Chapter 17§
The Divine Circle
चक्रवाल
UIET PEACE IS FOUND IN THE MYSTIC CIRCLE CALLED CHAKRAVĀLA, FORMED WHEN OUR DEVOTEES GATHER IN FELLOWSHIP. IT IS THE SENIORITY AGE OF EACH THAT ESTABLISHES THE SEAT IN THE CHAKRAVĀLA. THE PRĀṆAS THAT FLOW CLOCKWISE FROM ONE TO ANOTHER ARE BLENDED INTO THE INNER WORLDS AND ŚĀNTI IS ENJOYED BY ALL. HERE DIVINE GUIDANCE FOR ACTIVITIES IS RECEIVED AND SUPERCONSCIOUS SOLUTION ABOUNDS. §
338 ¶Each chakravāla, a circle or saṅga of devotees, is seated clockwise according to seniority age, jyeshṭhatā. As each one present looks up the circle, he or she sees others of more experience, more dedication and hopefully more wisdom. The positioning according to seniority in each chakravāla stimulates respect and appreciation for those who are more senior, and it awakens tolerance and understanding for those who are younger. Through the chakravāla, the Gods and devas work with the group as a one mind, a one body, a one energy to bring through the divine, intuitive knowing that resides in all present. When a proper circle is formed for an excellent reason, deva influence can become exceedingly strong. Each chakravāla has its stated purpose, and devonic help or inner intelligence is attracted to heighten each member’s superconsciousness. When contention arises, however, many devas leave. Asuric forces of the lower worlds rush in, but are hopefully kept at bay by the guardian devas of all present.§
How We Calculate Seniority§
339 ¶Calculation of seniority age is done by adding together physical age, nāmakaraṇa age and membership age. The sum of these three creates the seniority age—an ingenious devonic innovation based on ancient tradition of seniority by physical age alone—to establish the protocol of respect and seating order for optimum productivity. When there is a tie in seniority in a chakravāla, the person older in physical years takes the more senior position. Seniority age is recalculated once each year, at the beginning of Moksha Ṛitau in mid-December. This age holds through the entire year and does not change. All students and guests in a chakravāla sit in the circle in order of their physical age.§
Seating Order For Mixed Groups§
340 ¶In cases where a mixed group of members, students and guests all join in one chakravāla, the order is as follows. The kulapati men sit first, followed by the other married men (including widowers and divorcés), followed by the single males (including boys), followed by the ṛishipatis, and finally the avowed brahmachārīs, who end the first half of the circle, with the exception that the youngest male is the tūtuvar and sits to the right of the talaivar. The female portion of the circle begins with the kulamātās, then the other married women (including widows and divorcees), followed by the single females (including girls), followed by the ṛishimātās, and then the avowed brahmachāriṇīs. Now, we can see that a chakravāla can comprise several circles forming a greater circle. When mixed groups gather, oftentimes two or more separate chakravālas may be formed for the various distinct groups, such as one for the males, one for the females and another for children. When the guru or his representative attends a meeting, he sits as talaivar. Any monks accompanying him sit beside him, the junior monk to his right as tūtuvar, and all others to his left. During the meeting, the maṭhavāsis fulfill the duties of the seats they hold, but these duties rarely continue outside the meeting.§
Chakravālas, Circles of Prāṇa Magic§
341 ¶After the group is seated and the opening śloka is chanted (“Sahanā vavatu…”), each in turn mentally sends prāṇa to the one at his left. Soon a complete harmony is felt, as the prāṇas begin to flow clockwise from one to another through the psychic nerve system of all present, round and round and round. As this happens each devotee keeps his attention firmly upon the center of the circle and projects there any negative thoughts or feelings that may arise. That energy soon is dissolved in the greater flow of divine energy. When all are lifted up into superconsciousness, good service to Śiva can be performed. It is then, when the higher chakras are stimulated, that the chakravāla of guardian devas of each one present can communicate. At certain times, even the sapta ṛishis participate. Such are the mysteries of the Nāthas.§
Duties of the Chakravāla Positions§
342 ¶The talaivar guides the meeting. He is the Guru Mahāsannidhānam’s scribe, the person who later conveys to him what has transpired at the meeting and seeks direction. The talaivar has two assistants: the pechālar, or spokesman to any group, and the tūtuvar, or messenger to individuals. The pechālar sits to the left of the talaivar. He is the second eldest. The next eldest is the padipālar, the priest, followed by the assembly persons, called sabaiyors. The tūtuvar sits to the right of the talaivar. He is the youngest in seniority. For example, the circle for five śishyas would look like this: talaivar, pechālar, padipālar, sabaiyor and tūtuvar. A chakravāla is always complete. No seat is reserved for an absentee. The next persons in seniority always move up a seat or two to fill the vacancy and assume the corresponding responsibilities the seat demands. Here are the five chakravāla positions: §
