THE SANNYASIN’S THREE SACRED VOWS OF RENUNCIATION, PURITY AND OBEDIENCE ARE BOTH AN IDEAL AND A CODE OF MONASTICISM THROUGH WHICH THAT IDEAL MAY BE REALIZED. AS AN IDEAL, THEY EXPRESS THE FUNDAMENTAL OBJECTIVES OF MONASTIC LIFE, THE STATES OF BEING AND CONSCIOUSNESS TOWARD WHICH THE SAIVA SANNYASIN IS STRIVING AND WHICH CONSTITUTE THE UNOBSTRUCTED EXPRESSION OF HIS SOUL. AS A CODE OF LIVING, THEY PROVIDE THE DISCIPLINES, PRACTICES, STANDARDS AND RULES WHICH, WHEN RELIGIOUSLY OBSERVED, UNIFY THE BROTHERHOOD OF RENUNCIATES INTO A SINGLE SPIRITUAL BODY AND GUIDE ITS INDIVIDUAL MEMBERS TOWARD THE COMMON GOALS OF SERVICE, DEVOTION, SPIRITUALITY AND GOD REALIZATION.§
HE THREE SACRED VOWS here under constitute a holy covenant by which the sannyasin pledges himself to the ideals they contain and solemnly swears to defend and preserve the doctrines and faith of Saivism and the traditions of sannyas itself. The sannyasin enters into this covenant and takes these vows between himself and the divine beings of all Three Worlds, binding and obligating himself in the fulfillment thereof to his satguru, his fellow sannyasins, and indeed to all Saivites. ¶These are lifetime vows, once taken they can never be rescinded or relinquished. The sannyasin pledges to faithfully abide by these vows for the remainder of his life, in good times and in bad, a pledge which transcends any changes in his Order and endures beyond the life of any and all of its members, including the satguru. He knows that difficulties may come to him and to his fellow renunciates at one time or another and that these tests may be all the more challenging for those who have progressed the farthest, just as the mountain climber faces his greatest obstacles near the summit. He will not lose heart if impediments appear, but face even the most difficult passages through his karma with courage, determination and affectionate detachment. Most of what he will experience from this day onwards will not be the residue of a personal past but the karma of the larger body of Saivites which he has willingly undertaken to resolve, the karma of his religion and its myriad members. He may take heart when in the midst of difficulties, knowing they are but the karma of others inherited by virtue of his selfless service. ¶These Sacred Vows are administered by the satguru, or after his mahasamadhi by his designated initiating swamis. These solemn vows enter the sannyasin onto the illustrious path of the Hindu renunciate, relieving him from a worldly dharma that he may diligently strive to know God Siva in His three perfections: Parasiva, Mahesvara and Satchidananda. Saint Tirumular spoke elequently of the need for renunciation: §
They know not
The evil fruits karma bringeth.
They choose not to find Jnana
For liberation from karma.
“Renounce karma and be liberated”—
This Vedic teaching they know not.
They who wallow in karma
Will never the Rich Harvest reap. §
Renouncing all, I inwardly entered
And beheld the Light within.
My heart trembled. I prostrated low.
But Him I never forgot;
And the Lord of Celestials
Freeing me from the whirl of births
Immortal made me, here. §
Sunder thy desires. Sunder thy desires.
Sunder thy desires even unto the Lord.
The more the desires, the more the sorrows.
The more thou givest up,
The more thine bliss shall be. §
A million times they are born and die;
In a million follies they forget this.
In the darkness of mala they are enveloped,
When, at last, the hidden grace of Siva
Bursts forth and chases away the night.
Then comes the moment for the soul to renounce,
And it then becomes a radiant Light. §
Tirumantiram Verses 2557, 2615, 2585 & 1615§
THE SACRED VOW OF RENUNCIATION: KNOWN IN TAMIL AS AHATTURAVU.§
ENUNCIATION IS THE RELINQUISHMENT of world, desire and ego. It is detachment founded in knowledge of the magnetic nature of body, mind and emotion, a knowledge which inclines the soul toward non-involvement with external forms and, in time, summons forth realization of Parasiva, Absolute Reality. Renunciation is repudiation of individual personality and ownership. It is poverty as opposed to affluence, simplicity as opposed to ramification in life. It is self-containment, freedom from worldliness and its concomitant distractions and obligations. In its deeper sense, renunciation is a surrendering of limited identity, ego-sense or individuality known in Sanskrit as ahamkara, that the soul may soar to the very depths of Being. It is the beginning of the end of samsara, the wheel of rebirths, the death of the old ushering in a spiritual renascence which will ultimately mature into illumination and moksha. It is the ultimate ripeness of the soul and mystic marriage to God Siva. It is the Maha Vrata or Great Oath of the Saivite pathfinders and contains within it commitment to the unwritten and even unspoken customs followed by those who have worn the kavi for untold centuries. In Tamil renunciation for the sannyasin is known as ahatturavu, which means “detachment through giving up the sense of ‘I’ and ‘mine,’” epitomizing the ideal of this Sacred Vow. ¶Renunciation is not a running away from the world provoked by fear or failure therein. Rather it is an irrepressible drawing into sacred realms of consciousness and being far more subtle and demanding of discipline than anything the world may offer—a state of being that follows fulfillment in the world as the next natural evolution of consciousness. Renunciation is not an opportunity to shun responsibility or to do as one pleases, but carries with it challenges and accountability of an even more formidable, albeit inner, nature. It is not a disgust for this world, but a love of deeper worlds so great that the material universe and its gifts are, by comparison, mean and meager. Though he strives to be affectionately detached, the sannyasin should never become indifferent or so accepting of all that happens that he accepts passively harm to himself, his Order or his religion. The renunciate’s life is not one of inactivity, but vital activity directed toward selfless and spiritual ends—an inner consciousness described in scriptures as the giving up not of work but the fruits thereof, whether apparently good or bad. It is not by virtuous acts that the sannyasin attains liberation. They are chains, though wrought in gold. No deed, however altruistic, is without its bearing on the ego of the doer; and thus the sannyasin holds firmly to his detachment even in the midst of his bountiful benevolence. Renunciation is the abjuration of the grihastha dharma and the acceptance of the sannyasin dharma, a dharma which will create or resolve karmas according to how it is discharged. Though it disallows personal possessions and upholds the ideals of simplicity known as poverty, renunciation is not a condition of destitution, deprivation or disregard for one’s well-being. Nor is it a resignation from life or an abandoning of humanity, but a fulfilling of mankind’s highest need and a joyous surrender to That which is the substratum of life. It serves not man, but God in man, not the body but the spirit within the body. ¶Renunciation for the sannyasin may be defined as wisdom in handling of karma, maya and desire. He must strive to free the mind from the thralldom of the senses. He must work diligently to extirpate vanity and selfishness, realizing that the ego, though subdued by the strength of tapas well performed, is never annihilated as long as the soul remains embodied, but is subdued, reserving the potential to rise again should he abandon his sannyas dharma. He must strive, especially at the outset, to quell the forces of pride, pretention and conceit, never allowing himself to feel the flush of self-importance or arrogance. He must guard his modesty as a treasure, never holding himself superior to others, for there is no conceit so tenacious as the spiritual ego. Before he is well-grounded and stable in his realization, he must give up all siddhis that may arise as a natural consequence of his sadhana and unfoldment, neither desiring nor encouraging such powers. He must see the perfection resident within the souls of all men, but remain aware of his own faults and transgressions, however insignificant. He must remain equally indifferent to