Saiva Dharma Shastras Holy Order of the Sannyasa

8/7/2019 Saiva Dharma Shastras Holy Order of the Sannyasa

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LIFETIME VOWSOF RENUNCIATIONHE FIRSTPARTOFYOURLIFEWASLIVEDFORYOURSELF;THEsecond part will be lived in the service of others, for the benefitof your religion. You have been tried and tested through years

of training and challenges and proved yourself worthy to wear the kuvt,the orange robes, and to fulfill the illustrious Salva sannvaem dharma.QThe sannvaem harkens close to Siva and releases the past to an outerdeath. Remembering the past and living in memories brings it into thepresent. Even the distant past, once remembered and passed throughin the mind, becomes the nearest past to the present. Sannyilsins neverrecall the past. They never indulge in recollections of the forgotten personthey have released. The present and the future-there is no security forthe eaxuivastn in either. The future beckons; the present impels. Like writ-ing upon the waters, the experiences of the sannvnstn leave no mark, nosamsknra to generate new karmas for an unsought-for future. He walksinto the future, on into the varied vriuis of the mind, letting go of thepast, letting what is be and being himself in its midst, moving on intoan ever more dynamic service, an ever more profound knowing. Be thoubold, sannvastn young. Be thou bold, eaxuivastn old. Let the past melt andmerge its images into the sacred river within. Let the present be like theimages written upon the water's calm surface. The future holds no glam-our. The past holds no attachment, no return to unfinished experience.Even upon the dawn of the day walk into your destiny with the courageborn of knowing that the ancient Saivite scriptures proclaim your sanny-aeuie life great above all other greatness. Let your life as a eaanvastn be ajoyful one, strict but not restrictive, for this is not the path of martyrdomor mortification. Itis the fulfillment of all prior experiential patterns, themost natural path-the Straight Path to God, the San Marga=Ior thosecontent and ripened souls. Leave all regret behind, all guilt and guile,others will preserve all that you proudly renounce. Let even the hardshipsahead be faced cheerfully. QNever fail to take refuge in your God, your


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Dharma are outlined fully in these Holy Orders of sannvaea. Live up tothem as best you can. Youneed not be a saint or jivanmukta to enter intothe ancient world order of sannvnsa. Renunciation in its inmost sense isa gradual process. It does not happen instantly when a vow is spoken.Do not mistake sannvasa dikshil as the end of effort, but look upon it asa new spiritual birth, the beginning of renewed striving and even moredifficult challenges. There will remain karmas to be lived through as thesoul continues to resolve the subtle attachments or vasanas of this andpast lives. It is enough that you have reached a knowing of the necessityof tvnga. It is enough that you renounce in the right spirit and pledgeyourself to meet each challenge as befits this tradition, bringing honor toyourself and your religion.QFinally, you are charged with preserving anddefending the teachings of the Siva Yogaswarni Guru Parampara and theSaiva Dharma as brought forth in A Catechism and Creed for Saivite Hin-duism and The Holy Bible of the Saivite Hindu Religion. You are cautionedagainst being influenced by alien faiths or beliefs. You are the vault, therepository wherein are kept the priceless treasures of Saivism, secure andavailable for future generations. All who accept these Holy Orders accepta selfless life in which all monastics work their minds together, thus keep-ing the saizgam strong and effective. Youmust not veer from the San Mar-ga, nor follow an individual path, nor remain remote or aloof from yourbrother monastics. It is a serious life which you now enter, one whichonly a sannvaeui 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 CompassionateOne, the Gracious One, the One without a second, the Lord of Lords, theBeginning and End of all that is. Anbe Sivamavam Satvame Patasivam.

-O'"~~'-Satguru Sivaya SubramuniyaswamiGuru Mahasannidhanarn, Kauai Aadheenam, Hawaii, USA


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Holy OrdersOf sannvasa

THE FOLLOWING IS A RELIGIOUS COVENANT BETWEEN A SANNYASIN-ONE WHOHAS RENOUNCED THE WORLD IN SERVICE TO GOD SIVA-AND THE DIVINE BEINGSOFALL THREE WORLDS. IN THE FULFILLMENT OF THESE HOLY ORDERS OF SANNYASA, THE SANNYASIN, OF HIS OWN VOLITION, IRREVOCABLYAND ETERNALLYBINDSHIMSELF TO HIS RELIGION-THE SAlVA SAMAYAM-TO THE TIMELESS TRADITIONSOF THE SANATANA DHARMA, TO HIS FELLOW HINDUS, TO HIS BROTHER RENUNCIATES AND MOST ESPECIALLY TO THE SIVA YOGASWAMI GURU PARAMPARA.

6ANNYli.SAMAYBESIMPLYDEfined as Saivite Hindu monas-ticism, and a sannyasin is onewho has renounced the worldin search of God Realization and hasbeen formally initiated by a guru whois himself a sannyasin. In Sanskrit theword "sannvasa" literally means "tothrow down" or "to abandon." Thus, san-nyasa is the giving up or abandonmentof the world, and the sannvasin is onewho has so renounced. True sannvasa isnot a denial of life but life's highest ful-fillment. It is unmitigated selflessness.It is the relinquishment of the transientand illusory in favor of a permanentReality, the eschewing of a worldly lifethat one may, by gradual stages of pur-ification, draw inward toward God asParas iva, Truth Absolute. It is a breakwith the mundane and a binding untothe Divine. It is the repudiation of thedharma, including the obligations andduties, of the householder and the ac-ceptance of the even more demandingdharma of the renunciate. The seasonedsannvdsin is truly the liberated man,the spiritual exemplar, the disciplinedyogi and ultimately the knower of Truth,freed to commune with the Divine andbound to uplift humanity through thesharing of his wisdom, his peace, hisdevotion and his illumination, howev-er great or small. The sannvdstn is theguardian of his religion, immersed in it,

constantly freed from worldliness, freedfrom distraction, able to offer his workand his worship in unbroken continu-ity and one-pointed effectiveness. Heundertakes certain disciplines includ-ing the purification of body, mind andemotions. He restrains and controls themind through his saatiana. tapas andmeditative regimen. He unfolds fromwithin himself a profound love of Godand the Gods. His practice of upasanaor worship is predominantly internal,seeking God Siva within. (]LInthe Sai-va tradition there have always existedamong men a few, rare in numbers butmighty in their dedication to Lord Siva,for whom the world held no attractionand karmas were on the wane. Suchmen are by nature inclined towardknowledge of God and disinclined to-ward desires of family, wealth andproperty, also spoken of by our spiritualforefathers as women, gold and land.Some among them are saatius, anchor-ites living in the seclusion of distantcaves and remote forests or wanderingas homeless mendicants, itinerant pil-grims to the holy sanctuaries of Salvism.Others dwell as cenobites assembledwith their brothers, often in the asrama,aadheenam or matha of their satguru,but always under the guru's aegis, serv-ing together in fulfillment of a commonmission. These devotees, when initiatedinto the order of sannvasa, don the sat-


