Satguru Sivaya Subramuniyaswami
Mac 29, 1999 in Kauai Aadheenam , USA.
Here is a simple sadhana to perform. Many of you know this. It is called the Vasana Daha Tantra. If you have something on your mind that was not settled before sleep, between you and another person, then it goes into the subconscious mind as a vasana. Or, a thought form that contains the emotions you went through when the happening happened. To get rid of that emotion out of the memory, write it down on a piece of paper, crumple up that paper and burn it up in a garbage can because that is something you do not want to carry around with you.
Many people carry a lot of vasanas and the older they get, the heavier they get; mentally and emotionally heavy. They can lighten up the past by taking the emotion out of the experience and then they are left with only the memory. Then we are left with the lesson out of the experience, so we can help others not to go through the same experiences. It is a wonderful circle. This is called the Vasana Daha Tantra. If you look in 'Dancing With Siva', in the lexicon in the back of the book, you will find it explained very nicely. You can read it under V, vasana. Many people have done 500 hundred pages, and these are 8 1/2 by 11 pages. A lot of writing! Others have done 1,000. Most people manage with 100 or 200 pages to clean up their past, if they are around 35 or 40. Twenty-year olds can do with forty pages, or fifty pages, to get rid of the emotion out of the memory pattern, which is locked in the subconscious mind and influences everything that you do through the day and it even influences your dreams at night.
So, for the next three days, perform the Vasana Daha Tantra. Write down everything that is in your mind. All the negative things that have happened, re- experience the emotion, crumple up that paper, burn it up in an inauspicious fire like a garbage can, and you will see a great difference in yourself by the time we meet again, in our Cyberspace Ashram.
Aum Namah Sivaya.
Tuesday, November 29, 2011
Sunday, November 20, 2011
What is Dharma ? What Are Its Forms ?
What Is Dharma? What Are Its Forms?
SLOKA
Dharma is the law of being, the orderly fulfillment of an inherent nature and destiny. Dharma is of four main divisions, which are God's law at work on four levels of our existence: universal, human, social and personal. Aum.
A king's dharma--his destiny and proper path--is to rule wisely, conscientiously and with honor, as does this noble monarch, served by knowing ministers. Should he lack the strength to rule, or should he govern unrighteously, dharma would suffer.
BHASHYA
When God created the universe, He endowed it with order, with the laws to govern creation. Dharma is God's divine law prevailing on every level of existence, from the sustaining cosmic order to religious and moral laws which bind us in harmony with that order. We are maintained by dharma, held in our most perfect relationship within a complex universe. Every form of life, every group of men, has its dharma, the law of its being. When we follow dharma, we are in conformity with the Truth that inheres and instructs the universe, and we naturally abide in closeness to God. Adharma is opposition to divine law. Dharma prevails in the laws of nature and is expressed in our culture and heritage. It is piety and ethical practice, duty and obligation. It is the path which leads us to liberation. Universal dharma is known as rita. Social dharma is varna dharma. Human dharma is known as ashrama dharma. Our personal dharma is svadharma. Hinduism, the purest expression of these four timeless dharmas, is called Sanatana Dharma. The Vedas proclaim, "There is nothing higher than dharma. Verily, that which is dharma is Truth." Aum Namah Sivaya.
What Is Signified by Universal Dharma?
SLOKA 57
Universal law, known in the Vedas as rita, is cosmic order, God's rule at work throughout the physical province. It is the infinite intelligence or consciousness in nature, the sustaining cosmic design and organizing force. Aum.
Here the Sun and the Moon move through space together on a fanciful single-wheeled ferry. Even the great celestial bodies--the planets, stars and billions of galaxies and their atomic constituents--follow dharma, called rita dharma, or universal law.
BHASHYA
Rita is the underlying divine principle and universal law regulating nature, from the voyage of stars in vast galactic orbits to the flux of infinitesimal subatomic energies. Rita is the Tao. It is destiny and the road to destiny. When we are in tune with universal dharma, and realize that man is an integral part of nature and not above it or dominating it, then we are in tune with God. All Hindus feel they are guests on the planet with responsibilities to nature, which when fulfilled balance its responsibilities to them. The physical body was gathered from nature and returns to it. Nature is exquisitely complex and orderly. The coconut always yields a coconut tree, a lotus a lotus, a rose a rose, not another species. How constant nature is, and yet how diverse, for in mass producing its creations, no two ever look exactly alike. Yes, the Hindu knows himself to be a part of nature and seeks to bring his life into harmony with the universal path, the sustaining cosmic force. The Vedas proclaim, "Earth is upheld by Truth. Heaven is upheld by the sun. The solar regions are supported by eternal laws, rita. The elixir of divine love is supreme in heaven." Aum Namah Sivaya.
