Chapter 25§
Guru Protocol
सौकृत्य सह गुरु
OGA SIDDHA GURU PARAMPARĀ LITERALLY MEANS “A LINEAGE OF ENLIGHTENED MASTERS WHO REMOVE DARKNESS FROM THE MINDS OF DEVOTEES.” THE PRESIDING YOGA SIDDHA IS THE FAMILY’S SPIRITUAL GUIDE AND PRECEPTOR, FRIEND AND COMPANION ON THE PATH. GURU PROTOCOL DELINEATES RIGHT ATTITUDES AND WAYS OF RELATING TO ONE’S HOLY GURU TO DRAW FORTH HIS WISDOM, GUIDANCE, GRACE, PROTECTION AND BLESSINGS.§
479 ¶Our Śaivite heritage holds that all of existence is Śiva, and there are no so-called divine incarnations. God exists equally in all, though His presence is more apparent in the person of the illumined master. In this spirit the awakened śishya is directed to see the satguru as divine, no different from Lord Śiva Himself. As stated in the Kulārṇava Tantra: “By mind, by speech, by body and by action, do what is helpful to the guru. As in the vicinity of fire, butter gets melted, so in the proximity of the holy guru all sins dissolve. As darkness is destroyed at the very sight of the lamp, so is ignorance destroyed at the very sight of the holy guru. Moksha is in the palm of his hand.” The true śishya will know that knowledge of the Self arises only from the satguru, know further that there is but one satguru in this life and that the three worlds grieve to see a disciple abuse or abandon his teacher and they rejoice in the faithful and constant disciple. Each devotee works daily to bring his mind ever deeper into harmony with that of his satguru, fostering and protecting their relationship.§
Fifteen Sūtras On Guru Protocol§
480 ¶Sūtras 241 through 255 of Living with Śiva define the traditional observances of the guru-śishya relationship drawn from the Guru Gītā as aids to deepening one’s relationship with the guru.§
1. SŪTRA 241, ON APPROACHING THE SATGURU
Śiva’s devotees daily offer fruit or flowers in love and prostrate before their satguru, or to his sandals or the direction in which he abides. They chant the Guru Mantra when approaching any satguru for darśana. Aum.§
2. SŪTRA 242, ON SEEING THE GURU AS ŚIVA
Śiva’s devotees look upon their satguru as the embodiment of Śiva, offering service and reverence equally to both, making no distinction between the two. So live His truest devotees. This is pure Śaiva tradition. Aum.§
3. SŪTRA 243, MEDITATING ON THE SATGURU
Śiva’s devotees meditate each morning upon their satguru’s inner form, striving earnestly to know his temperament, the contents of his heart and his essential nature, which is eternal, peaceful and unattached. Aum.§
4. SŪTRA 244, ON RECEIVING THE GURU’S PRASĀDA
Śiva’s devotees hasten to receive their satguru’s food leavings and the sanctified waters from his holy feet or sandals. They know that in serving the enlightened master, the whole world is served and dharma is fulfilled. Aum.§
5. SŪTRA 245, ON EMULATING THE GURU’S AWAKENED QUALITIES
Śiva’s devotees emulate the awakened qualities they see in their satguru, seek initiation and daily strive to fathom his realization of Paraśiva, which is his priceless gift, attainable by no other means. Aum Namaḥ Śivāya.§
6. SŪTRA 246, ON SEEKING THE SATGURU’S BLESSINGS
Śiva’s devotees seek their satguru’s blessings, act in harmony with his will, trust in his supreme wisdom, seek refuge in his grace and rush forward to rededicate themselves each year during the month of the guru. Aum.§
7. SŪTRA 247, ON CARRYING OUT THE SATGURU’S DIRECTIONS
Śiva’s devotees obey their satguru, carrying out his directions, expressed or implied, with intelligent cooperation, without delay. They keep no secrets from him, nor advise others how to manipulate his decisions. Aum.§
8. SŪTRA 248, ON HEEDING THE SATGURU’S COUNSEL
Śiva’s devotees trustingly heed their satguru’s counsel without even subtly attempting to change his mind. If he declines to give blessings for an endeavor, they accept that as his blessing and proceed no further. Aum.§
9. SŪTRA 249, ON SEEKING SANCTION FOR SEVERE AUSTERITIES
Śiva’s devotees regularly perform spiritual practices on their own, but undertake serious penance and rigorous austerities only with their satguru’s express permission, guidance, empowerment and spiritual protection. Aum. §
10. SŪTRA 250, ON GREETING THE HOLY PRECEPTOR
Śiva’s devotees, upon the satguru’s entrance or arrival, cease worldly activity and conversation. They rise, rush forward to greet him, offer him a seat of honor and expectantly await his instructions. Aum Namaḥ Śivāya.§
11. SŪTRA 251, ON NOT CRITICIZING OR ARGUING WITH THE SATGURU
Śiva’s devotees are forbidden by tradition to criticize their satguru, even behind his back, or to argue with him, contradict or correct him. They may, however, request clarification and offer additional information. Aum.§
12. SŪTRA 252, NOT PLACING ONESELF ABOVE OR AHEAD OF THE SATGURU
Śiva’s devotees never stand or sit above their satguru, walk or drive ahead of him, take a place of authority or instruct others in his presence unless invited. All Hindus are sensitive in a guru’s lofty company. Aum.§
13. SŪTRA 253, UNSEEMLY BEHAVIORS TO AVOID
Śiva’s devotees never utter words of falsehood or contempt before their satguru. Nor do they deceive him, address him as an equal, imitate his dress or deportment or speak excessively or pridefully in his presence. Aum.§