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fron robes and thereby bind themselvesto a universal body of Hindu renunci-ates whose existence has never ceased,an assembly of men inwardly linked inSivasambandham, their mutual dedica-tion to Siva, though not necessarily out-wardly associated. It is this venerableconvocation which the sannvastn joinsand to which he is bound for life inbrotherhood and in service. (lTradition-ally, there are several levels of initiationfor the Saivite monastic. Requirementsand qualifications vary according to thecircumstances, the preceptor and thedisciple. These initiations may be givenearly in the monastic's life or may awaitthe completion of years or even decadesof saobana and purification before theyare bestowed. It is not a matter of tem-poral experience or timing. The first for-mal initiation for the aspirant is knownas brahmacharya diksha and enters thedevotee into a chaste life of study, wor-ship and service. The next initiation isthat of sannvasa dikstia. This diksha is aformal Hindu rite, or less often an infor-mal blessing, entering the devotee intorenunciate monasticism, binding himfor life to certain vows which includechastity, poverty and obedience, anddirecting him on the path to God Real-ization. Itmust be realized that the cer-emonies described in the Rites of Initia-tion section herein form the customaryrites of passage into sannvasa, but thatit is not merely the observance of theseordinances which makes one a sannya-sin. Indeed, if not a single formality wasfollowed, not a single vow solemnized,a true satguru may confer sannvasa ona true disciple in a most informal man-ner. There are other forms of diksha, notrelating to monasticism, by which a

spiritual teacher bestows blessings andawakening upon the devotee through thesimple agency of a touch, word, look orthought. One such initiation is known asmantra diksha, which in the Salva tradi-tion is the teaching of the PanchaksharaMantra, "Namal:tSivaya." (lAccording tothe venerable laws of Manu, one entersinto sannvasa after training with theguru, but only if the candidate receivedbrahmacharya diksha and commencedsuch training prior to his twenty-fifthbirthday. Otherwise, all are expectedto enter the life of the householder, em-bracing the life of renunciation, if theyelect. after having concluded family andsocietal obligations around age seventy-two. Thus, there are two distinct typesof sannvasa. The first is initiation of un-married youth into the ancient worldOrder of satuivasa. A second saiuivasa,described in the Vedas, though not com-monly observed in contemporary Hindusociety, may be defined as the last of thefour asramas or stages of life. After ob-serving the stages of the student Ibtab-macnarval, the householder (giibastna)and elder advisor ivanaprastna), the de-vout man seeks initiation by a satguruunder whose grace he enters into life'sfinal stage, withdrawing unto himselfand ideally living the life of a forest her-mit while dedicating himself to Godlypursuits. Both forms of sanitvasa are de-lineated in these Holy Orders and bothrequire initiation from one who himselfhas the blessings of a legitimate precep-torialline to wear the renunciate's kavirobes. Strictest tradition requires thatlifetime renunciates be single men andthat they enter their Order before agetwenty-five. However, there are certainOrders which accept men into sanuvasa


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preceptor. < tThe following verses fromSaint Tiruvalluvar's Holy Kural andSaint Tirumular's Tirumantiram speakof the greatness and the grandeur of theSaiva sannyasa dharma:The scriptures exalt above every other goodThe greatness of virtuous renunciates.

Holy Kural-Verse 21It is the nature of asceticismTopatiently endure hardship.And not to harm living creatures.

Holy Kural-Verse 261Whatsoever a man has renounced,From the sorrow born of thatHe has freed himself.

Holy Kural-Verse 341Beyond birth and death,Reached by renunciate tapasIs He, my Lord of resplendent glory!Sing His praise! Pray incessantly!The Heaven's Lord shallShow you Dharma's Land.

Tirumantiram-Verse 1614The Lord renounced all.He is the Shining Light above.He is the friend of allWho have surmounted Death's days.He is devoid of desires,The Guiding Light of all thoseWho Darkness renounced.Only to those who this world abandonShall His Feet within reach be.

Tirumantiram-Verse 1620The heart of the holy trembles not in fear;All passions stil led, it enjoys calm unruffled.Neither is there death nor pain,Nor night nor day,Nor fruits of karma to experience-That truly is the state of the desire-renounced.

Tirumantiram-Verse 1624The tapasvinsmany that live by almsHave no life hereafter.On them shall be showeredAll blessings of spiritual wealth.They that perform incessant tapasAttain the power to endAll births to be.

Tirumantiram-Verse 1626Without illusions, without ignorance,Without intelligence,Without the embraces of fish-eyed damselsAnd their attachment,Themselves as themselves,In Solitude remaining one in Siva-Sakti ,Thus are they, theHoly Ones in Siva's Robe.

Tirumantiram-Verse 1678My body, wealth and lifeHe took from me as sacrificial offeringThrough ritual appropriate.He directed his spiritual glance at me andDispelled my karma'sNetwork to destruction;And then He laid His Hands on meAnd planted His Feet on my head;In a trice He imparted Spiritual ConsciousnessAnd thus my birth's cycle He ended-He, the Nandi,Through these acts of tuksna successive.

Tirumantiram-Verse 1778

THEQUALIFICATIONSFORACCEP-TANCEINTOTHE SANNYASA DHARMA.

auding dispassion, one-point-edness and serenity, scripturesproclaim that candidates forsannviisa must possess these

sattvic qualities. Sankara's Crest JewelO f Discrimination states: "He alonemay be considered qualified to seekthe Absolute who has discrimination,whose mind is turned away from allenjoyments, who possesses tranquilityand the kindred virtues, and who feelsa longing for liberation .... Longing forliberation is the will to be free from thefetters forged by ignorance-beginningwith the ego-sense and so on, down tothe physical body itself-through therealization of one's true nature .... Bedevoted to Brahman and you will beable to control your senses. Control


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your senses and you will gain masteryover your mind. Master your mind andthe sense of ego will be dissolved. Inthis manner, the yogi achieves an un-broken realization of the joy of Brah-man. Therefore, let the seeker strive togive his heart to Brahman .... The fruitof dispassion is illumination. The fruitof illumination is the stilling of desire.The fruit of stilled desire is experienceof the bliss of the atman, whence flowsall peace." (]LCandidatesmust be at leasttwenty-four years of age and have be-gun their training for sannvasa beforeage twenty-five, or have entered the san-nyasa nsrama after age seventy-two. Anextensive examination, written as wellas oral. is conducted by the initiatingguru or his appointed senior sannya-sins. During this examination, it shouldbe determined that the candidate: 1. isqualified as outlined above to fulfill andis naturally inclined toward a life of re-nunciation, 2. has attained a measure ofmoral and spiritual maturity sufficientto make him a respected member of theancient tradition, 3. has completed sixyears of brahmachariya, 4. has success-fully completed a minimum of one yearof personal training under the initiat-ing guru, 5. has completed a two-yearretreat from family and friends in con-junction with two years' preparation asa pre-sannyasa tapasvin (this qualifica-tion may be waived for candidates in thesannvasa asrama], 6. has divested him-self of all possessions, including lands,trusts and wills to which he may be abeneficiary now or at some future date,7 . has given away those possessions hedid own to a Hindu temple or institutionof his own choosing, and 8. has showna measure of philosophical insight and

understanding in accord with the SaivaDharma, a Catechism and Creed forSaivite Hindus and the teachings of theguru patampaia. (]LOtherqualificationswhich should be taken into accountduring the candidate's examination in-clude: viveka, vat iagva, shatsampati (asix-fold virtue encompassing forbear-ance, courage, faith and control of body,mind and senses) and mumukshatata(desire for liberation). bhakti and thefollowing from the Gautamiya Tantra:"The sishya should be of good parentageand pure-minded. He should be learnedin the scriptures, diligent, devoted tothe welfare of others. He should knowdharma and practice it. He should be ac-quainted with the true meaning of theSastias. He should possess a strong bodyand a strong mind. He should always dogood to living beings. He should do onlysuch deeds as are good for the after-life. He should serve the satguru by hisspeech, mind, body and resources. Heshould avoid works of which the resultis transitory, and be diligent in work-ing for enduring results. He should beone who has conquered passions, indo-lence, illusory knowledge and vanity."(]LThe candidate should be carefully ap-praised of the high standards he will beexpected to fulfill and counseled thathis Holy Orders raise him above caste,class and all social distinction that hemay equally serve all true devotees. Inconsideration of the probationer's peti-tion to enter into these Holy Orders, itmust be remembered that scholarshipand philosophical acumen are not nec-essary requisites for the spiritual life,and while some sannvastns will be thepaJp;litas and scholars, others will be thegreat karma yogis and bhaktas, serving


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Leaving aside this entire world,Which is of the nature of an illusion,And knowing the state of Brahman,Enter into it.

