AUM GANESHA!

Holy Orders
Of Sannyas

A SAIVA SWAMIS DIKSHA AND

LIFETIME VOWS OF RENUNCIATION

SAIVA SIDDHANTA CHURCH

KAUAI AADHEENAM
107 KAHOLALELE ROAD
KAPAA, HAWAII, USA 96746
(808) 822-3012
T HE FIRST PART OF YOUR LIFE WAS LIVED FOR YOURSELF;
the second part will be lived in the service of others, for the ben-
efit 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 fulfill 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 futurethere 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 waters
calm surface. The future holds no glamor. The past holds no attach-
ment, no return to unfinished 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 sannyasins 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 mortification.
It is the fulfillment of all prior experiential patterns, the most natu-
ral paththe Straight Path to God, the San Margafor 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 lifes 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 infiltrate, 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 somethinggetting enlightenment, getting punya or merit. San-
nyas comes when all getting is finished. 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 difficult 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 befits
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, Hinduisms Contemporary Catechism and The
Holy Bible of the Saivite Hindu Religion. You are cautioned against being
influenced 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 selfless 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,
SivaCreator, 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 Satyame 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,
Sivas Son, Wisdoms Tenderness,
In thought enshrined, His Feet I praise.
Tirumantiram
Invocation
THE FOLLOWING IS A RELIGIOUS COVENANT BETWEEN A SANNYASINONE WHO
HAS RENOUNCED THE WORLD IN SERVICE TO GOD SIVAAND 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 RELIGIONTHE SAIVA SAMAYAMTO 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 lifes highest fulfillment. 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, aadheenam or math of their satguru
nent Reality, the eschewing of a worldly life but always under the gurus aegis, serving
that one may, by gradual stages of purifica- together in fulfillment 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. Traditionally,
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 qualifica-
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 monastics 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 purification 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-
purification 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 qualifications
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. Briefly, 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 ones deathbed, realizing that there is
commenced such training prior to his twenty- no longer hope in life.
fifth 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 first 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 defined 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 lifes 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 renunciates 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-five. 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-five 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. Worshipping order, which he termed the sangam. Around
Vishnus divine incarnations, Vaishnavite 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 Saivites 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 Vaishnavites. 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 influ-
votion or bhakti yoga. Despite these historical enced by Gautama Buddha about twenty-five
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 Dharmawheth- dred years ago. Our own spiritual lineage is
er Saiva, Vaishnava, Sakta or Smartamay 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 Subramuniyaswami. Ours is
that he might find and shed his spiritual light, a line of siddhars, or perfected ones. The most
started for Saivites before the Mohenjodaro renowned siddhar is Tirumular 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 lifes 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 pathshouseholder and renunciate
sadhu and the wandering mendicant existed are distinct in their dharmas and attainments,

4
affirming 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
filled, provided he enters the sannyas ashram benefit, 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 find the virtues of
midst of his family. Our Gurudeva spoke of the sannyasins 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. fly 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 Vivekananda
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 householders 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 difficult 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 first 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 fill, 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 Tiruvalluvars Tirukural
The correct sandals and yogic seat, and Saint Tirumulars Tirumantiram speak of
The yoga sash and yoga staff the greatness and the grandeur of the Saiva
These ten are the yogis 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 finds
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 Heavens Lord shall
fute as well the conception of sannyas as an ex- Show thee Dharmas 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 Deaths 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 qualified 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 unruffled. 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 ignorancebeginning 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 ones 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 flows
Without intelligence, all peace. Candidates must have reached
Without the embraces of fish-eyed damsels their twenty-fourth year and have begun their
And their attachment, training for sannyas before age twenty-five, 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 Sivas 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 qualified as outlined
He took from me as sacrificial 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 karmas ficient 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 births 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 qualification
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 beneficiary 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-
Sankaras Crest Jewel of Dis- dus and the teachings of the guru parampara.
crimination states: He alone may be consid- Other qualifications which should be taken

7
into account during the candidates 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 parampara,
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 womensuch a person is the paramaguru.
of the high standards he will be expected to Having attained such a guru, the disciple is
fulfill 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 qualifications there-
tees. In consideration of the probationers 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 selfish 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 fire is kindled in preparation for the vi-
Mohamudgara 2, 4 & 11 raja sacrifice. 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 candidates head
His vision clear among conflicting faiths, is then shaved. Together he and the satguru
Abhorrent of recurring cycles of birth, symbolically conduct his antyesti samskara, the
Walking straight in Dharmas 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 Sivas Grace to guide into the homa fire, 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 fit 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 Sivas most sanc- Love. I do fully and of my own volition accept
tified 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 Gurudevas diksha. It includes fulfillment thereof to the ancient Order of san-
specific 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!
fire, returning to kneel at the gurus 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
candidates 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 first time, What is not thou is fancys 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 fire 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, loves 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 neer 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
Panchaksharas 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 specified 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 satgurus tradition is unique in its form