1. talaivar: தலைவர், the chairperson, host or scribe; §
2. pechālar: பேச்சாளர், spokesperson to groups; §
3. padipālar: படிப்பாளர், the reader and pujārī; §
4. sabaiyor: சபையோர், assembly persons; §
5. tūtuvar: தூதுவர், the messenger to individuals. §
Devoted to sacrifice, gathering wealth, they serve the Immortal and honor the Gods, united in mutual love.§
ṚIG VEDA 8.31.9. VE, 265§
The Talaivar: Chairperson And Scribe§
343 ¶The śishya who is most senior occupies the first seat in the chakravāla. The seat names him talaivar, the chairperson, host and guru’s scribe. He prepares the agenda before each meeting. He carries messages from the Pīṭham to the group during the meeting and from each within the group back to the Pīṭham. The extent of such communication varies depending on the nature of the gathering. The closest communication is maintained by the council on missions at its preshana chakravāla, for this gathering is a pure conduit to and from the Guru Mahāsannidhānam, his official voice to the mission. Spontaneous gatherings are on the other end of the spectrum. They communicate with the Pīṭham as needed. §
The Pechālar: Spokesman to Groups§
344 ¶The śishya who occupies the second seat in the chakravāla is the pechālar, the person who conveys messages to groups and makes announcements when called upon to do so by the talaivar. Within certain mission groups, it is the pechālar who serves as the fund-raiser and treasurer when necessary, though he may supervise helpers. Whenever appropriate, the pechālar of the council on missions represents the Kailāsa Pīṭham to important people in the community by making courtesy calls, with one or two mission kulapatis accompanying him. The pechālar of the council on missions, like the monastery pechālar, is responsible for the care of guests, the sincere pilgrim or visitor. It is his duty to coordinate the stay, including assisting with accommodations as needed, be it in a family home, a hotel or other rented facility. §
Padipālar, Tūtuvar and Sabaiyors§
345 ¶The śishya who occupies the third seat in the chakravāla is the paṇḍaram priest, padipālar. He gives a scriptural reading at every meeting. He conducts pūjās and other forms of worship, leads in bhajana and meditation. He is also the helper of the pechālar, and both of them receive help from the tūtuvar when needed. The śishya who is youngest in seniority occupies the last seat in the chakravāla, and is the messenger, or tūtuvar. He posts mail and performs various other simple duties. The tūtuvar, for example would be the one to call up individuals to let them know when the next meeting would be, or to deliver a message for a certain person to buy supplies. In the council on missions chakravāla, when the talaivar receives a message from the Pīṭham to be conveyed to an individual, he gives it to the tūtuvar during the meeting to deliver after the meeting. Such messages can be conveyed verbally or in writing. The śishyas who occupy all the other seats in the chakravāla are the sabaiyors, the ones who sit in attendance. In the council on missions chakravāla, they listen in silence, only speaking when asked for their opinion or comment to be given as a message to be conveyed to the Pīṭham by the talaivar. §
Working Together In Harmony§
346 ¶Because we follow the chakravāla tradition, there is a natural harmony existing in our missions and in each gathering of śishya. Rarely is much discussion required when activities are being carried out, for the lines of authority based on seniority are always clear. The chakravāla is the first boon given by me to maintain a spiritual harmony among followers, which is the primary imperative, as emphasized in sūtra 15, “Those who live with Śiva have zero tolerance for disharmonious conditions. In the home and beyond, they settle differences when others can only disagree. Jai, they are all instruments of peace. Aum Namaḥ Śivāya.” §
About Unanimous Agreement§
347 ¶Sūtra 289 states, “All followers present at official fellowship meetings must unanimously agree and obtain the satguru’s blessings before finalizing any project. No votes are taken based on the majority superseding the minority. Aum.” There has been some misunderstanding of this sūtra, for it has sometimes been interpreted to mean that everyone should be consulted on every step of every task. Therefore, we offer the following summary and explanation. §
1. In our fellowship there is no voting, which is based on majority rule, as is the procedure in democratic bodies. §
2. Harmony of minds and wills is our cardinal principle. It is natural to our fellowship because all members hold the same beliefs, all live by the virtues given in our Śaivite articles of faith and conduct.§