Mohamudgara-Verses 2, 4 and 11A Sattvic is he,His thoughts centered on Truth,His vision clear among conflicting faiths,Abhorrent of recurring cycles of birth,Walking straight in dharma's path-Indeed he is a disciple good and true.He scans that which dividesThe Real and the unreal.He melts in the soul of his being,And with Siva's Grace to guideHe receives iiiana in true devotion.He humbles himself before the LordAnd seeks the bliss of His Sakti-He is the fit one,The disciple good and true.

Tirumantiram-Verses 1696-97.

RITESOF INITIATIONINTOTHEANCIENTORDEROFSANNYJi"SA.(fjiven by the satguru or afterhis m aiuisamiuihi by hisdesignated swamis, the cer-emony for sannvasa dikshais called the viraga sacrifice. Thesesacred rites are often solemnized dur-ing Sivaiatr), it being considered auspi-cious for sannvasms to commence theirmonastic life on Siva's most sanctifiednight, or alternatively during the fullmoon in May, a time that honors ourbeloved Gurudeva's diksha. It includesspecific instruction in meditation andother spiritual practices and mantras,all of which is never disclosed. The SivaPurdnas enjoin the candidate to fast onfruits and milk for twelve days beforethe ceremony and to chant the Savitrimantra: "Om bhur bhuval) svah. TatSavi-tur varenvam, Bhargo devasya dhimahi,Dhiyo yo nai: prachodayat." Rig Veda-3.62.10.Prior to the initiation rites, the

candidate symbolically performs theobsequies for his parents including thecustomary food offerings, thus releasinghimself from that obligation at a futuredate. (]l,Earlyin the morning on the cho-sen auspicious day, the candidate pros-trates before the saigutu, divested of allpossessions, having given up all thingspersonal. A Canesa puja is performedand the sacred homa fire is kindledin preparation for the viraja sacrifice.With the candidate optionally knee-deep in water, a blessing is given by thesatguru by which all residual worldlyimpurities are removed, and the candi-date's head is then shaved. Together heand the satguru symbolically conducthis antyesti samskara, the ritual funeralrites, to betoken the death of the person-al self and the birth of the spiritual be-ing. He places the remnants of personalidentity, hair, clothing, pulnul or sacredthread and all desires for wealth, prog-eny and fame into the homa fire, be-seeching the permission ofLord Canesaand heeding the path of Lord Muruga,vowing aloud his renunciation thus: 'Allthat I have and all that I am I now giveunto my God, my Gods and my guru. Ihave no family except the Divine FatherSiva and Mother Sakti who dwell in Kai-las and on earth the sailgam of Saivitedevotees. I have no home except thestillness of Being. I have no possessionsexcept my faith and dedication. I haveno desires except my desire to serve andto realize God." The candidate then saysaloud three times, "I, wishing for mukti,take refuge in this sacred Order and inGod Siva, who created the world, whobreathed out the Vedas. The purposeof my life is to cultivate dispassion, tobecome pure, to attain union with God


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Holy OrdersO f sannvasa

Siva and be immersed in Divine Love. Ido fully and of my own volition acceptthese Holy Orders of Sannvasa, nowand for the remainder of my life, andbind myself in the fulfillment thereofto the ancient order of sannvasa, to mysaiguiu, to my Saivite Hindu faith andto the tievas, the Mahadevas and LordSiva Himself. I am the atman, the non-dual Parasiva, pure and free." So say-ing, the renunciate walks unclad sevensteps around the homa Fire, returningto kneel at the guru's feet. He is thereaf-ter dead to the world. The satguru thenwhispers the Panchakshara Mantra inthe sannyasin's right ear three times,along with personal instructions formeditation. The sannvasu: is given hisascetic name, his dm:lI;la, a mala of 108rudrakstia beads for japa yoga, a deerskin, a kamm:u;lalu or water bowl. Afterbathing in the nearby river where he in-tones the mantra, dips three times intothe waters and then dons the kavi for thefirst time, the sannyasin returns. A p[ljais performed to invoke the blessings ofthe Second and Third Worlds. The sat-guru then takes ashes from the homafire and marks the tripU1:u;lraon the newswami's forehead and covers the bodywith the sacred ash. After the p[lja thefollowing are read aloud to the sannya-sin: his Sacred Vow of Renunciation andthese excerpts from Natchintanai andfrom the Bhagavad cua. The sannyasinthen prostrates three times before thesatguru and the ceremony is conclud-ed. Henceforth he is a sannyasin of thegreat and ageless Order. He then walksin the direction of the Himalayas, homeof Lord Siva, to be invited back by hisbrothers to join in the monastic commu-nity to serve, or to be sent on pilgrimage

to return at a specified later date. On thenight of his diksha he is required to beghis meal. The above constitutes the for-mal rites of initiation, and though theceremony be an informal declarationby the preceptor or the simple giving ofthe saffron robes and a name, the valid-ity of sannvasa diksha is in no way im-paired thereby.Hail, 0 sannvasin, love's embodiment!Does any power exist apart from love?Diffuse thyself throughout the happy world.Let painful maya cease and ne'er return!Day and night give praise unto the Lord.Pour forth a stream of songsTomelt the very stones.Attain the sight where night is not nor day.See Siva everywhere, and rest in bliss.Live without interest in worldly gain.Here, as thou hast ever been, remain.Then never will cruel sorrow venture nigh.Hail, 0 sannvasin,Thou who knowest no guile!Establish in thy heart and worship thereThe Taintless One-Pafichakshara's inmost core,Whom neither Vishnu nor BrahmaHad power to comprehend.Thou that regardes t all others as thyself-Who in this world can be compared with thee?The powerful karmaThy past deeds have wroughtWill vanish without trace.Daily, on the thought"Isnot this [iva Siva?" thou must meditate.Best of sannvasins, of one-pointed mind!Morning and evening worship without failThe Holy Feet of the Almighty Lord,Who here and hereafterPreserves and safeguards thee.Cast aside the fetters of thy sins!By steadfast concentration of thy mindAwareness of a separate self thou must extirpate.Conquer with love all those that censure thee.Thou art eternal! Have no doubt of this!What is not thou is fancy's artifice.Formless thou art!Then live from all thought free!