both praise and blame, never allowing others to extol his virtues, never speaking personally of himself or his past, even when asked. He must never accept personal gifts, however small or wellintended. However, he may accept food and minimal travel assistance and receive non-personal contributions on behalf of the monastery, placing them immediately upon the altar, offered to the Lord. ¶The sannyasin cultivates renunciation through meditation on the transcendent Parasiva and worship of the immanent Lord Hara who removes the fetters which bind the soul. He cultivates renunciation through remaining secure within his inner consciousness and radiating the joy and contentment which are the harbingers of awakening. He cultivates renunciation through living simply, holding the consciousness that Lord Siva has entrusted to him the care of tools and personal items which he uses; such an attitude of custodianship averts any sense of possessiveness. He cultivates renunciation through patiently enduring hardship. He cultivates renunciation through performance of tapas and austerities which keep his will strong and his ego subdued. He abjures personal wants that may arise rather than seeking to fulfill them and casts off all preferences, both likes and dislikes. He accepts in trustful love all that comes, offering no complaint when ostensible needs are not provided. He practices detachment and dispassion, vairagya, consciously remaining calm, kind and quietly strong in the midst of even adverse circumstances. He cultivates renunciation by continued penetration into contemplative states of mind, withdrawing from the vortex of external consciousness into Parasiva, the Self God. He cultivates renunciation by surrendering to the will of Siva in his life, abiding in the knowledge of Sarvam Sivamayam, all is Siva, a mystic insight which will dissolve all concepts of separateness from God and offer in its stead cognition that jiva is indeed Siva. He cultivates renunciation through living on the eve of his departure, always ready to change, to move, to travel wherever he may be needed. He cultivates renunciation through not identifying with name and form, through not attaching importance to title or position. He cultivates renunciation through detachment which evolves from viveka which is discrimination to vairagya which is dispassion to tyaga which is renunciation and finally into kaivalya which is emancipation, blissful independence and moksha. He cultivates renunciation through giving up all fears of death and even desires of anticipated enjoyments of the heavenly realms. He cultivates renunciation through viewing himself as the homeless one, free and unattached, finding security within the recesses of his own being, not participating in the mundane concerns and conversations of the world, nor engaging himself in social life outside of the brotherhood of sannyasins. He cultivates renunciation through non-involvement with his family or former friends. He cultivates renunciation through remembering that this body is destined to perish, that this personality is fleeting, and identifying therefore with nothing ephemeral, but with the only permanence there is—That within which lies beyond time, form and cause. He cultivates renunciation through spurning the life that is death and embracing the death that is life eternal, transcending himself by himself. ¶In fulfillment of his Sacred Vow of Renunciation, the sannyasin is directed to not involve himself in matters of the world. Should worldly situations arise, whether from within the monastery or without, he is enjoined to remain silent and aloof. Neither shrinking from disturbed conditions nor feeding them by his thought and concern, he must remain ever the witness lest he hasten the harvest of such unseemly karmas. He is enjoined to keep his own personal needs moderate while not requiring the same of others and to hold firmly to his yoga and his equanimity. If he can remain the silent watcher, if he can control the wanderings of the mind sufficiently to be summa, to just be, if he can remain joyous and serene in all circumstances, if he can progressively surrender the sense of “I am the doer” and awaken the perception that “Siva does all,” if he can patiently endure all hardship and maintain his tavam, standing apart from the entanglements of sex, money, food and clothes, if he can live in simplicity owning nothing in this world, not even the robes he wears, if he can never, never forget his guru and the goals of service and realization, he will have fulfilled the spirit of this Sacred Vow. May the sannyasin ever call to mind the words of the Tirukural, “Attach yourself to Him who is free from all attachments. Bind yourself to that bond in order that all other bonds may be broken.”§
I solemnly swear to abide by the Sacred Vow of Renunciation, now and for the rest of my life. §
| SANNYASIN’S SIGNATURE | DATE |
THE SACRED VOW OF PURITY: KNOWN IN TAMIL AS TIRIKARANNASUTTI.§
URITY IS THE PRISTINE and natural state of the soul. It is not something which the sannyasin attains as much as that which he already is, and which becomes evident as the layers of adulterating experience and beclouding conceptions are dissipated. Purity is clarity and clearness in all dimensions of being. It is innocence as opposed to familiarity with the ways of the world. It is for sannyasins the observance of chastity, called brahmacharya. In Tamil purity is given its fullest expression in the term tirikarannasutti, which means “purity in mind, speech and body.” These three—also called thought, word and deed—convey the amplitude of the ideal of purity. ¶Purity does not consist in merely doing good and being good, though these are essential, nor is it an external appearance or show of such goodness. It is primarily an inner quality, equally present in the saint who outwardly reflects the purity of his attainment and in the sage who inwardly rests in that same purity though his attainment may not be apparent. Purity is not a manner of behavior, though it may be reflected in our behavior, and there is no merit in taking on the semblance of being pure when one is not yet pure. ¶Purity for the sannyasin may be defined as wisdom in handling the forces of the mind and body, including the sexual instincts. In aspiring toward the ideals of purity, the Saiva sannyasin must attune himself to the inner worlds, the Second and Third Worlds. He must strive to live the contemplative life, cautiously avoiding undue or unseemly involvement with the world. He must associate with other Hindu devotees, seeking the company of good and holy men. He must be pure in his thoughts, never allowing his mind to indulge in sexual fantasies. He must speak pure words that reflect the purity of his thought, never using harsh, angered or indecent language. ¶The sannyasin cultivates purity through harnessing the sexual energies which are a natural concomitant of human nature. He cultivates purity through maintaining a clean and healthy physical body. He cultivates purity through observance of ahimsa, the great oath of non-violence and non-killing by which he vows to never intentially cause injury by his thought, word or deed—a vow which may be tempered by Paramaguru Siva Yogaswami’s observation, “It is a sin to kill a tiger in the forest, but if he enters the village it becomes your duty.” He cultivates purity through acting virtuously and living righteously, returning kindness for injuries received. He cultivates purity through being honest, fair, scrupulous and truthful. He cultivates purity through avoidance of worldly knowledge and cunning, seeking instead the artless innocence found in children and great bhaktas. He cultivates purity through controlling the patterns and content of his thought, bringing the mind ever to the Feet of the Lord. He cultivates purity through seeking out faults and bad habits, through admitting his failings and making the necessary corrections. He cultivates purity through transmutation of the sexual energies and instinctive nature, bringing them under the control of his will. ¶In fulfillment of his Vow of Purity, the sannyasin is enjoined to follow to the best of his ability codes of living that are intended to enhance the purificatory