~~OM~~

Advanced Shiva Puja: Bahya Matrka Nyasa

1. In the Advanced Shiva Puja when one is doing the bahya matrika nyasa "backwards", should all the actions be in reverse, i.e., om ksam namah.....throat to sternum? Also, when "R. 1.4 base" is indicated, is this the Tattva Mudra?

   Yes, they are done in reverse in both the bahya nyasa and in the matrika nyasa in the chakras. Both are done forwards and in reverse. R.1.4 base is also known as tattva mudra.

   Shiva Tandava Stotram

2. Could you please let us know the significance of the Shiva Tandava Stotram?

   I love Shiva Tandava more because the chanda depicts exactly what the words are saying, than because of the description they convey. Sometimes that happens in poetry, that the way things are being described are more entrancing than the description they convey.

Shiva Lingam

3. Shiv Puran says that praying to Shiv Lingam destroy all the sins. Does it destroy all the sins commited in the previous birth also?

   If we pray with sincerity then certainly all the past karmas are destroyed. But the effects of Prarabdha Karma must be experienced. Those are the actions which were commenced in the past, the fruits of which will be coming to us in the future. Shankaracharya described the arrow which has left the bow. We cannot change the course of the arrow or have any effect upon the arrow until it lands. Only then can we determine the next course of action.

4. Can I worship and use two lingams at the same time?

   You can worship more than one lingam, and you can use our puja books with any lingam.

5. I would like to know how you place the Shiva linga when you are facing it during puja, which way should the yoni point-straight in front or left or right?

   North.

6. Which direction does the Yoni in a Shiva Lingam face? In which direction are we supposed to sit, east? What is the significance of sitting (or not) directly in front of the yoni?

   The Yoni of a Shiva Lingam points to the North. We would face north. We could optionally face east too. In any case we would not sit directly in front of the Yoni as that means we are facing South and really looking at Shiva's back. Also, if you sit facing the Yoni, if it is a large Yoni, you will not be able to reach to the top of Shiva.

7. I read that Shiva Puja is always and only done to the lingam, never to the murti. Is that so?

   We can worship anything that allows us to focus our minds on divinity. The whole idea is to become focused on one thing. When we enter Samadhi, the object that brought us there is no longer important.

8. What is the definitive list of Jyotirlingams?

   1. Somanaatham
   2. Srisailam
   3. Mahaakaalam
   4. Omkaaranaatham
   5. Kedaarnaatham
   6. Bhimashankaram
   7. Visveshvaram
   8. Tryambakam
   9. Vaidhyanaatham
   10. Naageshvaram
   11. Raameshvaram
   12. Ghushmeshvaram

9. We have mixed feelings locally on whether Tulsi leaves can be offered to Shiv Lingam just like Bilva leaves. Please advice whether Tulsi can or cannot be offered to Shiv Lingams and if possible any reference to any Shashtras?

   Yes they can. Please see the story of Karnaghanta, the man with bells in his ears. I know it is in Shiva Purana, but I do not have a citation.

10. Can you please explain to us the significance of a Parthiv Lingam?

    It means a natural lingam which is made by the worshipper.

11. What is the difference between a Narmadeshwar Shiva Lingam and "ordinary" Shiva Lingam?

    Narmadeshwar Shiva Lingams come from the Narmada River. They are sculpted completely smooth by the flow from the current of the river waters. Other lingams are sculpted by different means: some by tools, some are unsculpted or natural.

Nandi

12. I have a Shiv-Lingam with Nandi. Do I offer abhishek to both?

    Yes. You can use Om Namah Shivaya as you offer to Shiva and Om Nandishwaraya as you offer to Nandi.

Yantra for Siva Puja

13. I am doing the Advanced Shiva Puja. Can I draw the yantra in sand? With water the lines get all broken up, there is no adhesion.

    Yes, you can use sand. There are many different ways to draw the yantra. If you place a bed of wet sand, you can use a knife or other sharp instrument to draw the yantra in the sand. Then you can color the lines with colored sand. Or you can use a clean surface and draw the yantra with colored sand.

Who does Lord Shiva meditate on?

14. Who does Lord Shiva meditate on (as described in the Shiva Dhyanam)?

    Often He meditates on Chandi. Sometimes He meditates upon Vishnu.

Bam Bam Bhole

15. What does "BAM BAM BHOLE" mean?

    The first letter of the first word of the Ramayan is Ba, The last letter of the last word is Ma. Between Ba and Ma is the entire Ramayan, the praise of Shiva's favorite deity, Vishnu in the form of Ram.

    Bhole means simple. Shiva's life is simple. It consists of the praise of Ram.

Om Namah Shivai

16. When would we chant Om Namah Shivai instead of Om Namah Shivaya?

    It is just a different version of pronunciation from a different region of India. The meaning is the same.

Adapting the Advanced Siva Fire Sacrifice to another Deity

17. How do you adapt the Advanced Siva Fire sacrifice for another deity?

    You would substitute the bija mantras, gayatri, stotras for the appropriate deity where applicable.

Combining Shiva Puja and Rudri

18. I do the Beginner Siva Puja every morning and occasionally do the Rudri as well. When I do them together I do the Siva Puja in its entirety first (from Kushandika to Pranamah), and then the Rudri in its entirety (from Kushandika to Pranamah) again. Not a problem, but I know that you do not have to do the Kushandika twice, Arati twice etc. So my question is - how best to combine the two?

    I would complete the Puja up until the Arati and then chant the Rudri from chapter one through the end of the book. The Rudri also has the Arati and Pranam at the end so you are covered there.

Shiva Puja beginner offerings

19. I'm doing Shiva Puja beginners and I want some information about this: foot bath, milk bath, yogurt bath, ghee bath, honey bath, sugar bath, five nectars bath, sandal paste, cloth, rudraksa, red powder, drinking water. Are these a mental offering?

    No, pour a small quantity of each milk bath, yogurt bath, ghee bath, honey bath, sugar bath into a small bowl with each mantra. Then stir until mixed into a smooth blend with five nectars bath mantra. Place the cloth and rudraksha next to the flower in the center of your puja. Then apply the red powder to that flower in the center. Offer food or a piece of fruit and drinking water beside the flower. Then meditate upon Shiva accepting your offerings. Share the prasad at the end of your worship.

Establishing Divine Fire in Advanced Shiva Puja

20. Swamiji, on page 241 in my copy of Shiva Puja and Advanced Yajna, there is a mantra which says, "ityaadyagne shadangebhyo namahah." You translated it, "In this way establish the Divine Fire in the six centers of the body." What is the practice associated with this mantra? How is the establishment conducted?

    Anga nyasa with Ram bija

Mudras

21. In the Shiva Puja and Advanced Yajna different sets of mudras are given for establishment in the body and establishment in the fire. Why are there two separate sets of mudras? Are they universally used in this way, one set for internal installation, the other for external? Are they, as sets for their respective purposes, unique to this use, or are they used in other situations?

    They are also used for establishment upon a yantra.

Awakening the Kundalini

22. I have seen you mention awakening the kundalini in various puja books such as Shiva and Cosmic puja books. From what I have read kundalini yoga is a system in itself is it not? Is it any different from your instructions in the puja books on awakening kundalini using bija mantras? When meditating how do you concentrate on the third eye, is it by closing your eyes and trying to look into the mind in that region?

    Kundalini is the name given to the energy within a sadhak. All yoga is Kundalini yoga. To meditate with concentration on the third eye, look into the mind through the third eye, or look at creation through the third eye.

Color of Shiva

23. What color is Shiva when he is not with Kali? Is he white like in the Shiva puja dhyana shlokas, or blue like in the cover of the puja, and every painting I have ever seen?

    White with a blue throat.

Shiva Pranam

24. What does "hetave" mean as in "karana traya hetave"?

    For the purpose of or with the motivation of offering you the fullness of my soul.

Our bookstore carries Beginner Shiva Puja and Advanced Shiva Puja books. You can obtain the CD of Swamiji chanting the Shiva Puja at Our Music page

~~OM~~

Spiritual seeker's attributes

1. What is the most important attribute of a spiritual seeker?

   We've been translating Ramakrishna's Katha Amrita, and he calls it VYAKULATA, the sincere, intense, longing with a Capital L. The story is told of the guru who was asked, "How can I see God?" The guru replied, "I will show you," and took the disciple to the bank of the river. The two waded into the waters to bathe, and the guru held the disciple's head under the water. When the disciple started to gasp for air and to fight for his life, the guru pulled him up and asked, "How did you feel?" The disciple replied, "I felt like I would die!" Then the guru replied, "When you feel like that for God, then you can hope to have His darshan!"

2. In your opinion, what is the single most important quality that a disciple needs to possess?

   Faith.

Goals and Surrender

3. We say that we should surrender everything to God. We also say that we should establish goals. Are not the two contrary? If I am trying to establish a goal (say for example early retirement) I am not surrendering to God's will (maybe He wants me to work till the end) and vice versa. I think there is something I am missing, can you please help me understand?

   Man proposes and God disposes. Make your goals, strive for your goals, and accept all that God wishes to give.

4. Is this true of spiritual goals also? For example, if I decide on a goal of chanting the Chandi and perfecting it, how would I know that something that comes in the way of this goal is an obstacle that I have to overcome versus realizing that it is the will of God for me not to chant.

   It is true of all goals. Still we will make our best efforts. But there are times when even our best efforts fall short. Then we seek forgiveness for our short-comings and forgive ourselves as well.

Spiritual Goal

5. In your opinion, what is a good spiritual goal to have?

   To love God with all your heart and all your soul, and to love your neighbor as yourself.

Dealing with our faults

6. What is best - to forget, or to acknowledge, one's own faults or, does the ideal response change according to circumstances and the state of one's devotion at the time?

   Acknowledge, correct, appreciate and forget.

How to speak

7. As a devotee gets more peaceful and satisfied from her devotions, are there any special responsibilities such a soul has regarding how she speaks in this world?

   Of course. We all have the duty to exemplify of our devotion in our every action. Devotion means we love so much that we pay attention. We act with efficiency. We speak with the authority of Love.

Surrender

8. What, actually, is 'surrender' - and how does one differentiate 'surrendering' from, say, taking no action in an abusive situation?

   In Sanskrit the term for surrender is samarpana. Sama means equilibrium, arpanam means to offer. To offer one's own self in equilibrium is surrender.

   It is different from someone holding a gun to our heads, and we say, "We surrender!" In that type of surrender we are really not offering ourselves in equilibrium. In that kind of surrender we always maintain some hope that we can escape and attain our freedom once again.

Sincerity

9. How does Swamiji define sincerity? Could Swamiji advise us on how we can become more sincere in life and in our devotion?

   I love the etymology of the Sanskrit term for sincerity: Vyakulata. Vya means vyakti, the individual. Kulata means united in excellence. Sincerity is when the individual is united in excellence. Japa is the way to increase our vyakulata. "What a privilege to worship You. Help me to worship You more. Please increase my devotion," again and again.

Charity

10. Shree Maa says in the "Gems of Wisdom" - " In the Kali Yuga charity is supreme. Among all types of living, the offering of Dharma is the highest." How does one 'offer Dharma'? Is not Dharma something which we are held to spiritually and/or in terms of right livelihood?

    Offering Dharma means manifesting the highest ideal of perfection in every action.

Efficiency in Karma

11. Swamiji talks of the efficient ones, so are we then to do the work that supplies our material needs the quickest, so that more time can be set aside for sadhana and Seva? Or do we accept the invitations of the world and travel the long and difficult path of karma yoga as our sadhana and our Seva?

    Considering the greatest efficiency, there is an appropriate time and and circumstance for each.

