Chapter 9§
Himalayan Academy
हिमालयन् कलाक्षॆत्र
NTENTLY LEARNING FROM EXPERIENCE IS THE DOORWAY TO WISDOM. OUR HIMĀLAYAN KALĀKSHETRA OFFERS THIS UNIQUE FORM OF TRAINING TO ITS STUDENTS THROUGH A SERIES OF SĀDHANAS AND TANTRAS IN THE MASTER COURSE. THE DIVINE MISSION OF THE ACADEMY HAS ALWAYS BEEN TO SERVE THE NEEDS OF SEEKING SOULS IN CHANGING TIMES BY SPREADING THE GOLDEN TRUTHS OF ADVAITA ĪŚVARAVĀDA THROUGH APPLIED YOGA. §
154 ¶Himālayan Academy, which I founded in 1957, is the educational and publishing arm of Śaiva Siddhānta Church. Its mission is to share the teachings of Sanātana Dharma, as a public service to Hindus worldwide, through Innersearch travel-study programs, the Saivite Hindu Religion couse and other publications, particularly the quarterly magazine HINDUISM TODAY, and The Master Course trilogy, the Academy’s primary out-front set of books, now being translated into many languages. Verse 297 of the Śaivite Śāstras offers a simple summary of the Academy’s purpose, “The Academy advanced itself through the years in preparing more and more to meet the challenges of the changing times in being of service to unfolding individual souls deep in the study of the teachings of Master Subramuniya. Various kinds of courses for post-graduate students were offered to strengthen their decisions toward the next step: entrance into the Society or deeper into their own religion, or into another Śaivite group.”§
The Services Of Himālayan Academy§
155 ¶Through personalized home-study lessons, classes, lectures and seminars, the Academy trains and prepares devotees for Church membership as well as trains gṛihastha teachers and missionaries. It also assists seekers with severance from former faiths and full entrance into any denomination of Hinduism. The Academy is overseen by our monastics. Its primary texts are: The Śaivite Hindu Religion course, Dancing with Śiva, Living with Śiva, Merging with Śiva, Loving Gaṅeśa, Natchintanai, The Vedic Experience and our international quarterly magazine HINDUISM TODAY. The Academy provides gurukula priest training for brahmachārīs, and for aspirants, supplicants and postulants. It conducts retreat programs for children, youth and adults, as well as Innersearch pilgrimages to Śaivism’s holy sites in India and elsewhere for large and small groups. Through devonic help each activity has gone off well through the years and inspiration has prevailed. The Academy encourages Hindu communities of all denominations to foster and train teachers and missionaries and freely offers its publications and other resources for their use. Through the internet’s World Wide Web, all of the Church’s teachings from day one are continuously available around the globe. From the bastion of Himālayan Academy, our maṭhavāsis offer freely to other institutions, regardless of denomination, an extensive library of computerized artwork, articles and other dharma resources from HINDUISM TODAY, coupled with a rich collection of publications. Through these outpourings, each painstakingly crafted, the Academy seeks to share with the world the venerable teachings of Sanātana Dharma. §
Reaching Out To Śaivite Souls§
156 ¶The Academy continues to reach out for Śaivite souls, be they in Eastern bodies or Western bodies, to bring them into the fullness of their faith. Such seekers who prove their sincerity are assisted with entrance into Śaivism through the traditional name-giving sacrament, called nāmakaraṇa saṁskāra. Until recently, my maṭhavāsis were performing this rite for those who sought to enter Śaivism. This formally changed in 1995, when qualified priests throughout the world took up this sacred duty and began beautifully fulfilling it to bring Western seekers into the faith with the love and support of the surrounding community. With this positive pattern firmly established, my maṭhavāsis no longer perform this saṁskāra for non-Hindus. §
Academy Conversion Counseling§
157 ¶Himālayan Academy, the gateway to our Church, assists seekers with severance from prior religions, faiths, lineages or philosophies. Among its purposes is to seek out Śaivite souls and avail them their ancient religion in these contemporary times. Sūtra 273 explains: “My ardent devotees of other religions or lineages who seek to enter my Śaiva Church must, with authorized guidance, formally sever all loyalties by talking with former preceptors and gaining a written release. Aum.” This assistance is given primarily to devotees seeking to join our fellowship but it is also available to followers of other gurus who seek guidance from the Academy, with their guru’s blessings, for full conversion to Hinduism. §
Conversion Screening Is Rigorous§
