and the 18 Siddha Kriya Yoga Tradition
Table of Contents
Table of Contents.......................................................................................................................1
Acknowledgements.....................................................................................................................5
Note on transliteration of Tamil words..............................................................................................................6
Foreword....................................................................................................................................6
Thirumoolar..................................................................................................................... .................7
Boganathar........................................................................................................................ ................8
Thiruvalluvar................................................................................................................... .................8
Classical literature....................................................................................................... .....................8
Medieval Period: the Saivite Nayannar Saints (7th - 9th century):.............................................. .8
The Alwars: Saints devoted to Vishnu.............................................................................. .............10
The Acharyas (Great Teachers) who reformed Medieval Hinduism................................ ...........10
Kumaara Devar............................................................................................................................. ..10
Ramalinga Swan-ii (1823 to 1874 A.D.).......................................................................... ...............10
The Christian Tradition...................................................................................................... ............11
An excellent contribution to the science of immortality......................................... ......................11
Preface......................................................................................................................................12
Introduction.............................................................................................................................13
Who is Babaji?............................................................................................................. ...................13
Who are the 18 Siddhas?............................................................................................... .................14
The 18 Yoga Siddhas....................................................................................................... ................15
How this book came to be written.............................................................................................. ....17
The objectives or this book.................................................................................................... .........18
1
The Eighteen Siddha Tradition....................................................................................................19
History of the 18 Siddha Tradition........................................................................ ........................19
The Lost Continent of Kumari Kandam........................................................................ ...............20
Geological evidence of Gondwanaland............................................................................... ...........21
Archaeological Remains or the Indus Valley Civilization....................................... .....................21
The Tamil Sangams of Literature................................................................................ ..................23
Evidence of extensive communication with distant lands..................................... .......................24
Linguistics..................................................................................................................................... ...25
The Teachings of Siddhantham........................................................................................... ...........25
The Siddha's Yoga and Medicine................................................................................... ................27
Metaphysics and medicine.......................................................................................................... ....29
Ancient Chemistry...................................................................................................... ....................29
Current training and research on the Siddha system of medicine..............................................30
2
The Birth and Childhood of
Babaji Nagaraj..............................................................................................................................30
Babaji's birth............................................................................................................................. ......30
A region of great sanctity ....................................................................................................... ........32
The jack fruit incident.................................................................................................... ................32
Kidnapping and years or wandering............................................................................ .................32
3
Babaji's Quest for Self Realization..............................................................................................33
Pilgrimage to Katirgama, Sri Lanka.......................................................................... ...................33
The Katirgama temple............................................................................................................. .......33
Babaji and Boganathar at Katirgama........................................................................ ...................34
Quest for initiation from Agastyar at Courtrallam.............................................. ........................34
Soruba Samadhi at Badrinath............................................................................. ..........................36
4
Babaji's Mission...........................................................................................................................37
Adi Shankaracharya (788 A.D. - 820 A.D.)........................................................ ...........................37
Kabir (1407 - 1518 A.D..).................................................................................................. ..............38
Lahiri Mahasaya (1828 - 1895)........................................................................... ...........................38
Sri Yukteswar Giri Maharaj (1855 - 1936)........................................................................... .........38
Paramahansa Yogananda (1893 - 1952)..................................................................................... ....38
Yogi S.A.A. Ramaiah and V.T. Neclakantan...................................................... ...........................39
Yogi S.A.A. Ramaiah (1923 - )................................................................................................. .......39
V.T. Neelakantan (1901 - )................................................................................... ...........................40
First Meeting between S.A.A. Ramaiah and V.T. Neclakantan........................... ........................40
Organisation of Kriya Babaji Sangah..................................................................... ......................41
Activities or Kriya Babaji Sangam............................................................................. ...................41
Publications by the Sangah.............................................................................................................................41
Spread of Babaji's Teachings Abroad..............................................................................................................41
Annual Conferences........................................................................................................................................42
Future Work........................................................................................................................ ............42
5
Babaji's Ashram:
Gauri Shankar Peetam.................................................................................................................42
6
Siddha Thirumoolar.....................................................................................................................44
Thirumoolar's mission.......................................................................................................... ..........44
The Quintessential Message of Thirumandiram......................................................................... ..46
Individual responsibility for one's destiny.......................................................... ..........................49
Thirumoolar's Ashtanga yoga compared to Patanjali's Yoga Sutras.......................... ................50
7
Siddha Agastyar............................................................................................................................51
Agastyar's ashrams.............................................................................................................. ...........51
Agastyar and the Aryan Invasion of Southern India............................................................... .....53
Agastyar and the Tamil language and grammar.................................................. ........................53
Agastyar's contributions to science.............................................................................................. ..55
8
Siddha Boganathar.......................................................................................................................58
An Oceanic Life Story.................................................................................................................... .58
A Mission to China and Transmigration.................................................................... ...................59
Transformation or His Physical Body............................................................... ...........................60
Becomes known as Lao-Tzu, founder of Taoism...................................................................... .....61
Return to India......................................................................................................................... .......61
Establishes shrine at Katirgama and attains soruba samadhi.............................................. .......62
Second Mission to China........................................................................................ ........................62
Current Activities.................................................................................................................... ........62
Selections from the writings of Siddha Boganathar.............................................. .......................62
Initiation into samadhi by Boganathar......................................................................................... .63
9
Ramalinga Swamigal....................................................................................................................63
A Sketch of Ramalinga’s life story.................................................................................. ...............64
The Divine Song of Grace........................................................................................................ .......65
The Temple of Wisdom................................................................................................. ..................66
The Way of Transformation......................................................................................... ..................68
The Suddha deham or "Perfect body"............................................................................. .............68
The Pranava Deham or "Body of Grace"..................................................................... ................69
The Gnana Deham or "Body of Bliss".................................................................... ......................70
The Heritage of Ramalinga Swamigal................................................................................ ...........70
10
The Supramental Evolution.........................................................................................................70
Sri Aurobindo and the 18 Siddhas............................................................................... ..................70
Meeting with Yogi Lele........................................................................................... ........................71
In Quest or "the Secret"....................................................................................................... ..........72
The "Golden" Supramental............................................................................................ ...............74
Pondicherry....................................................................................................................... ..............74
The Crisis of Transformation.............................................................................................. ...........75
The Third Phase.................................................................................................................... ..........77
The Dilemma of the evolutionary leaders and the “ atmospheric gulf"'.................................... .77
The Passing............................................................................................................................... .......79
II
The Psychophysiology of Kriya Kundalini Yoga.........................................................................79
Breathing and physiology................................................................................................. ..............79
"The Law of Inverse Proportions" and longevity............................................... .........................80
The Storing up of pranic energy.................................................................................. ..................81
Kriya Yoga......................................................................................................................... ..............82
Kriya Hatha Yoga........................................................................................................................... .82
Kriya Kundalini Pranayama.................................................................................................... ......83
The Nadis and the Chakras................................................................................................. ...........84
Kundalini............................................................................................................................. ............86
The Stages or Practice and Awakening or Kundalini...................................................... .............87
The Manifestations of the Kundalini Awakening........................................................................ ..88
12
The Path of Kriya Yoga................................................................................................................88
A Masterkey for transforming human society........................................................... ...................88
An Integral Yoga....................................................................................................... ......................89
Kriya Hatha Yoga........................................................................................................................... .89
Kriya Kundalini Pranayama.................................................................................................... ......90
Kriya Dhyana Yoga............................................................................................................. ............90
Kriya Mantra Yoga....................................................................................................... ..................91
Kriya Bhakti Yoga...................................................................................................................... .....92
Kriya Karma Yoga........................................................................................................... ...............92
Family Life and Tantra........................................................................................................... ........93
Integrating yoga into daily life: the "Anthar Kriya Yoga" experience.......................................94
Guidelines for the student of Kriya Yoga................................................................ ......................94
Love............................................................................................................................................. .....95
Regular Kriya Yoga Sadhana............................................................................................ .............95
Satsang................................................................................................................................... ..........95
Yogic vegetarian diet.............................................................................................................. .........96
Transform sleep into yogic rest.................................................................................... ..................96
Mental purity, patience, silence and other observations...................................... ........................97
Seeking inspiration from Babaji and the 18 Siddhas........................................ ...........................97
For more information on training in Babaji's Kriya Yoga....................................................... ....97
GLOSSARY......................................................................................................... ...........................98
Acknowledgements
I wish to express my gratitude to Kriya Babaji Nagaraj, who inspired me to write this book and
who guided me at each stage in its preparation. I am also grateful to Yogi S.A.A. Ramaiah, M.A.
(Sc.), M.D. (Hon.), for the many years of training in Tamil Kriya Yoga Siddhantham and for his
tremendous contributions to the collection and preservation of the writings of the 18 Siddhas.
I would also like to thank the following:
- Deshbandhu Sikka, Ph.D for his editorial assistance with the manuscript and for his many
useful suggestions.
Professor C.E. Nehru, Ph.D, of the City University of Now York for his comments regarding the
geological history of southern India and the ancient continent of Gondwanaland.
- Professor C. Srinivasan, Ph.D, of Tamil University, Tanjore, Tamil Nadu, India, and E.
Ayyappa, CPO, Certified Prosthetist and Orthotist, of Bellflower, California, U.S.A., for reviewing
the manuscript, as well as for their suggestions and for writing a foreword and preface respectively.
- T.R. Thulasiram of the Aurobindo Ashram for his assistance in my research on the connection
between Ramalinga, Thirumoolar and Aurobindo.
- My sister, GailTarrant, forthe beautiful paintings of Babaji and Mataji, as well as for those of
Agastyar, Thirumoolar, Boganathar and Ramalinga.
- The Sri Aurobindo Ashram of Pondicherry for allowing me to include the photograph of Sri
Aurobindo.
- Ghansyam Das Gupta of Hardwar, Uttar Pradesh, India, S. Natarajan of Madras, Tamil Nadu,
India, Vijay Prakash Lal and Professor Rajinder Kumar Jain of Jawaharlal Nehru University, New
Delhi, India, who assisted me in my research in India during July 1990.
- Johanne Beaudoin for the design and preparation of the book for printing.
- Robert Lajoie, Jean-Pierre Bégin, Dr. Vasavan Nair, M.D., and Francis P. Cimachowicz, also of
Montreal, for reviewing the manuscript and offering useful suggestions and encouragement.
This book could not have been completed without the loving support and encouragement of my
wife, Gaétane Annai Desroches.
The material in this book comes from a variety of sources which has been collected over two
decades. Every attempt has been made to acknowledge the source, where possible.
If the reader finds anything of personal value in this book, please thank Babaji. Any errors or
omissions are my responsibility.
Note on transliteration of Tamil words
According to the Tamil Lexicon, p. XVIII, published by the University of Madras in 1984, the
transliteration of Tamil language characters requires that Tamil words such as "siddhar", "asanam",
"Shiva" and "Babaji" be spelled as "cittar", "acanam", "Civa" and "Papaji". However, because this
book is intended for popular distribution and because among most students of yoga outside of Tamil
Nadu, southern India, only the former transliterations are known, it was decided to use them
instead.
Foreword
By Dr. C. Srinivasan, M.Sc., Ph.D
Retired Professor Emeritus of Botany, Annamalai University and
Retired Professor of Ancient Sciences, Tamil University, Taimore, Tamil NadLi, India
I am gratified to write a foreword to the fine book of Marshall Govindan of Montreal, Canada,
entitled, "Babaji and the 18 Siddha Kriya Yoga Tradition". I met him during 1975 along with Thiru.
Yogi S.A.A. Ramaiah who had consecrated him to the holy southern Indian Tamil way of life,
especially the culture of ancient Saints, Sages and Siddhas. In accepting his request it has become
my earnest endeavor to trace the history of the divine doctrine of deathless life by describing some
of the numerous references which appear in their writings during ancient, medieval and recent
times.
Let me begin by defining a few relevant Tamil words used by the Siddhas. Chittam in Tamil
refers to the mind. Siddhi is derived from the same word and refers to the experience of mastery
over the mind. Siddhas are those saints who have achieved such mastery, especially by the practice
of the Yoga pathway to God.
Thirumoolar
One of the greatest of the 18 Tamil Siddhas is Thirumoolar. He has composed 3,000 monumental
verses known as Thira-Mandiram (Sacred Mystic Words). The learned author, M. Govindan has
given a very vivid pen-picture of Thirumoolar. Thirumoolar has dealt with almost all the aspects of
Saiva (Shiva) religion. The philosophy of deathless life is found in many of his verses and also in
his chapter on the eight-fold Asthaanga-Yoga. If one practices these principles of Yoga, the
experience of Samadhi, the super-conscious fourth state beyond waking, dreaming and sleeping, is
easily possible by His grace. When this experience becomes fully integrated, the state is known as
"Siddhi of the physical body" of which there are three kinds. These are:
1. Vuruva Siddhi, siddhi with body, i.e. conversion of corporal body into effulgence of grace
merged with the Bliss of God;
2. Aru - Vuruva Siddhi - Siddhi with and without the body, i.e. conversion of the body into a
body of Bliss of God and merged with Him like camphor set on fire, leaving no residue;
3. Aruva Siddhi - Siddhi without the body, i.e. conversion of the body into Effulgence of God
and disappearing.
The Tamil Siddhas have attained Vuruva Siddhi - Thirumoolar at Chidambaram, Bogar at Palani
and Idaik-Kadar at Thiruvannamalai temple - as pointed out by the able author in this book as
soruba samadhi - "The physical body glows with the fire of immortality".
Thirumoolar has sung a special verse on the Sanmaargam (true and perfect pathway to God) in
which he brought out the efficacy of the science of deathless life:
"Saarram Sanmaargamaam thatciva – Thaththuvath Thorrangalaana Suruthich Sudar Kandu
Ceerram ozhinthu Siva yoga siddharasi - Koorraththai venraar Kurri-p-parinthaar kale".
"Those who after eschewing their anger and visualizing the Effulgence which the Vedaas
as the fruition of their principles for realizing Shiva and thereby have become Siddhas of Shiva
Yoga (Contemplators of Shiva) and have conquered death, they alone have learnt the secret hint of
sanmaaragam. " (Thirumandiram: 1477)
He has also sung, "Those who have attained success in treading the path of not leaving their
body dead in this world, have achieved the boon of not being born again in this world".
(Thirumandiram: 132)
The significant feature of Thiru-Mandiram is that its author has dealt with ashtaanga Yoga (eight
different "limbs" or phases of Yoga) in great detail. He has not only exposed the secrets of this
science embedded therein, but has expressed revolutionary measures to realize its goal. While
eulogizing the efficacy of pranayama (breathing practices) he has disclosed:
"That those who are capable of practicing them in the proper manner as stipulated will surely dispel
death".
(Thirumandiram: 571)
Besides, he has postulated the device of conquering death in the following words:
"With His grace one by chanting the name Shiva, Shiva, four times should inhale oxygen
expanding the abdomen; retain and control the same near the glottis by closing the outlets of the
nose, ear and mouth, chanting mentally “Shiva, Shiva” fourteen times; and then exhale the carbon
dioxide through the right hole of the nose chanting “Shiva, Shiva”, 8 times. If one is able to practice
1
Ancient Indian sacred literature, dating as far back as 1400-4000 B.C. by various estimates in four books: Rig, Yajur,
Sama and Atharva.
in this manner, one not only achieves siddhi of attaining deathless body but becomes Shiva (God)
Himself”. (Thirumandiram: 712)
The next phase of this 8 fold Yoga is Prath-Thiyaakaram (unified yoga practice). Thirumoolar
has explained this yoga as arousing the extra-ordinary energy manifested as Kundalini Sakthi
embedded in the lower abdomen (2 units below the sex organ and 2 units above the anus). This kind
of yoga also leads one to ascend bodily and reach God avoiding death. (Thirumandiram: 561)
Boganathar
Boganathar Siddha's works have been collected and edited by Yogi S.A.A. Ramaiah in their
original Tamil language in three volumes under the title Bogar Kandam Yoga, in 1979 and 1982.
The second volume includes Ashtaanga Yoga. (See the Foreword of the third volume by Dr. C.
Srinivasan for its translation into English). This work is not as elaborate as that of Thirumoolar, but
it contains all the essential features of this Yoga. The third part of this book is on
Siddha medicines. Boganathar has evolved an excellent culture to conquer death. It is a complex
medicinal preparation made with herbs and special salt called Muppu. If one is fortunate enough to
obtain this and takes it as specified, he or she will never taste death. In one of his verses in the
second volume Boganathar taught the preparation of Muppu to his group of 557 disciples who were
residing in Siddhar Kaadu (Forest of Siddhas) near Mayilaaduthurai.
Thiruvalluvar
Thiruvalluvar author of Thiruk-Kural has also been rightly called a Siddha as he has expounded
the science of deathlessness in his universal ethical text book. He has emphasized that even the God
of Death will simply keep away from those who have achieved the might of their pious meditation
and penance. (Thiruk-Kural: 269). He has also sung that the life-devouring God of Death will not
dare to meddle with the tenure of life of those who have abstained from killing a living being and
eating the same. (Thiruk-Kural: 326). He has postulated in the very first chapter of prayer to God
that those who think of God incessantly and devotedly pray to Him, who enshrine Him in their heart
in the same Form as they contemplate, win live for ever in this world (without death)
(Thiruk-Kural: 3). His prophecy is tenable for all people everywhere and at all times. He has also
pointed out that all living creatures shall worship those who desist from killing them and are
compassionate to all beings. Further, he has sung that all those who worship God with pure love and
who meditate on Him with devotion doing penance will cross the ocean of birth and death and
surely live in this world eternally without any misery and shall enjoy supreme Bliss of God.
(Thiruk-Kural: 8).
Classical literature
In one of the 10 poems of the Tamil literature (Idylls) namely Porunar-Aatrup-Padai there is a
reference in the form of a simile to this philosophy of deathlessness and Divine transformation. It
depicts, "Just like the achievement of the divine sages devoutly engaged in pious penance in reaping
the benefit of their endeavor of not leaving the physical body dead on earth!" (Poru: 95-96) That is
to say that the divine sages realized their goal of gaining deathless-life as a result of their pious
penance and then merged with supreme Bliss or God in this world itself.
Kambar in the great Tamil epic, the Ramayanam, has sung that when the monarch Dhasaratha
announced the coronation of Sri Rama in his cabinet, all those assembled felt so happy that they
resembled those who had reached Heaven with the physical body (Ramayanam: 11: Mandira: 74)
Medieval Period: the Saivite Nayannar Saints (7th - 9th century):
Peria-Puraanam ("Great Ancient History") by Sekkizhaar is one of the 12 Holy books
(Tirumurai) of Saiva Siddhantha Philosophy of the southern Indian Tamils. It deals with the history
of more than 63 saints. During the 7th and 8th centuries A.D., several of these have reached
God-realization with the grace of Lord Shiva, and in so doing, conquered death. It was written in
the 1st century A.D. The history of the well known great saints and some others reveals ample proof
of the prevalence of this philosophy. It is supported by their own devotional songs of prayer. Some
of them are described below.
Maanicka Vaachagar (775-807 A.D.) in his mellifluous rubylike utterances, in Thiruvaachakam,
has pointed out the gradual transformation of his body into a body of love. He has sung that
God-Shiva ordained for him an ecstasy-bubbling body with a melting heart and pumped streams of
wonderful and sweet Ambrosia into the minute holes and pores of his bones and even into the hair
root of his frame and filled it up, to overflowing which converted his body into a body of Grace.
Finally He (God) transformed this body of the saint into a Body of Bliss and converted him into
Shiva Himself. He simply disappeared at Chidambaram temple and merged with Shiva beyond
vision while all assembled witnessed the miracle with wonder. (See Thiruvaachakam - English
Translation and Exposition by Dr. C. Srinivasan, 1990).
At the age of sixteen, Thirugnana Sambanthar vanished straight away into the divine Effulgence
which shone forth just after his wedding at Aachaalpuram in front of his newly wedded wife and an
assemblage of devotees. Thirunaavakkarasar (Appar) singing "Oh God! I am reaching your feet!"
bodily merged with the Shivaflngam at Pugalur. Sundarar (8th century) rode on a white elephant
with his friend Seramaan Perumaal and merged with Shiva at Mt. Kailas. This fact has been
corroborated by Nambikada-Nambi in his work Thiru-Isaippa (verse 189) described as follows:
"Without shedding the body in this world, Seramaan Perumaaland Aarooran (Sundarar) rode on a
white elephant straight away to His Feet". (Thiru. Anthathi -86). It is to be noted that Nambi
Aandaar Nambi has disclosed the transformation of the impure body of delusion of Sundarar and
his friend Seramaan Perumaal into a Maanava Body immersed in the flood of light of His Grace.