How not to be exploited

12. Spiritual life means to give more than we get. How do we translate this so that we do not allow ourselves to be exploited in the name of giving. Can you please share your thoughts Swamiji?

    To be sadhus we must be efficient. Efficiency demands that we budget our time, resources, etc. To be a spiritual giver means to give the best that we can as is appropriate according to time, place, circumstance, etc.

How to respond when people get physical

13. What does the urban sadhu do when people around him get too physical?

    The appropriateness of your response will depend on the circumstances.

Desire to remain aloof

14. I find at times I feel very aloof and don't want to be touched even by loving people. I want to connect to spirit, but not other human beings , not always but sometimes. How do I let them know, "I Love You, but don't touch me." Seems contradictory, but is how on occasion i feel.

    Sometimes your seva to them will allow you to sacrifice and accept the expression of their affection in the way they want to express it.

How to make God our friend?

15. How can we make God our Friend, so much so, He is more real and steady a friend than any human being?

    Like any relationship, the more time we spend, the deeper the bond grows.

When the world comes knocking

16. How does the spiritual man or woman maintain their focus when the world comes knocking?

    Try not to answer.

Surrender and correct attitude

17. Is the attitude "God is doing everything" only true for people that have completely surrendered? For people that are not completely surrendered (ME!!!) and people who cannot or unable to adopt that attitude, is it better to take on the attitude of - I will set my house in order, I will prepare so that my life can revolve around sadhana. I will organize my life so that I can have the privilege to worship?

    That is my belief. It is very easy to speak "God is doing everything", but to live that way is a totally different story. Look at their actions and you can tell the talkers from the doers.

Making more time for God

18. If the devotee has a large percentage of time in activities related to survival [work] in an environment that is not oriented to worship, what is the most important thing to do? Do we focus on: giving more than we receive, within that context or, do we plan on how to better arrange our lives, strategize a life with more time for God? If we do both, how do we proceed, how do we best please the Goddess?

    While being efficient in our present endeavors, so we don't have to repeat them again, we should be organizing and planning so we can minimize or eliminate those activities that we feel are divergent from our spiritual aspirations. A clear list of goals will be very helpful, including a definition of the economic ramifications of pursuing such goals, and then it will be easy to arrive at a budget, from which you will know how much income you actually require to accomplish your objectives.

19. What is the dynamic, the practical process, for pulling the mind back to the divine, when circumstances demand attendance to daily duties, especially when they require speaking, or other mental processes not related to the path, but computers, or mundane work, etc.?

    We continually reinforce the sense of privilege that we feel to be serving God through our actions, which help to manifest Godliness in the world.

Unable to say no

20. Currently in my life I have a lot of stuff going on. The complication revolves around my skills at working with "technical" Maya. I'm in high demand because of those skills. Because of my nature I find it hard to say "No" to these demands and because of my past successes I find myself drawn in many directions.

    My mind is reacting to all this. My body reacts to my mind by cramping my back muscles and causing me pain. I guess this is stress. I simply don't know what to do with it all. I'm trying to say, "Okay God, as you wish." And I just keep trying to do my best to accomplish what I can. I just want to know if there is a way to let go of the stress while I do that. Why must I feel badly about doing my best? Why can't I just let it go, why must it tie my muscles in knots? Why can't I really mean it, when I say it?

    Because you care! Now let's reorganize our priorities, so we put less emphasis on the mundane.

When life becomes overwhelming

21. When life events become overwhelming, what is the most essential thing to do? In other words, when there are so many urgent matters to care for and life is calling your name, how does one return to a condition of regular sadhana? Life is short and we do not wish to drop the thread of this nice path you have provided for very long.

    Stop and analyse your goals. Then read the Devi Kavach.

How not to be exploited?

22. Spiritual life means to give more than we get. How do we translate this so that we do not allow ourselves to be exploited in the name of giving. Can you please share your thoughts Swamiji?

    To be sadhus we must be efficient. Efficiency demands that we budget our time, resources, etc. To be a spiritual giver means to give the best that we can as is appropriate according to time, place, circumstance, etc.

Negative Emotions

23. When those so-called negative emotions come up, and have reached the point of being apparent for all to see, what is the correct and reliable course of action for the devotee to swiftly return to the God orientation? Does this question show some misunderstanding of a wider issue at stake? Seeking the Sadhu's attitude.

    The Ego won the boon that he will be too strong for us to be victorious. Only the Divine Mother, the Energy of All in Everything, has the capacity to withdraw Her energy from the Ego and send the Gods back to heaven.

    Our only possibility is to pray to Mother to take away all energy from our negativity and fill us with pure positive energy.

Efficiency in Karma

24. Swamiji talks of the efficient ones, so are we then to do the work that supplies our material needs the quickest, so that more time can be set aside for sadhana and Seva? Or do we accept the invitations of the world and travel the long and difficult path of karma yoga as our sadhana and our Seva?

    Considering the greatest efficiency, there is an appropriate time and and circumstance for each.

Challenges of Family Life

25. What about the problems that arise if someone is turning to silence and family life etc is creating "noise"? That noisy duality must be seen as the Devi's sound, not contrary to AUM? The householder needs to be somewhat of a very wise person to transition as he/she gets older? She needs to believe her way is true?

    It is true, I hope, that we get wiser with age. That's because it becomes more and more necessary.

Fear of Death

26. What to do when the fear of death comes?

    Remember Mahamrityunjay.

Stress and Confusion

27. What does the devotee count on when stress and confusion overwhelms? We cannot think or see straight, or even tell what is inside and outside. The world keeps moving but we are not fast enough to rise above. We cannot remember or even forget a thing. What to do?

    Stop! Think of the object of your devotion. Breathe. Smile. Then start from the beginning.

Work Environment not conducive to worship

28. If the devotee has a large percentage of time in activities related to survival [work] in an environment that is not oriented to worship what is the most important thing to do? Do we focus on, giving more than we receive within that context or do we plan on how to better arrange our lives, strategize a life with more time for God? If we do both, how do we proceed, how do we best please the Goddess?

    While being efficient in our present endeavors, so we don't have to repeat them again, we should be organizing and planning so we can minimize or eliminate those activities that we feel are divergent from our spiritual aspirations. A clear list of goals will be very helpful, including a definition of the economic ramifications of pursuing such goals, and then it will be easy to arrive at a budget from which you will know how much income you actually require to accomplish your objectives.

Detachment in the middle of suffering

29. For someone like me, who is in the midst of suffering from a physical malady, how do I detach from my body, which is giving me a variety of painful symptoms; how do I keep my mind focused on God/Goddess; how do I accept my situation and go on each day? Is there some specific practice that would help me?

    Continual japa of the mantra "What a privilege it is to be part of your creation!",

Choosing Ishta

30. How does one choose one's Ishta Devata?

    How do you fall in love? It is a natural process.

Combining relationship and spiritual life

31. My spouse and I are considering breaking up and I am wanting to approach the issue from as spiritual a perspective as possible. I would like to do whatever is best for everyone and am wondering if God ever wants spiritual aspirants to stay "out in the world" even if they have no sex drive? Would one have to stay in relationship to just to fulfill karma even if they want to know God?

    First you must ask yourselves what is the object of your partnership, what is your common goal? When you know where you are trying to go, it becomes a lot more easy to understand how you are going to get there, and with whom you want to travel. Sex need not be a distraction from spirituality. But there is much more to your relationship than sex. Quite possibly in these circumstances it might be good to spend some time in solitude and make a plan for the next steps in your life.

Does God love me?

32. I believe in God but how do I get to believe that God loves me - that is, how do I suspend disbelief and cynicism?

    When you really love God, you will automatically believe that God loves you too.

When our friends fall

33. When our friends fall (when he or she is without devotion) what we must to do? Only pray to him (her)? Or must we talk many times?

    Do pray, pray, pray, and talk, talk, talk. But most important -- be an example.

Understanding death

34. Do you have any words to help Westerners, or anyone, understand physical death, and help us stop wasting time being afraid of it and other forms of impermanence.

    Transformation, moving beyond.

Stillness

35. Lately I've been finding that my mind is in a state of profound stillness and receptiveness. I'm not quite sure what to do within that state. I have been using it to just pray and ask the Goddess to dwell within me, help perfect me and guide me in everyday life. I would like to be more "active" during this period, however, and was wondering what you all would suggest.

    The greatest activity in that state is projecting love. Shine your love onto every individual being you can think of, and then shine it on the whole planet. The universe is yours!

Serving the World

36. What is the ultimate way in which we can be of service to the world?

    To be an example of a person who is in love with Life, is One with God, and who is striving to share the best with as many who desire to share.

Destiny

37. Is the destiny fixed? Can we change our karma/destiny through sadhana? I started sadhana a year back. I used to mentally feel very good day by day, but i got unexpected problems day by day. Some people said it is fast karma burning. I am only just a year old to spirituality. So I wish to know the role of karma, what is it, how to reduce it. How it is related to destiny?

    Most certainly we can change our destiny. Remember, you will become like the people with whom you associate. Therefore, be very discriminating as to your friends and associates.

God's name for me

38. Sometimes I feel like a man without country or religion. What is the name of God for me?

    Silence.

~~OM~~

Definition of Sadhana

1. Can you please define for us, the activity that constitutes "Sadhana"?

   Sadhana is any activity which we perform for the express purpose of demonstrating our devotion to God.

Regularity in sadhana

2. How important is to do your daily Sadhana program at the same place and time everyday?

   The more we perform at the same place and same time, the easier it becomes. It becomes second nature to us. Then it becomes our true nature.

   First, when we are out and about, our minds are engaged in various contemplations, so it is all the more difficult to make them sit still. Second, when we have new surroundings and new timings, it is that much more difficult to compose ourselves and get into the bhava of true devotion. When we perform at the same time and place, we go deeper and are less distracted. After some time the mantras remember us, rather than our having to memorize the mantras.

Sadhana Plan

3. Please recommend the most important texts/classes from your "college of higher learning." Is there a best order of study?

   There are three distinct aspects of our practice:

   1. Puja, which includes japa and meditation.

   2. Path, which is the recitation of the scriptures.

   3. Homa, which is the sacred fire ceremony.

   To learn the pujas start with the smaller ones first: Shiva and Durga Beginners. Then work your way to the intermediate pujas like Hanuman. Then go to the advanced like Shiva Advanced and the Cosmic Puja. Add some new material from each book on a regular basis, expanding your worship 15 minutes a month.

   To learn the Path, how to recite the scriptures, take a scripture and chant for a specified period every day. There are many of them: Chandi, Bhagavad Gita, Devi Gita, Guru Gita, Lalitha, Sundar Kanda - There are many to choose from. Start with a few chapters and become comfortable with them, and then add more chapters every week. If you take the Chandi, for example, start with the Armor, Bolt, and Pin, and then add the Highest Meaning, the Tantric Devi Shukta, and the Key to Perfection. Then keep adding to it every month. Let your sadhana grow organically.

   There is a beginner's homa in the Hanuman Puja, a more advanced homa in the Shiva Advanced. Also there is a Video CD. Then start reciting the Sahasra Namas: Shiva, Kali, Lakshmi, Vishnu, Annapurna, we are just finishing Gayatri (almost ready for publication).

   In the evenings, study the philosophy behind the sadhana: Kashyap Sutras, Before Becoming This, Life of a Saint, Devi Gita. We're working on a new translation of Ramakrishna's story. There are many to choose from, and you can integrate the internet classes into the study. Also look at our stories and articles on our web site. You'll find menus for the pujas, stories, parables, quite a collection.