process. He must eat moderately and follow a vegetarian diet. He observes a fast every Friday and intensifies his worship and sadhana on this Hindu holy day. When in the monastery, he eats in silence, seated on the floor and facing a wall, not reading while he is eating. A pure body is the foundation—and the reflection—of a pure mind, and he exercises regularly, especially through long walks, to maintain his natural strength, vigor and health. He practices hatha yoga regularly. He bathes often and cares for his fingernails, teeth, skin, etc. The sannyasin observes the traditional South Indian discipline of shaving his entire body every month on the full moon day, making of this a solemn ceremony. He considers sleep a sacred time of each day, preparing both his sleep environment and his mind for these inner hours. When in the monastery, the sannyasin sleeps always on the floor. Each night when he retires and each morning upon arising the sannyasin performs japa yoga and then observes the devotions or meditations given to him by his satguru. ¶He lives in the Eternal Now, not letting the mind wander into memories of the past or fantasies of the future, and certainly not recalling these memories in conversation with others. He avoids the influences and even the words of psychics, astrologers and fortunetellers. He observes the discipline of avoiding waste, being conservative in using all of nature’s precious resources. This includes not wasting food or water, not throwing away items that may have value, not neglecting the care and maintenance of tools or equipment that he may use, and in general being thrifty and resourceful. A clean, uncluttered environment is important in spiritual life, keeping the shakti strong and not attracting negative forces. The sannyasin keeps his personal clothing and items wrapped with care and adding beauty to the room in which they are kept. There should be no sense of anyone’s living in the monastery, so transparent and inconspicuous are the personal items of each resident. He cleans his clothes, mending them when needed. When he leaves a room, it should be improved by his presence; he should never leave behind a mess for someone else to attend to or a dish or cup for someone else to clean. His own work area should be kept clean and tidy. ¶The sannyasin does not indulge in watching or admiring girls when moving in the world or seeing one as more beautiful than another. He fosters the inner attitude, strictly maintained, that all young women are his sisters and all older women his mother. He should not attend movies that depict the base instincts of man, nor read books or magazines of this nature. The principle with which he is working is to protect the mind’s natural purity, not allowing anything that is degrading, sensuous or lowminded to enter into the field of his experience. He observes a non-touching policy, never touching or embracing his fellow monastics and being careful to avoid physical contact with those in the world, especially women. He maintains no eye contact with women when talking with them, focusing rather on the spiritual center between the eyes. ¶Transmutation of the sexual energies is an essential discipline for the sannyasin, and he is enjoined to follow the practices elucidated in the aphorisms of Gurudeva’s Cognizantability in perfecting his brahmacharya. Transmutation is not a repression or inhibition of natural instincts, but a conscious transformation of these energies into life-giving forces that lend vigor and strength to the body and provide the impetus that propels awareness to the depths of contemplation. This process of transmutation begins with the sexual instincts but encompasses transmutation of all instinctive forces, including fear, anger, covetousness, jealousy, envy, pride, etc. True purity is possible only when these base instincts have been conquered. When impure thoughts arise, he should turn his mind to positive, high-minded concerns. If the sannyasin finds that in spite of his efforts the mind dwells on impure thoughts, he should take refuge at the Feet of Lord Ganesha, praying that these obstacles may be removed. Attending the temple is at all times purifying as it cleans the aura, clears the mind and opens the heart to divine darshan. There is no better remedy for impurity. He should also chant the sacred Panchakshara Mantra, “Aum Namasivaya,” frequently during these times and, if such states persist, he may wish to undertake some form of penance, such as 108 prostrations. ¶The Tirukural advises us to “Keep the mind free from impurity. This alone is the practice of virtue. All else is nothing but empty display.” It also tells us, “As the intense fire of the furnace refines gold to brilliancy, so does the burning suffering of austerity purify the soul to resplendence.” §
I solemnly swear to abide by the Sacred Vow of Purity, now and for the rest of my life. §
| SANNYASIN’S SIGNATURE | DATE |
SACRED VOW OF OBEDIENCE: KNOWN IN TAMIL AS TAALVU ENUM TANMAI. §
BEDIENCE IS THE STATE OF WILLINGNESS and cooperation in which the soul remains open and amenable to enlightened direction. For the sannyasin it is an unbroken pledge of trust in and surrender to the satguru, the Siva Yogaswami Guru Parampara and the mystic process of spiritual evolution. In the Tamil language this definition of obedience is expressed in the term “taalvu enum tanmai,” which denotes “the quality or state of humble submission.” ¶Obedience does not consist in blind submission and yielding to authority, nor in weakening our own will that it may be dominated by the will of another. Yet it is, in another sense, submission to a sacred purpose and the divine authority of the Second and Third Worlds. It is, for the sannyasin, an inner quality that allows him to remain consciously tractable and responsive. At those times when the instinctive nature looms strong and there arises a sense of “I” and “mine,” obedience is a surrendering of the ego to the soul or the instinctive nature to the spiritual nature. As long as the ego dominates the life of man, he will experience obedience as capitulation or subjection. As the soul unfolds and separateness is replaced by knowledge of the unity that pervades the universe, obedience is perceived as the union of minds and purpose, a state of harmony so complete that there can exist no distinction between him who gives and him who receives instruction or direction. True obedience is based on agreement, trust and knowledge, as opposed to passive servility, nonresistance or domination which have ignorance and fear as their basis. ¶Obedience for the sannyasin may be defined as wisdom in handling directions and instructions. He must learn to work closely with the mind of his satguru, seeking to bring his awareness ever closer to that of his preceptor. He must work to learn the art of accepting direction, whether expressed or implied, and fulfilling it beyond the expectations of his satguru or senior monastics. He must remain open to change, never allowing his mind to become so inflexible, so settled in its ways that it cannot respond. He must take upon himself the responsibility for clarifying directions that are not clear, never executing directions thoughtlessly and then casting blame on those who made them. He must respond with a full heart, never subtly resisting directions he has received. He must respond quickly and with full energy, never using delay or lethargy as a means of opposing or impeding authority, for even delay and resistance are forms of disobedience. He must always seek agreement and a merging of minds with his fellow monastics, never supporting or sustaining contention or disagreement, or stubbornly clinging to an opposite point of view. ¶The sannyasin cultivates obedience through faithfully following the customs of his Order and of the Ancient Order of sannyas. He cultivates obedience through listening carefully to directions he may receive and then carrying out those directions without changing them to suit his own preferences or perceptions. He cultivates obedience by conscientiously following not only overt instructions, but those subtle unspoken directions that may come from his satguru, senior monastics and his own conscience. He cultivates