Lesson 351 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Where Did This Universe Come from?

ŚLOKA 41
Supreme God Śiva created the world and all things in it. He creates and sustains from moment to moment every atom of the seen physical and unseen spiritual universe. Everything is within Him. He is within everything. Aum.

BHĀSHYA
God Śiva created us. He created the Earth and all things upon it, an­­imate and inanimate. He created time and grav­ity, the vast spaces and the uncounted stars. He created night and day, joy and sorrow, love and hate, birth and death. He created the gross and the subtle, this world and the other worlds. There are three worlds of ex­istence: the physical, subtle and causal, termed Bhū­loka, Antarloka and Śivaloka. The Creator of all, Śiva Him­self is uncreated. As supreme Mahādeva, Śiva wills into man­­ifes­tation all souls and all form, issuing them from Himself like light from a fire or waves from an ocean. Ŗishis de­scribe this perpetual process as the un­foldment of thir­ty-six tattvas, stages of manifestation, from the Śiva tattva—Parā­śakti and nāda—to the five elements. Creation is not the mak­ing of a separate thing, but an emanation of Himself. Lord Śiva creates, constantly sustains the form of His creations and absorbs them back into Himself. The Vedas elucidate, “As a spider spins and withdraws its web, as herbs grow on the earth, as hair grows on the head and body of a person, so also from the Imperishable arises this universe.” Aum Namaḥ Śivāya.

Lesson 351 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Hinduism In America

Namaste to each and every one here at this Cultural Center tonight in California. We invoke Lord Gaṇeśa’s blessings to guide us through our evening together. We are glad to see you all sitting on the floor on these beautiful carpets in the traditional way. You are obviously taking pride in bringing more and more of the great heritage of India to America.

Tonight we are going to discuss an issue that is essential to the future of Hinduism in America, I would even say in the world. It is a complex matter, but in brief it may be defined as the relationship of Hindus to Hindus, of Vaishṇavites to Śaivites, of northern traditions to southern. I call it Hindu solidarity, and I can assure you that there is no single more challenging or significant lesson that we as members of the world’s oldest religion have to learn. If we can achieve this, and we can, many of our problems will be solved, and Hinduism will take a new place of pride in North America.

Hindu solidarity is not a new idea. Mahatma Gandhi literally gave his life to religious unity. Of course, his greatest efforts were focused on the more serious conflicts between Hindus and Muslims, but he was a man for whom unity—but not uniformity—among Hindus was the rock upon which harmony between members of all religions must be based. To him this goal was considered a prerequisite for freedom and for prosperity. Gandhi took religious harmony so seriously that it became for him the fulfillment, the “ultimate triumph of Truth.” Of course, from the 1982 film shown in major cities around the world, you know that Gandhi faced many disappointments, many setbacks. Yet he never despaired. Though we, too, encounter obstacles in this effort, we must not lose heart, but carry on with courage and determination.

Gandhi did not force his will on others, but used humility, penance, prayer and purity to convey his ideals to others, to awaken in them the same love, the same tolerance, the same dependence on God. Gandhi followed Swami Vivekananda in impressing America with principles of tolerance, understanding, forbearance and nonviolence—all Hindu ideals. While Swami Vivekananda became known to relatively few here in the West, Gandhi captured the imagination and hearts of all Americans, if not the whole world. He is really a hero in this country, and our own freedom fighters, Martin Luther King and others, took their guidance from him. When he failed, Gandhi would say, “Let us ask for help from God, the All-Powerful, and tell Him that we, His tiny creatures, have failed to do what we ought to do. We hate one another. We distrust one another. We fly at one another’s throat, and we even become assassins. Let us ask Him to purge our hearts of all hatred in us. Let us ask God in all humility to give us sense, to give us wisdom.”

The people of America sincerely want the Hindu religion here. And all the Asian Hindus who have come to America, now numbering in the millions, also want the Hindu religion here. They are not all in agreement as to what it is; nor do they even understand the deeper tenets of Hinduism. But the general feeling among them is, “We want Hinduism here in America.” In a recent publication, I believe it was U.S. News and World Report, statistics were given showing that in American today one person in twenty-five is associated with Hinduism, yoga or meditation. Of course, we have millions of other Americans who are atheists, born without any religion at all. There are tens of millions who are Jews, Muslims and Buddhists. Buddhism is very popular in the United States, and Islam is the fastest growing religion. You can see that we are not really a Christian country. We are a mosaic of all races, all religions. The Founding Fathers of America arrived seeking a new world, a new hope, freedom from unenlightened European monarchies. They consciously did not create a Christian nation. Their freedom of religion policy was for all the religions of the world. Much of their symbolism and thinking was derived from the Masonic Lodge and the Deist movement of the times.

