The cycle of birth, death and rebirth; the total pattern of ers live in monasteries. The sannyasin is the guardian of his reli- tems of logic and epistemology and concerned with the means of
“lord of tears,” for He wields and controls the terrific powers which successive earthly lives experienced by a soul. gion, immersed in it constantly, freed from worldliness, freed from acquiring right knowledge. Its tools of enquiry and rules for argu-
may cause lamentation among humans. See: Siva. samsari (saμsârî): –Ä–Ÿ¿¤ “One in samsara;” “wanderer.” A soul, distraction, able to offer his work and his worship in unbroken mentation were adopted by all schools of Hinduism.
during transmigration, engrossed in the joys and sorrows of worldly continuity and one-pointed effectiveness. He undertakes certain —Vaißeshika: “Differentiation,” from vishesha, “differences.”
sacrament: 1) Holy rite, especially one solemnized in a existence; one who is not striving for liberation (moksha), someone disciplines including the purification of body, mind and emotion. Philosophy founded by Kanada (ca 300 bce) teaching that libera-
formal, consecrated manner, which is a bonding between who is not “on the path.” He restrains and controls the mind through his sadhana, tapas and tion is to be attained through understanding the nature of existence,
the recipient and God, Gods or guru. This includes rites of samskara (saμskâra): –ė響 “Impression, activator; sanctification, meditative regimen. He unfolds from within himself a profound which is classified in nine basic realities (dravyas): earth, water, light,
passage (samskara), ceremonies sanctifying crucial events preparation.” 1) A deep impression made on the subconscious mind love of God and the Gods. His practice of upasana, worship, is pre- air, ether, time, space, soul and mind. Nyaya and Vaisheshika are
or stages of life. 2) Prasada. Sacred substances, grace-filled gifts, by experience (in this or previous lives), which then influences one’s dominantly internal, seeking God within. viewed as a complementary pair, with Nyaya emphasizing logic, and
blessed in sacred ceremony or by a holy person. See: prasada, nature, responses, and states of mind, either positively or negatively. Sanskrit (Saμsk®ita): –Ä—é‚™ “Well-made,” “refined,” “perfected.” Vaisheshika analyzing the nature of the world.
samskara. 2) a Hindu sacrament or rite, a bonding between the recipient and The classical sacerdotal language of ancient India, considered a pure —Sâ˜khya: “Enumeration, reckoning.” A philosophy founded by
sadhana (sâdhana): –Ÿ∞≤ “Effective means of attainment.” Reli- God, Gods or guru, performed to create beneficial samskaras and vehicle for communication with the celestial worlds. It is the pri- sage Kapila (ca 500 bce), author of the Sankhya Sutras. Sankhya is
gious or spiritual disciplines, such as puja, yoga, meditation, japa, mark a significant transition of life. These make deep and positive mary language in which Hindu scriptures are written, including the primarily concerned with “categories of existence,” tattvas, which
fasting and austerity. The effect of sadhana is the building of impressions on the mind of the recipient, inform the family and Vedas and Agamas. it understands as 25 in number. The first two are the unmanifest

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 Purusha and the manifest primal nature, Prakriti—the male-female Hinduism’s most extraordinary monks, Adi Sankara (788–820), rounded, elliptical, aniconic image, usually set on a circular base, or spiritual unfoldment indicates this slow, imperceptible process, lik-
polarity, viewed as the foundation of all existence. Prakriti, out of preeminent guru of the Smarta Sampradaya, noted for his monis- pitha. The Sivalinga is the simplest and most ancient symbol of Siva, ened to a lotus flower’s emerging from bud to effulgent beauty. See:
which all things evolve, is the unity of the three gunas: sattva, rajas tic philosophy (Advaita Vedanta), his many scriptural commentar- especially of Parasiva, God beyond all forms and qualities. The pitha evolution of the soul.
and tamas. Sankhya and Yoga are considered an inseparable pair ies, and his formalizing of ten orders of sannyasins with pontifical represents Parashakti, the manifesting power of God. Lingas are usu- Sri Rudram (Írî Rudram): Ã˘¤¡Æ˙ºÎ “(Hymn) to the wielder of awe-
whose principles permeate all of Hinduism. See: prakriti, purusha. headquarters at strategic places across India. He lived only 32 years, ally of stone (either carved or naturally existing, svayambhu, such some powers.” Preeminent Vedic hymn to Lord Siva as the God of
—Yoga: “Yoking; joining.” Ancient tradition of philosophy and but traveled throughout India and transformed the Hindu world of as shaped by a swift-flowing river), but may also be of metal, pre- dissolution, chanted daily in Siva temples throughout India. It is in
practice codified by Patanjali (ca 200 bce) in the Yoga Sutras. It is that time. See: Smartism, Vedanta. cious gems, crystal, wood, earth or transitory materials such as ice. this long prayer, located in the Yajur Veda, Taittiriya Samhita, in
also known as raja yoga, “king of yogas,” or ashtanga yoga, “eight- shaucha (ßaucha): ÀÈò “Purity.” See: purity-impurity, yama-niyama. Sivaloka (Íivaloka): ⁄À∆ƒËé “Realm of Siva.” See: heaven, loka. the middle of the first three Vedas, that the Saivite mantra Namah
limbed yoga.” Its object is to achieve, at will, the cessation of all fluc- shastra (ßâstra): ÀŸ—& “Sacred text; teaching.” 1) Any religious or Siva Purana (Íiva Purâ∫a): ⁄À∆¥‹¿Ÿ® “Ancient [lore] of Siva.” 1) A Sivaya first appears.
