Kauai Aadheenam

New Edition Published by Amazon

As our CyberCadets know, we are working with Amazon to publish our books. The latest to move into this new system is Gurudeva’s “12 Shum Meditations,” which are collectively called mamsani. The book is 100 pages long and has changed from a wire binding to perfect binding. It is now available on Amazon. The book contains The Advaitin, a remarkable writing from Gurudeva on the pure nondual philosophy. He presented it on June 10, 1968, and we share it here for those wanting to take a deep dive to balance this January day.

The Advaitin

All of the planned, thought-through philosophies derive their concepts through breakthroughs into expanded consciousness. These breakthroughs, well-recorded through relating them to prior concepts, form the philosophies we know today. The supreme breakthrough of the advaitin into nirvikalpa samadhi sustains the philosophy known as advaita without the necessity of recording experiential insights in the rational mind.

And we go on from there with a new point of unthought-out reference supplementing the rational mind with current insights which it has no time to record. This is because experience can only be recorded as it happens and referred to after. Whereas, constant experiencing can only be lived, recorded constantly in its happening but never referred to. This is the aftermath of being That which was fully realized. When a chela attains nirvikalpa samadhi, the mind reacts in a certain way. A rebirth of the psyche occurs. The constant experience begins of that which was experienced. The laws of the related difference of concepts change, and mind looks like being at the other end of the tunnel of consciousness looking out. Whereas before the happening, the mind was at the opposite end of the tunnel of consciousness looking in.

The flow of actinic energy through the constant changing force field of mental forces activates these odic force fields during an experience of nirvikalpa samadhi. This activation must be controlled through previous sadhanas, disallowing an influx of force that would deter succeeding experiences of nirvikalpa samadhi—perceptive insights into the overall nature of the mind, mind and Self as expounded through advaita yoga. This in turn brings out of the mind many comforting feelings as the advaita point of reference is gained.

All thinking people formulate their conclusions from one singular point of reference. Generally it is dvaita, dualistic in context. The pure advaita point of reference concedes positive conclusions backed by occasional intuitive flashes. Hence, advaita yoga is, in fact, healthy for the mind of man.

Beginning with the foreground of the average life span, we see lapses of consciousness in the generative functions of the mind. This is caused, no doubt, by all of the time spent in allowing dvaita thinking to penetrate the feeling nature. However, when schooled in advaitism, the same mind structure just referred to can change its format and condense its issues, and, without hesitation, relate all thinking, as well as feeling, to its base concept of the Self beyond mind, yet felt through mind even before a partial, actual realization occurs.

To cause advaita yoga philosophy to be a lifeline in one’s life, he must only be capable of thinking through the processes of subjective reasoning. Later some questions will be raised to stimulate this process of reason one must enter into, and exact methodology for bringing forth the advaita concepts in the mind into felt reality.

Not all persons, of course, are able to conceive of or accept the advaitin point of view. The mind is too superstitionally cluttered with dvaitic threats upon their own personal peace and future to dare look further. The process of disbelief is, therefore, almost automatic, and rejection final. Hence the two, advaita and dvaita, will always exist in the human kingdom. Man raising in consciousness from darkness into light has only to perceive his ancestors as they, too, sought through the lower, ebbing layers of the mind to bring forth from within themselves factual knowledge based not only on inductive thinking but the actual birth of experience. The format, therefore, is that to make a philosophy live vibrantly in mind and spur him on into its experiential states, its opposite must occur, causing the competitive whirl of the senses as they seek consciously conscious states.

As the advaita philosophy is looked at under the cold eyes of reason, it stands no chance of being realized in the personal life scope of the student. He must struggle first with his nature and clear an advaita pathway through many phases of his mind. First relating all experience through the summing-up process of reason, then clearly and unyieldingly define all his actions and way of life to the advaita path to enlightenment. This is difficult, and few really make the necessary strides beyond belief in advaita thinking. But even those who formulate a new point of reference through subjective reason live a grander and fuller life far from the superstitious dvaitic entanglements of the lower mind.

Talk to yourself and convince yourself of the logistics of the paramount factor that mind in all its various phases is form, even as protruded in light. Form is vibration; and yet beyond any possible vibration of consciousness is the Self beyond form, hence more intense than consciousness of time and space. Once sitting quietly in a meditative state, thus talking this over with yourself, trying to prove out the theory as well as disprove it, habit patterns of the subconscious begin to change radically, as preconceived, perhaps even unthought-out concepts held in faith begin to break, altering this mind structure. Yes, a new-found freedom, a lightness of body and mind, a true sense of religion occurs as the advaita principles begin to penetrate the mind structure and displace erroneous impressions.

