AUM GANESHA!

Holy Orders Of Sannyas

A SAIVA SWAMI’S DIKSHA AND LIFETIME VOWS OF RENUNCIATION

SAIVA SIDDHANTA CHURCH KAUAI AADHEENAM 107 KAHOLALELE ROAD KAPAA, HAWAII, USA 96746 (808) 822-3012

HE FIRST PART OF YOUR LIFE WAS LIVED FOR YOURSELF; Tthe second part will be lived in the service of others, for the ben- efi t of your religion. You have been tried and tested through years of training and challenges and proved yourself worthy to wear the kavi, the orange robes, and to fulfi ll the illustrious Saiva sannyasa dharma. ¶The sannyasin harkens close to Siva and releases the past to an outer death. Remembering the past and living in memories brings it into the present. Even the distant past, once remembered and passed through in the mind, becomes the nearest past to the present. Sannyasins never recall the past. They never indulge in recollections of the forgotten person they have released. The present and the future—there is no security for the sannyasin in either. The future beckons; the present impels. Like writing upon the waters, the experiences of the sannyasin leave no mark, no samskara to generate new karmas for an unsought- for future. He walks into the future, on into the varied vrittis of the mind, letting go of the past, letting what is be and being himself in its midst, moving on into an ever more dynamic service, an ever more profound knowing. Be thou bold, sannyasin young. Be thou bold, san- nyasin old. Let the past melt and merge its images into the sacred river within. Let the present be like the images written upon the water’s calm surface. The future holds no glamor. The past holds no attach- ment, no return to unfi nished experience. Even upon the dawn of the day walk into your destiny with the courage born of knowing that the ancient Saivite scriptures proclaim your sannyasin’s life great above all other greatness. Let your life as a sannyasin be a joyful one, strict but not restrictive, for this is not the path of martyrdom or mortifi cation. It is the fulfi llment of all prior experiential patterns, the most natu- ral path—the Straight Path to God, the San Marga—for those content and ripened souls. Leave all regret behind, all guilt and guile, others will preserve all that you proudly renounce. Let even the hardships ahead be faced cheerfully. ¶Never fail to take refuge in your God, your Guru and your Great Oath. This is the highest path you have chosen. It is the culmination of numberless lives, and perhaps the last in the ocean of samsara. Be the noble soul you came to this earth to be, and lift humanity by your example. Know it with a certainty be- yond question that this is life’s most grand and glorious path, and the singular path for those seeking God Realization, that mystic trea- sure reserved for the renunciate. Know, too, that renunciation is not merely an attitude, a mental posture which can be equally assumed by the householder and the renunciate. Our scriptures proclaim that a false concept. True renunciation must be complete renunciation; it must be unconditional. There is no room on the upper reaches of San Marga for mental manipulations, for play-pretend renunciation or half-measure sadhana. Let your renunciation be complete. Resolve that it will be a perfect giving-up, a thorough letting-go. Let go of the rope. Be the unencumbered soul that you are. Be the free spirit, unfet- tered and fearless, soaring above the clamor of dissention and differ- ence, yet wholeheartedly and boldly supporting our Saivite principles against those who would infi ltrate, dilute and destroy. All that you need will be provided. If there is any residue of attachment, sever it without mercy. Cast it off altogether. Let this be no partial renuncia- tion, subject to future wants, to future patterns of worldliness. Give all to God Siva, and never take it back. ¶To make this supreme renuncia- tion requires the utmost maturity coupled with a dauntless courage. It requires, too, that the wheel of samsara have been lived through, that life hold no further fascination or charm. Through experience the soul learns of the nature of joy and sorrow, learns well to handle the mag- netic forces of the world. Only when that learning is complete is true sannyas possible. Otherwise, the soul, still immature, will be drawn back into the swirl of experience, no matter what vows have been uttered. True renunciation comes when the world withdraws from the devotee. Sannyas is for the accomplished ones, the great souls, the evolved souls. Sannyas is not to be misinterpreted as a means of get- ting something—getting enlightenment, getting punya or merit. San- nyas comes when all getting is fi nished. It is not to get something but because you are something, because you are ready to give your life and your knowledge and your service to Saivism, that you enter the life of the sannyasin. The kavi or saffron robes are the royal insignia of the sannyasin. Those in kavi the world over are your brethren, and you should feel one with each of these hundreds of thousands of sol- diers within. ¶The ideals of renunciation as practiced in the Sanatana Dharma are outlined fully in these Holy Orders of Sannyas. Live up to them as best you can. You need not be a saint or jivanmukta to enter into the ancient world order of sannyas. Renunciation in its inmost sense is a gradual process. It does not happen instantly when a vow is spoken. Do not mistake sannyas diksha as the end of effort, but look upon it as a new spiritual birth, the beginning of renewed striving and even more diffi cult challenges. There will remain karmas to be lived through as the soul continues to resolve the subtle attachments or vasanas of this and past lives. It is enough that you have reached a knowing of the necessity of tyaga. It is enough that you renounce in the right spirit and pledge yourself to meet each challenge as befi ts this tradition, bringing honor to yourself and your religion. ¶Finally, you are charged with preserving and defending the teachings of the Siva Yogaswami Guru Parampara and the Saiva Dharma as brought forth in Dancing with Siva, Hinduism’s Contemporary Catechism and The Holy Bible of the Saivite Hindu Religion. You are cautioned against being infl uenced by alien faiths or beliefs. You are the vault, the repository wherein are kept the priceless treasures of Saivism, secure and avail- able for future generations. All who accept these Holy Orders accept a selfl ess life in which all monastics work their minds together, thus keeping the sangam strong and effective. You must not veer from the San Marga, nor follow an individual path, nor remain remote or aloof from your brother monastics. It is a serious life which you now enter, one which only a sannyasin can fully undertake. Remember and teach that God is, and is in all things. Spread the light of the One Great God, Siva—Creator, Preserver and Destroyer, immanent and transcendent, the Compassionate One, the Gracious One, the One without a second, the Lord of Lords, the Beginning and End of all that is. Anbe Sivama- yam Satya me Parasivam.

HIS HOLINESS SATGURU SIVAYA SUBRAMUNIYASWAMI Guru Mahasannidhanam, Kauai Aadheenam, Hawaii, USA Five-armed is He, elephant-faced, With tusks to match the crescent moon, Siva’s Son, Wisdom’s Tenderness, In thought enshrined, His Feet I praise.

Tirumantiram Invocation THE FOLLOWING IS A RELIGIOUS COVENANT BETWEEN A SANNYASIN—ONE WHO HAS RENOUNCED THE WORLD IN SERVICE TO GOD SIVA—AND THE DIVINE BEINGS OF ALL THREE WORLDS. IN THE FULFILLMENT OF THESE HOLY ORDERS OF SAN- NYAS, THE SANNYASIN, OF HIS OWN VOLITION, IRREVOCABLY AND ETERNALLY BINDS HIMSELF TO HIS RELIGION—THE SAIVA SAMAYAM—TO THE TIMELESS TRADI- TIONS OF THE SANATANA DHARMA, TO HIS FELLOW HINDUS, TO HIS BROTHER RE- NUNCIATES AND, MOST ESPECIALLY, TO THE SIVA YOGASWAMI GURU PARAMPARA.

ANNYAS MAY BE SIMPLY have always existed among men a few, rare defi ned as Saivite Hindu mo- in numbers but mighty in their dedication to nasticism, and a sannyasin is Lord Siva, for whom the world held no attrac- one who has renounced the tion and karmas were on the wane. Such men world in search of God Real- are by nature inclined toward knowledge of ization and has been formally God and disinclined toward desires of fam- initiated by a guru who is himself a sannyasin. ily, wealth and property, also spoken of by In Sanskrit the word sannyas literally means our spiritual forefathers as women, gold and “to throw down” or “to abandon.” Thus, san- land. Some among them are sadhus, ancho- nyas is the giving up or abandonment of the rites living in the seclusion of distant caves world, and the sannyasin is one who has so re- and remote forests or wandering as home- nounced. True sannyas is not a denial of life less mendicants, itinerant pilgrims to the holy but life’s highest fulfi llment. It is unmitigated sanctuaries of Saivism. Others dwell as ceno- selflessness. It is the relinquishment of the bites assembled with their brothers often in transient and illusory in favor of a perma- the ashram, aadhee nam or math of their satguru nent Reality, the eschewing of a worldly life but always under the guru’s aegis, serving that one may, by gradual stages of purifica- together in fulfi llment of a common mission. tion, draw inward toward Parasiva, Truth Ab- These devotees, when initiated into the Order solute. It is a break with the mundane and a of sannyas, don the saffron robes and thereby binding unto the Divine. It is the repudiation bind themselves to a universal body of Hindu of the dharma, including the obligations and renunciates whose existence has never ceased, duties, of the householder and the acceptance an assembly of men inwardly linked in Siva- of the even more demanding dharma of the sambandam, their mutual dedication to Siva, renunciate. The seasoned sannyasin is truly though not necessarily outwardly associated. the liberated man, the spiritual exemplar, the It is this venerable convocation which the san- disciplined yogi and ultimately the knower nyasin joins and to which he is bound for life of Truth, freed to commune with the Divine in brotherhood and in service. ¶Tra di tionally, and bound to uplift humanity through the there are several levels of initiation for the sharing of his wisdom, his peace, his devo- Saivite monastic. Requirements and qualifi ca- tion and his illumination, however great or tions vary according to the circumstances, the small. The sannyasin is the guardian of his re- preceptor and the disciple. These initiations ligion, immersed in it constantly, freed from may be given early in the monastic’s life or worldliness, freed from distraction, able to may await the completion of years or even de- offer his work and his worship in unbroken cades of sadhana and purifi cation before they continuity and one-pointed effectiveness. He are bestowed. It is not a matter of temporal undertakes certain disciplines including the experience or timing. The fi rst formal initia- purifi cation of body, mind and emotions. He tion for the aspirant is known as brahmacharya restrains and controls the mind through his diksha and enters the devotee into a chaste life sadhana, tapas and meditative regimen. He un- of study, worship and service. The next initia- folds from within himself a profound love of tion is that of sannyas diksha. This diksha is a God and the Gods. His practice of upasana or formal Hindu rite, or less often an informal worship is predominantly internal, seeking blessing, entering the devotee into renunciate God Siva within. ¶In the Saiva tradition there monasticism, binding him for life to certain

2 vows which include chastity, poverty and been in college and not in the world after that obedience, and directing him on the path to time. Others will accept widowers; and a few God-Realization. It must be realized that the initiate women. Such rules and qualifi cations ceremonies described in the Rites of Initiation apply primarily to cenobites, that is to those section herein form the customary rites of pas- who will live and serve together in an ashram sage into sannyas, but that it is not merely the or monastery. The rules pertaining to home- observance of these ordinances which makes less anchorites are, for obvious reasons, more one a sannyasin. Indeed, if not a single formal- lenient. ¶The ancient shastras recognize four ity was followed, not a single vow solemnized, justifiable motivations or reasons for enter- a true satguru may confer sannyas on a true ing into sannyas: vidvat, vividisha, markata and disciple in a most informal manner. There are atura. Briefl y, vidvat sannyas is the spontaneous other forms of diksha, not relating to monas- withdrawal from the world in search for God ticism, by which a spiritual teacher bestows Realization which results from karma and ten- blessings and awakening upon the devotee dencies developed in a previous life. Vividisha through the simple agency of a touch, word, sannyas is embracing of monastic life in or- look or thought. One such initiation is known der to satisfy a yearning, developed through as mantra diksha, which in the Saiva tradition scriptural study and practice, for knowledge is the teaching of the Panchakshara Man- of the Absolute. Markata sannyas is taking ref- tra, “Namasivaya.” ¶According to the vener- uge in monasticism as a result of great sorrow, able laws of Manu, one enters into sannyas disappointment or misfortune in worldly pur- after training with the guru, but only if the suits. Atura sannyas is entering into sannyas candidate received brahmacharya diksha and upon one’s deathbed, realizing that there is commenced such training prior to his twenty- no longer hope in life. fi fth birthday. Otherwise, all are expected to enter the life of the householder, embracing A BRIEF HISTORY OF SAIVITE AND the life of renunciation, if they elect, after hav- VAISHNAVITE MONASTICISM. ing concluded family and societal obligations ENUNCIATION AND AS- around age seventy-two. Thus, there are two ceticism have been an integral distinct types of sannyas. The fi rst is initiation component of Saivite culture of unmarried youth into the ancient world Or- from the earliest days, the der of sannyas. A second sannyas, described in most highly honored facet the Vedas, though not commonly observed in of the Hindu dharma. Until contemporary Hindu society, may be defi ned around the ninth century, renunciation as a as the last of the four ashrams or stages of way of life was a uniquely Saivite phenom- life. After observing the stages of the student enon, and even today the word sannyasin de- (brahmacharya), the householder (grihastha) notes particularly a Saivite ascetic, though and retired counselor (vanaprastha), the de- etymologically it may be applied to all Hindu vout man seeks initiation by a satguru under monks. Historically, sannyas has not been whose grace he enters into life’s final stage, a part of Vaishnavism until fairly recently. withdrawing unto himself and ideally living There are certain distinctions to be observed the life of a forest hermit while dedicating between Saivite and Vaishnavite sannyasins. himself to Godly pursuits. Both forms of san- Firstly, Saiva sannyasins generally share a com- nyas are delineated in these Holy Orders and mon philosophical ground, often described as both require initiation from one who himself Monistic Vedanta or Suddha Saiva Siddhanta, has the blessings of a legitimate preceptorial while their Vaishnavite counterparts embrace line to wear the renunciate’s kavi robes. Strict- at least four distinct philosophies. Secondly, est tradition requires that lifetime renunci- Saiva sannyasins throughout the Hindu world ates be single men and that they enter their worship the same Deity and wear the tilaka Order before age twenty-fi ve. However, there or sect mark on their foreheads, consisting of are certain Orders which accept men into san- holy ash in three horizontal lines called tri- nyas after age twenty-fi ve provided they have pundra, with little variation. Vaishnavite san-

3 nyasins, on the other hand, never make their before, it was Gautama Buddha who around tilaka with holy ash, but use various forms, six hundred years ce organized what had often consisting of sandalpaste in three ver- been an individual sadhana into a monastic tical lines, called urdhvapundra. Worship ping order, which he termed the sangam. Around Vishnu’s divine incarnations, Vaishna vite re- the eighth or ninth century Adi Sankara, the nunciates are often termed “vairagis,” and may great exemplar of the ideals of sannyas who further distinguish themselves from the Saiva revitalized and restored the ancient ways sannyasins by using a rosary of tulsa instead of during his short life of thirty-two years, orga- the Saivite’s rudraksha and by wearing white nized the Hindu monastics of his day. In his robes instead of the traditional saffron or travels throughout India, he assessed the ex- ochre robes. This has brought about the terms isting traditions and fi nally validated ten or- Lal Padris or “red-devotees” to describe the ders of ascetics, at the same time establishing Saivites and Sita Padris or “white-devotees” four religious centers or maths in North, East, to describe the Vaishna vites. Finally, while South and West of India, known respectively sannyasins place great emphasis on asceticism as Jyoti, Govardhana, Sringeri and Sarada. and the disciplines of meditation or raja yoga, Thus, the ancient Order of sannyas extends vairagis for the most part follow the path of de- back to time immemorial, structurally infl u- votion or bhakti yoga. Despite these historical enced by Gautama Buddha about twenty-fi ve differences, modern Hinduism accepts all de- centuries ago and reorganized in its present vout Hindus into sannyas, and devotees of any form by Adi Sankaracharya about eleven hun- of the sects of the Sanatana Dharma—wheth- dred years ago. ¶Our own spiritual lineage is er Saiva, Vaishnava, Sakta or Smarta—may traced through a Rishi from the Himalayas, enter into sannyas. ¶The ideal of the life-long to Kadaitswami, to Chellappaswami, to Siva celibate monastic, living within the social Yogaswami and finally to our beloved Gu- order and yet freed from worldly obligation rudeva, Sivaya Subramuniya swami. Ours is that he might fi nd and shed his spiritual light, a line of siddhars, or perfected ones. The most started for Saivites before the Mohenjodaro renowned siddhar is Tiru mular who lived over and Harappa civilizations of five thousand two thousand years ago in the South of India, years ago and traces its development in the for a time at Chidambaram with Patanjali and references in the Rig Veda, around 1000 ce, to Vyaghrapada. Following the siddhar tradition, the munis and the yatis, men who wore long our Order holds that Lord Siva is God and hair and the yellow robes, such men as Sanat- that He exists as both the transcendent Abso- kumara, Dattatreya and others, all naishtika lute, Parasiva, and the Personal Lord and Pri- brahmacharis. Later in the Vedas the sannyas mal Soul. We worship the latter and meditate ashram or last stage of the four-fold division upon the former. of life became formalized and many referenc- es made to those who after age seventy-two THE UNRIVALED GREATNESS OF THE relinquished all in search of the Absolute. Re- SAIVA SANNYASA DHARMA. nunciation of the world found a high expres- HE SAIVA SIDDHANTA Yoga sion in the monastic principles of Jainism and Order holds that all souls Buddhism, both religions founded by illustri- without exception will attain ous sons of India. Essentially, Gautama Bud- the ultimate realization and dha perfected the Saivite ascetic ideal within eventually merge in non-dual the compass of Hinduism, and his followers union with God, and that made of it a separate religion after his death. there are souls on every plateau of evolution It is only in Hinduism, and more particularly at all times, some in the midst of life’s experi- in Saivism and the Hindu-inspired religions ence and others who, having experienced, are of Jainism and Buddhism, that asceticism is naturally withdrawing from the world. This a vibrant and valued mode of life, a part of Order supports the scriptural doctrine that the natural dharma. Though the homeless the two paths—householder and renunciate— sadhu and the wandering mendicant existed are distinct in their dharmas and attainments,