tuations of consciousness, and the attainment of Self Realization. philosophical treatise, or body of writings. 2) A department of collection of six major scriptures sacred to Saivites. 2) The name of states of consciousness: See: mind (five states).
Yoga is wholly dedicated to putting the high philosophy of Hindu- knowledge, a science; e.g., the Dharma Shastras on religious law, the oldest of these six texts, though some consider it a version of the subsubconscious mind: Vasana chitta (“mind of subliminal traits”).
ism into practice, to achieve personal transformation through tran- and the Artha Shastras on politics. Vayu Purana. See: mind (five states).
scendental experience, samadhi. See: yoga. shishya (ßishya): ⁄Àœæ “A pupil or disciple,” especially one who has Skanda: —é≥Æ “Quicksilver;” “leaping one.” One of Lord Karttikeya’s subsuperconscious mind: Anukarana chitta. See: mind (five states).
—Mîmâμsâ: “Inquiry” (or Purva, “early,” Mimamsa). Founded by proven himself and been accepted by a guru. See: diksha. oldest names. His form as scarlet-hued warrior God. See: Karttikeya. Subramuniyaswami: Rg; g puKdpaRthkp Satguru Sivaya Subra-
Jaimini (ca 200 bce), author of the Mimamsa Sutras, who taught the shruti (ßruti): Ã˘‹⁄™ “That which is heard.” Aurally, or clairaudiently, Smarta (Smârta): —ºŸ™@ “Of or related to smriti,” Hinduism’s sec- muniyaswami, founder of HINDUISM TODAY, 162nd satguru (1927–
correct performance of Vedic rites as the means to salvation. received scripture. Hinduism’s revealed scriptures, of supreme ondary scriptures. See: Smartism. 2001) of the Nandinatha Sampradaya’s Kailasa Parampara. He was
—Vedânta (or Uttara “later” Mimamsa): “End (or culmination) theological authority and spiritual value. They are timeless teach- Smartism (Smârta): —ºŸ™@ Sect based on the secondary scriptures ordained Sivaya Subramuniyaswami by Sage Yogaswami on the full-
of the Vedas.” For Vedanta, the main basis is the Upanishads and ings transmitted to rishis, or seers directly by God Siva and the (smriti). The most liberal of the four major Hindu denominations, an moon day of May 12, 1949, in Jaffna, Sri Lanka. Before his meeting
Aranyakas (the “end,” anta, of the Vedas), rather than the hymns Gods thousands of years ago. Shruti is thus said to be apaurusheya, ancient Vedic brahminical tradition (ca 700 bce) which from the 9th with Yogaswami, he had attained nirvikalpa samadhi in the caves of
and ritual portions of the Vedas. The teaching of Vedanta is that “impersonal,” or rather “suprahuman.” Shruti essentially consists of century onward was guided and deeply influenced by the Advaita Jalani. Recognized worldwide as one of foremost Hindu ministers of
there is one Absolute Reality, Brahman. Man is one with Brahman, the Vedas and the Agamas, preserved initially through oral tradition Vedanta teachings of Adi Shankara. Its adherents rely mainly on the our times, he contributed to the revival of Hinduism in immeasur-
and the object of life is to realize that truth through right knowledge, and eventually written down in Sanskrit. Most mantras are drawn classical smriti literature, especially the Itihasas (Ramayana and able abundance. He was simultaneously a staunch defender of tradi-
intuition and personal experience. The Vedanta Sutras (or Brahma from shruti, used for rites of worship, both public and domestic, as Mahabharata, the latter of which includes the Bhagavad Gita), tions, as the tried and proven ways of the past, and a fearless innova-
Sutras) were composed by Rishi Badarayana (ca 400 bce). well as for personal prayer and japa. See: Agama, smriti, Veda. Puranas and Dharma Shastras. These are regarded as complemen- tor, setting new patterns of life for contemporary humanity. He is
Shakti (Íakti): À⁄è™ “Power, energy.” The active power or manifest Shum: A Natha mystical language of meditation revealed in Switzer- tary to and a means to understanding the Vedas. Smartas adhere succeeded by Satguru Bodhinatha Veylanswami, the 163rd satguru
energy of God that pervades all of existence. Its most refined aspect land in 1968 by Sivaya Subramuniyaswami. to Shankara’s view that all Gods are but various representations of of the Kailasa Parampara.