158 ¶Not all who seek to convert to Śaivism are accepted. Only those who are “Śaivite souls” in this life are encouraged to undergo the solemn, consciousness-changing process of conversion. Our Śaivite Śāstras give, in verse 221, important keys to distinguish Śaivite souls from those who have yet another path to follow. “To become a Śaivite was fairly easy. It began by reading the scriptures, attending pūjā and conducting one’s life in a similar way to all other Śaivites. The real test was what one actually did for Śaivism in the changing era. Some gave freely of their funds, supporting the work of their guru, others of their services and example, for becoming a Śaivite was becoming a vibration, being in the śakti flow. It was easy to tell a Śaivite from a non-Śaivite by how he responded to the sacred flame, the wearing of the holy ash, the depth of his prostration before the Deity and the changes that occurred within him as he absorbed the darśana. It was also easy to see if someone was not a Śaivite soul in this life that the Deity withheld this darśana, and when he came to worship, his awkwardness in prostration and inability to perform the ritual in the true spirit and understanding of it set him apart as an onlooker. Souls came and went from the Śaivite temples through the years. The Śaivites stayed as if glued. Others passed by as do thoughts.” Verse 295 reiterates, “Thus the Society wielded heavy blows to those who could not qualify, and encouraged them to return to their former religion, or on into another Śaivite group more lenient. The blows were taken sweetly, of course, as the individuals who received them knew their own frailties and the rightness of the direction given.” §
With earnest effort hold the senses in check. Controlling the breath, regulate the vital activities. As a charioteer holds back his restive horses, so does a persevering aspirant restrain his mind.§
KṚISHṆA YAJUR VEDA, SVETU 2.9. UPP, 192§
Upholding Ethical Conversion§
159 ¶Severance as discussed below applies to three groups: 1) individuals with prior loyalties to other Hindu sects or sampradāyas; 2) individuals with prior loyalties to non-Hindu religions; 3) individuals with prior loyalties or deep involvement in nonreligious streams of thought, such as existentialism, drug culture, Marxism or secular humanism. Guidance is offered under the strictest ethical principles. This begins by receiving assurance that the candidate seeks to sever prior religious affiliations entirely of his or her own free will with a full understanding of the previous religion or faith. Severance from a previous religion or philosophical affiliation means formally ending one’s membership or affiliation in such a manner so as to no longer have special privileges that a total stranger would also not have. Once severance has been accomplished and other qualifications have been met, the Hindu entrance sacrament, nāmakaraṇa saṁskāra, announces to one and all that the deed is done, a promise given, an inner contract made to live up to the lofty Sanātana Dharma to the best of one’s ability. In cases where an ardha-Hindu who seeks to become a member of Śaiva Siddhānta Church has already received a nāmakaraṇa saṁskāra, confirmation is made that full severance has been completed as described above. If not, counseling is made available to accomplish full conversion. §
A Mystical View of Conversion§
160 ¶ Śaivite Śāstras verse 223 describes the training and evaluation. “In this era the Śaivite souls become established first in living their religion. All souls yet to become Śaivites study Siddhānta, and in their next series of births would then become well directed in Śiva’s path. It was always a constant concern to distinguish those who simply studied but did not practice inwardly, but practiced externally, from those who practiced inwardly. Therefore, the small signs were always watched as to how the sacred beads were held, how the directions of the guru were followed, how the Śāstras were read, vibhūti applied and the general turning of the ebb and flow of their simmereh [karma]. In this way impostors were dismissed, for they dismissed themselves, as they realized, too, that they were not Śaivite through and through.” Verse 222 offers additional insight, the Śaivite soul “simply is, and goes on in his religion being more of what he is as he gives deeper study and more attention to his religion, living its laws, fulfilling its principles and attending on the inner planes of consciousness, in the great halls of learning, lectures and teachings from Śaivite saints, blessings of Deities and devas and help in the daily life from the Gods themselves. If one is truly not a Śaivite, he receives none of these inner benefits. Being not invited into the halls of learning, then naturally he does not feel the śakti of the Deities, so it is of no benefit to him.” §
A Summary Of Ethical Conversion§