14. SŪTRA 254, ON PROTOCOL FOR CONVERSATION WITH THE SATGURU
When with the satguru, devotees do not initiate conversation or ask questions unless he gives permission. If he prefers silence, silence is the message, the pure nectar from the deep well of his ineffable attainment. Aum.§
15. SŪTRA 255, ON NOT LISTENING TO CRITICISM OF THE SATGURU
Śiva’s devotees never listen to criticism of their satguru. If slander is heard, they extol the guru and warn the trespasser of his encroachment. If he persists in ignorance, they leave in eloquent silence. Aum Namaḥ Śivāya.§
The Gods, led by the spirit, honor faith in their worship. Faith is composed of the heart’s intention. Light comes through faith. Through faith men come to prayer, faith in the morning, faith at noon and at the setting of the sun. O faith, give us faith!§
ṚIG VEDA 10.151.4–5. VE, 180§
Darśana Of the Satguru§
481 ¶The following Natchintanai by my satguru, Sage Yogaswāmī, and the many other songs he sang in praise of his satguru, Chellappaswāmī, demonstrate the essence of these attitudes, which is a profound bhakti that comes with the knowledge of the satguru’s true nature. “Darśana of the guru is the blessing of all wealth. Daily give worship to his feet. Then you will know yourself, and your heart will be filled with peace. Darśana of the guru is the blessing of all wealth. Daily give worship to his feet. Abounding love will overflow. Ignorance will be consumed. All likes and dislikes by themselves will leave and disappear. Darśana of the guru is the blessing of all wealth. Daily give worship to his feet. The scripture’s law and meaning with your thought will correspond. Attachment’s bonds will fall away, and you will experience love. Darśana of the guru is the blessing of all wealth. Daily give worship to his feet. The host of Gods and devas will come to do your service. That jīva is Śiva is the truth you will clearly recognize. Darśana of the guru is the blessing of all wealth. Daily give worship to his feet.”§
How to Receive the Holy Guru§
482 ¶When the guru visits any family home, of members or nonmembers, the event should be regarded as the Deity’s visit. It is not a social call. So that devotees can take full advantage of the guru’s presence, treating and receiving him in the traditional manner, we here provide a few simple guidelines, refined and subtle customs from the ancient religious Śaiva culture. When the guru arrives at one’s home, it is an occasion of great joy. Everyone rushes forward to greet him. He is customarily received and welcomed with garlands at the entrance of the property. Upon arriving at the home or other destination, the guru is invited to stand before a small temporary outdoor altar that has been set up in advance with a kuttuvilaku (standing oil lamp) and a kumbha (water pot with a coconut nestled atop mango leaves) representing Lord Gaṇeśa. The kumbha water is used later during the pādapūjā. Āratī is performed (generally by the women) in which a camphor flame is passed before the guru, worshiping and welcoming him into the home as Śiva Himself. The flame is not offered to the devotees at this time. The guru is then led inside the house to a special chair for a pādapūjā (always performed by the senior male of the home, assisted by helpers). Alternatively, the pādapūjā may be held on the veranda. At the end of the pūjā, āratī is again performed, and this time the camphor flame is offered to the devotees present. Then each devotee comes before the guru to prostrate and place flowers on his feet. After all have come forward, the guru is asked for his upadesha, and he then speaks to all present, often allowing them to ask any questions they may have. Receptions can be simple or extremely elaborate, with conches blowing, music playing, drums and nagasvāram, with the guru being welcomed to the property onto a carpet of new, handmade, handwoven cloth, with young girls on both sides offering handfuls of flower petals to create a bed of blossoms for him to walk on. Parades, processions through the streets, with bushels of flowers showered from balconies, these are some of the ways the madly devout honor the holy guru.§
Receiving The Guru’s Disciples§
483 ¶A similar protocol is followed when one of our maṭhavāsis visits a home. He is received at the entrance, where a kuttuvilaku (standing oil lamp) and kumbha have been set up as a temporary shrine. For visiting āchāryas and swāmīs, a simple foot bathing is performed at the door before they enter the home. The kumbha water is used to bathe his feet while he is standing, but no formal pādapūjā is performed. Āratī is passed before the maṭhavāsi, and he is taken inside the home. Yogīs and sādhakas visiting are received with āratī, but no foot-washing. It is proper for devotees to touch the feet of swāmīs in orange, but not those of yogīs in yellow or sādhakas in white. Full prostration is reserved for one’s guru. A swāmī in orange is invited to sit and give upadesha and answer questions. If more than one swāmī is visiting, the eldest is the spokesman. Yogīs and sādhakas are not asked to give upadesha, but to conduct Natchintanai tirukuttam, inspired singing and to give a reading from the lesson of the day (as described in paragraph 496). All maṭhavāsi guests should be invited to share with the group any messages or teachings they may have from the Pīṭham. Guru, āchāryas, swāmīs, yogīs and sādhakas visit the home shrine and perform āratī before partaking of prasāda. Maṭhavāsis are served their meals, by the men, separately from the family, usually in the shrine room. When visiting a family home, transportation for guru and maṭhavāsis is traditionally arranged for by the host. §