What Is the Nature of Social Dharma?
SLOKA
Social law, or varna dharma, consists of the occupation, duties and responsibilities we must fulfill as a member of our nation, community and family. An important aspect of this dharma is religious and moral law. Aum.
Social dharma entails our national, societal and occupational responsibilities. Here the loyal subjects of a kindly king bring a portion of their grains, goods and wealth to the palace. The monarch will use it to benefit his people and defend the realm.
BHASHYA
Every human society defines a complex stratification of community interaction. Scholarly, pious souls of exceptional learning are the wise brahmins. Lawmakers and law-enforcers are the guardian kshatriyas. Bankers and businessmen are merchant vaishyas. Laborers, workers and artisans are shudras. In addition to these four classes, or varnas, are hundreds of castes, or jatis. In Hindu societies, class and caste, which dictates one's occupation and community, is largely hereditary. However, these birth-imposed categories can be transcended by the ambitious who enter new careers through education, skill and persistence. Social dharma is fulfilled in adherence to the laws of our nation, to our community responsibilities and to our obligations among family and friends. A comprehensive system of duties, morals and religious observances make up God's law at work in our daily life. Rightly followed, varna dharma enhances individual and family progress and ensures the continuity of culture. The Vedas say, "When a man is born, whoever he may be, there is born simultaneously a debt to the Gods, to the sages, to the ancestors and to men." Aum Namah Sivaya.
What Is the Nature of Human Dharma?
SLOKA
Human law, or ashrama dharma, is the natural expression and maturing of the body, mind and emotions through four progressive stages of earthly life: student, householder, elder advisor and religious solitaire. Aum.
Two daughters, in the brahmacharya ashrama, are learning to weave, grind flour and make baskets for the family. Mother and father are in the grihastha ashrama, raising children and supporting society. They are preparing soma, the Vedic elixir.
BHASHYA
The four ashramas are "stages of striving," in pursuit of the purusharthas: righteousness, wealth, pleasure and liberation. Our first 24 years of life are a time of intense learning. Around age 12, we enter formally the brahmacharya ashrama and undertake the study and skills that will serve us in later life. From 24 to 48, in the grihastha ashrama, we work together as husband and wife to raise the family, increasing wealth and knowledge through our profession, serving the community and sustaining the members of the other three ashramas. In the vanaprastha ashrama, from 48 to 72, slowly retiring from public life, we share our experience by advising and guiding younger generations. After age 72, as the physical forces wane, we turn fully to scripture, worship and yoga. This is the sannyasa ashrama, which differs from the formal life of ochre-robed monks. Thus, our human dharma is a natural awakening, expression, maturing and withdrawal from worldly involvement. The Vedas say, "Pursuit of the duties of the stage of life to which each one belongs--that, verily, is the rule! Others are like branches of a stem. With this, one tends upwards; otherwise, downwards." Aum Namah Sivaya.
What Is the Nature of Personal Dharma?
SLOKA
Personal law, or svadharma, is our own perfect individual pattern in life. It is the sum of our accumulated seed karmas as they relate to the collective effect on us of rita, ashrama and varna dharma. Aum Namah Sivaya.
A man is carried on an elaborate temple chariot with massive wooden wheels, a Siva-Sakti murti and two guardian lions. Similarly, each human's personal dharma conveys him through life. Listening to the voice of his soul, he follows his truest path.