161 ¶To gain a clear subconscious for his future religious life, the individual must examine and reject those beliefs of his previous religion or philosophy which differ from those of the sect of Hinduism he wishes to join. Then he must examine and accept the Hindu beliefs which are new to him. If he was confirmed or otherwise initiated in another religion or ideology, he must effect formal severance from his previous religion or faith before formally entering the Hindu religion through the nāmakaraṇa saṁskāra, the name-giving sacrament. Full religious conversion means that one’s former religious or philosophical leader is made aware, preferably through a personal meeting with the convert, that the individual has entered a new religion. Further, ethical conversion means that the parents and relatives, too, understand the momentous change that has taken place. This societal recognition, along with initiation and taking of vows, legal change of name on passport and all documents, signifies true conversion on all levels of being. Nothing less will suffice.§
Himālayan Academy Publications§
162 ¶Himālayan Academy Publications (formerly known as Siddhānta Press), staffed by Nātha swāmīs, yogīs and sādhakas, is the publishing facility of the Church and its Academy, a voice to all seekers on the spiritual path through the printed word. Located at Kauai Aadheenam some fifty yards from the Kadavul Naṭarāja Deity, this computerized publishing and laser typesetting center issues forth HINDUISM TODAY, The Master Course and a wide array of books, newsletters, pamphlets and posters. Jñāna Dāna, “wisdom giving,” became a very popular literature distribution program in the 1980s, when hundreds of thousands of pamphlets were distributed in a hundred countries by devotees and temple management committees. The Jñāna Dāna program, still empowering a global renaissance, is now embodied in HINDUISM TODAY, and Dancing with Śiva, two publications that every Hindu home should have.§
Having realized the Self, the ṛishis, perfected souls, satisfied with their knowledge, passion-free, tranquil—those wise beings, having attained the omnipresent on all sides—enter into the All itself.§
ATHARVA VEDA, MUNDU 3.2.5. BO UPH, 376§
The Written Word’s Silent Ministry§
163 ¶Our Śaivite Śāstras, verses 343–345, accurately foretold of this written ministry: “The world came to know of the sensibility of the Śaivite path, and thousands declared themselves to be Śaivites through the publications of Siddhānta Press, which carefully taught them how to become a member of the Śaivite religion. But few of these knew of or ever entered the Society, so far-reaching were these inspired publications. Small groups sprang up headed by swāmīs who were guided simply by the written word, around the world, so popular was the impact of the Siddhānta Press. All from the Feet of His Majesty. This silent ministry, through the written word and tone of voice and the fleeting pictures, became so magnetic as vehicles for us to make alive that the physical presence of the monastics was not necessary. When the presses were not active in printing our religious messages, they rested quietly and were not used for First World enterprises. It became our occupation to keep them busy in each monastery, and the unique new ways we developed for the distribution of the religious literature were wonderful to behold.”§
HINDUISM TODAY Monthly Global Journal§
164 ¶HINDUISM TODAY is our award-winning, computer-produced information resource reaching over 250,000 readers in 120 countries in 1995 through eight English editions—North America, UK/Europe, India, Singapore-Malaysia, Africa and Mauritius—plus a Dutch language digest and an electronic edition on the Internet’s World Wide Web. “Affirming the dharma and recording the modern history of nearly a billion members of a global religion in renaissance” is the bold motto of this colorful, graphically rich monthly Hindu family magazine. Every issue includes a four-color educational poster, personal commentary, editorials, art, metaphysical wisdom and news on a wide spectrum of events, people, issues and lifestyles. Reading HINDUISM TODAY is the best way to keep in touch with Hinduism’s worldwide impact.§
HINDUISM TODAY Is Our Public Service§
165 ¶HINDUISM TODAY is now in its seventeenth year of publication. It has been acclaimed a veritable Mahābhārata for modern-day Hinduism. It is a public service of our monastic community to strengthen all Hindu traditions and to uplift and inform followers of dharma everywhere. Every Hindu order has its public service, be it pāṭhaśālas, hospitals, eye clinics, orphanages, schools or feeding centers. HINDUISM TODAY is the primary form of public service designated by me for our maṭhavāsis. It was during a world tour through Singapore, Malaysia, Mauritius, Reunion, Africa, India, Nepal, Sri Lanka, Europe and other countries that I realized Hinduism had no global voice and no network of communication. The Hindus in Durban had no idea what was happening with Hindus in Colombo. Those in London had no connection with Hindus in Canada. Thus, I was divinely directed by inner orders from our Yogaswāmī Kailāsa Paramparā, by my satguru in this life, to fulfill the crying need to create an international network that would interconnect all Hindus into one invincible front.§
