WHEREAS ALL SANNYASINS TAKE UNTO THEMSELVES THE THREE VOWS OF PURITY, OBEDIENCE AND RENUNCIATION, MEMBERS OF THE SAIVA SIDDHANTA YOGA ORDER TAKE TWO ADDITIONAL SACRED VOWS: HUMILITY AND CONFIDENCE. THESE ARE A LIFETIME COVENANT BETWEEN THE SAIVA SANNYASIN AND THE DIVINE BEINGS OF ALL THREE WORLDS. THUS, MEMBERS OF THIS ORDER HAVE FIVE LIFETIME VOWS TO UPHOLD IN THEIR SERVICE TO GOD AND GURU.§
THE SACRED VOW OF HUMILITY: KNOWN IN TAMIL AS PANNIVU.§
UMILITY IS THE STATE OF PROFOUND MATURITY in which the soul, immersed in the depths of understanding and compassion, radiates the qualities of mildness, modesty, reverent obeisance and unpretentiousness. There is an analogy in the Saivite tradition that compares the unfolding soul to wheat. When young and growing, the stalks of wheat stand tall and proud, but when mature their heads bend low under the weight of the grains they yield. Similarly, man is self-assertive, arrogant and vain only in the early stages of his spiritual growth. As he matures and yields the harvest of divine knowledge, he too bends his head. In the Tamil language this absence of pride or self-assertion is known as pannivu. Pannivu also means “jewel.” In the Tirukural it is said that “Humility and pleasant words are the jewels that adorn a man; there are none other.” ¶Humility does not consist in concealing our merits and virtues or in thinking ourselves as worse or more ordinary than we are. Nor is it a pretended meekness. Rather it lies in not exalting ourselves before others, for we perceive the grandeur of God Siva in every human being and reverently acknowledge Him there. Humility in this ideal is the awakened perception that “Siva is All.” It is the inner being predominating over the outer nature. ¶Humility may be defined for the sannyasin as wisdom in handling the ego. He must learn to accept criticism and correction without justifying himself, without defending his actions, even when that correction is unjust or unfounded. He must not make claims of knowledge or attainment, even when he possesses knowledge and attainment—for it is the highest knowledge that knows “We know not.” Unless so ordained, he must not presume to guide or direct others in their unfoldment, but allow the devas and Mahadevas to direct this inner process. He must exercise restraint in his dealings with others, allowing them to have the fullest freedom in expressing themselves and never attempting to control or direct them. He must execute all tasks and chores equally, not considering one work as desirable and another as distasteful. He must avoid the pitfalls inherent in title and position, never allowing himself to identify with external importance and never feeling himself superior or inferior to others, for inferiority, too, is a shadow cast by the ego. He must become detached from the desire for status or position, never allowing jealousy to arise should other monastics be apparently promoted or given greater privileges or opportunities. He must endure hardships and problems in strength, never carping or complaining, for difficulties are the very grist of the mills of the path of sadhana followed by his guru parampara. He must remain open to correction and suggestion, welcoming it as a means of amending his faults and bettering his performance, never criticizing others for criticizing him. He must act always with decorum and nobility, never dominating conversations, never forcing his own opinions or preferences in discussions, never interrupting when others are speaking but listening intently that he may come to truly understand their views. ¶The sannyasin cultivates humility through learning to take the experiences of life in understanding and not in reaction, for the man of perfect understanding accepts all happenings in life as purposeful and good. He cultivates humility through seeing God everywhere, knowing that He is at work in all sentient and insentient beings and therefore loving and revering all as God Siva Himself. He cultivates humility through practicing patience with circumstances and forbearance with people. He cultivates humility through controlling his speech and his actions. He cultivates humility through drawing near the innate refinement of the soul which is ever gentle and quiet and centered, for pride, pretention and self-importance are but different names for externality. He cultivates humility through abdicating self-interest and self-indulgence, turning his awareness to compassionate and universal interests. He cultivates humility through being thankful for the rare privilege of having a satguru. He cultivates humility by learning to work closely with his artisan or those who are teaching and instructing him, bringing a flower or other small gift to offer before classes or meetings and treating his teachers, and indeed all who are his senior in physical years, with respect. He cultivates humility by assuring that his actions in dealing with others are meant always to uplift them, never to lower them that he might stand higher. He cultivates humility through putting into practice the ideals of the Sivanadiyar, serving as the slave of the servants of the Lord, respecting and working harmoniously with elders of the Saivite community and with all genuine swamis, munis and sadhus of other orders. ¶In fulfillment of his Vow of Humility, the sannyasin is enjoined while in the monastery to use the gestures of humility. Should he ever cause or participate in confusion, contention or argument, he is encouraged to make a sincere apology to all those affected and to perform some penance in atonement. He is directed to foster the ability to perform menial chores joyfully—such as cleaning the kitchens and bathrooms, working in the gardens, washing the windows, sweeping the paths, mending the robes—without seeking praise or approval. He must hold in his heart the wisdom of the Tirukural which says that “Humility and pleasant words are the jewels that adorn a man; there are none other” (Verse 95).§
