Photo of the week - Sep 28 - Oct 4 2007
(Picture taken sometime back during world tour)

I am planning on performing Pitri Paksha this year and have some questions. First and foremost is that most resources say that the rites should be performed by a male relative. Will it be okay for me (a woman) to do it since there is no male relative to perform them?

Swamiji says: Yes, you are authorized to perform the worship.

~~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~~

Devi Gita

1. Why should the sadhak chant the Devi Gita?

   Watch and hear Swamiji's answer by clicking on this icon: .

Lalita Trishati

2. In the Purva Bhaga, Lalita Trishati, Verse 27, only the knowledge of the names will be imparted, and not the effects. Why not the effects?

   Watch and hear Swamiji's answer by clicking on this icon: .

Mahabharata

3. Bhishma, who rules fear, is commander of the forces of darkness. How did that happen?

   Watch and hear Swamiji's answer by clicking on this icon: .

Mahayagakrama

4. Can anyone help me to know more about Mahayagakrama?

   Mahayagakrama means atma puja or puja to the sri chakra. It means the system or order of worship for the Great Yajna, which has many meanings, two of which have been mentioned. There are many other meanings. In fact, as many sadhus as we ask, so many meanings will we receive for Great Yajna.

Mandukya Upanishad

5. Why is the Mandukya Upanishad called so? Neither Karika nor Sankara touches this aspect. I think the Upanishad is attributed to Varuna, who taught it in the form of a mandooka (toad) or the Sage Mandukha.

   I like to take it from the root MANDU, joyous, pleasing, agreeable. The discussion of the various aspects of the Self is so pleasing, it makes the listener joyous.

Ramayan

6. From Your vast experience have You found that all traditions of the Ramayan have Ba as the first "letter" and Ma and the last?

   There are too many editions for me to certify, but Balakanda is the beginning of them all.

7. I have had a question though regarding the Ramayana. I don't understand why Ram does not take Sita back after she has been rescued and then even after proving her fidelity to Ram.

   Ram never doubted Sita even for a moment. It was some of the citizens of Ayodhya who doubted her. And it was not Ram's idea for her to leave. It was Sita who said that a king is pledged to the welfare of his citizens, and that in order that no shadow of doubt be allowed to fall upon the king or upon the throne, she would leave to prove that Ram was greatest king of history; he would even sacrifice the welfare of his wife and children, his own happiness, and his every attachment in order to fulfill the will of the people. Greatness lies in sacrifice, and that is why we remember Ram and Sita today.

8. Sita is Pure Nature. What is Pure Nature?

   Watch and hear Swamiji's answer by clicking on this icon: .

9. Sita represents nature. How can Nature be kept in captivity (by Ravana)?

   Watch and hear Swamiji's answer by clicking on this icon: .

10. My Mother always recites Sundar Kand during her morning puja. But recently a palmist said that Sundar Kand should be recited after sunset for it to be effective. Is there some truth to that? Can Swamiji please comment?

    Watch and hear Swamiji's answer by clicking on this icon: .

11. Recently we did the Bhagavad Gita and now the Sundar Kand both of which are parts of the Mahabharatha and Ramayana. Both these epics deal with highest ideals of human existence and in both of them though the higher purpose is achieved in the end at a personal level there is a sense of tremendous sadness. Sita hands her sons to Rama and leaves the world. Pandavas see all their sons die. Krishna sees the Yadavas destroyed in a civil war and leaves the world alone. How do you explain this?

    Watch and hear Swamiji's answer by clicking on this icon: .

~~OM~~

Lineage of Sanyasis

1. What are the different lineages established by Shankaracharya and why were they formed?

   Shankaracharya divided the Sannyasins into ten tribes called Dasnami:

   • Bharati full of light
   • Giri live in the mountains
   • Puri live in cities
   • Saraswati scholars
   • Van live in forests
   • Aranya live in groves
   • Tirtha live in pilgrimage places
   • Parvat live in the high mountains
   • Sagar live at the ocean
   • Nath defenders of the faith

Two Gotras

2. What if a person is learning from two branches? My kriya yoga tradition and initiation comes from Agastya, who is sometimes recognized as one of the rishis. Then it is clear to me that Shree Maa is my living Guru, so this would be Satyananda gotra.