is Parashakti, or Satchidananda, the pure consciousness and primal Shum perspectives: The four perspectives of the mind: —mulif: Saguna Brahman. Thus, Smartas are avowedly eclectic, worshiping subtle body: Sukshma sharira, the nonphysical, astral body or
substratum of all form. In popular, village Hinduism, the unity of intellectual/philosophical; —shumif: individual awareness; —sim- all the Gods and discouraging sectarianism. The Smarta system of vehicle in which the soul encases itself. When the soul is physically
Siva and Shakti is replaced with the concept of Siva and Shakti as nif: scientific/intellectual; —dimfi: space travel, devas and Gods, worship reinforces this outlook by including the major Deity of each embodied, the subtle body includes the pranic, astral and mental
separate entities. Shakti is represented as female, and Siva as male. inner communication. See: dimfi, mulif, shumif, simnif. primary Hindu sect of ancient days: Ganesha, Surya, Vishnu, Siva sheaths; after death, when the pranic sheath has disintegrated, it
Saiva Siddhanta perceives God Siva as a one Being, beyond yet shumif: The perspective of the mind as a solid and individual aware- and Shakti, with the addition of a sixth Deity, Kumara. One among consists of only the astral and mental sheaths. Just before rebirth
encompassing the duality of male and female; His Shakti is insepa- ness traveling from one area of the mind to another. Pronounced them is generally chosen as the devotee’s preferred Deity, Ishta or when higher evolutionary planes are entered, the astral sheath is
rable from Him. shoom-eef. See: Shum, Shum perspectives. Devata. dropped off and the subtle body consists of only the mental sheath.
In the yoga mysticism of all traditions, divine energy, shakti, is siddha: ⁄–ØÛ A “perfected one’’ or accomplished yogi, a person of smriti (sm®iti): —º‡⁄™ That which is “remembered;” the tradition. See: soul body.
experienced within the human body in three aspects: 1) the fem- great spiritual attainment or powers. See: siddhi. Hinduism’s nonrevealed, secondary but deeply revered scriptures, Sufism: A mystical Islamic tradition in which Muslims seek to find
inine force, ida shakti; 2) the masculine force, pingala shakti; and siddhanta (siddhânta): ⁄–ØÛŸ≥™ “Final attainments;” “final conclu- derived from man’s insight and experience. Smriti speaks of secular the truth of divine love and knowledge through direct personal
3) the pure androgynous force, kundalini shakti, that flows through sions.” Siddhanta refers to ultimate understanding arrived at in any matters as well as spiritual lore, ranging from day-to-day rules and experience.
the sushumna nadi. Shakti is most easily experienced by devotees given field of knowledge. regulations to enlightened teachings. See: Mahabharata, Purana, sukshma sharira (sûkshma ßarîra): –›÷ºÀ¿¤¿ “Subtle body,” or
as the sublime, bliss-inspiring energy that emanates from a holy siddhi: ⁄–⁄ØÛ “Power, accomplishment; perfection.” Extraordinary Ramayana. astral body. See: subtle body.
person or sanctified Hindu temple. The term shakti also refers to powers of the soul, developed through consistent meditation and soul: The real being of man, as distinguished from body, mind and superconscious mind: Karana chitta. The intuitive mind; the all-
the three shaktis, powers, wielded by Siva: iccha (love), kriya (action) deliberate tapas, or awakened naturally through spiritual maturity emotions. The soul—known as atman or purusha—is the sum of its knowing intelligence of the soul. See: mind (five states).
and jnana (wisdom). See: Ardhanarishvara, Parashakti, Shaktism, and yogic sadhana. The supreme siddhi is realization of the Self, two aspects, the form or body of the soul and the essence of the soul. superstition: A belief or practice not supported by experience or
Siva. Parasiva. —essence or nucleus of the soul: Man’s innermost and unchang- reason.
