Golden Gurudeva Mahasivaratri Upadesha – 1989

Satguru Sivaya Subramuniyaswami

Mahasivaratri Mangalam!

On this most holy night of the year we are pleased to bring you another golden audio treasure from the Gurudeva Audio archives: "Being in Siva Consciousness" some themes in this quintessential Gurudeva talk on Siva:

Siva is very accessible, everywhere. But the barrier is ignorance, forgetfulness. There are great truths throughout the entire universe, these great truths lie in your own superconscious mind, waiting to be used. See God Siva everywhere as all pervasive energy. Bliss consciousness, Siva consciousness. A story: "Why didn't you let Siva take you?" Everywhere a guru goes becomes his ashram. Leave the lower nature, look at Siva and don't see anything else. Siva is love and love is Siva. Find out how wonderful you really are. You'll become the knower of the known, the seer or the unseen, the embodiment of the Truth. Worshiping Siva with Himself, all the elements. Be in Siva consciousness.

Click this link to go to the permanent page for this talk and download or bookmark for future.

Bodhinatha’s Sun One Upadesha – Beliefs of Saivism

Satguru Bodhinatha Veylanswami

Bodhinatha's Latest Upadeshas:
"Saivite Beliefs; Religion is Three Worlds in Communication " (February 20,2017)

In our teachings we're both monistic and theistic. In the beliefs of Saivism the idea of the three worlds is the basis and key to understanding temple worship, theism. The inner worlds are there to help you. The essence of the soul is already the same as the essence of God Siva, monism. You just have to find it.

Path to Siva, Lesson 17


Click here to go to an index of all of Bodhinatha's and Gurudeva's online audio.

What is the Meaning of Nama Sivaya?

Satguru Bodhinatha Veylanswami

Bodhinatha's Latest Upadesha:
"What is the Nama Sivaya Mantra?" (February 13,2017)

The letter "Ya" in the Panchakshara Mantra, Namasivaya, stands for the soul. Bodhinatha uses the Panchakshara Mantra to show how the soul is initially drawn by Siva's veiling grace, which leads the soul to maturity through experience in the world. Then comes Siva's revealing grace. When we've had enough of the world, Siva's grace pulls us toward God. The mantra also has the simple, two-syllable form. Si- Reflecting on God the Transcendent Absolute, Va-God as the All Pervading Consciousness

Path to Siva, Lesson 16

Master Course, Living with Siva, Lesson 109


Click here to go to an index of all of Bodhinatha's and Gurudeva's online audio.

Lord Nataraja, the Meaning of Siva’s Dance

Satguru Bodhinatha Veylanswami

Bodhinatha's Latest Upadeshas:
"What is the Meaning of Siva's Dance" (February 5,2017)

Initially we're looking at the world. By Siva's revealing grace, anugraha, ultimately we turn toward God. The soul matures, fulfilling dharmas. We reach a point where we see that Siva is the doer, guiding us, adjusting our angle toward Himself. "Sarvam Sivan seyal." Siva is doing it all. We're flowing with the dance of Siva.

Path to Siva, Lesson 15

Dancing with Siva, Lesson 97,

The Master Course Trilogy, Introduction


Click here to go to an index of all of Bodhinatha's and Gurudeva's online audio.

From the Agamas

Aum Namah Sivaya

As the monastery heads into its two day retreat (our lunar weekends) we thought we would leave you with an excerpt from the Matanga Agama's Vidya Pada. Here Sage Matanga has asked Lord Siva to explain the inner most layers of existence. In part of His answer are briefly explained the five mantras which compose Sadasiva:

The Nature of Adhikara Tattva (Sadasiva Tattva)
translation by D.R. S.P Sabharathanam Sivacharya

It is figuratively said that Sadasiva appears with a body. In reality His body is of the nature of five mantras
of Sivasakti. He is with the head formed of Isana-mantra; face formed of Tatpurusha -mantra; heart formed
of Aghora-mantra; secret part formed of Vamadeva-mantra; all other parts of His body formed of
Sadyojata-mantra. There are three more Saktis - Harini Janani and Rodhayitri. O the great Sage! these
eight Saktis are said to be constituting the form of Sadasiva to be appearing as the body of Sadasiva. Their
vigor and differentiations would be told afterwards in the sequel. Therefore it is not desired to speak
elaborately here. Yet their essential nature is now told here pointedly.

There are eight aspects of the Great Isvara and these eight aspects present themselves in the form of eight
Saktis. These are made known to you very briefly not in an extensive way. The incredible lordship of Isvara
is at the state of apex comparable to the highest part of a body the head. Through the grace-yielding
Saktis which are five in number and which are manifested by Isana the Lord compassionately and swiftly
manifests the power of knowing and doing within the souls brings them out of the hold of anava-mala and
installs them in a pure realm which is at the highest level like the head. Therefore the Lord is said to be
with the head constituted of Isana-mantra.

His face is the mass of effulgent Sakti. Through this face He showers profusely the flashing sparks of
guiding words and utterances from the fire of knowledge-scriptures and fills the worlds of all adhvas
with such sparks. The word 'pum' denotes purity. He purifies the souls which are living in the world
consisting of moving and non-moving things by removing the heap of ignorance from them. Therefore
He is called 'Pumsa.' The face is conceived to be of the nature of assumptive power (parigraha sakti) which
is all-pervasive. This assumptive power is known as 'maha-maya' and since it is the causal source of sound
it is conceived as the face. Since the Lord presents Himself in the 'maha-maya' conceived in the form of
face He is said to be with the face constituted of Tatpurusha-mantra.

It is revealed that the heart is identical with constant oneness with the absolute Existence characterized by
sivatva (power of all-knowing and all-doing). The word Aghora denotes tranquility. Through the constant
oneness with Existence (sivatva) He is always in a state of tranquility. The term 'ghora' denotes the limiting
factors such as mala likes and dislikes and others. Since He is beginninglessly free from such 'ghora' he is
called 'aghora'. Since His heart is identical with the innate nature of tranquility He is said to be with the
heart constituted of Aghora-mantra.

The term 'vama' associated with the word 'guhya' denotes the Kriya-sakti of the Lord. Vama means
strangely or differently formed and guhya means 'not directly seen'. The Lord who shines forth in the
entire range of things (Visvarat) accomplishes the creation of variegated range of worlds and tattvas
through the thirteen kalas evolved from the Vamasakti (Kriyasakti). The term 'vama' denotes the nature
of being contrary. In this universe the existence of Sadasiva is inferred through the activities which are
contrary and opposed to each other. Through such activities He grants all the fruits to the hosts of souls
as desired by them. Therefore Lord Sadasiva is said to be with the secret part constituted of Vamadeva
mantra.

The term 'murti' denotes the body. The body of the Lord is of the nature of His own mighty power of
knowing and doing associated with the authority over creation. Sadyojata manifests Himself from the
transcendental laya tattva for the sake of cosmic play related to the worlds and the worldly beings. Since
he effortlessly leaves out of state of laya and assumes another state such effortless activity is figuratively
termed as 'play'. He assumes the state of being with a body instantaneously at the very moment He wills to
create. Therefore His form is considered to be constituted of Sadyojata-mantra. In this way Sadasiva
appears with a form constituted of these five mantras.


If you understood any of this and you want to read more you can find our Agama translations on our Books Page. Just scroll down and click the scriptures tab.

Archives are now available through 2001. Light colored days have no posts. 1998-2001 coming later.

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