August 25, 2016 - Lesson 135

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Sloka 135 from Dancing with Siva

What Is the Source of This Catechism?

The philosophical basis of this catechism is the monistic Saiva Siddhanta of the Kailasa Parampara as expressed in the Vedas, Saiva Agamas, Tirukural, Tirumurai, Tirumantiram and contemporary scripture. Aum Namah Sivaya.


This catechism, prashnottaram, is the creation of the living lineage of seers known as the Kailasa Parampara, of the South Indian Saivite school called Shuddha Saiva Siddhanta, Advaita Siddhanta or monistic Saiva Siddhanta. It reflects the teachings of the Vedas and Saiva Agamas, the profound Tamil scriptures Tirumurai and Tirukural and the revelations of contemporary Kailasa gurus. The Tirumurai is a twelve-book collection of hymns of numerous Saivite saints. Most important among these is the Tirumantiram, a siddha yoga treatise by Rishi Tirumular, recording the Saiva tenets in 3,047 verses. It is prized as the confluence of Siddhanta and Vedanta. The Tirukural, containing 1,330 couplets by the weaver saint Tiruvalluvar, is among the world's greatest ethical scriptures, sworn on in South Indian courts of law. Natchintanai are the sacred hymns of Sri Lanka's Sage Yogaswami. Tayumanavar says, "I meditate on the great light of the Siddhanta, the thought of all thoughts, the life of all life, which, existing in all objects without distinction, causes a spring of inestimably pure and happy nectar to flow for the good of its followers." Aum Namah Sivaya.

Lesson 135 from Living with Siva

The Wife's Special Power

The situation I have just described is one of the main reasons that marriages today have become less stable, that so many married couples--sixty to seventy percent, I'm told--are experiencing difficulties and breaking up. But couples never get married with the intent of breaking up. Never. The pranic forces do it. You put two magnets together one way and they attract one another. Turn one around, and they repel each other. The same force that brought the people together, when it is not handled right, makes them pull apart and hate each other. They can't see eye to eye. Then to make up, they go out to dinner to talk it over--in another frustrating, asuric situation, as far out in the world as they can get--to try to make up. When that doesn't help, they come home still frustrated. If they went to the nearby temple and worshiped the family Deity together, that would help. They would return home in a different state of mind and discover that their vibration had changed. Why does it help to go to the temple? Because the God is in the temple, the Deity is there to adjust the forces of the inner nerve system, to actually change the forces of mind and emotion.

In the home, the mother is likened to the Shakti Deity. She is the power, the very soul of the home. None other. So she has to be there. She has to be treated sensitively and kindly, and with respect. She has to be given all the things she needs and everything she wants so she will release her shakti power to support her husband, so that he is successful in all his manly endeavors. When she is hurt, depressed, frustrated or disappointed, she automatically withdraws that power, compromising his success in the outside world along with it. People will draw away from him. His job, business or creative abilities will suffer. This is her great siddhi, her inborn power, which Hindu women know so well.

It is the man's duty, his purusha dharma, to provide for her and for the children. The husband should provide her with all the fine things, with a good house which she then makes into a home, with adornments, gold and jewels and clothes, gold hanging down until her ears hurt, more bracelets, more things to keep her in the home so she is feeling secure and happy. In return she provides a refuge, a serene corner of the world where he can escape from the pressures of daily life, where he can regain his inner perspective, perform his religious sadhana and meditations, then enjoy his family. Thus, she brings happiness and peace of mind to her family, to the community and to the world.

Sutra 135 of the Nandinatha Sutras

Limiting The Stay Of Guests

Siva's householder followers, to protect family sanctity and avoid magnetic entanglements, do not allow adult guests in their home for more than three nights who are not part of their extended family. Aum Namah Sivaya.

Lesson 135 from Merging with Siva

Your Will and The Gods' Will

Someone once asked, "They say true bhakti is giving your whole will, your whole being, to God. If you do that, aren't you making yourself completely passive?" Many think that the ultimate devotion, called prapatti in Sanskrit, means giving up their willpower, their independence and their judgment for an attitude of "Now you direct me, for I no longer can direct myself, because I no longer have free will. I gave it all away." This is a good argument against prapatti, to be sure, but a gross misinterpetation of the word, which is the very bedrock of spirituality. This is not the meaning of prapatti at all. Not at all. I shall give an example. People who are employed work with full energy and vigor, utilizing all their skills on the job, day after day after day, year after year after year. They give of their talents and energies freely, but they do hold back some of the energies and fight within themselves. This is called resistance. That resistance is what they have to offer on the altar of purification. Getting rid of resistance, to be able to flow with the river of life, is what prapatti is all about. Prapatti is freedom. This truly is free will. Free will is not an obstinant will, an opposite force invoked for the preservation of the personal ego. This is willfulness, not free will. Free will is total, intelligent cooperation, total merging of the individual mind with that of another, or of a group. Those who only in appearance are cooperative, good employees rarely show their resistance. They hold it within, and day after day, year after year, it begins tearing them apart. Stress builds up that no remedy can cure. In religious life, we must have prapatti twenty-four hours a day, which means getting rid of our resistance.

There are various forms of free will. There is free will of the ego, or the instinctive mind, there is free will of the intellect that has been educated in dharma, and there is free will of the intuition. For many, free will is an expression of the little ego, which often entangles them more in the world of maya. For me, true free will means the dharmic will that is divine and guided by the superconscious. In reality, only this kind of will makes you free.

Hindus with Western education, or who were raised and taught in Christian schools, whether they have accepted the alien religion or not, find it very difficult to acknowledge within their own being the existence of the Gods, because the West primarily emphasizes the external, and the East emphasizes the internal. Thoroughly immersing oneself in the external world severs man's awareness from his psychic ability to perceive that which is beyond the sight of his two eyes.

You might ask how you can love something you cannot see. Yet, the Gods can be and are seen by mature souls through an inner perception they have awakened. This psychic awakening is the first initiation into religion. Every Hindu devotee can sense the Gods, even if he cannot yet inwardly see them. This is possible through the subtle feeling nature. He can feel the presence of the Gods within the temple, and he can indirectly see their influence in his life.