He shines forth at dawn like the sunlight, deploying the sacrifice in the manner of priests unfolding their prayerful thoughts. Agni, the God who knows well all the generations, visits the Gods as a messenger, most efficacious. §
ṚIG VEDA 7.10.3. VE, 818§
The Asian Custom of Touching Feet§
484 ¶As stated in sūtra 221, “All Śiva’s devotees prostrate before their satguru, reverently touch the feet of his āchāryas and swāmīs, and greet yogīs and sādhakas with their palms pressed together and head slightly bowed. This is tradition. Aum.” What is the proper way to touch the feet of one’s guru, or a swāmī? To this question I have given the following answer in Book One of Śaivite Hindu Religion. Though written for children, it applies equally to those of all ages, “We lovingly touch the feet of our saints and elder relatives when we meet them. We do this to receive their blessings and be one with them. You first take your shoes or sandals off. You approach with hands together in añjali mudrā. You reach down and gently place your hands fully upon both feet and lovingly bend the fingers around them. As you hold the feet, take God’s energy within them into you. Then touch your hands to your eyes, and smile while looking into their face. They will feel your love and sincerity. They will bless and protect you.” As explained in Loving Gaṇeśa, “One touches the feet of holy men and women in recognition of their great humility and inner attainment. A dancer or a musician touches the feet of his or her teacher before each lesson. Children prostrate and touch the feet of their mother and father at special times, such as New Year’s day, birthdays and before parting for a journey.”§
Protocol for The Giving Of Vibhūti§
485 ¶The Guru Mahāsannidhānam giving vibhūti, sacred ash, may place it on the forehead of the devotee and/or in the hand. Swāmīs, yogīs and sādhakas giving vibhūti place it in the hand of the devotee, without physical contact. In giving holy ash to small babies, they place it in the hands of the parent to apply.§
Meals for Guru and Maṭhavāsis§
486 ¶Generally the guru is served his meals separately with the monks who accompany him. But in some cases he may request that he, the monastics with him, family and friends all be served together. In cases where the guru is leading a band of pilgrims, the traditional way is for all to be fed together, and this feeding is known as Maheśvara Pūjā. Otherwise, meals should be served in the home shrine or another private, serene area, with no one standing around watching and with no pictures being taken. Meals should be taken seated on the floor rather than at a table, and all service should be performed by the men of the house, as stated above. The object is to duplicate the conditions at Kauai Aadheenam as closely as possible. My monastics must remember that five and ideally six hours must pass before a full meal is again taken, though if prasāda is served in the meantime, taking three small bites is permissible. “We have already eaten, but I will have just a taste,” is a polite way of demuring from excessive intake of food, which is necessary to keep up one’s health while traveling. This traditional āyurvedic guideline of allowing sufficient time for proper digestion applies not only in homes but on airplanes and in other circumstances. §
Receiving Other Dignitaries§
487 ¶When swāmīs of orders other than our own visit a fellowship home or dharmaśāla, they are treated with the same reverence and respect as described above for our own swāmīs. Sūtras 222 and 224 illuminate the proper response to the visit of a holy man of any order: “Hearing of a venerated swāmī’s arrival, Śiva’s devotees joyously rush to the outskirts of town to welcome him. On his departure, they accompany him there and, with gifts, money and good wishes, bid him farewell. Aum. Śiva’s devotees know that God exists equally in all souls but is most apparent in the enlightened master. Thus, they revere their own satguru as Śiva Himself, but do not worship anyone as an incarnation of Śiva. Aum.” Dignitaries and parliamentarians, too, are venerated and received with honor, as explained in sūtra 223: “Devout Hindus honor a satguru, a head of state, a respected elder, a learned scholar, a renunciate or ascetic of any lineage. Upon his entrance, they stand, rush forward, bow appropriately and offer kind words. Aum.” Prostration is reserved for one’s own satguru, as stated in sūtra 225: “Sincere Śiva devotees never fail to bow down or gently touch the feet of a satguru or holy person of any order dressed in monastic robes. They prostrate only to their own satguru. This is the tradition. Aum Namaḥ Śivāya.”§
Standards for Overnighting In Homes§