I solemnly swear to abide by the Sacred Vow of Humility, now and for the rest of my life. §
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THE SACRED VOW OF CONFIDENCE: KNOWN IN TAMIL AS RAHASIYAM.§
ONFIDENCE IS THE STATE of trust in which the sacred teachings and sensitive or personal matters are not divulged to others. Spiritual instructions must be protected and preserved by those to whom they are entrusted, never wantonly or indiscriminately revealed. When we confide in another, we do so with the assurance that sensitive and serious information will not be inappropriately disclosed. In the Tamil language confidence is known as rahasiyam, meaning “secret or mystery.” ¶Confidence as applied to these Holy Orders does not mean “certainty” or “a belief in one’s abilities” or “self-confidence.” Rather, it is a confiding, a trusting and a relying upon. It is the sharing of privileged teachings or information that should not be disclosed, but held in confidentiality. In its most simple form it is the keeping of a secret. ¶Confidence for the sannyasin may be defined as wisdom in handling information. The sannyasin must learn to hold in strict secrecy all spiritual direction and esoteric laws entrusted to him, never revealing them unless specifically ordained to do so. He must realize the wisdom of Siva Yogaswami’s statement that “Sacred is secret and secret is sacred,” never treating the inner teachings as ordinary knowledge to be published or spoken of to the public or prematurely shared with devotees. He must regard as confidential any discussions or information overheard dealing with the personal lives of other monastics, families or devotees, never listening secretely to such matters when they are being discussed by others. He must protect his own spiritual unfoldment through not speaking of inner states of consciousness, visions or other experiences, for there is no greater obstacle to further progress on the path than to display one’s attainments. ¶The sannyasin cultivates confidence by controlling his speech, being always aware of what he is saying, to whom he is saying it and what effect it will have, never gossiping about others. He cultivates confidence by being discreet and prudent. He cultivates confidence by honoring and respecting the privacy of others and not infringing on that privacy. He cultivates confidence by not prying or seeking to know information to which he is not privileged. He cultivates confidence by keeping records, notes and other material entrusted to him securely protected, not leaving such information lying around where it can be read. He cultivates confidence by not reading material or listening to conversations that he knows to be private. He cultivates confidence by never revealing, even inadvertantly, the personal matters of students, devotees and Church members with whom he talks in the course of his work as teacher and counselor. ¶The sannyasin vows to keep all sensitive information classified, never using information learned by virtue of his position of trust against or to the detriment of any individual. Thus, his Vow of Confidence is a two-edged sword, for he neither receives information which is classified nor does he convey such information to those who are not authorized to receive it. He may call to mind the advice of the Tirukural: “To trust a man who has not been tested and to suspect a man who has proven trustworthy lead alike to endless ills” (Verse 510).§
I solemnly swear to abide by the Sacred Vow of Confidence, now and for the rest of my life. §
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A CREED FOR SAIVITE HINDUS AFFIRMED BY THE SAIVA SANNYASIN. §
ANNYASIN AFFIRMS THAT THE TWELVE BELIEFS below, which constitute A Creed for Saivite Hindus, containing a summary of Saiva Siddhanta theology, fully and unequivocally express his own innermost beliefs, and he pledges to faithfully uphold and expound them.§
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1.
I believe Lord Siva is God, whose absolute Being, Parasiva, transcends time, form and space. §
2.
I believe Lord Siva is God, whose immanent nature of love is the substratum or Primal Substance and Pure Consciousness flowing through all form. §
3.
I believe Lord Siva is God, whose immanent nature is the Primal Soul, Supreme Mahadeva, Siva/Sakti, the Creator, Preserver and Destroyer of all that exists. §
4.
I believe that each individual soul is created by Lord Siva and is identical to Him, and that this identiry can be and will be fully realized by all souls when the triple bondage of anava, karma ana maya is removed through His Grace. §
5.
I believe in three worlds of existence: the First World, where souls take on physical bodies; the Second World where souls take on astral or mental bodies; and the Third World, where soul bodies, Mahadevas, exist in their own self-effulgent form. §
6.