obedience through neither forgetting nor neglecting instructions, even years later. He cultivates obedience by contemplating, in the absence of instructions, what his satguru would do or expect of him, and not taking such instances as opportunities to express his own ideas. He cultivates obedience by being loyal to his spiritual heritage and customs, holding fast to the ancient wisdom. ¶In fulfillment of his Vow of Obedience, the sannyasin is enjoined to establish a rapport with his satguru and fellow monastics, working his mind into harmony with theirs rather than expecting them to adjust to him. He should study the scriptures of Saivism diligently, discovering their principles, observances and commandments, and then following these faithfully. He should study the Guru Gita, learning what it says of the disciple’s conduct and protocol and complying with its expectations, recalling that “One should never disregard the orders of one’s satguru. Remembrance of his name is japa. Carrying out his commands is duty. Service to him is worship.” In his daily life he should shun all resistance, rebellion and defiance, performing a penance of 108 prostrations in the temple should these arise. ¶Finally, he should foster in himself a faith and trust in the process of unfoldment, a trust that allows him to submit himself to that process, to his religion, to the Deity, the Mahadevas and the devas and to his satguru in perfect acquiescence and deference. To that end he may remember the Tirukural’s admonition, “They alone dispel the mind’s distress who take refuge at the Feet of the Incomparable One, Lord Siva.” §
I solemnly swear to abide by the Sacred Vow of Obedience, now and for the rest of my life. §
| SANNYASIN’S SIGNATURE | DATE |
ADDITIONAL INDIVIDUAL MISSIONS, ORDINATIONS, SADHANA AND TAPAS.§
Y VIRTUE OF HIS KARMA AND DHARMA, the sannyasin may be called upon to perform certain missions or to observe, from time to time, certain disciplines or even austerities, known as tapas. As he matures in his spiritual life and work, he may qualify to receive additional ordinations. Those ordinations, missions and disciplines which apply only to him and not to the entire body of renunciates are noted below. They are given by his initiating guru, preferably in his own handwriting.§
THE SANNYASIN’S PLEDGE OF ACCEPTANCE OF THESE HOLY ORDERS.§
HAVE STUDIED AND MEDITATED deeply upon these Holy Orders of Sannyas. Having gained a thorough understanding of their content and having passed an oral and written examination conducted by the Saiva swamis, I now sign them of my own volition. I confirm that I have completed all of the requirements for entrance into sannyas, including full renunciation of all worldly obligations, wills, trusts and all future rights or interests in property of all kinds. As I enter the ancient Saivite Order, I do hereby accept and promise to fulfill to the best of my ability the sacred vows, disciplines and directions, including individual missions, ordinations, sadhana and tapas, contained in these Holy Orders as my life’s mission and my way as a Saiva swami of serving Saivite Hinduism and my satguru. I understand that these Holy Orders supersede all previous monastic pledges and/or vows, and that they are taken for life, never to be altered or revoked by myself or by the Order.§
| SANNYASIN’S SIGNATURE | DATE |
| PLACE OF DIKSHA | DATE |
| PLACE OF VIRAJA HOMA RITES | DATE |
| INITIATING GURU | DATE |
| ORAL & WRITTEN EXAM GIVEN BY | DATE |
| NAME GIVEN TO SANNYASIN | DATE |
| MONASTIC WITNESSES | DATE |
THOSE DEDICATED MEN WHO HAVE BEEN BLESSED TO RECEIVE SANNYAS DIKSHA FROM GURUDEVA, SIVAYA SUBRAMUNIYASWAMI, OR ANY GURU OF THIS ORDER ORDAINED TO GIVE DIKSHA, MAY, IF THEY SO ELECT AND PROVIDED THEY QUALIFY, ENTER THE SAIVA SIDDHANTA YOGA ORDER. MEMBERS OF THIS ORDER ARE ALL DISCIPLES OF SIVAYA SUBRAMUNIYASWAMI AND HIS SUCCESSORS, WHO ARE GURUS ORDAINED TO INTITIATE OTHERS. THEY ENTER A MONASTIC COMMUNITY TO SHARE THE MISSION OF THE SIVA YOGASWAMI GURU PARAMPARA. IN ADDITION TO THE FOREGOING VOWS AND IDEALS OF SANNYAS, MEMBERS OF THIS ORDER PLEDGE THEMSELVES TO UPHOLD THE SACRED VOWS OF HUMILITY AND CONFIDENCE AND TO UNDERTAKE FURTHER DISCIPLINES, RESPONSIBILITIES AND AGREEMENTS AS OUTLINED IN THE FOLLOWING PAGES.§
SPECIAL MISSION FOR SWAMIS OF THE SAIVA SIDDHANTA YOGA ORDER.§
OR THOSE SANNYASINS who enter the Saiva Siddhanta Yoga Order after receiving sannyas diksha there are, in addition to the foregoing, special obligations pertaining to the mission of the Order and their part in fulfilling that mission. First, the Saiva Siddhanta Yoga Order is a sangam, a spiritual community or brotherhood of Saiva swamis assembled together to continue the work of the Siva Yogaswami Guru Parampara and to live and teach Saiva dharma and Saivite culture. It is, then, an order of vagmis, or contemplative teachers, and not of munis, or solitary ascetics and wandering sadhus. Its members dedicate themselves to the mutual objectives of the whole Order, forgoing, especially in their younger years, any personal or individual interests or activities which might detract from the effort of the entire sangam of renunciates. This is the aadheenam tradition in which cenobitic swamis share a communal life in a monastery-temple complex, serving God Siva and His devotees. Nevertheless, there also exists within our guru parampara the tradition of the village swami and anchorite, living alone and unto himself, and should the gurus of the Order so decree these patterns may be followed for certain individuals who are inclined toward and able to uphold the difficult life of the solitary muni. This is not an exclusively contemplative or teaching order, but a balance of the two, for one cannot teach spiritual matters from the intellect. Such teachings, to be effective, must arise out of personal spiritual unfoldment, maturity and superconscious intuition, out of a knowledge of the within and not an accumulation of outer learning. Thus, swamis of this Order are enjoined to follow the Sadhana Marga, never allowing their studies, even religious studies, or interests to become so intellectual that sadhana and tapas are neglected. Books and scholarship must be approached with circumspection and only when they will serve a higher purpose than mere reasoning, adding to wisdom and perspicacity. These are swamis and men of God first and teachers, scholars or artisans second. ¶Second, the Order and its members are committed to bringing the Saiva Samayam out of the agricultural era and into the technological age. This objective should never compromise the essential tenets of the Sanatana Dharma as they have always been practiced, though it may require, from time to time, adaptations of the old ways. For example, swamis of this Order will not necessarily live as simply as their predecessors or wander from village to village on foot, but may find they must use current technology and transportation in order to serve widespread Saivite communities. The fullness of their mission is contained within the Three Pillars of Saivism: the consecrated Siva temples, the Saivite scriptures and the awakened satgurus—all of which this Order is vowed to protect, preserve and promote. ¶Third, this Order is specifically commissioned to spiritual work and not to social, economic or political activities or service. It does not now, nor will it ever, concern itself—except to advise and counsel—with secular community events, with war, with health or medical services, nor involve itself in providing material relief to the underprivileged, the poor, the handicapped, the uneducated, the homeless or the aged. These are all matters of important and abiding interest to those who have awakened compassion for their fellow man, and are the legitimate concern of the sadhaka, brahmacharis, brahmacharinis and devout family members of the greater body of Saiva Siddhanta Church. Sannyasins of this Order, on the other hand, are enjoined against involvement in these spheres and in all debate and discussion centering around the myriad changing worldly concerns and fads that periodically capture the attention of the masses. Instead, they are charged to offer humanity the security of an unchanging religious tradition, the oldest