Shaktism (Íâkta): ÀŸ# “Doctrine of power.” The religion followed simnif: (Shum language) The perspective of the mind in its scientific, ing being—Pure Consciousness (Parashakti or Satchidananda) and Supreme God: Highest God, the source or creator of all other Gods,
by those who worship the Supreme as the Divine Mother—Shakti intellectual state. See: Shum, Shum perspectives. Absolute Reality (Parasiva). This essence was never created, does not beings and all manifestation. See: Brahman, Shakti, Siva, Vishnu.
or Devi—in Her many forms, both gentle and fierce. Shaktism is one sin: Intentional transgression of divine law. Akin to the Latin sons, change or evolve and is eternally identical with God Siva’s perfec- sushumna nadi (sushum∫â nâ∂î): –‹Œ‹Ω®Ÿ≤Ÿ•¤ “Most gracious
of the four primary sects of Hinduism. Shaktism’s first historical “guilty.” Hinduism does not view sin as a crime against God, but as an tions of Parashakti and Parasiva. channel.” Central psychic nerve current within the spinal column;
signs are thousands of female statuettes dated ca 5500 bce recovered act against dharma—moral order—and one’s own self. See: karma. soul body: Anandamaya kosha (“sheath of bliss”), also referred to channel for the kundalini.
at the Mehrgarh village in India. Four major expressions of Shak- Siva (Íiva): ⁄À∆ The “Auspicious,” “Gracious,” or “Kindly one.” as the “causal body” (karana sharira). Names the soul’s manifest swami (swâmî): —∆Ÿº¤ “Lord; owner; self-possessed.” He who
tism are evident today: folk-shamanism, yoga, devotionalism and Supreme Being of the Saivite religion. God Siva is All and in all, nature as an individual being—an effulgent, human-like form com- knows or is master of himself. A respectful title for a Hindu monk,
universalism. There are many varieties of folk Shaktism gravitat- simultaneously the creator and the creation, both immanent and posed of light. It is the emanational creation of God, destined to one usually a sannyasin, an initiated, orange-robed renunciate, dedicated
ing around various forms of the Goddess, such as Kali, Durga and a transcendent. As personal Deity, He is Creator, Preserver and day merge back into Him. During its evolution, the soul functions wholly to religious life. As a sign of respect, the term swami is some-
number of forms of Amman. Destroyer. He is a one Being, perhaps best understood in three per- through four types of outer sheaths that envelop the soul form— times applied more broadly to include non-monastics dedicated to
saligrama (sâlîgrâma): सालीग्राम A fossilized shell worshiped by the fections: Parameshvara (Primal Soul), Parashakti (Pure Conscious- mental, instinctive-intellectual, vital and physical. See: evolution of spiritual works. See: sannyasa dharma, sannyasin.
Vaishnavas as an iconic symbol of Vishnu. ness) and Parasiva (Absolute Reality). See: Parameshvara, Para- the soul, subtle body. swamini (swâminî): —∆Ÿ⁄º≤¤ The feminine form of swami.
Shankara (Ía˜kara): ÀóÏ¿ “Propitious Creator.” Derived from the shakti, Parasiva, Satchidananda. spiritual unfoldment: The unfoldment of the spirit, the inher-
Sanskrit elements sham, meaning “auspicious,” and kara mean- Sivalinga (Íivali˜ga): ⁄À∆⁄ƒóÓ “Mark,” “Token” or “Sign of Siva.” The ent, divine soul of man. The gradual expansion of consciousness
ing “maker.” 1) A name of Siva, architect of the cosmos. 2) One of most prevalent emblem of Siva, found in virtually all Siva temples. A as kundalini shakti slowly rises through the sushumna. The term

160 g u ru’s w i s d om 161

 tala: ™ƒ “Plane or world; level; base, bottom; abyss.” Root regularly each month—for a specified time, or for life. “Forest-dweller stage.” See: ashrama dharma. Rig, Yajur, Sama and Atharva. In all they include over 100,000
word in the names of the seven realms of lower con- transcendent: Surpassing the limits of experience or manifest form. varna dharma (var∫a dharma): ∆®@∞º@ “The way of one’s kind.” verses, as well as additional prose. The knowledge imparted by
sciousness centered in the seven chakras below the In Saiva Siddhanta, a quality of God Siva as Absolute Reality, Parasiva, The hereditary social class system, generally referred to as caste, the Vedas ranges from earthy devotion to high philosophy. The
muladhara chakra. See: chakra, hell, Naraka. the Self. Distinguished from immanent. Compare with immanent. established in India in ancient times. Within varna dharma are the oldest portions of the Vedas are thought by some to date back as
tamas(ic): ™º–Î “Force of inertia.” The quality of denseness, inertia, transmute, transmutation: To change something from one form to many religious and moral codes which define human virtue. Varna far as 6,000 bce, written down in Sanskrit in the last few millen-
contraction, resistance and dissolution. See: guna. another; used in spiritual endeavors to describe changes of thought dharma is social duty, in keeping with the principles of good con- nia, making them the world’s most ancient scriptures. They, along
tapas: ™¥–Î “Heat, fire; ardor.” The tenth niyama: purificatory spiri- and energy. duct, according to one’s community, which is generally based on the with the Agamas, are shruti, that which is “heard.” See: shruti,
tual disciplines, severe austerity, penance and sacrifice. The endur- trishula (trißûla): ⁄&À›ƒ “Trident.”A three-pronged spear or tri- craft or occupation of the family. Strictly speaking it encompasses Upanishad.