“Thou art That,” the sages tell us and often never go on to explain the That, the Self. This Self within the very cellular structure of man can actually only be talked about but must become a constant nirvikalpa experience to be really realized.

Gurudeva’s Commentary

One can easily see the difficulties so far in expressing in either the languages of East or West these deeper truths. The Western languages simply have no inclusive conceptual words to encompass the internal happening of the superconscious. The best they can do is to tell of the existence of those states. The Eastern languages have long since lost the meaning of certain of their key words due to the varying interpretations of scholars approaching them from an advaitist point of view or a dvaita point of reference. Hence advaita yoga on an international scope in this age is hampered through the communication media.

This was realized halfway through the writing of The Advaitin on the shores of sublime Lago Maggiore while going through intense and profound inner states of superconscious in the struggle to convey some of its linear depth on paper. In a few hours, from deep within the uda current of the sushumna, came forth a new language—unfolded from the sounds of the anahata, visuddha and ajna chakras in action. This profound language will serve us to convey the inner teaching from the source of the sounds in which they exist. For it encompassed all the baser elements transmuted into conceptual fourth- and fifth-dimensional pictures. The three- and four-syllable words convey the happenings of the inner man. The one- and two-syllable words take care of the aspirant’s communication in his relation to external things, in monastic life, around the home in the kovilla or ashram, so that the flow of inner and outer conceptual viewing is not broken and life can flow on constructively.

The language of the Advaitin in the new age, called Shum, is of the four higher chakras, whereas his native tongue can take care of his association with thought patterns of the first three chakras.

The inmost center of consciousness—located only after the actinic forces dissolve concepts of form and even consciousness being conscious of itself—is found to be within the center of an energy-spinning force field. This center—intense in its existence, consciousness only on the perimeter of the inside hub of this energy field—vitalizes all externalized form.

Losing consciousness into the center of this energy field catalyzes one beyond form, time, space. The spinning hub of actinic energy recreating, preserving and dissipating form quickly establishes consciousness again. However, this is then a new consciousness, the continuity of consciousness having been broken in the nirvikalpa samadhi experience. Essentially, the first total conscious break in the evolution of man is the first nirvikalpa samadhi experience. Hence, a new evolution begins anew after each such experience. The evolutional patterns overlap and settle down like rings of light, one layer upon another, causing intrinsic changes in the entire nature and experiential pattern of the experiencer.

Almost as soon as dvaita thinkers come in contact with advaitist concepts, they accept the format of thinking and belief, wondering how ever could they have felt otherwise.

The advaita point of view has not been too prominent in the West, nor even in the Far East, for few scriptures are clear enough in their translations or editing, even in original text, to maintain the pure advaita point of reference. The Bhagavad Gita exemplifies this very clearly, having clearly defined its premise in two paragraphs, contradicting it in a sentence or two following. Of course, the advaita mystic can read and enjoy any scripture, only enhancing his realization; whereas the dvaitist becomes subconsciously confused when these inconsistencies occur. Great efforts on our part are now being made to edit some of these ancient scriptures in the true advaitist purity that I feel was originally intended by the enlightened rishis.

 Yes, today is Thai Pongal. Each year, during January/February, the Tamil month of Thai, millions gather to worship and honor Lord Murugan with fervor. In North America, He has temples in Arizona, Maryland, Toronto, Montreal, Vancouver and California.

HOW IS THAI PONGAL CELEBRATED?

Thai Pongal is a sacred observance of gratitude, discipline and alignment with cosmic order. It is very much a harvest festival The sadhana of this day is simplicity and reverence: rising before dawn, cleansing the home and body, restraining excess and turning the mind toward thankfulness. Cooking the Pongal becomes a meditative act, each movement an offering of humility and care. As the sun rises, devotees honor light, warmth and sustaining energy through prayer and silence. The focus is not celebration but consecration—acknowledging dependence on nature, time and divine law. By cultivating gratitude, restraint and mindful action, Thai Pongal renews harmony between human effort, natural cycles and spiritual awareness.