on the earth, which contains the greatest gift and succor of all, the knowledge and love of God Siva, which will bring the only permanent release from sorrow and affliction experienced in samsara. Their help and message to the world is simply the Saivite religion, Siva bhakti and Siva jnanam. Members of the Order may, however, work with strictly Saivite schools and education, provided they teach religious studies, orthodox culture and character development and not mere scholastic subjects such as history, biology, mathematics, computer programming and so forth. They are reminded that they are not here to convert the world to Saivism, but to keep Saivism vibrantly alive and available to those who are born into or naturally turn to it for refuge. To epitomize the above, the Order does not concern itself with the vicissitudes of the world, but brings the world to concern itself with the Eternal Path and timeless truths which are of Saivism. ¶The spiritual lineage of the Saiva Siddhanta Yoga Order is that of the siddhars, or perfected ones. We trace the known beginnings of this line to the great Himalayan satguru, Tirunandi, and his eight disciples—Tirumular, Patanjali, Vyaghrapada, Sanatkumar, Sivayogamuni, Sanakar, Sanathanar and Sananthanar. These eight were the spiritual preceptors of the first Agamic school and were known as nathas. From among them, Tirumular, who rendered the Agamic teachings of San Marga in Tamil in the Tirumantiram, had seven disciples—Malangan, Indiran, Soman, Brahman, Rudran, Kalanga and Kanjamalayan, each of whom established his own monastery to teach the Sivaneri and propagate the Agamic truths found in the Tirumantiram. In the line of Kalanga came Aghama, Maligaideva, Nadanta, Paramananda and Bhogadeva, all God Realized sages. This foremost Saiva Siddhanta succession of siddhars flourishes today in South India, Sri Lanka and elsewhere through the disciples of the disciples of the enlightened rishis. In recent times this same descent of spiritual awakening and authority has been continued through the preeminent Siva Yogaswami Guru Parampara of which the first historically known satguru is a nameless Rishi from the Himalayas (circa 1770-1840). From him this spiritual line was passed to Kadaitswami of South India (circa 1810-1875), then to Chellappaswami (1840-1914) and Siva Yogaswami (1872-1964) of Sri Lanka, and finally to our beloved Gurudeva, Sivaya Subramuniyaswami (1927–). ¶Gurudeva has spoken thus of the Order’s history and mission: “I founded the Yoga Order in 1949 after returning from Sri Lanka to North America to fulfill the mission given to me by my satguru. In 1957 I founded the Church in San Francisco, California, and formally incorporated it in 1959 to bring the fullness of Advaita Siddhanta, which is Suddha Saiva Siddhanta, to the West and to train and prepare monastics to take the Holy Orders of Sannyas through five successive stages: Aspirant, Supplicant, Postulant, Tapasvin and Sannyasin. A Sivalingam and Sakti Deity were installed at the San Francisco Ganesha Temple and worship commenced. In 1970 the first renunciate, well-trained and dedicated, was given sannyas diksha in Alaveddy, Sri Lanka. A Sivalingam shrine was erected on this site to commemorate this occasion and daily Siva puja is being performed there by Saivite brahmins. In that same year the Kauai Aadheenam, a monastery-temple complex, was established on four acres of the Church’s 51-acre parcel on Kauai, the northernmost of the Hawaiian islands. Kauai Aadheenam is the home of the Saiva swamis of the Saiva Siddhanta Yoga Order. It is from this center that they undertake the mission of bringing Saivism out of the agricultural era into the technological age and on into the new age of space through scriptural translations, religious writings and art, printing, temple pujas, teaching and, most importantly, through their example of a spiritual life which balances service and contemplation. On February 16, 1973, the Kadavul Siva Nataraja Deity was installed at Kauai Aadheenam in Hawaii and the Lord Subramaniam Sastras burst forth from the inner worlds. The Order’s mission and its message to the world have remained unchanged through the years, for the message is of That within you which never changes, the unchangeable Parasiva, the goal of human existence. To each Saiva swami I say, Realize That. Be That. And then ever coming out of Parasiva mentally abide as Satchidananda and, as a compassionate vagmi, serve the servants of the Lord. You are the exemplar, qualified now to undertake a greater training which will culminate in a greater responsibility as a teacher of the Saiva Dharma. I want you to take advantage of the opportunities for advanced training offered to Saiva swamis in the Saiva Siddhanta Yoga Order. This is a crucial training, a profound training, unlike any training on the face of the earth. It is not to be confused with the kind of study undertaken by a student tutored by a teacher. It is not a Western concept. You must be receptive to this training. You must seek it out and ask for it with an openness of mind and heart. ¶“You are charged with protecting our Saivite traditions, bringing them forward in time. What is tradition? It is the best of the past and that which has survived the centuries, proved itself through the trials of time. It is the wisdom of countless others who have followed the San Marga. It is easier to follow tradition than to abandon it in favor of an alternate approach or a new idea. Following tradition back through sequential time, you arrive at the source within the akasha itself. Tradition proves the stable way, for it is intimately connected with the akasha and has the support of the three worlds. Such support is lacking when we set out onto the ocean of possibilities without a chart. There is strength and guidance in orthodoxy. For example, it is traditional that only men take sannyas. Though other Orders may be less strict, this Order does not initiate women into sannyas. It takes centuries for tradition to mature. If we establish rules and principles today, they may one day, if they are right, become tradition. But that is a long process. For the most part, we want to follow tradition in this Order, and that means each of us must have a high regard for orthodox ways and values coupled with a reluctance to adopt the new for its own sake or because the old seems an arduous path.” ¶Our mission includes the care and maintenance of Kauai Aadhaanem, Kadavul Hindu temple and the contiguous San Marga sanctuary and other consecrated and dedicated properties of the Saiva Siddhanta Church. It extends to serving Saivites throughout the world, and seeking out Saiva souls, including those born in Western bodies, and educating them in their faith. ¶Following the established siddhar tradition, the Saiva Siddhanta Yoga Order holds that Lord Siva is God, both transcendent and immanent. As Parasiva, He is the unmanifest Absolute. As Satchidananda and Mahesvara, He is the manifest Pure Consciousness and Primal Soul. We worship the latter and meditate upon the former. Our Affirmation of Faith is: Anbe Sivamayam Satyame Parasiva—God Siva is immanent Love and transcendent Reality. Philosophically, the Order is based firmly on the teachings of Saint Tirumular and Paramaguru Siva Yogaswami, who taught the unity of Siddhanta and Vedanta. This theological stance is called monistic theism, Advaita Siddhanta or Suddha Saiva Siddhanta and is rooted equally in the ultimate objective of human life—called variously as Self Realization, nirvikalpa samadhi, svanubuthi, Sivajnana and union with Parasiva—and in the vast religious traditions and customs of Saivite Hinduism, its protocol, sacred hymns and forms of devotion and worship. ¶The primary scriptural authority of our Order derives from the Tirumantiram, Tirukural, Natchintanai of Siva Yogaswami, the Vedas and Agamas, the Tirumurai and the teachings of Satgurudeva, Sivaya Subramuniyaswami, including the Lord Subramaniam Sastras and supplementary texts. The Saiva swami should study and obey the above scriptures, keeping their hallowed teachings always in accord with the theology of Saint Tirumular should differences of opinion arise.§
The guru’s face is the Lord’s pedestal.