ance of performing extreme religious austerities, with the aim of dent wielded by Lord Siva and certain Saivite ascetics.It symbolizes two interrelated social hierarchies: 1) var∫a, which refers to the Vedanta (Vedânta): ∆‰ Æ Ÿ≥™ “Ultimate wisdom” or “final conclu-
spiritual transformation and unfoldment. Tapas is austerity of a God’s three fundamental shaktis or powers—icçha (desire, will, love), four classes: brahmin, kshatriya, vaishya and shudra; and 2) jati, the sions of the Vedas.” Vedanta is the system of thought embodied
severe, psyche-transforming nature, compared to the simpler, more kriya (action) and jnana (wisdom). The trishula is also held by Lord myriad occupational subgroups, or guilds, which in India number in the Upanishads (ca 1500-600 bce), which give forth the ulti-
sustained austerity of sadhana. Ganesha. over 3,000. Hence this dharma is sometimes called jati dharma. mate conclusions of the Vedas. Through history there developed
temple: Mandira. An edifice in a consecrated place dedicated to the The varna dharma system—despite its widespread discrimination numerous Vedanta schools, ranging from pure dualism to absolute
worship of God or the Gods. From the Latin templum, “temple, sanc- unfoldment: Opening gradually, especially in stages. See: against harijans, and the abuse of social status by higher castes— monism.
tuary; marked space.” Hindu temples, over one million worldwide, evolution of the soul, spiritual unfoldment. ensures a high standard of craftsmanship, a sense of community Vedic-Agamic (Vedic-Ågamic): Simultaneously drawing from and
are revered as sacred, magical places in which the three worlds most Upanishad: Ü¥⁄≤ŒÆÍ “Sitting near devotedly.” The fourth belonging, family integrity and religio-cultural continuity. Caste complying with both of Hinduism’s revealed scriptures (shruti), the
consciously commune—structures especially built and consecrated and final portion of the Vedas, expounding the philo- is not unique to Hinduism and India. By other names it is found in Vedas and the Agamas, which represent two complimentary, inter-
to channel the subtle spiritual energies of inner-world beings. The sophical meaning of the Vedic hymns. The Upanishads are a collec- every society. The four varnas, or classes, and myriad jatis, occupa- twining streams of history and tradition. The difference between
temple’s psychic atmosphere is maintained through regular worship tion of profound texts which are the source of Vedanta philosophy tional castes, or guilds, form the basic elements of human interac- Siddhanta (the Agamic tradition) and Vedanta (the Vedic tradition)
ceremonies (puja) invoking the Deity, who from the Third World and have dominated Indian thought for thousands of years. They tion. See: dharma, jati. is seen in the fact that while the Vedas represent man looking for
uses His installed image (murti) as a temporary body through which are philosophical chronicles of rishis expounding the nature of God, vasana (vâsanâ): ∆Ÿ–≤Ÿ “Abode.” Subconscious inclinations. From God, the Agamas hold the perspective of God looking to help man.
bless those living on the earth plane, the First World. soul and cosmos, exquisite renderings of the deepest Hindu thought. vas, “dwelling, residue, remainder.” The subliminal inclinations and Further, while the Vedas are voiced by rishis, God or the Goddess
theism: Belief that God exists as a real, conscious, personal Supreme It is generally thought that the earliest were written down in San- habit patterns which, as driving forces, color and motivate one’s atti- is the narrator of truth in the Agama texts. It is said the Vedas are
Being, creator and ruler of the universe. May also include belief in skrit between 500 and 600 bce. These popular and approachable tudes and future actions. Vasanas are the conglomerate results of general and the Agamas are specific.