BHASHYA
Each human being has an individual, personal dharma. This dharma is determined by two things: the karmas, both good and bad, from past lives; and the three dharmas of this life--universal, human and social. Svadharma, "one's own law," is molded by our background and experiences, tendencies and desires--indicated by astrology--all of which determine our personality, profession and associations. The key to discovering and understanding personal dharma is the worship of Lord Ganesha, the God of memory, time and wisdom, who knows our past lives and can clarify our most perfect pattern, our right path in life. When we follow this unique pattern--guided by guru, wise elders and the knowing voice of our soul--we are content and at peace with ourselves and the world. Dharma is to the individual what its normal development is to a seed--the orderly fulfillment of an inherent nature and destiny. A Vedic prayer implores, "That splendor that resides in an elephant, in a king, among men, or within the waters, with which the Gods in the beginning came to Godhood, with that same splendor make me splendid, O Lord." Aum Namah Sivaya.
SLOKA
Dharma is the law of being, the orderly fulfillment of an inherent nature and destiny. Dharma is of four main divisions, which are God's law at work on four levels of our existence: universal, human, social and personal. Aum.
A king's dharma--his destiny and proper path--is to rule wisely, conscientiously and with honor, as does this noble monarch, served by knowing ministers. Should he lack the strength to rule, or should he govern unrighteously, dharma would suffer.
BHASHYA
When God created the universe, He endowed it with order, with the laws to govern creation. Dharma is God's divine law prevailing on every level of existence, from the sustaining cosmic order to religious and moral laws which bind us in harmony with that order. We are maintained by dharma, held in our most perfect relationship within a complex universe. Every form of life, every group of men, has its dharma, the law of its being. When we follow dharma, we are in conformity with the Truth that inheres and instructs the universe, and we naturally abide in closeness to God. Adharma is opposition to divine law. Dharma prevails in the laws of nature and is expressed in our culture and heritage. It is piety and ethical practice, duty and obligation. It is the path which leads us to liberation. Universal dharma is known as rita. Social dharma is varna dharma. Human dharma is known as ashrama dharma. Our personal dharma is svadharma. Hinduism, the purest expression of these four timeless dharmas, is called Sanatana Dharma. The Vedas proclaim, "There is nothing higher than dharma. Verily, that which is dharma is Truth." Aum Namah Sivaya.
What Is Signified by Universal Dharma?
SLOKA 57
Universal law, known in the Vedas as rita, is cosmic order, God's rule at work throughout the physical province. It is the infinite intelligence or consciousness in nature, the sustaining cosmic design and organizing force. Aum.
Here the Sun and the Moon move through space together on a fanciful single-wheeled ferry. Even the great celestial bodies--the planets, stars and billions of galaxies and their atomic constituents--follow dharma, called rita dharma, or universal law.
BHASHYA
Rita is the underlying divine principle and universal law regulating nature, from the voyage of stars in vast galactic orbits to the flux of infinitesimal subatomic energies. Rita is the Tao. It is destiny and the road to destiny. When we are in tune with universal dharma, and realize that man is an integral part of nature and not above it or dominating it, then we are in tune with God. All Hindus feel they are guests on the planet with responsibilities to nature, which when fulfilled balance its responsibilities to them. The physical body was gathered from nature and returns to it. Nature is exquisitely complex and orderly. The coconut always yields a coconut tree, a lotus a lotus, a rose a rose, not another species. How constant nature is, and yet how diverse, for in mass producing its creations, no two ever look exactly alike. Yes, the Hindu knows himself to be a part of nature and seeks to bring his life into harmony with the universal path, the sustaining cosmic force. The Vedas proclaim, "Earth is upheld by Truth. Heaven is upheld by the sun. The solar regions are supported by eternal laws, rita. The elixir of divine love is supreme in heaven." Aum Namah Sivaya.
What Is the Nature of Social Dharma?
SLOKA
Social law, or varna dharma, consists of the occupation, duties and responsibilities we must fulfill as a member of our nation, community and family. An important aspect of this dharma is religious and moral law. Aum.
Social dharma entails our national, societal and occupational responsibilities. Here the loyal subjects of a kindly king bring a portion of their grains, goods and wealth to the palace. The monarch will use it to benefit his people and defend the realm.