The monastery is the Lord’s Holy Land.
The Holy Sangam of blemishless
Vision is the Lord’s abode.
Their heart, performing the sixteen forms
Of worship inside, is The Lord’s sacred throne.
The Adharas within are the Lord’s astral cave. §
Tirumantiram Verse 2653§
RELIGIOUS DISCIPLINES, DUTIES AND ATTITUDES FOR THE SAIVA SWAMI.§
HROUGHOUT HIS LIFE A SAIVA SWAMI of this Order must look upon himself as a Sivanadiyar or “Slave of Lord Siva.” All family members of the Church are known as Sivathondar or “Servants of Lord Siva.” Hence, each Saiva swami is a slave to the servants of the Lord. Though he matures in his unfoldment and his responsibilities, never should he allow himself to abandon this self-effacing attitude of humility. It is an essential discipline of the sannyasin to ever serve the devotees of Lord Siva in utmost humility wherever they may be found, and to look upon all religious paths with respect and understanding, never deriding or abusing other spiritual paths. Siva Yogaswami, our Paramaguru, extols the Sivanadiyar in the following Natchintanai verse:§
We are Sivanadiyar. We are Sivanadiyar.
We are Sivanadiyar. We are Sivanadiyar.
This is Charya. This is Kriya.
This is Yoga. This is Jnana.
This is Mantra. This is Tantra. §
¶In fulfillment of this spirit the Saiva swami must strive to keep Lord Siva foremost in his mind and heart, striving for emptiness of ego or self, which permits the fullness of the spirit to flow through him. Such emptiness is not a void or state of depletion and uselessness. Rather it is pure being, as of the hollow center of the bamboo or the empty space within the bowl which renders it most useful when least filled. Emptied of himself, the sannyasin may serve as a channel for God’s will, a chalice for His empyrean energies which are the moving forces within the microcosm and the macrocosm. Our beloved Siva Yogaswami describes this emptiness in its ultimate form: If you want liberation in this birth, make your mind a cremation ground and burn all your desires to ashes. You must be simple. You must be utterly naked in your consciousness. When you have reduced yourself to nothing, when your “self” has disappeared, when you have become nothing, then you are yourself God. The man who is nothing knows God, for God is nothing. Nothing is everything. Because I am nothing, you see, because I am a beggar, I own everything. So, nothing means everything. Understand? It means that you genuinely desire nothing. It means that you can honestly say that you know nothing. It also means you are not interested in doing anything about this state of nothingness. You think you know, but in fact you are ignorant. When you see that you know nothing about yourself, then you are yourself God. ¶At the top there is nothing. So you have to come down a little, then you can enjoy. God is illusion. All is illusion. There is nothing. You are nothing. I am nothing. God is nothing. There is nothing inside. God is nothing. Find out the Truth. There is nothing. I climbed Everest in three days. There, there is nothing. If you want to go beyond, you lose everything. There is no work. There is no you, no I, no God—nothing! ¶The sannyasin seeks to fulfill a two-fold objective: to unfold spiritually and to uplift others. The former constitutes his personal goal to perform sadhana, worship profoundly, practice yoga and purify himself in preparation for Realization of God Siva as the Primal Soul, as Satchidananda and, ultimately, as Parasiva, That which is timeless, formless and causeless, beyond the mind. The latter constitutes his natural expression of selflessness and compassion awakened from within, a love which brings with it the natural inclination to help, to teach and to guide others along the Sanatana Dharma, the Eternal Path. However, it must be remembered that neither sannyas diksha nor entrance into the Saiva Siddhanta Yoga Order confer priestly or ministerial duties upon a Saiva swami. For those who are so inclined and qualified, the responsibility of teaching and counseling others may come later, after years of training. Such ordinations should be written in these Holy Orders under the section titled “Additional Individual Missions, Ordinations, Sadhana and Tapas.” ¶Each Saiva swami of this Order practices the discipline of never speaking of his childhood, his family or his early experiences in life or anything of a strictly personal nature, such as the place or date of his birth, his age or length of time in the monastery. If others should make such inquiries, he may explain that it is a traditional sadhana, strictly upheld in his Order, that monastics never speak personally of themselves. ¶The sannyasin should rise before dawn, perform japa yoga and meditate as directed by his satguru. In his practices of yoga he should study and follow Saint Tirumular’s Tirumantiram and Patanjali’s Yoga Sutras. He should daily chant the Panchakshara Mantra, and when greeting or parting from others may say, “Aum Sivaya.” He should observe Saivite holy days as outlined in Dancing with Siva, Hinduism’s Contemporary Catechism. He holds as truly sacred and prays during his life to be able to visit the holy sanctuaries of Saivism, most especially the Himalayas, Haridwar on the upper Ganges, Varanasi on the lower Ganges, the six sanctuaries of Lord Muruga in South India, Chidambaram, the foremost temple of Lord Siva, and Meenakshi temple of Goddess Sakti in Madurai, and in Sri Lanka the samadhi shrines of Siva Yogaswami in Columbuthurai, Chellappaswami in Nallur and Kadaitswami, the Nallur Kandaswami temple, the Kumbalavalai Pillaiyar temple in Alaveddy and the Tiruketheeswaram Siva temple at Mannar. ¶The sannyasin embraces and cherishes the mahavakyam of the awakened siddhars of the Siva Yogaswami Guru Parampara and the spirit which they enshrine. The Four Great Sayings of Paramaguru Siva Yogaswami and of Chellappaswami, respectively, are: §
Thanai Ari—Know your Self by yourself.
Sarvam Sivamayam—All is Siva.
Ellaam Sivan seyal—Siva’s will be done.
Summa iru—Be still.§
Muluthum unmai— All is Truth.
Oru pollappumillai—There is not one evil thing.
Naam ariyom—We know not.
