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The Childrens' CornerThe Childrens' CornerThe Childrens' CornerThe Childrens' CornerThe Childrens' CornerExcerpts from MTNA Newsletter
Sponsored by The Murugan Temple of North America6300 PRINCESS GARDEN PARKWAY, LANHAM, MARYLAND 20706, USA.
PH: 301-552-4889 FAX: (301)552-5043 Email: [email protected], Internet: www.murugantemple.org
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My Friend Lord GaneshaSatguru Bodhinatha Veylanswami
Satguru Bodhinatha Veylanswami (Kauai's HinduMonastery) gave this talk in early 2003. This wasshared by his swamis with the children attendingMTNA's Religion Classes (See above) Here weshare an excerpt from this talk with those childrenwho don't attend the classes. Adults, please sharethis with your children or read it to them.
Ganesha as a Real BeingGanesha as a Real BeingGanesha as a Real BeingGanesha as a Real BeingGanesha as a Real Being
Many of the great saints and sages of Hinduismhave had visions of Lord Ganesha and shared themwith their devotees, thus strengthening the devo-tees' faith and understanding of these DivineBeings.
In ancient times such great saints as Auvaiyar hadvisions of Ganesha and wrote of her experiences inher devotional poems such as in Vinayaga Ahavalwhere Auvaiyar says:
"Desiring to make me yours this instant, you like amother have appeared before me and cut thedelusion of unending births." (Loving Ganesha,page 330).
In modern times Gurudeva, SivayaSubramuniyaswami, has shared some of his mysti-cal perspectives and experiences on Ganesha in hisbook Loving Ganesha:
"There are a great many liberal Hindus and/orWestern-influenced Hindus who don't think ofGanesha as a real being. To them He is a symbol, asuperstition, a way of explaining philosophy tochildren and the uneducated. But this has notbeen my experience of our loving Lord. I have seenHim with my own eye. He has come to me in visionsseveral times and convinced my lower mind of Hisreality."
Though few living today have had such a vision, inthe year 1995 Hindus saw first hand the milkmiracle where in temples around the world devo-tees offered milk to the murthi of Lord Ganeshaand it was drunk by Him. This surely increased thefaith of many in the reality of Lord Ganesha.
Second, Blesses Us thrSecond, Blesses Us thrSecond, Blesses Us thrSecond, Blesses Us thrSecond, Blesses Us through the Tough the Tough the Tough the Tough the Temememememplepleplepleple
Knowing that the Gods are real beings and that thepurpose of going to the temple is to experienceTheir blessings is what transforms the temple froma cultural hall to a truly sacred place.
The stone or metal Deity images are not meresymbols of the Gods; they are the form throughwhich their love, power and blessings flood forthinto this world. This is like our ability to communi-cate with others through the telephone. We do nottalk to the telephone; rather we use a telephone asa means of communication with another personwho is perhaps thousands of miles away. Withoutthe telephone, we could not converse across suchdistances; and without the sanctified murthi in thetemple or shrine we cannot easily commune withthe Deity. His vibration and presence can be felt inthe image, and He can use the image as a tempo-rary physical-plane body or channel. As we progressin our worship, we begin to adore the image as theDeity's physical body, for we know that He is actu-ally present and conscious in it during puja, awareof our thoughts and feelings and even sensing thepujari's gentle touch on the metal or stone.
Ganesha as a FriendGanesha as a FriendGanesha as a FriendGanesha as a FriendGanesha as a Friend
Lord Ganesha is my friend because I spent timeover the years getting to know Him including byconducting daily pujas in our temple in Hawaii.There is a common Hindu saying, Ganapathi Tunai,Ganesha is my support, and that is certainly how Ifeel, in that He influences everything in my life forthe better.
Ganesha can be your friend also if you take thetime to get to know Him through Bhakti yoga, thepractice of devotional disciplines, worship, prayer,chanting and singing with the aim of awakeninglove in the heart and opening oneself to the Deity'sgrace.
Bhakti, devotion to Ganesha, can be increased, orcultivated. Here are some specific suggestions:
1) Make the travel time to the temple be a religioustime, don't allow yourself to focus on problems athome, work or school.
2) Bring an offering. The act of giving opens you tothe blessings of the Deity.
MTNA Newsletter,September - October 2003
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3) Put as much time and prana into the offeringas possible. Buying a garland at the store is goodbut making it yourself is even better. The prana inthe offering is like touching the Deity and createsan even greater closeness.
4) Pay attention, don't let the mind wander. Duringthe puja keep focused on the murthi and thepriest's chant. When singing bhajan keep focusedon the meaning of the words.
5) The blessings, the shakti of the Deity, is strongeron some days than others, so attending the templeon the strong days is helpful to attuning oneself tothe shakti. For example, there is a stronger shaktion yearly festival days such as Ganesha Chaturthi.
Benefits our LifeBenefits our LifeBenefits our LifeBenefits our LifeBenefits our LifeIn one of his statements about Ganesha, Gurudevastressed how easily Ganesha is able to assist us inour day-to-day life:
“Among all the wonderful Hindu Deities, LordGanesha is the closest to the material plane ofconsciousness, most easily contacted and mostable to assist us in our day-to-day life and concerns.Worship of Lord Ganesha leads the devotee mostnaturally to the other great Gods.”
Recently we developed a list of eleven ways inwhich Ganesha can benefit our day-to-day life. Itwas written for youth, as that is the best time todevelop a closeness with Ganesha, however the listapplies equally to adults.
The Benefits of WorshipThe Benefits of WorshipThe Benefits of WorshipThe Benefits of WorshipThe Benefits of Worship♦ strengthen memory♦ stimulate intelligence♦ solve problems easier♦ study well in school♦ stabilize emotions♦ improve our character♦ experience good timing♦ increase domestic harmony♦ increase self control♦ remove obstacles in our path♦ be more successful in lifeLet’s look in more detail at three of these areas: Intellectual Control:Intellectual Control:Intellectual Control:Intellectual Control:Intellectual Control:
When you start each day’s study, or come upon adifficult subject, pray for Ganesha’s clear mind. Seeand feel a bright yellow light around your head.
Feel smart. Strongly desire to understand. Whenyou have a problem in life, at school, home or work,Lord Ganesha will help you. Ganesha knows every-thing about you and everybody you know, from thepast into the future. But you must ask for His help.See Ganesha's majestic face and with mental forceask for help and explain the problem. LordGanesha will send you ideas and thought power,introduce you to new attitudes, help you to under-stand other people, help you use wisdom and notemotions to face life’s many experiences. (Storyabout passing exams)
Emotional Control:
Through the worship of Lord Ganesha, we feelbetter about life, rising above the lower emotions ofinsecurity, fear, anger and jealousy and insteadexperience peace and contentment. Tuning in toHis shakti and being, through atttending puja atthe temple or even just visualizing Him in yourmind, helps raise you up into the muladharachakra and therefore out of anger and fear into acalm state of mind. In fact, you can slowly seal offthese lower states of mind and keep awarenesspermanently lifted above the animal instincts offear and anger through the regular worship of LordGanesha.
Good Timing:
Lord Ganesha’s worship can enable us to tune in tothe natural flow of events that allows us to be inthe right place at the right time. Have you noticedthat some days our timing is excellent and yet otherdays everyone we go to see has just left, the storejust closed, we missed our bus by one minute. Theworship of Ganesha can help us change a day ofbad timing to one of good timing.
Conclusion
In conclusion, the worship of Lord Ganesha canbenefit our life in many ways provided we havedeveloped a closeness with Him to the point whereHe is our friend. Ganesha is then able to help usbecome happier, more successful and more cul-tured Hindus who value the temple as anindispensible part of our life. My Friend LordGanesha.
(Continued) MTNA Newsletter,September - October 2003
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Everything is GoodEverything is GoodEverything is GoodEverything is GoodEverything is GoodBy SivathondanBy SivathondanBy SivathondanBy SivathondanBy Sivathondan
Let us start this article with an acknowledgment.Let us start this article with an acknowledgment.Let us start this article with an acknowledgment.Let us start this article with an acknowledgment.Let us start this article with an acknowledgment.Gurudeva (Satguru Sivaya Subramuniyaswami,Gurudeva (Satguru Sivaya Subramuniyaswami,Gurudeva (Satguru Sivaya Subramuniyaswami,Gurudeva (Satguru Sivaya Subramuniyaswami,Gurudeva (Satguru Sivaya Subramuniyaswami,Kauai's Hindu Monastery, Hawaii, USA) hadKauai's Hindu Monastery, Hawaii, USA) hadKauai's Hindu Monastery, Hawaii, USA) hadKauai's Hindu Monastery, Hawaii, USA) hadKauai's Hindu Monastery, Hawaii, USA) hadwritten many books on Hinduism in English for thosewritten many books on Hinduism in English for thosewritten many books on Hinduism in English for thosewritten many books on Hinduism in English for thosewritten many books on Hinduism in English for thoseof us living in the West (www.gurudeva.org). We useof us living in the West (www.gurudeva.org). We useof us living in the West (www.gurudeva.org). We useof us living in the West (www.gurudeva.org). We useof us living in the West (www.gurudeva.org). We usemany of His books in the Religion Classes formany of His books in the Religion Classes formany of His books in the Religion Classes formany of His books in the Religion Classes formany of His books in the Religion Classes forchildren at the Murugan Temple every Sunday.children at the Murugan Temple every Sunday.children at the Murugan Temple every Sunday.children at the Murugan Temple every Sunday.children at the Murugan Temple every Sunday.Thank you Gurudeva.Thank you Gurudeva.Thank you Gurudeva.Thank you Gurudeva.Thank you Gurudeva.