Natchintanai 228


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Learn from me now, Oh son of Kunti,How man made perfect is one with Brahman,The goal of wisdom.When the mind and the heartAre freed from delusion, united with Brahman,When steady will has subdued the senses,When sight, taste and sound are abandoned,Without regretting, without aversion;When man seeks solitude, eats but little,Curbing his speech, his mind and body,Ever engaged in meditation on Brahman,The Truth, and full of compassion;When he casts from him vanity, violence,Pride, lust, anger and all his possessions,Totally free from the sense of egoAnd tranquil of heart:That man is ready for oneness with Brahman.And he who dwells united with Brahman,Calm in mind, not grieving, not craving,Regarding all men with equal acceptance:He loves me most dearly.

Bhagavad cua XVII/49-56THE GURU-DISCIPLERELATIONSHIPISTHECRUXOFSAIVITEMONASTICISM.

On entering the order of sanny-asa, the sannyasin enters intothe mature stages of the guru-disciple relationship. G u r u

literally means the "remover of dark-ness." The satguru has been the candi-date's spiritual guide and preceptor, andnow he becomes as mother and father,friend and companion on the EternalPath, the very embodiment of truth andgoodness. The sannvdstn should strivethrough the years ahead to perceive thesatguru as his higher self, not different,not external to himself. In many wayshe and the guru have become one, andthat oneness will blossom forth in lateryears. Theirs is a one mind, a one ener-gy, a one mission. The sannvasin shouldnot look upon his devotion to the sat-guru as the whole of his commitment,for he is equally bound in service and

obedience to God, the Gods and his re-ligion as he is to his beloved preceptor.It is taught that there are three pillarsof Saivism: the saigutu, the temple andscripture. These together constitute thefullness of the renunciate's dedication.Nevertheless, nothing is more centralto the sannyasin's spiritual awakeningthan the nurturing of the relationshipwith the preceptor so that it may blos-som in its mystical and loving maturity.The sannvasin should never perceivethis to be an ordinary association, butremember the admonition spoken in theKuiamava Tanira: "He enters perditionwho regards the guru as merely human,the mantra as mere letters and the tem-ple image as mere stone." The sannyasinmust foster and protect this relationship,working daily to bring his mind everdeeper into harmony with that of hissatguru. He should consider this his firstand foremost monastic duty. < t I t is up tothe guru to see each one to his final des-tiny, and it is up to the disciple to serveso perfectly that the guru is freed fromexternal affairs to work within. The dis-ciple's first responsibility is always tothe guru , and his final authority comesalways from the g u r u . Should there everarise instances wherein other Saiviteauthorities or scriptures or traditionsdiffer from the directions of the satgu-tu, the sannvasin must take his guru 'sdirection as the overruling prerogative.If the guru scolds, he must accept it inlove and understanding, perceiving it asa blessing. The sannyasin must alwaysbe "on the eve of his departure," readyto respond at a moment's notice to anychange or direction that may come fromthe guru . The sannvasin must work tounderstand his guru 's mind and mission,


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and then bring his own awareness andobjectives into harmony with the guru's.The sannyasin must cultivate devotionto the satguru-guru bhakti. This hedoes through study of the Guru Gita andthe Ttrumantiram, and through applica-tion of the attitudes and protocol theseancient scriptures contain. He does thisthrough bringing his guru a flower eachday, through prostrating daily when hefirst sees him and through awakeningan abiding love for his spiritual master.He does this through attending gurup[lja. He does this through serving hissatguru even better when he is not pres-ent. knowing this is the most meritori-ous service of all. He does this throughobeying the instructions and living upto the unspoken expectations of theguru. He does this through nurturing anunfaltering love for his saigutu, throughworshipping the tiruvadi and takingrefuge at his guru's Holy Feet. yet neverallowing his reverence to fall into merepersonality worship which would bean externalizing of this deeply internalprocess. The purpose of the guru-disciplerelationship is not to be bound to any-one, but to learn perfect freedom fromone who is himself free. Nonetheless, asannyasin may of his own volition bindhimself in service to a monastic orderor community, consciously offering hislife in such service until sarvatvaga orcomplete giving up of even religiousduties naturally arises with the guru'sblessing, perhaps after age seventy-two. (]LOurSaivite heritage holds thatall of existence is Siva, and there areno so-called divine incarnations oravatars. God Siva exists equally in all,though His presence is more apparentin the person of the illumined teacher.

In this spirit the awakened sishya is di-rected to see the satguru as divine, nodifferent from Lord Siva Himself. TheKuiamava Tanira says, "Why the painsof long pilgrimages? Why observancesthat emaciate the body? All the fruitsanticipated from such austerities can beeasily obtained by motiveless service tothe guru. By mind, by speech, by bodyand by action do what is helpful to theguru ....As in the vicinity of fire buttergets melted, so in the proximity of theholy guru all sins dissolve. As darknessis destroyed at the very sight of thelamp, so is ignorance destroyed at thevery sight of the holy guru. Moksha isin the palm of his hand." The true san-nyasin will know that knowledge of theSelf arises only from the saigutu, knowfurther that there is but one satguru inthis life and that the three worlds grieveto see a disciple abuse or abandon histeacher and rejoice in the faithful andconstant disciple. The ceremony of san-nyasa diksiia binds guru and disciplepsychically, much in the manner of thelifetime bonds established betweenman and wife when vows of matrimonyare solemnized; both are very real innerties, not to be broken without unhappyconsequences. Guru cua states, "Theywho understand the significance of thegreat teachings by service to the guruare real sannyasins. All others are merewearers of the ochre-colored robes."(]LThere follow Ten Observances of theGuru-Disciple Relationship compiledfrom the Guru Gita and given unto thesannvasins of this Order to observe asbest they can:


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1.The disciple shall daily offer a gift inlove, such as a fruit or flower, and pros-trate himself at the feet of his satgutu ,or in his absence before the Holy San-dals or in the direction where the guruabides.

2 _The disciple shall in devotion or knowl-edge look upon the person of the satgu-ru as the very embodiment of Lord Siva,offering every service and reverenceequally unto both, making no distinc-tion between the two.

3 _The disciple shall in faith and trust obeyhis satgutu , setting aside his own needsand preferences that he may carry outthe directions and wishes, expressedor implied, of the guru without delay orreservation.

4 _The disciple shall in his every act andthought seek the blessings, inwardly orin person, of the satgutu , always actingin harmony with the preceptor's will.surrendering himself unconditionally,trusting in his Master's supreme wis-dom and seeking refuge in his grace.

5 _The disciple shall observe the accep-tance of uCl;hishta and the sanctifiedwaters from the abhishekam of the tiru-vadi, and in all service to the spiritualmaster realize that the whole of exis-tence, sentient and insentient, is served.

6 _The disciple shall meditate upon the in-ner form of the saigutu, earnestly striv-ing through this guru dhyana to under-stand his temperament, the contents ofhis heart and his essential nature aseternal, peaceful, unattached -as guru

tattva, the essence that pervades form.7 _

The disciple shall never criticize nor ad-vise the guru, nor contradict him, norcorrect, nor argue with him; nor shallhe allow others to do so in his presence,never listening to criticism directed to-ward his preceptor, defending him insuch instances and leaving the presenceof those who persist in such denigration.He shall accept correction and criticismopenly, and look upon the wrath of theMaster as a fiery grace capable of con-suming unseemly karma and upon hispraise as a merciful grace.