I believe in the Mahadeva Lord Ganesha, Son of Siva/Sakti, to whom I must first supplicate before beginning any worship or task. §
7.
I believe in the Mahadeva Lord Muruga, Son of Siva/Sakti, whose Vel of Grace dissolves the bondages of ignorance. §
8.
I believe that religion is the harmonious working together of the Three Worlds, and that this harmony can be created through temple worship, wherein the Three Worlds become open to one another, and the beings with them able to communicate. §
9.
I believe in the Law of Karma—that one must personally reap the effects of all actions he has causes—and that each soul will continue to reincarnate until all karmas are resolved and Moksha, Liberation, is attained. §
10.
I believe that there is no instrinsic evil. §
11.
I believe that the performance of Charya (virtuous and moral living), Kriya (temple worship) and Yoga (internalized worship and union with Parasiva through Grace of the living Satguru) are absolutely necessary to bring forth the state of Jnana. §
12.
I believe in the Panchakshara Mantra, the five sacred syllables “Na Ma Si Va Ya,” as the foremost and essential mantra of Saivism. §
THE SACRED VESTMENTS WORN BY THE SAIVA SANNYASIN.§
HE SANNYASIN MAY WEAR THE TRADITIONAL KAVI, saffron robes, in aadheenams, temples, and ashrams and at all times in Saivite lands. These vestments, which have been worn by Saiva sannyasins for thousands of years, consist of simple, non-ornamental, unstitched, handwoven orange verthi, sash and shawls. He wears three malas of rudraksha beads around his neck and an orange cord around his waist to betoken his Sacred Vow of Purity and his pledge to remain chaste for life. He wears the tripundra, the holy ash in three lines across his forehead, and the red pottu. At no time shall he wear items made of leather. ¶Each member of the Saiva Siddhanta Yoga Order wears the very ancient and orthodox tonsure, the head being shaved daily on top and the long, uncut hair tied in the back in a knot or kondu. He wears a full beard, though it may be trimmed. He also wears the kundala or gold earrings and a pulnool or sacred thread across the left shoulder. A simple gold ring worn on the right hand symbolizes his lifetime vows and commitment. At appropriate times when traveling or as a work uniform, he may wear loosely fitted brown pants and an orange Eastern national shirt with a single strand of rudraksha beads. When outside of the monastery in non-Saivite countries, he may wear a Western national dress distinctive to this Order. This consists of brown pants and an appropriately simply orange clergy shirt with a single rudraksha mala. ¶Even the robes he wears are not his own, but entrusted to him by the Order. In this spirit, the sannyasin may keep in his personal care the following items, with all else being held in common by the members of the Order: three sets of saffron robes (one reserved for religious ceremonies and festivals), six loincloths, three rudraksha malas, a 108-bead rudraksha mala for japa yoga, one washcloth and towel, razor, hairbrush and toothbrush, a bedroll, a simple wristwatch, a gold ring, two simple gold earrings, a pair of orange exercise trunks, two pair of brown work pants and two orange shirts, two pair of brown Indian pants and two orange national shirts, two pair of brown dress pants and two orange clergy shirts, a brown dress coat and brown jacket, a pair of simple sandals, a pair of brown, non-leather shoes, two pair of brown socks and orange socks to wear with his verthi in cold climates. Additionally, he shall have a danda, a kamandalu, a deer skin for meditations, a begging bowl, a conch shell, a pair of wooden sandals, his pulnool and his small altar and tiruvadi for personal worship. All of the above should never exceed what he can easily carry in two brown canvas bags. All other clothing and tools are not kept by him but given to him as required. All swamis of the Order who are on tapas, whether for purposes of intense contemplative sadhana or of discipline, wear an ochre sash and follow the strict flows governing tapas found in the Saivite Sastras. These vestments and symbols are intended to keep the sannyasin distinct and apart from the general society and thus to identify him as a renunciate whose life has been given to pursuit of the divine, not of the mundane. He should not, therefore, dress otherwise in an effort to adapt to the culture in which he finds himself, lest he find himself gradually drawn back into the world he has renounced. ¶Ordained initiating gurus of the Order wear all of the above vestments, with a few modifications. They wear a special set of kundala or golden earrings with a small sphere on one side. They wear the saffron kavi as does the swami, but they are distinguished from their brother sannyasins when wearing the Western national dress, for they wear white pants, shirt, coat or jacket, shoes and socks. This follows the pattern of Paramaguru Siva Yogaswami and others of our parampara who wore white. For the Eastern national dress they wear orange pants and shirt. Yogi tapasvins who are in pre-sannyas training wear ochre robes, brown pants and shirt in the Western national dress and brown pants with ochre shirt in the Eastern national dress. They wear a minimum of one and a maximum of two rudraksha malas.§