A Hindu believes in karma and reincarnation.A Hindu believes in karma and reincarnation.A Hindu believes in karma and reincarnation.A Hindu believes in karma and reincarnation.A Hindu believes in karma and reincarnation.Accordingly, we are the sum total of all of ourAccordingly, we are the sum total of all of ourAccordingly, we are the sum total of all of ourAccordingly, we are the sum total of all of ourAccordingly, we are the sum total of all of ourprevious lives. There are young souls and there areprevious lives. There are young souls and there areprevious lives. There are young souls and there areprevious lives. There are young souls and there areprevious lives. There are young souls and there areold souls. For example, you may have the greatold souls. For example, you may have the greatold souls. For example, you may have the greatold souls. For example, you may have the greatold souls. For example, you may have the greatopportunity of growing up with a relative of yours (oropportunity of growing up with a relative of yours (oropportunity of growing up with a relative of yours (oropportunity of growing up with a relative of yours (oropportunity of growing up with a relative of yours (ora neighbor) from childhood. Now, try to recall thata neighbor) from childhood. Now, try to recall thata neighbor) from childhood. Now, try to recall thata neighbor) from childhood. Now, try to recall thata neighbor) from childhood. Now, try to recall thatperson's l ife up to the present. That person may beperson's l ife up to the present. That person may beperson's l ife up to the present. That person may beperson's l ife up to the present. That person may beperson's l ife up to the present. That person may beold now with a feeble physical body, but he may beold now with a feeble physical body, but he may beold now with a feeble physical body, but he may beold now with a feeble physical body, but he may beold now with a feeble physical body, but he may beas stubborn as, and as angry as when he was youngas stubborn as, and as angry as when he was youngas stubborn as, and as angry as when he was youngas stubborn as, and as angry as when he was youngas stubborn as, and as angry as when he was youngmany years ago. This is a good example of a youngmany years ago. This is a good example of a youngmany years ago. This is a good example of a youngmany years ago. This is a good example of a youngmany years ago. This is a good example of a youngsoul (now in an old body). Then, you may also havesoul (now in an old body). Then, you may also havesoul (now in an old body). Then, you may also havesoul (now in an old body). Then, you may also havesoul (now in an old body). Then, you may also havewitnessed a young kid showing love and patience withwitnessed a young kid showing love and patience withwitnessed a young kid showing love and patience withwitnessed a young kid showing love and patience withwitnessed a young kid showing love and patience withhis fellow playmates while they were all restless. Thishis fellow playmates while they were all restless. Thishis fellow playmates while they were all restless. Thishis fellow playmates while they were all restless. Thishis fellow playmates while they were all restless. Thisis an example of an old soul (now in a young body).is an example of an old soul (now in a young body).is an example of an old soul (now in a young body).is an example of an old soul (now in a young body).is an example of an old soul (now in a young body).Old and young are not gauged by the earthly age ofOld and young are not gauged by the earthly age ofOld and young are not gauged by the earthly age ofOld and young are not gauged by the earthly age ofOld and young are not gauged by the earthly age ofa person's physical body; rather it is judged by how aa person's physical body; rather it is judged by how aa person's physical body; rather it is judged by how aa person's physical body; rather it is judged by how aa person's physical body; rather it is judged by how aperson has evolved spiritually through many reincar-person has evolved spiritually through many reincar-person has evolved spiritually through many reincar-person has evolved spiritually through many reincar-person has evolved spiritually through many reincar-n a t i o n s .n a t i o n s .n a t i o n s .n a t i o n s .n a t i o n s .
Attachments and desire are the two shackles thatAttachments and desire are the two shackles thatAttachments and desire are the two shackles thatAttachments and desire are the two shackles thatAttachments and desire are the two shackles thathold a soul in the physical body, but they are thehold a soul in the physical body, but they are thehold a soul in the physical body, but they are thehold a soul in the physical body, but they are thehold a soul in the physical body, but they are thenecessary catalysts to create and resolve karma,necessary catalysts to create and resolve karma,necessary catalysts to create and resolve karma,necessary catalysts to create and resolve karma,necessary catalysts to create and resolve karma,thereby assisting the soul to gain experience and tothereby assisting the soul to gain experience and tothereby assisting the soul to gain experience and tothereby assisting the soul to gain experience and tothereby assisting the soul to gain experience and toevolve as a spiritual being. As Gurudeva said, every-evolve as a spiritual being. As Gurudeva said, every-evolve as a spiritual being. As Gurudeva said, every-evolve as a spiritual being. As Gurudeva said, every-evolve as a spiritual being. As Gurudeva said, every-one teaches you a worthy lesson; you learn what toone teaches you a worthy lesson; you learn what toone teaches you a worthy lesson; you learn what toone teaches you a worthy lesson; you learn what toone teaches you a worthy lesson; you learn what todo by observing some, and you also learn what not todo by observing some, and you also learn what not todo by observing some, and you also learn what not todo by observing some, and you also learn what not todo by observing some, and you also learn what not todo by observing many others. If you were blesseddo by observing many others. If you were blesseddo by observing many others. If you were blesseddo by observing many others. If you were blesseddo by observing many others. If you were blessedwith looking at the face of an angry person, then youwith looking at the face of an angry person, then youwith looking at the face of an angry person, then youwith looking at the face of an angry person, then youwith looking at the face of an angry person, then youknow that you don't want to look like him. That tellsknow that you don't want to look like him. That tellsknow that you don't want to look like him. That tellsknow that you don't want to look like him. That tellsknow that you don't want to look like him. That tellsyou to keep away from anger. Likewise, an impa-you to keep away from anger. Likewise, an impa-you to keep away from anger. Likewise, an impa-you to keep away from anger. Likewise, an impa-you to keep away from anger. Likewise, an impa-tience person teaches you the virtues of patience.tience person teaches you the virtues of patience.tience person teaches you the virtues of patience.tience person teaches you the virtues of patience.tience person teaches you the virtues of patience.That is why Siva Yogaswami said, "Everyone isThat is why Siva Yogaswami said, "Everyone isThat is why Siva Yogaswami said, "Everyone isThat is why Siva Yogaswami said, "Everyone isThat is why Siva Yogaswami said, "Everyone isdoing Sivathondu," (everyone is serving Lord Siva).doing Sivathondu," (everyone is serving Lord Siva).doing Sivathondu," (everyone is serving Lord Siva).doing Sivathondu," (everyone is serving Lord Siva).doing Sivathondu," (everyone is serving Lord Siva).The young souls are in the process of creating newThe young souls are in the process of creating newThe young souls are in the process of creating newThe young souls are in the process of creating newThe young souls are in the process of creating newkarma for themselves by delivering back the karma tokarma for themselves by delivering back the karma tokarma for themselves by delivering back the karma tokarma for themselves by delivering back the karma tokarma for themselves by delivering back the karma tothe old souls, who are now in the state of receivingthe old souls, who are now in the state of receivingthe old souls, who are now in the state of receivingthe old souls, who are now in the state of receivingthe old souls, who are now in the state of receivingand resolving their past karma.and resolving their past karma.and resolving their past karma.and resolving their past karma.and resolving their past karma.
