August 19, 2017 - Lesson 129

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Sloka 129 from Dancing with Siva

What Is the Nature of the Holy Agamas?

The Agamas, Sanatana Dharma's second authority, are revelations on sacred living, worship, yoga and philosophy. Saivism, Shaktism and Vaishnavism each exalts its own array of Agamas, many over 2,000 years old. Aum.

Bhashya

In the vast Agamic literature, tradition counts 92 main Saiva Agamas--10 Siva, 18 Rudra and 64 Bhairava--77 Shakta Agamas and 108 Vaishnava Pancharatra Agamas. Most Agamas are of four parts, called padas, and possess thousands of metered Sanskrit verses, usually of two lines. The charya pada details daily religious observance, right conduct, the guru-shishya relationship, community life, house design and town planning. The kriya pada, commonly the longest, extols worship and temples in meticulous detail--from site selection, architectural design and iconography, to rules for priests and the intricacies of daily puja, annual festivals and home-shrine devotionals. The yoga pada discloses the interior way of meditation, of raja yoga, mantra and tantra which stimulates the awakening of the slumbering serpent, kundalini. The jnana pada narrates the nature of God, soul and world, and the means for liberation. The Tirumantiram declares, "Veda and Agama are Iraivan's scriptures. Both are truth: one is general, the other specific. While some say these words of God reach two different conclusions, the wise see no difference." Aum Namah Sivaya.


Lesson 129 from Living with Siva

Society in Transition


I speak often of the change humanity is going through in moving out of the agricultural era and into the technological age. This change has affected the dharma of the woman and the dharma of the man in an interesting way. During the tens of thousands of years of the agricultural age, families lived and labored mostly on farms or in craft guilds. The entire family worked on the farm. The men all worked in the fields; the women and children mostly worked in the home. Children were a great asset. More children meant more help, a bigger farm, more wealth. There were many chores that a young boy or girl could do. When harvest time came, everyone joined in. It was a one team, and everyone contributed. When the crop was sold, that was the income for a combined effort from all members--men, women and even children. In a very real sense, everyone was earning the money, everyone was economically important.

With the onset of the technological era, only the man of the house earns the family income. Everyone else spends it. The husband goes to work in a factory or large company office while his wife and children stay at home. There is not much they can do to help him during the day with his work. His work and his wife's are not as closely related as in the old days. He is the provider, the producer now; she and the children are consumers. Because the children cannot help much, they have become more of an economic liability than an asset. This, coupled with the population problems on the Earth, devalues the economic importance of the woman's traditional role as wife and mother. Whereas raising children and taking care of the farmhouse used to be a woman's direct and vital contribution toward the family's livelihood and even the survival of the human race, today it is not. Whereas they used to be partners in a family farm business, today he does all the earning and she feels like a dependent. The answer is not to have women join their men in the factories and corporations. The answer is to bring traditional religious values into the technological era, to find a new balance of karma that allows for the fulfillment of both the man's and the woman's dharma.

When young couples marry, I help them write down their vows to one another. He must promise to support her, to protect her, to give her a full and rewarding life. She must promise to care for him, to manage the home, to maintain the home shrine and to raise fine children. I ask them each to respect the other's realm, to never mentally criticize the other and to make religion the central focus of their life together. I ask the young bride to stay at home, to be a little shy of involvement in the world. I instruct the young husband to provide for her, throughout her life, all that she needs and all that she wants.


Sutra 129 of the Nandinatha Sutras

Respecting Elders, Nurturing The Young

Siva's followers honor elders for their wisdom, guidance and compassion. Those who are younger, whatever their age, never disrespect those older than they. Those older nurture and encourage all who are younger. Aum.


Lesson 129 from Merging with Siva

Communing With the Gods


Chanting and satsanga and ceremonial rituals all contribute to this sanctifying process, creating an atmosphere to which the Gods are drawn and in which they can manifest. By the word manifest, I mean they actually come and dwell there, and can stay for periods of time, providing the vibration is kept pure and undisturbed. The altar takes on a certain power. In our religion there are altars in temples all over the world inhabited by the devas and the great Gods. When you enter these holy places, you can sense their sanctity. You can feel the presence of these divine beings, and this radiation from them is known as darshan. The reality of the Mahadevas and their darshan can be experienced by the devotee through his awakened ajna vision, or more often as the physical sight of the image in the sanctum coupled with the inner knowing that He is there within the microcosm. This darshan can be felt by all devotees, becoming stronger and more defined as devotion is perfected. Through this darshan, messages can be channeled along the vibratory emanations that radiate out from the Mahadevas, as well as from their representatives, the Second World devas who carry out their work for them in shrines and altars.

To understand darshan, consider the everyday and yet subtle communication of language. You are hearing the tones of my voice through the sensitive organ, your ear. Meaning comes into your mind, for you have been trained to translate these vibrations into meaning through the knowing of the language that I am speaking. Darshan is a vibration, too. It is first experienced in the simple physical glimpse of the form of the Deity in the sanctum. Later, that physical sight gives way to a clairvoyant vision or to a refined cognition received through the sensitive ganglia within your nerve system, the chakras. Through these receptors, a subtle message is received, often not consciously. Perhaps not immediately, but the message that the darshan carries, direct from the Mahadeva--direct from Lord Ganesha, direct from Lord Muruga, direct from Lord Siva Himself--manifests in your life. This is the way the Gods converse. It is a communication more real than the communication of language that you experience each day. It is not necessary to understand the communication immediately. The devotee may go away from the temple outwardly feeling that there was no particular message, or not knowing in his intellectual mind exactly what the darshan meant. Even the words you are now reading may not be fully cognized for days, weeks or even months. The depth of meaning will unfold itself on reflection.

Visiting a Hindu temple, receiving darshan from the majestic Gods of our religion, can altogether change the life of a worshiper. It alters the flow of the pranas, or life currents, within his body. It draws his awareness into the deeper chakras. It adjusts his beliefs and the attitudes that are the natural consequence of those beliefs. But the change is slow. He lives with the experience for months and months after his visit to the temple. He comes to know and love the Deity. The Deity comes to know and love him, helping and guiding his entire evolutionary pattern. Darshan coming from the great temples of our Gods can change the patterns of karma dating back many past lives, clearing and clarifying conditions that were created hundreds of years ago and are but seeds now, waiting to manifest in the future. Through the grace of the Gods, those seeds can be removed if the manifestation in the future would not enhance the evolution of the soul.