Mayilnathaswami and Nirvani Tejadevanatha installing the shades properly
Nirvani is drilling the shades to the pole
Vel is arranging the shades on the other side
This is our cat Bandit taking a nap after working so hard
Jai Ganesha!
Several days ago, we captured a moment of the monks of the Siddhidata Kulam working on the greenhouse. Mayilnathaswami and Nirvani Tejadevanatha were installing the shades that drape down the sides of the building .They are an important part of the greenhouse because they actively control the temperature depending on the level of sunshine, maintaining a regulated environment for the tomatoes and peppers. Our team is working tirelessly to get the shades installed properly before the tomatoes start to grow. Aum!
The holiday season in Western countries can be confounding for Hindu kids and families. Unfortunately, due to social pressures and lack of alternatives, many Hindu families follow this Christian cultural juggernaut. So Gurudeva created a five-day gift-giving Hindu festival in December. It has found its way around the world, as our ai-generated slideshow proves (OK, intimates)! Here is a Hinduism Today editorial from Gurudeva that explores the issue and his solution to it.
Daddy, Do We Get Toys for Christmas, too?
PUBLISHER’S DESK by Satguru Sivaya Subramuniyaswami _____________________________
Yuletide is not a Hindu holiday, but we have our own December gift-giving festival called Pancha Ganapati _____________________________
Daddy, do we have Christmas? What do we do? Don’t we get presents, too?” That question was heard in so many Hindu homes some 15 years ago that it inspired us to create a new holiday based on time-honored traditions. In cooperation with swamis, scholars and elders, an alternative for Christmas was conceived and put into action. Pancha Ganapati, a five-day festival celebrated from December 21 through 25, has since become a favorite in homes all over the world. The winter solstice has always been a festive time of year in all countries, religions and among Hindus especially, for it is a traditional season for the worship of Lord Ganesha, the elephant-headed Lord of Culture and the Arts.
In the Sri Lankan tradition, for example, thirty days are dedicated to Ganesha worship during December-January in the festival called Markali Pillaiyar. In Vedic astrology this time of year marks the end of the sun’s southward movement and the beginning of its movement north. Since most Hindus do not celebrate Christmas, they often find it difficult to relate in a meaningful way to those who do. Their children are often embarrassed when asked why they don’t receive gifts like their friends. Adults feel the need to give gifts and mail greeting cards as well as accept them from relatives, neighbors, friends and business associates. The five days of Pancha Ganapati offer a Hindu expression of this natural season of worship, gift-giving and celebration.
December 25 and the days that precede and follow it have truly become a special time of year for people of many religions, and for the nonreligious as well. In fact, this season has become so universally popular that it has virtually become a secular cultural holiday in addition to its special observance by certain religions. Recognizing this fact, the U.S. Supreme Court ruled Christmas a secular, social holiday. This is because it has become a time for everyone to rejoice, give and share their abundance, each in his own way.
imageDuring each of the five days of Pancha Ganapati, a special sadhana, spiritual discipline, is focused upon by the entire family. Because of the festival’s importance as a new beginning and mending of all past mistakes, a shrine is created in the main living room of the home and decorated in the spirit of this festive occasion. At the center is placed a large wooden or bronze five-faced statue of Lord Pancha Ganapati. If this is not available, any large picture or statue of Lord Ganesha will do. Lord Ganesha is often depicted as coming from the forest; therefore, pine boughs (or banana leaves) may be used. Flashing lights, tinsel and colorful hanging ornaments may also be added. Each morning the children dress or decorate Ganesha anew in a different color: golden yellow on December 21, then royal blue, ruby red, emerald green and finally brilliant orange. These are the colors of His five powers, or shaktis.
Each day a tray of sweets, fruits and incense is offered to Lord Ganapati, often prepared and presented by the children. Chants, songs and bhajanas are sung in His praise. After puja, the abundant, diverse sweets are shared by one and all as prasada. Each day gifts are given to the children, who place them before Pancha Ganapati to open only on the fifth day. Gifts need not be extravagent or expensive; they should be within the means of each family. Handmade presents are by far the most precious. Ganesha does not want gift-giving to promote Western commercialism but to further the great Hindu culture. Clearly, killer games should never be given. Greeting cards, ideally made by the children, offer Hindu art and wisdom, such as verses from the Vedas. Now let me explain how the five-day celebration is observed.