Karma comes through other people, especially theKarma comes through other people, especially theKarma comes through other people, especially theKarma comes through other people, especially theKarma comes through other people, especially theones you are closely associated with daily (parents,ones you are closely associated with daily (parents,ones you are closely associated with daily (parents,ones you are closely associated with daily (parents,ones you are closely associated with daily (parents,children, brothers and sisters, friends, teachers,children, brothers and sisters, friends, teachers,children, brothers and sisters, friends, teachers,children, brothers and sisters, friends, teachers,children, brothers and sisters, friends, teachers,spouse, in laws, etc.). There is a difference betweenspouse, in laws, etc.). There is a difference betweenspouse, in laws, etc.). There is a difference betweenspouse, in laws, etc.). There is a difference betweenspouse, in laws, etc.). There is a difference betweenthe way you feel hurt when your mother says that youthe way you feel hurt when your mother says that youthe way you feel hurt when your mother says that youthe way you feel hurt when your mother says that youthe way you feel hurt when your mother says that youare stupid and a stranger saying the same thing. So,are stupid and a stranger saying the same thing. So,are stupid and a stranger saying the same thing. So,are stupid and a stranger saying the same thing. So,are stupid and a stranger saying the same thing. So,if your karma is to get hurt emotionally then you knowif your karma is to get hurt emotionally then you knowif your karma is to get hurt emotionally then you knowif your karma is to get hurt emotionally then you knowif your karma is to get hurt emotionally then you knowwho will bring it back to you more effectively. If youwho will bring it back to you more effectively. If youwho will bring it back to you more effectively. If youwho will bring it back to you more effectively. If youwho will bring it back to you more effectively. If youwant to resolve your karma, Gurudeva advises not towant to resolve your karma, Gurudeva advises not towant to resolve your karma, Gurudeva advises not towant to resolve your karma, Gurudeva advises not towant to resolve your karma, Gurudeva advises not toreact to it by accepting responsibility; otherwise itreact to it by accepting responsibility; otherwise itreact to it by accepting responsibility; otherwise itreact to it by accepting responsibility; otherwise itreact to it by accepting responsibility; otherwise itcomes back to you again and again until you do. Saycomes back to you again and again until you do. Saycomes back to you again and again until you do. Saycomes back to you again and again until you do. Saycomes back to you again and again until you do. Sayit to yourself that this is all my past creation nowit to yourself that this is all my past creation nowit to yourself that this is all my past creation nowit to yourself that this is all my past creation nowit to yourself that this is all my past creation now
returning back to me; if it is not in my karma then itreturning back to me; if it is not in my karma then itreturning back to me; if it is not in my karma then itreturning back to me; if it is not in my karma then itreturning back to me; if it is not in my karma then itis not going to happen to me, and pray to Lordis not going to happen to me, and pray to Lordis not going to happen to me, and pray to Lordis not going to happen to me, and pray to Lordis not going to happen to me, and pray to LordGanesha to give you the means to resolve it. Try it, itGanesha to give you the means to resolve it. Try it, itGanesha to give you the means to resolve it. Try it, itGanesha to give you the means to resolve it. Try it, itGanesha to give you the means to resolve it. Try it, itwil l never repeat again. You may have seen peoplewill never repeat again. You may have seen peoplewill never repeat again. You may have seen peoplewill never repeat again. You may have seen peoplewill never repeat again. You may have seen peopleavoiding situations, then in a different place and at aavoiding situations, then in a different place and at aavoiding situations, then in a different place and at aavoiding situations, then in a different place and at aavoiding situations, then in a different place and at adifferent time meeting the same situation in disguise,different time meeting the same situation in disguise,different time meeting the same situation in disguise,different time meeting the same situation in disguise,different time meeting the same situation in disguise,for one simply cannot dodge his karma. Resolve andfor one simply cannot dodge his karma. Resolve andfor one simply cannot dodge his karma. Resolve andfor one simply cannot dodge his karma. Resolve andfor one simply cannot dodge his karma. Resolve andget rid of it now. For example, you wrote a nasty letterget rid of it now. For example, you wrote a nasty letterget rid of it now. For example, you wrote a nasty letterget rid of it now. For example, you wrote a nasty letterget rid of it now. For example, you wrote a nasty letterto yourself and mailed it to yourself, and forgotto yourself and mailed it to yourself, and forgotto yourself and mailed it to yourself, and forgotto yourself and mailed it to yourself, and forgotto yourself and mailed it to yourself, and forgotabout it. A few weeks later the mailman brought itabout it. A few weeks later the mailman brought itabout it. A few weeks later the mailman brought itabout it. A few weeks later the mailman brought itabout it. A few weeks later the mailman brought itback to you. You opened and read it and got angryback to you. You opened and read it and got angryback to you. You opened and read it and got angryback to you. You opened and read it and got angryback to you. You opened and read it and got angrywith the mailman. How come? That is why everything iswith the mailman. How come? That is why everything iswith the mailman. How come? That is why everything iswith the mailman. How come? That is why everything iswith the mailman. How come? That is why everything isperfect in Lord Siva's universe, and everything is theperfect in Lord Siva's universe, and everything is theperfect in Lord Siva's universe, and everything is theperfect in Lord Siva's universe, and everything is theperfect in Lord Siva's universe, and everything is thewill of Lord Siva. We are all spiritual beings; the onlywill of Lord Siva. We are all spiritual beings; the onlywill of Lord Siva. We are all spiritual beings; the onlywill of Lord Siva. We are all spiritual beings; the onlywill of Lord Siva. We are all spiritual beings; the onlypurpose in l ife is to evolve ourselves towards realizingpurpose in l ife is to evolve ourselves towards realizingpurpose in l ife is to evolve ourselves towards realizingpurpose in l ife is to evolve ourselves towards realizingpurpose in l ife is to evolve ourselves towards realizingthe Self and to merge with Lord Siva; that is why wethe Self and to merge with Lord Siva; that is why wethe Self and to merge with Lord Siva; that is why wethe Self and to merge with Lord Siva; that is why wethe Self and to merge with Lord Siva; that is why weare all here. A time will inevitably arrive in everyone'sare all here. A time will inevitably arrive in everyone'sare all here. A time will inevitably arrive in everyone'sare all here. A time will inevitably arrive in everyone'sare all here. A time will inevitably arrive in everyone'slife to make him realize this; so everyone must belife to make him realize this; so everyone must belife to make him realize this; so everyone must belife to make him realize this; so everyone must belife to make him realize this; so everyone must bepatient and show tolerance to everyone else. Youpatient and show tolerance to everyone else. Youpatient and show tolerance to everyone else. Youpatient and show tolerance to everyone else. Youpatient and show tolerance to everyone else. Youcannot teach calculus to a three year old; be patientcannot teach calculus to a three year old; be patientcannot teach calculus to a three year old; be patientcannot teach calculus to a three year old; be patientcannot teach calculus to a three year old; be patientuntil he grows up. We are all growing up spiritually,until he grows up. We are all growing up spiritually,until he grows up. We are all growing up spiritually,until he grows up. We are all growing up spiritually,until he grows up. We are all growing up spiritually,but we can accelerate the growth. How? That is whybut we can accelerate the growth. How? That is whybut we can accelerate the growth. How? That is whybut we can accelerate the growth. How? That is whybut we can accelerate the growth. How? That is whywe need spiritual lessons. A tall building requires awe need spiritual lessons. A tall building requires awe need spiritual lessons. A tall building requires awe need spiritual lessons. A tall building requires awe need spiritual lessons. A tall building requires astrong foundation. This is true when it comes to raisestrong foundation. This is true when it comes to raisestrong foundation. This is true when it comes to raisestrong foundation. This is true when it comes to raisestrong foundation. This is true when it comes to raisegood children. Here we share with you a few lessonsgood children. Here we share with you a few lessonsgood children. Here we share with you a few lessonsgood children. Here we share with you a few lessonsgood children. Here we share with you a few lessonswe teach to the children at the Religious Classes.we teach to the children at the Religious Classes.we teach to the children at the Religious Classes.we teach to the children at the Religious Classes.we teach to the children at the Religious Classes.
Respect and listen to your parents, for they areRespect and listen to your parents, for they areRespect and listen to your parents, for they areRespect and listen to your parents, for they areRespect and listen to your parents, for they areyour first gurus. If they ask you to do something, don'tyour first gurus. If they ask you to do something, don'tyour first gurus. If they ask you to do something, don'tyour first gurus. If they ask you to do something, don'tyour first gurus. If they ask you to do something, don'task why.ask why.ask why.ask why.ask why.
Pray to Lord Ganesha always, especially in thePray to Lord Ganesha always, especially in thePray to Lord Ganesha always, especially in thePray to Lord Ganesha always, especially in thePray to Lord Ganesha always, especially in themorning and before going to bed. Say "Aum Srimorning and before going to bed. Say "Aum Srimorning and before going to bed. Say "Aum Srimorning and before going to bed. Say "Aum Srimorning and before going to bed. Say "Aum SriGanesaya Namah" for good education.Ganesaya Namah" for good education.Ganesaya Namah" for good education.Ganesaya Namah" for good education.Ganesaya Namah" for good education.
Don't get angry. If you do, then pray to LordDon't get angry. If you do, then pray to LordDon't get angry. If you do, then pray to LordDon't get angry. If you do, then pray to LordDon't get angry. If you do, then pray to LordGanesha, or close your eyes and at least think of HimGanesha, or close your eyes and at least think of HimGanesha, or close your eyes and at least think of HimGanesha, or close your eyes and at least think of HimGanesha, or close your eyes and at least think of Himuntil your anger disappears.until your anger disappears.until your anger disappears.until your anger disappears.until your anger disappears.
Karma comes through other people, particularlyKarma comes through other people, particularlyKarma comes through other people, particularlyKarma comes through other people, particularlyKarma comes through other people, particularlythrough those of your family members and closethrough those of your family members and closethrough those of your family members and closethrough those of your family members and closethrough those of your family members and closefriends. If it is not in your karma, then it is not going tofriends. If it is not in your karma, then it is not going tofriends. If it is not in your karma, then it is not going tofriends. If it is not in your karma, then it is not going tofriends. If it is not in your karma, then it is not going tohappen to you. So, don't get angry with the personhappen to you. So, don't get angry with the personhappen to you. So, don't get angry with the personhappen to you. So, don't get angry with the personhappen to you. So, don't get angry with the personwho delivers your karma back to you.who delivers your karma back to you.who delivers your karma back to you.who delivers your karma back to you.who delivers your karma back to you.
You can create karma in three ways: physicallyYou can create karma in three ways: physicallyYou can create karma in three ways: physicallyYou can create karma in three ways: physicallyYou can create karma in three ways: physically(hitting someone), emotionally (insulting someone by(hitting someone), emotionally (insulting someone by(hitting someone), emotionally (insulting someone by(hitting someone), emotionally (insulting someone by(hitting someone), emotionally (insulting someone bycalling names) or mentally (thinking hurtful thingscalling names) or mentally (thinking hurtful thingscalling names) or mentally (thinking hurtful thingscalling names) or mentally (thinking hurtful thingscalling names) or mentally (thinking hurtful thingsabout someone). So, watch out what you do, say andabout someone). So, watch out what you do, say andabout someone). So, watch out what you do, say andabout someone). So, watch out what you do, say andabout someone). So, watch out what you do, say andt h i n k .t h i n k .t h i n k .t h i n k .t h i n k .