Thomas Jefferson himself said that the freedoms were to extend to the Hindus, the Muslims and others. He wrote in his autobiography, “[When] the [Virginia] bill for establishing religious freedom… was finally passed, a singular proposition proved that its protection of opinion was meant to be universal. Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the words Jesus Christ, so that it should read ‘a departure from the plan of Jesus Christ, the holy author of our religion.’ The insertion was rejected by a great majority, in proof that they meant to comprehend within the mantle of its protection the Jew and the Gentile, the Christian and Mahometan, the Hindoo and infidel of every denomination.”

NANDINATHA SŪTRA 351: REMAINING ALOOF FROM INTRIGUE
My Śaiva monastics stand apart from intrigue, corruption and cunning. They never act as go-betweens, spies, agents or bearers of false witness and cannot be bought, influenced, or obligated by the rich or powerful. Aum.

Lesson 351 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Preparations For Transition

People ask, “What should a person do to prepare to die?” Everyone is prepared to die, and whether it happens suddenly or slowly, intuitively each individual knows exactly what he is experiencing and about to experience. Death, like birth, has been repeated so many times that it is no mystery to the soul. The only problem comes with conflicting beliefs, which produce fear and anxiety about death. This temporary ignorance soon subsides when the failing forces of the physical body reach a certain level. At this point, the superconscious intelligence, the soul itself, is there. We can compare this to restless sleep and deep sleep.

When one knows he is going to depart the physical body, he should first let everybody know that he knows and give relatives security by explaining to them that soon they won’t be seeing him in a physical body anymore. He should consciously go over his wealth, his properties, be the executor of his own will. From the Hindu point of view, the knowledge of one’s imminent departure begins the sannyāsa āśrama for the individual. In this āśrama, the devotee traditionally divests himself of all material belongings, effecting a conscious death before the actual death. He is the executor of his own will, taking care of everybody and not leaving these things to others to deal with after his passing.

After everything is settled, all personal possessions disposed of, then he begins meditation and awaits the fruitful hour, trying to exit through the highest chakra of the attainment of this life. Each chakra is a door through which we can depart. The dying should always remember that the place where one will reincarnate is the place that he is thinking about prior to death. So, choose your desires wisely. The last thoughts just before death are the most powerful thoughts in creating the next life. One must also realize that if he and others are aware that he will soon depart, others in the inner worlds also realize he will soon be making his transition and are busy making adjustments and preparations for his arrival.

With a sudden death—uncalled for, unbidden and unexpected—a totally different sequence of events occurs. There is no settlement of affairs, and the chaotic situation, emotional and otherwise, persists in the inner worlds and even into the next life. Property is not distributed, and nothing is settled. Negative karmas and positive karmas are all cut short. The situation can be summed up in one word, unfulfillment. Once in the inner world, the deceased feels this unfulfillment and is restless and anxious to get back. He is in a place he did not intend to be, and does not want to stay. So, in the inner world he is with a whole group of those who almost immediately reenter the flesh, for he is too agitated to stay very long on the inner planes. It’s like an emergency ward or intensive care unit.

Chances are, it would be difficult for such a soul to get a birth. Perhaps there would be an abortion or miscarriage a couple of times before there was a successful birth. These are the disturbed children we see, emotionally distraught, needing special care. They cry a lot. Some of the damage that occurred in the previous birth, some dramatic event experienced in the past life, perhaps the cause of death itself, may even show up in this life as a birthmark.

In preparation for death, one can soften the karmas of future births by making amends with others, settling scores, doing everything to tie up loose ends, seeking the forgiveness of those harmed, to get the mental-emotional matters of this life all worked out.