488 ¶Sūtra 347 states that my monastics while traveling may stay in the homes of initiated fellowship families in good standing and their stay must not exceed three nights. I would like to elaborate on the qualifications that must be met in order for my monastics to overnight in homes of initiated fellowship members by saying that such homes must meet our “mission-house standards.” Furthermore, my monastics must not overnight in a home where the family is on personal retreat because of birth or death in the family, nor during the monthly retreat of a woman of the household, nor in which anyone has injuries that are in the process of healing (up until there is no more danger of infection). The general protocol for the Guru Mahāsannidhānam and maṭhavāsis for overnight stays is a simple reception with āratī and (for swāmīs) foot bathing at the door or pādapūjā for the guru when appropriate. The reception is generally brief if arrival is late in the evening and more elaborate at other times, depending also on the inspiration and number of devotees reveiving him. For overnight stays the maṭhavāsis must have a private room with a door. Meals may be served in that room or in the shrine or other private area apart from the family, according to the guidelines described above. Of course, all service from the family is performed by males, as stated in sūtra 348: “My Śaiva monastics are all males, our ancient tradition ordains. When they visit homes, temples or āśramas, all service to them, such as meals, travel assistance, laundry and visitor hosting, shall be carried out by males. Aum.” §
Assemble all, with prayer to the Lord of Heaven, He is the One, the all-pervading, the guest of men. He, the ancient of days, abides in the present. Him, the One, the many follow on their path.§
ATHARVA VEDA 7.21. VE, 661§
Standards For Taking Meals §
489 ¶In the case of traditional Hindu homes that otherwise meet mission house standards but where not all residents are Church members or even Śaivites, the guru and his maṭhavāsis may visit and take meals, but not stay overnight. This is expressed in sūtra 349: “My Śaiva monastics when traveling may partake of food prepared at home by devout families and delivered to them. They may also cook for themselves, or enjoy meals in restaurants, whether served by men or women. Aum.” In general it would be rare for the monks to eat in the home of a noninitiated, non-Church member, and then it would be only for the purpose of offering upadesha, which turns the home into the guru’s āśrama while they are there. Should nonmembers inquire sincerely and repeatedly, we can respond by letting them know that this would be most unusual and would require strict and precise protocols to be observed. If they persist in their invitation, we can share with them the requirements listed below. These rules do not apply to āsramas or other institutions.§
1. The home must be a strongly Hindu home, decorated with Hindu motifs, symbols and artifacts. §
2. It must be a purely vegetarian home where no meat, fish, fowl, shellfish or eggs are ever served to humans. §
3. It must be a home in which the wife does not work in the world. §
4. The family must be able to greet the guru or his monastics with the protocol described in these śāstras. Most especially, for a visit by the guru, a full pādapūjā must be performed by the head of the house. The monks traveling with the guru can help and guide, but should not actually perform the pūjā. In this and other situations where the guru and maṭhavāsis are received, seats for each should be prearranged, with the guru seated above all others and maṭhavāsis to his left, in order of seniority. §
5. No visits should be made to a home where the family is on a personal retreat because of birth or death in the family, or during the monthly retreat of a woman of the household, or during the retreat of an individual with injuries in the process of healing as mentioned above. §
Food Preparation And Service§
490 ¶Families who wish to cook meals (lunch or dinner but never breakfast) for the guru and his maṭhavāsis during their travels may prepare these at home and bring them to the hotel. But whether brought to a hotel or served in a home, all annadāna, or meals offered my monks or myself should be prepared with the following restrictions. It must be prepared with no oils, though ghee is allowable, using pots and utensils that have never been used for cooking meat. Fried foods should be avoided, though pappadams and other delicacies, such as peppers or vadai, may occasionally be served if fried in ghee (used for the first time). No white sugar should be used in the preparation of foods or beverages. Raw sugar and honey are acceptable. Food should be served freshly cooked and hot, not lukewarm or cold, as such food is unhealthy and may be contaminated. In summary, food is prepared according to the āyurvedic standards described in the sūtras of Living with Śiva on diet and food. Departure generally happens soon after the meal. §
Departure After Home Visits§
491 ¶Dakshiṇā, a monetary love offering, is traditionally given by everyone present at all types of visits, generally when coming forward for vibhūti prasāda, not only from the host, who presents his dakshiṇā on a beautiful tray of fruit and other special offerings, such as incense, ginger powder and sweets, just before the maṭhavāsis depart. The children are taught in this way by their parents to give a small offering to the maṭhavāsis, thus training the younger generation to care for the many swāmī orders of the planet. §
