January 24, 2015 - Lesson 287
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Sloka 132 from Dancing with Siva
What Texts Amplify Vedas and Agamas?
Many texts support the Vedas and Agamas. Vedangas detail conduct, astrology, language and etymology. Upavedas unfold politics, health, warfare and music. Upagamas and Paddhatis elaborate the Agamic wisdom. Aum.
Much of Hinduism's practical knowledge is safeguarded in venerable texts which amplify shruti. The Vedangas and Upavedas are collections of texts that augment and apply the Vedas as a comprehensive system of sacred living. Jyotisha Vedanga delineates auspicious timing for holy rites. Kalpa Vedanga defines public rituals in the Shrauta and Shulba Sutras, domestic rites in the Grihya Sutras and religious law in the Dharma Shastras. Four other Vedangas ensure the purity of mantra recitation, through knowledge of phonetics, grammar, poetry and the way of words. The Upavedas expound profound sciences: Arthaveda unfolds statecraft; Ayurveda sets forth medicine and health; Dhanurveda discusses military science; Gandharvaveda illumines music and the arts; and Sthapatyaveda explains architecture. In addition, the Kama Sutras detail erotic pleasures. The Agamas, too, have ancillary texts, such as the Upagamas and Paddhatis, which elaborate the ancient wisdom. The Jnaneshvari says, "The Vedas in their perfection are as the beautiful image of the God, of which the flawless words are the resplendent body. The smritis are the limbs thereof." Aum Namah Sivaya.
Lesson 287 from Living with Siva
Realize That God Is Love
Siva is Love and Love is Siva. People often ask, "How can I worship God if I can't see God?" There was a young man who had formed an intense dislike for his father because his father disciplined him strongly when he was growing up. Every time the young man thought of his father, it was through feelings of resentment and confusion. Whenever his father was around, the son avoided him, and sharp words were often exchanged. However, his father put him through college, paying all the expenses. When the young man broke his leg playing football, the father visited him in the hospital every few days and paid the medical bills. But still the young man resented his father for what had happened years ago. He could not see that his father really loved him. His inner sight, feeling and emotion were blinded by his bitterness about the past. This story illustrates how mental barriers disable us from seeing people as they really are. And if we cannot correctly see the people around us, how can we expect to see God? We are often blinded by our "ignore-ance"--our great ability to ignore.
People who question the existence of God because they cannot see God must take the word of those who do see God. When they cannot do even this, they are obviously lost in their own delusions and confusions, unable to even see the love or accept the love of those who are closest to them. They most likely misjudge everything through their limited vision, clouded by resentments built up over the years.
We all see people with our two eyes, and we see into people with our hearts. When our heart is pure, holding no resentment, we can then see with our third eye. Someone having problems in seeing God should begin by worshiping his mother and father as divine. He can see them with his eyes and within his mind. This sadhana will clean up the person's heart and bring his thoughts, speech and actions into line with dharma. Then one day he will see that God Siva truly is the Life within the life of everyone--of the whole universe, in fact.
The word love describes the free-flowing interchange of spiritual energy between people, between people and their things, between people and God and the Gods. Our scriptures clearly tell us that "Siva is love, and love is Siva." Therefore, our free-flowing love, or bhakti, is our own Sivaness in manifestation. Expressing this love is a profoundly auspicious and beginning form of living with Siva that is complete, in and of itself.
Sutra 287 of the Nandinatha Sutras
Our Saivite Hindu Bible
All my devotees revere as scripture The Holy Bible of the Saivite Hindu Religion--which includes excerpts from the Vedas, the Agamas, Tirumantiram, Tirumurai and Tirukural--and guide their lives by its wisdom. Aum.
Lesson 287 from Merging with Siva
Chakra Cycles In Each Lifetime
The same cyclical pattern of development in human history is evident even more clearly in the growth of the individual. In the seven cycles of a man's life, beginning at the time of his birth, his awareness automatically flows through one of these chakras and then the next one, then the next and then the next, provided he lives a pure life, following Sanatana Dharma under the guidance of a satguru.
In reality, most people never make it into the higher four chakras, but instead regress back time and again into the chakras of reason, instinctive will, memory, anger, fear and jealousy. Nevertheless, the natural, ideal pattern is as follows. From one to seven years of age man is in the muladhara chakra. He is learning the basics of movement, language and society--absorbing it all into an active memory. The patterns of his subconscious are established primarily in these early years. From seven to fourteen he is in the svadhishthana chakra. He reasons, questions and asks, "Why? Why? Why?" He wants to know how things work. He refines his ability to think for himself. Between fourteen and twenty-one he comes into his willpower. He does not want to be told what to do by anyone. His personality gets strong, his likes and dislikes solidify. He is on his way now, an individual answerable to no one. Generally, about this time he wants to run away from home and express himself. From twenty-one to twenty-eight he begins assuming responsibilities and gaining a new perspective of himself and the world. Theoretically, he should be in anahata, the chakra of cognition, but a lot of people never make it. They are still in the bull-in-the-china-shop consciousness, crashing their way through the world in the expression of will, asking why, reasoning things out and recording it in memory patterns which they go over year after year after year.
But if awareness is mature and full, having incarnated many, many times, he goes on at twenty-one to twenty-eight into the anahata chakra. Here he begins to understand what it's all about. He comprehends his fellow men, their relationships, the world about him. He seeks inwardly for more profound insight. The chakra is stabilized and smoothly spinning once he has raised his family and performed his social duty and, though he may yet continue in business, he would find the energies withdrawing naturally into his chest. It is only the renunciate, the mathavasi, the sannyasin, who from twenty-eight to thirty-five, or before, depending on the strictness of his satguru, comes into the vishuddha chakra, into inner light experiences, assuming a spiritual responsibility for himself and for others. This awakening soul appreciates people, loves them. His heart and mind broadly encompass all of humanity. He is less interested in what people do and more in what they are. It is here that, having withdrawn from the world, the world begins to renounce him. Then, from thirty-five to forty-two, or before, he perfects his sadhanas and lives in the ajna chakra, experiencing the body of the soul, that body of light, awareness traveling within naturally at that time, withdrawing from mundane affairs of the conscious mind. From forty-two through forty-nine he is getting established in the sahasrara chakra in a very natural way, having met all of the responsibilities through life.
This is the exacting path a devotee would follow under the training of a satguru. Ideally, and traditionally, the young man should come under the training of a guru at about fourteen years of age, when he is just coming into the manipura area of will. At this point, the will is malleable and can be directed into the channels of the inner climb, rather than directed toward the outer world, though he may work or study in the outer world, too. But his motivation is inner. Carefully guided, awareness flows through each of these force centers, and at fifty years of age, he is fully trained and mentally prepared to take on intense spiritual responsibilities of his sampradaya and soar even more deeply inward in a very, very natural way.