8 _The disciple shall not stand or sit abovethe saigutu, or take a place of author-ity or instruct others in his presence, orcarryon worldly activity or conversa-tion before him, or walk or drive aheadof him, or partake of anything withoutfirst offering it to the preceptor.

9 _The disciple shall never utter falsehoodbefore the satgutu , nor words of con-tempt; neither shall he approach or ad-dress him as an equal, stretch his legs inthe guru's direction or touch his body orpossessions with the feet; neither shallhe imitate him in dress or deportment,nor speak excessively or with pride inhis holy presence.

10_The disciple shall emulate the awakenedqualities he sees in the spiritual teacheras he strives for realization of the Truthwhich is the gracious gift of the satguruand attainable by no other means.


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Page 282 THE SANNYASIN 'S FIVE SACRED VO WS O F RENUNCIATIO N, PURITY , O BEDIENCE,Re so ur ce : HUMILITY AND CO NFIDENCE ARE BO TH AN IDEAL AND A CO DE O F MO NASTICISM

Ho ly O rd e r s THRO UGH WHICH THAT IDEAL MAY BE REALIZED. AS AN IDEAL, THEY EXPRESSO f sannvasa THE FUNDAMENTAL O BJECTIVES O F MO NASTIC LIFE , THE STATES O F BEING AND

CO NSCIO USNESS TO W ARD W HICH THE SAlVA SANNYASIN IS STRIVING AND W HICHCO NSTITUTE THE UNO BSTRUCTED EXPRESSIO N O F HIS SO UL. AS A CO DE O F LIVlNG , THEY PRO VIDE THE DISCIPLINES, PRAC TIC ES, STAN DA RD S A ND RU LES W HIC H,W HEN RELIG IO USLY O BSERV ED, U NIFY THE BRO THERHO O D O F RENU NC IA TES IN TOA SINGLE SPIRITUAL BO DY AND GUIDE ITS INDIVIDUAL MEMBERS TO WARD THECO MM ON GO ALS O F SERVICE, DEVO TIO N, SPIRITUALITY AND GO D REALIZATIO N.X he five sacred vows hereunderconstitute a holy covenant bywhich the sannvasu: pledgeshimself to the ideals they con-tain and solemnly swears to defendand preserve the doctrines and faithof Saivism and the traditions of san-nyasa itself. The sannvasin enters intothis covenant entirely of his own voli-tion and takes these vows between him-self and the divine Beings of all ThreeWorlds, binding and obligating himselfin the fulfillment thereof to his saigutu,his fellow sannyasins, and indeed toall Saivi tes. < tThese are lifetime vows,once taken they can never be rescindedor relinquished. The sannyasin pledgesto faithfully abide by these vows for theremainder of his life, in good times andin bad, a pledge which transcends anychanges in his Order and endures be-yond the life of any and all of its mem-bers, including the satguru. He knowsthat difficulties may come to him andto his fellow renunciates at one timeor another and that these tests may beall the more challenging for those whohave progressed the farthest, just as themountain climber faces his greatest ob-stacles near the summit. He will not loseheart if impediments appear, but faceeven the most difficult passages through

his karma with courage, determinationand affectionate detachment. Most ofwhat he will experience from this dayonwards will not be the residue of a per-sonal past but the karma of the largerbody of Saivites which he has willinglyundertaken to resolve, the karma of hisreligion and its myriad members. Hemay take heart when in the midst ofdifficulties, knowing they are but thekarma of others inherited by virtue ofhis selfless service. < tThese Sacred Vowsare administered by the satgutu , or af-ter his mabiisamadhi by his designatedinitiating swamis. These solemn vowsenter the sannvastn onto the illustriouspath of the Hindu renunciate, relievinghim from a worldly dharma that he maydiligently strive to know God Siva in Histhree perfections: Parasiva, Mahesvaraand Satchidananda, Saint Tirumularspoke eloquently of the need for renun-ciation:They know not the evil fruits karma brings.They choose not to find iiianaFor liberation from karma."Renounce karma and be liberated" -This Vedic teaching they know not.They who wallow in karmaWill never the Rich Harvest reap.Renouncing all, I inwardly enteredAnd beheld the Light within.My heart trembled. I prostrated low.


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But Him I never forgot;And the Lord of CelestialsFreeing me from the whirl of birthsImmortal made me, here.Sunder your desires. Sunder your desires.Sunder your desires even unto the Lord.The more the desires, the more the sorrows.The more you give up,The more your bliss shall be.Amillion times they are born and die;In a million follies they forget this.In the darkness of mala they are enveloped,When, at last, the hidden grace of SivaBursts forth and chases away the night.Then comes the moment for the soul to renounce,And it then becomes a radiant Light.Tirumantiram- Verses 2557, 2615, 2585,1615

THE SACREDVOWOFRENUNCIATION:KNOWNIN TAMILASAHATTURAVU.m enunCiationis the relinquish-ment of world, desire andego. Itis detachment foundedin knowledge of the magnet-ic nature of body, mind and emotion, aknowledge which inclines the soul to-ward non-involvement with externalforms and, in time, summons forth real-ization of Parasiva, Absolute Reality. Re-nunciation is repudiation of individualpersonality and ownership. It is povertyas opposed to affluence, simplicity asopposed to ramification in life. It is self-containment, freedom from worldlinessand its concomitant distractions andobligations. In its deeper sense, renunci-ation is a surrendering of limited identi-ty, ego-sense or individuality known inSanskrit as ahamkara, that the soul maysoar to the very depths of Being. It is thebeginning of the end of samsaia, thewheel of rebirths, the death of the oldushering in a spiritual renascencewhich will ultimately mature into illu-mination and moksha. It is the ultimate

ripeness of the soul and mystic mar-riage to God Siva. It is the Mahavrata,or Great Oath, of the Saivite pathfindersand contains within it commitment tothe unwritten and even unspoken cus-toms followed by those who have wornthe kavi for untold centuries. In Tamil,renunciation for the sannvasin is knownas atiat turavu, which means "detach-ment through giving up the sense of Tand 'mine: " epitomizing the ideal ofthis Sacred Vow.QRenunciation is not arunning away from the world provokedby fear or failure therein. Rather it is anirrepressible drawing into sacred realmsof consciousness and being far moresubtle and demanding of disciplinethan anything the world may offer-astate of being that follows fulfillment inthe world as the next natural evolutionof consciousness. Renunciation is not anopportunity to shun responsibility or todo as one pleases, but carries with itchallenges and accountability of aneven more formidable, albeit inner, na-ture. It is not a disgust for this world,but a love of deeper worlds so great thatthe material universe and its gifts are,by comparison, mean and meager.Though he strives to be affectionatelydetached, the sannyasin should neverbecome indifferent or so accepting ofall that happens that he accepts passive-ly harm to himself, his Order or his reli-gion. The renunciate's life is not one ofinactivity, but vital activity directed to-ward selfless and spiritual ends-an in-ner consciousness described in scrip-tures as the giving up not of work butthe fruits thereof, whether apparentlygood or bad. It is not by virtuous actsthat the sannvdsin attains liberation.They are chains, though wrought in