Thereby he was converted into a celestial body - in order to merge with the Feet of Shiva. He sang
that God Shiva Himself is the greatest Siddha who has ordained the culture of Siddhas in achieving
all kinds of Siddhis (perfections; yogic miraculous powers) (Thevaaram: 7:52:1).
Sekkizhaar (7th Century A.D.) has identified the following saints with bodily ascension (apart
from those stated above):
Saint Muruga Nayanaar
Saint Necianakkar
Thiru Neclakanda Yozh-p-paanar (who mingled with St. Sanbandar at his marriage)
Kalia Naayanaar
Karia Naayanaar
Kotpuli Naayanaar
Amarneethi Naayanaar
Aanaaya Naayanaar
and the woman saint Kaaraikkaal Ammayaar.
(Reference: N. N. Murugesa Mudallar-"Path of Pure Consciousness", 1972)
According to Thirugnana-Sambanthar there lived saintly devotees at Vridhachalam who achieved
the art of preventing ageing an senility by worshipping God with a loving and melting hear
(Thevaaram:2:64:1). Besides, divine sages having learnt the Veda fully and having controlled their
senses were meditating on Him an doing penance in solitude to reach Him (Thevaaram: 1:131:10)
Sundarar has stated that the God of Vridhachalarn has been bestowing His Grace on the sacred
saints and holy sages doing penance thus dispelling their death. (Padikam:5)
The Alwars: Saints devoted to Vishnu
Vaishna Sampradaayam speaks of such Vaishnava saints (worshippers of Lord Vishnu) as
Aandaal (a maiden devotee) who vanished when she reached the presence of Lord Ranganatha at
Srirangam. Thirumangai Alwar and Namma Alwar attained Mukti (Salvation) through Yoga and
retained the body. Thiruppana Alwar ascended on the shoulder of Lokasaaranga Muni and when he
reached Sri Rangam, was absorbed in the Feet of Sri Ranganathar when the divine and holy Feet
touched his body.
The Acharyas (Great Teachers) who reformed Medieval Hinduism
I must add to this unequivocal science of deathless life the mystic and wonderful disappearance
of the great Acharyas Sri Adi Shankara (Kerala), Sri Ramanujar (Tamil Nadu) and Sri Madva
(Karnataka) who have founded respectively Advaita (monistic), Dvaita (dualistic) and Visistadvaitta
(monistic-dualistic) conceptions of God and absolute reality. It is said that Sri Adi Shankara at the
age of 32 visited Rishikesh and traveled further towards Mt. Kailas and vanished beyond vision. Sri
Ramanujar entered into eternal absorption in the temple of Sri Rangam and his sitting "statue" is
still there. Sri Madva used to sit by the side of the main gate of the temple of Lord Krishna at Udupi
during the night and meditate on Him. One day during the early hours of the dawn, while the temple
priest was coming to open the gate, he saw to his amazement sparkling Effulgence at the place
where the Acharya used to sit. He rushed there but could not find Him. Thus he disappeared with
His divine body. These facts about the great sages simply go to prove the truth of this science.
Kumaara Devar
Further, I add to the distinguished line of sages and saints who had achieved deathless life, saint
Kumaara Devar of Vridhachalam (17th Century) who has firmly established the Veera Saiva
philosophy by producing 15 books of poems, the gem of which is Suddha Saadhakam - Path of Pure
Consciousness. This is the only philosophy propagating the extraordinary science of deathless life
in this world (apart from Suddha Sanmaarga philosophy of St. Ramalinga Swami). This saint,
Kumaara Devar, has sung of the progressive transformation of the Irul Deham (darkness abounding
human body) into Marul Deham (delusive body) then into the Pranava Deham which could be seen
and felt. In an advanced state it is transformed into Aral Deham (body of grace) which could only
be seen as a mirage or a rainbow, but with His Grace, it merges with Shiva and enjoys eternal Bliss
in shivadvaita Union. He has skillfully argued that if one normally dies, his soul will have to enter
into another body and be reborn. If he does not leave his body dead on earth, he will not be reborn.
St. Kumaara Devar further puts forth the doctrine that the divination of the body is the most
authentic testimony of Para-Mukti, the highest level of salvation. This philosophy is based on the
great vedantic principles expressed as "Tattwaimasi", "That Thou art", in Chandogya Upanishad of
Samaveda. (See Path for Pure consciousness by N. Murugesa mudaliar, 1972)
The fact that Kumaara Devar achieved the transcendent goal of this Suddha Maargam of Pure
consciousness - Shiva anga ikiyam -is evident from the last verse of Suddha Sadhakam (95). In it he
sang that the goddess Viridhaambigai abiding both in his mind and tongue, blessed him to pen this
treatise and assured him that he shall also be the recipient of the fruit of the doctrine expounded
therein!
Saint Thayumaanavar Swami (1706-1744 A.D.), another saint of eternity, has also prayed to God
to lead him to this mother Kundalini. He had the far-sighted vision of transformation of the human
body into the Body of Grace and the Body of Bliss.
Ramalinga Swan-ii (1823 to 1874 A.D.)
It is a biological principle that all living organisms wish to live long. The modern science of
gerontology aims at longevity and not at deathlessness - however, the ancient Tamils discovered the
secret of conquering death. In this sacred lineage came saint Ramalinga Swami of Tamil Nadu state,
India. He structured in detail the science of deathless life under the name of Suddha Sanmaarga
Philosophy - the perfect pathway to God. He vividly and amply expressed the principles of this
philosophy and metaphysics. He not only preached his doctrine but lived in strict accordance with
it. Accordingly, the impure human body, susceptible to disease and death, can, by the grace of God,
be transformed into a pure and perfect Body of Love, then into a celestial Body of Grace and
ultimately into an invisible Body of Bliss and merge with God supreme. He specified the symptoms
and changes during this metamorphosis and asserted that this Sanmaargam is an ancient and natural
philosophy.
The Christian Tradition
In Christian theology the death of Jesus Christ is accepted as a fact but it is his ascension from
the grave that is considered as proof of the fact that he was the Son of God. So the resurrection of
Jesus Christ is not considered to be a miracle or a mystical or paranormal phenomenon. When the
people found his grave empty, it was not a collective hallucination or plurality of visions. It was an
explosion of intensive and widespread faith. It was not the crucifixion of Christ but his resurrection
that gave credibility to his being "One'd" with God. The question may be asked whether it was
necessary for Jesus to make his ascension with the body. The answer is "yes" because it is in the
mystic tradition and even Jesus seems to have believed that to leave the body behind would have
proved Jesus a false prophet. (See The Problem of Jesus, by Guitten, p. 121 et seq.)
An excellent contribution to the science of immortality.
Thiru Govindan has done well in bringing out this book to clear up the delusion of many rational
scholars. He upholds the outstanding Science of the 18 Tamil Siddhas of Kriya Yoga and points out
their well-known attainments. Chapters two to five of this book, "Babaji and the 18 Siddha Kriya
Yoga Tradition" are about Sri Babaji Nagaraj of Parangi-p-pettai, Tamil Nadu, about whom many in
this country as elsewhere are not fully aware. It is heartening to note that M. Govindan, the author
of this outstanding book, has been fortunate to have had a vision of sage Babaji (on Christmas,
1988), the reviver of Siddha Kriya Yoga in modern times.
Cardinal Newman has said, "An author is one who has got something to say and who knows how
to say it". In accordance with this fact, the author of this book has wisely arranged the chapters of
this book: Chapters 2 to 5 deal with Babaji and his mission, 6 on Thirumoolar, 7 on Agastyar, 8 on
Bogar, 9 on Ramalinga Swamigal in the line of hierarchy of the ancient Tamil Siddha tradition.
In the 10th chapter he has spoken very clearly of the experience and writings of Sri Aurobindo.
He was an erudite scholar of the Sanskrit scriptures, a forcible writer, a steady patriot and above all
a noble philosopher and yogi. He aimed at inculcating the culture of transformation of the human
body as contemplated in his monumental book, "The Life Divine". He attempted to elevate
humanity to supramental consciousness but the people were not prepared. Chapter 11 is on the
psychophysiology of Kriya Kundalini Yoga known to our ancient sages by intuition and practiced
by them.
The 12th chapter of this book dealing with "The Path of Kriya Yoga" has been well written and
shows an earnest student of Kriya yoga how to attain with faith and fervor the goal of this unique
science: divination of the corporeal body with eternal life in the supreme Bliss of God.
To put it in a nut-shell this book is an excellent contribution to the little known science of
Immortality and the most welcome addition for the present world of materialism when Science is
blind without religion and religion is lame without Science. I am glad not only to congratulate the
author for his masterly treatment of this oriental science but also pray to God to bestow His Grace
on Thiru. Marshall Govindan and on Madam Annai Gaétane Desroches who joined him in wedlock
on the 2nd of July 1990, in Chidambaram, to achieve the fruits of Kriya Kundalini Yoga.
September 24, 1990
Madras, India
Preface
By E. Ayyappa
"Babaji and the 18 Siddha Kriya Yoga Tradition" reviews the contributions of the immortal
Siddhas and their climatic fountainhead, Kriya Babaji. M. Govindan, has beautifully balanced a
lucid scholarship with spiritual insight obtained through many years of Kriya Yoga practice and
discipline. It contains soul-stirring words from the ancient and ever present Siddhas (supreme
masters of yoga). It is the most accurate and comprehensive exposition of the ancient Kriya Yoga
tradition and method published in English to date.
For the reader to become better acquainted with the recent work of Sathguru Kriya Babaji, it
seems appropriate to provide a few words of background about the author.
Govindan and myself were both initiated into Kriya Yoga as guru-bai's" (brother disciples) by a
great disciple of Babaji, Yogiar S.A.A. Ramaiah, of Tamil Nadu, India, more than two decades ago.
A glimpse into Yogiar's remarkable relationship with the immortal Himalayan master can be seen
within these pages. Yogiar has demonstrated through his life and work a vigorous loyalty to the
Dravidian Siddhantha tradition which fully justifies the title, "Vivekananda of the south" for those
who truly know him. Yogiar trained Govindan and all his chelas (disciples) with a mixture of love
manifested as discipline rarely recorded in spiritual texts. Sri Yukteswar, Yogananda's guru, or
Naropa, Milarepa's guru, may be the most accurate examples which reflect the depth of training
received at his ashram. Few could blend with his powerful energy. The ego-centric, the superficial,
and the weak-hearted ran away from his training as quickly as they encountered it. Yogiar could and
did create a monumental restructuring in the minds, hearts, and souls of his chelas with a word, a
glance, or a mere movement. He understood his students inside and out and uncovered many a
ghost for them to put to rest. Many teachers can provide the practical techniques for spiritual growth
but few have the wisdom and depth to uncover and surgically remove the subtle ego-attachments of
their students.
During 1973, Govindan and I lived together in the Kriya Yoga Ashram, Kanadukathan, Tamil
Nadu, India, often engaged together in tapas (intensive yogic practices) and mownayoga (observing
inner and outer silence) interrupted twice a day only by the ashram cook. During that era of inner
searching we found in each other a reflection of the great master Babaji which has continued to
grow brighter with years of sadhana (yogic practices).
Govindan has always been a powerful channel of divine energy, ideas, as well as material and
financial support, such as for the construction and development of temples and yoga centers in both
India and the West. An enormous, sacred assignment was given to Govindan and myself by Master
Babaji and Yogiar Ramaiah to arrange for the construction of a beautiful granite temple at Babaji's
birthplace, in Porto Novo, India. With the help of Dr. Karan Singh, Yogiar, and especially Babaji,
this project was completed successfully. To the extent that Babaji has permitted, scones from his
youth were carved in stone on its roof.
Through subsequent years of teaching and learning during pilgrimages and retreats, and
countless "karma yoga" projects (the yoga of selfless service) Govindan and myself enjoyed the
confidence of our co-pilgrimage as we steadily turned the soil of life with the Kriya plough and
observed our gradual transformation from unsteady sailors into bold helmsmen of the spiritual ship.
In 1988, Govindan received the inner call to assist others in their spiritual efforts and to guide
them into an awareness of their direct connection with Babaji. In 1989, I received a similar inner
call from Babaji.
Practitioners of Babaji's Kriya Yoga are aware that although the great Kriya master moves
mysteriously through the Himalayan region, yet for those who develop the Kriya "keys" he is
accessible both within and without, whether in Kathmandu, Nepal or Toledo, Ohio, U.S.A.
Philosophers and academics spend lifetimes of hair splitting mental gymnastics on the meaning of
existence but the practicing initiates of Kriya Yoga pierce through the barrier of the thoughts
themselves to bask directly in the darshan-light of the great Himalayan Master. The full significance
of the Siddhas' words can only be deciphered by the use of these Kriya "keys".
The mantra Siddha, Rama Devar, made a direct challenge to all: "Why have you not surrendered
till now! - What Shakti must give is the rive satisfactions!"
Let us surrender to the inner Kriya light and practice Babaji's dynamic yoga to experience the
divine joy physically, vitally, mentally, intellectually, and spiritually. Believe in your divinity and
take the plunge! Books may inspire and priests and clerics may open possibilities but as Khalil
Gibran has aptly said, "Alone and without its nest must the eagle fly across the face of the sun". The
Kriya light beckons not merely to transcend form and structure but to transform it. Accept
responsibility for your and others' spiritual life. Don't be a passive witness to sluggish growth or
worse, spiritual inertia. This is not the meaning of witness consciousness! Be a dynamic active
partner in the transformation of the Being. The Taoists said "the journey of a million miles begins
with one step". Be consoled, Oh lover of God, for Babaji says, "Take one step toward me - I'll take
ten toward you, my beloved sons and daughters."
In truth, the molding of this manuscript has been hammered out over decades of sacrifice and
love. May it serve as an essential catalyst in drawing sincere souls towards the influence of Babaji's
global "radio station". May the light within its pages spread throughout the world!
Om Tath Sath Aum!
Kali Loka Kriya Yoga Ashram
Green Valley Lake, California
September 29, 1990
Introduction
Who is Babaji?
Babaji is a great master of yoga living today in the Himalayas who is sometimes called Kriya
Babaji Nagaraj, Mahavatar Babaji or Shiva Baba. His body has not aged since the age of sixteen
when he conquered death and attained a supreme state of enlightenment. Adi Shankaracharya (788
A.D. - 820 A.D.), in a famous poem describes Babaji, his guru: "Behold, under the Banyan tree are
seated the aged disciples around their youthful teacher! This is strange indeed! The teacher instructs
them only through silence, which in itself is sufficient to solve all their doubts (Sri Ramakrishna
Math, 1969, p. 25-26).
More than sixty-five years ago the Theosophists, the Reverend C.W. Leadbeater and Dr. Annie
Besant, also described an extraordinary being who may be none other than Babaji:
"There he stood, 'the Youth of sixteen summers, Sanata Kumara, the 'Eternal- Virgin-Youth, the new
ruler of earth, come to his kingdom, his Pupils, the three Kumaras, with him, his Helpers around
him; thirty mighty Beings there, great beyond Earth's reckoning, though in graded order, clothed in
the glorious bodies they had created by Kriyashakti, the first occult hierarchy, branches of the one
spreading Banyan tree, the nursery of future Adepts, the center of all occult life". (Leadbeater, 1969,
p. 299)
During the past forty years, several books, beginning with the Autobiography of a Yogi by
Paramahansa Yogananda, written in 1946, have referred to the great spiritual master, Babaji, who
for centuries has lived in the Himalayan mountains, appearing occasionally to a fortunate few. Sri
Yukteswar, Yogananda's guru, said that Babaji's attainment was so great that it could not even be
conceived of (Yogananda, 1969, p.305). Yogananda has stated that Babaji is a "Maha avatara", or
great avatara (Yogananda, 1969, p. 305-306). "Avatara" is a Sanskrit word which means "descent"
or incarnation of the Godhead in human form. He also characterized “siddhars" as having attained
mastery over death. He referred to Agastyaras being an avatar of South India, a miracle worker who
has lived from the pro-Christian era right up to the present time, and for whom a considerable Tamil
language literature exists (op cit. p. 305306). Agastya belongs to the "Eighteen Siddha tradition",
which is famous among Tamil speaking people of southern India.
Some writers have indicated that Babaji has taken different forms. Baba Hari Dass identified him
with Llarlakhan Baba who appeared in Ranikhet, Uttar Pradesh, India, in the latter part of the 19th
century and early part of the 20th century A.D. (Hari Dass, 1975). Leonard Orr (1980 and 1983)
identified him with a youth who appeared near Ranikhet in about 1970. He was visited by many
Westerners up until his sudden death in 1984. Swami Satyeswarananda (1984) has written about his
incredible encounters with Babaji. All of these books have described fantastic experiences involving
Babaji and the authors or others. The reader is often left feeling incredulous upon reading of such
experiences. At their best these books have inspired many to take up the practice of yoga.
Unfortunately, without understanding the ancient tradition and context from which Babaji brought
his Kriya Yoga nor the rigors of the discipline, most seekers have put it aside after some time when
their own experiences failed to measure up to the fantastic experiences related by such authors.
These authors have not furnished any details regarding the life of Babaji nor about how Babaji
attained enlightenment and immortality. More importantly, none of these authors have been able to
adequately express the purpose for which Babaji has remained in an immortal state and its
relevance for our own lives.
Who are the 18 Siddhas?
Shiva Puranas are filled with stories which describe how Lord Shiva, (the name for God among a
major sect of Hinduism) has sat in meditation on Mt. Kailas, Tibet since time immemorial. He is
worshipped by the yogis as Lord, and by all the gods as the supreme Lord. The history of the
Siddha tradition begins millions of years ago with the story of Lord Shiva's initiation of his consort
or Shakti, Parvati Devi, into Kriya Kundahni Pranayama (the scientific art of mastering the breath)
in a huge cave at Amarnath in the Kashmir Himalayas (Ramaiah, 1968, p. 108). Later Yogi Shiva
initiated others, including the Siddha Agastyar and the Siddhas Nandi Devar and Thirumoolar on
Mount Kailas in Tibet. Agastyar subsequently initiated Babaji.
According to the traditions of southern India there are eighteen siddhas in particular who attained
perfection, which included their spiritual, intellectual, mental, vital and physical bodies. The names
of these eighteen siddhas vary according to different sources, but it appears most likely that they
included the ones listed on following pages (Ramaiah, 1968, p. 2-3; Pillai, 1979, p. 342-349).
Besides each is given the name of the place where each of them is reported to have attained the state
of perfection, known as "soruba samadhi", their guru, disciples and major contributions.
Apart from these eighteen, popularly known as the "Pattinettu" (Eighteen) Siddhas, there are a
number of others who appear in other lists from various sources. They include Konkeyar,
Punnakeesar, Pulastiyar, Poonaikannar, Pulipanni, Kalangi, Aluganni, Agapaiyer, Theraiyar, Roma
Rishi, and Avvai.
After experiencing "union" or yoga with God or ultimate Reality in the spiritual plane, like a salt
doll merging with the ocean, the Tamil Yoga Siddhas experienced a progressive transformation of
their intellectual, mental, vital and ultimately, physical bodies
In attaining such an integral realization they have manifested a Divine transformation of their
entire human nature. While their attainment is beyond human comprehension, a comparative study
of their lives and writings provides valuable insight into human potential.
The attainment of the 18 Siddhas and Babaji has been the result of the grace of God (whom the
Siddhas called Shiva, Muruga, Vishnu or Shakti) and the Kriyas or techniques used by them to
prepare their lower bodies for the descent of the Divinity. Collectively, the techniques are known as
"Kriya Yoga Siddhantham", which means, the practical yoga techniques bringing about final
perfection in the realization of God or Truth.
The 18 Yoga Siddhas
Name
Place
of
Samadhi
Guru
Disciples
Contributions
Nandi Devar
Kasi (Benares)
Shiva
Thirumoolar
Patanjah
Dakshina-moorthy
Romarishi
Sattamuni
Medicine
Kaya kalpa
Alchemy
Agastyar
Ananthasayana
Shiva
Boganathar
Babaji
Thiruvafluvar
Macchamuni
Medicine
Kaya kalpa
Tamil grammar
Yoga
Thirumoolar
Chidambaram
Nandi
-
Yoga
philosophy
2
According to yoga, the human being is composed of several concentric bodies, or sheaths of energy-
consciousness, from gross to subtle levels. 1. The physical body: the material, visible part of the human being, including
the body consciousness at the cellular level which acts without any mental will of our own or even against that will; it has
emerged from the Inconscient, the inverse reproduction of the Supreme Superconscient. 2. The vital body: the life nature
made up of desires, sensations, feelings, passions, energies of action, will of desire, possessive and other related
instincts, anger, fear, greed, lust, sorrow, joy, hatred, repulsion, pride, small likings and dislikings, etc. 3. The mental body
(manas): sense-mind; that part which has to do with cognition, perception through the senses, the reactions of thoughts
to things, the putting out of mental forces for realization of an idea; the expression of ideas as through speech. 4. The
intellectual body (buddhi): reasoning-mind; that which analyzes, synthesizes and constructs ideas from signs, indications
and gathered data; mind is a subordinate power of Supermind which takes its stand in the standpoint of division, actually
forgetful here of the oneness behind, though able to return to it by reillumination from the Supramental
(Truth-Consciousness). 5. The spiritual body: the eternal true being or Self of the individual; the spiritual consciousness
is that in which we enter into the awareness of self, the Spirit, the Divine and is able to see in all things their essential
Reality and the play of forces and phenomena as proceeding from essential Reality. (Aurobindo, 1978, pp. 10, 55-91,
147-148, 160, 177, 198.)