Editorial Goals of HINDUISM TODAY§
166 ¶A few of the basic policies of the paper are: to show both sides of every story and let the readers make up their minds; to put forward religious leaders of all Hindu sects equally, in acknowledgement of their special and central role in the future of Sanātana Dharma; to bring into the consciousness of Hindus and onlookers the glories of this most ancient religion on the planet; to support tradition and its maturity into contemporary times. Being strictly nonpolitical is another policy. Further, we seek to give a voice to cultural, artistic and spiritual leaders as well as to the common woman, man and youth. Each monthly edition publishes the paper’s goals on page three: “to foster Hindu Solidarity as a “unity in diversity” among all sects and lineages; to inform and inspire Hindus worldwide and people interested in Hinduism; to dispel myths, illusions and misinformation about Hinduism; to protect, preserve and promote the Hindu religion, especially the Śaiva Dharma; and to nurture a truly Hindu spiritual renaissance.” In the event that the medium of the printed or electronic word becomes unavailable, my maṭhāvasis will continue this effort by whatever means available to them, to be a voice and a network of communication for Hindus of all denominations, for all those who believe in the three great Hindu principles of karma, reincarnation and all-pervasive Divinity, precepts shared by the noble tribal faiths. It is the duty of my monastics to continue HINDUISM TODAY’S public service mission as a support to Hinduism and the surrounding mosaic of related, interrelated and loosely related traditions, including select new-age lineages, to be their voice to the world and persist as a global presence, a resource of dharma into the future of futures. I also charge my maṭhavāsis with bringing forth all the ancient arts and sciences of the Vedas, to promote the Vedas as the number-one scripture of Hinduism and empower the next generation to come up strong in the richness of their heritage with well-defined metaphysics applicable to modern life, giving them security and faith in their work place, in the corporate office, factory, field, or as a small businessman, entrepreneur, politician or scientist. These are ambitious goals for HINDUISM TODAY, but we have found and trained, as of 1995, over 100 articulate people to help in their fulfillment. §
As a spider spins and withdraws its web, as herbs grow on the earth, as hair grows on the head and body of a person, so also from the Imperishable arises this universe.§
ATHARVA VEDA, MUNDU 1.1.7. BO UPR, 673§
Membership In Himālayan Academy§
167 ¶There are two types of membership in the Academy. The first is associate membership, made up of all enrolled Master Course students, plus nonenrolled students who are in contact with us. Second is honorary membership, which includes regular readers of HINDUISM TODAY, registered book owners and friends in dharma, most especially my Sri Lankan Tamil devotees whose families are connected to our Yogaswāmī Paramparā. Enrolled students who seek to enter our fellowship as novitiates prepare themselves through performing the sādhanas of The Master Course. They attend mission activities by invitation. Gradually each student comes to know the Advaita Īśvaravāda philosophy and the traditional Śaiva lifestyle. When ready to make a full commitment to this path of dharma, he or she does so with firm mind and heartfelt conviction, having completed the required study and gleaned a thorough understanding of these Śaiva Dharma Śāstras. Arulśishyas rededicate their loyalties each year at Guru Pūrṇimā in July. This is the most auspicious time to come forward to the guru for darśana and gather around him in spiritual conclave. §
Four Levels Of Academy Studentship §
168 ¶Among the associate membership of the Academy, there are four levels of students. §
1. Beginning: Devotees who have enrolled in Level One of the Master Course Correspondence Study are called beginning students. They may be Śaivites, non-Hindus or those of non-Śaiva lineages.§
2. Intermediate: Students in Level Two of the Master Course Correspondence Study, having completed an enrollment application, are known as intermediate students. They have taken a vegetarian vow and stated their intention to prepare to become members of Saiva Siddhanta Church. If non-Hindu, they must have chosen a Hindu first name and stated their intention to convert fully to Śaivite Hinduism.§
3. Advanced: This is the title for students enrolled in Level Three of the Master Course Correspondence Study. They tithe ten percent of their income. Students who were non-Hindu must have completed their conversion into Śaivite Hinduism before entering this level.§