Learning to recite scriptures

4. Can one start at the beginning of the text, go as far as possible in one sitting, take a break and come back where they left off? Over a period of a week, for example, until the text is finished?

   Yes, as long as we are students, She will certainly forgive us. We are trying to do our best. The prescription to perform the entire recitation in one asana is for those who are striving for the highest goal. The rest of us will perform to the extent of our capacity, and then continually try to increase our capacity. That is the tapasya.

Sankalpa, Sadhana, Tapasya

5. The use of the terms "sankalpa", "sadhana", and "tapasya" often confuses me. I would very much like information on how to differentiate between them. I wonder exactly what each means in relation to the others and it would be helpful to have examples of each.

   "Sadhana" means any spiritual practice. This can be Puja, Path, Homa, Singing, Dancing or any action that you perform in a disciplined way with the intention of bringing you closer to the Supreme Divinity.

   A "Sankalpa" is a vow to perform any Sadhana for a definite purpose. For example most Sadhus make a "Sankalpa" to perform a specific Sadhana for 9 days, 30 days, 108 day, 1008 days or as long as they feel necessary, usually beginning on an auspicious day in the lunar calendar. Taking a Sankalpa is a great way to create a strong discipline and is a way to direct Sadhus life energy.

   Tapasya means, "To create heat" and for our purpose means an expanded intensified Sadhana.

Making our sadhana strong

6. How do you stay inspired in your resolution/ sadhana?

   In the Ramayana there are nine steps of Devotion explained:

   1. Associate with saintly people

   2. Enjoy stories of divinity and divinely inspired beings

   3. Feel the privilege to perform selfless service as an expression of love

   4. Sing of divine qualities or characteristics without any selfish motivation

   5. Recite mantras with full faith

   6. Perform all actions with tranquility, and see every circumstance as an opportunity to manifest perfection

   7. See the world as equal to God, and regard the company of saintly beings as a greater opportunity than the perception of God

   8. Be satisfied with whatever we receive as the fruit of our actions, and do not contemplate the faults of others

   9. Remain with simplicity all the time, renounce conniving for selfish ends, and take delight in faith in God with neither exultation nor unhappiness.

   These are the nine steps of devotion.

   Try these in order to keep your inspiration alive.

Worship over prayer and meditation

7. Do you and Maa emphasize worship above the prayer and meditation? Or, is this appearance only, due to time and circumstance, the needs of devotees, etc.?

   That is the only part you can see from the outside. When we sit still with our eyes closed, how can someone from the outside determine if we are meditating, worshipping or praying?

Beginner Practice

8. Swamiji, can you please suggest a daily practice that I could do as a beginner -- and as someone new to Hinduism and to Maa?

   Beginner's Shiva Puja.

Reducing Body Consciousness

9. How does a sadhak reduce body consciousness?

   The longer the asana, the more intense the contemplation, the less reflection on body. Expand your asana.

Short intensive or Regular non-intensive Sadhana

10. Many of us have regular practices - maybe even 5 minutes a day, of puja/japa/meditation that we have done over the years. Then there are the short term intensives that one attends - a spiritual retreat for example or satsang with a saint, or short term sankalpas. Which of these approaches is more conducive to spiritual growth? A series of short term sankalps of varying intensities or one long term sankalpa of moderate intensity?

    Both in combination make for real spiritual growth. The short intensive sadhanas inspire us to make our regular practices longer and more meaningful.

Group Sadhana

11. Is it true that group sadhana is stronger than individual sadhana? If this true, is it preferable to try and chant with others as often as the situation permits? Also are there any scriptural references to the number of people that when chanting in a group makes the chanting more powerful?

    There is a time for each type of sadhana. Sometimes it is more appropriate in a group, sometimes individually.

    In Devi Bhagavatam there is mention of 3, 9, and 108 participants.

Serving through Sadhana

12. When we work in the world, we get a pay check and if we give it to somebody, we do not have anything left for ourselves. Is it the same if we dedicate/give the fruits of our sadhana to others? If it is the same, how do I give away the fruits of my practice without leaving myself in the muck? It seems a good thing to dedicate one's practice to others, but I wish to progress, myself, too. Could you also suggest how best to do it?

    Love is such a thing: the more you give it, the more it grows. You never run out. We give our sadhana in different ways: by dedicating it to others, by exemplifying it for others, by teaching its practical aspects, by incorporating it into our lives and living it. It's a little different from your pay check.

13. Is there any specific technique you recommend for dedicating our sadhana to others? And are there any issues that need to be considered? I recall you replying to a question about one of the curses, and you said it applied only to those who are doing the practice for another. When does this sort of thing become an issue? Thank you for your time.

    If we are selling our services to pray for others, to change others' karma because of our prayer in exchange for a material benefit, we are clearly in violation of the spirit of the scripture. If we are praying from our sincere desire to help others, with no expectation for ourselves, then this prayer has purity and we can hope to achieve results.

Manifesting our sadhana as love

14. Shree Maa said, "Spiritual practice feeds our souls". For me the analogy of food is such a deep one. It seems that the true value of both food and sadhana lies in our ability to convert it to energy for some relevant use, not in the mere accumulation. I wonder if sadhana for the sake of sadhana is also counter productive. Maybe in both instances it may make me "fat"?

    Certainly our intention in performing sadhana is of paramount importance.

15. What is the essential practice/attitude/method for realizing/opening and living from our heart? How do we merge heart and mind and live from there, right now? How do we merge?

    SADHANA!

Sadhana and Personality

16. What is the effect of continuous sadhana on the personality of the sadhak? Can it transform an impatient person to a patient one, an ill-tempered nature to a sweet one etc.? Are there any signs to look for - in terms of improvement of qualities? Thank you for your time.

    Yes, yes, yes! You will feel the difference, BUT ...The old samskaras could come back at any time without warning. Therefore, we must be ever vigilant.

Who am I?

17. 16. What is your guidance on the usage of the contemplations/inquiry: Naan Yar [Who Am I?]or So Ham [I Am.]? Is there a danger of egoic intrusion in this contemplation? In other words, is devotion fully engaged? Do you recommend this kind of sadhana?

    It is one aspect of sadhana. Our focus will constantly evolve. Sometimes we are jnanis, sometimes bhaktas.

Purification

18. Can you please tell us anything about purification?

    "Apavitra pavitra va ...

    The impure and the pure reside within all. Who remembers the Lotus-eyed Consciousness is conveyed to radiant purity!

Managing illness and pain in the course of sadhana

19. What is the best way to manage illness, stress, fatigue, various bodily pains, so we are not lost in them, but endure them, even maybe rise above them. Can we minimize such problems as part of our goals and planning?

    Yes, that is the function of Sankalpa, a spiritual vow or promise. It says that no matter what the mind may say, no matter what the body may feel, I am going to recite this puja or text of worship. When we complete our vows we understand that the pain was just another thought - not enough to deflect us from the completion of our goals.

Cultivating the will for a sankalpa

20. What technique would be most efficient for cultivating the will to support the Sankalpa? I am thinking devotion to the Guru, but perhaps also something else to quicken the energy?

    Devotion to the Guru is certainly a key element. But in addition let's subscribe to a new definition of who we are and what are our goals in life! If I can't trust myself, then who can I trust?

    Lengthening Sadhana

21. On the one hand, we advocate expanding the length of our sadhana and disciplining ourselves to remain in the asan, on the other hand we say that saying the name of Ram once is sufficient. Which is correct? Can you please help me understand?

    They are both correct. The sinful King, if he has faith, will sin no more. The sadhu, who wants to do more, should do more!

Sadhana and compassion

22. If the most advanced Yogi had planned a lengthy sadhana, and while settling himself in to this purpose [he had made a vow to do without fail] a hurt and dependant creature -- a human child -- fell into his field of influence and required care in order to continue life in her body. Would the yogi regard this as an intrusion or an expression of the Goddess? Would the yogi ignore this being or postpone his sadhana and care for the creature? Or somehow adapt his sadhana?

    Adapt the sadhana.

23. Would he do japa as he is caring for the injured one? Would he see her as the Goddess and serve her as devotional practice? Would he ever succumb to the feeling, "I am not doing real sadhana"? How would he light up his life with God, and use the experience to drive himself farther into the divine nature than his human mind could have imagined?

    By continuous japa of the mantra: What a privilege it is to serve God by doing Her work in this way!

Break in Sadhana

24. Recently i failed to do my sadhana for a day after not missing 1 hour for a year. I sort of internally imploded due to lack of sleep and overwork trying to be several people at once. How does one have the fullness of experience and love for all beings from deep within lacking any fear or resistance like a true saint, or am i only idealizing such a being and such a possibility? Should i ignore this worry or take it as a deeper prompting to advance internally in a way previously unknown to myself? Is it inappropriate or appropriate to contemplate one's own shortcomings in this manner?

    In the Chandi we see the Great Ego, Self Conceit and Self Deprecation sending army after army to attach the Goddess time and time again. Even after the Goddess has held the Ego by Her foot, he keeps changing his form, struggling as at were, to get away from Her. It is not a phase -- it is a constant battle to hold the ego in check, to make him surrender to the Divine.

Tapasya and Siddhis

25. In Vedic Religion, many masters speak and the puranas record the sages and yogis attaining Siddhi or boon via Tapasya. What is the relationship between Tapasya and Siddhi or Boon being granted by specific deities?

    It is incumbent upon every deity to grant a boon to those who perform tapasya with pure devotion. That is a law of dharma. It is also true that a deity may test the sincerity of the devotee, and may give the boon of His or Her own choice at the time of His or Her own choice.

26. Some tapasya seems to be merely torturing the body which is the temple of Divine (like standing 12 years or sleeping on the nails ). Can, in the case we are living in a very cold climate, going out early morning with short sleeve and thin pants and doing martial arts training under 0 degree Centigrade can be considered as Tapasya, thereby accumulating the merits for the boon or Siddhi?

    Like every other action, there is tapasya which is sattvic, rajasic, and tamasic. Torturing the body is tamasic, martial arts training is rajasic, and the state of mind which wants to surrender to God and demonstrate the sincerity of your devotion is sattvic.

Sitting still and being with God

27. I know there are as many ways as there are beings and inclinations. I know there are layers and layers of energetic movement with each mantra and technique. What about just sitting still and being with God? When is this approach appropriate? When is it possible?

    All of the worship that we have shared teaches and trains our awareness to come to the stillness, to be in the presence of God. But there is no technique by which to make that quantum shift in consciousness by which we just let go. That is called Grace.

    In part it is earned by our actions. All the worship, meditation, prayer makes us worthy of receiving that Grace. But also that Grace "descends from above" and is granted to those She has "chosen," for reasons only She knows.

    You can't practice being in the stillness. You can practice approaching the stillness. That is why we teach techniques of worship, how to sit, breathe, chant, and be silent -- all the things we can do until She grants that Darshan. The rishis called it neti neti - not this, not that; the Buddhists called it Sunya, the absolute silence or Void; we call it Nirvikalpa, beyond any idea. You are calling the it Stillness. I believe they are all the same.

Brahma Muhurta

28. When is brahmamuhurtha?

    Brahmamuhurtha comes before the dawn.

    Devas and sages are with us

29. I have read many stories of devas and sages appearing and helping at times of need (usually potentially fatal accidents), so I see that we are indeed not alone. I have thought that the sages, in the same way that we might hear the activities of our neighbors on adjoining properties, are aware of worship (of whatever kind) when it occurs and are free to join in, help, or simply enjoy. I imagine that some fragment of bhava catches their awareness, and they are drawn in, much like hearing a favorite song on someone else's radio in the distance. I imagine that they enjoy the activity, the effort, the desire for God, for moksha, much as we enjoy the efforts of children to learn and grow. And of course, they delight in God. So when we turn away from normal activities and enter alone into our sanctum for practice, perhaps we are not alone after all. My question is, is this true, or am I imagining things?