Gurudeva’s 99th Jayanthi: January 5, 1927-2026

Yesterday we softly noted it was January 5th, Gurudeva’s earthly date of birth. It is hard (inconceivable?) for us to imagine this simple fact, and that next year will mark his centenary. Future monks will fall at his feet on his 200th, his 500th and more. This morning we received a sweet report on how the 99th was celebrated at the Batticaloa Orphanage in Eastern Sri Lanka, where they closely live according to Yogaswami’s and Gurudeva’s ideals. The report came with some photos and talks which we share this morning.

Our Morning Was Joyous

The 99th Jayanthi Celebration of Satguru Sivaya Subramuniyaswami was observed with deep devotion and spiritual fervor at the Thirunavukkarasu Nayanar Gurukulam premises. The event brought together children and devotees to honor the life and legacy of the Satguru.

Event Highlights

The day’s proceedings followed a traditional spiritual discipline, conducted according to schedule.

The celebrations commenced in the morning with a Ganapathi Puja. This initial ritual was performed to seek the blessings of Lord Ganesha for the smooth conduct of the Jayanthi and to invoke the grace of the Guru Parampara. The central focus of the spiritual observance was the Guru Padapuja, a profound ritual of worship dedicated to the Thiruvadi, the holy feet of the preceptor. The central focus of the spiritual observance was the Guru Padapuja, a profound ritual of worship dedicated to the Thiruvadi, the holy feet of the preceptor. A beautifully adorned portrait of Gurudeva Sivaya Subramuniyaswami served as the centerpiece of the altar. Framed by vibrant floral garlands and traditional offerings, the portrait radiated peace and divine presence, anchoring the devotion of all those gathered. The ceremony centered on Abhishekam, the sacred bathing ritual. Devotees participated with deep reverence, pouring sanctified substances such as milk, honey and rose water over the sacred Padukas, the holy sandals. In the Hindu tradition, the Padukas, or Thiruvadi, represent the Guru’s feet, symbolizing the foundation of wisdom and the living path of the spiritual lineage. Through this sacred act, devotees express heartfelt gratitude and seek Gurudeva’s blessings to guide them on their inner journey toward realization.

Talk by Kannan Rajaretnam

Sivaya Subramuniyaswami, affectionately known as Gurudeva, was a divine soul who bridged the wisdom of the East with seekers of the West. His life was a testament to the power of the Kailasa Parampara and the transformative nature of unwavering devotion to the Guru.

The Guru Parampara is a Golden Chain. Gurudeva was the 162nd successor in the Kailasa Parampara of the Nandinatha Sampradaya. This lineage represents an unbroken oral tradition of spiritual authority passed from master to disciple. Sri Siva Yogaswami of Jaffna, Sri Lanka, was Gurudeva’s master. Living in a humble hut, Yogaswami taught the four great sayings:

Eppavo Mudintha Kariyam

Naam Ariyom

Muluvathum Unmai

Oru Pollappum Illai

The Initiation

In 1949, Yogaswami gave Gurudeva the name “Subramuniya” and charged him with the mission to build “a bridge between the East and the West.” Guided by a vision of Lord Siva seated upon a large rock, Gurudeva founded Kauai Aadheenam, Kauai’s Hindu Monastery, in Hawaii in 1970. Located on the lush Garden Island of Kauai, the Aadheenam serves as the headquarters for the Saiva Siddhanta Church. Gurudeva’s crowning architectural achievement is the San Marga Iraivan Temple, a white granite Chola-style temple carved entirely by hand in India and assembled in Hawaii. It is fully functioning today, and stands as a symbol of the eternal nature of Sanatana Dharma.

Living with the Monks: The Saiva Siddhanta Yoga Order

Gurudeva established a traditional monastery where a dedicated group of swamis, yogis and sadhakas live lives of strict discipline, meditation and selfless service, Sivathondu. They publish Hinduism Today magazine, manage the monastery’s endowments and provide spiritual guidance to a global congregation. Under Gurudeva’s guidance, the monks serve the world not only through prayer but through modern technology, translating ancient scriptures into digital formats and educating Hindus worldwide. Gurudeva taught that Guru Bhakti is the “fast track” to God-realization. He described the Guru as the remover of darkness, the one who mirrors the disciple’s soul back to itself. True Guru Bhakti is not devotion to personality but the surrender of ego to the light of the Guru’s wisdom. Gurudeva lived as a divine soul who treated every seeker with profound love. He taught that by serving the Guru, the disciple purifies the subconscious mind, allowing the inner light of Siva to shine through. The legacy of Gurudeva continues as a vibrant spiritual force, guiding souls toward their inherent divinity.

“The Guru is the physical representative of the God within you. By being humble to the Guru, you are being humble to your own Soul.”