BHASHYA
Every human society defines a complex stratification of community interaction. Scholarly, pious souls of exceptional learning are the wise brahmins. Lawmakers and law-enforcers are the guardian kshatriyas. Bankers and businessmen are merchant vaishyas. Laborers, workers and artisans are shudras. In addition to these four classes, or varnas, are hundreds of castes, or jatis. In Hindu societies, class and caste, which dictates one's occupation and community, is largely hereditary. However, these birth-imposed categories can be transcended by the ambitious who enter new careers through education, skill and persistence. Social dharma is fulfilled in adherence to the laws of our nation, to our community responsibilities and to our obligations among family and friends. A comprehensive system of duties, morals and religious observances make up God's law at work in our daily life. Rightly followed, varna dharma enhances individual and family progress and ensures the continuity of culture. The Vedas say, "When a man is born, whoever he may be, there is born simultaneously a debt to the Gods, to the sages, to the ancestors and to men." Aum Namah Sivaya.
What Is the Nature of Human Dharma?
SLOKA
Human law, or ashrama dharma, is the natural expression and maturing of the body, mind and emotions through four progressive stages of earthly life: student, householder, elder advisor and religious solitaire. Aum.
Two daughters, in the brahmacharya ashrama, are learning to weave, grind flour and make baskets for the family. Mother and father are in the grihastha ashrama, raising children and supporting society. They are preparing soma, the Vedic elixir.
BHASHYA
The four ashramas are "stages of striving," in pursuit of the purusharthas: righteousness, wealth, pleasure and liberation. Our first 24 years of life are a time of intense learning. Around age 12, we enter formally the brahmacharya ashrama and undertake the study and skills that will serve us in later life. From 24 to 48, in the grihastha ashrama, we work together as husband and wife to raise the family, increasing wealth and knowledge through our profession, serving the community and sustaining the members of the other three ashramas. In the vanaprastha ashrama, from 48 to 72, slowly retiring from public life, we share our experience by advising and guiding younger generations. After age 72, as the physical forces wane, we turn fully to scripture, worship and yoga. This is the sannyasa ashrama, which differs from the formal life of ochre-robed monks. Thus, our human dharma is a natural awakening, expression, maturing and withdrawal from worldly involvement. The Vedas say, "Pursuit of the duties of the stage of life to which each one belongs--that, verily, is the rule! Others are like branches of a stem. With this, one tends upwards; otherwise, downwards." Aum Namah Sivaya.
What Is the Nature of Personal Dharma?
SLOKA
Personal law, or svadharma, is our own perfect individual pattern in life. It is the sum of our accumulated seed karmas as they relate to the collective effect on us of rita, ashrama and varna dharma. Aum Namah Sivaya.
A man is carried on an elaborate temple chariot with massive wooden wheels, a Siva-Sakti murti and two guardian lions. Similarly, each human's personal dharma conveys him through life. Listening to the voice of his soul, he follows his truest path.
BHASHYA
Each human being has an individual, personal dharma. This dharma is determined by two things: the karmas, both good and bad, from past lives; and the three dharmas of this life--universal, human and social. Svadharma, "one's own law," is molded by our background and experiences, tendencies and desires--indicated by astrology--all of which determine our personality, profession and associations. The key to discovering and understanding personal dharma is the worship of Lord Ganesha, the God of memory, time and wisdom, who knows our past lives and can clarify our most perfect pattern, our right path in life. When we follow this unique pattern--guided by guru, wise elders and the knowing voice of our soul--we are content and at peace with ourselves and the world. Dharma is to the individual what its normal development is to a seed--the orderly fulfillment of an inherent nature and destiny. A Vedic prayer implores, "That splendor that resides in an elephant, in a king, among men, or within the waters, with which the Gods in the beginning came to Godhood, with that same splendor make me splendid, O Lord." Aum Namah Sivaya.
Saturday, November 19, 2011
Free Talk and Free Youth Workshop with Swami Mitrananda
Vanakam and Blessed to All Divine Atma,
Your presence in this world is very significant.
Cherish every moment that you have.
You are not guaranteed about your life.
Take opportunity to love and serve others for that act is to serve and love God.
Om Shanti.
Wonderful program , organized by Chinmaya Mission.
Please forward to all your friends.