Eppavvo mudintha kariyam—It was finished long ago.§
¶The sannyasin is enjoined to study and teach the sacred languages, Sanskrit, Tamil, Shum (Siva’s language of meditation) and Tyaf (the language of the devas ), striving to speak Tamil in the monastery. In his devotions, which are primarily internal, he is enjoined to worship only certain Deities: Lord Siva in His three perfections of Maheshvara, Satchidananda and Parasiva, Muruga and Ganesha—without their consorts—looking upon the 330 million Deities in the Hindu pantheon as manifestations of the Great God Siva. The Divine Mother, Sakti, he worships as Ardhanarishvara, the second perfection of God Siva. His own personal altar should consist of Ganesha, Muruga and the three perfections of Siva (Sivalingam, Ardhanarishvara and Nataraja), and he should perform daily abhishekam to the Sivalingam. While recognizing no difference between God Siva and his beloved satguru, the Saiva swami teaches the canon by which the saints and gurus of our tradition are venerated, honored and revered, but not worshipped as Gods are in the temple. The great jivanmuktas and the satgurus of our lineage we revere each year during guru puja, worshipping That within them which they realized and which is within all men. These great souls are the exemplars, the lighthouses of our own journey. The pundits, philosophers, bhaktars and theologians form another class. Shrines erected to any human are not to be equated with the sanctified temples of Saivism, and even the greatest of men are not to be elevated to the level of the Deities, though shrines may be built in commemoration of their lives and teachings. He maintains the inner attitude that all other Hindu sects are the mystical creations of the one Great God Siva. He remains aloof from all involvement with religions other than Hinduism, except when they sincerely approach Hinduism to be blessed by its knowledge and wisdom. ¶The sannyasin is enjoined to look upon sex, money, food and clothes as the greatest obstacles and challenge to his renunciation, harboring as they do the magnetic potential to reinvolve and entangle him in the external world, and he should control them accordingly. All emotional, physical and psychological dependencies or attachments are to be eschewed. He maintains a nontouching policy with others, including his fellow monastics. The sannyasin has undertaken a dharma even more strenuous than the worldly dharma which he has renounced and must work diligently to keep himself physically fit, mentally alert and emotionally strong so that he may meet the challenges of his monastic life in service to others. Though encouraged to keep himself strong, vigorous and healthy, especially following the example of his parampara in taking extended walks, he should not indulge himself in health studies, in competitive sports, in diverse diets, immoderate fasting and other expressions of inordinate physical concern. In this he may call to mind Siva Yogaswami’s admonition, “Wear the body like a sandal.” Those who become overly concerned with the body have become externalized and lost perspective of That which is eternal in deference to that which is transient. ¶Disciplines are essential for the vagmi in the technological age, as are the restraints and avoidances he observes. Through living an austere life, he inspires others to withdraw from worldliness and to draw near to Godliness, offering his life as an example to the next generation. A sannyasin of this Order shall not smoke tobacco or ganja, nor shall he take drugs, except those medically prescribed. All strong, intoxicating alcohols are strictly forbidden. However, he may partake moderately of honey mead, wine and beer, for these are healthful when temperately enjoyed and are not to be confused with the potent, inebriating, distilled liquors proscribed in our scriptures, the Tirukural and the Tirumantiram. He shall observe a complete vegetarian diet, not partaking of eggs, meats, fish, shellfish or fowl. Coffee, teas and milk products are allowed. Additionally, a sattvic diet is recommended when tapas and deeper meditations are being followed. He eats alone in silence, not reading or working during his meals. He sleeps on the floor, except when traveling. He must never remain in the home of a grihastha for more than three nights. He may not receive personal gifts, though he may receive support during his pilgrimages and travels, including fruits, flowers, food, lodging and travel expenses, and he may receive impersonal gifts on behalf of his satguru or his monastery. ¶For those following the life of the muni, sadhu or wandering ascetic, the rules governing the conduct of renunciate life are even more strict. There are fewer responsibilities, but more disciplines. The orthodox life of the muni may be understood by reading the Tirumantiram and the Naradaparivrajika Upanishad. ¶Should it happen that a Saiva swami leaves the monastery for more than nine days without permission, he would be subject to reprimand from the Order. After 39 days, he could be dismissed. Under such severe circumstances, he would still be a sannyasin and obligated to the five sacred vows which he bound himself to for life and would be expected to follow the sannyasin’s dharma and reap the karma of his actions. Besides leaving, the sannyasin may disqualify himself in two other ways: through an act of persistent disobedience which upsets all members of the Order or by bringing public dishonor to the Order. Such dismissal would only be allowed in the most dire circumstances and could be accomplished only by the satguru who brought him into the Order or by having three-fourths of all members of the Order append their signatures to these Holy Orders affirming their call for dismissal. A sannyasin so dismissed would be permitted and encouraged to return as a tapasvin, in which case he would keep his rudraksha malas but would thereafter wear the ochre vestments and follow the humble path of service until age 72, at which time the saffron kavi could be worn again. Though he would be a sannyasin, his break in inner continuity would preclude his performing the duties of a swami or acharya. Should a sannyasin leave and then marry, taking unto himself another lifetime vow, this would constitute an irreparable breach of his sacred vows, and he would never again be allowed back in the Church or the Order, nor would he ever be accepted into a Saiva Dharmasala, but would be firmly, with compassion for his error, exiled from all association, with knowledge that the karma so created would be resolved in a future life. ¶When a sannyasin of this Order leaves the body, it must be cremated within 24 hours. If at all possible, no autopsy should be performed, and no steps shall ever be taken to embalm the body. Ashes may be placed in the Ganges River, in the Wailua River in Hawaii or a nearby ocean, or they may be kept. The esoteric purpose of a swift cremation is to purify the elements of the physical body, releasing the soul from attachment to the material plane and assuring immediate release from earth consciousness. Death for the sannyasin is a natural, joyous and conscious release from a gross world and entrance into a subtle realm and should be celebrated as such without mourning. ¶This section on disciplines and duties, and indeed the whole of these Holy Orders, cannot hope to include all of the requirements and expectations for spiritual life in this Order, and certainly much that is subtle in the life of a sannyasin must remain unspoken. These guidelines may be looked upon as the fundamentals by which the Saiva swamis may together share a life of awakening and service. For those who desire the fullness of commitment and the swiftness of unfoldment, let them turn to the greater body of Saivite Hindu scriptures and to the teachings of our satguru and his predecessors for those refinements of the soul which cannot be reduced to a single document, however long. Let the truly sincere seek always to fulfill these Holy Orders as the least of monastic requirements, while striving to learn of and abide by the examples found in the lives and teachings of their spiritual forebearers, by wisdom and by all that is good, holy and enlightened.§
So, with his heart serene and fearless,
Fearless in the Vow of Renunciation,
Holding the mind from its restless roaming,
Now let him struggle to reach my Oneness,
Ever-absorbed, his eyes on me always,
His prize, his purpose. §
Bhagavad Gita§
Listen, while I tell you the Path to Liberation—
Truth, patience, calmness and discipline of self;
Discrimination between the eternal
And the passing;
Devotion to the humble servants of the Lord;
Rising in the early morning
