SLOKA 155 FROM DANCING WITH SIVA
WHO ARE THE MOST RECENT KAILASA GURUS?
Sage Yogaswami, source of Natchintanai, protector of dharma, was satguru of Sri Lanka for half a century. He ordained me with a slap on the back, commanding, ”Go round the world and roar like a lion!” Aum Namah Sivaya.
BHASHYA
Amid a festival crowd outside Nallur temple, a disheveled sadhu shook the bars from within the chariot shed, shouting, ”Hey! Who are you?” and in that moment Yogaswami was transfixed. ”There is not one wrong thing!” ”It is as it is! Who knows?” Sage Chellappan said, and suddenly the world vanished. After Chellappan’s mahasamadhi in 1915, Yogaswami undertook five years of intense sadhana. Later, people of all walks of life, all nations, came for his darshana. He urged one and all to ”Know thy Self by thyself.” It was in his thatched, dung-floor hermitage in 1949 that we first met. I had just weeks before realized Parasiva with his inner help while meditating in the caves of Jalani. ”You are in me,” he said. ”I am in you,” I responded. Later he ordained me ”Subramuniyaswami” with a tremendous slap on the back, and with this diksha sent me as a sannyasin to America, saying, ”You will build temples. You will feed thousands.” I was 22 at the time, and he was 77. In fulfillment of his orders have I, Sivaya Subramuniyaswami, composed these 155 Slokas and Bhashyas, telling an infinitesimal fraction of all that he infused in me. Aum Namah Sivaya.
LESSON 310 FROM LIVING WITH SIVA
THE HINDU FOREHEAD DOT
Why do we wear the pottu, the red dot between our eyes? The dot worn on the forehead is a sign that one is a Hindu. It is called bindi in the Hindi language, bindu in Sanskrit and pottu in Tamil. In olden days, all Hindu men and women wore these marks, and they both also wore earrings. Today it is the women who are most faithful in wearing the bindi. The dot has a mystical meaning. It represents the third eye of spiritual sight, which sees things the physical eyes cannot see. Hindus seek to awaken their inner sight through yoga. The forehead dot is a reminder to use this spiritual vision to perceive and better understand life’s inner workings–to see things not just physically, but with the ”mind’s eye” as well. With our third eye, we can see into the future. With our third eye, we can see into the next world, the Devaloka. With the third eye, we can see into the Third World, the Sivaloka. With our third eye, we can see into the past. It is an eye that we were born with and which is eternally awake, but we are usually unaware of its many functions. In most people it is clouded over with intellectual ignorance and disuse. When we are in a state of meditation and our entire mind is concentrated in the area of the third eye between our eyebrows, we see a red light begin to form. When we put a red dot between our eyebrows, the pottu, or bindu, as we are taught to do in the temple and at home, this enhances the use of the third eye, just as eyeglasses enhance the use of our two eyes.
There are many types of forehead marks, or tilaka, in addition to the simple dot. Each mark represents a particular sect or denomination of our vast religion. We have four major sects: Saivism, Vaishnavism, Shaktism and Smartism. Vaishnava Hindus, for example, wear a V-shaped tilaka made of clay. Elaborate tilakas are worn by Hindus mainly at religious events, though many wear the simple bindi, indicating they are Hindu, even in the general public. By these marks we know what a person believes, and therefore how to begin and conduct our conversations.
For Hindu women, the forehead dot is also a beauty mark, not unlike the black beauty mark European and American women once wore on the cheek. The red bindi is generally a sign of marriage. A black bindi is often worn before marriage to ward off the evil eye. The bindi is sometimes used as an exotic fashion statement, its color carefully chosen to complement the color of a lady’s sari. Ornate bindis are sometimes worn by actresses in popular American TV shows.
It is common in many religions to identify one’s beliefs by wearing distinctive religious symbols. Often these are blessed in their temples, churches or synagogues. Jewish men wear the round skull cap, yarmulka. Christians wear a cross or medal on a necklace or coat lapel. In some countries, Muslim women still cover their face with a veil.