December 21, yellow: The family sadhana for the first day of Pancha Ganapati is to create a vibration of love and harmony among immediate family members. The day begins early, and the entire family works together to design and decorate the shrine with traditional symbols, rangoli, lamps and more. Then a grand puja is performed invoking the spirit of Pancha Ganapati in the home. The sadhana of the day now begins. The family sits together for the purpose of easing any strained relationships that have arisen during the year. They make amends one with another for misdeeds performed, insults given, mental pain and injuries caused and suffered. When forgiveness is offered to all by one and all, they speak of each other’s good qualities and resolve that in the days ahead they will remember the futility of trying to change others and the practicality of changing one’s self to be the silent example for all to witness. Gifts are then exchanged and placed unopened before Pancha Ganapati. As family harmony is important to all Hindus, this sadhana must be taken very, very seriously.
December 22, blue: Day two is devoted to creating a vibration of love and harmony among neighbors, relatives and close friends and presenting them with heartfelt gifts. The sadhana of the day is to offer apologies and clear up any misunderstandings that exist. Relatives and friends in far-off places are written to or called, forgiveness is sought, apologies made and tensions released. Gifts received are placed unopened before Pancha Ganapati.
December 23, red: The sadhana for the third day is to create a vibration of love and harmony among business associates, the casual merchant and the public at large. This is the day for presenting gifts to fellow workers and customers and to honor employers and employees with gifts and appreciation. The sadhana today is the settling of all debts and disputes. Gifts received are placed unopened before the Deity.
December 24, green: The sadhana of day four is to draw forth the vibration of joy and harmony that comes from music, art, drama and the dance. Family, relatives and friends gather for satsang to share and enjoy their artistic gifts. Then all sit together before Ganesha, Patron of Arts and Guardian of Culture, discussing Hindu Dharma and making plans to bring more cultural refinements into the home. More gifts are placed before Pancha Ganapati.
December 25, orange: The family sadhana for the final day is to bring forth love and harmony within all three worlds. Because of sadhanas well performed during the first four days, the family is now more open and aware of Ganesha’s grace, and their love for Him is now overflowing. On this day the entire family experiences an outpouring of love and tranquility from the great God Himself. His blessings fill the home and the hearts of everyone within it, inspiring them anew for the coming year.
Quite honestly, however, many Hindus do celebrate Christmas and would ask, “What’s wrong with that?” My answer is that it dilutes and weakens our noble tradition and leads children astray. Each religion educates its young in a sectarian way, for religionists believe that to learn one specific path is sufficient and necessary. Therefore, education should not be diluted by taking in all religions under one banner.
Religions are one in their movement toward God, some offering knowledge, others service, others love, attainment and direct experience. At the same time, they are different in their practices and attainments, and most assuredly distinct in their beliefs, the foundation of the attitudes of their members. It is good to love and respect all religions; that is a necessary condition of individual spiritual unfoldment. Following the path given by our religion leads one onward through religious practices and sadhana into Divine Realization.
The success of any person on the spiritual path is reliant upon the depth and strength of his religious roots. A great tree with roots well wrapped around boulders and sunk deep into the Earth can withstand any storm. High winds are nothing more to it than the cleansing of its branches. The individual on the path must be just as firm in his religious foundation in order to withstand raging emotions, depression and elation, confusion and despair. To him, such disturbances will be nothing more than a cleansing of false concepts as he dives deeper into his religion and philosophy.
We can clearly see that religion and tradition are interlocked in the annals of time back many thousands of years, and how tradition moves forward from one generation to the next, setting the patterns for humanity. Every time-honored tradition loyally serves mankind, and by following it through the context of one of the great religions of the world, one cannot go astray. Jai Ganapati! May He lead us always along the right path.
Satguru Bodhinatha Veylanswami gives his weekly upadesha in Kadavul Temple at Kauai’s Hindu Monastery in Hawaii. It is part of a series of talks elaborating on the inspired teachings of Satguru Śivaya Subramuniyaswami as found in his book Merging With Śiva.