4 affi rming that true renunciation may not be renunciate path. However, it would be equally achieved by those in the world even by vir- improper for a renunciate-minded soul to tue of a genuine attitude of detachment. The enter family life as for a grihasthin to seek to householder may attain great and profound be a sannyasin. Only the sannyasin can truly spiritual depths during his life, unfolding the repudiate the world of illusion and proclaim mysteries of existence in his or her states of the Truth which others may seek but which contemplation and, according to our ancient will always elude them. The Kularnava Tantra mystics, perhaps experiencing total God Re- states: “Austerities, restraints, the observance alization at the hour of death, though this at- of vows, pilgrimages to holy places, bodily tainment is reserved for the ardent, sincere disciplines and other acts are ineffectual if and devout grihasthin. Such a soul will fi nd performed by one who is un initiated. One the Sanatana Dharma at an early age in his should, therefore, by all means be initiated by next birth, renounce and attain quickly to a guru.” Again, the Rudra Yamala proclaims: Self Realization. Alternately, the householder “He who has not been initiated cannot acquire may attain to the highest realization after all Divine Knowledge. Those who perform japa family dharma and societal obligations are ful- and puja without being initiated derive no fi lled, provided he enters the sannyas ashram benefi t, even as seeds sown on stone do not after age seventy-two through the customary germinate.” The Kaivalya Upanishad proclaims, initiatory rites given by a satguru and then “Not by work, not by birth, nor by wealth, but diligently pursues his spiritual sadhana in a by renunciation alone do the rare ones attain state of genuine renunciation and not in the Immortality” (Verse 3). We fi nd the virtues of midst of his family. Our Gurudeva spoke of the sannyasin’s abdication of the world boldly this in June of 1968: “The path of the family expressed by Swami Vivekananda of the Puri is a path of magnetic attachments. It is their Order: “Never forget and teach to your chil- duty to own property, to succeed in business dren that as is the difference between a fi re- and to raise their family until age seventy-two. fl y and the blazing sun, between the infi nite This natural and necessary attachment to the ocean and a little pond, between a mustard world, coupled with the male and female prin- seed and the mountain Meru, such is the dif- ciple in the family, prevents nirvakalpa samadhi ference between the householder and the san- in this way. He represents the active, aggres- nyasin!” A disciple asked Swami Vivek ananda sive, masculine energies of the pingala cur- if it were true that without sannyas there could rent, while she naturally expresses the passive, be no knowledge of Brahman. Swami replied, feminine energies of the ida current. The hus- “That is true. A thousand times true.“ This band and wife are together a one being, but lofty view of renunciation is echoed by His individually they are psychically incomplete Holiness Adi Sankara, in his introduction to and dependent one upon the other. Through the Aitareya Upanishad: “The life of the house- their harmonious and disciplined life they at- holder is controlled by desire. Non-action or tain to the profound illuminations of savikalpa renunciation means the cessation of all rela- samadhi. Now, the sannyasin balances within tions with family, wealth and other objects himself both the male and female energies. of desire. Therefore, it is not possible for a Complete unto himself, he is whole and inde- knower of the Self to renounce action and at pendent. There arises within him a pure en- the same time lead a householder’s life.” The ergy, neither positive nor negative. This is the Mundaka Upanishad says: “The Self is not sushumna current coming into power through gained by the weak, nor by the insincere, nor which he gains control of the kundalini force by those who merely practice austerities, nor and eventually, after years of careful guid- by those devoid of the necessary insignia; but ance, attains nirvakalpa samadhi. It is for these wise men who strive with vigor, attention and and other reasons that bhakti and karma yoga propriety attain union with Brahman” (III, ii, are the royal road for the householder, while 4). Sankara in explaining this passage com- raja yoga is the path for renunciates.” ¶Eventu- ments that by practicing sadhana without the ally, in one life or another, all will turn to the external signs of the sannyasin, the saffron

5 robes, danda and kamandalu, Brahman, which their tradition and the guardians of their great is diffi cult to attain, is not realized. In Tiru- scripture. For a Christian or a Jew to wear the mantiram, Saint Tirumular describes the insig- saffron vestments and call himself Swami is nia of the Siva yogin: a wrongful abuse of both sacred traditions and must never be condoned. That is not to To smear holy ashes is the fi rst step to tapas. say that non-Hindus cannot become renunci- Rings of copper in the ears, ates in the truest sense, only that they must do And garland of rudraksha around the neck— so within the context of their own religion. It These too are other emblems for Siva to reach. must be added that realization is not restrict- Thus doth the blemishless Siva yogin ed to Hindu renunciates, but to devout follow- For tapas prepare. ers of any religion which has non-dual union Kundala for ears to adorn, with the Absolute or nirvakalpa samadhi as its Kamandalu for water to hold, fi nal goal, provided such aspirants renounce Kandika for neck to fi ll, the world and come under the graceful guid- A conch to blow, a bowl to beg, ance of an awakened preceptor. ¶The follow- And a kappara to hold the ashes, ing verses from Saint Tiruvalluvar’s Tirukural The correct sandals and yogic seat, and Saint Tirumular’s Tirumantiram speak of The yoga sash and yoga staff— the greatness and the grandeur of the Saiva These ten are the yogi’s appurtenances. sannyas dharma. Tirumantiram Verses 1662 & 1664 The scriptures exalt above every other good ¶Thus, our emphasis on the necessity for ini- The greatness of virtuous renunciates. tiation into sannyas in both the perpetuation of Tirukural Verse 21 Saivism and the attainment of Sivajnana fi nds its authority in scripture, in the declaration It is the nature of asceticism of our beloved Gurudeva and in the halls of To patiently endure hardship wisdom within. Let none append to this lesser And to not harm living creatures. postulations. Rather let all rise to the summit Tirukural Verse 261 of understanding from which the imperious saints and sages of Saivism spoke forth these Whatsoever a man has renounced, canons. We refute and oppose contemporary From the sorrow born of that notions of sannyas which assert that it is for He has freed himself. the masses, and which claim that it requires Tirukural Verse 341 neither qualification nor discipline, neither celibacy nor commitment. Such approaches Beyond birth and death, are neither scriptural nor wise, but relegate Reached by renunciate tapas this most noble way of life to ordinariness Is He, my Lord of resplendent glory! and make popular and common that which Sing ye His praise! Pray incessantly! has always been exceptional and rare. We re- The Heaven’s Lord shall fute as well the conception of sannyas as an ex- Show thee Dharma’s Land. istential surpassing of religion or an ecumeni- Tirumantiram Verse 1614 cal embracing of all religions as sometimes practiced by non-Hindus. It is not a yoga path The Lord renounced all. set apart from the Sanatana Dharma, equally He is the Shining Light above. available to Christians, Jews and even those He is the friend of all not affiliated with any faith. It is a strictly Who hath surmounted Death’s days. Hindu path, and all true sannyasins are Hin- He is devoid of desires, dus, for sannyas is Hindu monasticism. Just as The Guiding Light of all those a rabbi is revered among the Jews and a car- Who Darkness renounced. dinal among the Catholics, so are sannyasins Only to those who this world abandon the most dedicated of Hindus, the teachers of Shall His Feet within reach be.

6 Tirumantiram Verse 1620 ered qualifi ed to seek the Absolute who has discrimination, whose mind is turned away The heart of the holy trembles not in fear; from all enjoyments, who possesses tranquil- All passions stilled, it enjoys calm unruffl ed. ity and the kindred virtues, and who feels a Neither is there death nor pain, longing for liberation... Longing for liberation Nor night nor day, is the will to be free from the fetters forged Nor fruits of karma to experience— by ignorance—beginning with the ego-sense That truly is the state of the desire-renounced. and so on, down to the physical body itself— Tirumantiram Verse 1624 through the realization of one’s true nature... Be devoted to Brahman and you will be able The tapasvins many that live by alms to control your senses. Control your senses Have no life hereafter. and you will gain mastery over your mind. On them shall be showered Master your mind and the sense of ego will All blessings of spiritual wealth. be dissolved. In this manner, the yogi achieves They that perform incessant tapas an unbroken realization of the joy of Brahman. Attain the power to end Therefore, let the seeker strive to give his heart All births to be. to Brahman... The fruit of dispassion is illumi- Tirumantiram Verse 1626 nation. The fruit of illumination is the stilling of desire. The fruit of stilled desire is experi- Without illusions, without ignorance, ence of the bliss of the Atman, whence fl ows Without intelligence, all peace.” ¶Candidates must have reached Without the embraces of fi sh-eyed damsels their twenty-fourth year and have begun their And their attachment, training for sannyas before age twenty-fi ve, or Themselves as themselves, have entered the sannyas ashram after age sev- In Solitude remaining one in Siva-Sakti, enty-two. An extensive examination, written Thus are they, the Holy Ones in Siva’s Robe. as well as oral, is conducted by the initiating Tirumantiram Verse 1678 guru or his appointed senior sannyasins. Dur- ing this examination, it should be determined My body, wealth and life that the candidate: 1. is qualifi ed as outlined He took from me as sacrifi cial offering above to fulfill and is naturally inclined to- Through ritual appropriate. ward a life of renunciation, 2. has attained a He directed his spiritual glance at me and measure of moral and spiritual maturity suf- Dispelled my karma’s fi cient to make him a respected member of the Network to destruction; ancient tradition, 3. has completed six years of And then He laid His Hands on me brahmacharya, 4. has successfully completed And planted His Feet on my head; a minimum of one year of personal training In a trice He imparted Spiritual Consciousness under the initiating guru, 5. has completed And thus my birth’s cycle He ended— a two-year retreat from family and friends He, the Nandi, in conjunction with two years’ preparation Through these acts of diksha successive. as a pre-sannyas Postulant (this qualifi cation Tirumantiram Verse 1778 may be waived for candidates in the sannyas ashram), 6. has divested himself of all pos- THE QUALIFICATIONS FOR ACCEP- sessions, including lands, trusts and wills to TANCE INTO THE SANNYASA DHARMA. which he may be a benefi ciary now or at some CRIPTURES PROCLAIM that future date, 7. has given away those posses- candidates for sannyas must be sions he did own to a Hindu temple or institu- of a sattvic nature and possess tion of his own choosing, and 8. has shown a a natural purity. They must measure of philosophical insight and under- be one-pointed and tranquil. standing in accord with A Creed for Saivite Hin- Sankara’s Crest Jewel of Dis- dus and the teachings of the guru parampara . crimination states: “He alone may be consid- ¶Other qualifi cations which should be taken

7 into account during the candidate’s exami- prematurely. In certain circumstances the can- nation include: viveka, vairagya, shatsampati (a didate may serve his faith best and himself be six-fold virtue encompassing control of body, best served by remaining a Sadhaka, perhaps senses and mind, forbearance, courage and perpetually, but certainly until both he and faith) and mumukshatata (desire for liberation), the senior members of the Order are assured bhakti, and the following from the Gautamiya that there will be no return to worldly karmas. Tantra: “The sishya should be of good parent- ¶Sannyas diksha may be given by any legiti- age and pure-minded. He should be learned mate sannyasin from a recognized param para, in the scriptures, diligent, devoted to the wel- though its highest fulfillment comes when fare of others. He should know dharma and initiation is granted by an illumined satguru. practice it. He should be acquainted with the The Guru Gita describes such a preceptor: “A true meaning of the sastras. He should possess paramaguru is one who is devoid of delusion, a strong body and a strong mind. He should peaceful, content within himself, not depend- always do good to living beings. He should ing on another... one who is free from feelings do only such deeds as are good for the after- of dvaita and advaita, who shines by the light life. He should serve the satguru by his speech, of his Self Realization, who is able to destroy mind, body and resources. He should avoid the deep darkness of ignorance... by whose works of which the result is transitory, and be darshan one attains equinimity, cheerfulness, diligent in working for enduring results. He peace of mind and patience... one who sees should be one who has conquered passions, his own Self as the non-dual Brahman and indolence, illusory knowledge and vanity.” has killed ruthlessly infatuation for wealth ¶The candidate should be carefully appraised and women—such a person is the paramaguru. of the high standards he will be expected to Having attained such a guru, the disciple is fulfi ll and counseled that his Holy Orders raise never again bound to samsara. He becomes ab- him above caste, class and all social distinc- solutely free” (280, 289, 291-294). ¶In speaking tion that he may equally serve all true devo- of renunciation and the qualifi cations there- tees. In consideration of the probationer’s peti- fore, Sage Narada in his Bhakti Sutras, Adi tion to enter into these Holy Orders, it must be Sankara in his hymns and Saint Tirumular in remembered that scholarship and philosophi- his Tirumantiram have written: cal acumen are not necessary requisites for the spiritual life, and while some sannyasins will Who indeed overcomes maya? be the pandits and scholars, others will be the He who gives up all attachment, great karma yogis and bhaktars, serving their Who serves the great ones, religion by virtue of their endless love, devo- And who is freed from the sense of “I and mine.” tion and industry. Nor should those charged He who lives in solitude, with conducting this examination be too se- Cuts through the bondages of this world, vere in their recommendation, but give al- Goes beyond the three gunas, lowance for the training and spiritual growth And depends upon the Lord even for his living. He that will ensue, taking care to assure that the who gives up the fruits of his actions, candidate possesses such qualities as will en- Renounces all selfi sh activity, able him in the years ahead to mature into a And passes beyond the pairs of opposites. worthy sannyasin. Should it be determined He who renounces even the rites and ceremonies that the candidate was not fully prepared, he Prescribed by the scriptures would be advised to wait before taking these And attains unfaltering love for God— final vows, realizing that once taken they Such a man, indeed, crosses this maya may not be revoked. Those conducting his And helps others to cross it. interview and the initiating guru are advised Bhakti Sutras 46-50 of the solemn responsibility which devolves upon them to remember that qualification O Fool! Leave off the desire does not depend upon years spent in service For accumulated wealth. or training and to not give these Holy Orders Create in the mind thoughts