Hindu Solidarity Courtesy Calls §
492 ¶Oftentimes the Guru Mahāsannidhānam and his maṭhavāsis will make Hindu solidarity courtesy calls to non-Śaiva religious temples, groups and institutions during travel-pilgrimages. For example, in recent years I have made courtesy calls to many temples and religious leaders of the Śākta, Smārta and Vaishṇava denominations of Hinduism, attended numerous ecumenical gatherings and visited the homes and gathering places of leaders of such noble indigenous tribes as the Hopis of Arizona, the Mauris of New Zealand and the Aborigines of Australia. During such encounters, our protocol necessarily is relaxed, and we endeavor to blend harmoniously with the customs of our hosts, all within the guidelines of wisdom and propriety. Meals may be shared in such settings, though rarely in private homes.§
Worship of one’s chosen Liṇga by anyone in their own home for divine protection is called ātmārtha pūjā. §
KĀRAṆA ĀGAMA 12. BO MT, 67§
Mission Planning for Darśana Visits§
493 ¶When a visit is planned, it is the responsibility of the council on missions of the mission or missions in the area to assist in arranging the schedule, including helping to choose qualified homes for visitation, meals and overnight stays, and then making sure that designated families are fully prepared to fulfill their duties according to the protocol. Ideally, before any overnight stay, lecture, or home visit, a printed card stating the requirements for the given situation should be reviewed with the head of the house and a copy left with him for reference to our protocol. Before the visit, the monastics or their hosts should discreetly inquire if the requirements have been met. One final instruction: it is imperative that, in any type of visit, the family never leave the guru or his maṭhavāsis alone in the home with the women of the house unaccompanied by an adult male of the family. This violation of tradition should not occur for any reason. If the men of the family must leave because of emergency reasons, then the maṭhavāsis must depart with them and find another place to stay. §
Paramaguru Yogaswāmī’s Example§
494 ¶Satguru Yogaswāmī set an important pattern in the Jaffna Peninsula during his more than fifty years as spiritual monarch of the nation. During his frequent travels around the island he visited only certain select homes, numbering about twenty-one, I was told. He stayed overnight only in bachelor homes. He worked closely with these trusted families and trained them in indirect ways through his spontaneous visits. During his stay overnight or for a simple meal or cup of tea he would sing impromptu devotional songs, original compositions containing gems of Nātha wisdom, and these would be written down by the devotees. Over time, hundreds of songs were generated and eventually gathered together as the Natchintanai. Devotees never knew when he would arrive, so they prepared food for him each day and always had a place ready for him to stay, often a special room set aside for his use alone. It was by carefully training this handful of close śishyas over a period of many years that he was able to uplift the entire country. §
Selecting Homes to Visit§
495 ¶Similarly, my monastics should realize that when they go to an area to minister to our Church family community, and are instructed to visit or overnight with kulapati families, they should not feel obligated to visit all the kulapati homes. The first choice would be the mission house because that is dedicated to me as my āśrama. The second choice would be the home of the talaivar of the council on missions, then those holding the positions of the council on missions’ pechālar, padipālar and tūtuvar. Visiting one, two or three homes would be totally adequate for a short stay in a particular region. Again, it is the duty of the council on ministries to help determine qualified homes for visitation, meals and overnight stays, and to speak with the hosts to ensure that our protocol will be fulfilled.§
Having a Program of Teaching§
496 ¶The object in visiting anyone’s home, even for a short time—and indeed, in all encounters with our śishyas, students and seekers—is to teach and uplift through darśana, not to socialize. The emphasis is not on listening to problems, though Church members may share concerns with my swāmīs—but not with yogīs or sādhakas. These would tend to come up after the teaching is done, during question-and-answer sessions. Some teaching should be given, no matter how brief the visit. With this in mind, all maṭhavāsis on mission should without exception be prepared to give a presentation drawn from and based on the combined lessons of the day. The presentation should begin with a reading of the day’s scriptural quotes, especially the Vedas, from the chapter of Dancing with Śiva from which the lesson is drawn. Then, reading aloud or reciting from memory, the maṭhavāsi gives a presentation based on the day’s lesson from Dancing with Śiva, Living with Śiva and Merging with Śiva. Maṭhavāsis with blessings to do so may also give a brief discourse on these teachings. After the upadesha, a question-and-answer session may be held if time allows and the monk is qualified. If the monk is not qualified, he should say so quite openly and explain that they should consult with the guru or one of the more senior maṭhavāsis. Similarly, if problems are presented and advice requested, the monastic should demure in the same manner, unless he has been given specific instructions from the guru to give advice. §