the Gods. texts, widely available in many languages, revolve around the iden- subconscious impressions (samskaras) created through experience. vegetarian: Shakahara. Of a diet which excludes meat, fish, fowl
three worlds: The primary hierarchical divisions of the cosmos. See: tity of the soul and God, and the doctrines of reincarnation, of karma Samskaras, experiential impressions, combine in the subconscious and eggs. Vegetarianism is a principle of health and environmen-
loka. and of liberation through renunciation and meditation. See: shruti, to form vasanas, which thereafter contribute to mental fluctuations, tal ethics that has been a keystone of Indian life for thousands of
Third World: Sivaloka, “realm of Siva.” The spiritual realm or causal Vedanta, Vedas. called vritti. The most complex and emotionally charged vasanas years. Vegetarian foods include grains, fruits, vegetables, legumes
plane wherein Mahadevas and highly evolved souls live in their own upadesha: Ü¥Æe À “Advice; religious instruction.” Often given in are found in the dimension of mind called the sub-subconscious, or and dairy products. Natural, fresh foods, locally grown, without
self-effulgent forms. See: loka, heaven. question-and-answer form from guru to disciple. The satguru’s vasana chitta. See: samskara, vasana daha tantra. insecticides or chemical fertilizers, are preferred. The following
tilaka: ⁄™ƒé Marks made on the forehead or the brow with clay, spiritual discourses. vasana daha tantra (vâsanâ daha tantra): ∆Ÿ–≤ŸÆ“™≥& “Purifica- foods are minimized: frozen and canned foods, highly processed
ashes or sandalwood paste as an indication of sectarian affiliation. tion of the subconscious by fire.” Daha means burning, tantra is a foods, such as white rice, white sugar and white flour; and “junk”
Vaishnavas wear a vertical v-shaped tilaka made from clay. The vairagi (vairâgî): ∆Ê¿Ÿí¤ “Dispassionate one.” An ascetic method, and vasanas are deep-seated subconscious traits or tenden- foods and beverages (those with abundant chemical additives, such
Saivite tilaka, called tripundra, consists of three horizontal strips who lives by the principle of vairagya, renunciation. Also cies that shape one’s attitudes and motivations. Vasanas can be either as artificial sweeteners, colorings, flavorings and preservatives, or
of holy ash with a dot near the middle, or between the eyebrows. names a particular class of mendicants, generally Vaish- positive or negative. One of the best methods for resolving difficul- prepared with unwholesome ingredients).
Wearing the tilaka is an expression of religious affiliation and pride navas, of North India who have freed themselves from ties in life, of dissolving troublesome vasanas, the vasana daha tantra veiling grace: Tirobhava shakti. The divine power by which Siva lim-
in one’s beliefs. worldly desires. is the practice of burning confessions, or even long letters to loved its the soul’s perception of Truth by binding or attaching the soul to
Tirukural: jpUf;Fws; “Holy couplets.” A treasury of Hindu ethical Vaish∫avism (Vaish∫ava): ∆Êœ®∆ One of the four major denomi- ones or acquaintances, describing pains, expressing confusions and the fetters of anava, karma and maya—enabling it to experience the
insight and a literary masterpiece of the Tamil language, written nations of Hinduism, representing roughly half of the world’s one registering grievances and long-felt hurts. Also called spiritual jour- lessons it needs to grow and evolve as an individual being. See: grace.
by Saiva Saint Tiruvalluvar (ca 200 bce). One of the world’s earliest billion Hindus. It gravitates around the worship of Lord Vishnu as naling, writing down problems and burning them in any ordinary Venkateshvara (Ve∫ka†eßvara): वेङ्कटेश्वर “Lord of the Venkat Hills.”
ethical texts, the nonsectarian Tirukural could well be considered Personal God, His incarnations and their consorts. The doctrine of fire brings them from the subconscious into the external mind, A name of Vishnu. See: Vishnu.
a bible on virtue for the human race. It is sworn on in South Indian avatara (He who descends), especially important to Vaishnavism, releasing the supressed emotion as the fire consumes the paper. This vibhuti (vibhûti): ⁄∆∫›⁄™ “Resplendent, powerful.” Holy ash, pre-
courts of law. teaches that whenever adharma gains ascendency in the world, God is a magical healing process. See: vasana. pared by burning cow dung along with other precious substances,
Tirumantiram: jpUke; j puk; “Holy incantation.” The Nandinatha takes a human birth to reestablish “the way.” There are either 10, vastu (vâstu): ∆Ÿ—™‹ A traditional Hindu system of space design such as milk, ghee and honey. It symbolizes purity and is one of the
Sampradaya’s oldest Tamil scripture; written ca 200 bce by Rishi 22 or 34 avataras of Vishnu, according to various scriptures. The which promotes well-being by constructing buildings in harmony main sacraments given at puja in all Saivite temples and shrines.
Tirumular. It is the earliest of the Tirumurai texts, and a vast store- most renowned avataras are Rama and Krishna. The last to come with natural forces. Saivites wear three stripes on the brow as a distinct sectarian mark,
house of esoteric yogic and tantric knowledge. It contains the mysti- will be Kalki, the harbinger of a golden age on Earth. Vaishnavism Vastu Shastras (Vâstu Íâstras): ∆Ÿ—™‹ÀŸ—& Various ancient texts on as do many Smartas. See: tilaka.