3
Kaya kalpa: the Tamil Yoga Siddhas science of rejuvenating the physical body through the use of herbal and mineral
salt preparations.
Boganathar
Palani
Agastyar
Kalangi Nathar
Babaji
Konkanavar
Karuvoorar
Idai Kadar
Yoga
Kaya kalpa
medicine
alchemy
natural sciences
philosophy
Konkanavar
Tirupati
Boganathar
557
25 known works
in medicine, yoga,
philosophy,
religion
Macchamuni
(Matysendranath)
Thiruparrun-
kundram
Agastyar
Punnakeesar
Pasundar
Goraknath
10 known works
on Hatha yoga,
Tantric yoga
practices
Goraknath
Poyur
(Girnar)
Dattatreya
(Vishnu)
Macchamuni
Allama Prabu
Nagarjuna
"Avadhuta Gita"
and 13 other
works, order of
ascetics, medicine,
alchemy, Hatha
yoga Pradipika
classic
Sattamuni
Srirangam
Nandi
Dakshinamurthy
Sundaranandar
Paambatti
46 known works:
medicine, alchemy
Sundaranandar
Kudal
(Madurai)
Sattamuni
Konkanavar
-
24 known works:
medicine,
philosophy
Rama Devar
(Jacob)
Alagar
Malai
Pulastiyar
Karuvoorar
-
24 known works:
mantra shastra,
medicine
Kudambai
Mayavaram
Alukkani
Siddha (disciple of
Idai Kadar)
-
Siddha philosophy
Karuvoorar
Karuvai
(Karur)
Boganathar
Idai Kadar
Construction of
Tanjore temple,
medicine
Idai Kadar
Thiruvannamalai
Boganathar
Karuvoorar
Kudambai
Alukkani
Two known
works: Kaya kalpa
Kamalamuni
Aarur
(Tiruvarum)
-
-
Two known works
on medicine and
philosophy
Valmiki
Ettikudi
Narada
-
Recorded the epic
work, the
Ramayana
Patanjali
Rameswaram
Nandi
-
Yoga Sutras
classic
Dhanvanthri
Vaideeswaran
Kovil
-
-
Medicine,
alchemy, Kaya
kalpa, 22 known
works
Paambatti
Harisankaran
Kovil
Sattamuni
-
Siddha philosophy
(PiBai, p. 349-69;Velan,pg.206-207; Mokastii-Punekar, p. 17.18.40,51,52,182, Ghurye, p. 132)
The story of the 18 Siddha tradition, including that of Babaji Nagaraj, will be told in the pages
which follow. Their story is important to modern man because it speaks of a means of self
transformation which is accessible to everyone, in all walks of life using a series of techniques
known as "Kriya Yoga". Furthermore they challenge us not to turn our backs on the world in our
quest for spiritual enlightenment or personal fulfillment, as have so many religious sects, spiritual
renunciant traditions and even some so called "New Age" groups, but to dedicate ourselves to its
Divine transformation. Each of the 18 Yoga Siddhas has made significant contributions to the world
of science, medicine, literature, yoga and philosophy. They work anonymously behind the scenes,
inspiring and assisting seekers in all fields of endeavor. In so doing, they assist humanity's evolution
towards a higher universal consciousness.
Their collective work was described eloquently by Dr. Annie Bosant more than fifty years ago in
her book The Masters:
"They aid, in countless ways, the progress of humanity. From the highest sphere they shed down
light and life on all the world, that maybe taken up and in. As the physical world lives by the life of
god, focused by the sun, so do the Masters specially connected with religions use the religions as
reservoirs into which they pour spiritual energy, to be distributed to the faithful in each religion
through the duly appointed 'means of grace'. Next comes the great intellectual work, wherein the
Masters send out thought-forms of high intellectual power to be caught up by men of genius,
assimilated by them and given out to the world,. on this level also they send out their wishes to their
disciples, notifying them of the tasks to which they should set their hands. Then comes the work in
the lower mental world, the generation of the thought-forms which influence the concrete mind and
guide it along useful lines of activity in this world, and the teaching of those who are living in the
heavenly world. Then the large activities of the intermediate world, the helping of the so-called
dead, the general direction and supervision of the teaching of the younger pupils, and the sending of
aid in numberless cases of need. In the physical world the watching of the tendencies of events, the
correction and neutralizing, as far as law permits, of evil currents, the constant balancing of the
forces that work for and against evolution, the strengthening of the good. the weakening of the evil
In conjunction with the angels of the nations also they work, guiding the spiritual forces as the
others guide the material." (Leadbeater, 1969, p. 213)
How this book came to be written
The reader would be interested to know as to how this book has come to be written. The author
has been gathering the material included in this book for the past two decades after he first came in
contact with Babaji through the Self Realization Fellowship (SRF) while growing up in Los
Angeles in the 1950's and 1960's. He had several spiritual experiences in 1969 which changed the
direction of his life. During the probationary period following his application to enter the SRF
monastic order in 1969, he was fortunate to meet Yogi S.A.A. Ramaiah, a direct disciple trained by
Babaji in the Himalayas. This occurred in February 1970 in Washington, D.C. At that time the
author was a senior (fourth year student) at Georgetown University's School of Foreign Service.
Shortly thereafter, he was initiated by Yogi Ramaiah into Kriya Yoga and then joined his newly
established Kriya Yoga Centro near Los Angeles. Later, the author was initiated into the advanced
techniques of Kriya Yoga by Yogi Hamaiah and has practiced these intensively for nearly two
decades.
He has been privileged to serve the work of Babaji through Yogi S.A.A. Ramaiah and
International Babaji Yoga Sangam from 1970 to the end of 1988 as a dedicated resident in various
Kriya Yoga centers of the Sangam around the world. This included more than three years in India,
during which the author came to appreciate the glory and greatness of the Tamil Shiva Yoga
Siddhantha tradition. He personally assisted in the establishment and/or development of Kriya Yoga
centers in Los Angeles, Imperial and Calexico, California, Yuma, Arizona, Chicago, Illinois,
Washington, D.C., Baltimore, Maryland, Now York, U.S.A., Montreal, Canada, London, England,
Kanadukathan, Madras, Porto Novo, Athanoor, India, Colombo, Jaffna and Katirgama, Sri Lanka,
Kuala Lumpur and lpoh, Malaysia, and Sydney, Australia. In 1985 and 1986 he administered the
construction of the Sangam's medical college and clinic in south India. In 1987 he organized
Babaji's 34th Annual Parliament of World Religions and Yoga in Montreal, Quebec, Canada, which
was attended by more than 1,000 persons. At every stage during these various assignments, the
author has experienced the guidance of Babaji. He has gradually learned how to receive his
messages and become an instrument in His hands. His surrender deepened as many spiritual
experiences came to him over the years of practice of Kriya Yoga and sacrifice.
On January 2, 1984 the author was asked by Yogi Ramaiah to fulfil certain rigorous conditions
for initiating others into the advanced techniques of Kriya Yoga. After fulfilling these conditions,
and during a meditation session on Christmas Day, 1988, the author was asked by Babaji Himself,
to leave the Sangam and to go and teach Kriya Yoga to others, under His inspiration. This command
was confirmed in a series of meditation experiences during the following week.
In early 1989, the author was inspired to write this book, in order to share with the world the
precious material related to this subject which he had been gathering for two decades. Since that
time, through the Grace of Babaji, the author has initiated many students into Kriya Yoga in the
Montreal Canada area, in a series of classes. He has also conducted many spiritual retreats and
made a pilgrimage to India.
The objectives or this book
This book has two primary objectives as follows:
1. To introduce the reader to Babaji's life and mission and the glory and greatness of the 18 Yoga
Siddha tradition from which Babaji synthesized and revived his Kriya Yoga.
2. To indicate how powerful the scientific art of Kriya Yoga can be as a veritable master key for
Self realization, individual and societal transformation, and how the teachings and yogic practices
of this tradition can be applied by people in all walks of life to find greater health and happiness.
In so doing the reader will see how the "immortalist" philosophy of Babaji and the 18 siddhas
has resulted not only in superhuman individual achievements, but also resulted in the nurturing of a
culture in southern India which has survived without interruption for more than 10,000 years. The
individual stories from their lives win illustrate how they put their philosophy into practice. A clear
understanding of how and why they have remained in this world, contributing so much to its
advancement in all fields, will permit the reader to convert a healthy scepticism into emulation.
The remarkable world view of Babaji and the 18 siddhas, expressed in such phrases as All
countries are my homeland, all races are my kinsmen, and unity in diversity - far from expressing a
narrow sectarian outlook - is important for all of mankind today. This is particularly the case as
revolutionary applications of information technology are rendering the world "a global village".
Such a world view may serve as the basis for the emerging "new world order." (Govindan, 1990)
The approach to life of Babaji and the Eighteen Siddhas is one which is desperately needed by a
world which has been locked into a self-destructive spiral. Since the time of the Renaissance,
beginning in the 14th Century A.D., when science and religion were put in opposition to one
another, mankind has regarded the laws of Mother Nature as something to be exploited to satisfy
material values. Western materialistic culture has flourished by exploiting such Western religious
values as the attainment of a heavenly after life and the Protestant work ethic. More recently it has
also flourished in Eastern cultures without an effective metaphysical opposition to its
self-destructive tendencies because of the Eastern religions' disdain for the material world and their
fixation with liberation from the necessity of rebirth into it. World wars, genocide (often in the
name of religion and culture), environmental destruction, biological degeneration of the human
species by cancers, AIDS and other modern diseases, and widespread mental illness, moral
corruption and social unrest are the fruit of the schism between the material and spiritual in
humanity's psyche. If the human species is to survive, it must replace its "deathist" approach to
existence with a now paradigm, an approach to life which will integrate its spiritual and material
values in a way which will affirm humanity's greatest potential. Babaji and the Eighteen Siddhas
have such an approach and as the reader will see, it is a practical one based upon the scientific art of
Kriya Yoga.
1
The Eighteen Siddha Tradition
The tradition of the eighteen Siddhas, the supreme masters of yoga can be best understood and
appreciated by reviewing their history, their teachings, and their contributions to the fields of yoga,
medicine and allied sciences, such as alchemy and chemistry, as well as to current research with
regards to the ancient manuscripts which they have left behind.
History of the 18 Siddha Tradition
The history of the Siddhas is yet to be written. At the present time, it consists of a loose
collection of works, usually on palm leaf manuscripts threatened by white ants and decay, or in
poorly printed editions, without the benefit of scholarly editing.
Written in old, complicated and often abstruse Tamil, the Siddhas works are extremely
neglected.
"Whenever the Siddhas use ambiguous language, it is on purpose; they are obscure
4
These printed editions of the 18 Siddhas writings have been surveyed by Zvolebil (1973, p. 219) and include an 816
page anthology of the Siddhas poems edited by Venukopalap Piuai in 1956,2nd edition, entitled "Siddhar nanak korvai"
(Siddha's Chain of Wisdom), an anthology edited by Aru. Ramanathan entitled "Siddhar Patalkal", 1968, 3rd edition, and
"Periya nanak kovai" (The Great Chain of wisdom) published in two volumes by Ramalinga Mudahyar in 1899. Zvelebil
labels them as "popular works", lacking in commentary, notes, and reading variations
5
Zvelobil post dates reasons why they have been neglected (1973, p.219-220, 227-228): the texts of the Siddhas
have been regarded by the adherents of the Siddha movement themselves, as esoteric teaching, hence almost no
because they want to be obscure. Their obscure language is an important device by the means of
which they can at the same time address both a casual listener as well as an adept of greater spiritual
awareness who reads a deep mystic interpretation into their verses ... the texts are a closed mystic
treasure-box bound by the lock of ignorance, and only a practicing Siddha yogi is able to unlock the
poems and reveal their true meaning." (Zvelebil, 1973, p. 229). Nonetheless, they are extremely
valuable because they hold, like the pieces of a jig-saw puzzle, the keys to the fundamental secrets
of life, from the standpoint of yoga, medicine, physiology, alchemy, chemistry, botany, and
metaphysics. Also, as Zvelebil concludes, "a knowledge of the works of the cittar (siddhas) is
absolutely necessary to have a correct perspective of the civilization of the Tamils, of their religious,
social and literary history" (1973, p.236). Evidence of the history of the Siddha tradition comes
from a number of fields including legend, geology, archaeology, paleobiology, genealogy,
astronomy, ancient literature and linguistics.
Much research must still be done in the above fields before the historical periods associated with
the oldest of the 18 siddhas can be definitely fixed (Zvelebil, 1973, p. 220-221). The oldest include
Nandi, Agastyar, Thirumoolar and Boganathar. The others have been fixed by historical references
as having lived during the period from the 4th to the 12th centuries A.D.
The Lost Continent of Kumari Kandam
"Silappadikaran", one of the five celebrated Tamil epics, written in the first century A.D. by
Ilango Adigal, makes frequent references to a vast tract of country called "Kumari Nadu" (and now
identified as Lemuria or Gondwanaland by European scholars) extending far beyond the present
Kanyakumari, the southern most tip of modern India, lying submerged in the Indian Ocean. It is
said that ancient Madurai (Taon Madurai) was the seat of the Tamil Sangam (literary academy) and
Kavatapuram or Muthoor was the capital of the Pandyan Kingdom. The Tamil commentators
Atiyarkunallar, Nachinarkkiniar and llampuranar mention the submersion of the two rivers Kumari
and Pahroh in Tamilkam. Silappadikaram says that the distance between these two rivers was 700
kavadam (about 1,000 miles) and that it was divided into Thahga, Madurai, Munpalai, Pinpalai,
Kunra, Kunakkarai, and Kurumparai Nadus (States), each containing seven Nadus, or 49 in all. The
country was interspersed with mountains with a bewildering variety of flora and fauna of a bygone
age (Mahalingam, 1983, p. 205). (See Figure 3: India in 30,000 B.C.
Peninsular India extended from Kanya Kumari, forming a sprawling continent touching Africa in
the West, Australia in the south and occupying a large portion of the Indian Ocean. From 30,000
B.C. to 2,700 B.C. natural cataclysmic land slips occurred as a result of earthquakes and volcanic
eruptions which periodically affected the surface of the earth and the ocean beds. As the continent
of Lemuria was sinking in the western portion, people migrated to Asia, Australia and the lands of
the Pacific. The Lemurians also colonized North and South America, the Nile Valley, where they
founded the Egyptian civilization and the continent of Atlantis between Europe and North America
(Mahalingam, 1983, p. 201). (See Figure 3 of the map of India in 30,000 B.C.)
One of the most prominent of the mountains in Lemuria was the Mani Malai where precious
stones like ruby were mined. Much gold was mined from this Meru mountain. This gave rise to an
ancient proverb in Tamil "Meruvai cherntha kakamum ponnam", which means "When near the
mountain of gold, even the crow is golden". It is said that Chinese laborers were employed by the
Pandyan King and when they went down the mines from the surface they appeared like a huge army
of small ants. This is confirmed by ancient Chinese chronicles. The Meru mountain had 49 peaks.
commentaries or handy editions; and the orthodox Hindus of Tamil Nadu have been prejudiced against them, for the
Siddhas ridiculed the caste system, the Brahmins, and over emphasis on temple workship.
6
See also the description of the continent of southern India, which was submerged in ancient times, in Sathya Sai
Baba, 1977, p. 86.
By its side flowed the Peru Aru on either side of two other rivers, the Kumari and the Pahroli
(Mahalingam, 1983, p. 205).
Sir T.W. Holderness in his scholarly work, People and Problems of India has written that
"peninsular India, south of the Vindhyan mountains, is geologically distinct from the Indo-Gangetic
plain and the Himalayas. It is the remains of a former continent, which stretched continuously to
Africa in the space now occupied by the Indian Ocean. The rocks of this land mass formed are
among the oldest in the world." (Mahahngam, 1983, p. 203-204)
Geological evidence of Gondwanaland
As first theorized by the German geologist, Wagner, in the 1930's and later proved by
geophysical research and other projects, the continents of Africa, Australia, Peninsular India, South
America, Ceylon and Antarctica were at one time joined, like the pieces of a jigsaw puzzle, but later
drifted apart, like moving plates, with a few parts sinking into the ocean (Strahler, 1972, p. 303).
Thus modern geology's "plate tectonics" confirms what was sometimes thought of as "myth" by
early European lndologists in the 19th century.
According to numerous palaeomagnetic data on the India-Asia collision (Kukal, Patriat et al,
1990), subduction of the Indian plate under the Eurasian plate began 110 million years ago. The
Indian plate moved northwards at an average rate of 14.9 ± 4.5 centimeters per year from 70 million
years ago until about 40 million years ago, when it slowed to its present rate of 5.2 ± 0.8
centimeters per year (Kukal, 1990, pg. 46).
Furthermore Professor A.C. Seward of Cambridge University has pointed out in his book Plant
Life through the ages, that, based upon fossil evidences, the first vascular plants lived during the
Devonian Period, that is 405 to 345 million years ago. Professor Edward Vufliamy and his
collaborators, based on plant fossils, have drawn six ancient landscapes of the world during various
geological periods going as far back as 405 million year ago. Srinivasan (1986) has pointed out that
a study of these maps reveals that the only portion of the world that has been in continuous
existence as land is southern India, while all the other countries of the world have been submerged
in the ocean either in part or fully during some period or other since 405 million years. This has
permitted the development of a culture of unusual antiquity and stability.
Among the previously listed places associated with the 18 Siddhas, except for Kasi (Benares)
and Poyur (Girnar) all of them are in southern India, particularly, in Tamil Nadu. It is no
coincidence that this area is also, according to geology, among the oldest land masses of the world,
and that it has never been covered over by the ocean during the geological ages. Near the city of
Madras, at Paflavaram, are some of the oldest rock formations in the whole world. The ancient
Tamil literature written by the Siddhas speaks of the movement of continents and of seismic activity
(Ramaiah, 1968, p. 1-8). When by the erosion of the Vindhyan mountains, the IndoGangetic sea
became filled, and the Deccan Traps were formed in the Tamil peninsula, the Siddha Agastyar
moved to the Pothigai mountains, north of what is now Trivandrum. The literary and cultural
civilization of the Yoga Siddhas was born here and has continued to this day without a break. Later
Agastyar and the Tamils migrated to what is now known as Java, in Indonesia and Cambodia. This
is confirmed by the archaeological evidence found in the temples in both of these areas. In Java, one
even finds a huge ancient temple dedicated to Agastyar. The temple of Angor Wat in Cambodia is
laid out according to the principles found in the writings of the Siddhas. There are also references in
the Siddha literature to the huge ancient continent, Kumari Kandam, with its epicenter in what is
now the southern most tip of southern India.
Archaeological Remains or the Indus Valley Civilization
To appreciate the historical and cultural context from which Tamil Kriya Yoga Siddhantha
developed, a brief review of the Dravidian civilization, the world's oldest, is appropriate. The
impressive remains of the Indus Valley civilization, at Mohenjo-daro in Sind and at Harappa in the
western Punjab excavated during the years 1921-22 by Sir John Marshall, the then Director-General
of Archaeology in India, present to us the earliest picture of India's past.
The civilization was archaic, yet highly developed and must thousands of years to attain that
stage. Historians observe that it was a civilization of pre-vedic people of ancient India that existed
eight to ten thousand years before the Christian era and identify it as that of the Dravidians. Recent
excavations at Mehgarh in Pakistan, under the direction of French archaeologist Joan François
Jarrige, Director of the Guimet Museum of Paris, have pushed back the date of the Harappan
civilization to about 8,000 B.C. Some items have been given Carbon-14 dates older than 10,000
B.C. Excavation of nearby Naushahro, also in Baluchistan, indicates the growth of urban countries
which later developed into large cities with population of over 80,000 people. These excavation
now confirm the antiquity of this civilization, as having existed before that of Mesopotamia and
some 2,500 years before that of Egypt. At its prime Mohenjo-daro was the largest city in the world
(Sinha, 1989, p. 29-41). These findings have revolutionized the very concept of history in India.