“There are two traditional paths for the devout Hindu of nearly every lineage. The first is the path of the renunciate. The second is the path of the householder,who guides human society and produces the next generation. The ancient ṛishis evolved well-defined principles for both, knowing that unmarried aspirants would most easily unfold by adhering to principles of nonownership, noninvolvement in the world and brahmacharya, while married men and women would uphold the more complex and material family dharma. Though the principles or guidelines for these two paths are different, the goal is the same: to establish a life dedicated to spiritual unfoldment, hastening the evolution of the soul through knowledge of the forces at work within us, and wise, consistent application of that knowledge.“
Satguru carries the lamp which will ignite the maha dipam
Earlier in the afternoon Pravin Kumar begins the puja
Satguru, monks and devotees are present as afternoon turns to evening
diyas are lit
Nandi received an abhishekam hours earlier, during pradosh
Night begins to fall with a full moon in the sky
The flame is carried around the sanctum and then brought outside
Smaller lamps are lit for the acharyas to carry
The flame is lit, and burns brightly
Aum Namah Sivaya
Last night, Iraivan Temple came alive with the radiant celebration of Sivalaya Dipam, a sacred festival honoring Lord Siva as the infinite light of consciousness. This festival commemorates Lord Siva’s boundless nature as an endless pillar of light. Devotees gathered at sunset for the enchanting ceremony. A collection of oil lamps encircled the temple sanctum, casting a serene glow. After a puja to Mahalingesvara, the flame was carried by Satguru out to the front of the temple. The event culminated in the lighting of a grand fire in front of Iraivan, mirroring the traditional hilltop beacon lit at Mount Arunachala in Tamil Nadu.
The lighting of lamps symbolizes the victory of wisdom over ignorance and the illumination of the soul’s inner light. This deeply spiritual evening offers a moment for reflection and renewal, inspiring all to nurture Siva’s eternal presence within, as the sacred flames merge with the starlit sky. Aum Namah Sivaya!
Photos from the day’s first event, the Krittika Homa
Preparation has began
The main Kumbha
Vel concentrating on the homa
Jai Ganesha!
Today is a special day for us because we observe Maha Krittika in the morning, Pradosha Puja in the afternoon and then Śivalaya Dipam in the evening. This morning in Iraivan Temple we held our monthly Krittika Homa with extra blessings on this annual event. Our priest Pravin Kumar performed the homa while Mayilnathaswami was assisting. Satguru attended the puja along with devotees. The abhishekam was done with kumbhas passed into the sanctum by the monks. It was a four-hour long event and everyone who attended felt the divine vibration. Later this evening will enjoy Pradosha and Śivalaya Dipam. Aum!
As announced earlier, we have professionally cloned Gurudeva’s voice based on hours of Merging with Siva lessons he recorded in the late 1990s. We have completed generating the remaining lessons of Merging with Siva in his cloned voice, and we have completed about 5/6 of the 365 lessons in Living with Siva.
Right now the audio files are appearing in the daily Master Course lessons on our website and in the daily email version if you are signed up for that. We are also going to present each book as a audiobook on our website. In this context, we want to generate additional parts of the book. For Merging with Siva, this means generating the Introduction, the resource section called Cognizantability, and the Conclusion. We just recently generated the Introduction, which lasts an impressive one hour and twenty minutes. Here it is–
The Introduction contains some thoughts not found anywhere in the 365 lessons, such as this section called “Nine Ways of Merging with Siva”–
Nine Ways of Merging with Śiva
Merger—that is what this book, the third book in the trilogy of Dancing with Śiva, Living with Śiva and Merging with Śiva, is all about. Some of the big questions about something as wonderful as becoming one with the universe or with God are: Is merger something to accomplish in this lifetime, or shall we put it off to another round? Is merger something that can be achieved even in future lives, or should we consider that it might never happen, or that it just might happen unexpectedly? Is merger with Śiva complete annihilation, an undesirable nothingness that we should delay as long as possible? Shall we cease all striving for realization and wait for mahāpralaya, the end of the universe, the Great Dissolution commanded by Lord Śiva, when every soul, young or old, merges in the All of the All—no exceptions, no one left behind, the ultimate perk of the Divine Cosmic Drama, the guarantee of final merger of every soul? Fortunately, the next Big Bang may happen after Śiva gets lonely dancing by Himself and starts His creation all over again.
Merger on the great inner path described in this book is already happening in your life and in the life of every soul on the planet, in the natural course of evolution. In Sanskrit, we express “Merging with Śiva” as Śivasāyujya, “Intimate union with the Divine.” Nine progressive ways of merging with Śiva are possible today, in fact impossible to avoid. Shall we now explore these nine ways, the wonderful ways of merging with Śiva as we walk the San Mārga, the straight path of dharma?