cal essence of raja yoga and siddha yoga. stresses the personal aspect of God over the impersonal, and bhakti vastu, “the science of time and space,” in the words of renowned videhamukti: ⁄∆Ɖ “ º‹ ⁄ # “Disembodied liberation.” Release from
Tiruvalluvar: jpUts;Sth; “Holy weaver.” Tamil weaver and house- (devotion) as the true path to salvation. The goal of Vaishnavism is Indian architect, Sri V. Ganapati Sthapati. The Vastu Shastras are reincarnation through nirvikalpa samadhi—the realization of the
holder saint (ca 200 bce) who wrote the classic Saivite ethical scrip- the attainment of mukti, defined as blissful union with God’s body, categorized as part of the Sthapatyaveda, science of architecture, Self, Parasiva—at the point of death. Blessed are those who are aware
ture Tirukural. the loving recognition that the soul is a part of Him, and eternal classed among the Upavedas, which are secondary Vedic texts dis- that departure, mahasamadhi, is drawing near. They settle all affairs,
tithing: Dashamamsha. “One-tenth sharing.” Religion’s dues. The nearness to Him in Vaikuntha, heaven. Foremost among Vaishnava cussing such areas as statecraft, health and music. Vastu unfolds the make amends and intensify personal sadhana. They seek the silver
spiritual discipline, often a vrata (vow), of paying one-tenth of one’s scriptures are the Vaishnava Agamas, Bhagavad Gita and Bhaga- scientific principles and models of spiritual art and architecture to channel of sushumna which guides kundalini through the door of
gainful and gifted income to a religious organization of one’s choice, vata Purana. yield a harmonious flow of energy in the physical environment, giv- Brahman into the beyond of the beyond. They seek total renuncia-
thus sustaining spiritual education and upliftment on Earth. Such Vaish∫avite (Vaish∫ava): ∆Êœ®∆: Of or relating to Vishnu; same ing rise to good health, wealth, intelligence and happiness. tion as the day of transition looms strongly in their consciousness.
giving is called makimai in the Tamil tradition. as Vaish nava. A follower of Vishnu or His incarnations. See: Veda: ∆‰ Æ “Wisdom.” Sagely revelations which comprise Hindu- Those who know that Lord Yama is ready to receive them seek to
tithing vow: Dashama bhaga vrata. “One-tenth-part vow.” A prom- Vaishnavism. ism’s most authoritative scripture. The Vedas are a body of dozens merge with Siva. They seek nirvikalpa samadhi as the body and
ise tithers make before God, Gods and their family or peers to tithe vanaprastha ashrama (vânaprastha âßrama): ∆Ÿ≤¥˘ — ¨ ÇŸÃ˘ º of holy texts known collectively as the Veda, or as the four Vedas: earthly life fall away. Those who succeed are the videhamuktas,

162 g u ru’s w i s d om 163

 honored as among those who will never be reborn. Hindu tradition of Tirumular and the Yoga Sutras of Patanjali. All the above texts
allows for vows of renunciation, called atura sannyasa diksha, to be list ten yamas and ten niyamas, with the exception of Patanjali’s
taken and the orange robe donned by the worthy sadhaka or house- classic work, which lists only five of each. The yamas are 1) ahiμsâ,
holder in the days prior to death. See: jivanmukti. noninjury; 2) satya, truthfulness; 3) asteya, nonstealing; 4) brahm-
Vinayaga Chaturthi (Vinâyaka Chaturthî): ⁄∆≤Ÿæé ò™‹¨¤ See: acharya, sexual purity; 5) kshamâ, patience; 6) dh®iti, steadfastness;
Ganesha Chaturthi. 7) dayâ, compassion; 8) ârjava, honesty and straightforwardness;
Vinayaka (Vinâyaka): ⁄∆≤Ÿæé “Remover.” A name of Lord Gane- 9) mitâhara, moderate appetite; and 10) ßaucha, purity. The niya-
sha, meaning the remover of obstacles (sometimes preceded by mas are 1) hrî, remorse; 2) santosha, contentment; 3) dâna, giving;
vighna, “obstacle”). See: Ganesha. 4) âstikya, faith; 5) Èßvarapûjana, worship of the Lord; 6) siddhânta
Vishnu (Vish∫u): ⁄∆œ®‹ “All-pervasive.” Supreme Deity of the ßravana, scriptural listening; 7) mati, cognition; 8) vrata, sacred
Vaishnavite religion. God as personal Lord and Creator, the All- vows; 9) japa, recitation; and 10) tapas, austerity. See: Essay 42.