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gold. No deed, however altruistic, iswithout its bearing on the ego of thedoer; and thus the sannvdstn holds firm-ly to his detachment even in the midstof his bountiful benevolence. Renuncia-tion is the abjuration of the gtibasthadharma and the acceptance of the san-nyasin dharma, a dharma which willcreate or resolve karmas according tohow it is discharged. Though it disal-lows personal possessions and upholdsthe ideals of simplicity known as pover-ty, renunciation is not a condition ofdestitution, deprivation or disregard forone's well-being. Nor is it a resignationfrom life or an abandoning of humanity,but a fulfilling of mankind's highestneed and a joyous surrender to Thatwhich is the substratum of life. It servesnot man, but God in man, not the bodybut the spirit within the body. QRenun-ciation for the sannvdsu: may be definedas wisdom in handling of karma, mayaand desire. He must strive to free themind from the thralldom of the senses.He must work diligently to extirpatevanity and selfishness, realizing thatthe ego, though subdued by the strengthof tapas well performed, is never anni-hilated as long as the soul remains em-bodied, but is subdued, reserving thepotential to rise again should he aban-don his sannvasa dharma. He muststrive, especially at the outset, to quellthe forces of pride, pretension and con-ceit, never allowing himself to feel theflush of self-importance or arrogance.He must guard his modesty as a trea-sure, never holding himself superior toothers, for there is no conceit so tena-cious as the spiritual ego. Before he iswell-grounded and stable in his realiza-tion, he must give up all siddhis that

may arise as a natural consequence ofhis saatiana and unfoldment, neitherdesiring nor encouraging such powers.He must see the perfection residentwithin the souls of all men, but remainaware of his own faults and transgres-sions, however insignificant. He mustremain equally indifferent to bothpraise and blame, never allowing othersto extol his virtues, never speaking per-sonally of himself or his past, evenwhen asked. He must never accept per-sonal gifts, however small or well-in-tended. However, he may accept foodand minimal travel assistance and re-ceive nonpersonal contributions on be-half of the monastery, placing them im-mediately upon the altar, offered to theLord. Q The sannvasin cultivates renun-ciation through meditation on the tran-scendent Parasiva and worship of theimmanent Lord Hara who removes thefetters which bind the soul. He culti-vates renunciation through remainingsecure within his inner consciousnessand radiating the joy and contentmentwhich are the harbingers of awakening.He cultivates renunciation through liv-ing simply, holding the consciousnessthat Lord Siva has entrusted to him thecare of tools and personal items whichhe uses; such an attitude of custodian-ship averts any sense of possessiveness.He cultivates renunciation through pa-tiently enduring hardship. He cultivatesrenunciation through performance oftapas and austerities which keep hiswill strong and his ego subdued. He ab-jures personal wants that may ariserather than seeking to fulfill them andcasts off all preferences, both likes anddislikes. He accepts in trustful love allthat comes, offering no complaint when


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ostensible needs are not provided. Hepractices detachment and dispassion,vairagya, consciously remaining calm,kind and quietly strong in the midst ofeven adverse circumstances. He culti-vates renunciation by continued pene-tration into contemplative states ofmind, withdrawing from the vortex ofexternal consciousness into Parasiva,the Self God. He cultivates renunciationby surrendering to the will of Siva in hislife, abiding in the knowledge of Sar-vam Sivamavam, all is Siva, a mystic in-sight which will dissolve all concepts ofseparateness from God and offer in itsstead cognition that iiva is indeed Siva.He cultivates renunciation through liv-ing on the eve of his departure, alwaysready to change, to move, to travel wher-ever he may be needed. He cultivates re-nunciation through not identifying withname and form, through not attachingimportance to title or position. He culti-vates renunciation through detachmentwhich evolves from vivesa which is dis-crimination to vairagva which is dispas-sion to tyaga which is renunciation andfinally into kaivalya which is emancipa-tion, blissful independence and moksha.He cultivates renunciation through giv-ing up all fears of death and even de-sires of anticipated enjoyments of theheavenly realms. He cultivates renuncia-tion through viewing himself as thehomeless one, free and unattached, find-ing security within the recesses of hisown being, not participating in the mun-dane concerns and conversations of theworld, nor engaging himself in sociallife outside of the brotherhood of sanny-asin. He cultivates renunciationthrough noninvolvement with his fami-ly or former friends. He cultivates renun-

ciation through remembering that thisbody is destined to perish, that this per-sonality is fleeting, and identifyingtherefore with nothing ephemeral, butwith the only permanence there is-That within which lies beyond time,form and cause. He cultivates renuncia-tion through spurning the life that isdeath and embracing the death that islife eternal, transcending himself byhimself. ( ] L I n fulfillment of his SacredVow of Renunciation, the sannvasin isdirected to not involve himself in mat-ters of the world. Should worldly situa-tions arise, whether from within themonastery or without, he is enjoined toremain silent and aloof. Neither shrink-ing from disturbed conditions nor feed-ing them by his thought and concern,he must remain ever the witness lest hehasten the harvest of such unseemlykarmas. He is enjoined to keep his ownpersonal needs moderate while not re-quiring the same of others and to holdfirmly to his yoga and his equanimity. Ifhe can remain the silent watcher, if hecan control the wanderings of the mindsufficiently to be summa, to just be, ifhe can remain joyous and serene in allcircumstances, if he can progressivelysurrender the sense of "I am the doer"and awaken the perception that "Sivadoes all." if he can patiently endure allhardship and maintain his tavam,standing apart from the entanglementsof sex, money. food and clothes, if he canlive in simplicity owning nothing in thisworld, not even the robes he wears, if hecan never, never forget his guru and thegoals of service and realization, he willhave fulfilled the spirit of this SacredVow. May the sannvdsin ever call tomind the words of the Holy Kural, '1\t-


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tach yourself to Him who is free fromall attachments. Bind yourself to thatbond in order that all other bonds maybe broken."THE SACREDVOWOFPURITY:KNOWNIN TAMILASTIRIKARANNASUTTI.

urity is the pristine and natu-ral state of the soul. It is notsomething which the san-nyasin attains as much as that

w already is, and which becomesevident as the layers of adulterating ex-perience and beclouding conceptionsare dissipated. Purity is clarity andclearness in all dimensions of being-phvsical, mental and emotional. It is in-nocence as opposed to familiarity withthe ways of the world. It is, for sannya-sins, the observance of chastity, calledbrahmacharya. In Tamil purity is givenits fullest expression in the term tiri-karannasutti, which means "purity inmind, speech and body." These three-also called thought, word and deed-convey the amplitude of the ideal of pu-rity. QPurity does not consist in merelydoing good and being good, thoughthese are essential, nor is it an externalappearance or show of such goodness.It is primarily an inner quality, equallypresent in the saint who outwardly re-flects the purity of his attainment andin the sage who inwardly rests in thatsame purity though his attainment maynot be apparent. Purity is not a mannerof behavior, though it may be reflectedin our behavior, and there is no merit intaking on the semblance of being purewhen one is not yet pure. QPurity forthe sannyasin may be defined as wis-dom in handling the forces of the mindand body, including the sexual instincts.