Teaching The Lesson Of the Day§
497 ¶In efficiently planning for a journey, pilgrimage or visitation, the teaching materials can be arranged as daily curriculum and rehearsed along the way after the early morning meditation. This pattern of teaching from the combined three lessons of the day—from Dancing, Living and Merging with Śiva—should also be followed by the kulapatis and others giving forth explanation and testimony of the teachings through lectures and seminars. All should follow the example of the great Markanduswāmī, one of Yogaswāmī’s foremost initiates, whom I visited for darśana in 1969, 1972, 1981, 1982 and 1984 with my maṭhavāsis and gṛihasthas. He always taught by saying, “Yogaswāmī said this,” “Yogaswāmī said that,” always praising his guru, never putting himself forward as knowing anything, but deferring all knowledge, all wisdom, all praise, all greatness to his holy preceptor. Before departing, vibhūti is always given to all by the most senior maṭhavāsi. §
The man who has found Him becomes a silent monk. Desiring Him alone as their world, ascetics leave their homes and wander about. §
ŚUKLA YAJUR VEDA, BṚIHADU 4.4.22. VE, 717§
Guidelines For Brief Home Visits§
498 ¶The guidelines for brief visits to homes where no meals are to be taken are much more lenient. Drop-in visits are generally from 20 to 30 minutes and no longer than one hour. The flow of such a visit is as follows. The guru or maṭhavāsis are greeted at the door in traditional style, which can be as simple as an āratī and, for guru and swāmīs (but not for yogīs or sādhakas), a foot washing. They visit the shrine and, if qualified, the elder of the group gives a short upadesha. They enjoy a sip of tea or other beverage and a simple snack, but no meal, served in the living room, not the dining room. Then they take their leave. But the ultimate example was given in Kopai, Sri Lanka, for Gurudeva in 1981 when there was a magnificent parade. Each family along the way prayed that he would stop and step into their home for just an instant, which in numerous homes he did, and was received with simple foot washing, āratī and garland, all in less than five minutes. And it is not untraditional that all this happen outside the home, with the motor running, without ever setting foot inside the home. §
About Staying in Hotels§
499 ¶People sometimes ask why maṭhavāsis of our order stay in hotels that do not meet the qualifications of an average Hindu home or āśrama. The reason is that hotels provide totally impersonal accommodations. Their room, the coffee shop, restaurant and other facilities are their āśrama while they are there. When in hotels for meals or to stay overnight, they do not pay attention to the other guests. Nor do they become involved in the personal karma of the servant staff, which they avoid by not engaging in unnecessary conversation. Often meals are brought there for them by devoted families. Many think of staying in a hotel as being a worldly matter. But if they could see the psychic forces at work, they would have a different opinion. When one goes into a family home, there is an immediate contact with the karmas, good and bad, of the family, its relatives, business, interpersonal relationships and problems, perhaps confided, and for which advice given is rarely followed. The effect of the maṭhavāsis’ presence is to intensify those karmas, be they positive or negative. This kind of personal karmic involvement is absent in a hotel, where people do not reside permanently. There is an impersonalness in a lodge or inn that is not to be found in any home. Avoiding undue involvement in family karmas is wise, and it is the reason that our maṭhavāsis generally stay in hotels when traveling, rather than in homes. §
About Staying in Āśramas§
500 ¶As stated in sūtra 347: “My Śaiva monastics while traveling may reside and take meals in āśramas, temples, hotels or homes of worthy initiated families of our Saiva Siddhanta Church. Their sojourn in homes must never exceed three nights. Aum.” Qualifications for āśramas are as follows: these must be traditional āśramas where males reside, and if there are brahmachāriṇīs, they must reside in a separate building.§
Seeking the Guru’s Blessings§