Sir John Marshall tells us: "Among the many revelations that Mohenjo-daro and Harappa have
had in store for us, none perhaps is more remarkable than the discovery that Saivism has a history
going back to the Chalcolithic Age (Copper-Stone, 8,000-3,000 B.C) or perhaps even farther still
and that it thus takes its place as the most ancient living faith in the world."
Rev. Father Heras studied the famous Harappa-Mohenjo-daro seals and wrote the following
conclusion in the Journal of Indian History, Volume XVI, Part 1: "After the study of the above
1,800 inscriptions which up to now have been deciphered by the present writer it is easy to realize
that the wave of migrants of the Mediterranean race, which was supposed to have been from West
to East, must now be finally settled as having taken place in the opposite direction i.e. East to West.
The development of Mohenjo-daro script, the religion of these two countries and that of Egypt, the
titles of Kings, the number of Zodiacal Constellations among the Proto-Indian people and the
relative position of these constellations, the changing of the proto-Indian constellations of the Harp
(Yal) for Tarus (the Bull) which might have taken place in Sumer, the tradition of ancient People of
Mesopotamia recorded by Berosus, the parallel by biblical account in Genesis, (as to sacramental
bath, offerings, fire ceremony, monthly and periodical religious festivals etc.) all point to the same
conclusion that the migration of the Mediterranean race commenced from India and extended
through southern Mesopotamia, and northern Africa, spread through Crete, Cyprus, Greece, Italy
and Spain and across the Pyrennes and reached Central Europe and the British Isles." (Mahalingam,
1983, p. 113)
Rev. It. Floras in his "Studies in Proto-Indo-Mediterranean culture" says:
"Ancient Tamil and Kannada literatures reveal the past lore of the Dravidians. The Rig-Veda itself
in particular might have been influenced by the civilization of the cities of the Indus Valley."
"The Harappa Culture started in the very dim past (about 5,000 B.C) from the Cauvery basin
(TamilNad, south India), and advanced along the west coast to Kathiawar Sind and the Punjab and
then moved to the near East and Mediterranean under the sponsorship of the redoubtable Tamils."
(Mahalingam, 1983, p. 105)
"In spite of the controversy we may now affirm that the prevalent opinion among the scholars at
present is that the Mohenjo Darians were Dravidians. " (Volan, 1963, p. 22)
Pandit Jawaharlal Nehru in his book entitled "The Discovery of India" says that
‘the Aryan migrations are supposed to have taken place about a thousand years after the Indus
Valley period' and that 'the first great cultural synthesis and fusion took place between the incoming
Aryans and the Dravidians, who were probably the representatives of the Indus Valley Civilization.
He also sums up that 'it is quite possible and even probable that their culture (Mohenjo-daro) was an
indigenous culture and its roots and offshoots may be found even in southern India and that some
scholars find an essential similarity between these people and the Dravidian races and culture of
southern India." (Velan, 1963. p. 22)
The continuous tradition of the Indus Civilization can also be seen in southern India especially in
the Tamil land. The Neem tree was regarded as sacred in the Mohenjo-daro civilization. In the
annals of the ancient Siddha system of medicine, the first medicinal plant mentioned was also the
Neem or Margosa. This has been used by the Tamils from time immemorial as a deterrent for
smallpox and other infectious diseases. Margosa is also associated with the Mother Goddess,
"Kali", and the Pipal (Bodhi) tree, as the abode of the Supreme Shiva (the Godhead). Every well
known temple in southern India has a holy tree, usually with stone carvings of erect, intertwined
serpents, associated with the Goddess Shakti or stone Shiva lingams (Volan, 1963, p. 43).
The most ancient civilization in the whole world is thus a Shiva yogic civilization first developed
by Dravidians in southern India. It later spread to many areas, including the Indus Valley region, as
indicated by the Shiva Lingams and famous talisman seals discovered in the archaeological ruins at
Mohenjo-daro (Zimmer, 1972, p. 168). These depicted a figure of a yogi, seated in the yogic
Siddhasana posture, hands in the jnana yoga mudra, symbol of wisdom, with the trident, symbol of
the god Shiva in the background. He is wearing the sacred thread and is surrounded by animals. He
represents Shiva as Pasupathi Nath, or Lord of the Animals or individual souls. Unlike the
civilizations of Mesopotamia, Greece, Egypt, Rome and the Incas, that of Saivite Dravidian
southern India lives on. It has done so largely through the influence and inspiration of the Siddhas.
Their efforts will be described in the next few chapters.
The Tamil Sangams of Literature
An ancient Academy of Tamil literature known as the Sangam existed for a considerable period
during the pre-Christian period. The 9th century A.D. grammatical work, the Iraiyanar Agapporul
Urainarrates its history. The Pandiyan kings founded three Sangams. The Siddha Agastyar was the
head of the first and second Sangams. The first one lasted for 4,400 years and had its headquarters
at Daksina Madura until it was inundated by the sea. The second Sangam lasted for 3,700 years
with its headquarters at Kavatapuram until it was swallowed by the sea. The last Sangam was at
Uttara Madura, or the modern city of Madura and lasted for 1,850 years. It is thought by some to
have ended around 300 A.D.
The shifting of the Pandiyan capital after the deluge of Kavatapuram is a probable historical fact.
The change of the capital of the Pandiyan kings is confirmed by other literary references and
corroborated by the Greek writer Pliny, in the second century B.C., who refers to the transfer of the
capital from Korkai to Madurai. The incident of the sea swallowing 700 kavadam, or approximately
1,000 miles of the Pandyan territory is attested by a reference in the Silappadikaram (first century
A.D.). Perasiriyar, in his commentary on the Tolkappiyam, calls this lost territory "Panainadu".
The seat of the second Sangam, Kavatapuram, is mentioned in the Ramayana and the Arthasastra
of Kautahya. In the Ramayana, Sugriva says to the messenger monkey: "having reached Kavata
suitable for the Pandiyan kings, rich in gold, celestial and adorned with pearls and gems, Oh
Vanaras! Look for sita there." (Piuai,1979, p. 221-223). The Ramayana took place during the Treta
yuga (age) (Kalyanasundaram, 1989, p.7, 11). (See yuga in glossary)
7
The Shiva lingam is an oval shaped object of worship, representing the merging of the form with the formless,
infinity and eternity, symbol of Shiva.
It was Agastyar who gave shape to Tamil with a simple grammar called Agastyam. The Agastyar
Grammar literature having been washed away by the deluge, what we have now as the earliest
Tamil literature is Tholkappiyam, the second Grammar written by Agastyar's disciple
Tholkappiyanar. It is in Kalaviyal of Tholkappiyam that we have the annotation of Erayanar, who
gives a short history of the two earlier Sangams, their kings, poets and their works. There, it is
stated that among the second Tamil Sangam members were Irundayyur Karunkozi, Vallur Kappium
and Thuvarai Koman Moos Thirayan Maran. The Tamil lexicon (1930), Vol. IV, p. 1993, explains
that "Thuvarai" is " Dwaraka" and " Koman" means "Lord". Thuvarai Koman is correctly identified
as Lord Krishna, the Lord of Dwaraka. The Tholkappiyam, the second Grammar, is as old as 2,500
B.C. The Tamil literature prior to 2,800 B.C. was all washed away by the deluge that sank the
greater portion of the Tamil country Tamilagam. It was King Mahakeerthi Pandyan who presided
over the arangetram of Tholkappiyam. This Pandiyan King reigned in about 2,300 B.C.
(Mahalingam, 1983, p. 110).
K.D. Sethna used genealogical records and astronomical data to fix the date of the Mahabharatha
War in 3,138 B.C. in which Lord Krishna participated (Sethna, 1988, p. 55). This has been strongly
corroborated by epigraphic evidence, for example the Janmejaya Copper Plate Gift Inscription of
3,012 B.C. Janmejaya is Arjuna's great grandson and he endows the gift of land for the temple of Sri
Sita and Sri Rama on the banks of Thungabadra. This inscription finds authentic mention in the
"Indian Antiquerry", p. 333-334, and is cited also in Kota Venkatachalam's "Ancient Hindu
History", Hart 1, p. 13-15 (Mahahngam, 1983, p. 111).
Evidence of extensive communication with distant lands
The antiquity of the Tamil poets whose works were approved by these Sangams is substantiated
by the fact that the capital cities of the Tamil Kingdoms and the seaports thereof as stated in their
poetry correspond exactly with those mentioned in the works of foreign travelers: Ptolemy, Pliny,
and in the Periplus Maris Erythraei of Egypt. These foreign visitors furnish us valuable information
regarding the export trade of medicines, spices and animal products like ivory, pearl, etc. to other
civilized parts of the world. The Arabs and Greeks also seemed to have traded actively with
southern India. The historian P.T. Srinivas lyongar in his works on 'The Pre-Aryan Tamil Culture'
and 'History of the Tamils' says that medicinal products like ginger, cardamom, cinnamon, nutmeg,
pepper, etc. were sent from southern India to Rome. The names in Greek for ginger and cinnamon
are identical with the names in Tamil. Pliny had good cause to complain of the heavy drain of
Roman gold to southern India in buying costly pearls, ivories, spices, drugs, etc. The findings of
Roman coins dating from the reign of Augustus buried at different parts of Tamil country and the
records of foreign visitors bear ample testimony to the fact that commercial and cultural relations
existed between southern India and the civilized world. The foreign merchants who came to Tamil
land were called Yavanas in Tamil Literature which is said to be the derivation of the Greek word
Iuones, being the name of the Greek nation (Velan, 1963, p. 26).
The correspondence of the southern Indian Dravidian civilization with that of others in ancient
times is also noteworthy and indicates its advanced state of development. Megasthenes, the Greek
historian (300 B.C.) in his account of India refers to Tamilagam. The use of Tamil words in the
Hebrew Bible for the commodities like ivory, apes and peacocks imported into Middle East from
Tamil sea ports clearly shows that maritime intercourse between southern India and Judea
flourished at the time of David and Solomon (Velan, 1963, p. 25-26).
There is overwhelming evidence that Central and South America were colonized more than two
thousand years ago by spiritual teachers from India. "The History of Mexico", an official
publication of the government of Mexico states: "Those who first arrived on the continent later to
be known as America were groups of men driven by that mighty current that set out from India
towards the East". The sculptured remains of deities such as Shiva and the elephant headed Ganesha
found in temples from Mexico to Peru, and from Bolivia to Honduras, as well as the religious
customs and beliefs, pyramids, vocabulary, arts, calendar, innumerable little practices and even the
game known as "parcheesio", reveals what the Spanish conquistadors and priests failed to destroy:
that Asia and the Americas had had extensive communication. The legends of the Incas, Mayans,
Aztecs and others regarding the founding of their cultures by tall, bearded, white robed teachers
who were able to work miracles with fire and rain also confirms the claims made by the Siddhas of
their extensive voyages to distant lands (Lal, 1965, p. 20, 131, 203).
Linguistics
One of the great discoveries of modern linguistics is that nearly eighty percent of the world's
languages are derived from Tamil, the language of Dravidian southern India (Proceedings, 19,801
hundreds of words having the same sound and meaning are found in Tamil and such far flung
language groups as Japanese, Mongolian, Scottish, and the languages of the Polynesians and South
American Incas (Lal, 1965, p. 124-126). Many linguists are now actively endeavoring to trace the
influence of the ancient Tamil civilization on the world.
The Teachings of Siddhantham
According to Siddhantham, or the teachings of the Siddhas, the human body is a temple of God.
Man is a miniature representation of Paramatma (Supreme Intelligence). The purpose of life is to
realize God and to manifest that realization in all planes of existence. It is possible for man to got
over the five limitations of narai, "gray hair", tirai, "dim vision", muppu, "old age", noy, "disease",
and maranam, "death". It was possible, according to the Siddhas to maintain eternal youth. Man's
body is so peculiarly constructed as to contain several principal psycho-energy centers, known as
chakras, which when stimulated by yogic practices awaken one's higher spiritual faculties. These
practices of Kriya Yoga Siddhantham bring about the final perfection in the realization and
manifestation of God or Truth. By perfecting those practices, eight great supernatural powers
(Siddhis) may manifest. As enumerated by Thirumoolar (Velan, 1963, p. 39), one of the oldest of
the Siddhas, in his magnus opus, Thiramandiram, these are:
1. Anima: the power of becoming as small as the atom, at will.
2. Mahima: (Expansion) the power of expanding oneself without limit.
3. Karima: the power of becoming heavy at will.
4. Lahima: (Lightness) the power of becoming as light as a feather.
5. Prapthi: the faculty of knowing everything, past, present and future and to reach anywhere, even
to other planets and stars.
6. Prahamiyam: the power to achieve an one's desires; absolute keenness of the mind and senses.
7. Esathuvam: supreme power over both animate and inanimate objects throughout the universe.
8. Vasithuvam: the power of command over all by thought or word. Throughout the writings of the
Siddhas one finds references to one of their greatest achievements: soruba samadhi which means the
Life Immortal. For example, the Siddha Roma Rishi, in his "Nanam" (Song of Wisdom), Verse 12.
sings:
"What is the sign of soruba mukti (true liberation of body and spirit)? The physical body glows
with the fire of immortality." (Ramaiah, 1968 P. 11; Zvelebil, 1973, P.228
8
Significant portions of Kamil Zvelebil's chapter 'The Cittar: an Enigma" in his critically acclaimed book, "The Smile
ofmurugan", 1973, were 'graciously supplied by two Siddha yogis in Madras in 1968" (p. 220). While he did not
acknowledge them by name, it is evident that one of them was Yogi S.A.A. Ramaiah, who had published a book of
essays on the 18 Siddhas along with an anthology of their poems (See Ramaiah, 1968).
In a subsequent verse he explains that the span of life is inversely proportional to the rate of
breathing. The truth of this great law is discussed in a subsequent chapter on the psycho-physiology
of Kriya Kundalini Pranayama.
The yoga siddhas insist on a deathless perfection of body here on earth. "They are the 'Siva
Siddhar'. The yogis of divine perfection who know how (the universal space of) Infinity enters into
and becomes unified within the (Supreme) Infinity; Grace (universal Shakti) enters into and is
contained within Grace (Supreme Shakti)
. Light (universal Light) enters into and is hold within the
(Supreme) Light", according to Thirumoolar (Thirumandiram verse no. 124; Thulasiram, 1980, p.
584).
The following quotations illustrate the thought of three of the 18 Siddhas:
Following metamorphosis of the body, remain firm and stand Unwavering on Thillai
(Chidambaram) shrine, the mountain of Divine Light:
Realize Tao
in the sacred writings and pranas;
Make Divine the five sense elements; conquer the ego. Even till death. Lust which blinds is
destroyed
Towards the breathless state you will be drawn; God Himself adorned with the cobra
Is nothing but our self. Seek this and see for yourself.
(Sundarandar's "Synopsis of Wisdom", verse 11, based upon unpublished translation of Yogi
S.A.A. Ramaiah)
The following verses are English translations from Goraknath's "Siddha-Siddhantha Paddhati"
(SSP):
"Not by hearing Vedanta
not by teaching sentences like 'That thou art,' not by repeating words
like Hamsa (Soham), not even by imagining the unity of the individual self and the universal self
not by meditation, not by Laya
either (can one attain the State); only he who is immersed,
all-knowing, expert in miraculous powers, having own-will (sweecha), the yogin, the self-doing by
his merest desire (leelaya), one who does not age or does not die. " (SSP, Ch. 5, stanza 32 & 33)
"The Guru
who is capable of making each man's soul circulate within himself (and illuminate him
all over) by his own power (swayam) and knows the world by (seeing) within himself with
complete equanimity (samattwa), is truly an Avadhuta
". (SSP, Ch. 6, stanza 15)
"Shiva is within Shakti and shakti is within Shiva. When Shakti is unmanifest, Shiva is absolute
and alone. When Shakti is in a state of becoming, Shiva appears like the creator."
(Mokashi-Punekar,p. 43-44, 51-52, 57)
9
Shakti: the great universal power or energy; vibrant, immanent reality; phenomenon; Mother Nature; consort of
Shiva.
10
Tao: the Way; being; essence; truth; from Chinese Taoist philosophy.
11
Vedanta: one of the six systems of Indian philosophy; it is based upon the Upanishads, which occur at the end of
the Vedas; the culminating knowledge of the Absolute.
12
Laya: dissolution of the soul in the infinite.
13
Guru: spiritual teacher; dispeller of darkness.
14
Avadhuta: purified man, in the world but not of it
Paambatti was a snake charmer before becoming a Siddha. He would go into the forest to catch
snakes, often breaking down ant hills. Once in so doing, he found inside the ant hill a Siddha named
Sattamuni, who had been practicing austerities there for many years. Sattamuni persuaded him to
give up hunting snakes, and initiated him into the practice of Siddhantha Yoga. The following
verses are from Paambatti Siddhar's "Song of the Snake charmer":
"The Golden Feet of the Causal Guru
Who lives with the primal Cause beyond the Kalpas (aeons) and
Whose body never perishes,
Are the only Refuge.
Praise them, and with your whole heart
Dance, snake! dance!" Verse number 18 (Buck, p. 152)
While this song is outwardly addressed to the snake, inwardly it is addressed to the listener's
soul. The snake is our soul. The feet represent the grace of God. This mode of indirect address
permits the siddha to communicate in terms which he could not normally get away with - goading
us onward to realization.
The "Guru" is the cause of both wisdom and release for the disciple. He is none other than God,
the primal cause of all existence. The Guru and the Creator are one and the same, and both are
forms of Lord Shiva who is beyond form and formlessness.
The Siddha's Yoga and Medicine
Ever since the dawn of civilization man has been striving to unravel the mysteries of nature and
to understand the structure and purpose of his being. The Tamil Siddha's metaphysical research was
not divorced from their discoveries in the field of medicine. Some of them achieved mastery over
nature, through Yoga and through medicine. The Siddha's, or "perfected ones" developed a system
of medicine known as the Siddha system of medicine, which can be traced to the pre-vedic period.
The word "siddha" is derived from its root “siddhi" which generally refers to the perfection of the
aims of yogic self-discipline, or to one of the eight kinds of supernatural powers attainable by man.
Using these powers, they undertook a systematic study of nature and its elements and from what
they were able to grasp they developed a highly systematized medicine. They left behind a large
body of knowledge recorded on palm leaf manuscripts, which were passed down and transcribed
from one generation to another of hereditary families of physicians. (Those authored by Agastyar,
one of the greatest of the siddhas, are listed in a subsequent chapter on him.)
The first medical treatise was by Siddhanar or Sivanar and contained 700,000 stanzas. It was
followed by the works of many other Siddhas including Agastyar, Nandi, Sanatkumar, Thirumoolar,
Patanjali, Pulasthiyar, Kalangi, Boganathar, Karuvoorar, Dhanvanthri, Sattamuni, Theraiyar and
Idai Kadar. The means of curing diseases are according to Thirumoolar: 1. herbs (moolikai); 2.
consolidated salts, known as uppu, prepared using rock salt and the juice of herbs such as Pongania
Pinnata (Pungu in Tamil) and Fungus (Kalan in Tamil), Fullers earth and camphor; 3. Acids
("theeneer"); 4. Fasting "apavasam); 5. Body components (udarporub; 6. Arsenics (padanam); 7.
Metals reduced to a powder through calcination (lokam), 8. Extracts or essences (satthu); 9.
Mercury pills (Rasa kulikai); 10. Yoga, including physical postures of relaxation, meditation and
mantras (Velan, 1963, p. 131; Piflai, 1979, p. 432). Spiritual or magnetic healing is also used by the
Siddhas with great effect. To open a hospital was regarded as one of the sacred 32 charities. Feeling
the pulse to diagnose diseases is a highly developed art and science in the Siddha system, with as
many as 40 different characteristics recognizable by skilled Siddha physicians. The eyes, tongue,
urine, excrement, body, touch and sound are also observed (Pillai, 1979, p. 432-33).
To rejuvenate the body and to bring about its immortalization, special "kaya kalpa" treatments
were developed by the Siddhas These included:
1. Preservation of vital energies of the body by diverting the internal secretions through
controlled breathing exercises (pranayama and hatha yoga).
2. Conservation and transmutation of sperm and sexual energy through celibacy and tantric yoga
practices.
3. Use of three consolidated mineral salts, known as "Muppu" in Tamil, prepared according to
elaborate processes.
4. Use of calcined powders prepared from metals and minerals such as mercury, sulphur, Mica,
gold, copper, iron, etc.
5. Use of drugs prepared from certain rare Indian herbs (Volan, 1963, p. 133).
The reader will perhaps find it odd to learn that the Siddhas' mastery over nature came as a result
of two seemingly unrelated subjects: yoga and medicine. Particularly in the west in modern times,
where everything becomes a field of specialization, the integrating of the "spiritual" and the
"scientific" may appear to be impossible. The Siddhas were scientists, particularly in their in-
vestigations into chemistry, astronomy, plants, human anatomy and physiology. They applied their
extraordinary powers, developed through intensive yogic practices, to research these areas on
atomic and universal levels without the use of sophisticated equipment.