Chinmaya Mission
Presents
Upadesa Saara
The Yoga Of Devotion
A series of talks by
BRAHMACHARINI NISHITA CHAITANYA
Acharya, Chinmaya Seva Ashram, Hong Kong
29th Nov (Tue), 30th Nov (Wed), 1st Dec (Thurs)
8 pm SHARP
at
Laxmi Narayan Temple, Lorong Kasipillay, Off Jalan Ipoh
AND
LOL with SMS
(LIVE OUT LOUD WITH SWAMI MITRANANDA)
A Youth Workshop with
SWAMI MITRANANDA SARASWATI
Acharya. Chinmaya Mission, Chennai
and Director, All India Chinmaya Yuva Kendra (AICHYK)
3RD DEC (SAT)
11 AM – 3 PM
AT
NO.38, LORONG MAAROF
BANGSAR PARK, KL
FOR INFO : 012-5580228 OR EMAIL CHINMAYAKL@GMAIL.COM
Your presence in this world is very significant.
Cherish every moment that you have.
You are not guaranteed about your life.
Take opportunity to love and serve others for that act is to serve and love God.
Om Shanti.
Wonderful program , organized by Chinmaya Mission.
Please forward to all your friends.
Chinmaya Mission
Presents
Upadesa Saara
The Yoga Of Devotion
A series of talks by
BRAHMACHARINI NISHITA CHAITANYA
Acharya, Chinmaya Seva Ashram, Hong Kong
29th Nov (Tue), 30th Nov (Wed), 1st Dec (Thurs)
8 pm SHARP
at
Laxmi Narayan Temple, Lorong Kasipillay, Off Jalan Ipoh
AND
LOL with SMS
(LIVE OUT LOUD WITH SWAMI MITRANANDA)
A Youth Workshop with
SWAMI MITRANANDA SARASWATI
Acharya. Chinmaya Mission, Chennai
and Director, All India Chinmaya Yuva Kendra (AICHYK)
3RD DEC (SAT)
11 AM – 3 PM
AT
NO.38, LORONG MAAROF
BANGSAR PARK, KL
FOR INFO : 012-5580228 OR EMAIL CHINMAYAKL@GMAIL.COM
Tuesday, November 15, 2011
Free Health Talk :Holistic Approach on Health Challenges
Dear Friends,
To those who have registered for the talk, thank you. This is a gentle reminder for inform you about the free 2-hour talk by G. Suresh on :-
DATE : 19 November 2011 (Saturday)
TIME : 4.00 pm - 6.00 pm
TOPIC : Holistic Approach on Health Challenges
VENUE : Malaysian Association For The Blind (MAB) Jalan Tebing, Off Jalan Tun Sambathan 4, 50470, Kuala Lumpur
NOTE : Enclosed brochure
HIGHLY RECOMMENDED FOR
People challenged with cancer and their family members, alternative practitioners, medical professionals and anyone who wants to have a greater awareness of health issues.
Since admission is free and seats are limited, kindly reserve your seat(s) by :-
1. SMS your name and email address to 017 – 881 2287.
2. Send an email to ucansurvive@gmail.com with your name and handphone number.
We would greatly appreciate if you could help to forward this mail to your friends or those who will benefit from this talk.
Thanks.
Looking forward to seeing you there.
Regards
Cansurvive Malaysia Centre Berhad
Tel : 017 - 881 2287
Website : www.cansurvive.org.my
To those who have registered for the talk, thank you. This is a gentle reminder for inform you about the free 2-hour talk by G. Suresh on :-
DATE : 19 November 2011 (Saturday)
TIME : 4.00 pm - 6.00 pm
TOPIC : Holistic Approach on Health Challenges
VENUE : Malaysian Association For The Blind (MAB) Jalan Tebing, Off Jalan Tun Sambathan 4, 50470, Kuala Lumpur
NOTE : Enclosed brochure
HIGHLY RECOMMENDED FOR
People challenged with cancer and their family members, alternative practitioners, medical professionals and anyone who wants to have a greater awareness of health issues.
Since admission is free and seats are limited, kindly reserve your seat(s) by :-
1. SMS your name and email address to 017 – 881 2287.
2. Send an email to ucansurvive@gmail.com with your name and handphone number.
We would greatly appreciate if you could help to forward this mail to your friends or those who will benefit from this talk.
Thanks.
Looking forward to seeing you there.
Regards
Cansurvive Malaysia Centre Berhad
Tel : 017 - 881 2287
Website : www.cansurvive.org.my
Saturday, November 12, 2011
Where am I Going ? What Is My Path ?
