The Guru Tradition
In a traditional Śaivite family, the mother and the father are the first teachers, or gurus, of their children, teaching by example, explanation, giving advice and direction until their children are old enough to be sent to their next guru, in the arts, sciences, medicine and general education. Families that have a satguru will often choose the most promising religious young son to go to his āśrama, to study and learn the religion and become a sannyāsin or a family pandit in later years, depending on how his life works out. In this case, the mother and father, the first gurus, turn the entire direction of their son over to the satguru, the second guru, who then becomes mother and father in the eyes of the son, and in the eyes of his parents as well.
Hindu children are traditionally brought up respecting their parents. They follow certain in-house protocols of culture and conduct. Therefore, it is not difficult for an Asian man to live in an āśrama and follow the protocols of respect that monastic life demands. True bhakti, devotion, starts with your mother and father. You have to start there if you want a relationship with God and the Gods. Once the problems with mom and dad are resolved, then that love for the mother and father is transferred or extended to God, Gods and guru. It certainly doesn’t mean that you no longer love your mother and father. It’s just the opposite. You have more love, a deeper love, for everyone. Transferring the love of your family to your guru doesn’t mean they no longer have your love, but that you’ve included your guru in the family. Love is inclusive, not exclusive, on the spiritual path.
To the traditional Śaivite, the guru is everything. As Satguru Siva Yogaswami sang, “Mother and father are Śiva. Sisters and brother are Śiva.” Therefore, the guru is Śiva; and that is everything, because Śiva is everything. But the satguru is not your business partner, not your psychiatrist, not your psychologist, not your older brother, as Western persons may regard him. Western people who do not follow any protocol in their homes satisfactory for harmonious living should be careful not to transfer to the guru any disobedience and antagonism that they might have had for their parents. Many Western homes, in teaching by example, do so through reverse psychology, teaching what you shouldn’t do rather than what you should do. Relating to a traditional guru is difficult for those brought up in this way. Respect for elders is not there. Neither is responsiveness.
From my monastic devotees especially I expect the razor’s edge of attentiveness. I expect anticipated responses. This means that the śishya should read the mind of the guru, give the answer without forethought when a question is put. He must be sensitive and anticipate. It is not a schoolhouse relationship: five hours of study and then homework. It is a twenty-four-hour relationship. I expect to see the monastic in my dreams. The relationship with the gṛihastha devotees is different. My expectancy is that they will maintain the Śaiva Dharma as it is understood to be in the eyes of the community they are associating with. I also expect each of their male offspring to serve for at least six months, up to two years, at Kauai Aadheenam, in preparation for adult life. And I expect all members to perform four hours of karma yoga per week throughout life.
We are all involved in the Nandinātha Sūtras, which are the combined effort of all the gurus of our paramparā, with blessings from Maharishi Nandinatha himself. These aphorisms reflect the patterns of belief and behavior of every aspect of life for all those on the Kailāsa path. Nandinātha’s great disciple, Rishi Tirumular, shows us in the Tirumantiram how well he was taught by his guru and how well he fulfilled his mission by going to South India to revive the monistic theism of Śaiva Siddhānta. The vast amount of knowledge in the Tirumantiram, which digests the Āgamas and Vedas and weaves them together in such an ingenious way, indicates a lot of deep meditation, training and yoga practice. It also indicates a great spirit, because he actually did what he was sent to do, so we actually have that great treatise today, over 2,200 years later. That shows us an unbroken continuity of what? Intellectual knowledge? No. Of spirit, the spirit of the guru.
NANDINATHA SŪTRA 323: FEARLESS DEFENDERS OF HINDUISM
Śiva’s monastics are unfettered and fearless, wholeheartedly and boldly supporting the ancient Sanātana Dharma against all who would infiltrate, dilute and destroy it. Yea, they are defenders of all Hindu sects. Aum.