A jīva, or soul, merges with his potential mother who gives a physical body to which his astral body is attached. This is the first merger. Then, when his first guru, the parents, train him to quell the instinctive mind and become a producing member of the family and the social and global communities, the second merger occurs. Why should these two developments be related to merging with the Supreme? It is because Śiva is the life of our lives, as the venerable saints teach. Śiva is the life of the life of all sentient and insentient beings, the sea of prāṇa, ever emanating, mysteriously, from the All of the Allness of His mystery Being, by which all life exists and all happenings happen. Therefore to merge energies with all other humans without making differences is to find Śivaness in all and within all.
Having merged with the biological and social worlds, it then is for the young jīva, embodied soul, to be introduced by the parents to the family guru for spiritual training. Obedience and devotion to the guru is again another merger into Śivaness, for the satguru is Sadāśiva, or Śiva in form, having realized Śiva in Formlessness. It is from the satguru’s constant, silent emanation that the śishya thrives, as do flowering trees, bushes and vines thrive and grow from the sun’s silent rays and the occasional showers of rain. No words need be spoken, for both śishya and guru know the same—the śishya having had his training in scripture, divine inspiration of song, meaning and dance from his first guru, the parents.
Having walked the San Mārga through the charyā and kriyā mārgas, and having disciplined mind and emotions, the śishya is ready for the fourth merger into Śivaness. This is accomplished through art, calligraphy, drawing divine forms, writing out scripture in one’s own hand and depicting through drama, by learning and playing music, by having all bodily currents move into the rhythm of the sounds of nature, for nature is nāda in the external. It has its own choreography, and this merger is with Naṭarāja, Lord of the Dance. It is also the merger with knowledge of all kinds, of language and mathematics, of the many sciences and arts.
The fifth merger is deeper: endeavoring to penetrate the intuitive world, communing with nature, encountering the many dreams, visions and other mystical experiences that await the seeker of Truth. It is merger with the selfless life, of seeing oneself in others, and others in oneself, of losing the barriers that divide one from another, and the internal world from the external world. It is living a harmonious life with a heart filled with love, trust and understanding for all, desiring to give rather than wanting only to receive. The light that lights each thought picture when traced to its source is the sixth merger—the yoga of detaching awareness from that which it is aware of and being the light that lights the thoughts, rather than claiming identity as being the thoughts, then tracing this light of the mind out of the mind into the beyond of the beyond. Yea, this is the sixth way we merge into the Divine. The Lord of the Dance emanates His own lighting effects, does His own choreography, creates His own music and enjoys, as the audience, His own performance.
The seventh merger is into the nāda-nāḍī śakti, that unrelenting sound heard as an inexplainable “eee,” of a thousand vīṇās being played simultaneously by Vīṇādhāra, another form of Lord Śiva, the maker of sound, the composer of the symphony. The nāda is traced to its source, deep within the within, the city of a thousand lights and sounds, for sound is light and light is sound in this sphere of Satchidānanda, all-pervasive oneness with all form, the Self flowing through the mind, untouched by it, yet sustaining it in a mightily mysterious way.
The eighth merger with Śiva is Paraśiva. Becoming and being timeless, formless, spaceless is the total transformation of the soul body, the mental body, the astral body, the prāṇic body and the physical body. It is the breaking of seals which subsequently makes changes never to be repaired. A new, an entirely new, process begins. It is the ultimate healing of all karmas, the ultimate knowing of dharma.
And now, lastly, once the soul evolves out of the physical, prāṇic, emotional, mental and causal sheaths—annamaya, prāṇamaya, manomaya, vijñānamaya and ānandamaya kośas—and they are needed no more, it evolves into viśvagrāsa, the ninth and final merger with Śiva, as an infant effortlessly becomes a child, a child a youth and a youth an adult. Yes, the soul, jīva, encased in five bodies, is indeed merged into the emanator, preserver and absorber of the inner and outer universes as simply as a drop of water merges into the ocean, never to be found again. This is the timeless path the holy Vedas of the Sanātana Dharma proclaim. As a seed becomes a bud, and a bud becomes a flower, these nine steps of spiritual unfoldment are inevitable for all humankind. A parallel analysis known as dasakariyam, “ten attainments,” is found in ancient Tamil texts.