    It is true.

~~OM~~

Uvach in Rudri

1. There is no "Uvach" in the Rudri. Most of the scriptures progress/teach through a conversation between God/Goddess and a devotee, Rishi, Vyasa, etc. Could you please explain why no particular Rishi is associated with its realization?

   The Rudrastadhyayi is Vedic. The Puranic scriptures occur in story form, but Vedas are hymns of praise.

Purusha Suktam

2. I am trying to learn the Purusha Suktam and found that there are at least 2 versions -- the one in the Rudri has 22 verses and the second line of the first verse is "sa bhumim sarva tasprtvaa". The one in the Advanced Shiva Puja has 16 verses only and the second line of the first verse is "sa bhumim vishvatovrtva." Are they derived from different sources? Are there several Purusha Suktams?

   Yes, there are several and many versions of each. Primarily there is one from Rig Veda and one from Yajur Veda. Then there is Chapter Two of Rudrasthadhyayi. They all have a different number of shlokas, as well as many changes in the grammar.

Rudra Chandi

3. I want to know more about Rudra Chandi and her slokas. It is understood that Rudra Yamalam contains one short sloka on Rudra Chandi and her powerful protection.

   Rudra Chandi is a synthesis of Shiva Shakti. The two are one and cannot be separated.

4. Please advice what is Rudra Chandi? Is it similar to the Chandi Path? Is it a book?

   It is not a book. She is a Goddess, like Shiva-Shakti. It is a tradition of combining Rudrastadhyayi with Chandi Path.

5. Is it (Rudra Chandi) same like Ardhanari or Srilalitha Mahakalisa Natha? Are there any specific slokas to recite to invoke her divine grace.

   In our tradition we read the entire Chandi Path and the entire Rudrashtadhyayi in one asana.

Harih Om

6. "Harih Om" in the Rudri is translated as "Praise to Om". Is Harih Om different from the "standard" greeting "Hari Om" or are they the same thing.

   Same word, different case ending. It means Vishnu, it means praise, it means the gross body - subtle body - and causal bodies.

Which single chapter to recite

7. If one cannot recite the entire text of Rudrashtadhayi then which one specific chapter is appropriate to recite?

   Chapters 5 and 8 are known independently as the Rudri. You can recite them both.

Chamakam

8. Could you please let us know the significance of the Chamakam?

   Me is both genitive and locative case. I love the Chamakam because it describes the entire creation within me (locative case) as the conception coming from yajna, even more then the remembrance of my various qualities (genitive case).

9. Can you please let me know the significance to calling out the numbers in Chamakam - Eka ca me .... and goes on with a whole list of numbers.

   He is everywhere in every thing.

~~OM~~

Mudras during Meditation

1. Do you and Shree Maa use any mudras in your hands during meditation. Can you please let us know what they are?

   Jnan mudra, dhyana mudra, and folded palms.

2. Can you please tell us why is the dhyan mudra more conducive for meditation?

   Each mudra not only indicates, it also invokes a specific vibration both for the worshipper and for the environment. So the position of dhyan mudra makes a meditative vibration flow throughout the worshipper and also puts that vibration into the atmosphere.

Discussing Meditation

3. Can anything be said now, on meditation in the absolute awareness, on meditation on the form of the Ishta Deva, in other words, our esoteric contemplation that is unsupported by the articles of the altar, or, words of recitation or mantra? And, the transition of the Ishta Deva to the dissolution of that form, or, maybe better said, the Ishta Deva revealing Her own infinite fullness?

   Ramakrishna used to sing a beautiful lyric: How many books, but how can they contain You? Sure, much can be said. But how valuable is it?

Disturbances during meditation

4. Do you have any specific instructions on meditation when we get distracted? I have some skin allergies and at times it flares up. My goal is complete stillness.

   What a privilege that the Goddess is giving darshan on your skin. Watch Her to the extent of your capacity, and thank Her for the blessing of awareness.

Meditation without mantra

5. Do you have any instructions for meditation without the support of recitation or even mantra?

   Let it fall away naturally, and when you find that you are day dreaming, bring back the mantra.

Samadhi

6. Is Samadhi equivalent to gaining Brahma Gyan? Does one need a Guru to guide one through a samadhi in the sadhaks initial stages?

   Yes, we need a Guru to guide us.

   No, I don't understand what you mean by Brahma Gyan. If that means having measured the limits of infinity for all of time, then No. If it means being able to give words to what the Rishis described as not this and not that, then No. But Samadhi is certainly an experience worth pursuing and worthy of seeking understanding.

How to meditate

7. How does Swamiji recommend we meditate? I have heard about and participated in the pujas, japa and chanting, but what about meditation? Does Swamiji recommend a particular technique, such as using a mantra? Or just going into the Silence?

   Follow the puja, the mantras, the mantra, until we move into the silence.

8. I would like to know how to meditate, I can't seem to get it right and start thinking of other things. How do you start, breathe, do you visualise and do japa or chant?

   Meditation means focusing our attention. The object of meditation is up to you. There are as many objects upon which to focus attention as there are people who meditate. Eventually every thing you do will be a part of the meditation technique. When we perform our puja/chanting with one pointed attention, it is meditation.

9. How does the individual find their own way to meditate? How do they begin?

   It starts with an inspiration.

   Then sacred study with a respected Guru.

   The Delight of Practice.

   Refinement...

10. You have said that in meditation we remove all distinctions between ourselves and the Divine and become One. What would you consider to be the preferred way of meditating?

    As many as there are individuals, so many are the ways.

Visualizing in the Spiritual Heart

11. The Sages and saints describe the spiritual heart as being located on the right side of our chest (as opposed to the fleshy heart on the left-side). How does one make the visualization of the Goddess or the Ishta in the spiritual heart happen? Are there some steps that saints used to make this happen?

    The process is called avayava yoga: physically looking at the part and conceiving its connection to the whole, then looking at the whole, and conceiving that the external form is actually inside, then closing our eyes in dharana, and bringing the image completely inside.

~~OM~~

Kali Visualization and Diksha

1. I have a strong desire to visualize myself as Kali, also, I am assuming that is the case. Is that correct or is it just a front visualization?

   There are two parts to the meditation. One is becoming Kali and drawing the yantra upon Her chest. The second is becoming Shiva and dancing upon that yantra.

2. Is self-visualization permitted before receiving diksha?

   Definitely diksha is preferred in every spiritual practice. The Guru is the example of the way you want to worship, someone whose behavior you want to emulate, whose attitudes you want to reflect, whose being you want to become.

   Diksha is the solemnization, the confirmation, of that relationship. Without an image it is impossible to perform visualization. The activities of the guru become the image that we visualize.

   There is a lot that can be done to prepare for diksha. First comes siksha, and then comes diksha. First, make yourself ready to become a disciple. Learn as much as you can about the example you wish to follow. What does he or she do to cultivate a relationship with God? Why do they do it? In what tradition is it being done? Who were their examples?

   Only through knowledge can we honestly devote ourselves to a path and a practice. Then we become a part of that tradition. Then we become authorized to practice in that tradition. Then we can actually become disciples.

   I recommend that you read the Guru Gita. It is in the book titled Shree Maa, the Guru and the Goddess.

Multiple times chanting Kali's 100 names

3. When reciting the 100 Names of Kali (from the Kali Puja book) multiple times in one sitting, does one chant the entire stotram including the introductory verses at the beginning and the phala shruti at the end each time, or does one chant the introductory verses followed by multiple repetitions of the actual names section, followed by the phala shruti verses the last time through?

   Either way is acceptable.

Kali Puja and Amavasya/Tuesday

4. On page 106 of Kali Puja book, it says, "Whoever will worship on the Tuesday night of the New Moon, offering the five principles to the Great Foremost She Who Takes Away the Darkness, the Supreme Goddess of the Three Worlds, and recite these hundred names, actually becomes the manifestation of She Who Takes Away the Darkness, and knows no obstacles from anywhere in the three worlds." What are the five principles?

   They are speaking of all the five specific ingredients:

   the five jnana indriyas

   the five karma indriyas

   the five maha bhutas: elements of creation

   Please read my book on Tattva Jnana.

Offering limes to Kali

5. I have seen in many temples the devotees offer small size limes to Durga or Kali Maa. I have not seen that offering made to any Vishnu or Shiv temples. What is the significance of offering Lime to Goddess, what does it mean and why only offered to Goddess?

   Every locality has its own traditions. I do not know of any scriptural reference to offering limes only to the Goddess. I believe it must be a local custom.

Kali Rudraksha

6. Beloved Swamiji, as a seven mukhi represents Mahalakshmi and a four mukhi represents Saraswati - which mukhi would represent Kali Maa?

   13 faces

Chamunda Kali

7. Since Chamunda Kali is reflected as having Chanda and Munda head in her hands as well as wearing tiger skin and also having skull made staff and bowl in her hand with full image description in Chandi Path is there an appropriate dhyanam mantra in purohit darpan or any other scripture available for Chamunda Kali?

   Yes, there are several dhyanams for Chamunda. Also, in addition to the Navarna Mantra, we can use Om Hrim Chum Chamundayai Namah or Swaha.

Dakshina Kali

8. I am interested to know about the Kali with only four hands on the Cosmic Altar. She holds a cup and the "c" shaped sword in Her hands on the Cosmic Altar. May I know her name, please?

   She is Dakshina Kali with 4 arms. Her dhyanam is in the Kali Puja book.

Kali Nyasa

Swamiji, In Kali Puja book you have described the Kali Gayatri Mantra and Kali Dhyanam mantra and Kali Kavacha for Dakshina Kalika are as stated in Nirutara Tantra - I hope I am correct. However the Kali Nyasa is not stated in this text, so could you please tell me which text does the nyasa come from?

Purohit Darpana.

Kali at Devi Mandir

9. What is the specific name of this Kali at Devi Mandir?

   The ten-headed Kali is called Dasha Mahavidya Mahakali.

10. Can you please let me know in which text is it mentioned that ten headed Kali is called Dasha Mahavidya Kali?

    Kalika Purana and Purohit Darpana.

Kali Picture

11. Swamiji, it seems that you carried 2 pictures with you (I read this from either Sahib Sadhu or Before Becoming This). One is Chandi Maa and the other is one of Maa Kali (it was mentioned that this picture was blue in color). Can you please tell me the name of this Kali and may I get a scanned picture?

    She is the Kali on the cover of the Kali Puja book.

Kali Mantra

12. Is "Klim" the bija mantra for Kali?

    Yes, and for Vishnu as well.

13. I see 3 different japa mantras for Maa Kali in Kali Puja book:

    Om Kring Kaalyai Namah

    Om Hring Shring Kring Parameswari Kalike Svaha

    Om Kring Kring Kring Hung Hung Hring Hring Dakshine Kalike Kring Kring Kring Hung Hung Hring Hring Swahaaa

    Which is ideal for japa?

    The best for japa is Om Hring Shring Kring Parameswari Kalike Svaha.

14. Since Kali (Chamunda) destroys anger and passion, is the worship of Kali designed for those that have a problem with anger and passion. Put in another way, if I have a problem controlling my anger and passion, is it most effective for me to worship Kali and chant her bija mantra?

    First, everyone has darkness of some kind. Kali takes away the Darkness. Therefore, it is appropriate for everyone to worship her.

    Second, Her bija mantra and her entire worship as well as the entire Chandi are effective in combating anger and passion.