8 About Reality, devoid of passion. days before the ceremony and to chant the The water on the lotus leaf Savitri mantra: “Aum bhur bhuvah svaha. Tat Is very unsteady. Savitur varenyam, Bhargo devasya dhimahi, So also is life extermely unstable. Dhiyo yo nah prachodayat” (Rig Veda 3.62.10). Know that the entire world is devoured Prior to the initation rites, the candidate sym- By disease and conceit, bolically performs the obsequies for his par- And smitten with sorrow. ents including the customary food offerings, Do not be proud of wealth, thus releasing himself from that obligation at Kindred and youth. a future date. ¶Early in the morning on the Time takes away all these in a moment. chosen auspicious day the candidate pros- Leaving aside this entire world, trates before the satguru, divested of all pos- Which is of the nature of an illusion, sessions, having given up all things personal. And knowing the state of Brahman, A Ganesha puja is performed and the sacred Enter into it. homa fi re is kindled in preparation for the vi- Mohamudgara 2, 4 & 11 raja sacrifi ce. With the candidate optionally knee-deep in water, a blessing is given by the A Sattvic is he, satguru by which all residual worldly impu- His thoughts centered on Truth, rities are removed, and the candidate’s head His vision clear among confl icting faiths, is then shaved. Together he and the satguru Abhorrent of recurring cycles of birth, symbolically conduct his antyesti samskara, the Walking straight in Dharma’s path— ritual funeral rites, to betoken the death of the Indeed he is a disciple good and true. personal self and the birth of the spiritual be- He scans that which divides ing. He places the remnants of personal iden- The Real and the unreal. tity, hair, clothing, pulnool or sacred thread He melts in the soul of his being, and all desires for wealth, progeny and fame And with Siva’s Grace to guide into the homa fi re, beseeching the permission He receives Jnana in true devotion. of Lord Ganesha and heeding the path of He humbles himself before the Lord Lord Muruga, vowing aloud his renunciation And seeks the bliss of His Sakti— thus: “All that I have and all that I am I now He is the fi t one, give unto my God, my Gods and my guru. I The disciple good and true. have no family except the Divine Father Siva Tirumantiram 1696-97 and Mother Sakti who dwell in Kailas and on Earth the sangam of Saivite devotees. I have no RITES OF INITIATION INTO THE home except the stillness of Being. I have no ANCIENT ORDER OF SANNYAS. possessions except my faith and dedication. HE CEREMONY FOR SAN- I have no desires except my desire to serve nyas diksha is conducted by the and to realize God.“ The candidate then says satguru and after his mahasa- aloud three times, “I, wishing for mukti, take madhi by whomever he would refuge in this sacred Order and in God Siva, designate from among his san- who created the world, who breathed out the nyasins. These sacred rites are Vedas. The purpose of my life is to cultivate often solemnized during Sivaratri, it being dispassion, to become pure, to attain union considered auspicious for sannyasins to com- with God Siva and be immersed in Divine mence their monastic life on Siva’s most sanc- Love. I do fully and of my own volition accept tifi ed night, or alternatively during the full these Holy Orders of Sannyas, now and for the moon in the month of May, a time that hon- remainder of my life, and bind myself in the ors our beloved Gurudeva’s diksha. It includes fulfi llment thereof to the ancient Order of san- specifi c instruction in meditation and other nyas, to my satguru, to my Saivite Hindu faith spiritual practices and mantras, all of which and to the devas, the Mahadevas and Lord Siva is never disclosed. The Siva Puranas enjoin the Himself. I am the Atman, the non-dual Para- candidate to fast on fruits and milk for twelve siva, pure and free.“ So saying, the renunci-

9 ate walks unclad seven steps around the homa Best of sannyasins, of one-pointed mind! fi re, returning to kneel at the guru’s feet. He is Morning and evening worship without fail thereafter dead to the world. The satguru then The Holy Feet of the Almighty Lord, whispers the Panchakshara Mantra in the Who here and hereafter candidate’s right ear three times, along with Preserves and safeguards thee. personal instructions for meditation. The san- Cast aside the fetters of thy sins! nyasin is given his ascetic name, his danda, a By steadfast concentration of thy mind mala of 108 rudraksha beads for japa yoga, a Awareness of a separate self deer skin, a kamandalu or water bowl. After Thou must extirpate. bathing in the nearby river where he intones Conquer with love all those that censure thee. the sannyas mantra, dips three times into the Thou art eternal! Have no doubt of this! waters and then dons the kavi for the fi rst time, What is not thou is fancy’s artiface. the candidate returns. A puja is performed to Formless thou art! invoke the blessings of the Second and Third Then live from all thought free! Worlds. The satguru then takes ashes from the Natchintanai 228 homa fi re and marks the tripundra on his fore- head and covers the body with the sacred ash. Learn from me now, Oh son of Kunti, After the puja the following are read aloud to How man made perfect is one with Brahman, the sannyasin: his Sacred Vow of Renunciation The goal of wisdom. and these excerpts from Natchintanai and from When the mind and the heart the Bhagavad Gita: Are freed from delusion, united with Brahman, When steady will has subdued the senses, Hail, O sannyasin, love’s embodiment! When sight and taste and sound are abandoned, Does any power exist apart from love? Without regretting, without aversion; Diffuse thyself throughout the happy world. When man seeks solitude, eats but little, Let painful maya cease and ne’er return! Curbing his speech, his mind and body, Ever en- Day and night give praise unto the Lord. gaged in meditation on Brahman, Pour forth a stream of songs The Truth, and full of compassion; To melt the very stones. When he casts from him vanity, violence, Attain the sight where night is not nor day. Pride, lust, anger and all his possessions, See Siva everywhere, and rest in bliss. Totally free from the sense of ego Live without interest in worldly gain. And tranquil of heart: Here, as thou hast ever been, remain. That man is ready for oneness with Brahman. Then never will cruel sorrow venture nigh. And he who dwells united with Brahman, Calm in mind, not grieving, not craving, Hail, O sannyasin, Regarding all men with equal acceptance: Thou who knowest no guile! He loves me most dearly. Establish in thy heart and worship there Bhagavad Gita XVII, 49-56 The Taintless One— Panchakshara’s inmost core, The sannyasin then prostrates three times be- Whom neither Vishnu nor Brahma fore the satguru and the ceremony is conclud- Had power to comprehend. ed. Henceforth he is a sannyasin of the great Thou that regardest all others as thyself— and ageless Order. He then walks in the di- Who in this world can be compared with thee? The rection of the Himalayas, home of Lord Siva, powerful karma to be invited back by his brothers to join in Thy past deeds have wrought a monastic community to serve, or to be al- Will vanish without trace. lowed to continue on pilgrimage and return at Daily, on the thought a specifi ed later date. That night he is required “Is not this jiva Siva?” thou must meditate. to beg his meal. The above constitutes the for- mal rites of initiation, but it must be noted that each satguru’s tradition is unique in its form

10 of initiation and though the ceremony be an work within. The disciple’s fi rst responsibility informal declaration by the preceptor or the is always to the guru, and his fi nal authority simple giving of saffron robes and a name comes always from the guru. Should there the validity of sannyas diksha is in no way im- ever arise instances wherein other Saivite au- paired thereby. thorities or scriptures or traditions differ from the directions of the satguru, the sannyasin THE GURU-DISCIPLE RELATIONSHIP IS must take his guru’s direction as the overrul- THE CRUX OF SAIVITE MONASTICISM. ing prerogative. If the guru scolds, he must ac- N ENTERING THE ORDER cept it in love and understanding, perceiving of sannyas, the sannyasin en- it as a blessing. The sannyasin must always be ters into the mature stages “on the eve of his departure,” ready to respond of the guru-disciple relation- at a moment’s notice to any change or direc- ship. Guru literally means tion that may come from the guru. The sannya- the “remover of darkness.“ sin must work to understand his guru’s mind The satguru has been the candidate’s spiritual and mission, and then bring his own aware- guide and preceptor, and now he becomes ness and objectives into harmony with the gu- as mother and father, friend and companion ru’s. The sannyasin must cultivate devotion to on the Eternal Path, the very embodiment of the satguru, guru bhakti. This he does through truth and goodness. The sannyasin should study of the Guru Gita and the Tirumantiram, strive through the years ahead to perceive the and through application of the attitudes and satguru as his higher self, not different, not protocol these ancient scriptures contain. He external to himself. In many ways he and the does this through bringing his guru a fl ow- guru have become one, and that oneness will er each day, through prostrating daily when blossom forth in later years. Theirs is a one he fi rst sees him and through awakening an mind, a one energy, a one mission. The san- abiding love for his spiritual master. He does nyasin should not look upon his devotion to this through attending guru puja. He does the satguru as the whole of his commitment, this through serving his satguru even better for he is equally bound in service and obedi- when he is not present, knowing this is the ence to God, the Gods and his religion as he most meritorious service of all. He does this is to his beloved preceptor. It is taught that through obeying the instructions and living there are three pillars of Saivism: the satguru, up to the unspoken expectations of the guru. the temple and scripture. These together con- He does this through nurturing an unfalter- stitute the fullness of the renunciate’s dedica- ing love for his satguru, through worshiping tion. Nevertheless, nothing is more central to the tiruvadi and taking refuge at his guru’s the sannyasin’s spiritual awakening than the Holy Feet, yet never allowing his reverence nurturing of the relationship with the pre- to fall into mere personality worship which ceptor so that it may blossom in its mystical would be an externalizing of this deeply in- and loving purity. The sannyasin should never ternal process. The purpose of the guru-disci- perceive this to be an ordinary association, ple relationship is not to be bound to anyone, but remember the admonition spoken in the but to learn perfect freedom from one who is Kularnava Tantra: “He enters perdition who re- himself free. Nonetheless, a sannyasin may of gards the guru as merely human, the mantra his own volition bind himself in service to a as mere letters and the temple image as mere monastic order or community, consciously of- stone.” The sannyasin must foster and protect fering his life in such service until sarvatyaga this relationship, working daily to bring his or complete giving up of even religious du- mind ever deeper into harmony with that of ties naturally arises with the guru’s blessing, his satguru. He should consider this his fi rst perhaps after age seventy-two. ¶Our Saivite and foremost monastic duty. ¶It is up to the heritage holds that all of existence is Siva, and guru to see each one to his fi nal destiny, and there are no so-called divine incarnations or it is up to the disciple to serve so perfectly avatars. God Siva exists equally in all, though that the guru is freed from external affairs to His presence is more apparent in the person

11 of the illumined teacher. In this spirit the 3 awakened sishya is directed to see the satguru The disciple shall in faith and trust obey his as divine, no different from Lord Siva Himself. satguru, setting aside his own needs and pref- The Kularnava Tantra says, “Why the pains erences that he may carry out the directions of long pilgrimages? Why observances that and wishes, expressed or implied, of the guru emaciate the body? All the fruits anticipated without delay or reservation. from such austerities can be easily obtained by motiveless service to the guru. By mind, 4 by speech, by body and by action do what is The disciple shall in his every act and thought helpful to the guru... As in the vicinity of fi re seek the blessings, inwardly or in person, of butter gets melted, so in the proximity of the the satguru, always acting in harmony with holy guru all sins dissolve. As darkness is the preceptor’s will, performing guru japa destroyed at the very sight of the lamp, so is and surrendering himself unconditionally, ignorance destroyed at the very sight of the trusting in his supreme wisdom and seeking holy guru. Moksha is in the palm of his hand.” refuge in his grace. The true sannyasin will know that knowledge of the Self arises only from the satguru, know 5 further that there is but one satguru in this The disciple shall observe the acceptance of uc- life and that the three worlds grieve to see chista prasadam and the sanctifi ed waters from a disciple abuse or abandon his teacher and the abhishekam of the tiruvadi, and in all service rejoice in the faithful and constant disciple. to the spiritual master realize that the whole The ceremony of sannyas diksha binds guru of existence, sentient and insentient, is served. and disciple psychically, much in the man- ner of the lifetime bonds established between 6 man and wife when vows of matrimony are The disciple shall meditate upon the inner solemnized; both are very real inner ties, not form of the satguru, earnestly striving through to be broken without unhappy consequences. this guru dhyana to understand his temper- The Guru Gita states, “They who understand ament, the contents of his heart and his essen- the signifi cance of the great teachings by ser- tial nature as eternal, peaceful, unattached— vice to the guru are real sannyasins. All others as guru tattva, the essence that pervades form. are mere wearers of the ochre-colored robes.” There follow Ten Observances of the Guru- 7 Disciple Relationship compiled from the Guru The disciple shall never criticize nor advise Gita and given unto the sannyasins of this Or- the guru, nor contradict him, nor correct, nor der to observe as best they can: argue with him; nor shall he allow others to do so in his presence, never listening to criti- 1 cism directed toward his preceptor, defending The disciple shall daily offer a gift in love, him in such instances and leaving the pres- such as a fruit or fl ower, and prostrate himself ence of those who persist in such denigration. at the feet of his satguru, or in his absence be- He shall accept correction and criticism open- fore the holy sandals or in the direction where ly, and look upon the wrath of the master as the guru abides. a fi ery grace capable of consuming unseemly karma and upon his praise as a merciful grace. 2 The disciple shall in devotion or knowledge 8 look upon the person of the satguru as the very The disciple shall not stand or sit above the embodiment of Lord Siva, offering every ser- satguru, or take a place of authority or instruct vice and reverence equally unto both, making others in his presence, or carry on worldly ac- no distinction between the two. tivity or conversation before him, or walk or drive ahead of him, or partake of anything without fi rst offering it to the preceptor.

12 9 Tranquil, steadfast, master of ego, The disciple shall never utter falsehood before Standing apart from the things of the senses, the satguru, nor words of contempt; neither Free from self, shall he approach or address him as an equal, Aware of the weakness in mortal nature, stretch his legs in the guru’s direction or touch Its bondage to birth, age, suffering, dying. his body or possessions with the feet; neither To nothing be a slave, shall he imitate him in dress or deportment, Nor desire possession of man-child or wife, nor speak excessively or with pride in his holy Of home or household. presence. Calmly encounter the painful And the pleasant. 10 Adore me only, The disciple shall emulate the awakened With heart undistracted. qualities he sees in the spiritual teacher as he Turn all your thought toward solitude, strives for realization of the Truth which is Spurning the noise of the crowd, the gracious gift of the satguru and attainable Its fruitless commotion. by no other means. Strive without ceasing To know the Atman, When you seek a guru, Seek this knowledge and compehend clearly Seek one who is holy and pure Why you should seek it. And then give him your all— Such, it is said, are the roots of true wisdom: Your body, life and wealth. Ignorance, merely, is all that denies them. Then in constancy learn clearly, Bhagavad Gita XIII, 7-11 Not a moment distracting. Surely shall you thus reach Siva’s State. Placing His Feet on my head, The Master blessed me. He is the holy guru. He my Self Realization works. He takes the jiva to the state beyond tattvas. He sunders my bonds. All these he performs— He that is Truth itself. Tirumantiram Verses 1693 & 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 ruinedin 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

Therefore, I tell you: Be humble, be harmless, Have no pretension, Be upright, forbearing, Serve your teacher in true obedience, Keeping the mind and the body in cleanliness,

13 THE SANNYASIN’S THREE SACRED VOWS OF RENUNCIATION, PURITY AND OBEDIENCE ARE BOTH AN IDEAL AND A CODE OF MONASTICISM THROUGH WHICH THAT IDEAL MAY BE REALIZED. AS AN IDEAL, THEY EXPRESS THE FUNDAMENTAL OBJECTIVES OF MONASTIC LIFE, THE STATES OF BEING AND CONSCIOUSNESS TOWARD WHICH THE SAIVA SANNYASIN IS STRIVING AND WHICH CONSTITUTE THE UNOBSTRUCTED EX- PRESSION OF HIS SOUL. AS A CODE OF LIVING, THEY PROVIDE THE DISCIPLINES, PRAC- TICES, STANDARDS AND RULES WHICH, WHEN RELIGIOUSLY OBSERVED, UNIFY THE BROTHERHOOD OF RENUNCIATES INTO A SINGLE SPIRITUAL BODY AND GUIDE ITS INDIVIDUAL MEMBERS TOWARD THE COMMON GOALS OF SERVICE, DEVOTION, SPIRI- TUALITY AND GOD REALIZATION.