10
of initiation and though the ceremony be an work within. The disciples first responsibility
informal declaration by the preceptor or the is always to the guru, and his final 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 gurus 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 moments 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 gurus mind
The satguru has been the candidates 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 rus. 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 flow-
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 first 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 renunciates dedica- ing love for his satguru, through worshiping
tion. Nevertheless, nothing is more central to the tiruvadi and taking refuge at his gurus
the sannyasins 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 gurus blessing,
his satguru. He should consider this his first 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 final 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 fire 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 preceptors 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 sanctified 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 significance 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 flower, 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 fiery 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 first 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 gurus 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 Sivas 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 SANNYASINS 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 fulfillment thereof to They choose not to find 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 difficulties 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 difficult 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 difficulties, 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 selfless 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 ciates life is not one of inactivity, but vital ac-
founded in knowledge of the tivity directed toward selfless and spiritual
magnetic nature of body, mind endsan 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 affluence, simplicity as op- and thus the sannyasin holds firmly to his de-
p o s e d t o ra m i f ic at io n i n l i f e. It i s 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 ones 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- fulfilling of mankinds 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 defined 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 selfishness, 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 offera state of set, to quell the forces of pride, pretention and
being that follows fulfillment in the world as conceit, never allowing himself to feel the
the next natural evolution of consciousness. flush 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 insignificant. 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 finally 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, finding 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 fleeting, 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 isThat
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 fulfillment of his Sa-
sonal wants that may arise rather than seek- cred Vow of Renunciation, the sannyasin is di-
ing to fulfill 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 firmly 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 sufficient-
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 fulfilled 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 reflect 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-
SANNYASINS 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 deeda vow
natural state of the soul. It is which may be tempered by Paramaguru Siva
not something which the san- Yogaswamis 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 threealso bringing the mind ever to the Feet of the Lord.
called thought, word and deedconvey 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 reflects In fulfillment 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 purificatory process. He must eat
not a manner of behavior, though it may be moderately and follow a vegetarian diet. He
reflected in our behavior, and there is no mer- observes a fast every Friday and intensifies
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 defined as wisdom in handling seated on the floor 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 foundationand the reflectionof 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 minds natural purity,
yoga regularly. He bathes often and cares for not allowing anything that is degrading, sen-
his fingernails, teeth, skin, etc. The sannyasin suous or lowminded to enter into the field 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 Gurudevas 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 influences 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
tures 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 finds 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 anyones 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 fire of the furnace refines 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
SANNYASINS SIGNATURE DATE change, never allowing his mind to become so
inflexible, 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 fulfillment 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 disciples con-