In aspiring toward the ideals of purity,the Saiva sannvasin must attune him-self to the inner worlds, the Second andThird Worlds. He must strive to live thecontemplative life, cautiously avoidingundue or unseemly involvement withthe world. He must associate with otherHindu devotees, seeking the company ofgood and holy men. He must be pure inhis thoughts, never allowing his mindto indulge in sexual fantasies. He mustspeak pure words that reflect the pu-rity of his thought, never using harsh,angered or indecent language. QThesannvastn cultivates purity throughharnessing the sexual energies whichare a natural concomitant of humannature. He cultivates purity throughmaintaining a clean and healthy physi-cal body. He cultivates purity throughobservance of atnmsa. the great oath ofnonviolence and nonkilling by whichhe vows to never intentionally causeinjury by his thought, word or deed-avow which may be tempered by Para-maguru Siva Yogaswarnfs observation,"It is a sin to kill a tiger in the forest,but if he enters the village it becomesyour duty."He cultivates purity throughacting virtuously and living righ-teously' returning kindness for injuriesreceived. He cultivates purity throughbeing honest, fair, scrupulous andtruthful. He cultivates purity throughavoidance of worldly knowledge andcunning, seeking instead the artlessinnocence found in children and greatbhaktas. He cultivates purity throughcontrolling the patterns and content ofhis thought, bringing the mind ever tothe Feet of the Lord. He cultivates puritythrough seeking out faults and bad hab-its, through admitting his failings and


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making the necessary corrections. Hecultivates purity through transmutationof the sexual energies and instinctivenature, bringing them under the controlof his will.


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is an essential discipline for the san-nyasin. and he is enjoined to follow thepractices elucidated in the aphorisms ofGurudeva's Raja Yoga in perfecting hisbrahmacharya. Transmutation is not arepression or inhibition of natural in-stincts, but a conscious transformationof these energies into life-giving forcesthat lend vigor and strength to the bodyand provide the impetus that propelsawareness to the depths of contem-plation. This process of transmutationbegins with the sexual instincts but en-compasses transmutation of all instinc-tive forces, including fear, anger, covet-ousness, jealousy, envy, pride, etc. Truepurity is possible only when these baseinstincts have been conquered. Whenimpure thoughts arise, he should turnhis mind to positive, high-minded con-cerns. If the sannvasin finds that in spiteof his efforts the mind dwells on impurethoughts, he should take refuge at theFeet of Lord Canesa, praying that theseobstacles may be removed. Attendingthe temple is at all times purifying asit cleans the aura, clears the mind andopens the heart to divine sast: There isno better remedy for impurity. He shouldalso chant the sacred Pafichakshara Man-tra, 'Aum Narnah Sivaya," frequentlyduring these times and, if such statespersist, he may wish to undertake someform of penance, such as one hundredand eight prostrations. (l The Holy Kuraladvises us to "Keep the mind free fromimpurity. This alone is the practice ofvirtue. All else is nothing but empty dis-play." It also tells us, '1\s the intense fireof the furnace refines gold to brilliancy,so does the burning suffering of auster-ity purify the soul to resplendence."

SACREDVOWOFOBEDIENCE:KNOWNIN TAMILASTAALVUENUM TANMAI.

Obedience is the state of will-ingness and cooperation inwhich the soul remains openand amenable to enlight-

ened direction. Forthe sannvasin it is anunbroken pledge of trust in and surren-der to the satgutu , the Siva YogaswarniGuru Parampara and the mystic pro-cess of spiritual evolution. In the Tamillanguage this definition of obedience isexpressed in the term taalvu enum tan-mai, which denotes "the quality or stateof humble submission," (lObediencedoes not consist in blind submissionand yielding to authority, nor in weak-ening our own will that it may be domi-nated by the will of another. Yet it is, inanother sense, submission to a sacredpurpose and the divine authority of theSecond and Third Worlds. It is, for thesannvdsu: an inner quality that allowshim to remain consciously tractable andresponsive. At those times when the in-stinctive nature looms strong and therearises a sense of "I" and "mine," obedi-ence is a surrendering of the ego to thesoul or the instinctive nature to the spir-itual nature. As long as the ego domi-nates the life of man, he will experienceobedience as capitulation or subjection.As the soul unfolds and separatenessis replaced by knowledge of the unitythat pervades the universe, obedienceis perceived as the union of minds andpurpose, a state of harmony so completethat there can exist no distinction be-tween him who gives and him who re-ceives instruction or direction. True obe-dience is based on agreement, trust andknowledge, as opposed to passive servil-ity, nonresistance or domination which


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have ignorance and fear as their basis.(]LObedience for the sannyasin may bedefined as wisdom in handling direc-tions and instructions. He must learn towork closely with the mind of his satgu-tu, seeking to bring his awareness evercloser to that of his preceptor. He mustwork to learn the art of accepting direc-tion, whether expressed or implied, andfulfilling it beyond the expectations ofhis satguru or senior monastics. He mustremain open to change, never allowinghis mind to become so inflexible, so set-tled in its ways that it cannot respond.He must take upon himself the respon-sibility for clarifying directions that arenot clear, never executing directionsthoughtlessly and then casting blameon those who made them. He must re-spond with a full heart. never subtlyresisting directions he has received. Hemust respond quickly and with full en-ergy, never using delay or lethargy as ameans of opposing or impeding author-ity, for even delay and resistance areforms of disobedience. He must alwaysseek agreement and a merging of mindswith his fellow monastics, never sup-porting or sustaining contention or dis-agreement. or stubbornly clinging to anopposite point of view. (]LThesannvasu:cultivates obedience through faithfullyfollowing the customs of his Order andof the ancient Order of sannvasa. Hecultivates obedience through listeningcarefully to directions he may receiveand then carrying out those directionswithout changing them to suit his ownpreferences or perceptions. He cultivatesobedience by conscientiously followingnot only overt instructions, but thosesubtle unspoken directions that maycome from his saigutu, senior monastics

and his own conscience. He cultivatesobedience through neither forgettingnor neglecting instructions, even yearslater. He cultivates obedience by contem-plating, in the absence of instructions,what his satguru would do or expect ofhim, and not taking such instances asopportunities to express his own ideas.He cultivates obedience by being loyalto his spiritual heritage and customs,holding fast to the ancient wisdom. (]LInfulfillment of his Vow of Obedience,the sannvasin is enjoined to establisha rapport with his satguru and fellowmonastics, working his mind into har-mony with theirs rather than expectingthem to adjust to him. He should studythe scriptures of Saivism diligently, dis-covering their principles, observancesand commandments, and then follow-ing these faithfully. He should studythe G uru G lta, learning what it says ofthe disciple's conduct and protocol andcomplying with its expectations, recall-ing that "Oneshould never disregard theorders of one's satguru. Remembrance ofhis name is japa. Carrying out his com-mands is duty. Service to him is wor-ship." In his daily life he should shun allresistance, rebellion and defiance, per-forming a penance of 108prostrations inthe temple should these arise. (]LFinally,he should foster in himself a faith andtrust in the process of unfoldment. atrust that allows him to submit himselfto that process, to his religion, to the De-ity, the Mahadevas and the devas and tohis satguru in perfect acquiescence anddeference. To that end he may remem-ber the Kural's admonition, "They alonedispel the mind's distress who take ref-uge at the Feet of the Incomparable One,Lord Siva."