HE THREE SACRED VOWS samadhi by his designated initiating swamis. hereunder constitute a holy These solemn vows enter the sannyasin onto covenant by which the san- the illustrious path of the Hindu renunciate, nyasin pledges himself to the relieving him from a worldly dharma that ideals they contain and sol- he may diligently strive to know God Siva in emnly swears to defend and His three perfections: Parasiva, Mahesvara preserve the doctrines and faith of Saivism and Satchidananda. Saint Tirumular spoke and the traditions of sannyas itself. The san- elequently of the need for renunciation: nyasin enters into this covenant and takes these vows between himself and the divine They know not beings of all Three Worlds, binding and ob- The evil fruits karma bringeth. ligating himself in the fulfi llment thereof to They choose not to fi nd Jnana his satguru, his fellow sannyasins, and indeed For liberation from karma. to all Saivites. ¶These are lifetime vows, once “Renounce karma and be liberated”— taken they can never be rescinded or relin- This Vedic teaching they know not. quished. The sannyasin pledges to faithfully They who wallow in karma abide by these vows for the remainder of his Will never the Rich Harvest reap. life, in good times and in bad, a pledge which transcends any changes in his Order and Renouncing all, I inwardly entered endures beyond the life of any and all of its And beheld the Light within. members, including the satguru. He knows My heart trembled. I prostrated low. that diffi culties may come to him and to his But Him I never forgot; fellow renunciates at one time or another and And the Lord of Celestials that these tests may be all the more challeng- Freeing me from the whirl of births ing for those who have progressed the farthest, Immortal made me, here. just as the mountain climber faces his greatest obstacles near the summit. He will not lose Sunder thy desires. Sunder thy desires. heart if impediments appear, but face even Sunder thy desires even unto the Lord. the most diffi cult passages through his karma The more the desires, the more the sorrows. with courage, determination and affectionate The more thou givest up, detachment. Most of what he will experience The more thine bliss shall be. from this day onwards will not be the residue of a personal past but the karma of the larger A million times they are born and die; body of Saivites which he has willingly under- In a million follies they forget this. taken to resolve, the karma of his religion and In the darkness of mala they are enveloped, its myriad members. He may take heart when When, at last, the hidden grace of Siva in the midst of diffi culties, knowing they are Bursts forth and chases away the night. but the karma of others inherited by virtue of Then comes the moment for the soul to renounce, his selfl ess service. ¶These Sacred Vows are And it then becomes a radiant Light. administered by the satguru, or after his maha- Tirumantiram Verses 2557, 2615, 2585 & 1615

14 THE SACRED VOW OF RENUNCIATION: ately detached, the sannyasin should never be- KNOWN IN TAMIL AS AHATTURAVU. come indifferent or so accepting of all that ENUNCIATION IS THE RE- happens that he accepts passively harm to linquishment of world, desire himself, his Order or his religion. The renun- and ego. It is detachment ciate’s life is not one of inactivity, but vital ac- founded in knowledge of the tivity directed toward selfl ess and spiritual magnetic nature of body, mind ends—an inner consciousness described in and emotion, a knowledge scriptures as the giving up not of work but the which inclines the soul toward non-involve- fruits thereof, whether apparently good or ment with external forms and, in time, sum- bad. It is not by virtuous acts that the sannya- mons forth realization of Parasiva, Absolute sin attains liberation. They are chains, though Reality. Renunciation is repudiation of indi- wrought in gold. No deed, however altruistic, vidual personality and ownership. It is pov- is without its bearing on the ego of the doer; erty as opposed to affl uence, simplicity as op- and thus the sannyasin holds fi rmly to his de- posed to ramification in life. It is tachment even in the midst of his bountiful self-containment, freedom from worldliness benevolence. Renunciation is the abjuration of and its concomitant distractions and obliga- the grihastha dharma and the acceptance of tions. In its deeper sense, renunciation is a the sannyasin dharma, a dharma which will surrendering of limited identity, ego-sense or create or resolve karmas according to how it is individuality known in Sanskrit as ahamkara, discharged. Though it disallows personal pos- that the soul may soar to the very depths of sessions and upholds the ideals of simplicity Being. It is the beginning of the end of samsara, known as poverty, renunciation is not a condi- the wheel of rebirths, the death of the old ush- tion of destitution, deprivation or disregard ering in a spiritual renascence which will ulti- for one’s well-being. Nor is it a resignation mately mature into illumination and moksha. from life or an abandoning of humanity, but a It is the ultimate ripeness of the soul and mys- fulfi lling of mankind’s highest need and a joy- tic marriage to God Siva. It is the Maha Vrata ous surrender to That which is the substratum or Great Oath of the Saivite pathfi nders and of life. It serves not man, but God in man, not contains within it commitment to the unwrit- the body but the spirit within the body. ¶Re- ten and even unspoken customs followed by nunciation for the sannyasin may be defi ned as those who have worn the kavi for untold cen- wisdom in handling of karma, maya and de- turies. In Tamil renunciation for the sannyasin sire. He must strive to free the mind from the is known as ahatturavu, which means “detach- thralldom of the senses. He must work dili- ment through giving up the sense of ’I’ and gently to extirpate vanity and selfi shness, re- ’mine,’” epitomizing the ideal of this Sacred alizing that the ego, though subdued by the Vow. ¶Renunciation is not a running away strength of tapas well performed, is never an- from the world provoked by fear or failure nihilated as long as the soul remains embod- therein. Rather it is an irrepressible drawing ied, but is subdued, reserving the potential to into sacred realms of consciousness and being rise again should he abandon his sannyas far more subtle and demanding of discipline dharma. He must strive, especially at the out- than anything the world may offer—a state of set, to quell the forces of pride, pretention and being that follows fulfi llment in the world as conceit, never allowing himself to feel the the next natural evolution of consciousness. fl ush of self-importance or arrogance. He must Renunciation is not an opportunity to shun guard his modesty as a treasure, never hold- responsibility or to do as one pleases, but car- ing himself superior to others, for there is no ries with it challenges and accountability of conceit so tenacious as the spiritual ego. Be- an even more formidable, albeit inner, nature. fore he is well-grounded and stable in his re- It is not a disgust for this world, but a love of alization, he must give up all siddhis that may deeper worlds so great that the material uni- arise as a natural consequence of his sadhana verse and its gifts are, by comparison, mean and unfoldment, neither desiring nor encour- and meager. Though he strives to be affection- aging such powers. He must see the perfec-

15 tion resident within the souls of all men, but He cultivates renunciation through not identi- remain aware of his own faults and transgres- fying with name and form, through not at- sions, however insignifi cant. He must remain taching importance to title or position. He equally indifferent to both praise and blame, cultivates renunciation through detachment never allowing others to extol his virtues, nev- which evolves from viveka which is discrimi- er speaking personally of himself or his past, nation to vairagya which is dispassion to tyaga even when asked. He must never accept per- which is renunciation and fi nally into kaivalya sonal gifts, however small or wellintended. which is emancipation, blissful independence However, he may accept food and minimal and moksha. He cultivates renunciation travel assistance and receive non-personal through giving up all fears of death and even contributions on behalf of the monastery, plac- desires of anticipated enjoyments of the heav- ing them immediately upon the altar, offered enly realms. He cultivates renunciation to the Lord. ¶The sannyasin cultivates renun- through viewing himself as the homeless one, ciation through meditation on the transcen- free and unattached, fi nding security within dent Parasiva and worship of the immanent the recesses of his own being, not participat- Lord Hara who removes the fetters which ing in the mundane concerns and conversa- bind the soul. He cultivates renunciation tions of the world, nor engaging himself in through remaining secure within his inner social life outside of the brotherhood of san- consciousness and radiating the joy and con- nyasins. He cultivates renunciation through tentment which are the harbingers of awaken- non-involvement with his family or former ing. He cultivates renunciation through living friends. He cultivates renunciation through simply, holding the consciousness that Lord remembering that this body is destined to Siva has entrusted to him the care of tools and perish, that this personality is fl eeting, and personal items which he uses; such an atti- identifying therefore with nothing ephemeral, tude of custodianship averts any sense of pos- but with the only permanence there is—That sessiveness. He cultivates renunciation within which lies beyond time, form and through patiently enduring hardship. He cul- cause. He cultivates renunciation through tivates renunciation through performance of spurning the life that is death and embracing tapas and austerities which keep his will the death that is life eternal, transcending strong and his ego subdued. He abjures per- himself by himself. ¶In fulfi llment of his Sa- sonal wants that may arise rather than seek- cred Vow of Renunciation, the sannyasin is di- ing to fulfi ll them and casts off all preferences, rected to not involve himself in matters of the both likes and dislikes. He accepts in trustful world. Should worldly situations arise, wheth- love all that comes, offering no complaint er from within the monastery or without, he is when ostensible needs are not provided. He enjoined to remain silent and aloof. Neither practices detachment and dispassion, vairagya, shrinking from disturbed conditions nor feed- consciously remaining calm, kind and quietly ing them by his thought and concern, he must strong in the midst of even adverse circum- remain ever the witness lest he hasten the har- stances. He cultivates renunciation by contin- vest of such unseemly karmas. He is enjoined ued penetration into contemplative states of to keep his own personal needs moderate mind, withdrawing from the vortex of exter- while not requiring the same of others and to nal consciousness into Parasiva, the Self God. hold fi rmly to his yoga and his equanimity. If He cultivates renunciation by surrendering to he can remain the silent watcher, if he can the will of Siva in his life, abiding in the control the wanderings of the mind suffi cient- knowledge of Sarvam Sivamayam, all is Siva, ly to be summa, to just be, if he can remain joy- a mystic insight which will dissolve all con- ous and serene in all circumstances, if he can cepts of separateness from God and offer in progressively surrender the sense of “I am the its stead cognition that jiva is indeed Siva. He doer” and awaken the perception that “Siva cultivates renunciation through living on the does all,“ if he can patiently endure all hard- eve of his departure, always ready to change, ship and maintain his tavam, standing apart to move, to travel wherever he may be needed. from the entanglements of sex, money, food

16 and clothes, if he can live in simplicity own- of purity, the Saiva sannyasin must attune him- ing nothing in this world, not even the robes self to the inner worlds, the Second and Third he wears, if he can never, never forget his guru Worlds. He must strive to live the contempla- and the goals of service and realization, he tive life, cautiously avoiding undue or un- will have fulfi lled the spirit of this Sacred Vow. seemly involvement with the world. He must May the sannyasin ever call to mind the words associate with other Hindu devotees, seeking of the Tirukural, “Attach yourself to Him who the company of good and holy men. He must is free from all attachments. Bind yourself to be pure in his thoughts, never allowing his that bond in order that all other bonds may be mind to indulge in sexual fantasies. He must broken.” speak pure words that refl ect the purity of his thought, never using harsh, angered or inde- I solemnly swear to abide by the Sacred Vow of cent language. ¶The sannyasin cultivates pu- Renunciation, now and for the rest of my life. rity through harnessing the sexual energies which are a natural concomitant of human na- ture. He cultivates purity through maintain- SANNYASIN’S SIGNATURE DATE ing a clean and healthy physical body. He cul- tivates purity through observance of ahimsa, THE SACRED VOW OF PURITY: KNOWN the great oath of non-violence and non-killing IN TAMIL AS TIRIKARANNASUTTI. by which he vows to never intentially cause URITY IS THE PRISTINE and injury by his thought, word or deed—a vow natural state of the soul. It is which may be tempered by Paramaguru Siva not something which the san- Yogaswami’s observation, “It is a sin to kill a nyasin attains as much as that tiger in the forest, but if he enters the village it which he already is, and becomes your duty.” He cultivates purity which becomes evident as the through acting virtuously and living righ- layers of adulterating experience and becloud- teously, returning kindness for injuries re- ing conceptions are dissipated. Purity is clari- ceived. He cultivates purity through being ty and clearness in all dimensions of being. It honest, fair, scrupulous and truthful. He culti- is innocence as opposed to familiarity with vates purity through avoidance of worldly the ways of the world. It is for sannyasins the knowledge and cunning, seeking instead the observance of chastity, called brahmacharya. In artless innocence found in children and great Tamil purity is given its fullest expression in bhaktas. He cultivates purity through control- the term tirikarannasutti, which means “purity ling the patterns and content of his thought, in mind, speech and body.“ These three—also bringing the mind ever to the Feet of the Lord. called thought, word and deed—convey the He cultivates purity through seeking out amplitude of the ideal of purity. ¶Purity does faults and bad habits, through admitting his not consist in merely doing good and being failings and making the necessary corrections. good, though these are essential, nor is it an He cultivates purity through transmutation of external appearance or show of such good- the sexual energies and instinctive nature, ness. It is primarily an inner quality, equally bringing them under the control of his will. present in the saint who outwardly refl ects ¶In fulfi llment of his Vow of Purity, the san- the purity of his attainment and in the sage nyasin is enjoined to follow to the best of his who inwardly rests in that same purity though ability codes of living that are intended to en- his attainment may not be apparent. Purity is hance the purifi catory process. He must eat not a manner of behavior, though it may be moderately and follow a vegetarian diet. He refl ected in our behavior, and there is no mer- observes a fast every Friday and intensifi es it in taking on the semblance of being pure his worship and sadhana on this Hindu holy when one is not yet pure. ¶Purity for the san- day. When in the monastery, he eats in silence, nyasin may be defi ned as wisdom in handling seated on the fl oor and facing a wall, not read- the forces of the mind and body, including the ing while he is eating. A pure body is the sexual instincts. In aspiring toward the ideals foundation—and the reflection—of a pure

17 mind, and he exercises regularly, especially stincts of man, nor read books or magazines through long walks, to maintain his natural of this nature. The principle with which he is strength, vigor and health. He practices hatha working is to protect the mind’s natural purity, yoga regularly. He bathes often and cares for not allowing anything that is degrading, sen- his fi ngernails, teeth, skin, etc. The sannyasin suous or lowminded to enter into the fi eld of observes the traditional South Indian disci- his experience. He observes a non-touching pline of shaving his entire body every month policy, never touching or embracing his fellow on the full moon day, making of this a solemn monastics and being careful to avoid physical ceremony. He considers sleep a sacred time of contact with those in the world, especially each day, preparing both his sleep environ- women. He maintains no eye contact with ment and his mind for these inner hours. women when talking with them, focusing When in the monastery, the sannyasin sleeps rather on the spiritual center between the eyes. always on the floor. Each night when he re- ¶Transmutation of the sexual energies is an tires and each morning upon arising the san- essential discipline for the sannyasin, and he is nyasin performs japa yoga and then observes enjoined to follow the practices elucidated in the devotions or meditations given to him by the aphorisms of Gurudeva’s Cognizantability his satguru. ¶He lives in the Eternal Now, not in perfecting his brahmacharya. Transmutation letting the mind wander into memories of the is not a repression or inhibition of natural in- past or fantasies of the future, and certainly stincts, but a conscious transformation of not recalling these memories in conversation these energies into life-giving forces that lend with others. He avoids the infl uences and even vigor and strength to the body and provide the words of psychics, astrologers and fortune- the impetus that propels awareness to the tellers. He observes the discipline of avoiding depths of contemplation. This process of waste, being conservative in using all of na- transmutation begins with the sexual instincts ture’s precious resources. This includes not but encompasses transmutation of all instinc- wasting food or water, not throwing away tive forces, including fear, anger, covetousness, items that may have value, not neglecting the jealousy, envy, pride, etc. True purity is possi- care and maintenance of tools or equipment ble only when these base instincts have been that he may use, and in general being thrifty conquered. When impure thoughts arise, he and resourceful. A clean, uncluttered environ- should turn his mind to positive, high-mind- ment is important in spiritual life, keeping the ed concerns. If the sannyasin fi nds that in spite shakti strong and not attracting negative forces. of his efforts the mind dwells on impure The sannyasin keeps his personal clothing and thoughts, he should take refuge at the Feet of items wrapped with care and adding beauty Lord Ganesha, praying that these obstacles to the room in which they are kept. There may be removed. Attending the temple is at should be no sense of anyone’s living in the all times purifying as it cleans the aura, clears monastery, so transparent and inconspicuous the mind and opens the heart to divine dar- are the personal items of each resident. He shan. There is no better remedy for impurity. cleans his clothes, mending them when need- He should also chant the sacred Panchakshara ed. When he leaves a room, it should be im- Mantra, “Aum Namasivaya,” frequently dur- proved by his presence; he should never leave ing these times and, if such states persist, he behind a mess for someone else to attend to or may wish to undertake some form of penance, a dish or cup for someone else to clean. His such as 108 prostrations. ¶The Tirukural ad- own work area should be kept clean and tidy. vises us to “Keep the mind free from impurity. ¶The sannyasin does not indulge in watching This alone is the practice of virtue. All else is or admiring girls when moving in the world nothing but empty display.” It also tells us, or seeing one as more beautiful than another. “As the intense fi re of the furnace refi nes gold He fosters the inner attitude, strictly main- to brilliancy, so does the burning suffering of tained, that all young women are his sisters austerity purify the soul to resplendence.” and all older women his mother. He should not attend movies that depict the base in-