15. Are Krim and Kring different variations of the same bija mantra?

    Yes, regional pronunciation and spelling differences.

16. I am a shakta sadhak for some years now. I need guidance. I would like to do an anusthan with the Smashan Kali bija mantra and with the Kali Satanama and Kali Sahasranama stotras, individually. Please guide me how to do a paath anushthaan. Please also guide me what is the appropriate number of times to say the bija mantra for an anusthan

    The system for performing the anushthan is in the Kali Puja Book. The number of repetitions depends upon your sankalpa.

17. Is there a Kali Mantra in this exact sequence: OM HUM HUM KRIM KRIM KRIM HRIM HRIM DAKSHINE KALIKE SWAHA. If it is familiar, what different effect does it have in comparison with the 22-syllable Kali mantra?

    I have seen it in a different order. Each variation of any mantra has a slightly different vibration, but generally it is not so significant to be concerned with. Use the mantras that you have received in initiation from your guru, or those you deem to have come from a reliable source.

Kali Sahasranama

18. Some devotees in Brazil aren't familiar enough to Sanskrit to recite the Kali Sahasranama. Is there is a alternative practice that can be done instead?

    Make japa of Her mula mantra: Om Hrim Shrim Klim Parameshwari Kalike Swaha.

Tantric Offerings

19. Does one make tantrik offerings such as a sacrificial animal and alcohol for Kali Puja at Devi Mandir? Are there any detrimental effects associated with such offerings?

    Worship is organized according to the three gunas or qualities of nature: Sattva, Rajas, and Tamas. Tamasic worship causes harm to someone else. Rajasic worship brings about personal enjoyment. Sattvic worship aims at self purification. We try to worship in the Sattvic tradition. We are vegetarians, so we worship the Goddess who takes away Darkness by offering our animalistic tendencies: kam, krodh, moha, etc. For intoxicating spirit we offer the nectar of pure devotion.

20. Is the Consecration of Tantric offering in the Kali Puja recited as part of daily puja or is it used as an initiation?

    It is used only on special occasions.

RatantiKalika Puja

21. Can you please tell us something about the RatantiKalika Puja?

    Ratanti means celebrated, famous. There are two Kali Pujas that are most famous: this famous one in Paush, and the more famous one which is before Diwali in Ashvin. We will recite the entire Kali Puja book on the occasion, along with the appropriate offerings.

Depictions of Kali

22. How many heads does Kali have in her garland? 108 or 50?

    Different images have various amounts. I have seen both of those and many others, often determined by the convenience of the artist.

23. I have seen Kali sometimes depicted with a sword, trident, head and skullcup and other depictions with a sword, head, and the two mudras. Which is the correct depiction of Her?

    The first is Kali and the second Chamunda.

24. I have a poster of Chamunda. I do not perform my Kali Puja to it, even though I love it dearly, because it does not match the Dakshina Kali dhyanam. Is it OK to perform the puja to this image without the dhyanam matching, or is there a Chamunda dhyanam I should use instead. Would then the sankalpa and mula mantra for the puja need to change?

    It is perfectly okay to perform puja to a deity, even though the exact details of that deity do not correspond to the dhyanam. There is no need to only worship the image whose characteristics you are reciting.

Kali and Krishna

25. I would like to know if there is any connection between Durga/Kali and Lord Krishna. The only thing I know regarding this is that Mahamaya incarnated Herself as His Sister.

    Kali and Krishna share the same bija mantras: Klim and Krim. The also have similar intrinsic natures: Krishna as the Doer of All from Kri, and Kali as the Remover of the Darkness of all attachment.

Shiva Puja within Kali Puja

26. Where in Swamiji's Kali Puja format would it be best to insert a short Shiva Puja?

    After the Prana Pratishtha Shukta and before the Adya Stotram.

Visit our Book Store to purchase a copy of the Kali Puja book.
Visit our Music Store to purchase a CD of Shree Maa singing the 1000 names of Kali.

~~OM~~

Definition of Homa

1. What is Homa? Are there simple forms of homa that can be performed by beginners?

   Homa is the abbreviated form of yajna, from the root yuj- to unite. The union between the divine fire burning in the homa kunda and the light of meditation burning in the ajna cakra is the yajna.

   The simple version of a homa is described in the Hanuman Puja Book.

Purifying effect of Homas

2. Could Swamiji speak on the healing power of homas and their purifying effect on the atmosphere?

   There is no doubt that every homa sends innumerable positive vibrations into the environment, both physically and metaphysically. The mantras are sounds which communicate inspiration and meaning, the purest vibrations that mankind has conceived, and all the articles of offering (rice, barley, ghee, etc.) have been collected with the purest intentions of giving the best that we are capable to God. On every level we are nurturing, enhancing, empowering, inspiring the highest communion with the highest deity.

Auspicious days for Homa

3. What are the most auspicious days to do havan during the month. Are some days more auspicious than others?

   Any day is auspicious. There is never a time when the Gods do not like to receive worship. However some days are more auspicious than others. Take a look at our calendar which mentions several auspicious days.

Homa Vidhi

4. Are there any resources where we can learn different fire sacrifices with transliterated texts?

   The homa viddhi in Hanuman puja is a great place to start. When you learn the Shiva Advanced Yajna well, we will talk further on this subject. You are studying for matriculation, and asking for the Post Doc syllabus before you have completed your Ph.D.

5. While using a copper pyramid shaped kunda with cow dung, ghee and wood, is it ok for a lay person to offer grains such as rice while chanting, chanting swaha after each verse or mantra? What guidelines should be followed?

   Do the beginner Homa Viddhi from the Hanuman puja, start with a mala of Ganesh, then follow up with the text/mantras of your choice, end with Om Namah Shivaya Swaha, and closing mantras from Hanuman puja.

6. Does Agni Dev (fire) have to be installed the traditional way, or can matches or lighter be used?

   Agni may be installed with matches.

7. What ingredients are used for colors to draw the Yantra?

   We generally use red, white, and black. Black is tamas and we grind charcoal from the fire. White is sattva, and we grind basmati rice. Red is rajas and we use sindhur.

8. In the Shiva Puja and Advanced Yajna different sets of mudras are given for establishment in the body and establishment in the fire. Are they unique to these two applications, or are they used in other situations?
   

   They are also used for establishment upon a yantra.

9. When doing a Hanuman homa (or any beginner's homa) should one do a puja before the pit before beginning the actual homa?

   You might want to make the puja in front of the altar, and then begin the fire ceremony.

10. On page 241 in my copy of Shiva Puja and Advanced Yajna, there is a mantra which says, "ityaadyagne shadangebhyo namahah." You translated it, "In this way establish the Divine Fire in the six centers of the body." What is the practice associated with this mantra? How is the establishment conducted?

    Anga nyasa with Ram bija.

11. Some texts state that when you give ahuti of ghee or samagre in homa one should say, “idam namah svaha.” For example they say, “Om Ambaji Devi swaha, Idam Ambaji Devi idam namah swaha.” What does (idam namah) mean?

    With this or in this way, I bow or show you my respect.

Fire Pits

12. What are the traditionally acceptable fire pits for homa? Commercially, there are cast aluminum and copper pyramids, and I guess one might be able to make a small box or large pyramid with regular concrete. Are there specific dimensions (Length, Width, Height) that are preferred over others? Is standard concrete acceptable, or should one procure a different mix for constructing one's own vedi?

    There is an entire section of Vasta Shastra dedicated to howan kunds. Traditionally there are two types: bedi and kunda. A bedi or vedi, depending on region, is a raised platform. A kunda is a lowered depression. Bedis get really hot. Kundas are hard to reach all the points on the yantra. Light woods spit a lot of sparks and coal chips. People who sit by a bedi always have burn holes in their clothes.

    Traditionally dimensions for bedis and kundas are spoken of in arm-lengths. Primarily they are triangular or square. Sorry, I could go on and on.

13. Can Homa be done just as equally in a free standing metal fire ring/ pit as in a Dhuni built in the ground? Are the benefits the same?

    It can be done. The benefits are not the same as when we have all the prescribed ingredients obtained for the express purpose of performing the religious action as enjoined by scripture. But the benefits are pretty good!

14. Do the "prescribed ingredients" include how to make the Dhuni? If so, where do I find this or what is the description?

    Yes, the prescribed ingredients include not only the items to be offered, but also the utensils by which they are offered, as well as the temples in which they are offered. This includes everything from the asana that we sit on and in, the clothing that the devotee wears, the types of sruva, srak, chempta, the list is endless. That is why traditionally this process was learned in the Guru Kul, living with the family of the guru. There is no one place where all this is written down, and it will be an excellent subject for a series of books. But it will differ from family to family.

15. What are sruva and srak?

    Sruva is the special spoon with which the ghee is offered by the right hand, and srak is a larger spoon held in the left hand by which we catch the drips on the way to the fire.

Fire Sacrifice in open or shade

16. I have read that a fire sacrifice should not be done out in the open, but under a shaded pavillion at least. Is this true, or may one do it in the open, or under a shaded tree?

    Both.

Homa in the day or the night

17. Can one do the homa at a set time during the day or can one do it at night?

    Chandi Patham diva ratrau kurya devya nah sanshaya

    Day or night is fine.

Homa Purnahuti

18. When it comes to the end of the fire sacrifice do we just let the flames go out by themselves or can we extinguish them ourselves?

    We extinguish the fire during the Purnahuti. Pour milk over the burning coals.

19. What is the correct way to perform homa purnahuti?

    Perform one mala of Shiva's mantra, then purnahuti mantras, then Visarjana mantras, with Visarjana mudra in order to remove life from the fire. Then you can put out the fire.

20. What is the significance of pouring milk to put out the fire, and how much of it should we pour over the fire?

    We use one glass of milk. Milk stands for the ocean of consciousness - pure, white, the absence of all colors, attitudes. After the fire has purified all impurities, it is extinguished with pure consciousness.

21. Please advise if the pouring of milk after purnahuti is done before or after the arati or immediately after the purnahuti mantra.

    We pour the milk first, then perform arati.

    Donations and Yagna

22. Some sources advocate not doing yagnas unless dhana or donations can be made to the proper sources.

    A donation/dhana/dakshina is to be given at the end of the puja to the deity, which may then be put in any temple.

Wood and Masala for Homa

23. Where I am at it is difficult to get different types of wood as recommended by shastra is it ok to use other wood?

    Use whatever is available.

24. Is there any resource on the internet where I can get the ingredients for the fire sacrifice sent to me?

    I don't know about the internet, but you can make your own masala from equal parts of rice and barley, seasoned with black sesame seeds, sugar, honey, ghee, and a dash of milk.

25. How can I find out which ingredients are for which purpose?

    In Vaikritik Rahasya it says payasam til - milk or milk mixture and sesame. The milk mixture described above conveys all of your negativities as food for the Gods. In return you get positivity as the prasad from your offering.

26. Since olive oil remains liquid, I have been using it instead of ghee for homa. Is this acceptable or should I use only ghee?

    Olive oil is probably not appropriate.

27. What wood should we use for homa? Is the same type of wood good for all homas?

    Vansh, Sal, Polash, Demur, Alm, Boddh, Peepel, Chir.

    We use mostly oak and pine.

28. Can you please give the name of the trees in English or Latin.

    Vansh - oak; Pipal - Banyan; Polash - Maple; Damar - Fig; Aam - Mango

29. Here in Kolkata, we get mostly Vilva (Bel) and Mango wood. Are these O.K?

    Yes. Excellent!

30. How about dried TULSI? We use dried tulsi stems for homa. Is it ok?

    It is ok, but too thin. It will burn in an instant! You can use as an incense, but not as a yajna wood.