Speak that is true, kind, helpful and necessary.Speak that is true, kind, helpful and necessary.Speak that is true, kind, helpful and necessary.Speak that is true, kind, helpful and necessary.Speak that is true, kind, helpful and necessary.Avoid gossiping.Avoid gossiping.Avoid gossiping.Avoid gossiping.Avoid gossiping.
At the temple, pray to Lord Ganesha in the follow-At the temple, pray to Lord Ganesha in the follow-At the temple, pray to Lord Ganesha in the follow-At the temple, pray to Lord Ganesha in the follow-At the temple, pray to Lord Ganesha in the follow-ing way: When approaching Lord Ganesha, think ofing way: When approaching Lord Ganesha, think ofing way: When approaching Lord Ganesha, think ofing way: When approaching Lord Ganesha, think ofing way: When approaching Lord Ganesha, think ofHim as a real being. Don't think anything else exceptHim as a real being. Don't think anything else exceptHim as a real being. Don't think anything else exceptHim as a real being. Don't think anything else exceptHim as a real being. Don't think anything else exceptHim. Give your love to Him and feel His love for you.Him. Give your love to Him and feel His love for you.Him. Give your love to Him and feel His love for you.Him. Give your love to Him and feel His love for you.Him. Give your love to Him and feel His love for you.Cross your hands and knock on your temples gentlyCross your hands and knock on your temples gentlyCross your hands and knock on your temples gentlyCross your hands and knock on your temples gentlyCross your hands and knock on your temples gentlythree times, then hold your right ear with your leftthree times, then hold your right ear with your leftthree times, then hold your right ear with your leftthree times, then hold your right ear with your leftthree times, then hold your right ear with your lefthand and your left ear with your right, and bob up andhand and your left ear with your right, and bob up andhand and your left ear with your right, and bob up andhand and your left ear with your right, and bob up andhand and your left ear with your right, and bob up anddown three times by bending your knees. Next, godown three times by bending your knees. Next, godown three times by bending your knees. Next, godown three times by bending your knees. Next, godown three times by bending your knees. Next, goaround His shrine three times clockwise while chantingaround His shrine three times clockwise while chantingaround His shrine three times clockwise while chantingaround His shrine three times clockwise while chantingaround His shrine three times clockwise while chanting"Aum Namah Sivaya;" walk slowly. Finally, prostrate"Aum Namah Sivaya;" walk slowly. Finally, prostrate"Aum Namah Sivaya;" walk slowly. Finally, prostrate"Aum Namah Sivaya;" walk slowly. Finally, prostrate"Aum Namah Sivaya;" walk slowly. Finally, prostratein front of Him.in front of Him.in front of Him.in front of Him.in front of Him.
MTNA Newsletter, November - December 2003
PAGE 5
CHILDRENS' CORNER
Make Friends with Your Karma
by Sivathondan
In His book Merging with Siva,Satguru SivayaSubramuniyaswami describedkarma as:
"'Action, deed.' This is one ofthe most important principles inHindu thought; karma refers to(a) any act or deed; (b) theprinciple of cause and effect; (c)a consequence or 'fruit ofaction' (karmaphala) or 'aftereffect' (uttaraphala), whichsooner or later returns upon thedoer. What we sow, we shallreap in this or future lives.Selfish, hateful acts(papakarma or kukarma) willbring suffering. Benevolentactions (punyakarma orsukarma) will bring loving reactions. Karma is three-fold: sanchita, prarabdha and kriyamana."
[The picture above depicts this basic classification.]
"[1] Sanchita karma: 'Accumulated actions.' This isthe sum total of all karmas of the present and pastlives. [2] Prarabdha karma: 'Actions begun; set inmotion.' That portion of sanchita karma that isbearing fruit and shaping the events and conditionsof the current life, including the nature of one'sbodies, personal tendencies and associations. [3]Kriyamana karma: 'Being made.' The karma beingcreated and added to sanchita in this life by one'sthoughts, words and actions, or in the inner worldsbetween lives. Kriyamana karma is also calledagami, 'coming, arriving,' and vartamana, 'current,revolving, set in motion.' While some kriyamanakarmas bear fruit in the current life, others arestored for future births."
Satguru Bodhinatha Veylanswami (Kauai's HinduMonastery, USA) said, "Prarabdha karma determinesthe time of birth. The time of birth determines one'sastrology." Thus, astrology (mahadasas and bhukti)only reveals what is in the prarabdha karma --thekarma that one has to face in his present life. Thenine planets (nava-grahas) are just Lord Siva'sworkers, who deliver back to us the karmas that wehave to face in this life. So, if we have a bad time, it
is because of our bad karma that is returning to us,and it is not the nava-grahas who are doing anythingbad to us or punishing us for an unknown reason!
The soul attains liberation (moksha) from the cycle ofbirths and deaths once it has resolved whole of itssanchita karma. Satguru Bodhinatha has noted thefollowing
"Ten Principles for Effective Karma Management:"
1. Forego retaliation2. Accept responsibility3. Forgive the offender4. Consider the consequences5. Create no new negative karmas6. Divinely influenced karma7. Mitigate past karma8. Accelerate karma9. Resolve dream karma10. Incinerate karma
Closely following these ten principles, one can mostefficiently resolve the prarabdha karma, and alsovery effectively stop creating [new] kriyamana karma.Further, one can also totally or partially eliminate theremaining sanchita karma in the present birth.(Quotes from Merging with Siva reproduced withpermission of Himalayan Academy.)
MTNA Newsletter, January - February 2004
PAGE 6
Lor
d G
anes
haTh
is m
onth
, Siv
atho
ndan
crea
ted
a be
autif
ul le
sson
on L
ord
Gan
esha
as
apa
ge in
a c
olor
ing
book
.G
et o
ut y
our c
rayo
ns o
rco
lore
d pe
ncils
and
use
the
capt
ions
to h
elp
your
imag
ine
and
lear
n.
Clas
ses
for
Child
ren
Ever
y Su
nday
from
10
:30
A.M
. to
12
noo
n, w
e ha
veB
haja
n, R
elig
ion
and
Tam
il cl
asse
s fo
r chi
ldre
nat
the
Mur
ugan
Tem
ple;
each
cla
ss is
for h
alf a
nho
ur. B
haja
n is
tau
ght
byR
anjin
i Iyy
ar a
nd R
athi
niVi
jaya
vel,
Rel
igio
n by
Nig
el S
iva
and
Gee
tha
Prab
huku
mar
, and
Tam
ilby
Ana
nthy
Nav
arat
nam
and
Shob
ana
Moh
an.
Stud
ents
' par
ents
take
an
activ
e ro
le, e
spec
ially
durin
g th
e Ta
mil
clas
s.Pl
ease
dire
ct y
our
inqu
iries
to G
eeth
aPr
abhu
kum
ar (7
03
-757
-0
518
) or O
liva
Reg
inol
d(3
01-5
52-4
735)
.
CHIL
DR
EN'S
CO
RN
ER
SH
OCH
ILD
REN
'S C
OR
NER
SHO
CHIL
DR
EN'S
CO
RN
ER
SH
OCH
ILD
REN
'S C
OR
NER
SHO
CHIL
DR
EN'S
CO
RN
ER
SH
OWWWW W
---- - AN
D-
AND
-AN
D-
AND
-AN
D- T
ELL
GAN
ESH
ATE
LL G
ANES
HA
TELL
GAN
ESH
ATE
LL G
ANES
HA
TELL
GAN
ESH
A
Aum
, Cos
mic
Soun
dLo
ving
Gan
esha
is A
um. H
e is t
he A
, the
bas
e sou
nd o
f the
uni
vers
e; He
is th
e U, t
he
soun
d of
the g
alaxi
es; a
nd H
e is t
he M
, the
soun
d of
the p
lanets
and
the l
ittles
t star
s.
Yajn
opav
ita, S
acre
d Th
read
Lovi
ng G
anes
ha w
ears
acr
oss
a m
assiv
e sh
ould
er th
e ho
ly c
ord
to re
min
d us
that
we,
too,
can
be tw
ice b
orn
thro
ugh
His g
race
, tha
t no
ne is
low
and
none
is h
igh.
Shas
hika
la, C
resc
ent M
oon
Lovi
ng G
anes
ha, l
ike H
is fa
ther
, Siv
a, we
ars t
he cr
esce
nt
moo
n on
His
grea
t hea
d. It
is a
sym
bol o
f tim
e’s p
assin
g,
of au
spici
ous m
omen
ts an
d of
the p
ower
s of t
he m
ind.
Naga
pash
a, S
nake
Cor
dLo
ving
Gan
esha
wea
rs a
sna
ke a
roun
d Hi
m
to te
ll us
all
that
we h
ave
to b
e lik
e Hi
m a
nd
cont
rol o
ur in
stinc
tive,
anim
al m
ind.
Yes
, it i
s po
ssib
le th
roug
h th
e gra
ce o
f thi
s God
.
Dadi
ma,
Pom
egra
nate
Lovi
ng G
anes
ha k
nows
we
may
be l
ed a
stray
by
way
s of w
orld
ly p
eopl
e wh
o ea
t mea
t. H
e of
fers
us re
d da
dima
s,as
if sa
ying
: “Its
man
y pi
nk se
eds a
re so
muc
h be
tter t
han
flesh
.”
Shun
da, E
lepha
nt T
runk
Lovi
ng G
anes
ha h
as a
ver
satil
e tru
nk, a
nd
mak
es it
kno
wn th
at it
is a
sym
bol o
f His
capa
city
to a
lway
s lov
e Hi
s dev
otee
s. W
ith
it He
reac
hes o
ut to
touc
h ea
ch o
f the
m.