And bathing before daybreak;
Repeating in the way prescribed
The flawless Letters Five;
Worshipping the Guru’s Feet;
Applying Holy Ash;
Eating but when hungry;
With the whole heart giving praise;
Studying the Shastras; seeing others as oneself;
Severing attachment to all property and wealth;
Speaking with fit courtesy; avoiding argument;
Driving from the mind
All thought of family and caste;
Being ever free of the smallest like or dislike;
Living and abiding beneath
The Lord’s Eternal Feet. §
Natchintanai 28§
THE FIVE KULAMS: DIVISIONS OF SERVICE WITHIN THE SAIVITE MONASTERY. §
ULAMS ARE FRATERNAL groups of monastics who are gathered together by virtue of their common interests and skills. These kulams serve the religion in different and specialized ways. Each member of the Order is assigned, according to his karma and dharma, specific duties in one of five kulams, of which the general duties are as outlined: 1. the Lambodara Kulam is responsible for daily temple pujas, monastery food preparations, and animal husbandry; 2. the Ekadanta Kulam is primarily responsible for teaching, both within the monastery and elsewhere, and when not teaching for special temple ceremonies and festivals, and the growing of certain foods; 3. the Pillaiyar Kulam is responsible for all financial and administrative activities; 4. the Siddhidatta Kulam looks after all architectural, construction, landscaping and maintenance programs, and general gardening, including the cultivation of food; and 5. the Ganapati Kulam is in charge of the design, typography and printing of all publications, especially those produced by Himalayan Academy Publications. Assignment to these kulams is made when the swami enters the Saiva Siddhanta Yoga Order. This assignment is permanent, unlike that of the tapasvins and sadhaka who may serve in any kulam as needed. Thereafter, if it is deemed necessary, the swami may change once and only once to another kulam. Within each kulam, one swami is chosen, according to his skills, religious example and seniority, to be fully responsible for the technical training and schedules of his brothers in that monastic group. It is these five kulams, working in concert, which make the aadheenam function well in service to God Siva. ¶Working within the structure of the five kulams are three groups of swamis whose progressively more mature duties and responsibilities are determined according to monastic seniority. Essentially, for the first twelve years tapasvins and swamis wear a yellow sacred thread, or pulnool, across their left shoulder to denote that they are functioning as apprentices and junior executives to senior members. They are also the teachers and administrators of Himalayan Academy. Those swamis who wear the yellow sacred thread are known as swami tapasvins. They continue with the disciplines and protocol of the tapasvin, such as touching the feet of the senior swamis and acharyas who wear the red or white thread as a gesture of respect. The swami tapasvins keep an ever humble position in the Order, are seen and not heard, and are considered by all to be in training under the mature swamis and acharyas. For the second twelve years, but only provided that they qualify, they wear a red sacred thread, signifying that they are the artisans, executives and teachers within the Order. They honor the senior acharyas who wear the white thread by touching their feet. The red poolnul, as well as the white, signifies full membership in the Saiva Swami Sangam, the ecclesiastical body of the Saiva Siddhanta Church. Those Saiva swamis who have proved their dedication and spiritual maturity over a minimum period of twenty-four years may, when qualified, be invested with the white sacred thread of the venerable Saiva acharya. It is the Saiva acharyas of the Saiva Siddhanta Yoga Order who teach at Saiva Siddhanta College and other Saivite universities, and, of course, at Himalayan Academy. It is also the Saiva acharyas who may become eligible, when specifically ordained as initiating gurus, to continue the line of succession of this parampara. Acharyas may also be commissioned as aadheenakartars in charge of their own designated aadheenams and may initiate others through the varied forms of diksha. ¶Within our tradition there are two kinds of sannyasins, those who enter the Order and are trained as the pujaris, teachers, counselors and religious leaders, and those who do not enter the Order and do not therefore assume sacerdotal duties. Those sannyasins who enter the Order and serve industriously until entering the fourth and final ashram of life at age seventy-two are entitled, if they so elect and with the blessings of their satguru, to sarvatyaga, total withdrawal from even his monastic responsibilities, as is customary in Saivism. Living as a free spirit, he may in his maturity become the proverbial forest dweller, alone and unto himself, or the traveling mendicant intent upon uplifting the village families and the monastics living in the various monasteries and missions of the Saiva Siddhanta Church, freely wearing his robes as he carries the darshan of his worthy life into the world or not, as he chooses. §
THE SAIVA SWAMI’S RELATIONSHIP WITH FAMILY AND FRIENDS.§
LL MONASTIC ORDERS define the relationship which their members have with family and friends—some are strict and others quite lenient. The strictest require that monastics never again communicate with family. The more lenient provide for frequent visits or even no restrictions. The Saiva Siddhanta Yoga Order is strict in the ideal that it holds for these relationships, but lenient in that it provides for visits between the family and their son. Its swamis follow, of their own volition, the age-old discipline of complete abdication of societal and familial responsibilities. This tradition requires a strict and unconditional severance from family and friends. However, the family may, at any time, visit the monastery in which their son is living. At other times, the sannyasin observes the discipline of neither writing to nor calling his family. The family will receive at least once each year a letter from the monastery giving news of the health, well-being and current activities of their son. The family, but not old friends, may call, write or make personal visits to the monastery at any time to inquire about their son. Such communications should be directed to Kauai Aadheenam, in Hawaii, the home of all Saiva swamis of this Order—107 Kaholalele Road, Kapaa, Hawaii USA 96746. Phone: (808) 822-3012. ¶This stringent discipline is naturally a difficult one for the renunciate and the family alike, especially if it is misunderstood as a repudiation of their mutual love, which it definitely is not. It is essential that the family be appraised of the deep spiritual benefits which arise out of this affectionate detachment. This is crucial, for the monastic’s purpose is to undo karmas and bring light, love and enlightenment into the world, not to cause sorrow to others, certainly not to his dear family. He must, therefore, be responsible to explain this age-old discipline most carefully and thoroughly, assuring himself and the Order that his family does understand and does not overtly object to his undertaking this vow in which he will renounce all limited identifications of himself as a person with a certain past, renouncing all worldly ambition, association and involvement. He must realize that he is cherished by the family that raised him and love them the deeper for their understanding of his spiritual beliefs and commitments. In Saivism it is considered a rare, if difficult, blessing to have a son renounce the world to enter into monasticism; it is thought that his efforts and attainments will spiritually strengthen the family, the community and, indeed, the world. For the monastic who has renounced in the true spirit as well as for the family who comprehends his lofty spiritual purpose, there is no sense of loss in this discipline, rather great pride and admiration for one another. His consecrated rite of sannyas diksha is considered his physical death to the world and his birth into a life of service and dedication. Let him know that tens of thousands before him have heeded this stringent Saivite statute in their dedication to God’s ministry and that votaries, communities, societies and the entire human race have come to love and admire the courage of those who left their kindred to serve God—including Buddha, Siva Yogaswami, Mahavira, Milarepa, Saint Francis, Sankara, Jesus and countless others. Their renunciation, based on love and not on denial, brought solace to humanity and honor to their kinsmen. May this sannyasin’s life of dedication so uplift humankind. §