18 I solemnly swear to abide by the Sacred Vow of work to learn the art of accepting direction, Purity, now and for the rest of my life. whether expressed or implied, and fulfill- ing it beyond the expectations of his satguru or senior monastics. He must remain open to SANNYASIN’S SIGNATURE DATE change, never allowing his mind to become so infl exible, so settled in its ways that it cannot SACRED VOW OF OBEDIENCE: KNOWN respond. He must take upon himself the re- IN TAMIL AS TAALVU ENUM TANMAI. sponsibility for clarifying directions that are BEDIENCE IS THE STATE OF not clear, never executing directions thought- willingness and cooperation lessly and then casting blame on those who in which the soul remains made them. He must respond with a full open and amenable to en- heart, never subtly resisting directions he has lightened direction. For the received. He must respond quickly and with sannyasin it is an unbroken full energy, never using delay or lethargy as a pledge of trust in and surrender to the satguru, means of opposing or impeding authority, for the Siva Yogaswami Guru Parampara and the even delay and resistance are forms of disobe- mystic process of spiritual evolution. In the dience. He must always seek agreement and Tamil language this defi nition of obedience a merging of minds with his fellow monas- is expressed in the term “taalvu enum tanmai,” tics, never supporting or sustaining conten- which denotes “the quality or state of humble tion or disagreement, or stubbornly clinging submission.” ¶Obedience does not consist in to an opposite point of view. ¶The sannyasin blind submission and yielding to authority, cultivates obedience through faithfully fol- nor in weakening our own will that it may be lowing the customs of his Order and of the dominated by the will of another. Yet it is, in Ancient Order of sannyas. He cultivates obedi- another sense, submission to a sacred purpose ence through listening carefully to directions and the divine authority of the Second and he may receive and then carrying out those Third Worlds. It is, for the sannyasin, an inner directions without changing them to suit his quality that allows him to remain consciously own preferences or perceptions. He culti- tractable and responsive. At those times when vates obedience by conscientiously following the instinctive nature looms strong and there not only overt instructions, but those subtle arises a sense of “I” and “mine,” obedience is unspoken directions that may come from a surrendering of the ego to the soul or the his satguru, senior monastics and his own instinctive nature to the spiritual nature. As conscience. He cultivates obedience through long as the ego dominates the life of man, he neither forgetting nor neglecting instructions, will experience obedience as capitulation or even years later. He cultivates obedience by subjection. As the soul unfolds and separate- contemplating, in the absence of instructions, ness is replaced by knowledge of the unity what his satguru would do or expect of him, that pervades the universe, obedience is per- and not taking such instances as opportuni- ceived as the union of minds and purpose, a ties to express his own ideas. He cultivates state of harmony so complete that there can obedience by being loyal to his spiritual heri- exist no distinction between him who gives tage and customs, holding fast to the ancient and him who receives instruction or direction. wisdom. ¶In fulfi llment of his Vow of Obedi- True obedience is based on agreement, trust ence, the sannyasin is enjoined to establish a and knowledge, as opposed to passive servil- rapport with his satguru and fellow monastics, ity, nonresistance or domination which have working his mind into harmony with theirs ignorance and fear as their basis. ¶Obedience rather than expecting them to adjust to him. for the sannyasin may be defi ned as wisdom He should study the scriptures of Saivism in handling directions and instructions. He diligently, discovering their principles, obser- must learn to work closely with the mind of vances and commandments, and then follow- his satguru, seeking to bring his awareness ing these faithfully. He should study the Guru ever closer to that of his preceptor. He must Gita, learning what it says of the disciple’s con-

19 duct and protocol and complying with its ex- THE SANNYASIN’S PLEDGE OF pectations, recalling that “One should never ACCEPTANCE OF THESE HOLY ORDERS. disregard the orders of one’s satguru. Remem- HAVE STUDIED AND MEDi- brance of his name is japa. Carrying out his tated deeply upon these Holy commands is duty. Service to him is worship.” Orders of Sannyas. Having In his daily life he should shun all resistance, gained a thorough under- rebellion and defi ance, performing a penance standing of their content and of 108 prostrations in the temple should these having passed an oral and arise. ¶Finally, he should foster in himself a written examination conducted by the Saiva faith and trust in the process of unfoldment, swamis, I now sign them of my own volition. a trust that allows him to submit himself to I confi rm that I have completed all of the re- that process, to his religion, to the Deity, the quirements for entrance into sannyas, includ- Mahadevas and the devas and to his satguru ing full renunciation of all worldly obligations, in perfect acquiescence and deference. To that wills, trusts and all future rights or interests end he may remember the Tirukural’s admo- in property of all kinds. As I enter the ancient nition, “They alone dispel the mind’s distress Saivite Order, I do hereby accept and promise who take refuge at the Feet of the Incompa- to fulfi ll to the best of my ability the sacred rable One, Lord Siva.” vows, disciplines and directions, including individual missions, ordinations, sadhana and I solemnly swear to abide by the Sacred Vow of tapas, contained in these Holy Orders as my Obedience, now and for the rest of my life. life’s mission and my way as a Saiva swami of serving Saivite Hinduism and my satguru. I understand that these Holy Orders supersede SANNYASIN’S SIGNATURE DATE all previous monastic pledges and/or vows, and that they are taken for life, never to be ADDITIONAL INDIVIDUAL MISSIONS, altered or revoked by myself or by the Order. ORDINATIONS, SADHANA AND TAPAS. Y VIRTUE OF HIS KARMA and dharma, the sannyasin SANNYASIN’S SIGNATURE DATE may be called upon to per- form certain missions or to PLACE OF DIKSHA DATE observe, from time to time, certain disciplines or even austerities, known as tapas. As he matures in PLACE OF VIRAJA HOMA RITES DATE his spiritual life and work, he may qualify to receive additional ordinations. Those ordi- nations, missions and disciplines which ap- INITIATING GURU DATE ply only to him and not to the entire body of renunciates are noted below. They are given ORAL & WRITTEN EXAM GIVEN BY DATE by his initiating guru, preferably in his own handwriting. NAME GIVEN TO SANNYASIN DATE

MONASTIC WITNESSES DATE

20 THOSE DEDICATED MEN WHO HAVE BEEN BLESSED TO RECEIVE SANNYAS DIKSHA FROM GURUDEVA, SIVAYA SUBRAMUNIYASWAMI, OR ANY GURU OF THIS ORDER ORDAINED TO GIVE DIKSHA, MAY, IF THEY SO ELECT AND PROVIDED THEY QUALI- FY, ENTER THE SAIVA SIDDHANTA YOGA ORDER. MEMBERS OF THIS ORDER ARE ALL DISCIPLES OF SIVAYA SUBRAMUNIYASWAMI AND HIS SUCCESSORS, WHO ARE GU- RUS ORDAINED TO INTITIATE OTHERS. THEY ENTER A MONASTIC COMMUNITY TO SHARE THE MISSION OF THE SIVA YOGASWAMI GURU PARAMPARA. IN ADDITION TO THE FOREGOING VOWS AND IDEALS OF SANNYAS, MEMBERS OF THIS ORDER PLEDGE THEMSELVES TO UPHOLD THE SACRED VOWS OF HUMILITY AND CONFIDENCE AND TO UNDERTAKE FURTHER DISCIPLINES, RESPONSIBILITIES AND AGREEMENTS AS OUT- LINED IN THE FOLLOWING PAGES.

SPECIAL MISSION FOR SWAMIS OF THE tuition, out of a knowledge of the within and SAIVA SIDDHANTA YOGA ORDER. not an accumulation of outer learning. Thus, OR THOSE SANNYASINS swamis of this Order are enjoined to follow who enter the Saiva Siddhanta the Sadhana Marga, never allowing their Yoga Order after receiving san- studies, even religious studies, or interests to nyas diksha there are, in addi- become so intellectual that sadhana and tapas tion to the foregoing, special are neglected. Books and scholarship must be obligations pertaining to the approached with circumspection and only mission of the Order and their part in fulfi ll- when they will serve a higher purpose than ing that mission. First, the Saiva Siddhanta mere reasoning, adding to wisdom and per- Yoga Order is a sangam, a spiritual community spicacity. These are swamis and men of God or brotherhood of Saiva swamis assembled to- fi rst and teachers, scholars or artisans second. gether to continue the work of the Siva Yogas- ¶Second, the Order and its members are com- wami Guru Parampara and to live and teach mitted to bringing the Saiva Samayam out of Saiva dharma and Saivite culture. It is, then, the agricultural era and into the technological an order of vagmis, or contemplative teachers, age. This objective should never compromise and not of munis, or solitary ascetics and wan- the essential tenets of the Sanatana Dharma dering sadhus. Its members dedicate them- as they have always been practiced, though it selves to the mutual objectives of the whole may require, from time to time, adaptations of Order, forgoing, especially in their younger the old ways. For example, swamis of this Or- years, any personal or individual interests or der will not necessarily live as simply as their activities which might detract from the effort predecessors or wander from village to vil- of the entire sangam of renunciates. This is the lage on foot, but may fi nd they must use cur- aadheenam tradition in which cenobitic swa- rent technology and transportation in order mis share a communal life in a monastery- to serve widespread Saivite communities. The temple complex, serving God Siva and His fullness of their mission is contained within devotees. Nevertheless, there also exists with- the Three Pillars of Saivism: the consecrated in our guru parampara the tradition of the vil- Siva temples, the Saivite scriptures and the lage swami and anchorite, living alone and awakened satgurus—all of which this Order is unto himself, and should the gurus of the Or- vowed to protect, preserve and promote. der so decree these patterns may be followed ¶Third, this Order is specifically commis- for certain individuals who are inclined to- sioned to spiritual work and not to social, eco- ward and able to uphold the diffi cult life of nomic or political activities or service. It does the solitary muni. This is not an exclusively not now, nor will it ever, concern itself—ex- contemplative or teaching order, but a balance cept to advise and counsel—with secular of the two, for one cannot teach spiritual mat- community events, with war, with health or ters from the intellect. Such teachings, to be medical services, nor involve itself in provid- effective, must arise out of personal spiritual ing material relief to the underprivileged, the unfoldment, maturity and superconscious in- poor, the handicapped, the uneducated, the

21 homeless or the aged. These are all matters of aneri and propagate the Agamic truths found important and abiding interest to those who in the Tirumantiram. In the line of Kalanga have awakened compassion for their fellow came Aghama, Maligaideva, Nadanta, Para- man, and are the legitimate concern of the sad- mananda and Bhogadeva, all God Realized haka, brahmacharis, brahmacharinis and devout sages. This foremost Saiva Siddhanta succes- family members of the greater body of Saiva sion of siddhars fl ourishes today in South India, Siddhanta Church. Sannyasins of this Order, Sri Lanka and elsewhere through the disciples on the other hand, are enjoined against in- of the disciples of the enlightened rishis. In re- volvement in these spheres and in all debate cent times this same descent of spiritual awak- and discussion centering around the myriad ening and authority has been continued changing worldly concerns and fads that peri- through the preeminent Siva Yogaswami odically capture the attention of the masses. Guru Parampara of which the fi rst historically Instead, they are charged to offer humanity known satguru is a nameless Rishi from the the security of an unchanging religious tradi- Himalayas (circa 1770-1840). From him this tion, the oldest on the earth, which contains spiritual line was passed to Kadaitswami of the greatest gift and succor of all, the knowl- South India (circa 1810-1875), then to Chellap- edge and love of God Siva, which will bring paswami (1840-1914) and Siva Yogaswami the only permanent release from sorrow and (1872-1964) of Sri Lanka, and fi nally to our be- affl iction experienced in samsara. Their help loved Gurudeva, Sivaya Subramuniyaswami and message to the world is simply the Saivite (1927–). ¶Gurudeva has spoken thus of the religion, Siva bhakti and Siva jnanam. Members Order’s history and mission: “I founded the of the Order may, however, work with strictly Yoga Order in 1949 after returning from Sri Saivite schools and education, provided they Lanka to North America to fulfi ll the mission teach religious studies, orthodox culture and given to me by my satguru. In 1957 I founded character development and not mere scholas- the Church in San Francisco, California, and tic subjects such as history, biology, mathe- formally incorporated it in 1959 to bring the matics, computer programming and so forth. fullness of Advaita Siddhanta, which is Sud- They are reminded that they are not here to dha Saiva Siddhanta, to the West and to train convert the world to Saivism, but to keep and prepare monastics to take the Holy Orders Saivism vibrantly alive and available to those of Sannyas through fi ve successive stages: As- who are born into or naturally turn to it for pirant, Supplicant, Postulant, Tapasvin and refuge. To epitomize the above, the Order Sannyasin. A Sivalingam and Sakti Deity does not concern itself with the vicissitudes of were installed at the San Francisco Ganesha the world, but brings the world to concern it- Temple and worship commenced. In 1970 the self with the Eternal Path and timeless truths fi rst renunciate, well-trained and dedicated, which are of Saivism. ¶The spiritual lineage was given sannyas diksha in Alaveddy, Sri Lan- of the Saiva Siddhanta Yoga Order is that of ka. A Sivalingam shrine was erected on this the siddhars, or perfected ones. We trace the site to commemorate this occasion and daily known beginnings of this line to the great Hi- Siva puja is being performed there by Saivite malayan satguru, Tirunandi, and his eight dis- brahmins. In that same year the Kauai Aad- ciples—Tirumular, Patanjali, Vyaghrapada, heenam, a monastery-temple complex, was Sanatkumar, Sivayogamuni, Sanakar, San- established on four acres of the Church’s 51- athanar and Sananthanar. These eight were acre parcel on Kauai, the northernmost of the the spiritual preceptors of the first Agamic Hawaiian islands. Kauai Aadheenam is the school and were known as nathas. From home of the Saiva swamis of the Saiva Sid- among them, Tirumular, who rendered the dhanta Yoga Order. It is from this center that Agamic teachings of San Marga in Tamil in they undertake the mission of bringing the Tirumantiram, had seven disciples—Malan- Saivism out of the agricultural era into the gan, Indiran, Soman, Brahman, Rudran, Ka- technological age and on into the new age of langa and Kanjamalayan, each of whom es- space through scriptural translations, reli- tablished his own monastery to teach the Siv- gious writings and art, printing, temple pujas,