Lam
boda
ra, B
ig B
elly
Lovi
ng G
anes
ha h
as th
is wo
rld a
nd a
ll th
e bi
llion
s of
gala
xies
in H
is ab
unda
nt b
elly.
Al
l kn
own
and
unkn
own
univ
erse
s ar
e co
ntain
ed w
ithin
His
prod
igio
us g
irth.
Bhag
nada
nta,
Bro
ken
Tusk
As t
he s
tory
goe
s, G
anes
ha b
roke
off
His
right
tus
k in
a
sacr
ificia
l ac
t to
use
it
as a
sty
lus
while
tak
ing
Vya
sa’s
dicta
tion.
Thu
s he t
each
es u
s tha
t we m
ust f
inish
wha
t we s
tart.
Pash
a, N
oose
Lovi
ng G
anes
ha’s
prov
iden
t min
d, li
ke th
e no
ose,
draw
s clo
se t
hose
He
love
s m
ost
dear
ly a
nd re
ache
s out
to e
ncirc
le an
d sa
ve
stray
ed o
nes i
n ex
traor
dina
ry w
ays.
Anku
sha,
Goa
dLo
ving
Ga
nesh
a’s
delib
erate
m
ind
prod
s du
llard
s on
in
thei
r bi
rth k
arm
as w
hene
ver
they
tar
ry.
with
Hi
s an
kush
aHe
go
ads
forw
ard
all so
uls t
hat a
re m
ovin
g to
o slo
wly.
Mod
akap
atra
, Bow
l of S
wee
tsLo
ving
Gan
esha
is
said
to
have
a s
weet
to
oth,
or
tusk
. Bu
t th
e mo
daka
ball
is a
sym
bol
of w
hat
He l
oves
mos
t, mo
ksha
,lib
erati
on, t
he sw
eete
st of
all t
hing
s swe
et.
Narik
ela, C
ocon
utLo
ving
Gan
esha
hol
ds t
he c
ocon
ut, s
ymbo
l of
the
ego,
sof
t and
swe
et in
side,
hard
and
ro
ugh
outsi
de. W
hen
we b
reak
a c
ocon
ut to
Hi
m, w
e bre
ak th
e ego
’s ho
ld o
n us
.
Phal
a, F
ruits
Lovi
ng G
anes
ha, d
welle
r in
the f
ores
t, en
joys
all
the
Earth
’s m
any
life-
susta
inin
g fru
its. H
e wa
nts
pare
nts
and
child
ren
alike
to
stay
healt
hy b
y ea
ting
lots
of en
ergy
–giv
ing
fruits
.
Mus
hika
, Mou
seGa
nesh
a’s
com
pani
on, a
mou
se, a
ttests
to
the
all–p
erva
siven
ess
of th
e ele
phan
t God
. M
ushi
ka, t
he m
ount
or v
ahan
a,ca
rries
Him
in
to th
e min
d's ev
ery
nook
and
cran
ny.
Amra
, Man
goLo
ving
Gan
esha
says
of t
he m
ango
: “It
was
give
n to
Me
from
Lor
d Si
va’s
own
hand
af
ter p
erfo
rmin
g M
y fir
st wi
sdom
act.
It
repr
esen
ts th
e hig
hest
spiri
tual
frui
tion.
”
Aum
, Cos
mic
Soun
dLo
ving
Gan
esha
is A
um. H
e is t
he A
, the
bas
e sou
nd o
f the
uni
vers
e; He
is th
e U, t
he
soun
d of
the g
alaxi
es; a
nd H
e is t
he M
, the
soun
d of
the p
lanets
and
the l
ittles
t star
s.
Yajn
opav
ita, S
acre
d Th
read
Lovi
ng G
anes
ha w
ears
acr
oss
a m
assiv
e sh
ould
er th
e ho
ly c
ord
to re
min
d us
that
we,
too,
can
be tw
ice b
orn
thro
ugh
His g
race
, tha
t no
ne is
low
and
none
is h
igh.
Shas
hika
la, C
resc
ent M
oon
Lovi
ng G
anes
ha, l
ike H
is fa
ther
, Siv
a, we
ars t
he cr
esce
nt
moo
n on
His
grea
t hea
d. It
is a
sym
bol o
f tim
e’s p
assin
g,
of au
spici
ous m
omen
ts an
d of
the p
ower
s of t
he m
ind.
Naga
pash
a, S
nake
Cor
dLo
ving
Gan
esha
wea
rs a
sna
ke a
roun
d Hi
m
to te
ll us
all
that
we h
ave
to b
e lik
e Hi
m a
nd
cont
rol o
ur in
stinc
tive,
anim
al m
ind.
Yes
, it i
s po
ssib
le th
roug
h th
e gra
ce o
f thi
s God
.
Dadi
ma,
Pom
egra
nate
Lovi
ng G
anes
ha k
nows
we
may
be l
ed a
stray
by
way
s of w
orld
ly p
eopl
e wh
o ea
t mea
t. H
e of
fers
us re
d da
dima
s,as
if sa
ying
: “Its
man
y pi
nk se
eds a
re so
muc
h be
tter t
han
flesh
.”
Shun
da, E
lepha
nt T
runk
Lovi
ng G
anes
ha h
as a
ver
satil
e tru
nk, a
nd
mak
es it
kno
wn th
at it
is a
sym
bol o
f His
capa
city
to a
lway
s lov
e Hi
s dev
otee
s. W
ith
it He
reac
hes o
ut to
touc
h ea
ch o
f the
m.
Lam
boda
ra, B
ig B
elly
Lovi
ng G
anes
ha h
as th
is wo
rld a
nd a
ll th
e bi
llion
s of
gala
xies
in H
is ab
unda
nt b
elly.
Al
l kn
own
and
unkn
own
univ
erse
s ar
e co
ntain
ed w
ithin
His
prod
igio
us g
irth.
Bhag
nada
nta,
Bro
ken
Tusk
As t
he s
tory
goe
s, G
anes
ha b
roke
off
His
right
tus
k in
a
sacr
ificia
l ac
t to
use
it
as a
sty
lus
while
tak
ing
Vya
sa’s
dicta
tion.
Thu
s he t
each
es u
s tha
t we m
ust f
inish
wha
t we s
tart.
Pash
a, N
oose
Lovi
ng G
anes
ha’s
prov
iden
t min
d, li
ke th
e no
ose,
draw
s clo
se t
hose
He
love
s m
ost
dear
ly a
nd re
ache
s out
to e
ncirc
le an
d sa
ve
stray
ed o
nes i
n ex
traor
dina
ry w
ays.
Anku
sha,
Goa
dLo
ving
Ga
nesh
a’s
delib
erate
m
ind
prod
s du
llard
s on
in
thei
r bi
rth k
arm
as w
hene
ver
they
tar
ry.
with
Hi
s an
kush
aHe
go
ads
forw
ard
all so
uls t
hat a
re m
ovin
g to
o slo
wly.
Mod
akap
atra
, Bow
l of S
wee
tsLo
ving
Gan
esha
is
said
to
have
a s
weet
to
oth,
or
tusk
. Bu
t th
e mo
daka
ball
is a
sym
bol
of w
hat
He l
oves
mos
t, mo
ksha
,lib
erati
on, t
he sw
eete
st of
all t
hing
s swe
et.
Narik
ela, C
ocon
utLo
ving
Gan
esha
hol
ds t
he c
ocon
ut, s
ymbo
l of
the
ego,
sof
t and
swe
et in
side,
hard
and
ro
ugh
outsi
de. W
hen
we b
reak
a c
ocon
ut to
Hi
m, w
e bre
ak th
e ego
’s ho
ld o
n us
.
Phal
a, F
ruits
Lovi
ng G
anes
ha, d
welle
r in
the f
ores
t, en
joys
all
the
Earth
’s m
any
life-
susta
inin
g fru
its. H
e wa
nts
pare
nts
and
child
ren
alike
to
stay
healt
hy b
y ea
ting
lots
of en
ergy
–giv
ing
fruits
.
Mus
hika
, Mou
seGa
nesh
a’s
com
pani
on, a
mou
se, a
ttests
to
the
all–p
erva
siven
ess
of th
e ele
phan
t God
. M
ushi
ka, t
he m
ount
or v
ahan
a,ca
rries
Him
in
to th
e min
d's ev
ery
nook
and
cran
ny.
Amra
, Man
goLo
ving
Gan
esha
says
of t
he m
ango
: “It
was
give
n to
Me
from
Lor
d Si
va’s
own
hand
af
ter p
erfo
rmin
g M
y fir
st wi
sdom
act.
It
repr
esen
ts th
e hig
hest
spiri
tual
frui
tion.
”
This
pag
e is
con
stru
cted
usi
ng in
form
atio
n fo
und
in S
atgu
ru S
ivay
a Su
bram
uniy
asw
ami’s
book
“Lo
ving
Gan
esha
,”C
hapt
er 6
.A
um sr
i gan
esay
a na
mah
Siva
thon
dan
This
pag
e is
con
stru
cted
usi
ng in
form
atio
n fo
und
in S
atgu
ru S
ivay
a Su
bram
uniy
asw
ami’s
book
“Lo
ving
Gan
esha
,”C
hapt
er 6
.A
um sr
i gan
esay
a na
mah
Siva
thon
dan
MTNA Newsletter, March - April 2004
PAGE 7
THREE WORLDS AND THE HINDU TEMPLE Sivathondan
In His book “Merging with Siva,” Satguru Sivaya Subramuniyaswami explained the following: First World: Bhuloka, the physical universe (physical plane) of
gross or material substance in which phenomena are perceived by the five senses. (The world where we live when we are in our physical body.)