3. The existence of the fellowship and each of its gatherings is for the purpose of carrying out the mission of the mission as described and clarified by the Guru Mahāsannidhānam in his divine wisdom. Therefore, his blessings are always sought before finalizing any projects. §
4. We abide by the principle of unanimous agreement among those who are responsible for a judgment.§
5. We do not apply unanimous decision in carrying out approved projects. Rather, those coordinating the project make the decisions, and those working with them strive assist in a harmonious way. §
United your resolve, united your hearts, may your spirits be one, that you may long together dwell in unity and concord!§
ṚIG VEDA 10.191.4. VE, 863§
Unanimous Agreement As to Timing§
348 ¶The edict of unanimous agreement on timing was given in our Lord Subramaniam Śāstras for the monastery senior group of elders. It refers to innovations, setting new projects into motion and changing existing patterns. In all such matters, the Śāstras say, the guru is the supreme guide. In order to proceed with full energy, it is important that there be a oneness of wills among all who are working directly with the guru in implementing the change or innovation. Our Śaivite Śāstras refer to this as judging the timing of implementation. In the family community, this has its parallel application only in our councils on missions, wherein the guru relies on the kulapatis in their preshana chakravāla to “nod on timing” before setting in motion innovations he has approved. The Dravidian Śāstras explain in verse 379 that in the Dvapara Yuga, “Any change or alteration in the flow of the monastery or the timing of an event, even if our guru instigated it, had to have a unanimous nod of approval from this senior group.”§
Seeking Silent Inner Consensus§
349 ¶However, the Śāstras state, “If the discussion occurred more than a moment or so, the matter was referred to our guru for elucidation. For we are just a channel for the Deity, a dispenser, a container, a holder of śakti. We endeavor not to lower His vibration into the intellect of words and discussion other than to convey information of which our answers are found quickly within our śāstras and from our guru. The pattern is set, was set long ago, and to fulfill it is our function.” Verse 380 elaborates, “It was in the Second World, with the devas and our guru at night, when we all slept on these inner planes, that discussion occurred, clarification was given. This is why when issues arose, we informed the devas in writing through the sacred fire and met with them there, for our senior circle met in two worlds. And so, in the First World we always endeavored to sit and feel what had occurred the night before. And it was through feeling that the unanimous nod of approval or disapproval occurred.” §
Not Applying Unanimous Agreement§
350 ¶Unanimous decision in our fellowship is blended in wisdom with the equally important principle of seniority. The delicate dance between these two creates a buoyant feeling of joy, cooperation and one-mindedness in all activities. While the elders guide those under their direction, there is never a sense of “your will” and “my will.” On the contrary, all wills are one in the service of Śiva in carrying out the guru’s mission. We are reminded of the wisdom of parents’ directing children through positive affirmations, never with questions such as, ‘Why don’t you begin your homework?’ lest they encourage insecurity, disobedience and rebellion. This principle, so vital to raising children, also applies to giving instructions in any situation. For we must be careful that unanimous decision not open the door to needless discussion, which can lead to argument and insubordination. Those who are leading must take the lead. Those in charge are responsible to abide by the principles of compassion and kindness. Sūtra 17 reminds us, “Those who live with Śiva are honorable, cheerful, modest and full of courtesy. Having removed the darkness of anger, fear, jealousy and contempt for others, their faces radiate the kindly compassion of their soul. Aum.” One final principle, never to be forgotten, is that unanimous agreement on timing innovations is a privilege given to the council on missions by the guru. It does not apply when such participation is not invited. Sūtra 265 explains, “My devotees never apply the principle of unanimous agreement to sovereign edicts issued from Kauai Aadheenam’s seat of power. Such proclamations are the uncontestable law of the satguru. Aum Namaḥ Śivāya.” §
Formal and Informal Chakravālas§