31. I have sometimes read that in a homa it is necessary to use cow dung and other times I read that it is necessary to use wood. When is it necessity to use each of these things? What differences are there between agnihotra and homa?

    Agnihotra is an abbreviated homa, usually performed in a small vessel for a short period of time. Homa is a larger homa, performed for a longer period of time.

    The agnihotra uses dried cow dung as a fuel, trying to produce a smoky incense. Often we use it to chase mosquitos as well. The homa uses wood, is not movable once invoked, and often a text of mantras is recited with offerings for each mantra.

Using Modern Appliances for Homa

32. We know during yagna/homa rituals the energy from fire can burn our karma. But if we do our rituals in front of other modern heat sources like electric heater, bulb do we absorb energy from them during yagna/homa. Can we replace the fire pot with electric heater etc.

    The electric heater doesn't transmit quite the same energy as a homa fire. The homa fire is consecrated for the sole purpose of transforming our karma, so we have an entirely different relationship with it than we do with a modern appliance which serves other functions.

Blowing into fire

33. For homa procedures, although you are seen blowing on the flower/ fire for Prana Pratishta on the VCD, I had read that generally blowing on the coals to stoke to fire is forbidden/discouraged because you're introducing your own impurities. Currently I use a hand fan if the fire seems to be having trouble, chanting a Vayu or Agni mantra while fanning.

    Prana Pratishta is used for a specific purpose - to establish life or breath into the object and infuse it with divinity or "breath of life". This is different from using one's breath to stoke the fire in normal situations. Using one's breath in normal times is considered "juta" or impure. There is a difference between the ceremonial infusion of life and breath within the fire, and blowing on the coals to ignite the flames. If your fire dies down (from inattentiveness), then crush some camphor and offer it with new kindling on the coals.

Fire Hazards

34. I live in the Southwest (NM) where there is always a fear of forest and grassland fires. I believe even recently, I heard in the news that there were fires near Napa valley because of the dry conditions. Given this situation in our outer environment, how may we perform a fire ceremony safely so as not to endanger our environment?

    Take all reasonable precautions - this includes checking your local weather conditions for fire alerts and dry conditions. Start the fire only in a contained environment and always have fire extinguishers and plenty of water (or a water outlet) nearby. Burn only as much wood as needed for the offered masala. And before attempting a homa outdoors, try to do one at a fireplace indoors to get comfortable with handling the fire.

~~OM~~

Message of the Guru Gita

1. The repetitive message in the Bhagavad Gita is "Serve God, Serve God, Serve God!" In the Chandi Path the repetitive message is "Take one asan and chant the Chandi, Take one asan and chant the Chandi, Take one asan and chant the Chandi. The question: What is the repetitive message in the Guru Gita?

   na guroradhikam | na guroradhikam | na guroradhikam ||

   There is nothing greater than the Guru! There is nothing greater than the Guru! There is nothing greater than the Guru!

Guru Gita Dhyanam

2. Is the Dhyanam referring to the guru tattwa when it says, ".. perceives all existence and resides in infinite bodies?" Or does that refer to Shiva, and the latter part refer to the guru tattwa, as a manifestation, or perhaps an activity of Shiva,when it says, "Meditate upon the syllables Gu Ru .."

   Shiva is the Guru of all Gurus, and therefore they are one and the same. He is the Guru, and all other gurus are links in a chain which bring devotees to the Guru of all Gurus.

   The Guru Tattva is Shiva.

Guru Gita and Skanda Purana

3. I understand that Puranas are the expansion of hymns from the Vedas. Can you please let me know the Vedic hymn that the Guru Gita is expanding on?

   The one word mantra - Guru.

Krom Kilakam

4. In the viniyoga of the Guru Gita KROM is the pin. What does krom mean?

   ‘Ka’ is the Cause, ‘Ra’ is the mind, ‘O’ is the energy of the subtle sound,’M’ is perfection.

Guru Gita Verse 1

5. In the Guru Gita, verse 1, it says Parvati asked of the Cause of Peace (Shiva). Does the name Shiva mean Cause of Peace or is 'Cause of Peace' one of the names of Lord Shiva?

   Shankara has been translated as Cause of Peace: Shan - peace, kara cause. It is a name of Shiva.

Guru Gita Verse 2

6. Goddess Parvati asks for initiation of the Guru ? Does this line mean "Who is a Guru" or "Can you initiate me?"

   Actually it is: "Guru diksham pradehi me." Please bestow upon me initiation of the Guru. The means teaching, bhava, energy, the mantras, mudras, kriyas, intellectual understanding along with intuitive feeling. Who is the Guru? What is the Guru? Where? How? Why? When?

Guru Gita Verse 4

7. Verse 4 says, "never before anyone has asked of it." Does this mean that Goddess Parvati is the first disciple of Lord Shiva?

   Yes. Here Shiva is Nirakara and Parvati is Sakara.

Guru Gita Verse 5

8. In Verse 5 of the Guru Gita, refer to three worlds. Are they 1) deva 2) human 3) asura or 1)gross 2) subtle 3) causal or something else entirely?

   1) gross 2) subtle 3) causal

Guru Gita Verse 7

9. This verse says, "Those people who perform sacrifices, yagyas, sacred vows, purifying austerities, tapasya, offering gifts, recitation of mantras (japa), sacred pilgrimages, in the absence of understanding the principle of Guru, perform like fools." What is it about guru tattwa that must be known in order not to perform like a fool?

   That all of these acts are undertaken as a privilege to demonstrate devotion to the Supreme Divinity, to the Supreme One who Illuminates the Darkness through the various forms of His and Her Light.

Guru Gita Verse 11

10. Verse 11 states "From the selfless loving service at the feet of the respected Guru, the soul is purified from all sin. I am telling you of that objective of grace by which one is merged in Brahma (SupremeDivinity)." I understand "From .... all sin." But the line, "I am telling.... Divinity" is not clear to me. Can you please clarify what is meant by "objective of grace"?

    What kind of Grace are we seeking? The objective of grace (kripa) do and get, is what we hope to get from our doing, namely, to become merged in Brahma (Supreme Divinity).

Guru Gita Verse 14

11. Verse 14 says "Whoever drinks the water from the Guru's feet removes the root of ignorance and purifies the karma (activities) from birth, obtains perfection, wisdom, and renunciation". The word "purifies the karma" brought this question to my mind. I have read elsewhere that the Guru actually takes on the karma of a disciple. Is this true? Can you please shed some light on this subject. Thank you for your time

    Does not a wife share the karma of her husband? And vice versa? When we are in a relationship, we cannot help but sharing our karmas together. In the same way, in relationship with a Guru, we give our karma to the Guru. Often this karma has effect upon the guru instead of upon us.

Guru Gita Verse 18

12. Please help us understand the phrase, "the attitude of none other than the Guru." Do you see the Guru as providing everything in your life - the circumstances, the provisions, the challenges, the victories, the relationships, the motivation, etc?

    Absolutely. The Guru is not only a physical being. The Guru is the reflection of divinity through a human body, the example we want to follow, and the inspiration which gives us the energy to proceed.

Guru Gita Verse 19

13. Verse 19 of the Guru Gita says "The Supreme Divinity resides in the mouth of the Guru, which is obtained as prasad." Can you please help me understand this line better? This line seems to say that following the instruction of a Guru which is obtained only with grace, leads one to Supreme Divinity. Please let me know your thoughts.

    That is one interpretation. Another is that the wisdom spoken by the Guru actually emanates from the Supreme Divinity, and when the guru speaks, God speaks, and that wisdom should be regarded as prasad.

Guru Gita Verse 25

14. Can you tell us a bit more about "Ha Ha" and "Hu Hu" - the two famous celestial beings that appear in verse 25 of the Guru Gita?

    They are Gandarvas. Just say their names and you can't help from smiling!

Guru Gita Verse 26

15. It says, in verse 26 to offer to the Guru "a seat, a bed, cloth, ornaments, conveyance" Is there is any special significance to these items?

    As much as we take over the responsibilities of worldly life from the Guru, so much are we permitted to witness the example of someone moving forward on the spiritual path.

Guru Gita Verse 32

16. Verse 32 of the Guru Gita states "Gurubrahma guruvisnurgururdevo mahesvarah Gurureva parabrahma tasmai srigurave namah" Guru is Brahma, the Guru is Visnu, the Guru is Lord Maheswara. The Guru is actually the Supreme Divinity and therefore we bow down to the respected Guru. Therefore what does this mantra mean then: "gurubrahma guruvisnur gururdevo mahesvarah gurursakshat parabrahma tasmai srigurave namah"

    The Guru is actually the Supreme Divinity...

17. Guru Gita Verse 45

    Verse 45 reads "...various colors, white and red..." What is the significance of these two colors in this verse?

    White is consciousness and red is nature.

Guru Gita Verse 52

18. Verse 52 of the Guru Gita states, "We bow to the circle which surrounds the Guru, to the Supreme Lord, our Guru and the three other Gurus (Param, Parapara, Paramesthi), to Ganapati, to the three places of worship of bhairava (the gross body, subtle body and causal bodies), to the number of attained beings, to the three children, to the two feet, to the order of ambassadors to the circle, to the heroes sixteen, sixty four and nine, to the five heroes that sacrificed, to the respected makers of garlands, by means of the king of mantras, the Guru Gita. Who are the three children?

    The three children represent all the threes (kamakala) who have just been born into the harmony of our devotion because of our bowing.

19. Who are the heroes 16, 64, and 9?

    The heroes are all those who help in our search for purity, clarity and perfection. 16 is Shorasi - the 16 lettered mantra. 64 are the yoginis. 9 refers to the Durgas.

20. Who is refered to by Param, Parapara and Paramesthi?

    Param is the Guru's Guru.

    Parapara is the lineage of Gurus.

    Paramesthi is the supreme Guru or the first Guru.

21. Why are the 5 heroes sacrificed?

    The 5 heroes that sacrificed are the senses which stopped looking outward.

    Guru Gita Verse 63-64

22. As I read the Guru Gita, I perceive that Shiva is speaking in third person about the Guru through much of the text. Then in verses 63–64 there is a change to first person. How am I to understand these verses, as Shiva blissfully expressing attributes of the universal Guru? As my own soul singing out in reflection of the Guru?

    As both. I am Shiva. I am the Guru. The Guru is both outside and inside.

Guru Gita Verse 92

23. Verse 92 talks about meditation of guru at lotus of the heart whereas verse 95 talks about meditating on the guru in the lotus of the head. Which is the ideal place (head or heart) and time to meditate on Guru (verse 95 seems to say in the morning) I was under the impression heart for ishta devata and Gurudeva in the lotus of the sahasra on the crown of the head?

    Meditate on either place. There is no difference between Guru Deva and Ishta Deva.

Guru Gita Verse 95

24. Can you please direct us what is the "divine name" referred to in verse 95 of the Guru Gita? We are thinking GuRu or Om Namah Shivaya.

    Both are correct. It also refers to the Guru's name and the mantra that you took from the Guru as well.

Guru Gita Verse 99

25. Verse 99 says "By means of the path of the intuitive vision of the Guru, the mind should be made pure. The impermanent and other divisions should not be a bondage to the soul." What does the "path of the intuitive vision of the Guru" mean? Does it mean, by following the Guru's words, since he has the path of intuitive vision, we become pure? Or is there a different interpretation? Also can we say that everything except sadhana comes under "impermanent and other divisions"?

    Certainly when the Guru gives instructions he or she is exercising the path of intuitive vision. This is true by words and example. When we follow that example or instruction, we become pure.

    Definitely everything except sadhana is impermanent or divisive. But then again, when we are truly devotees, there is nothing but sadhana.