In some cases, this process may prolong life, for with the release of old tensions and conflicts there comes a new freedom which may reflect even in the health of the body. Here one’s guru and community elders would advise the appropriate course of action, discerning whether dharma will be best fulfilled by returning to worldly responsibilities or, as a mendicant, distributing all worldly possessions and leaving the community, going off to Varanasi or some other holy place and awaiting the fruitful moment. For one with no family ties, it would be creating an unnecessary karma to return, taking everything back that one gave away and then continue on as before. If people he knew visit him at this time, he should not know them. He is like a sannyāsin, free to give of his wisdom. His eyes see them; his mind does not. This traditional practice is for the attainment of moksha, or an exceptional birth of one’s own choosing as a herald of dharma.

Lesson 350 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Nature of the Jñāna Pāda?

ŚLOKA 40
Jñāna is divine wisdom emanating from an enlightened being, a soul in its maturity, immersed in Śivaness, the blessed realization of God, while living out earthly karma. Jñāna is the fruition of yoga tapas. Aum Namaḥ Śivāya.

BHĀSHYA
The instinctive mind in the young soul is firm and well-knit together. The intellectual mind in the adolescent soul is complicated, and he sees the physical world as his only reality. The subsuperconscious mind in the mys­tically inclined soul well perfected in kriyā longs for realization of Śiva’s two perfections, Satchidānanda and Para­śiva. Through yoga he bursts in­to the super­con­scious mind, experiencing bliss, all-knowingness and perfect silence. It is when the yogī’s in­tellect is shattered that he soars into Paraśiva and comes out a jñānī. Each time he enters that unspeakable nirvi­kalpa samādhi, he returns to consciousness more and more the knower. He is the liberated one, the jīvanmukta, the epitome of kaivalya—perfect freedom—farseeing, filled with light, filled with love. One does not become a jñānī simply by reading and understanding philosophy. The state of jñāna lies in the realm of intuition, beyond the intellect. The Vedas say, “Having realized the Self, the ṛishis, perfected souls, satisfied with their knowledge, passion-free, tranquil—those wise beings, having attained the omnipresent on all sides—enter into the All itself.” Aum Namaḥ Śivāya.

Lesson 350 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Path of Commitment

Commitment is a big word and a very scary word to many people nowadays. The word commitment means responsibility. The word commitment brings up our willpower. Many people think the word commitment is too limiting. We can sum up commitment in one word, dharma. The path of dharma is the path of one commitment after another commitment. In between the commitments is fulfillment of the commitment, which is another word for duty. We are here to realize God Śiva within ourself. We are here to resolve all the karmas we put in motion in past lives. We are here to manage our affairs so properly that eventually we do not have to come back into a physical body anymore. This takes tremendous commitment, and our great Hindu religion gives us the knowledge of how to be committed.

If your religion is not manifesting daily in your life, then basically you don’t have a religion. You just have some sort of Indian culture which will eventually go away and be replaced with another kind of a culture, because it doesn’t really matter to you. Someone asked me recently, “How do I know what to be committed to?” The answer: “What do you believe in?” Belief is a magical thing. It’s like a vitamin; it permeates your whole system. A belief can be taken away and another belief can replace it, or the belief can be strengthened through commitment. Be committed to your beliefs, or find beliefs that you can be committed to, then build on them. Then you will leave your footprints on the San Mārga of time. Otherwise, you are just sitting in one place, making no progress. Nothing is happening in your life. The karmas aren’t working right, and you are not able to face life.

If you feel, day after day, that you are in the right place at the right time, doing the right thing, then I would say you are a being who is fully committed to the spiritual path. If, day after day, you feel you don’t know whether you are in the right place or not, and things are always “happening to you,” that you are like a little boat on the great ocean of life being tossed around, here and there, then you should look within yourself and find out where you stand on the scale of life itself. What are your basic beliefs? What are your basic commitments? Ask yourself.

There are many things to be committed to. Youths should be committed to an education that prepares them for what they plan to do in the future. Mothers should be committed to raising their children, making them good citizens, though some mothers don’t care whether their children are good citizens or not. They just don’t care. They are not even committed to raising their own children. They give them over to somebody else to raise: “Here, you do it.” Day-care centers are opening up all across the nation, though statistics show that children educated in day-care centers are terrible students when they get into school—discouraged, undisciplined, unruly students. Husbands should be committed to raising up their family, taking care of their wife and children. That is a commitment that they have to fulfill. If they don’t fulfill it, they are making an unworthy karma. But many husbands are not even committed to that.