351 ¶A formal chakravāla is a gathering of an administrative group that meets regularly. Examples of formal, or official, chakravālas are councils on missions, meetings of the Hindu Businessmen’s Association and the Hindu Workingmen’s Association and Hindu Heritage Endowment gatherings of kulapatis or kulamātās. All formal chakravālas are begun and ended with the official chakravāla chant, Sahanā Vavatu. There are also informal chakravālas among women and men, youth and students, in homes, temples, meeting halls, restaurants, etc., for various purposes. Examples of informal chakravālas are weekly satsaṅgas, dinner meetings, picnics, committees or action groups carrying out activities that have been set in motion through the council on missions, and any spontaneous gathering of devotees who prefer to recognize and respect seniority and receive the blessings of the collective group of guardian devas by forming a proper divine circle. At each such gathering, there is a talaivar, pechālar, tūtuvar, etc. The talaivar of each informal group performs the function of host and sees that the gathering is successful. The three helpers assist the talaivar as per our tradition, the pechālar addressing the group, the padipālar chanting the blessings and the tūtuvar bringing refreshments and running errands. Unless previously requested to do so, there is no need for the talaivar to inform the Pīṭham of the details of such gatherings, though this always remains a possibility if the talaivar feels the need to do so. In most cases no minutes or notes would be made about the events taking place. §
Straight be the paths and thornless on which our friends will travel to present our suit! May Aryaman and Bhaga lead us together! May heaven grant us a stable marriage! §
ṚIG VEDA 10.85.23. VE, 254§
About the Following Chapter§
352 ¶The chapter that follows is about the administration and religious service among an established mission of Śiva’s devotees in many countries of the world. They have gathered together not to socialize or become friends, but to be a life-long family of devotees related not by blood but by spirit. Here we shall see that missions are the outcome of the sought-after-and-rarely-attained inter-family harmony, with no back-biting, no disagreement whatsoever that is not quickly reconciled, only service, Śivaseva, Śivathondu, as they take joy in the fulfillment of the mission of the Paramparā. §
To the heavens be peace, to the sky and the earth; to the waters be peace, to plants and all trees; to the Gods be peace, to Brahman be peace, to all men be peace, again and again—peace also to me!§
Śukla Yajur Veda 36.17. VE, 306§
Oh thou who pervades all space, both now and hereafter, as the Soul of souls! The Vedas, Āgamas, Purāṇas, Itihāsas and all other sciences inculcate fully the tenet of nonduality. It is the inexplicable duality that leads to the knowledge of nonduality. This is consonant with reason, experience, tradition, and is admitted by the dualists and nondualists.§
Tayumanavar 10.3. PT, 44§
When the Vedas and Āgamas all proclaim that the whole world is filled with God and that there is nothing else, how can we say that the world exists and the body exists? Is there anything more worthy of reproach than to attribute an independent reality to them?§
Natchintanai, Letter 2. NT, 16§
When mindstuff is firmly based in waves of ahiṁsā, all living beings cease their enmity in the presence of such a person.§
Yoga Sūtras 2.35. YP, 205§
As hungry children here below sit round about their mother, even so all beings expectantly sit round the agnihotra. §
Sāma Veda, ChandU 5.24.4. VE, 412§
The unholy town where no temple stands, the town where men do not wear the holy ash, the town which does not resound with sacred song, the town which is not resplendent with many shrines, the town where the white conch is not reverently blown, the town where festive canopies and white flags are not seen, the town where devotees do not gather flowers for the worship rite, that town is no town. It is a mere wilderness.§
Tirumurai 6.309.5. PS, 149§
There is no difference between devotion and perfect knowledge. A person who is engrossed in devotion enjoys perpetual happiness. And perfect knowledge never descends in a vicious person averse to devotion.§
Śiva Purāṇa, Rudra S. 23.16. AI, vol.1, 380§
They labor hard and gather flowers and carry water pure. They adore the Lord in unfailing piety and at His shining Feet lay flowers and stand and pray, and unto the rain-laden clouds forever prosperous shall they be. §
Tirumantiram 1839. TM, 349§
It is devotion to God, Śiva bhakti, alone that makes a man blessed. Everything else is useless. Therefore, without break, practice Śivadhyāna. Do not be afraid of anything. Victory will be yours!§
Natchintanai, “Śivabhakti.” NT, 7§
He folded his hands in adoration and praised the Lord’s feet. His deep love melted in a stream, the flood from his eyes gushed out and spread over his body.§
Periyapurāṇam 5.21, verse 253. PS, 49§
What has learning profited a man, if it has not lead him to worship the good feet of Him who is pure knowledge itself? They alone dispel the mind’s distress who take refuge at the feet of the Incomparable One.§
Tirukural 2, 7. TW§