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.§
OATH OF ENTRANCE INTO THE SAIVA SIDDHANTA YOGA ORDER. §
HAVE STUDIED AND MEDITATED deeply on the foregoing section describing the special mission of the Saiva Siddhanta Yoga Order and confirm that I have met all of the qualifications for entrance into this renunciate Saivite brotherhood. I understand that this is a lifetime commitment and that I am expected to follow the highest standards of spiritual discipline and service as outlined in these Holy Orders of Sannyas, working in harmony and onemindedness with all other members of this Order. I pledge my wholehearted dedication to protecting, preserving and promoting the Saiva Dharma, the monistic theism of Saiva Siddhanta and Saivite culture as summarized in Dancing with Siva, Hinduism’s Contemporary Catechism, vowing to live and teach the philosophy and theology found therein without alteration or compromise. Finally, I vow to faithfully and strictly follow and uphold the orthodox dharma of the Saiva sannyasin, including my five lifetime vows and all special instructions and responsibilities which may be noted under Additional Individual Missions, Ordinations, Sadhana and Tapas.§
| SANNYASIN'S SIGNATURE | DATE |
| PLACE OF ENTRANCE RITES | DATE |
| ACCEPTED BY INITIATING GURU | DATE |
| MONASTIC WITNESSES | DATE |
| KULAM ENTERED | DATE |
| ACCEPTED BY KULAM TALAIVAR | DATE |
| KULAM CHANGE (ONE ALLOWED) | DATE |
| ACCEPTED BY KULAM TALAIVAR | DATE |
| YELLOW PULNOOL RECEIVED BY SWAMI TAPASVIN | DATE |
| ACCEPTED BY INITIATING GURU | DATE |
| RED PULNOOL RECEIVED BY SWAMI (FULL MEMBERSHIP IN SANGAM) | DATE |
| ACCEPTED BY INITIATING GURU | DATE |
| WHITE PULNOOL RECEIVED BY SAIVA ACHARYA | DATE |
| ACCEPTED BY INITIATING GURU | DATE |
| ORDINATION AS INITIATING GURU, SPECIAL KUNDALA RECEIVED | DATE |
| ACCEPTED BY SATGURU OR GURU GIVING INITIATION | DATE |
| AADHEENAKARTAR APPOINTMENT | DATE |
| APPOINTED BY | DATE |
| PLACE OF CREMATION RITES | DATE |
| DISPOSITION OF ASHES | DATE |
THE FOLLOWING LEGAL AGREEMENTS ARE ENTERED INTO BETWEEN _______________, HEREINAFTER REFERRED TO AS SANNYASIN, AND THE SAIVA SIDDHANTA CHURCH, THE PARENT BODY OF THE SAIVA SIDDHANTA YOGA ORDER, ON ITS OWN BEHALF AND FOR ALL OTHER CORPORATE ENTITIES RELATED AS CONSTITUENT PARTS, ALL HEREINAFTER REFERRED TO AS THE ORDER.§
FINANCIAL PRUDENCE AND PERSONAL RENUNCIATION OF THE SANNYASIN. §
ANNYASIN AGREES THAT in his capacity as a lifetime renunciate he will obligate neither the Order nor its affiliates by charging merchandise and services, or acting as an agent for the Order in any way unless specifically designated in the minutes of the Order. He agrees to exercise care in the maintenance of equipment entrusted to him and prudence in the use of all resources of the Order. In return for his services, he understands that he shall receive food and housing and that all reasonable personal needs such as clothing, medical and dental work and so forth will be met by the Order. ¶In fulfillment of his Sacred Vow of Renunciation, of which poverty is an integral element, the sannyasin already has or does hereby, of his own volition and free will, renounce, release, give, transfer, grant and assign to the Saivite temple or religious institution of his own choice all of his right, title and interest in and to all of his worldly belongings, including real and personal property of every kind and character. Although this clause is meant to be self-operating, the sannyasin will also execute and deliver, with the aid of an attorney of his own choice, such additional documents as may be necessary or convenient to accomplish such transfers. ¶In the event that the sannyasin should die while a member of the Order, all property over which he may then have any power of disposition, testamentary or otherwise, that has not previously been assigned or transferred to the Saivite temple or religious institution of his choice, shall be then assigned to such an institution by the sannyasin’s legal representative or such other person or persons who may have charge or possession of such property, and sannyasin shall, from time to time, execute and deliver all documents necessary or convenient for the purpose of accomplishing such assignment or transfer, including a valid will. ¶In the event that the sannyasin is or becomes a beneficiary, contingent or otherwise, of property held in trust or otherwise designated for his eventual enjoyment, which property or interest therein for any reason cannot be presently assigned or transferred, he shall be obligated to hold such property or his interest therein in trust for the Saivite temple or organization of his choice, and to complete the transfer and assignment of such peoperty or his interest therein whenever he may legally do so, whether he is then associated with the Order or not. At