Commitment and dharma are just about the same. Dharma brings law and order into life, gives us rules to follow and guides us along. Where does commitment come from? Commitment comes from the soul. The intellectual mind is going this way and that way all the time, controlled or antagonized by other people’s opinions most of the time and by how society is thinking. Commitment comes from the soul. It is a quality of the soul which you can teach to the next generation. Another quality of the soul is observation. Still another intuitive quality of the soul is creativity, which should be encouraged in every child. Through commitment, the soul dominates the intellect and the intellect dominates the instinctive mind. This is religion in action. This is living with Śiva.

NANDINATHA SŪTRA 350: THE TRADITION OF MOVING IN PAIRS
My Śaiva monastics, whether in or outside the monastery, perform ministry only in pairs. They never travel alone. Exceptions are made in dire emergencies and for those on the nirvāṇa sādhaka path. Aum Namaḥ Śivāya.

Lesson 350 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

To Die Consciously

If you were to die at this very moment, where would what you call you go? Where would your awareness be drawn? The laws of death and reincarnation tell us that your awareness would go into various refined force fields of the mind, similar to some states of sleep, according to where you are in the mind at the time of death. By a similar law on this plane, when a wealthy executive and a mendicant enter an unfamiliar town, one finds himself lodged at the finest hotel among other businessmen of his caliber, and the other is drawn of necessity to the slums. The entire process of reincarnation is the inner play of magnetic force fields.

Should you reincarnate now, you would undoubtedly enter a force field which would approximate where you are inside yourself, unless, of course, you had broken through barriers into a force field different from the one in which you are now living. In other words, to use an analogy that can also be applied to states of instinctive, intellectual and superconscious awareness, if you were living in America, but had your mind centered in the force field called France, owned things imported from France and spoke fluent French, you would undoubtedly reincarnate in France and act out that drama to its conclusion.

Reincarnation and karma in its cause-and-effect form are practically one and the same thing, for they both have to do with the prāṇic forces and these bodies of the external mind. The sannyāsin’s quest is Self Realization. To make that realization a reality, he always has to be conscious consciously of working out these other areas. Why? Because the ignorance of these areas holds and confuses awareness, preventing him from being in inner states long enough to attain the ultimate goal of nirvikalpa samādhi.

Little by little, as he goes on in his esoteric understanding of these mechanics, he unwinds and reeducates his subconscious. He conquers the various planes by cognizing their function and understanding their relation one to another. This knowledge allows him to become consciously superconscious all the time. He has sufficient power to move the energies and awareness out of the physical, intellectual and astral bodies into sushumṇā. Then the kuṇḍalinī force, that vapor-like life force, merges into its own essence.

It is therefore the great aim of the aspirant on the path of enlightenment to live a well-ordered life and control the forces of the mind that propel him into cycles of life and death. He must strive to gain a fundamental knowing of the life-death-reincarnation processes, and to be able at the point of death to leave the body consciously, as a matter of choice, depending upon the consciousness leading to the moment of transition. He must throw off the false identification with this body or that personality and see himself as the ageless soul that has taken many, many births, of which this is only one, see deeper still into the total unreality of life and death, which only exist in their seeming in the outer layers of consciousness, for he is the immortal one who is never born and can never die.

Lesson 349 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Nature of the Yoga Pāda?

ŚLOKA 39
Yoga is internalized worship which leads to union with God. It is the regular practice of meditation, detachment and austerities under the guidance of a satguru through whose grace we attain the realization of Paraśiva. Aum.

BHĀSHYA
Yoga, “union,” is the process of uniting with God within oneself, a stage arrived at through perfecting charyā and kriyā. As God is now like a friend to us, yoga is known as the sakhā mārga. This system of inner discovery begins with āsa­na—sitting quietly in yogic posture—and prā­ṇā­yāma, breath control. Prat­yāhāra, sense with­drawal, brings awareness into dhāraṇā, concentration, then into dhyāna, med­itation. Over the years, un­der ideal conditions, the kuṇḍalinī fire of consciousness ascends to the higher chakras, burning the dross of ig­norance and past karmas. Dhyāna finally leads to enstasy—first to savi­kalpa samādhi, the contemplative experience of Sat­chid­­­­ā­nanda, and ultimately to nir­vikal­pa samādhi, Para­­śiva. Truly a living satguru is needed as a steady guide to traverse this path. When yoga is practiced by one per­fect­ed in kriyā, the Gods receive the yogī into their midst through his awakened, fiery kuṇḍalinī. The Vedas enjoin the yogī, “With earnest effort hold the senses in check. Controlling the breath, regulate the vital activities. As a charioteer holds back his restive horses, so does a per­­se­­vering aspirant restrain his mind.” Aum Namaḥ Śivāya.