Sloka
We are all growing toward God, and experience is the path. Through experience we mature out of fear into fearlessness, out of anger into love, out of conflict into peace, out of darkness into light and union in God. Aum.
An aspirant climbs the highest peak of all, the summit of consciousness. Though the higher reaches of this path are arduous, solitary, even severe, he remains undaunted, impervious to distraction, his eyes fixed firmly on the goal -- Self Realization.
BHASHYA
We have taken birth in a physical body to grow and evolve into our divine potential. We are inwardly already one with God. Our religion contains the knowledge of how to realize this oneness and not create unwanted experiences along the way. The peerless path is following the way of our spiritual forefathers, discovering the mystical meaning of the scriptures. The peerless path is commitment, study, discipline, practice and the maturing of yoga into wisdom. In the beginning stages, we suffer until we learn. Learning leads us to service; and selfless service is the beginning of spiritual striving. Service leads us to understanding. Understanding leads us to meditate deeply and without distractions. Finally, meditation leads us to surrender in God. This is the straight and certain path, the San Marga, leading to Self Realization -- the inmost purpose of life -- and subsequently to moksha, freedom from rebirth. The Vedas wisely affirm, "By austerity, goodness is obtain- ed. From goodness, understanding is reached. From understanding, the Self is obtained, and he who obtains the Self is freed from the cycle of birth and death." Aum Namah Sivaya.
We are all growing toward God, and experience is the path. Through experience we mature out of fear into fearlessness, out of anger into love, out of conflict into peace, out of darkness into light and union in God. Aum.
An aspirant climbs the highest peak of all, the summit of consciousness. Though the higher reaches of this path are arduous, solitary, even severe, he remains undaunted, impervious to distraction, his eyes fixed firmly on the goal -- Self Realization.
BHASHYA
We have taken birth in a physical body to grow and evolve into our divine potential. We are inwardly already one with God. Our religion contains the knowledge of how to realize this oneness and not create unwanted experiences along the way. The peerless path is following the way of our spiritual forefathers, discovering the mystical meaning of the scriptures. The peerless path is commitment, study, discipline, practice and the maturing of yoga into wisdom. In the beginning stages, we suffer until we learn. Learning leads us to service; and selfless service is the beginning of spiritual striving. Service leads us to understanding. Understanding leads us to meditate deeply and without distractions. Finally, meditation leads us to surrender in God. This is the straight and certain path, the San Marga, leading to Self Realization -- the inmost purpose of life -- and subsequently to moksha, freedom from rebirth. The Vedas wisely affirm, "By austerity, goodness is obtain- ed. From goodness, understanding is reached. From understanding, the Self is obtained, and he who obtains the Self is freed from the cycle of birth and death." Aum Namah Sivaya.
Thursday, November 10, 2011
Who am I ? Where did I come from ?
Who Am I? Where Did I Come From?
SLOKA 1
Rishis proclaim that we are not our body, mind or emotions. We are divine souls on a wondrous journey. We came from God, live in God and are evolving into oneness with God. We are, in truth, the Truth we seek. Aum.
Seated by a lotus pond, symbol of his quieted mind, a seeker intones "Aum Namah Sivaya" on his mala and contemplates his destiny, which blooms as naturally as the flower he holds. Behind are depicted the past lives that brought him to his maturity.
BHASHYA
We are immortal souls living and growing in the great school of earthly experience in which we have lived many lives. Vedic rishis have given us courage by uttering the simple truth, "God is the Life of our life." A great sage carried it further by saying there is one thing God cannot do: God cannot separate Himself from us. This is because God is our life. God is the life in the birds. God is the life in the fish. God is the life in the animals. Becoming aware of this Life energy in all that lives is becoming aware of God's loving presence within us. We are the undying consciousness and energy flowing through all things. Deep inside we are perfect this very moment, and we have only to discover and live up to this perfection to be whole. Our energy and God's energy are the same, ever coming out of the void. We are all beautiful children of God. Each day we should try to see the life energy in trees, birds, animals and people. When we do, we are seeing God Siva in action. The Vedas affirm, "He who knows God as the Life of life, the Eye of the eye, the Ear of the ear, the Mind of the mind -- he indeed com- prehends fully the Cause of all causes." Aum Namah Sivaya.