Loving Divine Personality, who periodically incarnates and lives a yoga: æËí “Union.” From yuj, “to yoke, harness, unite.” The philoso-
fully human life to reestablish dharma whenever necessary. See: phy, process, disciplines and practices designed to yoke individual
Vaishnavism. consciousness with transcendent or divine consciousness. Yoga
vrata: ∆˘™ “Vow, religious oath.” Often a vow to perform certain disci- is essentially a one eightfold system, called raja yoga or ashtanga
plines over a period of time, such as penance, fasting, specific man- (eight-limbed) yoga. Historically, however, various aspects have
tra repetitions, worship or meditation. Vratas extend from the sim- been emphasized as separate, independent yoga systems in them-
plest personal promise to irrevocable vows made before God, Gods, selves. Popular today are hatha yoga (the third limb, asana, empha-
guru and community. sizing bodily fitness in preparation for meditation), kriya yoga (the
world: In Hindu theology, world refers to 1) loka: a particular region of fourth limb, emphasizing breath control), as well as karma yoga
consciousness or plane of existence. 2) mâya: The whole of manifest (selfless service) and bhakti yoga (devotional practices) which could
existence; the phenomenal universe, or cosmos. In this sense it tran- be regarded as an expression of raja yoga’s first two limbs (yama and
scends the limitations of physical reality, and can include emotional, niyama). See: raja yoga.
mental and spiritual, physical realms of existence, depending on its yoga pada (yoga pâda): æËí¥ŸÆ The third of the successive stages
use. Also denoted by the terms prakriti and Brahmanda. See: loka. in spiritual unfoldment in Saiva Siddhanta. See: pada.
Yoga Sutras (Yoga Sûtras): æËí–›& The great work by Saivite Natha
yajna (yajña): æ◊ “Worship; sacrifice.” One of the most siddha Patanjali (ca 200 bce), comprising some 200 aphorisms
central Hindu concepts—sacrifice and surrender through delineating ashtanga (eight-limbed) yoga, also called raja (kingly) or
acts of worship, inner and outer. Specifically, yajna refers siddha (perfection) yoga. Still today, it is the foremost text on medi-
to: tative yoga. See: raja yoga.
1) A form of ritual worship dating back to Vedic times, in which Yogaswami (Yogaswâmî): nahfRthkp “Master of yoga.” 161st sat-
oblations—ghee, grains, spices and exotic woods—are offered into guru of the Nandinatha Sampradaya’s Kailasa Parampara. Sri Lanka’s
a fire according to scriptural injunctions while special mantras most renowned contemporary spiritual master (1872–1964), a Siva-
are chanted. Agni, the God of fire, is revered as the divine mes- jnani and Natha siddhar revered by both Hindus and Buddhists. He
senger who carries offerings and prayers to the Gods. The ancient was trained in and practiced kundalini yoga under the guidance of
Veda Brahmanas and the Shrauta Shastras describe various types Satguru Chellappaswami, from whom he received guru diksha. Sage
of yajna rites, some so elaborate as to require hundreds of priests, Yogaswami was in turn the satguru of Sivaya Subramuniyaswami.
whose powerful chanting resounds for miles. While today yajna yogi (yogî): æËí¤ One who practices yoga, especially kundalini yoga or
is less prevalent than puja (worship in temples with water, lights raja yoga. (More properly yogin. Feminine, yogini.)
and flowers), the ancient rite is still widely performed, and special- young soul: A soul who has gone through only a few births, and
ized training for its performance is carried on in priest academies is thus inexperienced or immature. See: evolution of the soul, soul,
in India. Yajnas on a grand scale are performed for special occasions, soul body.
beseeching the Gods for rain during drought, or for peace during yuga: æ‹í “Eon,” “age.” One of four ages which chart the duration
bloody civil war. In temples, Vedic yajna has its Agamic equivalent of the world according to Hindu thought. They are: Satya, Treta,
in the agnikaraka ceremony, commonly known as homa or havana. Dvapara and Kali. In the first period, dharma reigns supreme; but
2) Personal acts of worship or sacrifice. The Upanishads suggest as the ages revolve, virtue diminishes and ignorance and injustice
that one can make “inner yajnas” by offering up bits of the little self increases. In the Kali Yuga, the fourth age, righteousness is one-tenth
into the fires of sadhana and tapas until the greater Self shines forth. that of the Satya Yuga. True worship and sacrifice cease, and base
The five prescribed daily yajnas, pañcha mahâyajña, include hom- consciousness is prominent. Calamities, disease, fatigue and faults
age to 1) holy men through study of the Vedas, 2) homage to Gods such as anger and fear prevail. People decline and their motives grow
and elementals, 3) homage to ancestors, 4) homage to living beings weak. At the end of the Kali Yuga, which we are now in, the cycle
and 5) homage to humans. See: dharma, homa, puja. begins again with a new Satya Yuga.
yama-niyama: æº ⁄≤æº Hinduism’s fundamental ethical codes,
constituting the first two of the eight limbs of raja yoga. The yamas
(ethical restraints) and niyamas (religious practices) are the essen-
tial foundation for a Hindu’s spiritual progress. They are codified in
numerous scriptures including the Shandilya and Varuha Upani-
shads, Hatha Yoga Pradipika by Gorakshanatha, the Tirumantiram

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