— Gurudeva Sivaya Subramuniyaswami

Talk by Babu Chandreswaran

The Jayanthi celebration served as a profound tribute to Gurudeva’s spiritual grace, offering devotees an opportunity to reflect on his mission, teachings and the flourishing institutions he founded. Opening the session, Mr. Babu Chandreswaran highlighted Gurudeva’s pivotal role in the global Hindu renaissance. He emphasized that Gurudeva’s core teachings, realizing the Divine within and the steadfast practice of ahimsa, continue to guide both monastics and householders worldwide.

Thirunavukkarasu Nayanar Gurukulam: Then and Now. The presentation traced the humble beginnings of the Gurukulam, established under Gurudeva’s guidance to provide sanctuary and spiritual grounding for orphaned boys. Early challenges were recalled, along with the emphasis on Saivite values and basic literacy. Today, the Gurukulam stands as a model of holistic development, integrating modern academic excellence with rigorous religious training. It prepares children for both secular careers and lives rooted in spiritual discipline.

While Kauai Aadheenam remains the spiritual heart of the mission in the West, Gurudeva’s vision thrives equally in the East. The success of the Gurukulam and the expansion of Saivite activities affirm that his mission transcends borders.

Conclusion

Today’s Jayanthi celebration was a powerful reminder of the eternal bond between Guru and disciple. The growth of the Gurukulam demonstrates a mission that is not only preserved but actively expanding. Under the leadership of Satguru Bodhinatha Veylanswami and the swamis, the lineage continues to manifest Gurudeva’s vision for generations to come. Jai to our Gurudeva!

Divya Ramanathan and Family Return to Kauai to Offer Her Designs to Siva Nataraja

Months back Divya received Bodhinatha’s blessings to fly to Kauai, as she has done for the past two years, and create a kolam design for Siva. They arrived December 28, and she went right to work after a brief darshan in Kadavul Temple. Such designs are common in India, ephemeral signs of auspiciousness and meaning meant to bless the morning threshold of a home or compound, an offering that has impermanence built into it, for a rain or hungry birds and insects will disappear it before noon.

Meanings

Meaning, you ask? Yes, they are so simple in design, and so rich in symbolism. The Book of Kolams describes the four-armed style:

Here is the core meaning of the Pulli Kolam

1. Continuity and eternity

The unbroken white line weaving in and out around the dot grid symbolizes anadi–ananta—that which has no beginning and no end. Life moves through obstacles yet remains whole.

2. Order within complexity

Though it appears intricate, the design follows strict symmetry and rule. This expresses a key Indian insight:

The universe is patterned, not random.

What looks chaotic is actually governed by dharma.

3. Protection and boundary

The orange border acts as a raksha rekha—a protective enclosure. Kolams traditionally mark the threshold, inviting benevolent forces and discouraging disorder.

4. Fivefold expansion (cross form)

The overall cross-like expansion suggests extension in the four directions with a central bindu, a common sacred geometry idea:

Center = source, Self, Brahman

Four arms = space, time, movement, manifestation

It  reflects Vedic spatial cosmology.

5. Red accents as life force

The red forms represent shakti, fertility and auspiciousness—the living pulse within the structure. White is purity and order; red is life and energy.

6. Cultural intent

Such kolams are drawn to:

Invite Lakshmi (prosperity and harmony)

Establish spiritual order at the household threshold

Remind the viewer daily of impermanence held within cosmic order

In one sentence:

This kolam expresses the eternal flow of life, protected by order, energized by shakti, and expanding harmoniously in all directions from a sacred center.

The Five-Day Family Festival of Giving

It’s day one and we begin with nurturing harmony among family members, those closest to us. The family sadhana for the first day of Pancha Ganapati is to create a vibration of love and harmony among immediate family members. The day begins early, with the entire family working together to design and decorate the shrine with traditional symbols, rangoli, lamps and more. The color of the day is yellow. A grand puja is performed invoking the spirit of Pancha Ganapati in the home. The sadhana of the day begins with the family sitting together for the purpose of easing any strained relationships that have arisen during the year. They make amends one with another for misdeeds performed, insults given, mental pain and injuries caused and suffered. Once forgiveness is offered to all by one and all, they speak of one another’s good qualities and resolve that in the days ahead they will remember the futility of trying to change others and the practicality of changing oneself to be the silent example for all to witness. Gifts are then exchanged and placed unopened before Pancha Ganapati. 