22 teaching and, most importantly, through their come tradition. But that is a long process. For example of a spiritual life which balances ser- the most part, we want to follow tradition in vice and contemplation. On February 16, 1973, this Order, and that means each of us must the Kadavul Siva Nataraja Deity was installed have a high regard for orthodox ways and val- at Kauai Aadheenam in Hawaii and the Lord ues coupled with a reluctance to adopt the Subramaniam Sastras burst forth from the inner new for its own sake or because the old seems worlds. The Order’s mission and its message an arduous path.“ ¶Our mission includes the to the world have remained unchanged care and maintenance of Kauai Aadhaanem, through the years, for the message is of That Kadavul Hindu temple and the contiguous within you which never changes, the un- San Marga sanctuary and other consecrated changeable Parasiva, the goal of human exis- and dedicated properties of the Saiva Sid- tence. To each Saiva swami I say, Realize That. dhanta Church. It extends to serving Saivites Be That. And then ever coming out of Parasiva throughout the world, and seeking out Saiva mentally abide as Satchidananda and, as a souls, including those born in Western bodies, compassionate vagmi, serve the servants of the and educating them in their faith. ¶Following Lord. You are the exemplar, qualifi ed now to the established siddhar tradition, the Saiva Sid- undertake a greater training which will cul- dhanta Yoga Order holds that Lord Siva is minate in a greater responsibility as a teacher God, both transcendent and immanent. As of the Saiva Dharma. I want you to take ad- Parasiva, He is the unmanifest Absolute. As vantage of the opportunities for advanced Satchidananda and Mahesvara, He is the training offered to Saiva swamis in the Saiva manifest Pure Consciousness and Primal Soul. Siddhanta Yoga Order. This is a crucial train- We worship the latter and meditate upon the ing, a profound training, unlike any training former. Our Affi rmation of Faith is: Anbe Siv- on the face of the earth. It is not to be confused amayam Satyame Parasiva—God Siva is imma- with the kind of study undertaken by a stu- nent Love and transcendent Reality. Philo- dent tutored by a teacher. It is not a Western sophically, the Order is based fi rmly on the concept. You must be receptive to this train- teachings of Saint Tirumular and Paramaguru ing. You must seek it out and ask for it with an Siva Yogaswami, who taught the unity of Sid- openness of mind and heart. ¶“You are dhanta and Vedanta. This theological stance charged with protecting our Saivite traditions, is called monistic theism, Advaita Siddhanta bringing them forward in time. What is tradi- or Suddha Saiva Siddhanta and is rooted tion? It is the best of the past and that which equally in the ultimate objective of human has survived the centuries, proved itself life—called variously as Self Realization, nir- through the trials of time. It is the wisdom of vikalpa samadhi, svanubuthi, Sivajnana and countless others who have followed the San union with Parasiva—and in the vast reli- Marga. It is easier to follow tradition than to gious traditions and customs of Saivite Hin- abandon it in favor of an alternate approach or duism, its protocol, sacred hymns and forms a new idea. Following tradition back through of devotion and worship. ¶The primary scrip- sequential time, you arrive at the source with- tural authority of our Order derives from the in the akasha itself. Tradition proves the stable Tirumantiram, Tirukural, Natchintanai of Siva way, for it is intimately connected with the Yogaswami, the Vedas and Agamas, the Tirumu- akasha and has the support of the three worlds. rai and the teachings of Satgurudeva, Sivaya Such support is lacking when we set out onto Subramuniyaswami, including the Lord Subra- the ocean of possibilities without a chart. maniam Sastras and supplementary texts. The There is strength and guidance in orthodoxy. Saiva swami should study and obey the above For example, it is traditional that only men scriptures, keeping their hallowed teachings take sannyas. Though other Orders may be always in accord with the theology of Saint less strict, this Order does not initiate women Tirumular should differences of opinion into sannyas. It takes centuries for tradition to arise. mature. If we establish rules and principles today, they may one day, if they are right, be-

23 The guru’s face is the Lord’s pedestal. this emptiness in its ultimate form: If you want The monastery is the Lord’s Holy Land. liberation in this birth, make your mind a crema- The Holy Sangam of blemishless tion ground and burn all your desires to ashes. You Vision is the Lord’s abode. must be simple. You must be utterly naked in your Their heart, performing the sixteen forms consciousness. When you have reduced yourself to Of worship inside, is The Lord’s sacred throne. nothing, when your “self” has disappeared, when The Adharas within are the Lord’s astral cave. you have become nothing, then you are yourself Tirumantiram Verse 2653 God. The man who is nothing knows God, for God is nothing. Nothing is everything. Because I RELIGIOUS DISCIPLINES, DUTIES AND am nothing, you see, because I am a beggar, I own ATTITUDES FOR THE SAIVA SWAMI. everything. So, nothing means everything. Under- HROUGHOUT HIS LIFE A stand? It means that you genuinely desire nothing. Saiva swami of this Order It means that you can honestly say that you know must look upon himself as a nothing. It also means you are not interested in do- Sivanadiyar or “Slave of Lord ing anything about this state of nothingness. You Siva. “ All family members of think you know, but in fact you are ignorant. When the Church are known as Si- you see that you know nothing about yourself, then vathondar or ”Servants of Lord Siva.“ Hence, you are yourself God. ¶At the top there is nothing. each Saiva swami is a slave to the servants of So you have to come down a little, then you can the Lord. Though he matures in his unfold- enjoy. God is illusion. All is illusion. There is noth- ment and his responsibilities, never should he ing. You are nothing. I am nothing. God is nothing. allow himself to abandon this self-effacing at- There is nothing inside. God is nothing. Find out titude of humility. It is an essential discipline the Truth. There is nothing. I climbed Everest in of the sannyasin to ever serve the devotees of three days. There, there is nothing. If you want to Lord Siva in utmost humility wherever they go beyond, you lose everything. There is no work. may be found, and to look upon all religious There is no you, no I, no God—nothing! ¶The paths with respect and understanding, never sannyasin seeks to fulfi ll a two-fold objective: deriding or abusing other spiritual paths. Siva to unfold spiritually and to uplift others. The Yogaswami, our Paramaguru, extols the Sivan- former constitutes his personal goal to per- adiyar in the following Natchintanai verse: form sadhana, worship profoundly, practice yoga and purify himself in preparation for We are Sivanadiyar. We are Sivanadiyar. Realization of God Siva as the Primal Soul, as We are Sivanadiyar. We are Sivanadiyar. Satchidananda and, ultimately, as Parasiva, This is Charya. This is Kriya. That which is timeless, formless and cause- This is Yoga. This is Jnana. less, beyond the mind. The latter constitutes This is Mantra. This is Tantra. his natural expression of selflessness and compassion awakened from within, a love ¶In fulfi llment of this spirit the Saiva swami which brings with it the natural inclination to must strive to keep Lord Siva foremost in his help, to teach and to guide others along the mind and heart, striving for emptiness of ego Sanatana Dharma, the Eternal Path. However, or self, which permits the fullness of the spirit it must be remembered that neither sannyas to fl ow through him. Such emptiness is not diksha nor entrance into the Saiva Siddhanta a void or state of depletion and uselessness. Yoga Order confer priestly or ministerial du- Rather it is pure being, as of the hollow center ties upon a Saiva swami. For those who are of the bamboo or the empty space within the so inclined and qualifi ed, the responsibility bowl which renders it most useful when least of teaching and counseling others may come fi lled. Emptied of himself, the sannyasin may later, after years of training. Such ordinations serve as a channel for God’s will, a chalice for should be written in these Holy Orders un- His empyrean energies which are the moving der the section titled “Additional Individual forces within the microcosm and the macro- Missions, Ordinations, Sadhana and Tapas.” cosm. Our beloved Siva Yogaswami describes ¶Each Saiva swami of this Order practices the

24 discipline of never speaking of his childhood, (Siva’s language of meditation) and Tyaf (the his family or his early experiences in life or language of the devas), striving to speak Tamil anything of a strictly personal nature, such as in the monastery. In his devotions, which are the place or date of his birth, his age or length primarily internal, he is enjoined to worship of time in the monastery. If others should only certain Deities: Lord Siva in His three make such inquiries, he may explain that it is perfections of Maheshvara, Satchidananda a traditional sadhana, strictly upheld in his Or- and Parasiva, Muruga and Ganesha—without der, that monastics never speak personally of their consorts—looking upon the 330 million themselves. ¶The sannyasin should rise before Deities in the Hindu pantheon as manifesta- dawn, perform japa yoga and meditate as di- tions of the Great God Siva. The Divine Moth- rected by his satguru. In his practices of yoga er, Sakti, he worships as Ardhanarishvara, the he should study and follow Saint Tirumular’s second perfection of God Siva. His own per- Tirumantiram and Patanjali’s Yoga Sutras. He sonal altar should consist of Ganesha, Muruga should daily chant the Panchakshara Man- and the three perfections of Siva (Sivalingam, tra, and when greeting or parting from oth- Ardhanarishvara and Nataraja), and he should ers may say, “Aum Sivaya.” He should observe perform daily abhishekam to the Sivalingam. Saivite holy days as outlined in Dancing with While recognizing no difference between God Siva, Hinduism’s Contemporary Catechism. He Siva and his beloved satguru, the Saiva swami holds as truly sacred and prays during his life teaches the canon by which the saints and gu- to be able to visit the holy sanctuaries of Saiv- rus of our tradition are venerated, honored ism, most especially the Himalayas, Haridwar and revered, but not worshipped as Gods are on the upper Ganges, Varanasi on the lower in the temple. The great jivanmuktas and the Ganges, the six sanctuaries of Lord Muruga satgurus of our lineage we revere each year in South India, Chidambaram, the foremost during guru puja, worshipping That within temple of Lord Siva, and Meenakshi temple of them which they realized and which is within Goddess Sakti in Madurai, and in Sri Lanka all men. These great souls are the exemplars, the samadhi shrines of Siva Yogaswami in Co- the lighthouses of our own journey. The pun- lumbuthurai, Chellappaswami in Nallur and dits, philosophers, bhaktars and theologians Kadait swami, the Nallur Kandaswami temple, form another class. Shrines erected to any hu- the Kumbalavalai Pillaiyar temple in Alaved- man are not to be equated with the sanctifi ed dy and the Tiruketheeswaram Siva temple at temples of Saivism, and even the greatest of Mannar. ¶The sannyasin embraces and cher- men are not to be elevated to the level of the ishes the mahavakyam of the awakened siddhars Deities, though shrines may be built in com- of the Siva Yogaswami Guru Parampara and memoration of their lives and teachings. He the spirit which they enshrine. The Four Great maintains the inner attitude that all other Sayings of Paramaguru Siva Yogaswami and Hindu sects are the mystical creations of the of Chellappaswami, respectively, are: one Great God Siva. He remains aloof from all involvement with religions other than Hindu- Thanai Ari—Know your Self by yourself. ism, except when they sincerely approach Sarvam Sivamayam—All is Siva. Hinduism to be blessed by its knowledge and Ellaam Sivan seyal—Siva’s will be done. wisdom. ¶The sannyasin is enjoined to look Summa iru—Be still. upon sex, money, food and clothes as the greatest obstacles and challenge to his renun- Muluthum unmai—All is Truth. ciation, harboring as they do the magnetic po- Oru pollappumillai—There is not one evil thing. tential to reinvolve and entangle him in the Naam ariyom—We know not. external world, and he should control them Eppavvo mudintha kariyam—It was fi nished accordingly. All emotional, physical and psy- long ago. chological dependencies or attachments are to be eschewed. He maintains a nontouching ¶The sannyasin is enjoined to study and teach policy with others, including his fellow mo- the sacred languages, Sanskrit, Tamil, Shum nastics. The sannyasin has undertaken a dhar-

25 ma even more strenuous than the worldly conduct of renunciate life are even more strict. dharma which he has renounced and must There are fewer responsibilities, but more dis- work diligently to keep himself physically fi t, ciplines. The orthodox life of the muni may be mentally alert and emotionally strong so that understood by reading the Tirumantiram and he may meet the challenges of his monastic the Naradaparivrajika Upanishad. ¶Should it life in service to others. Though encouraged happen that a Saiva swami leaves the monas- to keep himself strong, vigorous and healthy, tery for more than nine days without permis- especially following the example of his param- sion, he would be subject to reprimand from para in taking extended walks, he should not the Order. After 39 days, he could be dis- indulge himself in health studies, in competi- missed. Under such severe circumstances, he tive sports, in diverse diets, immoderate fast- would still be a sannyasin and obligated to the ing and other expressions of inordinate physi- fi ve sacred vows which he bound himself to cal concern. In this he may call to mind Siva for life and would be expected to follow the Yogaswami’s admonition, “Wear the body like sannyasin’s dharma and reap the karma of his a sandal.” Those who become overly con- actions. Besides leaving, the sannyasin may cerned with the body have become external- disqualify himself in two other ways: through ized and lost perspective of That which is an act of persistent disobedience which upsets eternal in deference to that which is transient. all members of the Order or by bringing pub- ¶Disciplines are essential for the vagmi in the lic dishonor to the Order. Such dismissal technological age, as are the restraints and would only be allowed in the most dire cir- avoidances he observes. Through living an cumstances and could be accomplished only austere life, he inspires others to withdraw by the satguru who brought him into the Or- from worldliness and to draw near to Godli- der or by having three-fourths of all members ness, offering his life as an example to the next of the Order append their signatures to these generation. A sannyasin of this Order shall not Holy Orders affi rming their call for dismissal. smoke tobacco or ganja, nor shall he take A sannyasin so dismissed would be permitted drugs, except those medically prescribed. All and encouraged to return as a tapasvin, in strong, intoxicating alcohols are strictly for- which case he would keep his rudraksha malas bidden. However, he may partake moderately but would thereafter wear the ochre vest- of honey mead, wine and beer, for these are ments and follow the humble path of service healthful when temperately enjoyed and are until age 72, at which time the saffron kavi not to be confused with the potent, inebriat- could be worn again. Though he would be a ing, distilled liquors proscribed in our scrip- sannyasin, his break in inner continuity would tures, the Tirukural and the Tirumantiram. He preclude his performing the duties of a swami shall observe a complete vegetarian diet, not or acharya. Should a sannyasin leave and then partaking of eggs, meats, fi sh, shellfi sh or fowl. marry, taking unto himself another lifetime Coffee, teas and milk products are allowed. vow, this would constitute an irreparable Additionally, a sattvic diet is recommended breach of his sacred vows, and he would never when tapas and deeper meditations are being again be allowed back in the Church or the followed. He eats alone in silence, not reading Order, nor would he ever be accepted into a or working during his meals. He sleeps on the Saiva Dharmasala, but would be fi rmly, with fl oor, except when traveling. He must never compassion for his error, exiled from all asso- remain in the home of a grihastha for more ciation, with knowledge that the karma so than three nights. He may not receive person- created would be resolved in a future life. al gifts, though he may receive support dur- ¶When a sannyasin of this Order leaves the ing his pilgrimages and travels, including body, it must be cremated within 24 hours. If fruits, flowers, food, lodging and travel ex- at all possible, no autopsy should be per- penses, and he may receive impersonal gifts formed, and no steps shall ever be taken to on behalf of his satguru or his monastery. ¶For embalm the body. Ashes may be placed in the those following the life of the muni, sadhu or Ganges River, in the Wailua River in Hawaii wandering ascetic, the rules governing the or a nearby ocean, or they may be kept. The