4. Arulśishyas: Students who are Śaivites (according to the standards of the Academy), who have taken the four vratas and been accepted into a kulapati’s family are known as arulśishyas. Arulśishyas may attend satsaṅga while preparing for Church membership. They may also participate in our Church agencies, the HBA, HWA, HSA and Rājarāja Chola Gurukulam. §
The Three Fundamental Vows, or Vratas§
169 ¶Wholeheartedly accepting four vows—Ahimsā, Paramparā, Śākāhāra and Daśama Bhāga—is essential to any aspiring student. The devonic adepts take these vows very seriously, knowing that once a vow is taken at an auspicious moment in life, the karmas yet to come change slightly to the positive side so long as the vow is upheld. But when vows are neglected, the full force of the held-back karmas not previously dissolved, mostly the bad ones, comes as a blow to individual, family and friends. So, it is imperative that those who have taken these four first vows—Ahimsā, Śākāhāra, Paramparā and Daśama Bhāga—receive help when needed from our maṭhavāsis in fulfilling them.* §
Ahiṁsā, The Mahā Vrata§
170 ¶Noninjury in thought, word and deed, known in Sanskrit as ahiṁsā, is the cardinal virtue and is essential to living the Sanātana Dharma and progressing on the path of sādhana. All those who wish to become members of Saiva Siddhanta Church take the ahiṁsā mahā vrata, vowing to strictly uphold the three-fold principle of noninjury, physically, mentally and emotionally, as fully delineated in Nandinātha Sūtras 56-65. This means not killing Śiva’s divine creatures, including bugs and rodents, when they do not threaten life, health or safety. Additionally, devotees are admonished to not harm living beings in all ways, including not beating them physically, abusing them mentally or emotionally, including verbally, should they misbehave or disobey, but guiding all through the gentle, thoughtful principles of Positive Discipline. This extends most importantly to the members of the devotee’s family, including his or her spouse and children. Finally, Bodhinatha emphasizes the importance of not verbally criticizing others behind their backs, but maintaining one’s own dignity as well as that of other’s by praising them abundantly at every opportunity and avoiding or politely walking away from conversations that descend into such degrading social practices as backbiting and gossip. To this end, the following ahiṁsā mahā vrata is provided here for the devotee to sincerely vow to uphold before God, Gods, guru, family and fellow devotees. ¶Here is the ahiṁsā mahā vrata: “I believe in You, the one Supreme God, Lord Śiva, and the Gods of our Śaivite faith, and in the Śaiva Dharma. In love and trust I recognize Your goodness in providing for my every material and spiritual need. I accept the principle of ahiṁsā as the cardinal virtue, the highest commandment of the Sanātana Dharma and the method by which I may acknowledge my compassion, my karuṇā, for all living beings. As an act of dedication and an expression of my striving to see God Śiva everywhere and in all beings, I am resolved this day to uphold the three-fold principle of noninjury in thought, word and deed by not killing living creatures that do not pose a threat to life, health or safety, not physically or verbally abusing my spouse or children or any living being, and avoiding the degrading social practices of backbiting and hurtful gossip. I am resolved this day to continue the regular practice of interacting with my family, friends and associates according to the wise principles of Positive Discipline.”§
The knower, the author of time, the possessor of qualities and all knowledge, it is He who envelopes the universe. Controlled by Him, this work of creation unfolds itself—that which is regarded as earth, water, fire, air and ether.§
KṚISHṆA YAJUR VEDA, SVETU 6.2. UPR, 743§
Lineage Vow, Paramparā Vrata§
171 ¶“What is the necessity of the spiritual lineage vow?” one might ask. Traditionally, giving all loyalties to a lineage precludes all extraneous training and requires closing off intellectual inroads to all other lineages, not reading their books, not taking their courses. This commitment, voiced in the Paramparā Vrata, is a total focus demanded of the śishya by the śishya himself so that learning of one unique path may mature past intellectual stages into completely experiential knowing. Sūtra 236 directs: “Śiva’s devotees, one-pointed in striving on their chosen path, do not join or study with any esoteric, religious, secular humanist, atheist, existentialist or self-improvement group that might undermine their beliefs. Aum.” Here is the Kailāsa Paramparā Vrata: “I believe in You, the one Supreme God, Lord Śiva, and the Gods of our Śaivite faith, and in the Śaiva Dharma. In love and trust I recognize Your goodness in providing for my every material and spiritual need. I wholeheartedly accept the spiritual guru lineage of siddhas of the Nandinātha Sampradāya and the principles of the pañcha nitya karmas. As an act of faith, śraddhā, I am resolved this day to be loyal and abiding to the Hindu faith and vow my full dedication to the holy lineage of preceptors of the Kailāsa Paramparā—Mahārishi Nandinātha, Ṛishi Tirumular, Ṛishi from the Himālayas, Siddha Kadaitswāmī, Satguru Chellappaswāmī, Sage Yogaswāmī and Satguru Sivaya Subramuniyaswami.” §