The aim of the Siddha system of life is that man must reconcile the antagonistic tendencies of his
earthly individual nature and of his divine transcendent essence by satisfying the antithetical claims
of both spheres, the natural and the super-natural: the phenomenal realm of body and psyche, and
the imperishable essence which forms man's inherent being.
He is enjoined not to disregard earthly well-being in his pursuit of beatitude. On the other hand,
only insofar as he is able to bring about a union with the transcendental essence inhabiting his own
nature and the universe, will he be able to insure for himself the health and well-being and so keep
himself immune to assaults from diseases and evil passions which threaten his life and well being.
This view is summarized by the definition of medicine given by one of the greatest of the
Siddhas, Thirumoolar:
Medicine is that which treats the disorders of the physical body; Medicine is that which treats the
disorders of the mind,
Medicine is that which prevents illness;
Medicine is that which enables immortality. (Volan, 1963, p. 4)
How advanced was the Siddhas' conception of medicine when compared to that of "modern"
medicine, which only in this century has included mental illness within its scope of treatment, and
has not yet begun to conceive of physical immortality.
In developing and experimenting with the yogic Kriyas (techniques) the Siddhas acquired much
knowledge of human anatomy and physiology, as well as in the fields of medicine and the processes
of rejuvenation. The Siddha System of Medicine, or "Siddha Vaidya" as it is commonly known, is
today one of four systems of medicine recognized officially in India. The others are allopathic
(Western medicine, with emphasis on drugs and surgery), ayurvedic (the indigenous medicine as
developed particularly in northern India), and unani (the indigenous Muslim medicine derived from
the Greeks, Persians and Arabs). Siddha Vaidya contains many remarkable cures for ailments which
other systems are unable to heal.
The Siddhas such as Thirumoolar developed medicine as an adjunct to their mystic yoga
practices. Some parts of the body were exercised by the aspirant in a particular fashion in the
performance of yogic austerities. Such parts reacted adversely because of the stress and strain of
practice. Illnesses sprang up and impeded the progress of the aspirant. lie had to temporarily cease
his practice, devise ways and means to cure the ailments which had crept in, and then resume his
practice. The ancient Sidhhas, in this manner, came by a knowledge of medical science which
surpassed the then known knowledge of all the learned doctors in the field. The Siddhas know all
about the anatomy of the body and the functions of its various parts. Thus, it was easy for them to
compound medicine to remedy any type of ailment. The Siddhas knowledge of human anatomy was
vast. Their single-minded concentration was unique. So, when they set out to perform any work, it
was achieved with perfection. Their literature on medicine also grew in volume as time advanced.
However, the Siddhas were a close-knit community and preferred to preserve their knowledge for
initiates. Their formulae were reduced to codes and symbols and their literature was steeped in
mysticism. As can be expected, only a Siddha can decode the writings of a siddha. For the
non-initiate, their writings are like hieroglyphics on an obelisk.
A trained eye can detect in Thirumoolar's Thirumandiram all the requisite information pertaining
to human anatomy. A beginner cannot come by any appreciable knowledge even if he goes through
the work a hundred times. Much remains to be decoded from Thirumandiram from the standpoint of
medical science. This effort is yet to commence.
Metaphysics and medicine
In teaching man to regard his physical and psychic organism as the perfectly functioning vehicle
of the divine life-spark within, the Siddhas demonstrated how medicine may work in unison with
metaphysics. Medicine provides man with a necessary and adequate instrument towards gaining the
most highly valued of experiences: the very essence of reality. The primary dignity of medical
knowledge centers in its metaphysical aim to provide a sound physical basis for the realization of
divine truth, and to help man to attain the status of the enlightened, the sage and the saint, while
complying with the demands of secular life. Thus medicine aids man in bringing to maturity the
quiescent germ of divine being in his perishable body. Only by caring for his mortal vehicle is man
able to arrive at the realization of his highest potentialities.
Ancient Chemistry
Although Chemistry has come to be known as an exact science within a comparatively recent
period, yet its origin dates back to the earliest times of philosophical study. The word 'Chemistry' is
closely associated with that of Alchemy. In a book on "Chemistry in Modern Life", by the renowned
Swedish chemist, Svante August, the author has justified the claims of India as the land in which the
beginnings of Chemistry as a Science can first be traced.
In the Siddha system, Chemistry was developed as a science auxiliary to Medicine and Alchemy.
It was found useful in the preparation of medicines for curing all sorts of sufferings, spiritual as well
as corporeal and also in transmutation of baser metals into gold. The knowledge of plants and
minerals was of a very high order. The processes like calcination of mercury, minerals and metals
and the preparation of a super salt known as "muppu" - animated Mercury pills with high potency
possessing marvelous properties of transmuting metals and capable of rejuvenating the entire
human system - were unknown to other medical systems of India or other countries. Using such
special salts as well as herbal formulae the Siddhas developed the unique science of rejuvenation,
known as "kaya kalpa", which allowed them to prolong their lives until the long term effects of
Kriya Kundalini Pranayama and similar yogic practices could complete the process of
transformation, bringing about physical immortality (Volan, 1963, p. 122).
Siddhas followed the ancient Guru-disciple apprenticeship method and they revealed their
secrets only to those students whom they felt could be trusted not to misuse the science, unlike the
later Ayurveda school of textbooks methods. The dissemination of the science of Kaya kalpa was
limited to those great sages who were prepared to sacrifice their own interests for the uplifting of
humanity.
Current training and research on the Siddha system of medicine
The Government of Tamil Nadu's College of Siddha Medicine at Palayamkottai, Tinnevely
District, currently has over five hundred students in a rigorous four year program leading to a doctor
of medicine degree in the Siddha system. A second college has recently been opened in Palani,
Tamil Nadu.
Much work is now going on at the Tamil Nadu Government's Siddha Medical Board Research
Center in Arunibakkam, Madras, as well as at the Government College of Siddha Vaidya in
Palayamkottai, Tamil Nadu, to determine the medicinal and rejuvenation formulae described in the
texts of the Siddhas (Government of Tamil Nadu, 1986). Many hundreds of these ancient texts are
in the hands of these organizations as well as in private collections, such as those of the Saraswati
Mahal Library in Tanjore, the Palani Temple Devasthanam, the Oriental Manuscript Library in
Madras and many Siddha Vaidyas, the traditional medical practitioners in southern India. Zvelebil
has identified a large number of the Siddhas' works in unpublished form in the British Museum and
in Copenhagen's Royal Library, and believes that others exist in the Bibliotheque Nationale in Paris,
Lisbon and the Vatican libraries (1973, p.219). After gathering and classifying all of these texts, a
critical edition of at least the basic Siddha works may be envisioned.
However, without the guiding inspiration of the Siddhas themselves, the result of such effort will
remain limited. The Siddhas purposefully omitted key elements of their medicinal formulae from
their texts, preferring to transmit these orally to worthy students directly, so that they would not be
exploited by persons whose motives were not the highest. The composition of the elixir of life
described by the Siddhas thus remains an enigma. The deciphering of these formulae will require a
multidisciplinary team of researchers with expertise in botany, the ancient Tamil language, yoga and
medicine who will be able to fulfil the strict conditions of the yoga Siddhas, including dedication to
the ideals of Yoga and the selfless service of humanity.
2
The Birth and Childhood of
Babaji Nagaraj
Gautama Buddha, near the end of his life, in the 5th century, B.C., predicted that his teachings
would be distorted and lost within 500 years following his leaving the mortal body. He also said that
his teachings would be rediscovered in 800 years and preserved by one whose name would be
associated with the term "naga". The term "naga" has been commonly associated with the great
15
This account of Babaji Nagaraj's birth and his subsequent blossoming into the divine personage known as Babaji,
was related by Babaji himself to his direct disciples, Yogi S.A.A. Ramaiah and V.T. Neelakantan (Ramaiah, June, 1953).
From this account, the exact location of the hut, built on a triangular plot of land by Nagaraj's parents, and in which he
was born, was traced out by Yogi S.A.A. Ramaiah. The plot hes today near the Customs house in Parangipettai. Yogi
Ramaiah, with the assistance of Dr. Karan Singh, the then Minister of Civil Aviation (and India's former ambassador to
the United States of America), the author, and Edmund Ayyappa, a fellow student of yogi Ramaiah, purchased this plot of
land from the Government of India for Kriya Babaji Sangah in 1973. To commemorate the birth place of Babaji a beautiful
granite shrine was built on this spot in 1975.
Buddhist reformer "Nagarjuna" who did appear 800 years later. It has become evident, however,
that Gautama Buddha, for reasons related to his next advent as the Maitreya or world teacher, may
have in fact foretold the birth of a child named Nagaraj, who subsequently blossomed into the great
Siddha Yogi known today as "Babaji" (Leadbeater, 1969, pg. 274, 279).
In the year 203 A.D., on the 30th day of November, in a small village now known as
Parangipettai
, in Tamil Nadu, India, near where the Cauvery River flows into the Indian Ocean, a
child was born. The name Nagaraj was given to this child by his parents. Nagaraj means "King of
the serpents", to honor the great primordial force "Kundalini Shakti". Stone images of such serpents
arising are worshipped in every village, typically under spreading banyan trees throughout Tamil
Nadu.
The child's birth coincided with the ascendancy (Nakshatra) of the star Rohini, and was in the
Wadala Gotra (blood group). It is the same star under which Lord Krishna, the Avatar or incarnation
of God had been born on July 20, 3228 B.C. (Sathya Sai Baba, 1977, p. 90). The birth or the child
took place during the celebration of Kartikai Deepam, the Festival of Lights. This festival occurs on
the night before the new moon during the Tamil month of Kartikai. The Festival of Lights celebrates
the triumph of the forces of Light over the forces of Darkness. The Tamils celebrate the victory of
their popular deity, Murugan, over the demons who threatened to overrun the world. Lord Murugan,
son of Lord Shiva, is the favorite deity of the Tamil Siddhas. In northern India the festival is
celebrated on the anniversary of the return of Lord Rama to Ayodhya and the triumph of the forces
of good over evil is remembered as well. The auspicious time for the child's birth could not have
been chosen more wisely by the one who, subsequently, was to progressively manifest the greatness
of both Lord Krishna and Lord Murugan.
The father and mother of this child were descendants of families of Nambudri Brahmins who had
immigrated to this seacoast village and trading center hundreds of years earlier from the Malabar
coast, now in the state of Kerala. Nambudri Brahmins have been renowned for their dedication to
priestly duty and scholarship. The priests of the famous Himalayan temple, Badrinath, have come
from this same Nambudri Brahmin caste, since the temple's establishment by the Adi
Shankaracharya - 788 to 820 A.D. (Fonia, 1987, pg. 115-117). Near this temple, the child Nagaraj
blossomed into a great siddha, now known as Babaji. As will be seen below and in subsequent
chapters, Nagaraj was to also manifest a great capacity for scholarship and service.
Nagaraj's father was the priest of the village's principal temple, or "koil" in Tamil. This temple
was dedicated to Lord Shiva. At some point in time, the image in the sanctam sanctorum was
changed from a Shiva Lingam to an image of Lord Murugan, also known as Kumaraswamy. The
change in the principal deity may have occurred during the period when the village became subject
to invading Moslems or Portuguese forces, who were responsible for the destruction of many Hindu
temples in India and Sri Lanka. The temple still exists and is known as Kumaraswamy
Devasthanam.
Nagaraj, being the son of the village's chief priest in his early formative years, must have been
greatly influenced by the personal religious practices of his parents and the public ceremonies and
celebrations associated with temple life. Every act in the daily life. of a pious Brahmin priest,
including bathing, food preparation, study and ceremonies, is associated with spiritual practices.
The effect which these practices must have had on Nagaraj during his childhood can be estimated
by visiting the home of Manigurukal, the present priest of this temple in Parangipettai. Manigurukal
has a sweet childlike nature and a melodious voice. The chanting of the mantras and Thevaram
16
"Parangipettai", means "place of the foreigners". The Portuguese named it Porto Novo. They ruled it from the
beginning of the sixteenth century to the beginning of the eighteenth century when they were defeated by the British in a
major sea battle there. A majority of its inhabitants are now Moslem. This seaport was known since ancient times. It was
an important trading center for many foreign merchants who came there seeking herbs, spices and silk.
hymns to Lord Murugan by him, in surroundings which have not changed for thousands of years,
reveal to this day the culture in which Nagaraj took root and blossomed into a siddha.
A region of great sanctity
Parangipettai is Only 17 kilometers from one of the greatest pilgrimage destinations of southern
India, the colossal temple of Chidambaram, containing the incomparably beautiful image of Shiva,
as Nataraja, the Cosmic Dancer. The image of Nataraja stands under a roof covered by 21,600 tiles
of solid gold, representing the 21,600 daily respirations of the average human being. The tiles are
held in place by 72,000 gold nails, representing the 72,000 nadis (energy channels) in the human
body. This ancient temple covers fifty acres. It is surrounded by walls measuring nearly a kilometer
in length on each side. It includes four great towers rising nearly two hundred feet in height covered
with figures of deities and siddhas, carved in granite. Chidambaram is surrounded by miles of
emerald green rice fields and palm trees. Thirumoolar attained soruba samadhi here thousands of
years ago. His transformative experience and the devotion of millions of pilgrims since then, has
surcharged Chidambaram with spiritual vibrations, making it one of the world's great spiritual
dynamos. Undoubtedly it helped to fuel the spiritual aspirations of the boy Nagaraj during
pilgrimages with his family to Chidambaram. To this day Chidambaram beckons the spiritual
aspirant to Self Realization.
The jack fruit incident
Babaji Nagaraj has revealed only a few details of his early years, probably only those which he
believed to be formative as well as potentially instructive to his disciples. This includes a
description of an incident involving a large jack fruit which Nagaraj's mother had obtained when he
was about four years old. The jack fruit is found in tropical regions of south Asia and is deliciously
sweet. When mature, it is about the size of a large watermelon. It contains hundreds of thick
succulent pods, golden in color, with a honey like flavor. As it is in season only a few weeks each
year, it was a rare treat for children. Nagaraj's mother had set it aside for a family feast. It was a
favorite fruit of the boy Nagaraj. During her absence from the house, Nagaraj seized the opportunity
to devour the entire jack fruit with great relish. Seeing the remains of the jack fruit upon her return,
Nagaraj's mother flow into a blind rage and stuffed a cloth down his mouth, nearly suffocating him.
Fortunately, Nagaraj survived. Nagaraj forgave his mother for nearly killing him. He thanked God
for showing him that she was to be loved without attachment or illusion. His love for his mother
became one of unconditional love and detachment.
Kidnapping and years or wandering
Nagaraj was five years old. One day, he was standing to the left of the entrance gate, near the
wall inside the Parangipettai Shiva temple compound, observing the crowd gathered for a religious
ceremony. A foreigner suddenly seized him by the arm and carried him off. The kidnapper was a
visiting trader from Baluchistan, which is now a part of Pakistan. The fair, handsome features of
Nagaraj had attracted this rogue, who saw in Nagaraj the potential for profit as a slave. Undetected
by anyone in the village, he took Nagaraj on a sailboat northwards more than a thousand miles, up
the coast until they reached a port near what is now Calcutta. There the trader sold Nagaraj to a
wealthy man as a slave. His now owner was a kind man. He gave Nagaraj his freedom shortly
thereafter. As is often the case, what seemed to have been a great tragedy actually set the stage for
Nagaraj's liberation from the duties and limitations of a Brahmin householder.
In India, from ancient times, many persons have renounced home and family, and taken a vow to
dedicate their lives in the search for God-realization. They are known as "sanyasins" or "sadhus". To
indicate their status apart from society, they usually wear ochre cloth. In nearly all cases, they spend
their days wandering from place to place often to pilgrimage destinations, such as famous shrines.
They rest for the night in temples or the homes of spiritually minded persons who find it a great
blessing to food them and share their company. The sanyasins share their wisdom with their hosts,
individually or occasionally before groups, inspiring others to turn their thoughts to God. Many of
them become very learned in the sacred scriptures, and by practicing meditation come to realize and
manifest the scriptural truths. Some of them retire to forests, caves or other sacred spots. They attain
spiritual enlightenment through ascetic practices, yoga and study. Some of the greatest of these
sanyasins attract renunciant disciples, and prescribe certain rules and practices. The groupings of
such disciples are loosely organized into various orders which in some cases have continued for
hundreds and thousands of years.
Nagaraj, after being freed by his kindly benefactor, joined a small group of wandering sanyasins.
He was attracted by their radiant faces and love for God. During the next few years, he wandered
from place to place with various sannyasins, studying the sacred scriptures of India, such as the
Vedas, the Upanishads, the epics Mahabharata and Ramayana, and the Bhagavad Gita. His
reputation as a scholar grow. He was often invited to debate with other pundits and loaders
belonging to various metaphysical schools of thought. It was a period in which many competing
schools of thought existed, as there was great freedom of self-expression. He used to debate with
various scholars metaphysical subjects about the nature of the soul and reality. He was able to
clarify points and resolve disputes with an erudition that was astonishing, especially for one so
young.
3
Babaji's Quest for Self Realization
Nagaraj felt that his scholarship with regards to the scriptures was not bringing him any closer to
Self realization, lasting happiness and fulfillment. He became increasingly dissatisfied. He was like
a person by a wall, jumping up and down to got glimpses of a beautiful garden on the other side. As
he matured, he came to understand that only a permanent change in consciousness, God-realization,
could end his search for such fulfillment. His fame as a scholar, was becoming a source of
distraction. The metaphysical disputations were not bringing him closer to the goal of
enlightenment. Words, no matter how well reasoned, could not capture the Truth. Words could at
best point the way to it - but to arrive at the goal, one needed to go beyond the words and
reasonings. As yet he had found no guide or method to help him reach his goal.
Pilgrimage to Katirgama, Sri Lanka
It was during this period, at the age of eleven, that he made a long a difficult journey on foot and
by boat with a group of scholar ascetics from Benares to the sacred shrine of Katirgama, Sri Lanka.
Katirgama is located near the southern most tip of the island of Sri Lanka (formerly known as
Ceylon). The island is nearly two hundred and eighty miles long. Babaji's journey to Katirgama
required many months. Nearly eight hundred years earlier, Gautama Buddha made a similar
pilgrimage to the shrine of Murugan at Katirgama. Ever since, it has been the most revered place in
Sri Lanka for both Tamil Hindus and Singhalese Buddhists. The temples in the Katirgama temple
compound are administered by both Hindu and Buddhist priests. Members of both communities
worship freely and together in all the temples there. In recent times, a Muslim mosque has also been
established there. To this day Katirgama stands as an example of religious harmony, expressing the
siddhas universal teaching of "unity in diversity".
The Katirgama temple
The main temple in Katirgama, established by Siddha Boganathar, unlike all other temples,
contains no carved image of God. Instead, Boganathar installed a mystic yantra (geometric design)
carved into a golden plate, representing within its form and mantra syllables, a crystallization of the
great deity Murugan. To this day the yantra plate is guarded from public view. Only the priests of
the temple may view it. Once a year, during an annual celebration which generally falls around the
end of July, the yantra is carried from the shrine in a procession on the back of an elephant escorted
by the priests and a huge crowd of devotees. The mystic power of this yantra was imparted by
Siddha Boganathar for the benefit of all those who seek the assistance of Murugan (Ramaiah, 1982,
vol. 3, p. 36). Down through the centuries Katirgama has been the scene of many miracles.
The temple is deep inside a forest, besides a small river, known as the Manicka Ganga. In this
forest, from time immemorial, saints, sages, and siddhas have practiced austerities, and today the
atmosphere is charged with spiritual vibrations.
Katirgama was also the scene of the god Murugan's courtship of the mortal princess, Valfi, a
Vedda girl (the aborigines of Ceylon are called Veddas). It is at Katirgama that Kartikeya met and
married her. Tradition has it that since then Lord Kartikeya or Murugan is still living there.
Katiragam is an Apabhramsa or corrupted form of Kartikeya-grama, that is, "the village of Lord
Kartikeya."
Babaji and Boganathar at Katirgama
Nagaraj met Siddha Boganathar at Katirgama, and seeing his greatness, became his disciple.