the request of the Order, he shall permanently renounce any interest he may have in favor of the original grantor or his successors in interest, or other beneficiaries of other interests in the same or similar property or trust. ¶Sannyasin understands and concurs that the purpose of the foregoing agreement of renunciation is to enable him to truly fulfill his Sacred Vows and to engage in meaningful spiritual pursuits and service without external inducement to cease therefrom, which inducement may be particularly compelling during any periods in which he may be required to undergo difficult challenges and sacrifice, which are not uncommon in the life he is choosing. The possession of personal property or wealth or even future interests therein constitutes an attachment to things of the world and a constant temptation to return to worldly karmas. Such possession is therefore in direct conflict with his Sacred Vow of Renunciation and must be abdicated in every instance and without delay. In making the necessary decisions and legal arrangements, the sannyasin may select an independent attorney of his own choice, but one not associated with or representing the Order, to assure the integrity of his renunciation. ¶In addition to other obligations undertaken by the sannyasin, he shall not at any time hold himself out as a graduate of Himalayan Academy, Saiva Siddhanta College, Wailua University of Contemplative Arts, or any other institution operated under the direction or supervision of the Order, for the purpose of qualifying himself in any way as a teacher of Hinduism, meditation, mysticism, self-improvement, nutrition, yoga, or as otherwise qualified to express himself on these subjects, except as the Order may direct. He also agrees not to use the Order’s texts, tapes, courses, books or teachings for any purposes other than those expressly granted by the Order.§
AUTHOR’S AGREEMENT AND STATEMENT OF HEALTH AND FITNESS. §
ANNYASIN AGREES THAT any letters, treatises, essays, lessons, scriptural translations, articles, photographs, graphic arts or other written terial or designs that he may create in his capacity as a renunciate monastic which are used shall become the sole and exclusive property of the Order, and he releases all claim or right to compensation for the use thereof. Neither the Order nor its affiliates is required hereunder to use any material submitted by him, nor to use his name in connection therewith if the material or any portion is used, but may at its option use or not use his name, to the extent deemed advisable by it. This agreement shall remain in force for the rest of the sannyasin’s life. ¶Whereas: A. Sannyasin contemplates the commencement or the continuance of certain disciplines arising from his relationship with the Order and his participation in various present and future plans and programs of the Order, and B. Various disciplines which are contemplated involve or may involve special diet, fasting, exercises or other programs and disciplines which should be undertaken only with due regard for the physical, mental and emotional condition, fitness and capabilities of the person involved, and C. The Order does not purport to guarantee sannyasin’s personal fitness to participate in any such programs: It is agreed: 1. By participating, or continuing to participate, in any program of the Order of the type referred to above, the sannyasin acknowledges that he has satisfied himself, through independent medical advice of his own choosing, that his health and general condition of physical, mental and emotional fitness are such as to permit him to participate in the program or programs without danger to himself and without risk of physical, mental or emotional injury resulting therefrom; 2. Sannyasin further agrees that, in participating in any such programs, he will, through continued use of independent medical advice of his own choosing, continue to satisfy himself of his fitness to participate as set forth in paragraph one; 3. It is further agreed that sannyasin is not and will never be bound by any discipline imposed by any program of the Order to undertake any activity which he believes may involve a risk of physical, mental or emotional injury. He agrees to forthwith inform the Order in writing of his belief in any such case. Having made such belief known, sannyasin shall not continue in any program involving the disciplines which he believes may involve such risk; 4. Sannyasin fully and freely assumes the obligation of using due caution and concern as set forth in this agreement, and to hold the Order harmless from any lapse therefrom; 5. Sannyasin finally agrees to hold the Order and its satguru, initiating gurus, senior swamis, monastics, artisans and staff free and harmless from any liability or any kind relating to any possible physical, mental or emotional injury which may arise in any event in connection with any of the Order’s programs in which he is participating at any time.§
| SANNYASIN'S SIGNATURE | DATE |
| WITNESSED AND ACCEPTED ON BEHALF OF THE SAIVA SIDDHANTA CHURCH | DATE |