Second World: Antarloka, the astral or subtle plane (astral plane). Here the soul continues its activities in the astral body during sleep and after the physical body dies. It is the in–between world which includes the Devaloka and the Narakaloka. The Second world exists “within” the First World or physical plane.
Third World: Sivaloka, “realm of Siva,” or Karanaloka. The spiritual realm (causal plane) of existence wherein Mahadevas and highly evolved souls live in their own self–effulgent forms (soul body).
Three worlds: The three worlds of existence, triloka, are the primary hierarchical divisions of the cosmos. (1) Bhuloka: “Earth world,” the physical plane. (2) Antarloka: “Inner” or “in–between world,” the subtle or astral plane. (3) Sivaloka: “World of Siva,” and of the Gods and highly evolved souls; the causal plane, also called Karanaloka.
Temple: An edifice in a consecrated place dedicated to the worship of God or Gods. Hindus revere their temples as sacred, magical places in which the three worlds most consciously commune (structures especially built and consecrated to channel the subtle spiritual energies of inner–world beings). The temple’s psychic atmosphere is maintained through regular worship ceremonies (puja) invoking the Deity, who uses His installed image (murti) as a temporary body to bless those living on the earth plane. In Hinduism, the temple is the hub of virtually all aspects of social and religious life. It may be referred to by the Sanskrit terms mandira, devalaya (or Sivalaya, a Siva temple), as well as by vernacular terms such as koyil (Tamil). A Hindu temple is therefore a special place, where one
communicates with the Gods easily. Here we present a few helpful suggestions on how we conduct ourselves inside a Hindu temple. DO’S AND DONT’S IN A HINDU TEMPLE 1. Take a bath and wear clean clothes when coming to the
Temple (preferably traditional Hindu clothes, or simply dress conservatively. You are not going to a party or socialize with others at the Temple).
2. Go to the Temple with love in your heart, and think that Lord Siva is within each and everyone of us.
3. Bring a small gift (a flower, a fruit, or even a leaf) to offer to the Gods, always.
4. Leave your shoes outside the Temple. 5. Walk slowly and softly inside the Temple. 6. Always pray to Lord Ganesha first. 7. Tell your problems to the Gods, and leave them at their feet
when you go home.
8. Do a lot of Sivathondu at the Temple, like making garlands, sweeping the floor, cleaning and polishing the oil lamps, picking up litter from floor, etc.
9. Sit in front of Lord Muruga and perform japa. Aum Sharavanabhava Aum, Aum Sharavanabhava Aum, Aum Sharavanabhava Aum, …
10. During puja, concentrate on the puja. Learn the meaning of what the priest is doing.
1. Don’t wear or bring shoes inside the Temple. 2. Don’t run or play inside the Temple. 3. Don’t walk fast when you walk around (pradakshina,
circumambulation) the Gods. 4. Don’t do any “fast prayers,” that is, doing fast pradakshina,
fast singing of religious hymns, etc. Even if you sing one song, learn its meaning and sing it with love. Lord Siva is the God of love, nothing but love.
5. Don’t perform japa quickly like a marathon, sometimes called “machine gun japa,” because it brings little benefit. If you don’t have time to do japa, don’t do it at all. It should not be a meaningless ritual. It should be a very meaningful experience.
6. Don’t talk loudly with others inside the Temple (avoid talking is best).
7. Don’t come to the Temple to socialize with others. 8. Don’t litter inside the Temple.
Satguru Bodhinatha Veylanswami (left) and Sannyasin
Shanmuganathaswami, both from the Kauai’s Hindu Monastery,are going to be at the Murugan Temple during our Kumbabishakem Anniversary 30 May and also on 31 May, 2004.
MTNA Newsletter, May-June 2004 -- Note: This is the complete article from which excerpts were published.
PAGE 8
Siva
thon
dan
In th
is m
onth
’s C
hild
ren’
s C
orne
r, Si
vath
onda
nad
ds h
is b
eaut
iful
and
spon
tane
ous
draw
ing
of L
ord
Mur
ugan
to a
n ex
cerp
t fr
om S
atgu
ruSi
vaya
Subr
amun
iyas
wam
i’sD
anci
ng W
ith S
iva.
Wha
t Is t
he N
atur
e of
Lor
d K
artti
keya
?SH
LOK
A 2
4: L
ord
Kar
ttike
ya, M
urug
an, f
irst
guru
and
Ple
iade
an m
aste
r of
kun
dalin
i yo
ga,w
as b
orn
of G
od S
iva’
s m
ind.
His
dyn
amic
pow
er a
wak
ens
spiri
tual
cog
nitio
n to
pr
opel
soul
s onw
ard
in th
eir e
volu
tion
to S
iva’
s fee
t. Au
m.
BH
ASH
YA:
Lord
Kar
ttike
ya f
lies
thro
ugh
the
min
d’s
vast
sub
stan
ce f
rom
pla
net
to
plan
et. H
e co
uld
wel
l be
calle
d th
e Em
anci
pato
r, ev
er a
vaila
ble
to t
he c
all
of t
hose
in
dist
ress
. Lor
d K
artti
keya
, God
of
will
, dire
ct c
ogni
tion
and
the
pure
st, c
hild
–lik
e di
vine
lo
ve,
prop
els
us o
nwar
d on
the
rig
hteo
us w
ay t
hrou
gh r
elig
ion,
His
Fat
her’
s la
w.
Maj
estic
ally
sea
ted
on th
e m
anip
ura
chak
ra,t
his
scar
let–
hued
God
ble
sses
man
kind
and
st
reng
then
s ou
r will
whe
n w
e lif
t to
the
inne
r sk
y th
roug
h sa
dhan
a an
d yo
ga. T
he y
oga
pada
beg
ins
with
the
wor
ship
of
Him
. Th
e yo
gi,
lock
ed i
n m
edita
tion,
ven
erat
es
Kar
ttike
ya,
Skan
da,
as h
is m
ind
beco
mes
as
calm
as
Shar
avan
a, t
he l
ake
of D
ivin
e Es
senc
e. T
he k
unda
lini
forc
e w
ithin
eve
ryon
e is
hel
d an
d co
ntro
lled
by t
his
pow
erfu
l G
od, f
irst a
mon
g re
nunc
iate
s, de
ar to
all
sann
yasin
s. R
ever
ed a
s M
urug
an in
the
Sout
h,
He
is c
omm
ande
r in
chi
ef o
f th
e gr
eat
devo
nic
arm
y, a
fin
e, d
ynam
ic s
oldi
er o
f th
e w
ithin
, a fe
arle
ss d
efen
der o
f rig
hteo
usne
ss. H
e is
Div
inity
em
ulat
ed in
form
. The
Ved
as
say,
“To
such
a o
ne w
ho h
as h
is st
ains
wip
ed a
way
, the
ven
erab
le S
anat
kum
ara
show
s the
fu
rther
shor
e of
dar
knes
s. H
im th
ey c
all S
kand
a.”
Aum
Nam
ah S
ivay
a.
Wha
t Doe
s Lor
d K
artt
ikey
a’s V
el S
igni
fy?
SHLO
KA
25:
The
lan
celik
e ve
l w
ield
ed b
y Lo
rd K
artti
keya
, or
Ska
nda,
em
bodi
es
disc
rimin
atio
n an
d sp
iritu
al i
nsig
ht.
Its b
lade
is
wid
e, l
ong
and
keen
, ju
st a
s ou
r kn
owle
dge
mus
t be
broa
d, d
eep
and
pene
tratin
g. A
um N
amah
Siv
aya.
B
HA
SHYA
: The
sha
kti p
ower
of
the
vel,
the
emin
ent,
intri
cate
pow
er o
f rig
hteo
usne
ss
over
wro
ngdo
ing,
con
quer
s co
nfus
ion
with
in th
e re
alm
s be
low
. The
holy
vel
, tha
t whe
n th
row
n al
way
s hi
ts it
s m
ark
and
of it
self
retu
rns
to K
artti
keya
’s m
ight
y ha
nd, r
ewar
ds u
s w
hen
right
eous
ness
pre
vails
and
bec
omes
the
kun
dalin
i se
rpen
t’s u
nlea
shed
pow
er
thw
artin
g ou
r ev
ery
effo
rt w
ith p
unis
hing
rem
orse
whe
n w
e tra
nsgr
ess
dhar
ma’
s la
w.
Thus
, the
hol
y ve
l is
our r
elea
se fr
om ig
nora
nce
into
kno
wle
dge,
our
rele
ase
from
van
ity
into
mod
esty
, our
rel
ease
fro
m s
infu
lnes
s in
to p
urity
thro
ugh
tapa
s. W
hen
we
perf
orm
pe
nanc
e an
d be
seec
h H
is b
less
ing,
this
mer
cifu
l God
hur
ls H
is v
el in
to th
e as
tral p
lane
, pi
erci
ng d
isco
rdan
t sou
nds,
colo
rs a
nd s
hape
s, re
mov
ing
the
min
d’s
dark
ness
. He
is th
e K
ing
of k
ings
, the
pow
er i
n th
eir
scep
ters
. St
andi
ng b
ehin
d th
e te
mpo
ral
maj
esty
, H
e ad
vise
s an
d au
thor
izes
. His
vel
em
pow
erin
g th
e ru
ler,
just
ice
prev
ails
, wis
dom
enr
iche
s th
e m
inds
of
citiz
ens,
rain
is
abun
dant
, cro
ps f
lour
ish
and
plen
ty f
ills
the
lard
ers.