SLOKA 1
Rishis proclaim that we are not our body, mind or emotions. We are divine souls on a wondrous journey. We came from God, live in God and are evolving into oneness with God. We are, in truth, the Truth we seek. Aum.
Seated by a lotus pond, symbol of his quieted mind, a seeker intones "Aum Namah Sivaya" on his mala and contemplates his destiny, which blooms as naturally as the flower he holds. Behind are depicted the past lives that brought him to his maturity.
BHASHYA
We are immortal souls living and growing in the great school of earthly experience in which we have lived many lives. Vedic rishis have given us courage by uttering the simple truth, "God is the Life of our life." A great sage carried it further by saying there is one thing God cannot do: God cannot separate Himself from us. This is because God is our life. God is the life in the birds. God is the life in the fish. God is the life in the animals. Becoming aware of this Life energy in all that lives is becoming aware of God's loving presence within us. We are the undying consciousness and energy flowing through all things. Deep inside we are perfect this very moment, and we have only to discover and live up to this perfection to be whole. Our energy and God's energy are the same, ever coming out of the void. We are all beautiful children of God. Each day we should try to see the life energy in trees, birds, animals and people. When we do, we are seeing God Siva in action. The Vedas affirm, "He who knows God as the Life of life, the Eye of the eye, the Ear of the ear, the Mind of the mind -- he indeed com- prehends fully the Cause of all causes." Aum Namah Sivaya.
Sunday, November 6, 2011
Conversation between Siva Yogaswami and a devotee
"One day I traveled to Jaffna and went to the Ashram at Columbuthurai to see Swami. Swami was seated amidst a few devotees. That day even without my knowledge, I fell spontaneously at His feet and worshipped Him. From that day onwards until He attained Samadhi, whenever I went to see Swami I worshipped Him despite His saying these words, 'It is not necessary to worship in front of people,' and 'It is not necessary to fall on the ground,' and 'It is sufficient if you worship mentally.' (But he was a Guru Bhaktar right? You couldn't stop him from prostrating.) From that day I could not be without falling prostrate and worshipping Him. One day He called me by name and said, 'What is the one thing God cannot do?' I heard this question and remained shocked. When it is said that God is all powerful, (Which is how we started right? God is all powerful, omnipotent.) is there something He cannot do? Swami quietly said, 'You need not answer now; you can give the reply when you come in two days time.'
When I came home that question kept resounding itself. I could think of nothing else. While I was musing over that question, a section I had studied in the Mahabharatha came to my mind. When Krishna asked, 'What can be done to prevent the war?' Sahadevan's reply was the section I recalled. Sahadevan's reply was, 'If I bind you straightway, the war can be prevented.' Then Krishna asked him, 'How will you bind me?' and Sahadevan responded that he would bind Him with a restraining rope of love; this seemed a satisfactory answer to Swami's question. I decided to tell Swami that when God is captured by the love of the devotee, He cannot free Himself. (Think that'll work [...??])
Two days later when I went to see Swami I gave this reply. When He heard my reply Swami said, 'How can that be? You can bind God by love only if love is different from Him. You cannot separate God from love. God is love.' He continued, 'The one act God cannot do is to separate Himself from us even for a moment.' By this device Swami impressed on my heart that God does not separate from us even for a split second and is always with us as the soul of our souls."
When I came home that question kept resounding itself. I could think of nothing else. While I was musing over that question, a section I had studied in the Mahabharatha came to my mind. When Krishna asked, 'What can be done to prevent the war?' Sahadevan's reply was the section I recalled. Sahadevan's reply was, 'If I bind you straightway, the war can be prevented.' Then Krishna asked him, 'How will you bind me?' and Sahadevan responded that he would bind Him with a restraining rope of love; this seemed a satisfactory answer to Swami's question. I decided to tell Swami that when God is captured by the love of the devotee, He cannot free Himself. (Think that'll work [...??])
Two days later when I went to see Swami I gave this reply. When He heard my reply Swami said, 'How can that be? You can bind God by love only if love is different from Him. You cannot separate God from love. God is love.' He continued, 'The one act God cannot do is to separate Himself from us even for a moment.' By this device Swami impressed on my heart that God does not separate from us even for a split second and is always with us as the soul of our souls."
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