Sitting under a large spreading banyan tree
with him for six months, Nagaraj performed intensive
yogic "sadhana" (yogic practices), particularly various "dhyana kriyas" (meditation techniques) into
which he was initiated by Boganathar. The "tapas" (intensive yogic practice) was done for long
periods without a break, initially for 24 hours and later for days, weeks and up to 48 days at a
stretch. During this period Boganathar watched and progressively initiated him into more advanced
Kriyas. For the first time, with deepening meditation experiences, the truths studied and debated as
a scholar became a reality for him. The various meditation Kriyas unchained his mind from the
limiting processes of the thinking mind, allowing his consciousness to expand and realize its
identity with an undifferentiated absolute reality. The 1-consciousness receded and a Thou (Tao, or
in Tamil, "Thaan") consciousness became established, in a series of experiences.-
In the early stages of God-communion (sarvikalpa samadhi) his consciousness merged in the
Cosmic Spirit; his life force withdrew from the physical body, leaving it completely motionless and
cold as though it were dead. The samadhi experiences deepened gradually over the months with
Boganathar. They reached a climax with a vision of Lord Kumaraswamy (Murugan) in his form as
the eternal youth. He realized that he was now incarnating the consciousness of Lord Murugan
Under Boganathar's guidance he thoroughly analysed the ten systems of Indian philosophy and
came to understand and appreciate the full significance of Siddhantham.
Quest for initiation from Agastyar at Courtrallam
In ancient times Siddhas such as Thirumoolar, Agastyar, Boganathar, and Roma Rishi realized
that their capacity for experiencing and manifesting the Divine was not limited to the spiritual plane
of existence. The Divine could and would descend further into lower planes of consciousness: the
intellectual, mental, vital, and physical bodies. In such a descent, the Divine transforms them from
limited, independent, habitual modes of being into modes which are fully conscious and
17
Several pilgrimages have been made by the author to the sacred spot where Babaji practiced austerities under the
large banyan tree. Unfortunately, some twenty years ago an insensitive man cut down this tree. A few days later this man
went mad and hanged himself. However, in 1985 a small shrine was built on this spot which is near the front gate of the
Temple of Thaivani Amman, Lord Muruga's consort, in the Katirgama temple complex. The Thaivarii temple priest daily
makes offerings in the Babaji shrine.
18
See Fred W. Clothey's The Many races of Murukan: the History and Meaning of a southern Indian God for a an
exhaustive study or the Lord Murugan.
harmonious expressions of the directing Godhead. Such a state is difficult to conceive of given the
limits of our intellect, with its tendency to measure oceanic reality in teacup sized concepts,
confusing the Real for its mental and intellectual representations. It is something like the problem
one has standing at the foot of a skyscraper building, trying to imagine the view from the top floor.
The Siddhas has discovered that through a progressive surrender of their being, their ego, and their
very fives, the Divinity would in some exceptional cases descend and transform them. Such a
transformative process was expedited by the intensive practice of various Kriyas, including hatha
yoga asanas, meditation, mantras, and bhakti yogas, but above all, Kriya Kundalini Pranayama. The
transformation became a race against time, given the natural tendency for catabolism (the
breakdown of cells and tissues) to exceed anabolism (cell growth) after the age of about
twenty-five. Up until the age of twenty-five or so in the average human being, anabolism exceeds
catabolism. To maintain an anabolic rate superior to the catabolic rate and prolong the physical
body's life long enough for the Kundalini pranayama and other techniques to help complete the
process of Divine transformation, many of the Siddhas used "kaya kalpa" herbal and mineral salt
mixtures prepared according to specific formulas.
Boganathar inspired his disciple, Babaji, to seek this objective of Siddhantha Yoga, and so
directed him to seek initiation into Kriya Kundalini Pranayama from the legendary Siddha Agastyar
at Courtrallam in the Pothigai Flifls of Tamil Nadu, in what is now the Tinnevely District.
Babaji travelled on foot to Courtraflam, Tamil Nadu, southern India, and, on arriving there at the
Shakti pectam, one of the sixty four shrines throughout India dedicated to God as the Divine
Mother, he made a solemn vow to remain at that spot until Agastyar would initiate him into the
secrets of yoga.
Babaji, after fixing himself in a particular asana, or meditation posture, so as to steel himself for
the coming ordeal, closed his eyes and began to pray. He prayed with all of his body, heart, mind
and soul for days. He prayed that Agastyar would come and initiate him. Some pilgrims,
recognizing the greatness of his quest, would at times food him or give him water to drink. Despite
rain, insects, heat and dust, his resolve was so intense, that he would not allow himself to leave the
place. When doubts assailed him, he prayed with even more fervor for forbearance. Whom
memories of his life, his scholarship, and his fame came to him, he compared them to the dust
which blow around him. Nothing hold any significance to him - even death. He would not allow the
fear of suffering or death to catch hold of him. His love for Agastyar, as the personification of the
Divine whom he was seeking, grow day by day, dispelling the clouds of despair, boredom and
desire for relief, which threatened to engulf him from all sides. His physical body became more
emaciated and weaker day by day. Babaji looked upon his body as if it were not his own. He had
surrendered his life into the hands of God, and he know that God would either grant his prayers to
see Agastyar, or allow his life to end. There was no more reason for him to continue living without
the initiation of Agastyar.
On the forty eighth day, when Babaji was on the verge of complete collapse, with great longing,
he simply repeated over and over again the name "Agastyar". Suddenly, the eminent Siddha,
stepped out of the nearby forest and came up to where Babaji was sitting in prayer. Agastyar's heart
was melted by the love of Nagaraj. Agastyar called Nagaraj's name in a soft voice and then
embraced him. After giving him water and food, Agastyar initiated Nagaraj into the secrets of Kriya
Kundalini pranayama, or "Vasi Yogam" as it is otherwise referred to in the writings of the Siddhas.
This powerful breathing technique is the crystallization of some of the most important teachings of
the Tamil Yoga Siddhas
19
Kundahni Yoga involves the awakening of the primordial fife force, "Kundalini Shakti" at the base of the spine, in
the Muladhara chakra in the perineurn region, and subsequently channelling it up through the six higher chakras to the
Sahasrara chakra at the crown of the head. When this happens the person experiences cosmic consciousness and
unbounded bliss.
Agastyar emphasized the strict conditions under which it was to be practiced and its potential for
awakening the higher levels of consciousness, spiritual enlightenment, and ultimately the transfor-
mation of all five bodies: the physical, vital, mental, intellectual and spiritual. He then directed
Babaji to go to Badrinath in the upper ranges of the Himalayan mountains, and to become the
greatest Siddha the world had ever known.
Soruba Samadhi at Badrinath.
Badrinath is situated in the Himalayan mountains at an altitude of 10,243 feet, a few miles south
of the border of Tibet. It lies at the confluence of the Rishi Ganga and Alaknanda rivers. The area
was once carpeted with wild berries or "badri", from which it received its name. Guarding it on
either side are the Nar and Narayan mountain ranges, and in the distance is Noolakanth Peak,
towering above to an altitude of nearly twenty-two thousand feet. Close by, on the bank of the
turquoise blue Alaknanda river is a hot water spring, the Tapt Kund. Joshimath, the nearest town, is
named after one of the four famous monasteries (maths) established by Adi Shankaracharya. It lies
twenty-four kilometers south of Badrinath. Heavy snows block the path from Joshimath to
Badrinath between mid October and the beginning of May. Only the most courageous of yogis are
able to Eve at Badrinath year round. Badrinath has been sanctified for thousands of years, by the
hermitages of saints, yogis, rishis and siddhas, as well as by the presence of a great temple
dedicated to Sri Badrinarayan (Lord Vishnu).
References to the Sri Badrinarayan temple are made in the Vedas, indicating that, prior to
Babaji's arrival there, it was a place of pilgrimage for thousands of years. It may have become a
place sacred to the Buddhists with the missions sent out by the Buddhist emperor Ashoka in the 4th
century B.C. (Fonia, 1987, p.112). Control of it returned to the Hindus in the 9th century A.D. due
to the intercession of Adi Shankaracharya, near the end of his life. The stone carving of Sri
Badrinarayan, depicts a youthful male figure sitting in lotus posture, with a striking resemblance to
Babaji. It was installed there by the Adi Shankaracharya, who found it in the Alaknanda river
nearby after being guided to it in a vision. According to the Skanda Purana, when the Adi
Shankaracharya was climbing towards "Ashta Khand", a sacred place for meditation, an akashvani
spoke to him: "Oh Shankar, the thing you wanted to attain through meditation, can be attained by
you, by re-enshrining the idol of Lord Vishnu, which lays asleep in the Narad Kund. Avail yourself
of this opportunity and be blessed for having done so". To fulfil these divine orders, Adi
Shankaracharya dived into Narad Kund, and recovered the idol of Lord Vishnu. Narad Kund is that
part of the river by a large boulder directly in front of the present temple. He re-enshrined it there
and built a southern Indian style temple around it. Subsequent events indicate that "Ashta Khand"
was Joshimath, where he subsequently attained the Divine light, and this Divine light was the
“Akashvani" (Fonia, 1987, p. 112).
Since that day, about 3200 B.C., on which Lord Krishna, according to Srimad Bhagavatam,
commanded his disciple Uddhava to go to Badrikashrama and contemplate Him, people have been
going on pilgrimage to this Holy place. It is the pious wish of every truly religious Indian to make a
pilgrimage to Badrinath at least once in their lifetime. From time immemorial, even when travel in
the Himalayan regions was much more difficult and dangerous, thousands of Indians, at great
expense and personal risk, from all over the country have paid their heart's homage year after year
to the Lord Badrinarayan.
The pilgrims feel that their evil karmas and tendencies are washed away by undertaking such
visits to holy places. They attain Moksha (liberation) from the Wheel of Samsara (the round of birth
and death). The test of this faith is also after the return from such a pilgrimage; if after the
pilgrimage, the pilgrim is filled with spiritual vibrations and can live a pure life of righteousness,
devotion, truth, love and purity, then he has certainly been liberated, and the pilgrimage has served
its supreme purpose. Some pilgrims, though their number may be small, do rise to such spiritual
heights (Singh, 1980, p. 14-15, 18-20).
Babaji made the long pilgrimage to Badrinath and then spent eighteen "long, lonely months"
practicing intensively all the yogic Kriyas taught to him by his gurus Agastyar and Boganathar.
After eighteen months of arduous yogic discipline, Nagaraj entered a state of soruba samadhi
wherein the Divinity descended, merged with and transformed the spiritual, intellectual, mental,
vital and physical bodies. The physical body ceased to age and sparkled with a golden luster of
divine incorruptibility.
4
Babaji's Mission
The attainment of soruba samadhi is an indication of the extent to which the individual has
surrendered to the Divine Will and has allowed It to descend and transform the recalcitrant human
nature, on all planes. Through such great manifestations, God then works silently on the gross
physical plane, assisting all those who seek to evolve to the higher life. Babaji, since attaining this
state, has made it his mission to assist suffering humanity in their quest for God realization. Usually,
he has done so anonymously. Those helped by him generally do not know the source of assistance.
Babaji's mission has included the assistance of prophets (Yogananda, 1969, p.306). In the case of a
few great souls, namely, Adi Shankaracharya, Kabir, Lahiri Mahasaya, Yogi S.A.A. Ramaiah and
V.T. Neelakantan, Babaji Himself has appeared and given them initiation.
He has promised to remain in his physical body, always visible to a few persons in this physical
world (Yogananda, 1969, p. 312).
Babaji indicated to Lahiri Mahasaya that Kriya Yoga was taught by Krishna to Arjuna, and that
Patanjali and Jesus Christ knew of it, and that it was taught to St. John, St. Paul and other disciples
(Yogananda, 1969, p. 244-245).
Adi Shankaracharya (788 A.D. - 820 A.D.)
The Adi Shankaracharya was initiated by Babaji into Kriya Kundalini Pranayama and Dhyana.
This was related by Babaji to his direct disciples Lahiri Mahasaya, and S.A.A. Ramaiah.
Paramahansa Yogananda indicates that Babaji initiated Shankaracharya into Kriya Yoga
(Yogananda, 1969, p. 306). In a letter to Hemanta Kumar Sen, dated January 11, 1952, Yogananda
stated that Gobindapada (also known as Govinda Jati) was the siksha (science or pronunciation;
training of senses) guru and Babaji was the diksha (yoga initiation) guru of Sri Shankaracharya.
Further, Yogananda said that he came to know of this from his own guru, SriYuktoswar, Swami
Kebalananda, Swami Keshabananda, Swami Pranabananda and others, all of whom "testified that
Lahiri Mahasaya spoke of Babaji being Sri Sankaracharya's spiritual secret yogic guru" (Son, 1954,
p. 20).
Adi Shankaracharya brought about great reforms in Hindu religious practices through writing,
debate, pilgrimages and the organization of four main monasteries (maths), at Sringeri in southern
India, Dwarka in the West, Puri in the East and Joshimath in the North, as well as a number of other
centers.
As a result of his activities, Buddhism and various demoralizing sects of Hinduism practically
disappeared from India. Immoral practices in temples, such as animal sacrifices, were also
practically eliminated. By his clear, rational enunciation of monistic philosophy, he also generated
much intellectual effort among Hindu thinkers for centuries thereafter.
Adi Shankaracharya preached that the path of the "sannyasin", or life-long celibate, ascetic,
renunciant should be limited to those few who were fit for it, and that the life of the householder,
performing ones duty skillfully without attachment, was the ideal path to Self-realization for the
vast majority.
Kabir (1407 - 1518 A.D..)
During the 15th century, Babaji initiated the, great saint and poet, Kabir, who sought to bring
harmony between factional Hindus and Moslems (Yogananda, 1969, p. 306, 349; Ramajah,
February 1954, p. 3). Kabir preached a monistic conception of god and the avoidance of idol
worship. His reforms are considered to be a synthetic reaction to the challenge or Islam. He opened
the doors or his sect to both Hindus (regardless of caste) and to Muslims. He insisted on vegetarian
diet, avoidance of intoxicants, and an ascetic life style. However, he enjoined his disciples not to
accept service or contributions, but to consider themselves the servants of others. The sadhana, or
yogic practice of his disciples put emphasis upon meditation on the "Nada" or divine sound
(Ghurye, 1964, p. 189-190)
Bhagodas, one of Kabir's disciples, collected his preceptor's sayings and that collection is known
as "Bijaka". It is revered as scripture by the Kabirpanthis (or followers of Kabir) who are organized
in both ascetic and householder sections.
At Kabir's funeral ceremony, Hindu and Muslims fought over his remains, each group wishing to
honor him according to their own customs. When the shroud covering his body was removed, it was
discovered that his body had disappeared, leaving a bed of flowers. These were divided between the
two groups.
Lahiri Mahasaya (1828 - 1895)
During the last half of the nineteenth century, Babaji began a new phase in his mission. In 1861.
he initiated Lahiri Mahasaya into Kriya Yoga and entrusted him with the task of giving it to sincere
seekers. Babaji asked him to live as a householder to serve as an example for all who sock Self
realization. Later Lahiri Mahasaya initiated hundreds of students in Kriya Yoga. At least fourteen of
these, initiated others into Kriya Yoga. Swami Satyeswarananda's Lahiri Mahasaya, the Father of
Kriya Yoga, beautifully traces the various branches of the lineage of disciples to date
(Satyeswarananda, 1984, p. 148-198). Babaji assisted all of these disciples, and continues to help all
those who seek his assistance. According to Lahiri Mahasaya, by simply repeating Babaji's name
with reverence one receives a spiritual blessing.
Sri Yukteswar Giri Maharaj (1855 - 1936)
Sri Yukteswar, a disciple of Lahiri Mahasaya, who had met Babaji three times in flesh and blood,
kept the torch of Kriya Yoga burning with the publication of The Holy Science, and the
establishment of several Sadhu Sabah centers, including ashrams at Puri and Sarampore, India
(Yukteswar, 1984). As directed by Babaji, Sri Yukteswar sent one of his chief disciples,
Paramahansa Yogananda to America to teach Kriya Yoga in 1920 (Yogananda, 1969, p. 354).
Paramahansa Yogananda (1893 - 1952)
Paramahansa Yogananda was a great pioneer in introducing the yoga based philosophies of
eastern mysticism to the West. He was able to present it in a way which Christians could readily
appreciate and integrate into their own belief system. His Autobiography of a Yogi has inspired
millions of persons around the world and has been translated into many different languages. To
assist him in this work, he founded the Self Realization Fellowship with headquarters in Los
Angeles, U.S.A and more than 100 branches all over the world, as well as the Yogoda Satsanga
Society of India, Dakshineswar, West Bengal, India. Yogananda founded the first "Yogoda" school
in Hanchi, Bihar, India, in 1917. There are now twenty-one such schools, which provide training in
physical, moral, mental and spiritual ideals for youth throughout India. Allopathic and homeopathic
hospitals, liberal arts, business and medical colleges are also associated with the organization.
Yogananda trained over 100,000 persons in Kriya Yoga including many of the great persons of
his era, including Mahatma Gandhi and the American botanist, Luther Bank. When he attained
“mahasamadhi", a yogi's conscious exit, his body exhibited a divine transformation. Even
twenty-one days after his passing, it had not deteriorated, and was finally interred in a crypt at
Forest Lawn Cemetery, in Los Angeles.
More than 300 monks and nuns now live in Self Realization Fellowship monasteries in southern
California, carrying on his work. They serve lay devotees through church services in Self temples
and study centers, correspondence courses and publications.
The Self Realization Fellowship and the Yogoda Satsanga of India founded by Paramahansa
Yogananda and now led by Sri Daya Mata, are probably the most well known source of training in
Kriya Yoga and "Yogoda", the self-energizing techniques developed by Yogananda. The other line
ages of disciples of Babaji and Lahiri Mahasaya, principally in India, while loss well known, also
render authentic training in Kriya Yoga. These include Swami Satyaswarananda, of San Diego,
California, a disciple of Swami Satyananda, a loading disciple of Swami Sri Yukteswar.
Yogi S.A.A. Ramaiah and V.T. Neclakantan
It is reported that in 1942 Babaji decided to develop a new access to his Kriya Yoga and to
spread his message, by working through two souls, namely S.A.A. Ramaiah in Madras and V.'F.
Neelakantan in Calcutta (Ramaiah, February, 1954, p. 3)
Yogi S.A.A. Ramaiah (1923 - )
S.A.A. Ramaiah is the second son of S.A. Annamalai Chottiar, who was one or the wealthiest
businessmen of southern India and Thaivani Achi, a deeply spiritual individual and devotee of the
wandering saint andjivan mukta (living liberated person) Cholaswanu. S.A.A. Ramaiah was a
graduate student in geology at Madras University, Madras, India. On the eve of his departure for
America to pursue post-graduate, studies, he contracted bone tuberculosis. He then spent six years
in a plaster body cast to arrest the disease. During this time he became adept at meditation with the
help of Prasanananda Guru and Omkara Swami, famous yogi-saints who taught him at his bedside.
On March 7, 1952, the very day of Paramahansa Yogananda's passing, a very interesting meeting
took place between Mowna Swami and S.A.A. Ramaiah at the latter's residence in the San Thome
section of Madras, India. Mowna Swami was a saint and devotee of the great Siddha Sai Baba of
Shirdi, who lived from 1835 to 1918 (Sahukar, 1971, p. 22). During this meeting Mowna Swami
identified many details of S.A.A. Ramaiah's life up to that time, and gave to him a special talisman
with instructions to use an ayurvedic preparation. He predicted recovery within a month, if this
advice was followed (Ramaiah, February, 1954, p. XII to XVIII).
Babaji healed S.A.A. Ramaiah of the bone tuberculosis shortly after the interview with the
Mowna Swam! and two other remarkable incidents which were later related by S.A.A. Ramaiah to
this author in the early 1970's after their first meeting. The first one involved a vision in which
Shirdi Sai Baba, the guru of Mowna Swami appeared to him. S.A.A. Ramaiah asked Shirdi Sai
Baba whether he was his guru. Shirdi Sai Baba replied that he was not his guru, but that he would
reveal to him his guru
. He then revealed to him a vision of Babaji. In the second incident, S.A.A.
20
Sai Baba of Shirdi was a great yogi-saint and miracle worker adored by both hindus and Muslims. Sathya Sai Baba
(1925 to present), of Puttaparthi, A.P., has stated that he is the incarnation of Shirdi Sai Baba. Babaji and Sai Baba, two
divine incarnations, have worked together. A disciple of Sathya Sai Baba, the chief of the Gufa Ashram near Badrinath,
Ramaiah stated that in a state of discouragement and suffering involving his worsening bone
tuberculosis, he attempted to end his life by holding his breath. While doing this, he suddenly heard
a sweet melodious voice. The voice said: My son, do not take your lire. Give it to me. In
astonishment, he took a deep breath and decided to surrender himself to Babaji, whose voice he
recognized. The next morning, his diseased logs showed remarkable signs of healing. To the
astonishment of the doctors and his family, over the next few days he made a full and miraculous
recovery.
S.A.A. Ramaiah, during this recovery period, had a vision of Babaji limping. When he asked the
reason why he was limping, Babaji indicated that he was temporarily taking upon himself the bone
tuberculosis to bring about his disciple's recovery.