501 ¶For any change or innovation in life it is traditional for all members to seek the advice and blessings of their preceptor, as stated in sūtra 246: “Śiva’s devotees seek their satguru’s blessings, act in harmony with his will, trust in his supreme wisdom, seek refuge in his grace and rush forward to rededicate themselves each year during the month of the guru. Aum.” Seeking blessings from the guru is the process of presenting an idea or plan which has been clearly thought through and for which a decision has been reached, and asking for his benediction and spiritual support for its fulfillment. Essentially, the śishya is asking his guru whether or not from his wise point of view the plan should be carried out. In seeking blessings, the guru should be informed on all aspects of the matter, including how family and other concerned parties feel about the proposed innovation. If there is opposition to the venture, the guru should be informed of it by the śishya. If the proposal is complex, it is best that the śishya work out all details of the plan with his kulapati and other family members, who in turn seek advice of elder kulapatis when necessary, before the śishya comes to the guru for blessings. It is also traditional and acceptable to request blessings to begin planning an innovation, and to then later present the developed plan for final sanction. §
Patiently Waiting for Blessings§
502 ¶After a matter has been presented to the guru, it is the duty of the śishya to patiently await a response. Silence or delay on the part of the guru should never be interpreted as a “yes.” If no response is forthcoming after some time, the śishya may inquire discreetly as to the status of the matter. Once the advice or decision of the guru is received and understood, the devotee is bound by spiritual law to accept and follow it. Sūtra 248 admonishes: “Śiva’s devotees trustingly heed their satguru’s counsel without even subtly attempting to change his mind. If he declines to give blessings for an endeavor, they accept that as his blessing and proceed no further. Aum.”§
The ascetic who wears discolored robes, whose head is shaved, who does not possess anything, who is pure and free from hatred, who lives on alms, he becomes absorbed in Brahman.§
ŚUKLA YAJUR VEDA, JABALAU 5. VE, 440§
Consulting Elders for Timing§
503 ¶When the guru gives blessings, there is a second step to be taken. That is to determine the timing of implementation. In important matters, it is up to the individual to discuss the timing with elders or parents. This is done before the plan is implemented. The parents or elders may need to then again confer with the guru. When the guru gives his blessings to a young man to start a business of building boats, for example, it is up to the youth to seek the wisdom of his parents and the Hindu Businessmen’s Association as to when the business should be started.§
Informing The Council On Missions§
504 ¶On matters that concern the entire mission, the council on missions should be informed when the guru gives initial blessings for a change or innovation. This is done by the kulapati’s informing the talaivar of the council, who then brings the matter up during his next formal communication with the Guru Mahāsannidhānam or his representative. The talaivar then brings the response and direction to the council at the next formal meeting. It is the duty of the council to nod or not nod, indicating whether they feel the innovation is timely or not. If they nod that it is timely, this response is taken back to the Pīṭham by the talaivar. §
Approval by The Pīṭham And the COM§
505 ¶The Guru Mahāsannidhānam then gives his final approval and the astrology is checked for the best timing to begin. If the council members do not give their nod, meaning it is not timely to begin, that response also is conveyed to the guru by the talaivar. The innovation is delayed indefinitely, and may be brought up again in the future. It is in this way that changes and innovations are implemented by the monastery senior group of maṭhavāsis, to protect the vigil of sublimity. For example, when the Pīṭham gives blessings to a kulapati to start a hospital visitation program in the community, it is up to the kulapati to bring the matter up at the next formal council on ministries meeting. He informs the talaivar during the appropriate time during the meeting that preliminary blessings for the project have been received. The talaivar makes careful note of the matter on his agenda. He mentions the program during his next communication with the Pīṭham and receives the response. He later conveys this to the council on missions. Only when this second level of approval is completed is the project initiated. This protocol gives the Guru Mahāsannidhānam the opportunity to consider the matter a second time and set it in motion, or make a different decision, through formal channels.§
Summary of Implementing Blessings§
506 ¶In summary, blessings received bring additional responsibility to make sure the guru’s thrust in giving blessings is carried out with auspicious timing, with all other current tasks and obligations taken into account. Often the astrology is consulted to choose the best possible muhūrta. The traditional procedure described above can be summarized as follows: §
1. A devotee discusses an innovation with the Guru Mahāsannidhānam, having previously talked the matter over with elders and received their support. He informs the guru of all details of the matter, positive and negative, and the thoughts of family and other concerned parties. The guru may respond immediately or convey his response later. If response is not immediate, the devotee waits patiently to hear if the guru approves or not.§
2. The guru gives blessings or he does not. If blessings are not given, the matter is dropped. §