26 esoteric purpose of a swift cremation is to pu- With the whole heart giving praise; rify the elements of the physical body, releas- Studying the Shastras; seeing others as oneself; ing the soul from attachment to the material Severing attachment to all property and wealth; plane and assuring immediate release from Speaking with fi t courtesy; avoiding argument; earth consciousness. Death for the sannyasin is Driving from the mind a natural, joyous and conscious release from a All thought of family and caste; gross world and entrance into a subtle realm Being ever free of the smallest like or dislike; and should be celebrated as such without Living and abiding beneath mourning. ¶This section on disciplines and The Lord’s Eternal Feet. duties, and indeed the whole of these Holy Or- Natchintanai 28 ders, cannot hope to include all of the require- ments and expectations for spiritual life in THE FIVE KULAMS: DIVISIONS OF SER- this Order, and certainly much that is subtle VICE WITHIN THE SAIVITE MONASTERY. in the life of a sannyasin must remain unspo- ULAMS ARE FRATERNAL ken. These guidelines may be looked upon as groups of monastics who are the fundamentals by which the Saiva swamis gathered together by virtue may together share a life of awakening and of their common interests and service. For those who desire the fullness of skills. These kulams serve the commitment and the swiftness of unfoldment, religion in different and spe- let them turn to the greater body of Saivite cialized ways. Each member of the Order is Hindu scriptures and to the teachings of our assigned, according to his karma and dharma, satguru and his predecessors for those refi ne- specifi c duties in one of fi ve kulams, of which ments of the soul which cannot be reduced to the general duties are as outlined: 1. the Lam- a single document, however long. Let the truly bodara Kulam is responsible for daily temple sincere seek always to fulfi ll these Holy Orders pujas, monastery food preparations, and ani- as the least of monastic requirements, while mal husbandry; 2. the Ekadanta Kulam is pri- striving to learn of and abide by the examples marily responsible for teaching, both within found in the lives and teachings of their spiri- the monastery and elsewhere, and when not tual forebearers, by wisdom and by all that is teaching for special temple ceremonies and good, holy and enlightened. festivals, and the growing of certain foods; 3. the Pillaiyar Kulam is responsible for all fi nan- So, with his heart serene and fearless, cial and administrative activities; 4. the Sid- Fearless in the Vow of Renunciation, dhidatta Kulam looks after all architectural, Holding the mind from its restless roaming, construction, landscaping and maintenance Now let him struggle to reach my Oneness, programs, and general gardening, including Ever-absorbed, his eyes on me always, the cultivation of food; and 5. the Ganapati His prize, his purpose. Kulam is in charge of the design, typography Bhagavad Gita and printing of all publications, especially those produced by Himalayan Academy Pub- Listen, while I tell you the Path to Liberation— lications. Assignment to these kulams is made Truth, patience, calmness and discipline of self; when the swami enters the Saiva Siddhanta Discrimination between the eternal Yoga Order. This assignment is permanent, And the passing; unlike that of the tapasvins and sadhaka who Devotion to the humble servants of the Lord; may serve in any kulam as needed. Thereaf- Rising in the early morning ter, if it is deemed necessary, the swami may And bathing before daybreak; change once and only once to another kulam. Repeating in the way prescribed Within each kulam, one swami is chosen, ac- The fl awless Letters Five; cording to his skills, religious example and Worshipping the Guru’s Feet; seniority, to be fully responsible for the tech- Applying Holy Ash; nical training and schedules of his brothers Eating but when hungry; in that monastic group. It is these fi ve kulams,

27 working in concert, which make the aadheenam and do not therefore assume sacerdotal duties. function well in service to God Siva. ¶Work- Those sannyasins who enter the Order and ing within the structure of the fi ve kulams are serve industriously until entering the fourth three groups of swamis whose progressively and fi nal ashram of life at age seventy-two are more mature duties and responsibilities are entitled, if they so elect and with the blessings determined according to monastic seniority. of their satguru, to sarvatyaga, total withdrawal Essentially, for the fi rst twelve years tapasvins from even his monastic responsibilities, as is and swamis wear a yellow sacred thread, or customary in Saivism. Living as a free spirit, pulnool, across their left shoulder to denote he may in his maturity become the proverbial that they are functioning as apprentices and forest dweller, alone and unto himself, or the junior executives to senior members. They are traveling mendicant intent upon uplifting the also the teachers and administrators of Hi- village families and the monastics living in malayan Academy. Those swamis who wear the various monasteries and missions of the the yellow sacred thread are known as swami Saiva Siddhanta Church, freely wearing his tapasvins. They continue with the disciplines robes as he carries the darshan of his worthy and protocol of the tapasvin, such as touch- life into the world or not, as he chooses. ing the feet of the senior swamis and acharyas who wear the red or white thread as a gesture THE SAIVA SWAMI’S RELATIONSHIP of respect. The swami tapasvins keep an ever WITH FAMILY AND FRIENDS. humble position in the Order, are seen and LL MONASTIC ORDERS de- not heard, and are considered by all to be in fine the relationship which training under the mature swamis and acha- their members have with fam- ryas. For the second twelve years, but only ily and friends—some are provided that they qualify, they wear a red strict and others quite lenient. sacred thread, signifying that they are the The strictest require that mo- artisans, executives and teachers within the nastics never again communicate with family. Order. They honor the senior acharyas who The more lenient provide for frequent visits wear the white thread by touching their feet. or even no restrictions. The Saiva Siddhanta The red poolnul, as well as the white, signifi es Yoga Order is strict in the ideal that it holds for full membership in the Saiva Swami Sangam, these relationships, but lenient in that it pro- the ecclesiastical body of the Saiva Siddhanta vides for visits between the family and their Church. Those Saiva swamis who have proved son. Its swamis follow, of their own volition, their dedication and spiritual maturity over a the age-old discipline of complete abdication minimum period of twenty-four years may, of societal and familial responsibilities. This when qualifi ed, be invested with the white sa- tradition requires a strict and unconditional cred thread of the venerable Saiva acharya. It is severance from family and friends. However, the Saiva acharyas of the Saiva Siddhanta Yoga the family may, at any time, visit the mon- Order who teach at Saiva Siddhanta College astery in which their son is living. At other and other Saivite universities, and, of course, times, the sannyasin observes the discipline of at Himalayan Academy. It is also the Saiva neither writing to nor calling his family. The acharyas who may become eligible, when family will receive at least once each year a specifi cally ordained as initiating gurus, to letter from the monastery giving news of the continue the line of succession of this param- health, well-being and current activities of para. Acharyas may also be commissioned as their son. The family, but not old friends, may aadheenakartars in charge of their own des- call, write or make personal visits to the mon- ignated aadheenams and may initiate others astery at any time to inquire about their son. through the varied forms of diksha. ¶Within Such communications should be directed to our tradition there are two kinds of sannyasins, Kauai Aadheenam, in Hawaii, the home of those who enter the Order and are trained as all Saiva swamis of this Order—107 Kahola- the pujaris, teachers, counselors and religious lele Road, Kapaa, Hawaii USA 96746. Phone: leaders, and those who do not enter the Order (808) 822-3012. ¶This stringent discipline is

28 naturally a difficult one for the renunciate world to enter into monasticism; it is thought and the family alike, especially if it is misun- that his efforts and attainments will spiritual- derstood as a repudiation of their mutual love, ly strengthen the family, the community and, which it defi nitely is not. It is essential that indeed, the world. For the monastic who has the family be appraised of the deep spiritual renounced in the true spirit as well as for the benefi ts which arise out of this affectionate family who comprehends his lofty spiritual detachment. This is crucial, for the monastic’s purpose, there is no sense of loss in this dis- purpose is to undo karmas and bring light, cipline, rather great pride and admiration for love and enlightenment into the world, not one another. His consecrated rite of sannyas to cause sorrow to others, certainly not to his diksha is considered his physical death to the dear family. He must, therefore, be responsible world and his birth into a life of service and to explain this age-old discipline most care- dedication. Let him know that tens of thou- fully and thoroughly, assuring himself and sands before him have heeded this stringent the Order that his family does understand Saivite statute in their dedication to God’s and does not overtly object to his undertaking ministry and that votaries, communities, soci- this vow in which he will renounce all limited eties and the entire human race have come to identifi cations of himself as a person with a love and admire the courage of those who left certain past, renouncing all worldly ambition, their kindred to serve God—including Bud- association and involvement. He must realize dha, Siva Yogaswami, Mahavira, Milarepa, that he is cherished by the family that raised Saint Francis, Sankara, Jesus and countless him and love them the deeper for their un- others. Their renunciation, based on love and derstanding of his spiritual beliefs and com- not on denial, brought solace to humanity and mitments. In Saivism it is considered a rare, if honor to their kinsmen. May this sannyasin’s diffi cult, blessing to have a son renounce the life of dedication so uplift humankind.

29 WHEREAS ALL SANNYASINS TAKE UNTO THEMSELVES THE THREE VOWS OF PURITY, OBEDIENCE AND RENUNCIATION, MEMBERS OF THE SAIVA SIDDHANTA YOGA ORDER TAKE TWO ADDITIONAL SACRED VOWS: HUMILITY AND CONFIDENCE. THESE ARE A LIFETIME COVENANT BETWEEN THE SAIVA SANNYASIN AND THE DIVINE BEINGS OF ALL THREE WORLDS. THUS, MEMBERS OF THIS ORDER HAVE FIVE LIFETIME VOWS TO UPHOLD IN THEIR SERVICE TO GOD AND GURU.

THE SACRED VOW OF HUMILITY: foldment, but allow the devas and Mahadevas KNOWN IN TAMIL AS PANNIVU. to direct this inner process. He must exercise UMILITY IS THE STATE OF restraint in his dealings with others, allowing profound maturity in which them to have the fullest freedom in expressing the soul, immersed in the themselves and never attempting to control depths of understanding and or direct them. He must execute all tasks and compassion, radiates the qual- chores equally, not considering one work as ities of mildness, modesty, rev- desirable and another as distasteful. He must erent obeisance and unpretentiousness. There avoid the pitfalls inherent in title and position, is an analogy in the Saivite tradition that never allowing himself to identify with exter- compares the unfolding soul to wheat. When nal importance and never feeling himself su- young and growing, the stalks of wheat stand perior or inferior to others, for inferiority, too, tall and proud, but when mature their heads is a shadow cast by the ego. He must become bend low under the weight of the grains they detached from the desire for status or position, yield. Similarly, man is self-assertive, arro- never allowing jealousy to arise should other gant and vain only in the early stages of his monastics be apparently promoted or given spiritual growth. As he matures and yields greater privileges or opportunities. He must the harvest of divine knowledge, he too bends endure hardships and problems in strength, his head. In the Tamil language this absence never carping or complaining, for diffi culties of pride or self-assertion is known as pannivu. are the very grist of the mills of the path of Pannivu also means “jewel.“ In the Tirukural it sadhana followed by his guru parampara. He is said that “Humility and pleasant words are must remain open to correction and sugges- the jewels that adorn a man; there are none tion, welcoming it as a means of amending his other.“ ¶Humility does not consist in con- faults and bettering his performance, never cealing our merits and virtues or in thinking criticizing others for criticizing him. He must ourselves as worse or more ordinary than we act always with decorum and nobility, never are. Nor is it a pretended meekness. Rather dominating conversations, never forcing his it lies in not exalting ourselves before others, own opinions or preferences in discussions, for we perceive the grandeur of God Siva in never interrupting when others are speaking every human being and reverently acknowl- but listening intently that he may come to tru- edge Him there. Humility in this ideal is the ly understand their views. ¶The sannyasin cul- awakened perception that “Siva is All.” It is tivates humility through learning to take the the inner being predominating over the out- experiences of life in understanding and not er nature. ¶Humility may be defi ned for the in reaction, for the man of perfect understand- sannyasin as wisdom in handling the ego. He ing accepts all happenings in life as purpose- must learn to accept criticism and correction ful and good. He cultivates humility through without justifying himself, without defending seeing God everywhere, knowing that He is his actions, even when that correction is un- at work in all sentient and insentient beings just or unfounded. He must not make claims and therefore loving and revering all as God of knowledge or attainment, even when he Siva Himself. He cultivates humility through possesses knowledge and attainment—for practicing patience with circumstances and it is the highest knowledge that knows “We forbearance with people. He cultivates humil- know not.” Unless so ordained, he must not ity through controlling his speech and his ac- presume to guide or direct others in their un- tions. He cultivates humility through drawing

30 near the innate refi nement of the soul which THE SACRED VOW OF CONFIDENCE: is ever gentle and quiet and centered, for KNOWN IN TAMIL AS RAHASIYAM. pride, pretention and self-importance are but ONFIDENCE IS THE STATE different names for externality. He cultivates of trust in which the sacred humility through abdicating self-interest teachings and sensitive or and self-indulgence, turning his awareness personal matters are not di- to compassionate and universal interests. He vulged to others. Spiritual in- cultivates humility through being thankful structions must be protected for the rare privilege of having a satguru. He and preserved by those to whom they are en- cultivates humility by learning to work close- trusted, never wantonly or indiscriminately ly with his artisan or those who are teaching revealed. When we confi de in another, we do and instructing him, bringing a flower or so with the assurance that sensitive and seri- other small gift to offer before classes or meet- ous information will not be inappropriately ings and treating his teachers, and indeed all disclosed. In the Tamil language confi dence is who are his senior in physical years, with re- known as rahasiyam, meaning “secret or mys- spect. He cultivates humility by assuring that tery.” ¶Confidence as applied to these Holy his actions in dealing with others are meant Orders does not mean “certainty” or “a belief always to uplift them, never to lower them in one’s abilities” or “self-confi dence.” Rath- that he might stand higher. He cultivates hu- er, it is a confi ding, a trusting and a relying mility through putting into practice the ideals upon. It is the sharing of privileged teachings of the Sivanadiyar, serving as the slave of the or information that should not be disclosed, servants of the Lord, respecting and working but held in confi dentiality. In its most simple harmoniously with elders of the Saivite com- form it is the keeping of a secret. ¶Confi dence munity and with all genuine swamis, munis for the sannyasin may be defi ned as wisdom and sadhus of other orders. ¶In fulfi llment of in handling information. The sannyasin must his Vow of Humility, the sannyasin is enjoined learn to hold in strict secrecy all spiritual di- while in the mo nastery to use the gestures of rection and esoteric laws entrusted to him, humility. Should he ever cause or participate never revealing them unless specifically or- in confusion, contention or argument, he is dained to do so. He must realize the wisdom encouraged to make a sincere apology to all of Siva Yogaswami’s statement that “Sacred is those affected and to perform some penance secret and secret is sacred,” never treating the in atonement. He is directed to foster the abili- inner teachings as ordinary knowledge to be ty to perform menial chores joyfully—such as published or spoken of to the public or prema- cleaning the kitchens and bathrooms, working turely shared with devotees. He must regard in the gardens, washing the windows, sweep- as confi dential any discussions or information ing the paths, mending the robes—without overheard dealing with the personal lives of seeking praise or approval. He must hold in other monastics, families or devotees, never his heart the wisdom of the Tirukural which listening secretely to such matters when they says that “Humility and pleasant words are are being discussed by others. He must pro- the jewels that adorn a man; there are none tect his own spiritual unfoldment through other“ (Verse 95). not speaking of inner states of consciousness, visions or other experiences, for there is no I solemnly swear to abide by the Sacred Vow of greater obstacle to further progress on the Humility, now and for the rest of my life. path than to display one’s attainments. ¶The sannyasin cultivates confi dence by controlling his speech, being always aware of what he SANNYASIN’S SIGNATURE DATE is saying, to whom he is saying it and what effect it will have, never gossiping about oth- ers. He cultivates confi dence by being discreet and prudent. He cultivates confi dence by hon- oring and respecting the privacy of others and

31 not infringing on that privacy. He cultivates 2. confi dence by not prying or seeking to know I believe Lord Siva is God, whose immanent nature of love information to which he is not privileged. is the substratum or Primal Substance and Pure Conscious- He cultivates confi dence by keeping records, ness fl owing through all form. notes and other material entrusted to him securely protected, not leaving such informa- 3. tion lying around where it can be read. He I believe Lord Siva is God, whose immanent nature is the cultivates confi dence by not reading material Primal Soul, Supreme Mahadeva, Siva/Sakti, the Creator, or listening to conversations that he knows to Preserver and Destroyer of all that exists. be private. He cultivates confi dence by never revealing, even inadvertantly, the personal 4. matters of students, devotees and Church I believe that each individual soul is created by Lord Siva members with whom he talks in the course of and is identical to Him, and that this identiry can be and his work as teacher and counselor. ¶The san- will be fully realized by all souls when the triple bondage of nyasin vows to keep all sensitive information anava, karma ana maya is removed through His Grace. classifi ed, never using information learned by virtue of his position of trust against or to the 5. detriment of any individual. Thus, his Vow of I believe in three worlds of existence: the First World, where Confi dence is a two-edged sword, for he nei- souls take on physical bodies; the Second World where souls ther receives information which is classifi ed take on astral or mental bodies; and the Third World, where nor does he convey such information to those soul bodies, Mahadevas, exist in their own self-effulgent form. who are not authorized to receive it. He may call to mind the advice of the Tirukural: “To 6. trust a man who has not been tested and to I believe in the Mahadeva Lord Ganesha, Son of Siva/ suspect a man who has proven trustworthy Sakti, to whom I must fi rst supplicate before beginning any lead alike to endless ills“ (Verse 510). worship or task.