Babaji himself initiated S.A.A. Ramaiah into various Kriya techniques in person near Badrinath
around 1955 in the Himalayas. S.A.A. Ramaiah sincerely practiced the Kriya Yoga techniques and
surrendered to the eminent Sathguru. Through the grace of Babaji, the former "incurable", bone
tuberculosis patient blossomed into a yogi. He studied physical therapy from about 1958 to 1961 at
the G.S. Medical College, Bombay, India. There, he began to apply methods of yogic therapy for
the successful treatment of many functional diseases. After his studies, he opened a clinic in Madras
which served the handicapped on a charitable basis for nearly a decade
V.T. Neelakantan (1901 - )
V.T. Neelakantan was a famous journalist and a graduate of Madras University. He was a friend
of Pandit Jawaharlal Nehru, India's first Prime Minister, and a close former student of Dr. Annie
Besant, of the Theosophical Society.
V.T. Neelakantan suffered terribly from a host of ailments, including diabetes, dysentery,
cellulitis and ulcers in the longs and high fever. On several occasions, Babaji gave him healing
sessions, which allowed him to continue writing three books dictated by Babaji, as described below.
Babaji was on several occasions greatly moved by Neelakantan’s devotion. On one such occasion,
tears of joy flowed from the eyes of the Master, and fell on Neelakantan's feet, so moved was He by
Neelakantan's forbearance in the midst of so much pain. Another time, Neelakantan said that once
the books were written, it did not matter to him whether he would live to see their publication. He
then trembled and began to collapse. Babaji sprang from his chair and caught Neelakantan in an
embrace. Babaji then kissed Neelakantan's forehead, wiped the tears from Neelakantan's eyes and
told him that he would remain 51 years old forever, just as saint Markandeya had been made to
remain ever sixteen by Lord Shiva.
First Meeting between S.A.A. Ramaiah and V.T. Neclakantan
S.A.A. Ramaiah had seen an advertisement for V.T. Neelakantan's book, No. 9 Boag Road. He
had sent him a letter requesting a copy of the book during the third week of May, 1952. The note
ended with the words, Truly your Self which caught Neelakantan's attention and caused him to visit
S.A.A. Ramaiah a few weeks later. At the time of their first meeting, in the middle of June 1952 at
the residence of S.A.A. Ramaiah at No. 2 Arulananda Mudali Street, San Thome, Madras, India,
Ramaiah and Neelakantan wore 29 and 51 years old respectively (Ramaiah, 1952 p. 3-4). This
meeting was the culmination of ten years of preparation of both by Babaji.
has quoted Babaji: "I am familiar with all three avatars of Lord Shiva: 1 had Shirdi Sai's darshan and also of the present
avatar Shri Sathya Sai. 1 also know the future avatar of Lord Shiva in the form of Prem Sai." (Swami Miheshwarananda,
1989, p.51)
21
Dr. Alfonso Caycedo, M.D., founder of Sophrology, devoted a chapter in his book India of yogis to Yogi Ramaiah
and his clinic.
Organisation of Kriya Babaji Sangah
Babaji asked them to organize the "Kriya Babaji Sangah", a yoga society dedicated to the
teaching of Kriya Yoga, and charitable, educational and spiritual activities. They founded and
registered it on October 17, 1952, in Madras, Tamil Nadu, India, just seven months after the
"mahasamadhi" (conscious exit from the body) of Paramahansa Yogananda on March 7, 1952, in
Los Angeles, California, U.S.A. (Ramaiah, February, 1954, p. 3; Yogananda, 1969, pg. IV) Its
official name was changed to "Kriya Babaji Yoga Sangah, (Rog.)" in 1980 when the author was its
Executive Secretary.
Activities or Kriya Babaji Sangam
Publications by the Sangah
Babaji dictated through books to V.T. Neelakantan: The Voice of Babaji and Mysticism
Unlocked, Babaji's Masterkey to All Ills, and Death of death, which were published in 1952 and
1953 by the Kriya Babaji Sangah in Madras, India (Neelakantan, 1952 a & b; Neelakantan, 1953).
At Babaji's request, S.A.A. Ramaiah wrote their prefaces, which included interesting exchanges
between Babaji and V.T. Neelakantan regarding the writing, publishing of the books and the events
in the life of V.T. Neelakantan and S.A.A. Ramaiah at that time. The most dramatic event was the
first time Babaji showed his complete form to V.T. Neelakantan on July 26, 1952 at the home of
S.A.A. Ramaiah during a group meditation. During the months that followed, Babaji materialized
almost daily in the puja room of V.T. Neelakantan's home at No. 9 Surammal Lane, Egmoro,
Madras, India and dictated verbatim or transmitted telepathically most of the text of the works cited
above. Those were often on subjects regarding which Neelakantan had no previous knowledge. It is
recorded in these exchanges, that Babaji referred to S.A.A. Hamaiah as my son and V.T.
Neelakantan as my child.
At Babaji's request, S.A.A. Ramaiah wrote and published in 1952 a biography of a great master
of yoga, Omkara Swami, entitled A Blissful Saint (Paramahansa Omkara Swami). He had helped
S.A.A. Hamaiah in 1951 with questions on yogic practices (Ramaiah, 1952). The preface of this
book was written by V.T. Neelakantan. Babaji also guided both of them in the publication of a
monthly magazine, called Kriya which had regular editions until the 1960's when long term
assignments abroad of its principal editor, S.A.A. Ramaiah, made its regular publication too
difficult. S.A.A. Ramaiah's wife, Solachi, along with the who co-founders of Kriya Babaji Sangah,
worked as three in one during the early years. She, through sheer sacrifice, also won the grace of
Babaji. However, by about 1955, V.T. Neelakantan Ieft active participation in the activities of the
Sangah to pursue family responsibilities and other interests.
For more than twenty-five years Yogi Ramaiah has collected and preserved old palm leaf
manuscripts of the writings in Tamil of the Eighteen Siddhas. Songs of the 18 Yoga Siddhas, which
included selections from the writings of the IS Yoga Siddhas, was published by Yogi S.A.A.
Ramaiah in 1968. Some details of Babaji's Gurus, Agastyar and Boganathar, and a part of Babaji's
life are also revealed in this work. The complete writings of Boganathar were published by Yogi
Ramaiah in 1979 and 1982.
Spread of Babaji's Teachings Abroad
Yogi S.A.A. Ramaiah and his yogini wife, Solachi, carried Babaji's teachings abroad. In 1956 he
made the first of many visits to Sri Lanka. During the 1960's he made several visits to Malaysia and
taught Kriya yoga throughout the country. Solachi, after repeated bouts with illness, died in 1962.
In 1964 Yogi Ramaiah began teaching and practicing yoga intensively in Australia and New
Zealand, and in 1968 came to the U.S.A. He has since spread the teachings of Kriya Yoga
Siddhantham by establishing more than fifty yoga centers all over the world, organized under the
name of International Babaji Yoga Sangam, with head quarters at Kanadukathan, Tamil Nadu, India.
Many conferences and workshops on yogic therapy for respiratory disorders, diabetes, stress and
drug addiction have been given by Yogi Ramaiah all over the world. Several shrines have been
established according to the principles of the Siddhas at Athanoor, and Porto Novo, Tamil Nadu,
India, Richville, New York, Washington, D.C., and Yuma, Arizona, U.S.A. These shrines, with their
spiritual vibrations, provide an ideal setting for intensive yogic practice.
Annual Conferences
Since 1954, under Babaji's inspiration, Kriya Babaji Yoga Sangam has organized an annual
international conference, a Parliament of World Religions and Yoga to provide a forum for leaders
of all spiritual traditions to share their teachings with the public.
Yogi Ramaiah has indicated that eventually, Babaji will play a more public role, which may
begin at the 100th Parliament of World Religions and Yoga, in the year 2053 A.D.
Establishment or a medical college and yoga research institute
Kriya Babaji Yoga Sangam is now developing a medical college, a hospital and a research
institute near Athanoor, Tamil Nadu, India 622503. Under Babaji's inspiration some of the medical
treatises of the Siddhas will be researched and applied in a clinical setting at this facility.
Future Work
Babaji's mission includes helping humanity to gradually realize God, and through the resulting
Universal Vision of Love, a transformation of this world into a Divine paradise. Babaji's mission
continues to manifest itself through the work of all who turn to him as their source of inspiration, as
well as through all who express pure love in thought, word or deed. Where there is love there is
Babaji. By learning to communicate with Babaji anyone can bring about a transformation in their
life and circle of influence, and resolve the myriad problems facing humanity in many domains. The
great vehicles of Babaji's mission are sadhana (the five fold path of Kriya Yoga described in chapter
12), self surrender and service. Without surrendering the ego consciousness, there is no room for the
Universal Vision of Love to manifest itself. Selfless service, without attachment to the fruits or
results of the action, help to free one from the illusion of being the door, wherein the ego foots cut
off from the Divine. Those who aspire to serve Babaji and his Divine mission, can best do so by
committing themselves to these three means of transformation. In Babaji's Kriya Yoga, the benefits
of it flow, in part, automatically to those who seek assistance from the Kriya Yoga practitioner. One
becomes a transmission station, figuratively speaking, relaying the inspiration and Love from that
Himalayan broadcasting station in Gauri Shankar Peetam, into every sphere of activity.
5
Babaji's Ashram:
Gauri Shankar Peetam
Babaji's ashram near Badrinath in the Himalayas is known as Gauri Shankar Peetam. It has been
described by V.T. Neelakantan (Ramaiah, May 1954, pg. 3-10). According to him, he was allowed
to make an astral visit to it twice in the last half of October, 1953. Neelakantan suddenly found that
he had left behind his physical body in Madras, India, and bad taken on another body standing with
Babaji in Gauri Shankar Peetam. His description of the ashram and its activities are given below.
The ashram is situated near the temple town of Badrinath in an area surrounded by sheer rock
cliffs on all four sides with a row of caves at their base. The largest cave belongs to Babaji. In a
corner opposite this cave are two waterfalls. The residents of the ashram, who numbered fourteen,
at the time of his visit, use the largest waterfall for bathing and the smaller one for getting drinking
water. The water from these waterfalls forms two streams which come together at the opposite end
of the area and then escapes through a tunnel like opening. Even at night, though there is no visible
light source, the whole area is well fit. A mysterious force keeps any one from approaching the
ashram closer than a mile. As a result, no one can reach the ashram without Babaji's permission.
The residents were sitting in a circle, according to the account, in front of Babaji's cave, eating a
meal. Their clothing was white in color, with the exception of Babaji, whose dhoti (waistcloth) was
in a light red color. During lunch, they spoke in Hindi and English with one another. Their faces
were radiant and expressed great joy and happiness.
The residents included the sister (paternal cousin) of Babaji, "Mataji Nagalakshmi Deviyar" (also
known as "Annai"). She was wearing a cotton sari, white in color, with a green border and a long
red sash over it and around her neck. According to him, she is a strikingly beautiful woman, with
fair skin, a thin frame and is taller than her brother. Her face is rather long with high cheek bones,
and resembles that of Kashi, Paramahansa Yogananda's disciple from the front, and that of
Neelakantan's own wife from the side.
Annai Nagalakshmi Deviyar is in charge of organizing the ashram and serves the residents in
various capacities. She supervises the preparation of a daily, simple, vegetarian meal served at noon.
The meal is supportive of the yogic lifestyle of the ashram. She takes special care of a largo "tulasi"
plant which sits atop a "pootam", or shrine, nearly four feet high. She daily worships "Tulasi Devi",
a great devotee of Lord Krishna. Tulasi Devi was granted a boon by the Lord to remain in His
presence eternally as a sacred Tulasi plant in his celestial abode.
Annai's favorite moans of worship, is to worship the feet of her Lord, Babaji, in a ceremony
known as "Pada Poosai". "Pada" means "feet" and "poosai" means to worship with flowers
During this ceremony, she lovingly places the feet of Babaji on a silver plate, washes and anoints
them with sesame oil, mung bean powder, milk and other fragrances or precious articles. She then
adorns his feet with "vibhuti" (ash from the mantra yagna fire), "kumkuma" (a red powder from the
vermilion flower), and a number of other flowers growing in the ashram.
The other residents included several men with long flowing beards extending to their navel. A
former Muslim ruler, after having offered all his army and wealth, which was refused by the Master,
offered himself and was accepted as a disciple. A heavy sot Western lady and a girl, about ten years
of age, and Swami Pranabananda, "the saint with two bodies" were also there.
He is now known as "Amman Pranabananda", and physically resembles very closely the body of
his last incarnation, except that he has allowed his hair and beard to grow long. Swami
Pranabananda has been described by Yogananda (Yogananda, 1969, pg. 22-28, 260, 350). Swami
Pranabananda, at the end of his previous incarnation, had made a conscious exit from his physical
body, known as "mahasamadhi", before his assembled disciples. Some years later he was reborn. As
a young man, he suddenly remembered his previous life and connection with Babaji. He then went
to the Himalayas in search of his deathless guru. Finally, through the grace of Babaji, he was
reunited. After practicing Kriya Yoga intensively under the guidance of Babaji for a number of
years, he attained the deathless state of soruba samadhi. He is reverentially now known as "Dadaji"
or "Amman Pranabananda". He now serves as a source of spiritual inspiration and guidance for
many students. He also supervises the care of the ashram garden.
22
The worship of the feet of the Lord is both an intimate expression or ones love and a symbolic representation of
surrender and aspiration. Through out the sacred literature of the Tamils, in Thirumoolar's Thirumandiram, for example,
one finds many references to worship or the feet of the Lord. "Catching hold of the feet of the Lord and climbing up"
represents figuratively, that by surrender to the Lord, and aspiration, one can arrive at Self-realization.
Among the disciples of Babaji, only Amman and Annai have attained the deathless state of
soruba samadhi. Their attainment, more than anything, reflects the completeness of their self
surrender to God, the highest goal of Kriya Yoga.
Having overcome the limitations of the ego-consciousness, they now assist all who seek their
aid. Annai, in particular, assists Kriya Yoga sadhakas during the midnight meditation hour to
completely cleanse the subconscious mind using the first meditation technique taught during the
initiation into Kriya Dhyana Yoga. Amman Pranabananda, as a master of the fourth meditation
technique, assists the Kriya Yoga sadhakas to tap their great potential for intellectual inspiration.
Many saints and sages have realized God in the spiritual and mental planes. However, very few
have been able to bring about a complete surrender to the Divine consciousness at the level of vital
plane and the cells of the physical body, so subject are they to the forces of disease, aging and death.
These remain the last bastion of the limiting ego and subconscious. For all Kriya Yoga sadhakas
(initiated students of Kriya Yoga) and devotees, Babaji, Annai and Amman serve as great examples
of self surrender. They are virtually living embodiments of the Divinity.
The residents of the ashram adhere to a daily schedule centered around the practice of yogic
sadhana, which includes asanas, pranayama, meditation, mantras and bhakti yoga. According to V.T.
Neelakantan, everyone awakens at four in the morning. After taking a bath by the large waterfall,
there is then an hour of yogic sadhana with emphasis on pranayama. In the afternoon, the residents
follow their individual respective sadhanas with occasional consultation with Babaji on the practice
of the techniques.
Babaji's loving personality, his warm sense of humor and universal compassion endear him to
all. If one had to choose one word which would best describe him, it would be "humility".
According to other eyewitness accounts, in the evening the residents sit in a circle and chant
around a large "Homa" fire in front of Babaji's cave. The favorite chant is "Om Kriya Babaji Nama
Aum". "Om" and "Aum" mean the sound of the universe respectively experienced externally and
internally. "Nama" derived from "Namaha" means "salutation". It is sung according to a variety of
melodies and rhythms. During Guru Purnima celebrations in early July, flowers are offered to the
feet of Babaji by all of the residents. The ashram's "Mother", Annai Nagalakshmi, is worshipped by
all with great reverence, as the embodiment of the Divine Mother, the Cosmic Shakti.
In discourses Babaji has spoken of Himself as being Absolute Existence, Truth and Bliss. He has
referred to Himself as the Impersonal Personality of the universe, the all in one and the one in all,
the immortal, infinite and eternal Self. One should learn Kriya Dhyana Yoga (meditation) to fully
experience his divine personality.
Kriya Yoga sadhakas should understand that the "heaven on earth", Gauri Shankar Peetam exists
not only in the Himalayas, but also within the hearts of Babaji's devotees. His physical ashram
remains inaccessible because Babaji prefers to work silently and anonymously in the world, helping
thousands of devotees and millions of souls to evolve at their own pace. Like a great broadcasting
station he beams out His message of Universal Love and Peace to all. How to become a receiving
and a transmitting "station" will be described in the last chapter.
6
Siddha Thirumoolar
Thirumoolar's mission
Tradition has it that Rishi Sundaranatha was one of the disciples of Nandi Devar and that he
lived on Mount Kailas, the abode of Lord Shiva. He was inspired to seek out his friend and
Guru-bhai (fellow disciple of a common Guru), the Siddha Agastyar in the Pothigai mountains of
southern India. Rishi Sundaranatha was a jivanmukta (living liberated person), who had realized
God and whose birth was not as a result of past karma. He had taken birth by his own choice, out of
compassion for ignorant humanity. En route, he worshipped at the hallowed shrines in Kedarnath,
Pasupathinath (in Nepal), Kasi, Kanchi, Tiruvatikai, and Tillai. Crossing the Cauvery river he
reached Tiruvavaduturai, where he worshipped the presiding deity and left the shrine rather
reluctantly. As he was walking along the banks of the Cauvery river he witnessed a strange but
heart-rending phenomenon. Herds of cows, calves and bulls were mooing in sorrow, tears streaming
from their eyes, as they circled the body of their cowherd, known as Moolar, who had fallen dead.
Rishi Sundaranatha, for whom neither joy nor misery meant anything, was suddenly possessed by
an unaccountable compassion for the animals. Leaving his physical body hidden in a hollow log,
and using his yogic power he transmigrated into the body of the dead cowherd, which arose to cheer
up the drooping spirits of the cattle. They were overjoyed at the recovery of their master and
playfully licked him with affection. During the evening he herded the cattle back to the village and
then went to the house of Moolar, the cowherd. He informed his wife that he would have nothing to
do with her in future, and then he went to a local monastery which gave him shelter for the night.
The next day, wanting to continue his journey, he proceeded to the place where he had kept his
own body, secure from the nocturnal raids of beasts and birds. To his utter dismay he found that his
body had disappeared. But he sat in meditation and realized that it was Lord Shiva himself who had
taken his body so that he could serve in the southern Indian's body as Shiva's chosen interpreter in
Tamil of the great mysteries pertaining to life itself. From that time onward he was known as
Thirumoolar, as the word "thiru" means "holy" and the villagers had realized that the cowherd had
become very saintly. He settled near the village of Chidambaram (Tillai), the ancient temple of Lord
Shiva as Nataraja, the King of Dancers. He worshipped near a Banyan tree where there was a
Swayambhu lingam (stone pillar representing Lord Shiva in his Self-existing form). He spent his
days and nights in mystic contemplation. Tradition has it that at the end of each year, he would
break his meditation long enough to speak out one verse of four lines which summarized what all he
had realized during that year. He flourished in this manner for 3,000 years (Natarajan, 1979;
Subramaniyam, 1979; Velan, 1963, pg. 41-43; Pillai, 1979, pg. 313-322; Sekkizhaar, 1985, p.
317-320).
He recorded 3,000 poetic verses entitled "Mantra Malai", "Garland of Mantras", arranged in nine
books, called "tantras" and a preface. In the preface he records the noble purpose for which he
wrote his masterpiece:
"The bliss I gained may the world gain. Let me explain how.
On one taking recourse more and more to the Mantra, the Mystic Word - Na-Ma-Ci-Vaa-Ya, the
Five Letters, and experiencing It in every fiber of the body, the heaven-dwelling content of the
Vedas, will of its own accord reveal Itself" TM, verse 85 (as translated by G. Vanmikanathan in
Sekkizhaar, 1985, p. 321)
Today it is known as Thirumandiram, one of the greatest texts of yoga and mystic truth ever
written
. The word "Thiru" means "holy" in Tamil and the word "mantiram" is the Tamil word for
23
However, because of its esoteric nature, it remains unknown outside of academic circles and followers of the
Siddhas.
the Sanskrit term "mantra", or sacred syllable, which may convey either the meaning of devotional
prayer or sound formulae which may open one's consciousness to a higher level. In some of the
later books, he speaks of special mantras to be used in rituals for particular deities. He also gives the
full meaning of the Primordial mantras, "Om", and "Nama shivaya". This work has been called a
book of Tantra (mode of worship), Mantra (word of worship), Yantra (symbol or instrument of
worship) and Yoga, of prayer and philosophy at once (Subramaniyam, 1979; Sekkizhaar, 1985, P.
323)
Thirumoolar's God is Shiva, the Transcendent Being, the Godhead:
"The Lord of Gods. and of ours too.
The Lord who all space pervades.