Lesson 349 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Respecting Temple Priests

In the past months, we have talked to many groups about the abuse of women and children, of animals and our environment. And there is yet another kind of abuse whose victims have silently suffered without our concern, without our intervention, and mostly without our even knowing about it. I’m speaking of our temple priests, who are being mistreated and abused all over the world. This is a distressing problem that I hear about nearly every week and am working steadily to solve.

It is time that we talked about this atrocity. Hindu priests, known as pujārīs, are being mistreated, humiliated and bashed—emotionally, mentally and even physically—by temple managers, trustees and sometimes even devotees. We all know that this is not right. Still, with few exceptions, no one is objecting, except of course the priests themselves. Their objections and efforts to provide for their own security go largely unheard, as they are looked down upon by management as uneducated, simple people who merely perform rote rituals. In truth, they are a noble army of soldiers of the within, who are the heart of Hinduism’s spiritual leadership.

Priest bashing is a popular sport outside of India. Back in India, priests have their saṅga and elders to stand up for them. Outside India, when a priest falls into disfavor, the slightest infractions are used against him, and serious accusations are quickly levelled to blacken his name, hurt him and force him out. Accusation of wrongdoing in handling money is a favorite ploy and usually the first to be used. The list goes on, giving management the license to yell at him, push him, ignore his needs, embarrass him in front of his peers and humiliate him in public. In Australia, a priest spent two weeks in the hospital following an incident of severe and traumatic public humiliation. There have been too many cases for us to take lightly the hiṁsā hurts inflicted upon priests serving in foreign lands. With a sympathetic attorney’s help, one priests’ group in California formed their own organization for protection, but this is still the exception.

It is bad enough inside India, but even worse outside. At least in India the priest is on home ground, knows the rules of the region and has moral, emotional and even legal support available. And, of course, he has his extended family to turn to. Outside of India, many priests have none of these support systems. Many priests are isolated and vulnerable in so many ways—often living alone, with only a temporary visa. Many don’t know the laws and customs of the country they serve in, and may not know the language too well, so they are often at the mercy of the temple managers for everything. They are disadvantaged in another way, too: if a priest has to return to his village, he will face a second humiliation as elders and peers make him answer up to the gossip, insinuations and accusations that have accumulated against him.

Yes, bashing Hindu temple priests is a worldwide tragedy, and those who perpetrate these acts are also bashing the Sanātana Dharma. But abusing priests is not to be taken lightly. Those who can invoke blessings from the Gods can also invoke curses from asuric forces of this planet for their own protection when angered, embarrassed and deeply hurt. Hindu temple priests deserve respect for the richness of their holy profession, the dignity of their office and the importance of their function. They should not be mistreated or interfered with. They have earned the same respect that any professional in “the real world” enjoys. When swāmī bashing was in vogue years ago, swāmīs took it seriously. They got to know each other better, stood up for each other and put a stop to the nonsense.

Women today are taking such a stand against their own husbands who take sadistic joy in battering them repeatedly. When these transgressions are brought before the public, changes are often set in motion. Attitudes change. Soon the media changes its ways of reporting on abuse. Laws eventually change. We have seen this happen with child abuse, with racial abuse, with sexual abuse. The time has now come for us all to change our attitudes about abusing temple priests. This will require temple managers to adjust their thinking. It will also require the international priesthood of Sanātana Dharma to take a firm stand against their molesters and refuse to meekly submit, day in and day out, to harassment or to being relegated to janitorial work and the handling of shoes. Some priests work fourteen hours a day and more. They are treated like servants of the manager rather than servants of the temple Gods. Let’s put an end to this shameful mistreatment and the bad karma that it creates. Let’s honor, love and respect our priests. Let’s make our priests happy. Happy priest, happy temple, happy Gods, happy devotees. That’s the way it works.