Vegetarian Vow, Śakāhāra Vrata §
172 ¶The second vow, Śākāhāra Vrata, is likewise fundamental, as Saivam in Tamil means vegetarianism, and all higher consciousness depends on a pure and healthy body, as outlined in sūtra 116, “All my followers shall eat a strictly vegetarian diet. They understand that higher consciousness depends on the chemistry of foods consumed and thus forbid themselves to eat meat, fish, shellfish, fowl or eggs. Aum.” This vrata embraces the science of āyurveda, as explained in sūtra 186, “Śiva’s devotees cook and eat in the balanced, varied, vegetarian, Indian āyurvedic manner, enjoying healthy, unprocessed, freshly cooked foods. Occasionally, they may partake of cuisine from other world cultures. Aum.” The vegetarian vow also means eating a healthy, balanced diet, thus avoiding chemically adulterated foods and minimizing junk foods and frozen foods, as indicated in sūtras 187-190. §
Vegetarianism’s Many Virtures§
173 ¶Most importantly, ahiṁsā, the great imperative of Hindu dharma, demands that śishyas adhere to vegetarianism, as stated in sūtra 56: “Śiva’s devotees do not intentionally kill or harm any person or creature. Nonviolence, physically, mentally and emotionally, is their highest code. Full of compassion, they are never a source of fear or hurtfulness. Aum.” This cardinal ideal is likewise embodied in the virtues of mitāhāra and saucha, moderate appetite and purity, as reflected in sūtra 50: “All devotees of Śiva observe mitahāra, moderation in appetite, not eating too much or consuming meat, fish, shellfish, fowl or eggs. They uphold śaucha, avoiding impurity in body, mind and speech. Aum Namaḥ Śivāya.” Here is the vegetarian vow: “I believe in You, the one Supreme God, Lord Śiva, and the Gods of our Śaivite faith, and in the Śaiva Dharma. In love and trust I recognize Your goodness in providing for my every material and spiritual need. I accept the principle of śākāhāra as the method by which I may acknowledge my compassion, my karuṇā, for all living beings. As an act of dedication, I am resolved this day to begin (continue) the regular practice of eating a strict vegetarian diet and not eating meat, fish, shellfish, fowl or eggs.”§
Tithing Vow, Daśama Bhāga Vrata §
174 ¶The third vow, Daśama Bhāga Vrata, brings the student into the arena of responsible money management in which one-tenth of all funds received is recognized as a sacred trust to be given freely before the other nine-tenths is used. Sūtra 161 summarizes: “Śiva’s close devotees take a vow and joyously tithe ten percent of their gross income to their lineage monthly. This is God’s money. Using it otherwise is forbidden—a karma reaping loss exceeding all anticipated gain. Aum.” Giving Śiva’s money to Śiva first is the spirit of tithing. Tithing is regarded not as a bill or a burden, but as a joy. All tithing from Academy students goes to the Hindu Heritage Endowment. Here is the tithing vow: “I believe in You, the one Supreme God, Lord Śiva, and the Gods of our Śaivite faith, and in the Śaiva Dharma. In love and trust I recognize Your goodness in providing for my every material and spiritual need. I accept the principle of daśamāṁśa (giving one tenth of my gross income) as the method by which I may acknowledge my gratitude to you, Lord Śiva, and share in helping You fulfill and perpetuate Your work on earth. As an act of dedication, I am resolved this day to begin (continue) the regular practice of tithing.”§
Now, there are, of a truth, three worlds: the world of men, the world of the fathers, and the world of the Gods. The world of the Gods is verily the best of worlds.§
ŚUKLA YAJUR VEDA, BRIHADU 1.5.16. UPH, 89§
The Value Of the Three Vows§
175 ¶Upholding these four vows, chaturvrata, builds discipline and character. The nonviolence vow builds character through the control of the tendency to harm others, which is the control of the instinctive mind. The vegetarian vow builds character through the control of appetite, which is also the control of the instinctive mind. The lineage vow builds character through control of mental and philosophical ramification, which is control of the intellect. The tithing vow builds character through the control of money, which is the control of desire. All of this mastery of the forces of mind, body and emotion gives strength to face the future and perhaps, though there are no guarantees, to attain moksha in this life. §
The Evolution Of the Master Course§