Guru Gita Verse 100

26. Verse 100 says, "Let the mind be filled with the intrinsic nature of all that is knowable. Realize wisdom is one with that which is knowable. Other than this there is not a second path." How does one fill one's mind with the intrinsic nature of all that is knowable? And what does "realize wisdom is one with that which is knowable" mean? Surely it should be "realize wisdom is one with the INTRINSIC nature of all that is knowable"? Can you please help me to understand?

    All that is knowable is the reflection of divinity. That understanding is wisdom. The intrinsic nature of all that is knowable is Love.

Guru Gita Verse 101

27. Is there any special interpretation of the sun and the moon in Guru Gita verse 101?

    In this verse it means for an eternity. Why? Because when we cast aspersions upon our example of perfection, it is no longer perfect. If we have no ideal of perfection, how can we strive to improve? Of course, without striving to improve, there is no dharma, etc., and the ignorance and attachment persists.

Guru Gita Verse 102

28. Verse 102 of Guru Gita says, "So long as the body may remain, remember your Guru as a worshipful God. Do not give up on the Guru, even if he moves according to his own rhythm." I am curious about the reference to "the body" in this verse. In this case there are two people involved, the reader and the guru. So whose body is being referred to here (perhaps both)? How does the relationship change when one of them drops the body(especially the Guru).

    I use this verse to apply to both. When the Guru leaves his or her body, we no longer have an external example to follow. We are required to rely on memory. That can be very difficult because of the tendency to remember things as we want to, and not necessarily as they were.

Guru Gita Verse 106

29. Verse 106 says, "Without energy are the Gods and others, without energy are the munis as well. Because of a curse by the Guru, they may quickly become exhausted. Of this there is not a doubt." I am unable to understand how the Gods and Munis are without energy. Also I would like to know how this helps a human sadhak to understand the value of a Guru. Can you please throw some light on this verse?

    It says that if the Guru were to curse them, even the Gods and munis are powerless. The Guru has greater influence than even the Gods or munis.

Guru Gita Verse 110-115

30. In the context of verses 110-115, who is the "full, complete and perfect conscious being (Purusa)", who we are to meditate upon as the size of a thumb within the heart? I ask because in verse 91 we are told that in the lotus of the heart situated at its very center upon a throne, the divine murti or image is established.

    That is It is with form and It is beyond form. It is great and It is small.

Guru Gita Verse 58 and 114

31. Verse 58 of the Guru Gita says, "Ham and Sah are side by side ... in the middle of which the Guru is remembered." From verse 114, one can infer that there is no remembering after the ajna because one becomes mindless. Can Ham and Sah be the feet of Guru and the middle that point in the crown where the heart's vibrations are felt?

    If you look at the tilak for Ram, there are two marks, in the middle of which is red: the two feet of Ram are Consciousness, while in the center the red mark of Nature. Here they are saying the Guru is Consciousness and Nature, and also beyond all manifestation.

Guru Gita Verse 115

32. Verse 115 says, "Listen as I speak of that full, complete, and perfect conscious being (Purusa), which is meditated upon as the size of a thumb within the heart, where he gives rise to an attitude of awareness (Bhava)." Why is the subject of this verse purusha, rather than atman (how is purusha full, complete and perfect)?

    ‘Puru’ means full, complete, and perfect and ‘isha’ means consciousness. Purusha means full, complete, perfect consciousness or conscious being. Purusha is the atma of the universe.

Guru Gita Verse 119-122

33. There are four successive verses mentioning pinda, pada, and rupa (119-122). This is a lot of reinforcement of this idea. Pinda, pada, and rupa are gross, outward actions that the author is using to describe a very subtle, or inward, process. Why? My thought is that these are meant to bring to mind all of the outward activities we perform that are our gurupuja, of which, this awakening is the "prasad of grace." But then he goes on to say very clearly that we are "liberated in" each of these three, seperately. I do not understand this. Why not 'liberated through,' or 'liberated by'? What does this mean?

    Liberation occurs when our consciousness dwells in all action as a consecrated offering.

    Liberation occurs when our consciousness dwells in the sacred syllables.

    Liberation occurs when our consciousness dwells in the form of one-pointed awareness.

Guru Gita Verse 128

34. 34. Verse 128 says, “Oh Goddess, also instructions about the path of the Guru to liberation, devotion to the Guru, as well as meditation, all have been explained." Can you please explain why the path of the guru, devotion to the Guru and meditation are mentioned separately?

    They are three aspects which unite: the path, devotion, and meditation. We want to make sure we have all three ingredients.

35. I think most of the questions around this verse have to do with the path of the Guru. Devotion and meditation are both mentioned frequently, but the path of the Guru is never explicitly defined, yet this verse says, "... instructions ... have been explained." So what is the author referring to as the path of the Guru?

    The path of the Guru is the path that the Guru is showing through example, as well as the path of devotion to the Guru by following that example. The very asking of these questions is part of the path of the Guru.

Guru Gita Verse 129

36. In verse 129, what is meant by "for the benefit of the inhabitants of all the worlds do not accept an attitude of worldliness?

    It is in everyone's best interests not to become bound by worldly attachments.

Guru Gita Verse 137

37. Can you please explain why sitting on a cloth will produce affliction, and sitting on wood produces no fruit?

    If the asana is too flimsy or too hard we will contemplate the pain in our backside rather than the love of the Guru.

38. I am eager to learn what merit there is in sitting on a dead animal's skin. Is the animal symbolic of certain attributes like swiftness or courage?

    It symbolizes sacrifice, giving up our animalism, our animalistic tendencies. Also the skin will provide optimum insulation between us and the earth.

Guru Gita Verse 138

39. The verses from 138 onwards of the Guru Gita are related and deal with color and directions to face when practicing. I have a lingering question regarding the qualities that may be enhanced by the various colors and directions faced. If one has a real need for support in more than one area, can the disciple rotate through colors of asan and directions faced?

    If there is a specific type of support that one needs, that subject should be consulted with the Guru, rather than randomly changing colors and directions.

Guru Gita Verse 139

40. Verse 139 of the Guru Gita states that kusha (or durva too) mat should covered by a white blanket. Is it ok to just sit on kusha grass mat or do we need to put white blanket on it? What is relevance of sheepskin used in Devi Mandir tradition?

    It is ok to sit on the kusha asana, but it will quickly become uncomfortable. You can put a blanket under it or a different asana on top.

    The sheepskin is white wool.

Guru Gita Verse 141

41. Why it is that facing in different directions during our sadhana produces these various results?

    It is because we tune into the energies which are prevailing in each direction.

Guru Gita Verse 165

42. This verse appears to be speaking of one who is finally letting go of the container of individuality and merging into the undifferentiated. This verse suggests the process of doing so involves letting go of doubts. I have no point of reference for this. It seems odd to me that there would be doubts of any kind left at that stage. Is this the major obstacle at this stage? Could you explain a little bit?

    Not only has the Guru removed all of his or her own doubts, but wherever the Guru moves, all doubts are removed. Just seeing or being in contact with that divine inspiration is sufficient to inspire devotees to dedicate themselves to the sadhana of serving the Guru.

Guru Gita and reference to water

43. In studying the Guru Gita and also in the Chandi, there is much reference to water. With the thought that whatever is happening in the external is happening internally, I wonder what does this flooding mean from a spiritual standpoint to a disciple? "Gu" is the darkness, the muddy waters, the maya and "ru" is the light. When all of the debris and sohas settled, all that can remain is light. Water is the mirror of the world - what is causing this degree of cloudiness?

    The waters are the ocean of existence, flooding us with worldliness.

Guru Gita Homa

44. I would like to do a Guru Gita homa. How would I change the recitation of a sankalpa to accomplish this?

    In the sankalpa use “Shree Guru preetyartham, Shree Guru Gita iti mantrena ahuti homamaham karishye.”

~~OM~~

Who is a disciple?

1. Who is a true disciple?

   Someone who follows the example set by the Guru.

Following the example of the Guru

2. When following the example set by the Guru, how does the disciple determine what to follow - His/Her specific actions, or the spirit that appears to inform them? How do they know if they are successful?

   It depends on the circumstances. There are no hard and fast rules for life. When appropriate follow the actions. When not applicable, follow the bhava. You will know that you are successful when you become the person you want to be.

Diksha

3. How important is Diksha in a spiritual practice?

   Definitely diksha is preferred in every spiritual practice. The Guru is the example of the way you want to worship, someone whose behavior you want to emulate, whose attitudes you want to reflect, whose being you want to become.
   Diksha is the solemnization, the confirmation, of that relationship. Without an image it is impossible to perform visualization. The activities of the guru become the image that we visualize.

   There is a lot that can be done to prepare for diksha. First comes siksha, then comes diksha. First, make yourself ready to become a disciple. Learn as much as you can about the example you wish to follow. What does he or she do to cultivate a relationship with God? Why do they do it? In what tradition is it being done? Who were their examples?

   Only through knowledge can we honestly devote ourselves to a path and a practice. Then we become a part of that tradition. Then we become authorized to practice in that tradition. Then we can actually become disciples.

   I recommend that you read the Guru Gita. It is in the book titled Shree Maa, the Guru and the Goddess.

Physical Proximity and Guru

4. Can I consider you and Shree Maa also my Gurus even though I have not met you and have any instruction from (not counting the online classes and your emails)?

   Yes, if we present a source of inspiration to you, if you feel motivated to follow the example of our discipline, if you are directed to study our teachings, we can be gurus to you without being in physical proximity to you.

   Obviously we have met, because I am personally answering your question. But we will want to meet physically when the opportunity presents itself, because that will enhance our relationship.

   I bow to the pure disciple.

Bad Guru History

5. Is the best course of action for those who arrive with "Bad Guru" history: give a better example, and accumulate no bad karma speaking ill of others? Redirecting the mind to God, no matter the past?

   Yes.

Guru-Disciple Relationship

6. Is the Guru-Disciple relationship cultivated based on disciple doing the sadhana prescribed by the Guru? Can someone do another sadhana that they feel drawn to and consider you as their Guru?

   Yes. A guru is an example of a quality or attitude we want to practice and perfect in our lives. That will be our sadhana. It does not need to be the sadhana of the Guru. In most cases it is not. It is the attitude of the Guru. It may be the attitude of discipline. It may be the attitude of compassion or love or any other bhava which the Guru exemplifies. It may be the way She cooks or writes or maybe we can't explain it.

7. What are the kinds of questions that a student can ask a Guru to know if the teacher is the right Guru for them?

   There are various intensities that we are searching for in our relationships. The Guru is someone we want to allow inside, we trust to allow ourselves to be completely vulnerable, whose example is one that we respect and want to emulate.

8. Can you please let me know how the ideal disciple-Guru relationship should be?

   A love affair.

9. How does a student know when a certain teacher is the Guru for him/her?
   

   How do you know when you have fallen in love?

   You just know...

10. How do you, or how did your Guru, evaluate progress by aspirants?

    By the type of sadhana they are performing, the questions they ask, and by the glow in their faces.

Attachment and Loyalty to the Guru

11. Is attachment to the Guru beneficial/not beneficial for one's spiritual growth.

    Necessary. Totally desirable. How can we become a shishya, a perfect reflection of the Guru, without attachment? The shishya says, "I love you so much I want to become like you!" That is a very positive attachment.

12. Why do so many Gurus insist on loyalty and either state explicitly or implicitly that without this you cannot progress on the spiritual path.

    Loyalty makes a consistent discipline. It allows us to experience unselfish love. It allows us to surrender in the face of obstacles.