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THE SACREDVOWOFHUMILITY:KNOWNIN TAMILASPANNIVU.

b umility is the state of profoundmaturity in which the soul. im-mersed in the depths of under-standing and compassion, radi-ates the qualities of mildness, modesty,reverent obeisance and unpretentious-ness. There is an analogy in the Saivitetradition that compares the unfoldingsoul to wheat. When young and grow-ing, the stalks of wheat stand tall andproud, but when mature their headsbend low under the weight of the grainsthey yield. Similarly, man is self -asser-tive, arrogant and vain only in the earlystages of his spiritual growth. As he ma-tures and yields the harvest of divineknowledge, he too bends his head. In theTamil language this absence of prideor self-assertion is known as pannivu.Pannivu also means "jewel." In the HolyKural it is said that "Humility and pleas-ant words are the jewels that adorn aman; there are none other." QHumilitydoes not consist in concealing our mer-its and virtues or in thinking ourselvesas worse or more ordinary than we are.Nor is it a pretended meekness. Rather itlies in not exalting ourselves before oth-ers, for we perceive the grandeur of GodSiva in every human being and rever-ently acknowledge Him there. Humilityin this ideal is the awakened perceptionthat "Siva is All."It is the inner being pre-dominating over the outer nature. QHu-mility may be defined for the sannvdsinas wisdom in handling the ego. He mustlearn to accept criticism and correc-tion without justifying himself, withoutdefending his actions, even when thatcorrection is unjust or unfounded. Hemust not make claims of knowledge or

attainment, even when he possessesknowledge and attainment-for it isthe highest knowledge that knows "Weknow not." Unless so ordained, he mustnot presume to guide or direct others intheir unfoldment, but allow the devasand Mahadevas to direct this inner pro-cess. He must exercise restraint in hisdealings with others, allowing them tohave the fullest freedom in expressingthemselves and never attempting to con-trol or direct them. He must execute alltasks and chores equally, not consider-ing one work as desirable and anotheras distasteful. He must avoid the pitfallsinherent in title and position, never al-lowing himself to identify with externalimportance and never feeling himselfsuperior or inferior to others, for inferi-orin; too, is a shadow cast by the ego. Hemust become detached from the desirefor status or position, never allowingjealousy to arise should other monas-tics be apparently promoted or givengreater privileges or opportunities. Hemust endure hardships and problems instrength, never carping or complaining,for difficulties are the very grist of themills of the path of saatuina followed byhis guru patampata. He must remainopen to correction and suggestion, wel-coming it as a means of amending hisfaults and bettering his performance,never criticizing others for criticizinghim. He must act always with decorumand nobility, never dominating conver-sations, never forcing his own opinionsor preferences in discussions, never in-terrupting when others are speakingbut listening intently that he may cometo truly understand their views. QThesannyasin cultivates humility throughlearning to take the experiences of life


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in understanding and not in reaction,for the man of perfect understandingaccepts all happenings in life as pur-poseful and good. He cultivates humil-ity through seeing God everywhere,knowing that He is at work in all sen-tient and insentient beings and there-fore loving and revering all as God SivaHimself. He cultivates humility throughpracticing patience with circumstancesand forbearance with people. He culti-vates humility through controlling hisspeech and his actions. He cultivateshumility through drawing near the in-nate refinement of the soul, which isever gentle and quiet and centered, forpride, pretension and self -im portanceare but different names for externality.He cultivates humility through abdi-cating self-interest and self-indulgence,turning his awareness to compassionateand universal interests. He cultivateshumility through being thankful forthe rare privilege of having a satguru.He cultivates humility by learning towork closely with his artisan or thosewho are teaching and instructing him,bringing a flower or other small giftto offer before classes or meetings andtreating his teachers, and indeed allwho are his senior in physical years,with respect. He cultivates humilityby assuring that his actions in dealingwith others are meant always to upliftthem, never to lower them that he mightstand higher. He cultivates humilitythrough putting into practice the idealsof the Sivanadiyar, serving as the slaveof the servants of the Lord, respectingand working harmoniously with eldersof the Saivite community and with allgenuine swamis, munis and sadtiu ofother orders. (]LInfulfillment of his Vow

of Humility, the sannvasin is enjoinedwhile in the monastery to use the ges-tures of humility. Should he ever causeor participate in confusion, contentionor argument. he is encouraged to makea sincere apology to all those affectedand to perform some penance in atone-ment. He is directed to foster the abilityto perform menial chores joyfully-suchas cleaning the kitchens and bathrooms,working in the gardens, washing thewindows, sweeping the paths, mendingthe robes-without seeking praise orapproval. He must hold in his heart thewisdom of the Holy Kural which saysthat "Humility and pleasant words arethe jewels that adorn a man; there arenone other."THE SACREDVOWOF CONFIDENCE:KNOWNIN TAMILASRAHASIYAM.

(onfidence is the state of trustin which the sacred teachingsand sensitive or personal mat-ters are not divulged to others.

Spiritual instructions must be protectedand preserved by those to whom theyare entrusted, never wantonly or indis-criminately revealed. When we confidein another, we do so with the assurancethat sensitive and serious informationwill not be inappropriately disclosed.In the Tamil language confidence isknown as tahasivam, meaning "secretor mystery."(]LConfidence as applied tothese Holy Orders does not mean "cer-tainty" or "a belief in one's abilities" or"self-confidence." Rather, it is a confid-ing' a trusting and a relying upon. Itis the sharing of privileged teachingsor information that should not be dis-closed, but held in confidentiality. In itsmost simple form it is the keeping of a


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secret. (lConfidence for the sannvdstnmay be defined as wisdom in handlinginformation. The sannvasin must learnto hold in strict secrecy all spiritual di-rection and esoteric laws entrusted tohim, never revealing them unless spe-cifically ordained to do so. He must re-alize the wisdom of Siva Yogaswarni 'sstatement that "Sacred is secret and se-cret is sacred:' never treating the innerteachings as ordinary knowledge to bepublished or spoken of to the public orprematurely shared with devotees. Hemust regard as confidential any discus-sions or information overheard dealingwith the personal lives of other monas-tics, families or devotees, never listen-ing secretly to such matters when theyare being discussed by others. He mustprotect his own spiritual unfoldmentthrough not speaking of inner states ofconsciousness, visions or other experi-ences' for there is no greater obstacle tofurther progress on the path than to dis-play one's attainments. (l The sannvdsincultivates confidence by controlling hisspeech, being always aware of what heis saying, to whom he is saying it andwhat effect it will have, never gossipingabout others. He cultivates confidenceby being discreet and prudent. He cul-tivates confidence by honoring and re-specting the privacy of others and notinfringing on that privacy. He cultivatesconfidence by not prying or seeking toknow information to which he is notprivileged. He cultivates confidence bykeeping records, notes and other ma-terial entrusted to him securely protect-ed, not leaving such information lyingaround where it can be read. He culti-vates confidence by not reading mate-rial or listening to conversations that he

knows to be private. He cultivates confi-dence by never revealing, even inadver-tently, the personal matters of students,devotees and Church members withwhom he talks in the course of his workas teacher and counselor. (l The sannya-si n vows to keep all sensitive informa-tion classified, never using informationlearned by virtue of his position of trustagainst or to the detriment of any in-dividual. Thus, his Vow of Confidenceis a two-edged sword, for he neither re-ceives information which is classified,nor does he convey such information tothose who are not authorized to receiveit. He may call to mind the advice of theHoly Kural: "Totrust a man who has notbeen tested and to suspect a man whohas proven trustworthy lead alike toendless ills."


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Saiva Dharma Shastras Holy Order of the Sannyasa

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