The
Tiru
mur
ai sa
ys, “
In th
e gl
oom
of f
ear,
His
six
-fol
d fa
ce g
leam
s. In
per
ils u
nbou
nded
, His
vel b
etok
ens,
‘Fea
r not
.’”Au
m N
amah
Siv
aya.
From
“D
anci
ng w
ith S
iva”
by S
atgu
ru S
ivay
a Su
bram
uniy
asw
ami
SHO
W–A
ND
–TE
LL M
UR
UG
AN
CH
ILD
RE
N’S
CO
RN
ER
Siva
thon
dan
In th
is m
onth
’s C
hild
ren’
s C
orne
r, Si
vath
onda
nad
ds h
is b
eaut
iful
and
spon
tane
ous
draw
ing
of L
ord
Mur
ugan
to a
n ex
cerp
t fr
om S
atgu
ruSi
vaya
Subr
amun
iyas
wam
i’sD
anci
ng W
ith S
iva.
Wha
t Is t
he N
atur
e of
Lor
d K
artti
keya
?SH
LOK
A 2
4: L
ord
Kar
ttike
ya, M
urug
an, f
irst
guru
and
Ple
iade
an m
aste
r of
kun
dalin
i yo
ga,w
as b
orn
of G
od S
iva’
s m
ind.
His
dyn
amic
pow
er a
wak
ens
spiri
tual
cog
nitio
n to
pr
opel
soul
s onw
ard
in th
eir e
volu
tion
to S
iva’
s fee
t. Au
m.
BH
ASH
YA:
Lord
Kar
ttike
ya f
lies
thro
ugh
the
min
d’s
vast
sub
stan
ce f
rom
pla
net
to
plan
et. H
e co
uld
wel
l be
calle
d th
e Em
anci
pato
r, ev
er a
vaila
ble
to t
he c
all
of t
hose
in
dist
ress
. Lor
d K
artti
keya
, God
of
will
, dire
ct c
ogni
tion
and
the
pure
st, c
hild
–lik
e di
vine
lo
ve,
prop
els
us o
nwar
d on
the
rig
hteo
us w
ay t
hrou
gh r
elig
ion,
His
Fat
her’
s la
w.
Maj
estic
ally
sea
ted
on th
e m
anip
ura
chak
ra,t
his
scar
let–
hued
God
ble
sses
man
kind
and
st
reng
then
s ou
r will
whe
n w
e lif
t to
the
inne
r sk
y th
roug
h sa
dhan
a an
d yo
ga. T
he y
oga
pada
beg
ins
with
the
wor
ship
of
Him
. Th
e yo
gi,
lock
ed i
n m
edita
tion,
ven
erat
es
Kar
ttike
ya,
Skan
da,
as h
is m
ind
beco
mes
as
calm
as
Shar
avan
a, t
he l
ake
of D
ivin
e Es
senc
e. T
he k
unda
lini
forc
e w
ithin
eve
ryon
e is
hel
d an
d co
ntro
lled
by t
his
pow
erfu
l G
od, f
irst a
mon
g re
nunc
iate
s, de
ar to
all
sann
yasin
s. R
ever
ed a
s M
urug
an in
the
Sout
h,
He
is c
omm
ande
r in
chi
ef o
f th
e gr
eat
devo
nic
arm
y, a
fin
e, d
ynam
ic s
oldi
er o
f th
e w
ithin
, a fe
arle
ss d
efen
der o
f rig
hteo
usne
ss. H
e is
Div
inity
em
ulat
ed in
form
. The
Ved
as
say,
“To
such
a o
ne w
ho h
as h
is st
ains
wip
ed a
way
, the
ven
erab
le S
anat
kum
ara
show
s the
fu
rther
shor
e of
dar
knes
s. H
im th
ey c
all S
kand
a.”
Aum
Nam
ah S
ivay
a.
Wha
t Doe
s Lor
d K
artt
ikey
a’s V
el S
igni
fy?
SHLO
KA
25:
The
lan
celik
e ve
l w
ield
ed b
y Lo
rd K
artti
keya
, or
Ska
nda,
em
bodi
es
disc
rimin
atio
n an
d sp
iritu
al i
nsig
ht.
Its b
lade
is
wid
e, l
ong
and
keen
, ju
st a
s ou
r kn
owle
dge
mus
t be
broa
d, d
eep
and
pene
tratin
g. A
um N
amah
Siv
aya.
B
HA
SHYA
: The
sha
kti p
ower
of
the
vel,
the
emin
ent,
intri
cate
pow
er o
f rig
hteo
usne
ss
over
wro
ngdo
ing,
con
quer
s co
nfus
ion
with
in th
e re
alm
s be
low
. The
holy
vel
, tha
t whe
n th
row
n al
way
s hi
ts it
s m
ark
and
of it
self
retu
rns
to K
artti
keya
’s m
ight
y ha
nd, r
ewar
ds u
s w
hen
right
eous
ness
pre
vails
and
bec
omes
the
kun
dalin
i se
rpen
t’s u
nlea
shed
pow
er
thw
artin
g ou
r ev
ery
effo
rt w
ith p
unis
hing
rem
orse
whe
n w
e tra
nsgr
ess
dhar
ma’
s la
w.
Thus
, the
hol
y ve
l is
our r
elea
se fr
om ig
nora
nce
into
kno
wle
dge,
our
rele
ase
from
van
ity
into
mod
esty
, our
rel
ease
fro
m s
infu
lnes
s in
to p
urity
thro
ugh
tapa
s. W
hen
we
perf
orm
pe
nanc
e an
d be
seec
h H
is b
less
ing,
this
mer
cifu
l God
hur
ls H
is v
el in
to th
e as
tral p
lane
, pi
erci
ng d
isco
rdan
t sou
nds,
colo
rs a
nd s
hape
s, re
mov
ing
the
min
d’s
dark
ness
. He
is th
e K
ing
of k
ings
, the
pow
er i
n th
eir
scep
ters
. St
andi
ng b
ehin
d th
e te
mpo
ral
maj
esty
, H
e ad
vise
s an
d au
thor
izes
. His
vel
em
pow
erin
g th
e ru
ler,
just
ice
prev
ails
, wis
dom
enr
iche
s th
e m
inds
of
citiz
ens,
rain
is
abun
dant
, cro
ps f
lour
ish
and
plen
ty f
ills
the
lard
ers.
The
Tiru
mur
ai sa
ys, “
In th
e gl
oom
of f
ear,
His
six
-fol
d fa
ce g
leam
s. In
per
ils u
nbou
nded
, His
vel b
etok
ens,
‘Fea
r not
.’”Au
m N
amah
Siv
aya.
From
“D
anci
ng w
ith S
iva”
by S
atgu
ru S
ivay
a Su
bram
uniy
asw
ami
SHO
W–A
ND
–TE
LL M
UR
UG
AN
CH
ILD
RE
N’S
CO
RN
ER
MTNA Newsletter, July - August 2004
PAGE 9
CHILDREN’S CORNER THE NALLUR MURUGAN TEMPLE Sivathondan
We don’t know when the Nallur Murugan Temple in northern Sri Lanka was established. The Temple was shifted from place to place in the Nallur area for unknown reason. Historians say “Jalpana Vaipava Maalai” is the only Tamil literature to mention the origin of the Temple.
Although originally built in 948 A.D. in the Kurukkal Valavu, the Temple had to be re-constructed number of times in different places because of foreign invasions. The fourth and present Temple was constructed in 1749 by Krishna Subiyar and Ragunatha Maapaana Mudaliyar in the original Temple premises of the Kurukkal Valavu. The Temple was built using bricks and stones and had a cadjaned roof. The original shrine had only two main halls without any Clock Towers, surrounding courtyard, enclosing wall, or ornately carved towers (gopuram).
The first Clock Tower was erected in 1899, and the main Hall where the vel appears was re-furbished in 1902. The first enclosing wall was erected in 1909. The Temple has been gradually renovated from time to time with the Lord's grace and the contributions of the general public. In 1964, the Vasantha Mandapam was renovated into the grand temple we see today.
The Nallur Kanthaswami (Murugan) Temple has its main entrance in the east. The main entrance has an ornately carved five-storied tower (gopuram). The surrounding inner-yard has Temples namely for Lords Ganesha, Vairavar, Sun, and Sandana Gobalar. The holy pond and Thandayuthapaani Temple can be seen in the southern part of this Temple, while a large holy garden is located on the northern side. Personal Experiences
When I was a small boy growing up in Jaffna, the largest metropolitan city in northern Sri Lanka, my grandmother told me two stories about the Nallur Murugan Temple which I will share with you here.