Satguru

13. What is a Sat Guru? Does the devotee need a Sat Guru?

    Sat means True. If someone is guru to you, then they reflect truth. It's just another epithet to describe our respect.

14. Can one have two Satgurus?

    Yes.

Swami, Guru, Sadhu

15. What is the difference between a Swami and a Guru.

    There are many levels of Gurus. Guru can be a title of respect for any teacher. Or a Guru can be an individual's personal ideal of divinity. There are many relationships in the middle between these two. A Guru can be an example of how to live with God, or a Guru can give information about it.

    A Swami is ordained. It is a title of respect offered to someone authorized to teach. There are two ordinations: one from above, as when your Guru authorizes you to teach; and one from below, as when your students give respect because they want to learn.

16. What is the difference between a sadhu and a swami?

    Sadhu - efficient one. Swami - teacher, master.

Guru's protection

17. What does the Guru's protection mean? Does it mean that the Guru saves us from each and every calamity that can befall us or does the Guru show us by example how to deal/face that calamity?

    I like your second alternative better, but I will like to offer another.

    The Guru gives a new inspiration to pursue new directions, new goals for our lives. When we engage in the new pursuits, the old attachments no longer have the same relevance as they did when they were the sole focus of our lives. Therefore, it is no longer regarded as a calamity when we don't achieve our frivolous desires.

Guru taking the karma of the disciple

18. Can a Guru take the karma of a disciple?

    It depends how karma is offered. If we complain that I don't want this, then the Guru probably won't want it either. If we are so overjoyed that we want to share it, the Guru will probably be present to share with us.

Meditation on the Guru’s form

19. Like Hanuman with Ram and Sita in his heart, is it appropriate to meditate on Shree Maa and Swamiji in my heart, as living examples of Shiva and Shakti?

    If you find that image to be your inspiration, follow your heart.

20. I understand that we are to visualize the Guru with two arms, two eyes in the lotus at the top of the head. I have a very close relationship with Maa Devi Durga, how do I integrate these images?

    Move from the visualization of Shree Maa with two arms, morphing into Durga with 4, 8, 10 or 18 arms.

Supporting the Guru's sadhana

21. You and Shree Maa define spirituality as giving more than you take. We receive so much from You and Shree Maa. How do we give back to you? In particular, if we are physically away from Devi Mandir, how can we best demonstrate our gratitude?

    The only way to participate in spiritual life is to give. There are two ways to give: either we give our actions, or we give the fruit of our actions. Being spiritual we will want to do both. Giving of our actions means sadhana. We want to follow the examples of our gurus. We want to sit as they sit, worship as they worship, as much as possible to follow their bhava in our lives. Giving of the fruits of our actions means supporting their sadhana. The more they are free to pursue their sadhana, the greater is our opportunity to witness and therefore increase in our own disciplines.

    Dakshina is the wife of Yajna. They never come alone. They never attend anyone's worship individually. Wherever we give up something for our spiritual growth, there we want to demonstrate our appreciation and respect by giving more, so that we will recognize the privilege to be spiritual in life. The Giver is always greatest! Be spiritual - be a giver! And the greatest gift is to empower and support the spiritual practices of our gurus. That is how we move ahead.

22. You state that giving the fruits of our actions means supporting the sadhana of our beloved Gurus. We perform several actions in our daily life and throughout our lives; for some of these we receive fruit. The fruit take a myriad forms: something material, pleasure, pain, a thought, and so on. How does one surrender such fruit and how does this help support the sadhana of our Gurus?

    We believe that we receive fruit from every action we perform - the law of karma. If we remember God and work for the advancement of creation, we supporting the sadhana of our Gurus. If we forget God and work for our own selfish interests, we are putting obstacles in the sadhana of our Gurus.

~~OM~~

Vegetarianism

1. Is the purpose of being vegetarian more than not harming animals? I use an animal skin as an asan. Do I have a karmic responsibility to the animal that lost its skin for my benefit?

   The purpose is more than not harming, although that is one of many good reasons. The primary reason is that we take the fuel according to the work we want to perform. If you put diesel in a gasoline engine, it will not function properly. If you put the food of aggressive action into the body of a meditator, it will not be easy to quiet the mind. We need all the help we can get.

Time Tracking

2. Who keeps track of what Manvantara we are in and how?

   Time is a way of perceiving things and not necessarily a thing in itself. All duality is perceived by means of five kanchukas, modes of perception: time, space, activity, knowledge (name and form), and attributes.

   If we were to postulate the deletion of any of these ingredients, then it follows that perception will be impossible.

   Shiva is the consciousness that perceives the manifestations of Shakti. Therefore, Shiva is the timekeeper. The rishis have expanded their perception to perceive as Shiva does perceive. They have reported this analysis of time to us.

   But because all time is continuing simultaneously, nowhere have they given us the exact starting point or the origin of the calculations.

   Therefore, we get to choose which time zone, which yuga, we wish to live in. Just as we can choose to live in Greenwich Mean Time zone, or to move to California or to India, in the same way we can choose the value system that most closely approximates our aspirations.

   We make that choice by our karma. For example, we can see many Brahmanas living the lives of business people, and we can see Shudras living the lives of Brahmanas. These are choices we all get to make.

   So Shiva keeps the time, the rishis perceive the time, and we get to choose the time zone in which we live.

Duality on this planet

3. In Before Becoming This, Maa says - "Of all the planets with human life, this planet has the most duality." Can you please explain what that means?

   I believe Shree Maa was speaking about the capacity of one species to kill other members of its species without the need of food or self-defense.

Coincidence

4. Is there such a thing as coincidence?

   Coincidence means a correspondence in position or character which is extremely similar and yet unexplainable, as if by chance. Certainly there are a lot of things that we cannot explain.

Realization

5. Why do so many Gurus suggest or hint there is a final objective or enlightenment? When we go deeper and deeper within, is this always relative or is there a final resting place that is not simply death or non-awareness?

   There is no limit to infinity. Every time you draw a line, I will ask what is on the other side?

6. So in reality there is no such thing as enlightenment, correct? It is just a recent word to describe a concept that really just points towards a concept, correct?

   The sound of one hand clapping.

7. Are Kaivalya and Self-Realization the same?

   You will require to define self-realization for us first. Please offer us a definition.

8. Can man be realized without the gods? Is realization itself a God? We dwell upon that, and this is worship - we become that, and this is the culmination of worship?

   Where one God is present, all the Gods are present. Don't get caught up in semantics.

Challenge facing Westerners

9. From your view, what is the single most significant challenge unique to Westerners desiring to follow the Eternal Way?

   The single most significant challenge unique to Westerners is the concept of surrender. In English, both language and customs, surrender is what we do after having exhausted all other possibilities. When we have no other alternatives, no other options, when our back is against the wall, we raise our hands into the air and say, "I surrender!"

   In Sanskrit we surrender when we have complete trust, when we have total love and respect, when we only want to become the reflection of the Grace of the Guru. This understanding presents a significant challenge.

Natural Disasters

10. I see the New Orleans hurricane itself as national karma, but I am sad to think that we have accumulated more by not attending to those people swiftly and carefully. Could you please offer some clarity on the concept of national karma?

    There is both a both yuga dharma and a vyakti dharma, an ideal of perfection for the society of that time and place and circumstance, as well as an ideal for the individual. Even though we may be following our personal dharma, we will be affected by the dharma of our society. That is why we strive for people's enlightenment as well as our own.

11. How are we to understand such things as this Tsunami (Dec 2004), which create such suffering?

    From time to time Bhu Devi, Goddess of the Earth, becomes tired from bearing the burden of conflict and disharmony among mankind. She shudders in dread of carrying the weight of human discontent. With that comes destruction and an opportunity to work together to rebuild in greater harmony.

12. It sounds as if this, then, was the result of our collective karma? Why, then, South Asia? It seems to me there are perhaps more deserving areas of the world to be hit.

    I'm sorry, I don't have all the accounts.

13. A group of us went to a village affected by Tsunami in South India. All our hearts broke as we saw the devastation. What should be the attitude of a spiritual seeker when they see such human suffering? Should we focus on our practices at home and give positive energy and not go to such places? Or should we go there even if our practices can nt be done as much due to the physical conditions and requirements of selfless work?

    If you go to such places, sit for worship inspire others to sit with you. If you can get other people to spend even a few minutes chanting mantras together it is an accomplishment. Gayatri and Mahamrityunjaya are wonderful. If you can perform Chandi Path it will be great.

Greatness of soul

14. What is greatness of soul?

    To live with God.

Reincarnation

15. Could you help in clarifying the concept of reincarnation?

    The subject is a little difficult to resolve via email, but essentially we can suggest that our eyes and other senses have never seen anything perfectly equal. Things approach equality, approximate equality, but we know that they are not perfectly equal. Diversity is the rule of creation. Now the question is, How did we know that that they are not perfectly equal? In oder to make such a judgement, we must have had some experience of perfect equality in order to say that this is not it.

    Since we have had our senses we have only perceived relative equality. We have had the senses since birth. Therefore, our experience of perfectly equality must have taken place sometime before we had the senses, i.e., sometime before taking manifestation in the body - before birth.

    Thus we must have existed before birth. And this is what is meant by reincarnation. We were without a body, and then we took birth.

Pain and Suffering

16. Why do the avatars of Lakshmi (Sita/Radha etc) suffer when compared to the avatars of Parvati or Saraswati? Why must beings suffer pain?

    All manifestations suffer and grow. Pain is our teaching - Pleasure is our examination.

17. Is there a time when what we thought was pain becomes a kind of pleasure? Not in a masochistic way, but, we see our unpleasant experiences were not exactly what we thought they were?

    Absolutely!!! And we appreciate those experiences and thank God that that we had the privilege to grow in such a way from such experiences!

18. When Thakur, Ramana, Nisargadatta, Jesus, or other evolved persons suffered in the physical body, what did it mean? Is the word "suffering" when used in spiritual talk limited to emotional, attachment, and mental issues?

    Suffering is mental affliction. If the body is in pain, but the mind is in bliss, who suffers?

Role of spiritual questions

19. In your view, what is the purpose of proposing and answering questions, from devotee to teacher, devotee to devotee, and teacher to devotee? In your sadhana, do you recall the questions you asked of your own Guru(s)?

    The Bengali proverb says: As much as you churn the milk, so much cream rises to the surface. So much as we contemplate divine questions, so much we increase our understanding, and direct our minds away from worldly thoughts.

Swamiji's experiences

20. Swamiji, a question about your experience with the sadhus in India - was your general sense of the other sadhus, and in fact, all beings, as emanations of God equal - so you really felt you learned from all? If so, did you experience this from the start? Or, did you favor seeing the more direct expression of God in your own Guru? If your awareness of God was not originally global, how did this change over time?

    Many were the teachers who taught me what I do not even want to try. There were only a few teachers who demonstrated what I really wanted to become. By following their examples I was able to incorporate their teachings into my own sadhana, and in that way my sadhana and my life evolved to where it is at present.

21. Did you associate with all sorts of sadhus? In other words, did they have different Gurus and practices? How did you share your experiences? How did you keep your associations from becoming "social" and always focussed on God?

    I met many kinds of sadhus from many different sects and philosophies. But I always returned to my Guru to describe to him my adventures, experiences, and to share with him the teachings I received. Some of them were illogical, and he was able to show me the errors. Some of them were practical, and he advised me to integrate their teachings into the sadhana he gave me. Many things I tried were totally off the wall. Some of the things really enhanced my spirit!

    That is why no two sadhus have exactly the same repertoire. It continually evolves according to the inputs we receive.

Karma of our families of origin

22. Can we ever truly escape the karma of our f