The Five Śaktis of Lord Gaṇeśa

A Reverent Doxology by a Śaiva Paramāchārya

Loving Ganesha! Dear to Siva’s men,

Within whose form the world of form resides,

Who earned the mango by a pond’rous ken

And made the moon to wax and wane in tides.

Aum Ganesha! Loved by saints and sages,

Whose skillful arms five potent shaktis wield

To guide men now as in forgotten ages—

The seeker’s shield, the farmer’s fertile field.

Aum! Ganesha’s first shakti is home life,

Protection, harmony, fertility—

Respect becomes the man, as love the wife,

Obedience their cherished offspring’s glee.

Aum! Ganesha’s second shakti’s family—

By blood, by marriage and proximity.

Word and thought controlled, like minds agree,

While faithful friends preserve community.

Aum! Ganesha’s third shakti’s the market,

Where commerce earns the earth stability,

Where forthright, selfless merchants, free from debt,

Conceive, produce, exchange prosperity.

Aum! Ganesha’s fourth shakti brings culture—

Refined expression, graceful artistry

In music, dance, in poetry and sculpture

Or common conduct performed consciously.

Aum! Ganesha’s fifth shakti is dharma—

Fair merit found in virtue’s charity—

Where love of God conquers ancient karma

And Siva’s slaves earn grace’s rarity.

Jaya Ganesha! Come, our hearts protect

From discord in the home, from strife with friend,

From business misfortune, from art’s neglect,

From soul’s dark night—these griefs asuric end.

Story

To be sure, modern life has its challenges, and they are far from trivial. But it’s easy to forget that life on earth has much improved in the last few millennia. So much so that many modern human live better than the kings and queens of yore.

Take Louis the XIV for example, France’s King who lived 1638-1715. When Gurudeva and his Innersearchers visited his royal residence, the Palace of Versailles, we were first struck by the opulence and stunning architecture. But as his life was described, we learned he lifed without many of today’s amenities. The King used an outhouse, and bathed from a bowl that held about two gallons of water. His life was harsh in many ways, compared to ours today.

In reflections of gratitude, we evolved a list of the King’s austerities, a list that would equally apply to others of his era—Russia’s Peter the Great, China’s Qing Emperor, Leopold I of Rome, the Sultan of the Ottoman Empire. Powerful men, the most powerful on earth in those days, and yet life was rugged for them (and a hundred times more rugged for their subjects)

This made us feel immensely thankful for our life. So we carried that simple discovery further, and made a list of how, today, we all live better than the kings and queens of yesteryear. Enjoy

A List for Modernday Kings and Queens

On-demand transportation

The king summoned horses and carriages and waited. We summon a car in minutes that arrives clean, heated, and fast, day or night. If he traveled to England, it was a long and difficult journey taking 5-10 days by horse carriage and ferry. Today we can fly there in 3 hours, in comfort no less! Watching the latest movie and eating lunch brought to our seat.

Instant sanitation

Louis XIV used chamber pots and an outhouse. We have private flush toilets, hot showers, running water, sewage systems, and sanitation that would have seemed miraculous.

Medical care

A toothache could kill a king, and there was no Novocain. We now have drills to remove decay, antibiotics, anesthesia, health enabling drugs, imaging, emergency surgery, and pain relief on demand.

Hot water day and night

Royal baths required servants, fires, and time. We turn a handle and have endless hot water instantly. Nevermind a shower with water pressure.

Climate control

Versailles was freezing in winter and stifling in summer. the palace was either too cold or too hot. We maintain precise indoor temperatures year-round with heating and air conditioning. Not to mention we on Kauai seldom gets above 85 or below 65.

Lighting

The palace relied on candles and oil lamps. We have bright, safe, adjustable lighting at any hour with no smoke or fire risk. And no cleaning up melted wax.

Entertainment

The king hosted musicians and performers at great expense and effort. We summon music, films, lectures, and performances from every culture instantly. YouTube alone gives us access to five billion videos!

Information access

Louis XIV relied on courtiers and messengers. We access the sum of human knowledge instantly, translated, searchable, and up to date—all on our private phone. And we can command an AI assistant to do all kinds of chores for us.

Communication

Royal letters took days or weeks. We send swift messages and speak face to face across continents in real time.

Food variety and freshness

Royal cuisine was rich but repetitive and seasonal. We eat foods from every climate and culture any day of the year. We can even have it delivered to our door. Mexican tonight, Chinese tomorrow, Indian the day after. And kept safe and fresh with refrigeration.