The present chariot or temple car (the first picture) used in the festival is an exact duplicate of an old one that was ruined by termites in the 1960’s. I had seen the original one, which was very beautiful and had three stages. The bottom stage had a lot of wood carvings depicting stories of Lord Murugan, and was stained wood tone and varnished. The middle stage had beautiful ornate columns, had a pedestal at the center to place the idol of Lord Murugan, and painted with several vivid colors. The top stage was similar to a traditional Hindu temple tower. This chariot was originally made for the Vaitheeswaran Sivan Temple in Vannar Ponnai, a city in the heart of Jaffna, Sri Lanka. -- I grew up on the street directly north of this Sivan Temple (the street is actually called Sivan Temple North). I saw Satguru Sivaya Subramuniyaswami for the first time at the Vaitheeswaran Sivan Temple on Friday January 7th 1983.-- This chariot was made in South India, and brought to Kankesanthurai harbor, the northern most port of Sri Lanka
closest to India. From the port, devotees pulled the chariot to its intended destination, the Sivan Temple, on a route that passed the Nallur Murugan Temple. When the chariot arrived at the Nallur Temple, it suddenly stopped and refused to move. Everyone was surprised, and the architect of the chariot was sad and slept at its wheels for the night. Lord Murugan came to the architect in a dream and told him that He wanted the chariot for His Temple. That was how the Nallur Murugan Temple got the beautiful chariot, and to this day, the Vaitheeswaran Sivan Temple is without any such type of chariot. Dear Lord Siva gave it to His beloved Son! It was here at the iron gates of the chariot’s shed that Siva Yogaswami met his guru Chellappaswami.
Day 23 of the annual 26–day festival is the
saparam festival. Saparam is a cart with a very tall tower decorated with colorful fabrics and fresh flowers (the second picture). The mula–moorthy of the Nallur Murugan Temple is a small vel which is taken around the Temple most of the time during festivals. One time during the saparam festival, when the Temple owner just thought “This is a huge saparam for a very small vel …” Immediately, he saw the vel shining well above the tower of the saparam. When Satguru Sivaya Subramuniyaswami went to the Nallur Temple for the first time, He saw His guru’s face (Satguru Siva Yogaswami) hovering over this vel at the Sanctum Sanctorium, even before He had met Him in person.
During festival times my grandmother and I went to the Nallur Murugan Temple very early in the mornings. They spread beach sand around the temple and big tractor–trailers went around to wet it, so that the devotees who walked around the Temple or did anka–pradakshina (circumambulation by rolling the body around the Temple) would experience the love of Lord Murugan. During Siva Yogaswami’s Maha Samadhi in 1964, I read many stories about Him. I will share with you the one that is close to my heart. There was a man, who was very sick; he threw up what he ate, and was unable to eat
anything. Yogaswami told him to do anka–pradakshina around the Nallur Murugan Temple. The man said, “Swami, I am very weak.” Swami replied, “At least do it from the chariot shed to the gopura–vasal (the front entrance of the Temple).” The man obeyed to Swami’s advice.Upon arriving at the gopura–vassal, completing this short anka–pradakshina, he threw up a lot, and suddenly became hungry for the first time in a very long time. He went to a tea shop near by and enjoyed a good meal of string–hoppers, completely cured of his illness. When I read this incident, I also wanted do anka–pradakshinaaround the Nallur Murugan Temple, but I had to wait until I was physically old enough. I finally performed this penance in 1982 before coming to USA. When I am writing this, I can feel the love of Lord Murugan even now the same way I felt so many years ago.
One time during my teen years, I was in front of the Arumugaswami shrine (Lord Murugan with six faces) in the Nallur Temple praying with my father. Suddenly relentlessthoughts came and disturbed me. Like most teens, I had thoughts like “This is just a statue, this is not Murugan, there is no God …” I felt empty and scared. I concentrated persistently and prayed to Lord Murugan while standing in front of that shrine to get rid of those thoughts forever. You just ask the idol, and it turns into God, thedivine power of Nallur. This may be why it is in the cross roads of many Satgurus!
A favorite even for children is the Thandayuthapaani Ceremony (the mango festival), on day 22. This reenacts two events: Lord Ganesha winning the mango from Lord Siva by circumambulating Him and Parvathi, and Lord Murugan leaving them as Lord Palani Andavar (Thandayuthapaani). The Palani Andarvar shrine adjacent to the Temple’s holypond is my favorite place at the Nallur Temple from childhood. As with all Murugan devotees, Lord Murugan in the Palani Andavar form is the ultimate―the Satguru form to all seekers; one can experience the same in our Murugan Temple of North America.
Pictures and historical data were taken from www.nallur.org
MTNA Newsletter, September - October 2004
PAGE 10
Children's Corner
SivSivSivSivSivathondu (athondu (athondu (athondu (athondu (rptbjrptbjrptbjrptbjrptbjhzhzhzhzhz:L:L:L:L:L)))))
By Sivathondan
In His book “Merging with Siva,” SivayaSubramuniyaswami (Gurudeva) said, “Japa ($gk;)is the prelude to raja yoga (uh$ nafk;). Japa linksSiddhanta (rpj;jhe ;jk ;) with Vedanta(ntjhe;jk;) through the repetition of the mantraAAAAAum Num Num Num Num Namah Sivamah Sivamah Sivamah Sivamah Sivaaaaayayayayaya ( ( ( ( (XkXkXkXkXk; ekrpt; ekrpt; ekrpt; ekrpt; ekrpthahahahaha))))), or AAAAAumumumumumSharavanabhavaSharavanabhavaSharavanabhavaSharavanabhavaSharavanabhava ( ( ( ( (Xk; rutzgtXk; rutzgtXk; rutzgtXk; rutzgtXk; rutzgt ))))) for theuninitiated. To meditate (jpahdk; bra;a), onemust be free from anger, jealousy and contention.Karma yoga (fh;k nafk;) should be practiced bythe devotee prior to this to smooth out all characterflaws. Sivathondu which is another word for karmayoga - service to Siva (rptd:), is the platform forjapa yoga.” You can read more on this in Chapter 23at
http://www.himalayanacademy.com/books/mws/mws_table_of_contents.html
Sivathondu is the basis for everything. It is an es-sential foundation for japa. Japa leads to raja yoga,which leads to enlightenment. Now, what isSivathondu? It is selfless serviceselfless serviceselfless serviceselfless serviceselfless service to mankind, forLord Siva is in everyone and in everything. Helpingothers without expecting anything in return isSivathondu. Treating everyone the same with kind-ness is Sivathondu. Singing devotional songs isSivathondu. Forgiving those who have hurt you isSivathondu. Doing work in and around the Temple,as simple as picking up a piece of trash on theTemple floor and throwing it out in the trash can, isSivathondu. [Please don’t think that others are mess-ing up the place. If that thought comes, simply thankthem for giving you the opportunity to do Sivathonduat the Temple. Young souls are creating karma(fh;kh) for themselves, while old souls are resolv-ing theirs.] Thinking about God while doingSivathondu gives you abundance of energy to domore, which in turn melts your heart with devotion(bhakti–gf;;jp).
I know a person very closely, who was a discipleof Siva Yogaswami from his childhood in Jaffna (SriLanka). He had memorized Sivakavasam
(rptftrk;) in Sanskrit, and one day he had re-cited it to Yogaswami. After listening to this wonder-ful Sivakavasam, Yogaswami had asked him to sayit everyday for the benefit of all the souls. I had seenthat person religiously repeating it everyday, all thetime (not simply once a day, but continuously). Thatis Sivathondu¯praying to Lord Siva for the benefitof all the souls. Selfless service leads to Self realiza-tion.
Ganesha Mantras for Sivathondou and JapaGanesha Mantras for Sivathondou and JapaGanesha Mantras for Sivathondou and JapaGanesha Mantras for Sivathondou and JapaGanesha Mantras for Sivathondou and Japa
Doing Sivathondu at the Temple fills your heartwith devotion. Then, you can sit in front of a deityand do japa, then a little meditation (jpahdk;). Youcan get a boost of energy and inspiration by repeat-ing the following mantras (ke;jpu':fs:) as youtravel to the Temple, as you do your Sivathondou,and as you sit quietly after your Sivathondou.
Aum shri ganeshaya namahAum shri ganeshaya namahAum shri ganeshaya namahAum shri ganeshaya namahAum shri ganeshaya namah
XkXkXkXkXk; _ fnzr; _ fnzr; _ fnzr; _ fnzr; _ fnzrha ek&ha ek&ha ek&ha ek&ha ek&
“This [Aum shri ganeshaya namah] mantra(ke;jpuk;) is usually taught to children for their goodeducation. It increases their memory power, and theybecome successful in their examinations. Of course,people of any age may use this mantra when takingcourses in a school or university, and for success inattaining their degree” (from Loving Ganesha, 1996,First Edition, pp.172 - 173).
Another important mantra is
Aum namo bhagavate gajananaya namahAum namo bhagavate gajananaya namahAum namo bhagavate gajananaya namahAum namo bhagavate gajananaya namahAum namo bhagavate gajananaya namah
XkXkXkXkXk; enk; enk; enk; enk; enkh g&tnj f$hdeh g&tnj f$hdeh g&tnj f$hdeh g&tnj f$hdeh g&tnj f$hdeha ek&ha ek&ha ek&ha ek&ha ek&
“This [Aum namo bhagavate gajananaya namah]is a devotional mantra personifying the all–pervad-ing consciousness of Ganesha. This mantra is veryefficacious to have the darshana (juprdk;) ofGanesha or to feel His immediate presence as a per-son” (from Loving Ganesha, 1996, First Edition only,p. 172).
These mantra japa (ke;jpu $gk;) must be per-formed slowly, while thinking of Lord Ganesha (orlooking at Him), with a lot of love in your heart. Theeffects are wonderful.
MTNA Newsletter, November - December 2004
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