3. If blessings are given on a personal matter which does not affect the mission members, then the devotee may begin implementation according to auspicious timing.§
4. If blessings are given on a matter which concerns the mission, or requires the mission’s help, the matter is submitted by the devotee to the council on missions for a second review and, if the guru’s blessings are again given, the council’s nod on timing for implementation. §
5. A message from the Guru Mahāsannidhānam about the innovation is conveyed by the tūtuvar to the devotee who received the initial blessings. §
About the Preceptor’s Perspective§
507 ¶The main reason for seeking the guru’s blessings is that he perceives from a higher perspective and, knowing the karmic flow of the family, sees farther into their future. The guru has the entire family’s spiritual welfare at heart and takes into careful consideration how innovations in the lives of individual members will impact the needs of the family as a whole, and the community as well. His point of view is often different from the perspective of the devotee, who is more involved in worldly matters. For these reasons, all members seek the blessings of their guru in all important matters. For these reasons, heads of extended families the world over seek the advice and blessings of their spiritual preceptors within every sect of Hinduism to help guide their family members through the pitfalls of their prārabdha karmas. For these reasons, the family preceptor must be informed of the ebb and flow of individual and collective karmas he is responsible to oversee and be kept informed of any major changes the family plans to make. For these reasons, the guru is an intricate part of each family, guiding and observing closely, inwardly from a distance. Enough time must be alloted for all decisions to be understood and questions to be asked before blessings are given or not given. Decisions, especially those affecting the entire family, must never be rushed into. Therefore, the art of planning ahead is very necessary for the success of the individual and the entire family. The wise man even plans for that which cannot be planned for.§
Many are the births and deaths forgotten by souls shrouded in ignorance, enveloped in mala’s darkness. At the moment Great Śiva’s grace is gained, the renunciate attains the splendorous light. §
TIRUMANTIRAM 1615. TM§
The Spirit Of Genuine Obedience§
508 ¶Though wisdom and tradition oblige the devotee to follow the directions the guru gives, it is not to be a “blind obedience,” which is an ignorant approach. The ideal relationship is an inner state of cooperation with the preceptor’s mind. True obedience is the state of willingness and cooperation in which the soul remains open and amenable to enlightened direction. It is an unbroken pledge of trust in the mystic process of spiritual evolution. True obedience, or better, intelligent cooperation, is based on knowledge, agreement, love and trust. Therefore, questions should be asked if a direction is not clear.§
The initiation for the attainment of liberation can only be obtained from the guru. Without the help of the guru no penance could ever be helpful in producing the desired result. The guru teaches the pupil. The guru becomes the object of glory for the disciple and enhances the pupil’s dignity. Hence the disciple must have immense regard for the guru. The guru is Siva Himself, and Siva is called the guru. Whether guru or Siva, both have been accepted as vidya. Vidya is not different from both of them.§
Chandrajñāna Śaivāgama, Kriyāpāda, Chapter 2, Verse 7§
Nandinātha accepted the offering of my body, wealth and life. He then touched me, and his glance dispelled my distressful karma. He placed his feet on my head and imparted higher consciousness. Thus, he severed my burdensome cycle of birth.§
Tirumantiram 1778. TM§
When you seek a guru
Seek one who is holy and pure
And then give him your all—
Your body, life and wealth.
Then in constancy learn clearly,
Not a moment distracting.
Surely shall you thus reach Śiva’s State.
Placing His Feet on my head,
The Master blesses me. He is holy Guru.
He my Self-Realization works.
He takes the jīva to the state beyond tattvas.
He sunders my bonds. All these he performs—
He that is Truth itself.§
Tirumantiram—Verse 1693 and 2049§
Having entered the path of the senses,
I was wandering in despair. But he set me
On the proper way, by saying, “You are I.”
That I, his slave, might not be caught and ruined
In the bondage of father, mother, children,
Wife and kin, he cleared my mind and placed me
In the midst of worthy devotees—that great lord,
My father, I saw at glorious Nallur.§
Natchintanai 124§
One who is established in the contemplation of nondual unity will abide in the Self of everyone and realize the immanent, all-pervading One. There is no doubt of this.§
Sarvajñānottara Āgama, AtmaS 14. RM, 107§
The luminous Being of the perfect I-consciousness, inherent in the multitude of worlds, whose essence consists in the knowledge of the highest nondualism, is the secret of mantra.§
Śiva Sūtras, 2.3. YS, 88§
I sought Him in terms of I and you. But He who knows not I from you taught me the truth that I indeed is you. And now I talk not of I and you.§
Tirumantiram, 1441. TM§