NANDINATHA SŪTRA 349: FOOD GUIDELINES FOR TRAVELING MONASTICS
My Śaiva monastics when traveling may partake of food prepared at home by devout families and delivered to them. They may also cook for themselves, or enjoy meals in restaurants, whether served by men or women. Aum.

Lesson 349 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Reincarnating Prior to Death

The next theory of reincarnation, governed by the throat, brow and crown chakras, states that when an advanced soul leaves the body through the brow chakra, or third eye, he enters a highly refined force field world from which he is able to pick and choose exactly when and where he will return. At this point he does not have to reincarnate as an infant, but could take an already well-matured physical body. In such a case, the soul inhabiting the body would have karmically ended this life and be involved in the reincarnation process, either dead or preparing to die. The advanced yogī would flow his awareness into the nerve system of the body, revitalizing it with the spark of his will and consciously bring it back to life.

He would face the problem of amalgamating himself with the memory cell patterns still resident within the mature brain. Affectionate detachment would have to be practiced as he adjusted to his new family and friends who wouldn’t feel as close to him anymore. They would sense that he had changed, that he was somehow different, but would not understand why. Once his mission in that body had been completed, he could leave that body consciously, provided he had not created too much karma for its subconscious while inhabiting it. All such karma would then have to be dissolved before dropping off the body. This practice is exercised only by souls who have sufficient mastery of the inner forces to leave consciously through the ājñā chakra at death. Those who leave through that force center unconsciously would then reincarnate as an infant.

A related law, for those far advanced inwardly, states that the reincarnation process can begin before actual death takes place. While still maintaining a body on this planet and knowing that death is imminent, the inner bodies begin their transition into a new body at the time of conception. After a three-month period, the first signs of life appear and the advanced being enters the newly forming physical body. During the nine-month gestation cycle, the waning physical body is in the slow process of death, and exactly at the time of birth, the death finally comes.

If evolution continues on the astral and other inner planes, and is in some ways more advanced in these realms, then do we need a physical body at all to unfold spiritually? Is it perhaps an unnecessary burden of flesh? According to classical yoga precepts, you must have a physical body in order to attain nirvikalpa samādhi—the highest realization of God, the Absolute. This is due to the fact that on the refined inner planes only three or four of the higher chakras are activated; the others are dormant. For nirvikalpa samādhi, all seven chakras, as well as the three major energy currents, have to be functioning to sustain enough kuṇḍalinī force to burst through to the Self. The very same instinctive forces and fluids which generate material involvement, uncomplimentary karma and the body itself, when transmuted, are the impetus that propels awareness beyond the ramification of mind into the timeless, spaceless, formless Truth—Śiva.

Lesson 348 – Dancing with Śiva

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What Is the Nature of the Kriyā Pāda?

ŚLOKA 38
Kriyā is joyous and regular worship, both internal and external, in the home and temple. It includes pūjā, japa, penance, fasting and scriptural learning, by which our understanding and love of God and Gods deepen. Aum.

BHĀSHYA
Hinduism demands deep devotion through bhakti yoga in the kriyā pāda, softening the intellect and unfolding love. In kri­yā, the second stage of religiousness, our sādhana, which was mostly external in charyā, is now also internal. Kriyā, literally “action or rite,” is a stirring of the soul in aware­ness of the Divine, overcoming the obstin­acy of the instinctive-intellectual mind. We now look upon the Deity image not just as carved stone, but as the living presence of the God. We perform ritual and pūjā not be­cause we have to but because we want to. We are drawn to the temple to satisfy our longing. We sing joyfully. We ab­sorb and intuit the wisdom of the Vedas and Āgamas. We perform pilgrimage and fulfill the sac­ra­ments. We practice diligently the ten classi­cal ob­ser­vances called niyamas. Our re­lationship with God in kriyā is as a son to his parents and thus this stage is called the satpu­tra mārga. The Tirumantiram in­structs, “Pū­jā, reading the scriptures, singing hymns, performing japa and un­sullied aus­ter­ity, truthfulness, restraint of envy, and of­fering of food—these and other self-purifying acts con­sti­tute the flawless satputra mārga.” Aum Namaḥ Śivāya.