So, do not hesitate to wear the bindi on your forehead in the United States, Canada, Europe or any country of the world. It will distinguish you from all other people as a very special person, a Hindu, a knower of eternal truths. You will never be mistaken as belonging to another religion or to no religion at all. For boys and girls, men and women, the dot can be small or large depending on the circumstance. Recently a Canadian TV documentary distinguished the bindi by calling it a ”cool dot.” Times are changing, and to proudly wear the symbols that distinguish and define us is totally cool!
SUTRA 310 OF THE NANDINATHA SUTRAS
FATHOMING OUR SUBTLE NATURE
My devotees study these three to discover the mysteries of being: the subtle bodies of man, the aura, which is a rainbow of thought and feeling, and the twenty-one chakras, or centers of consciousness. Aum Namah Sivaya.
LESSON 310 FROM MERGING WITH SIVA
LOYALTY TO ONE’S SATGURU
A devotee on the path who has a satguru should not seek darshan from another guru unless he has permission from his own guru to do so. Why? Because he should not become psychically connected with the other guru. The darshan develops inner psychic bonds. Another guru does not want to influence the unfoldment of the aspirant either. However, if he has permission to absorb darshan from someone else, then of course, there has been an inner agreement between the two gurus that no connection will result, and the disciple will not be distracted from his sadhana by conflicting new methods.
It is not good for a student on the path to run around to various teachers and lecturers and gain reams of miscellaneous knowledge about the path and related occultism. He becomes magnetically attached to the students of the various teachers and sometimes to the teachers themselves. The teachers do not like this ”browsing” on the part of the guru-hopper, either, for it impairs the unfoldment of their own students, as it goes against the natural flow of unfoldment on the path. It is also energy draining and time-consuming for the guru or swami.
One must look at spiritual unfoldment in the same way one approaches the study of a fine art. If you were studying the vina with a very accomplished teacher, he would not appreciate it at all if you went to three or four other teachers at the same time for study behind his back. He demands that you come and go from your lesson and practice diligently in between. By this faithful and loyal obedience, you would become so satisfied with the results of your unfolding talents that you would not want to run here and there to check out what other maestros were teaching and become acquainted with their students. Students only run from teacher to teacher only when they do not obey the teacher they have.
The wise guru or swami who takes his mission seriously and knows human nature to its core makes it very difficult for a devotee who departed his fellowship to later return. First he requires a detailed written explanation of the reasons for leaving, and a full written confession as to what occurred during the time away. This is all verified through background checks and in-depth personal interviews. Then to test the sincerity, penance, prayashchitta, is given and performed before readmitance can even be considered. Upon hearing of these soul-searching procedures (known as vratyastoma), most will bow out without a word and seek less demanding groups, thus proving their insincerity. These time-proven methods prevent detractors from returning to further disrupt the group from the inside more effectively than they could from the outside. If the seeker is qualified to be re-admitted after completing his prayashchitta, he must begin at the beginning study level and be given no special privileges, positions or recognition in respect of his prior association. The protection of the fellowship is of utmost importance for the benefit of each devotee, and for the continuing spiritual unfoldment of the guru or swami himself. One should not be so naive to think that disgruntled former devotees would not seek reentrance for the purpose of disrupting the organization, or be sent on a mission from an adversarial group to rejoin in order to disrupt. All this and more has happened to gurus and swamis since the turn of the century.
There are three kinds of gurus that are traditionally available to guide the soul. The first, of course, are the parents. Next is the family guru, or a guru chosen by the children. The third guru, often the most suave, the most attractive, but in reality always the most demanding, is Vishvaguruji Maha-Maharaj. He does live up to his name in all ways, for vishva means ”everything and everyone in the world,” and guru, of course, means ”teacher.” Maharaj is ”great ruler.” Vishvaguruji, as I call him, seemingly teaches so patiently, yet accepts no excuses and remains unforgivingly exacting in his lessons. Everyone living on this planet has a guru, whether they know it or not.