19
duct and protocol and complying with its ex- THE SANNYASINS PLEDGE OF
pectations, recalling that One should never ACCEPTANCE OF THESE HOLY ORDERS.
disregard the orders of ones 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 defiance, 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 confirm 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 Tirukurals admo- in property of all kinds. As I enter the ancient
nition, They alone dispel the minds distress Saivite Order, I do hereby accept and promise
who take refuge at the Feet of the Incompa- to fulfill 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. lifes mission and my way as a Saiva swami
of serving Saivite Hinduism and my satguru. I
understand that these Holy Orders supersede
SANNYASINS 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 SANNYASINS 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-
INITIATING GURU DATE
nations, missions and disciplines which ap-
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 fulfill- 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- first 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 satgurusall 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 difficult 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 itselfex-
contemplative or teaching order, but a balance cept to advise and counselwith 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 flourishes 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 first 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 finally to our be-
affliction 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 Orders 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 fulfill 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 five 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-
ciplesTirumular, Patanjali, Vyaghrapada, heenam, a monastery-temple complex, was
Sanatkumar, Sivayogamuni, Sanakar, San- established on four acres of the Churchs 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 disciplesMalan- 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 Orders 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, qualified 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 Affirmation of Faith is: Anbe Siv-
on the face of the earth. It is not to be confused amayam Satyame ParasivaGod 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 lifecalled 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 Parasivaand 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 gurus face is the Lords pedestal. this emptiness in its ultimate form: If you want
The monastery is the Lords 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 Lords 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 Lords sacred throne. nothing, when your self has disappeared, when
The Adharas within are the Lords 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 Godnothing! The
paths with respect and understanding, never sannyasin seeks to fulfill 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 fulfillment 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 flow 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 qualified, the responsibility
bowl which renders it most useful when least of teaching and counseling others may come
filled. Emptied of himself, the sannyasin may later, after years of training. Such ordinations
serve as a channel for Gods 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, (Sivas 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 Ganeshawithout
der, that monastics never speak personally of their consortslooking 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 Tirumulars second perfection of God Siva. His own per-
Tirumantiram and Patanjalis 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, Hinduisms 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
Kadaitswami, 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 sanctified
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 AriKnow your Self by yourself. ism, except when they sincerely approach
Sarvam SivamayamAll is Siva. Hinduism to be blessed by its knowledge and
Ellaam Sivan seyalSivas will be done. wisdom. The sannyasin is enjoined to look
Summa iruBe still. upon sex, money, food and clothes as the
greatest obstacles and challenge to his renun-
Muluthum unmaiAll is Truth. ciation, harboring as they do the magnetic po-
Oru pollappumillaiThere is not one evil thing. tential to reinvolve and entangle him in the
Naam ariyomWe know not. external world, and he should control them
Eppavvo mudintha kariyamIt was finished 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 fit, 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- five 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
Yogaswamis admonition, Wear the body like sannyasins 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 affirming 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, fish, shellfish 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 firmly, with
floor, 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 fit 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 Lords 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 refine- specific duties in one of five 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 fulfill 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 finan-
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 flawless Letters Five; cording to his skills, religious example and
Worshipping the Gurus 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 five 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 five kulams are serve industriously until entering the fourth
three groups of swamis whose progressively and final 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 first 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 SWAMIS 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 friendssome 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, signifies 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 qualified, 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
specifically 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 Order107 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
benefits which arise out of this affectionate family who comprehends his lofty spiritual
detachment. This is crucial, for the monastics 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 Gods
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
identifications 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 Godincluding 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 sannyasins
difficult, 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 difficulties
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 attainmentfor 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 confide 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 confidence 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 ones abilities or self-confidence. Rath-
that he might stand higher. He cultivates hu- er, it is a confiding, 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 confidentiality. In its most simple
harmoniously with elders of the Saivite com- form it is the keeping of a secret. Confidence
munity and with all genuine swamis, munis for the sannyasin may be defi ned as wisdom
and sadhus of other orders. In fulfillment 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 monastery 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 Yogaswamis 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 joyfullysuch 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 confidential any discussions or information
ing the paths, mending the robeswithout 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 ones attainments. The
sannyasin cultivates confidence by controlling
his speech, being always aware of what he
SANNYASINS SIGNATURE DATE is saying, to whom he is saying it and what
effect it will have, never gossiping about oth-
ers. He cultivates confidence by being discreet
and prudent. He cultivates confidence by hon-
oring and respecting the privacy of others and

31
not infringing on that privacy. He cultivates 2.
confidence 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 confidence by keeping records, ness flowing 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 confidence 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 confidence 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.
classified, 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
Confidence is a two-edged sword, for he nei- souls take on physical bodies; the Second World where souls
ther receives information which is classified 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 first 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.

Confidence, 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.

SANNYASINS 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
t he t welve beliefs below, communicate.
which constitute A Creed for
Saivite Hindus, containing a 9.
summary of Saiva Siddhanta I believe in the Law of Karmathat one must person-
theology, fully and unequivo- ally reap the effects of all actions he has causesand 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.
SANNYASINS 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 five 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
H E S A N N YA S I N M AY 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 flows 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 finds 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 fitted 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 confirm 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
KULAM CHANGE (ONE ALLOWED) DATE
follow the highest standards of spiritual disci-
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, Hinduisms 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 five 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 beneficiary,
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 affili- 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 beneficiaries of other interests in
met by the Order. In fulfillment 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 fulfill 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 difficult challenges and sacrifice, 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 conflict
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 sannyasins 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 fitness 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 qualified 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 Orders 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 fitness to participate
der. as set forth in paragraph one; 3. It is further
agreed that sannyasin is not and will never be
AUTHORS 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 affiliates 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 sannyasins life. Whereas: A. San- of the Orders 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 SANNYASINS 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, fit-
ness and capabilities of the person involved,
and C. The Order does not purport to guaran-
tee sannyasins personal fitness 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
satisfied 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 SUBRAMUNIYASWAMIS 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 SANNYASINS KAVI.