I solemnly swear to abide by the Sacred Vow of 7. Confi dence, now and for the rest of my life. I believe in the Mahadeva Lord Muruga, Son of Siva/Sakti, whose Vel of Grace dissolves the bondages of ignorance.

SANNYASIN’S SIGNATURE DATE 8. I believe that religion is the harmonious working together A CREED FOR SAIVITE HINDUS of the Three Worlds, and that this harmony can be created AFFIRMED BY THE SAIVA SANNYASIN. through temple worship, wherein the Three Worlds be- ANNYASIN AFFIRMS THAT come open to one another, and the beings with them able to the twelve beliefs below, communicate. which constitute A Creed for Saivite Hindus, containing a 9. summary of Saiva Siddhanta I believe in the Law of Karma—that one must person- theology, fully and unequivo- ally reap the effects of all actions he has causes—and that cally express his own innermost beliefs, and each soul will continue to reincarnate until all karmas are he pledges to faithfully uphold and expound resolved and Moksha, Liberation, is attained. them. 10. I believe that there is no instrinsic evil. SANNYASIN’S SIGNATURE DATE 1. 11. I believe Lord Siva is God, whose absolute Being, Parasiva, I believe that the performance of Charya (virtuous and transcends time, form and space. moral living), Kriya (temple worship) and Yoga (internal-

32 ized worship and union with Parasiva through Grace of robes (one reserved for religious ceremonies the living Satguru) are absolutely necessary to bring forth and festivals), six loincloths, three rudraksha the state of Jnana. malas, a 108-bead rudraksha mala for japa yoga, one washcloth and towel, razor, hairbrush and 12. toothbrush, a bedroll, a simple wristwatch, a I believe in the Panchakshara Mantra, the fi ve sacred syl- gold ring, two simple gold earrings, a pair of lables “Na Ma Si Va Ya,” as the foremost and essential orange exercise trunks, two pair of brown mantra of Saivism. work pants and two orange shirts, two pair of brown Indian pants and two orange national THE SACRED VESTMENTS WORN BY shirts, two pair of brown dress pants and two THE SAIVA SANNYASIN. orange clergy shirts, a brown dress coat and HE SANNYASIN MAY brown jacket, a pair of simple sandals, a pair wear the traditional kavi, saf- of brown, non-leather shoes, two pair of brown fron robes, in aadheenams, socks and orange socks to wear with his verthi temples, and ashrams and in cold climates. Additionally, he shall have a at all times in Saivite lands. danda, a kamandalu, a deer skin for meditations, These vestments, which have a begging bowl, a conch shell, a pair of wood- been worn by Saiva sannyasins for thousands en sandals, his pulnool and his small altar and of years, consist of simple, non-ornamental, tiruvadi for personal worship. All of the above unstitched, handwoven orange verthi, sash should never exceed what he can easily carry and shawls. He wears three malas of rudrak- in two brown canvas bags. All other clothing sha beads around his neck and an orange cord and tools are not kept by him but given to around his waist to betoken his Sacred Vow of him as required. All swamis of the Order who Purity and his pledge to remain chaste for life. are on tapas, whether for purposes of intense He wears the tripundra, the holy ash in three contemplative sadhana or of discipline, wear lines across his forehead, and the red pottu. At an ochre sash and follow the strict fl ows gov- no time shall he wear items made of leather. erning tapas found in the Saivite Sastras. These ¶Each member of the Saiva Siddhanta Yoga vestments and symbols are intended to keep Order wears the very ancient and orthodox the sannyasin distinct and apart from the gen- tonsure, the head being shaved daily on top eral society and thus to identify him as a re- and the long, uncut hair tied in the back in a nunciate whose life has been given to pursuit knot or kondu. He wears a full beard, though of the divine, not of the mundane. He should it may be trimmed. He also wears the kundala not, therefore, dress otherwise in an effort to or gold earrings and a pulnool or sacred thread adapt to the culture in which he fi nds himself, across the left shoulder. A simple gold ring lest he find himself gradually drawn back worn on the right hand symbolizes his life- into the world he has renounced. ¶Ordained time vows and commitment. At appropriate initiating gurus of the Order wear all of the times when traveling or as a work uniform, above vestments, with a few modifications. he may wear loosely fi tted brown pants and They wear a special set of kundala or golden an orange Eastern national shirt with a single earrings with a small sphere on one side. They strand of rudraksha beads. When outside of the wear the saffron kavi as does the swami, but monastery in non-Saivite countries, he may they are distinguished from their brother san- wear a Western national dress distinctive to nyasins when wearing the Western national this Order. This consists of brown pants and dress, for they wear white pants, shirt, coat or an appropriately simply orange clergy shirt jacket, shoes and socks. This follows the pat- with a single rudraksha mala. ¶Even the robes tern of Paramaguru Siva Yogaswami and oth- he wears are not his own, but entrusted to him ers of our parampara who wore white. For the by the Order. In this spirit, the sannyasin may Eastern national dress they wear orange pants keep in his personal care the following items, and shirt. Yogi tapasvins who are in pre-san- with all else being held in common by the nyas training wear ochre robes, brown pants members of the Order: three sets of saffron and shirt in the Western national dress and

33 brown pants with ochre shirt in the Eastern national dress. They wear a minimum of one and a maximum of two rudraksha malas.

ADDITIONAL INDIVIDUAL MISSIONS, ORDINATIONS, SADHANA AND TAPAS. Y VIRTUE OF HIS KARMA and dharma, the sannyasin may be called upon to perform certain missions or to observe, from time to time, certain disciplines or even austerities, known as tapas. As he matures in his spiritual life and work, he may qualify to receive ad- ditional ordinations. Those ordinations, mis- sions and disciplines which apply only to him and not to the entire body of renunciates are noted below. They are given by his initiating guru, preferably in his own handwriting.

34 OATH OF ENTRANCE INTO THE SAIVA SIDDHANTA YOGA ORDER. HAVE STUDIED AND MEDI- tated deeply on the foregoing MONASTIC WITNESSES DATE section describing the special mission of the Saiva Siddhanta KULAM ENTERED DATE Yoga Order and confi rm that I have met all of the qualifica- tions for entrance into this renunciate Saivite ACCEPTED BY KULAM TALAIVAR DATE brotherhood. I understand that this is a life- time commitment and that I am expected to follow the highest standards of spiritual disci- KULAM CHANGE (ONE ALLOWED) DATE pline and service as outlined in these Holy Or- ders of Sannyas, working in harmony and one- ACCEPTED BY KULAM TALAIVAR DATE mindedness with all other members of this Order. I pledge my wholehearted dedication to protecting, preserving and promoting the YELLOW PULNOOL RECEIVED DATE Saiva Dharma, the monistic theism of Saiva BY SWAMI TAPASVIN Siddhanta and Saivite culture as summarized in Dancing with Siva, Hinduism’s Contemporary ACCEPTED BY INITIATING GURU DATE Catechism, vowing to live and teach the phi- losophy and theology found therein without alteration or compromise. Finally, I vow to RED PULNOOL RECEIVED BY SWAMI DATE faithfully and strictly follow and uphold the (FULL MEMBERSHIP IN SANGAM) orthodox dharma of the Saiva sannyasin, in- cluding my fi ve lifetime vows and all special instructions and responsibilities which may ACCEPTED BY INITIATING GURU DATE be noted under Additional Individual Mis- sions, Ordinations, Sadhana and Tapas. WHITE PULNOOL RECEIVED DATE BY SAIVA ACHARYA SANNYASIN'S SIGNATURE DATE ACCEPTED BY INITIATING GURU DATE PLACE OF ENTRANCE RITES DATE ORDINATION AS INITIATING GURU, DATE ACCEPTED BY INITIATING GURU DATE SPECIAL KUNDALA RECEIVED

ACCEPTED BY SATGURU OR DATE GURU GIVING INITIATION

AADHEENAKARTAR APPOINTMENT DATE

APPOINTED BY DATE

PLACE OF CREMATION RITES DATE

DISPOSITION OF ASHES DATE

35 THE FOLLOWING LEGAL AGREEMENTS ARE ENTERED INTO BETWEEN ______, HEREINAFTER REFERRED TO AS SANNYASIN, AND THE SAIVA SIDDHANTA CHURCH, THE PARENT BODY OF THE SAIVA SIDDHANTA YOGA ORDER, ON ITS OWN BEHALF AND FOR ALL OTHER CORPORATE ENTITIES RELATED AS CONSTITUENT PARTS, ALL HEREIN- AFTER REFERRED TO AS THE ORDER.

FINANCIAL PRUDENCE AND PERSONAL transfer, including a valid will. ¶In the event RENUNCIATION OF THE SANNYASIN. that the sannyasin is or becomes a benefi ciary, ANNYASIN AGREES THAT contingent or otherwise, of property held in in his capacity as a lifetime trust or otherwise designated for his eventual renunciate he will obligate enjoyment, which property or interest therein neither the Order nor its affi li- for any reason cannot be presently assigned or ates by charging merchandise transferred, he shall be obligated to hold such and services, or acting as an property or his interest therein in trust for the agent for the Order in any way unless specifi - Saivite temple or organization of his choice, cally designated in the minutes of the Order. and to complete the transfer and assignment He agrees to exercise care in the maintenance of such peoperty or his interest therein when- of equipment entrusted to him and prudence ever he may legally do so, whether he is then in the use of all resources of the Order. In re- associated with the Order or not. At the re- turn for his services, he understands that he quest of the Order, he shall permanently re- shall receive food and housing and that all nounce any interest he may have in favor of reasonable personal needs such as clothing, the original grantor or his successors in inter- medical and dental work and so forth will be est, or other benefi ciaries of other interests in met by the Order. ¶In fulfi llment of his Sacred the same or similar property or trust. ¶San- Vow of Renunciation, of which poverty is an nyasin understands and concurs that the pur- integral element, the sannyasin already has or pose of the foregoing agreement of renuncia- does hereby, of his own volition and free will, tion is to enable him to truly fulfi ll his Sacred renounce, release, give, transfer, grant and as- Vows and to engage in meaningful spiritual sign to the Saivite temple or religious institu- pursuits and service without external induce- tion of his own choice all of his right, title and ment to cease therefrom, which inducement interest in and to all of his worldly belongings, may be particularly compelling during any including real and personal property of ev- periods in which he may be required to un- ery kind and character. Although this clause dergo diffi cult challenges and sacrifi ce, which is meant to be self-operating, the sannyasin are not uncommon in the life he is choosing. will also execute and deliver, with the aid of The possession of personal property or wealth an attorney of his own choice, such additional or even future interests therein constitutes an documents as may be necessary or convenient attachment to things of the world and a con- to accomplish such transfers. ¶In the event stant temptation to return to worldly karmas. that the sannyasin should die while a member Such possession is therefore in direct confl ict of the Order, all property over which he may with his Sacred Vow of Renunciation and then have any power of disposition, testa- must be abdicated in every instance and with- mentary or otherwise, that has not previously out delay. In making the necessary decisions been assigned or transferred to the Saivite and legal arrangements, the sannyasin may temple or religious institution of his choice, select an independent attorney of his own shall be then assigned to such an institution choice, but one not associated with or repre- by the sannyasin’s legal representative or such senting the Order, to assure the integrity of other person or persons who may have charge his renunciation. ¶In addition to other obli- or possession of such property, and sannyasin gations undertaken by the sannyasin, he shall shall, from time to time, execute and deliver not at any time hold himself out as a graduate all documents necessary or convenient for the of Himalayan Academy, Saiva Siddhanta Col- purpose of accomplishing such assignment or lege, Wailua University of Contemplative Arts,

36 or any other institution operated under the and general condition of physical, mental and direction or supervision of the Order, for the emotional fi tness are such as to permit him purpose of qualifying himself in any way as to participate in the program or programs a teacher of Hinduism, meditation, mysticism, without danger to himself and without risk self-improvement, nutrition, yoga, or as oth- of physical, mental or emotional injury result- erwise qualifi ed to express himself on these ing therefrom; 2. Sannyasin further agrees that, subjects, except as the Order may direct. He in participating in any such programs, he also agrees not to use the Order’s texts, tapes, will, through continued use of independent courses, books or teachings for any purposes medical advice of his own choosing, continue other than those expressly granted by the Or- to satisfy himself of his fi tness to participate der. as set forth in paragraph one; 3. It is further agreed that sannyasin is not and will never be AUTHOR’S AGREEMENT AND bound by any discipline imposed by any pro- STATEMENT OF HEALTH AND FITNESS. gram of the Order to undertake any activity ANNYASIN AGREES THAT which he believes may involve a risk of physi- any letters, treatises, essays, cal, mental or emotional injury. He agrees to lessons, scriptural transla- forthwith inform the Order in writing of his tions, articles, photographs, belief in any such case. Having made such graphic arts or other written belief known, sannyasin shall not continue in terial or designs that he may any program involving the disciplines which create in his capacity as a renunciate monastic he believes may involve such risk; 4. Sannya- which are used shall become the sole and ex- sin fully and freely assumes the obligation of clusive property of the Order, and he releases using due caution and concern as set forth in all claim or right to compensation for the use this agreement, and to hold the Order harm- thereof. Neither the Order nor its affi liates is less from any lapse therefrom; 5. Sannyasin fi - required hereunder to use any material sub- nally agrees to hold the Order and its satguru, mitted by him, nor to use his name in connec- initiating gurus, senior swamis, monastics, tion therewith if the material or any portion artisans and staff free and harmless from any is used, but may at its option use or not use liability or any kind relating to any possible his name, to the extent deemed advisable by it. physical, mental or emotional injury which This agreement shall remain in force for the may arise in any event in connection with any rest of the sannyasin’s life. ¶Whereas: A. San- of the Order’s programs in which he is partici- nyasin contemplates the commencement or the pating at any time. continuance of certain disciplines arising from his relationship with the Order and his par- ticipation in various present and future plans SANNYASIN’S SIGNATURE DATE and programs of the Order, and B. Various disciplines which are contemplated involve or may involve special diet, fasting, exercises or other programs and disciplines which should be undertaken only with due regard for the physical, mental and emotional condition, fi t- ness and capabilities of the person involved, and C. The Order does not purport to guaran- tee sannyasin’s personal fi tness to participate in any such programs: It is agreed: 1. By par- ticipating, or continuing to participate, in any program of the Order of the type referred to above, the sannyasin acknowledges that he has WITNESSED AND ACCEPTED DATE satisfi ed himself, through independent medi- ON BEHALF OF THE SAIVA cal advice of his own choosing, that his health SIDDHANTA CHURCH

37 IN ORDER FOR EACH SAIVA SANNYASIN TO MAINTAIN A BRIEF RECORD OF HIS MIS- SIONS, TRAINING, SPECIAL CEREMONIES, PILGRIMAGES AND ACCOMPLISHMENTS, THESE PAGES ARE PROVIDED. IT IS THE DUTY OF THE TO KEEP THIS SUMMARY HIS- TORY AND PERSONAL CHRONOLOGY CURRENT, DATING EACH ENTRY.

38 39 AUM SIVAMAYAM! SIVAYA SUBRAMUNIYASWAMI’S LETTER TYPESET IN 10-POINT TIMES ROMAN. TEXT IS SET IN 10-POINT PALATINO, PRINTED ON NATURAL COLOR PARCH- TONE STOCK, BASIS-80 COVER AND BASIS-65 TEXT WEIGHTS. OFFERED IN HUMBLE SERVICE BY THE SWAMIS OF THE SAIVA SIDDHANTA YOGA ORDER TO OUR LORD SIVA AND TO ALL WHO WEAR THE SANNYASIN’S KAVI.