   The migration of Hindu to a global culture really makes it evolve with new questions that had not been previously asked. Traditionally, when a woman marries, she drops her family Gotra and takes the Gotra of her husband's family. Of course the children would take the father's Gotra, so I know of no precedent for having two Gotras.

   Suffice it to say that Agastya and Satyananda are so similar in origin and tradition, it would be hard to tell by listening to the mantras from which lineage the puja came. Therefore, you could use either one or both with the inclusion of cha.

Ramakrishna

3. Sri Ramakrishna Paramahamsa said he would reincarnate again in the human form. When will that happen?

   He reincarnates in every human form.

Jesus in Pali scriptures

4. Is there any mention of Jesus in Hindu scriptures? There has been some controversy that Jesus had visited India either before or after crucifiction to what extent might that be true?

   I do not know of any Sanskrit references, but I have heard that such references exist in Pali Buddhist scriptures. However, the root Ish means to perceive, Ishu - the beloved perception made manifest. There is no reason why we cannot extend the definition throughout history.

Rishi

5. What is the qualification and requirement for a person to serve as a Rishi for others?

   Ra means again. Ish means to perceive. Ishwara is He who perceives without limitation. Rishi is he who perceives again as Ishwara perceives - without limitation.

Long-lived Saints

6. We often read of saints and sages of India who are reported to be of very advanced age. However, in the West, the general "knowledge" is that people rarely live past maybe 120 at the most. How do we account for reports of Saints living to 300 years? Is it because the Saints themselves do not talk about their origination, and the local people make up a story?

   Has anyone lived, in recent time, in your opinion, to the age of 300 years, years as we count them here in the West? What is going on with the stories of extreme longevity? How do we understand that?

   Some of it has been documented, some of it is a tradition, some is made up. Ram Nath Aghori, Deoriya Baba, Trailinga Swami have been documented. Babaji is a tradition. In fact, every sadhu in the Himalayas is called Babaji. And there is a whole bunch of modern myths that rely on the gullibility of the village people.

   What is more important than how long we live, is how well we live. So we in our tradition do not put much emphasis on those stories at all.

Trailinga Swamiji and Totapuriji

7. Where are Sri Trailinga Swamiji's and Sri Totapuriji's Samadhis?

   Sri Trailinga Swamiji's samadhi is in Benares at Panchaganga Ghat. Sri Totapuriji's is in Kolkata, at the cremation grounds in Baranagar, where Ramakrishna was also cremated.

8. We know that Sri Trailinga Swamiji had disciples. Is there still an existing lineage? Would I also locate this lineage in Benares?

   Yes. Easiest to go by boat to Panchaganga Ghat. The boatman will show you the way. The Manager of the Ashram is Mr. Dixit. Tell him you came from Devi Mandir and you are part of Shree Maa's family. You would like to see the cave below the temple.

9. This ashram was Sankari Maa's ashram, correct?

   Correct. Now it is known as Trailinga Swami Ashram.

Shyama Charan Lahiri Mahasya

10. I wonder if you might say a few words about Shyama Charan Lahiri Mahasaya and the practice he taught termed "Kriya Yoga". Since you spent quite a bit of time in Bengal, I thought you might have some unique insight into this Saint and His teaching.

    Lahiri Mahasaya is regarded a a great saint all throughout India, and not just Bengal. The kriya yoga technique is primary the practice of the Bhuta Shuddhi, which is one viddhi of the Cosmic Puja. Of course, it is a highly effective and richly rewarding practice, and when performed in the context of the full puja paddhoti, it grants an integrated approach to meditation. By bringing the energy up and then back down again, we learn learn about meditation not only as a spiritual practice, but moreover as a key element of leading a spiritual life.

Lopamudra

11. This is regarding Lopamudra wife of Agastya Rishi. Does her name signify any specific mudra?

    Lopa means to destroy, violate. Lopamudra is She who destroys attachment.

Suffering of Saints

12. When Thakur, or Ramana, Nisargadatta, or Jesus, or other evolved person suffered in the physical body is their consciousness capable of resting in a center of peaceful awareness even when the most terrible of physical pains is being endured?

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

~~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.

Purification through sadhana versus accepting the impurity in us

30. The pure and impure reside in all objects. Swamiji, this looks more like acceptance of the quality of impurity. Why purify ourselves in sadhana instead of accepting the impurity within us?

    Watch and hear Swamiji's answer by clicking on this icon: .

~~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.