176 ¶The Master Course, Prābhu Sanmārga, first began in 1957 when the doors of the Academy opened in San Francisco. It has always been a home-study course of applied yogic tantras, and the communication with students has been mostly through correspondence, except for the many travel-study programs the Academy has held in various countries through the years. The Master Course necessarily has taken many forms in the last four decades in serving community needs as they arose. It has given birth to all of our books, pamphlets and posters as the wealth of Śaivism and mainstream Hinduism unfolded in all its glory and complexity in the West. Past editions of The Master Course are available on the World Wide Web. §
The Nature Of the Master Course Today §
177 ¶Now The Master Course, published in several languages, serves the needs of Hindus in many countries. It provides a philosophical study and practical application of Śaivite culture and mysticism through systematic sādhana. Sūtra 176 illumines its importance: “My devotees avidly study The Master Course as their lifetime sādhana, allowing its mystical and practical teachings to light their inner path. In these profound lessons they discover the meaning of life’s many lessons. Aum.” In the study of this mysterious Nātha course, each student is guided by my special instructions for personal sādhana, along with challenges and assignments for additional study or service. Fulfilling these challenges enhances the student’s abilities to go within, as an inner connection with the paramparā is slowly formed as he or she moves along the path of charyā, kriyā, yoga and jñāna. §
How Seekers Get Started in Their Study§
178 ¶All who express an interest in our teachings are encouraged to obtain the books of the Master Course trilogy, and subscribe to HINDUISM TODAY. Children are encouraged to study the Saivite Hindu Religion course, which is compiled in many books. Most books of this course are available in English and several other languages, such as Malay, Hindi, French and Tamil. Those who speak two or more languages are encouraged to study it in each of those tongues for a complete understanding. Thousands of children in many nations study in their local school Level One (books 1-7) Śaivite Hindu Religion.§
Travel-Study Pilgrimages to Holy Lands §
179 ¶The sacred pilgrimages we make to India and other countries from time to time are called Innersearch travel-study programs. During pilgrimage to Śaivism’s holy sanctuaries, members and students receive personal help and encouragement on the path and enjoy the adventure of experiencing new lands, peoples, languages, cultures and ways of worship. It is a rare time in their lives, apart from all distractions and responsibilities, to be with me and go in and in and in and discover! It is a time to look forward to, plan for and ardently prepare for all year long. These travel-study pilgrimages, with their wonderful flourish and inner intensity, have always left never-to-be-forgotten impressions and established life-long friendships.§
The Academy’s Staff of Instructors §
180 ¶All my followers are encouraged to freely teach books 1-6 of Śaivite Hindu Religion, as is being done in homes and public schools around the planet by parents and instructors. Church members conducting classes are encouraged to communicate with other teachers to share personal testimony on passing on the wisdom in this Śaivite children’s course. We have also through the years given a special designation for particularly qualified instructors, capable of conducting advanced, specialized Śaiva Siddhānta seminars on a regular basis, or as needed, to students and to the public. In English, we we refer to these instructors as catalysts, in Tamil as adiyar and in Sanskṛit as bodhaka (“awakening, arousing, causing to know; a teacher,” a meaning parallel to catalyst). Catalysts are dīkshāśishyas, initiated Church members, who have been nominated as teachers by their council on missions and approved in writing by the Guru Mahāsannidhānam. §
Texts and Goals of Academy Catalysts§
181 ¶Academy catalysts use as their teaching tools Dancing with Śiva, Living with Śiva, Merging with Śiva—Loving Gaṇeśa, Śaiva Dharma Śāstras, The Master Course, The Vedic Experience and other books and scriptures. Our catalysts, and all who give out the teachings, strive to implement the following principles. 1) A good catalyst does not teach the student, he helps the student teach himself. 2) A good catalyst is concerned not so much with what the student remembers, but with what he understands. 3) A good catalyst finds out whether the student is interested in the subject and, if not, stimulates interest. 4) A good catalyst builds the proper environment for learning. §
About the Following Chapter§
182 ¶All three worlds rejoice, as the story in the next chapter will explain, when traditional satsaṅga is held by members who are living the life outlined in the 54 Kulapati Sūtras. Then imagine the bliss surrounding those who are in complete surrendered fulfillment of the whole 365 sūtras describing our paramparā’s dharma. There is no news but good news when such a harmonious group gathers who know that when contention of any kind persists among them, religion does not exist. §