And the seven Worlds, ocean-bound, transcends;
None doth know His nature true." TM, verse 32 (Subramaniyam, 1979) and:
"The One God there is.
He pervades the ten directions around.
In which direction can we say He is not there?
So, do thou take refuge under shade of His Holy Feet. Then shalt thou cross the roaring Sea of
Karma.
And reach the shores of the Beyond." TM, verse 1451 (Subramaniyam, 1979)
The Quintessential Message of Thirumandiram
Thirumoolar proclaimed that he lived for aeons in a divinely transformed body:
"After becoming united with the Feet of Grace of the Divine 'Nandi' (i.e. the Bull, the Supramental
Ishwara or Supreme Master of Being) and seeing the unfailing play of the Divine in the Golden
World of knowledge I lived for an incomparable long life of seven crores of yugas".
Thirumandiram, TM, verse 74 (Note, one crore equals 10 millions)
"I lived in this body for numberless crores of years. I lived in a world where there is neither day nor
night. I lived under the biune Feet of my Nandi". TM, verse 80
"By the Grace of Nandi, I sought and became one with the Truth Consciousness. By Nandi's Grace I
lived on". TM, verse 92
"If the body is allowed to live on (i.e. if I have the will to live on) it will continue to live for
numberless crores (of years). By the flaming light of the Sun and the Moon, which are in the
constricting muladhara (physical center), even the hair has become supple or tender, luminously
shining and shedding light". TM, verse 93
"If the god of death comes I would throw him out by the sword of knowledge. If Shiva the Divine
comes, I would surely go with Him. I have cut and destroyed the rigid cycle of Karma and birth in
this world. Who can stand against the might of Tapas which comes by aspiration in the soul?" TM,
verse 2968
24
Thirumandiram is the tenth of the twelve "Thirumurai" or holy scriptures of southern India's Saiva Siddhantha
philosophy, one of the six main subsects in Saivism, the religion of Shiva. Most of the Thirumurai were written by various
Saivite saints in the first ton centuries A.D., and collected together in the eleventh and twelfth centuries. The first seven
books of this Canon are known as the "Tevaram” and are the songs of Thirugnana Sambandhar, Appar and Sundarar.
The eighth, called Thiruvachakam is by Manikkavasagar, the ninth, called Thiru-isaippa is a miscellaneous collection, as
is the eleventh book, and the twelfth and last is Sekkizhaar's Periyapuranam which is an epic narrative of the lives of the
63 Tamil Saiva saints, known as the Nayanars. The nine tantras in Thirumandiram are considered to be expositions of
nine Agamas. The Hindu scriptures are broadly classified into the Vedas, general scriptures, and the Agamas, 28 special
scriptures (Sekkizhaar, 1985, p.ix, 326).
"The Nandi bestowed upon me His Grace by resolving the conflicting oppositions of life, making
me free from disease and of aging, senility. and from the necessity of counting my age. The
difficulties and sufferings which confronted me before, surrendered reverentially to me (i.e. they
were turned into opportunities for progress). Shiva, the Divine came by himself. TM, verse 2974
"If one gets the realization by which he becomes one with the Divine Himself all the impurities and
Ignorance will be destroyed. The animal nature will go away. For one who can get this unity with
the Divine, his body will become stainlessly pure, dissolving the eight kinds of impurities and it
will live on in this wide world as a pure body". TM, verse 2320
"I have realized the blissful Grace Shakti of pure Shakti manifest in the very flesh of body. I have
realized the Master of Knowledge in unity who having become myself becomes himself (ie., I
become Himself who is the origin of gods, and who is the excellent Light of Vastness". TM, verse
2324
"In unity I lived many aeons of life by becoming one, in my inner consciousness, with the state of
the Divine (Shiva Gati), with the Heaven Father Beyond (i.e., the Supramental Heaven) and with
the Consciousness Itself. " TM, verse 2953
"The Supreme Lord who has given me Knowledge, has entered into me and having transformed my
body of flesh into a conscious body (or having manifested Himself in the very flesh of my body)
abides with me ever". TM, verse 1529
"Not being involved with or attached to the principles of body, elements, kata or mind, time, Maya
etc., if one becomes united with the Truth of the beginning less Knowledge in the ever-existing or
endless Heaven of the Divine, one can get a deathless and excellent body, 'Veeya Parakaya' i.e., a
deathless transformed body of par excellence" * I'M, verse 643 (Thulasiram, 1980, pg. 457-458,
464)
Among the eight-fold siddhis, or yogic miraculous powers is mentioned the attainment of "a
transformed excellent body harakaya which is not rigid (or unbreakable i.e., supple or plastic
enough not to break down by rigidity) and not burning (i.e., possibly a cool body without burning
sensation or heat) by and through the realization of the soul's oneness with the all-pervading
Universal Lord". TM, verse 668 (Thulasiram, pg. 459)
One who has the knowledge or inspired knowledge of thrice seven (i.e. twenty-one) principles of
the Sun (sun which is a symbol of the heaven of Truth-Knowledge) can attain deathlessness, youth-
fulness free from aging, senility, a rich transformed body, the beautiful form of the Divine, along
with a power to give the deceased or dying aspirant the golden earth as abode". TM, verse 706
"If one is always united firmly with the beautiful divine Shakti of the blue, I swear upon Para Nandi
(the supramental Godhead) that shrinking of skin and graying of hair will go away and one will
become young". TM, verse 734 (Thulasiram, 1980, pg. 460)
Many of the ancient sages and seers, in emphasizing the importance of the soul, inadvertently
began to ignore the value of the human body. It later became a fashion to decry the body. The
human body, for centuries, was the target of attack. Reputed scholars and theologians invented
many terms of contempt for it. All this was done to glorify the soul. The irony was, that the soul
could never aspire to reach salvation, unless it was able to have the support and cooperation of the
physical body. Thirumoolar was the first to challenge this fashion of denigrating the body and to
raise questions such as: What is the soul or life minus its body? What is the role of the body? Is the
body a thing of worth? He also furnished answers, and his teachings became the basis for a new
school of thought: "Siddhantham", which means "the perfection of life", from the words "Siddhi"
which means perfection and "anta" which means goal or conclusion. The word siddhantham"
appears for the first time in Thirumantiram.
The body is as important as the soul. Divorced from the body the soul is naught.
"If the physical body perishes, it is a doom to the soul and one would not attain the true knowledge
firmly. So by knowing the technique of tending and nourishing the body well, I not only tended and
nourished the body, but the soul too." TM, verse 724
"Time was when I despised the body;
But then I saw the God within.
The body, I realized, is the Lord's temple,
And so I began preserving it with care infinite." TM, verse 725 (Thulasiram, 1980, pg. 460)
"If Bindu (a lower form of pranic energy) standeth retained in body,
Life ebbeth not;
Great strength, energy, intelligence alert,
Tapas (intensive practice), contemplation, maunam (silence),
And siddhis (yogic powers) enduring –
All these are attained, if Bindu conserved true. " TM, verse 1948 (Subramaniyam, 1979)
Thus is the message proclaimed by Thirmoolar. The body may be a fleshy tenement. But as the
soul or "jiva" is only a tenant, it needs a tenement. The fact that the tenement is fleshy, is no reason
for decrying it. On the contrary, as it is fleshy and therefore vulnerable, the matter required great
consideration. The flesh is subject to a thousand ills and it is man's duty to protect it from these ills.
The body, like glass, must be handled with care.
The Siddhas knew of the fragility and delicateness of the mechanism with which they had to
deal. They therefore made a thorough study of the physical body and other more subtle bodies with
the help of which alone, the soul can reach the goal. Before dealing with the soul itself, they had to
deal with the soul's every envelope. Before dealing with the soul, or spiritual body, the ailments of
the physical, vital, mental and intellectual bodies had to be dealt with.
The quintessential message of Thirumantiram may now be understood. The supreme reality,
Shiva or Absolute Truth is to be realized not only in the spiritual plane by awakening, but also to be
made manifest progressively in the other planes and corresponding bodies: intellectual, mental, vital
and ultimately even the physical, wherein the body glows with the fire of immortality.
"The Dance that is in Letter Two
It is the Dance joyous;
It is the Dance of Dissolution;
It is the Dance that leads to Bliss;
It is the Dance that is Shiva Linga;
It is the Alchemy that transformeth
the Coppery Jiva into Golden Shiva. " TM, verse 902
"Water, earth, sky, fire and wind,
The spark of light within the body -
All these He is. He is Paraparam, He is Shiva, Our Lord,
He is the walking Jiva here below.
Deathless He is." TM, verse 3045 (Subramaniyam, 1979)
Individual responsibility for one's destiny
It may be asked, "Why did not the Siddhas make a gift of their knowledge of medical science to
the world at large, in the interest of mankind?" The answer is not easily known, but one thing is
certain, the Siddhas willed it that way. The mission of the ancient Siddhas was not perhaps to cure
the ailments of mankind. They wanted to cure only the ills that their own flesh was heir to. Each
man has to work out his own salvation. Indeed, Thirumoolar believed that each one is responsible
for his destiny. He openly declared that there was no such thing as destiny superimposed on man by
a divine will, totally divorced from his own deeds. It is indeed the deeds of man, that shape his
destiny. Let him who sowed, harvest what he sowed. "Man's soul undergoes a destiny wrought by
the past acts. It is not as if the Lord (all by Himself) tacks a destiny on to man" says Thirumoolar.
"Through thought, word and deed karmas accumulate;
If thought and word consistent stand, Karma bideth not;
Thought and word conquering, they experience the Karmas,
and altered their course -
They the great Jnanis are". TM, verse 2612 (Subramaniyam, 1979)
Thirumoolar again and again reverts to his favorite theme of the need for Man to control and
discipline himself through Yoga to realize the god in him and thus attain the highest spiritual state
he is capable of.
"When thou seek to reach the Lord and have a miss,
Take it as the work of your evil Karma in the past,
And so persevere in your devotion fervent;
Thou shalt at last reach the Primal Lord. " TM, verse 2668 (Ibid.)
With the universal vision of love unfolding in the aspirant:
"Everywhere is the Holy Form;
Everywhere is Shiva-Shakti;
Everywhere is Chidambaram;
Everywhere is the Divine Dance.
As everywhere Shiva is, everywhere Shiva's Grace is.
All, all His Sport Divine." TM, verse 2722 (Subramaniyam, 1979)
Love and compassion towards all are necessary for all true seekers after God. Thirumoolar
observes:
"The ignorant prate that Love and Shiva are two, But none do know that Love alone is Shiva. When
men but know that Love and Shiva are the same,
Love as Shiva, they ever remain." TM, verse 270
Who the self realize, seek and adore the Feet of the Lord who the self realize, most freely give in
charity;
Who the self realize, lords of Tattvas become;
Who the self realize, Kind to the Lord in dear amity. " TM, verse 251
Such love becomes both the means and the end: "To him who renounces, no kith or kin has he;
To him condemned to beg, no true delights has he,-
To him who charityless is, the Lord denies His Presence by the measure of thy charity done,
The Lord is known to thee. " TM, verse 256 (Subramaniyam, 1979)
"If by His Grace, one is surrendered in service to the Universal Lord (Haran) and the substance
of his physical body aspires for the Lord of the Golden World of Knowledge, and becomes pure
without the shadow Of darkness and, remaining equal (without ego-consciousness) in the dualities
of action he is verily Swa, the Divine in embodiment and knowledge (Shiva Vedam) and becomes
consecrated to His service" TM, verse 1676 (Thulasiram, 1980, pg. 463)
"I melt in love of the supreme and universal lord; I consecrate constantly all the works unto Him
in surrender; I stand before the Lotus Feet Of the Lord who has a golden Body that transforms the
body into a golden one and I ask for His inspired Words of Grace for worship
. He is the Light that
manifests even in the bones". TM, verse 1456
Such an immortalist approach also reveals to humanity its duty towards God, animals, birds and
mankind, so often forgotten during the current period with its material, ecological and social crises:
"To anyone is available a green leaf for worship of God,-
To anyone, within his means, it is a mouthful of grass for a cow, to anyone, when at dinner, possible
it is (to spare) a morsel of food (for a crow),
To anyone, feasible it is, a kind word to others. TM, verse 252 (Sokkizhaar, 1985, p. 336)
Thirumoolar's Ashtanga yoga compared to Patanjali's Yoga Sutras
The third tantra, or chapter of Thirumandiram, from verses 549 to 739 deals with "Ashtanga
Yoga", the eight ways of discipline and the eight-fold siddhis. T.R. Thulasiram demonstrates that
"these (disciplines and siddhis) far exceed the concept and attainment of the Ashtanga yoga of
Patanjali or perhaps any other system of a ashtanga yoga known to us." (Thulasiram, 1980, pg.
822-854)
Patanjali was, Thulasiram states, possibly a contemporary of Thirumoolar, and may have been
the same person whom Thirumoolar in his Thiramandiram refers to as one among the eight fellow -
disciples under their common Guru by the name of Nandi (TM, verse 67). Thirumoolar recorded
that four of them sought to spread the teachings of yoga, each in a different direction (TM, verse
70). Patanjali did not give any personal references to his realizations nor to the transformation of his
nature and body. His references to "Truth bearing consciousness" (Rtambhara tatra Prajna,
ch.1,Verse 48), "the Truth conscious world" (Ch.3, Verse 5), and the samadhi of oneness with the
Truth- Law of the Waters of Grace" (Ch.4, Verse 29) appear to be rather visions of the supramental
Truth with no direct touch or bearing upon the many kinds of siddhis spoken of by him. In Chapter
3, verse 51, while Patanjali warns that attachment to such siddhis may prevent the seeker from
attaining Self-realization (Kaivalyam), he is silent, however, on the manifestation of Divinity
through such siddhis in one in whom Self-realization is already firmly established. Thulasiram
points out that the disciplines and siddhis of Thirumoolar were clearly of a "supramental nature",
resulting after the realization of the supramental Truth-world. "We here repeat again that the
Ashtanga yoga of Thirumoolar makes the realization of the vast truth world as the goal (TM 589,
619, 628, 631, 641, 333 to 336), and the eight-fold siddhis which include deathlessness of body are
realized by the Truth-Conscious Grace-Light after the firm realization and possession of the
supramental Truth Knowledge (TM 649, 668, 643, 706, 2062, 2952) and his deathless body meant a
change in its substances or cells (bhuta padai, bodha medhadi -TM 684,1705,1707, 668) which bear
25
The "golden" world and "golden” body referred to in the Siddhas Literature have their origin in the "Golden Embryo"
or "hiranyagarbha", from which the universe was born.
the divine presence of the Shakti and become conscious of Fi or and are linked up with the divine
rhythm of universal play by expansion and contraction of all the cells of the body - TM 682, 2863,
2833, 2860, 2589, 2940, 706, 1787, and 1726. His body became luminous and free from the rule of
the inconscient darkness of matter and from death - TM 4, 15, 1517, 1522, 1996, 2051, 2050, 2054,
2316, 2694, 2695, 114, 93, 3027, 3045, 2001." (Thulasiram, 1980, pg. 843)
Thulasiram's study clearly demonstrates that Thirumoolar attained a state of divine
transformation which encompassed the physical plane of existence. It includes many fascinating
parallels between the experiences described by Thirumoolar, Ramallinga, Aurobindo and the
Mother.
7
Siddha Agastyar
Agastyar, the patron saint of southern Indian's Tamil Nadu, has become a figure of mythology.
He is surrounded by various legends of several ages. References to him are found in the literature of
both the Dravidian Tamil land and also in the Rig Vedic culture of northern India. In the Rig Veda,
Agastyar is referred to as one of the seven great Rishis of the Vedic period. Several Vedic hymns are
ascribed to him.
According to Vedic legends, once upon a time both Mitra, the god of Love and Harmony, and
Varuna, the god of the seas, had a contest for the love of a heavenly damsel Urvasi. They could do
no more than deposit their fertile seed: Mitra in a pot and Varuna in the sea. In time, Agastyar was
born from the pot, and Vasistha, one of the reputed seven great Rishis, started his life from the sea.
Agastyar, being from this divine parentage, became known also as "MaitraVaruni" and "Ourvasiya".
He is known in Sanskrit as Kalasaja, Kalasisuta, Kumbhayoni, Kumbhasambhava, Kumbamuni and
Ghatodbhava denoting his origin from the seed of Mitra. (Pillal, 1979, p. 254)
The correct interpretation of such legends is still being awaited. There are many indications that
Agastyar existed as a real historical person. He had a wife, Lopamudrai by name, as well as a sister
and a son, Sagaren. His wife demonstrated affection for him. He is renowned for combining
domesticity with a life of austerity.
Agastyar's ashrams
Tamil tradition holds that at the time of Shiva's marriage to Parvati on Mt. Kailas, the
assemblage of gods and goddesses was so great that the equilibrium of the planet was disturbed. To
restore a balance, Lord Shiva asked Agastyar to travel from Mt. Kailash to southern India.
Geographically, Agastyar's exodus to southern India divides itself into three distinct stages. The
earliest finds him lodged in the Agastyasrama, a few miles north of Nasik, the ancient Panchavati,
on the northern borders of the Dandakaranya Forest. His marriage to Lopamudrai, the daughter of
the Vidarbha King, and Rama's first interview with him take place here. (Piuai, 1979, p. 254-57)
In the epic work entitled Ramayana, Rama tells his brother Lakshaman, as they are on their way
to Agastyar's forest ashram, how Agastyar saved the world from a deadly serpent. He also narrated
the story of the death of Vatapi in a manner which differs from that of the Mahabharata, though the
deviations are of no significance. What is remarkable is the idea that the " Dandakaranya" region
was first made fit for human occupation by the success of Agastyar against the asuras (demons).
Agastyar's conflict with the asuras and rakshasas (hostile powers of the vital plane) is also hinted at
elsewhere in the Ramayana. For instance, the sage Visvamitra explains to Rama the reason for
Tataka's attacks on the Aryan settlers. Agastyar had destroyed Tataka's husband Sunda, and was
consequently attacked by Tataka and her son Maricha. Agastyar cursed them both, turning Maricha
into a rakshasa and his mother into an ugly ogress. From that time, to the moment when Rama did
away with her, she kept up a war of revenge. (Pillai, 1979, p. 255)
Agastyar is now one of the most famous of holy men in India. He is considered to be a great sage
and ascetic yogi and the oldest teacher of ancient times. Though less than five feet tall. he was a
fighter, a famous hunter and an archer, who triumphed over barbarous enemies, and whom like
Hercules, of ancient Greece, none could approach in eating and drinking.
The second stage of Agastyar's pilgrimage to the South begins with his residence at Malakuta,
three miles east of Badami (the ancient vatapipura) otherwise known as Dakshinakasi, in the
Kaladgi District of the Mumbai Presidency. This now residence is about three hundred miles south
from his Nasik ashram. During this second stage he ate Vatapi and destroyed llvala (also known as
Vilvala) as described above.
During the third stage, there are many stories about him at Pothigai, known also as the Pothigai
Hills, one of the southern most promontories of the Western Ghats, in the Pandya country. During
his residence in the very center of Tamil Nadu, he is credited with having founded the first Tamil
Academy or Sangam, and having presided over it, besides writing an extensive Tamil Grammar and
many other works on medicine, pharmacy, alchemy, botany, yoga, moral and natural philosophy, the
education of youth, religious rites and ceremonies, exorcism, prayer, mysticism and even magic.
According to tradition, in two more stages of migration, he crosses the seas to the Indonesian
Islands. Here he is said to have visited Barhinadvipa (Borneo), Kusa Dvipa, and Varaha Dvipa.
Here too he appears to have taken up his abode in the Maha Malaya Hill in Malaya Dvipa (now
known as Malaysia). In the fifth stage he crosses over to the mainland and enters Siam (Thailand)
and Cambodia. It was here, near the end of his journey eastwards, that he was obliged to marry a
local beauty, Yasomati by name, and leave by her a royal progeny among whom King Yasovarma
was an outstanding personage. (Pillai, 1979, p. 256-257, 262)
The most famous ashram site, in the Tinnevely district near the Courtrallam waterfalls in the
Pothigai mountains of southern Tamil Nadu, is where he is reported to be living to this day. Babaji
was initiated into Kriya Kundalini Pranayama here by Agastyar.
In the epic Mahabharata, the story of Agastyar is more fully developed, and Agastyar's
connection with southern India comes into prominence. His marriage with Lopamudrai, a princess
of Vidarbha, is mentioned. The princess had demanded that to claim the exercise of marital rights,
Agastyar would have to provide her with the costly jewelry and luxuries she was used to in her
father's house, without in any manner jeopardizing his ascetism. Agastyar could only meet his wife's
wish by seeking a large gift of wealth. lie approached three Aryan kings one after another, but in
vain. They all went to Ilvala, the "daitya" (demon) king of Manimati. Ilvala was no friend of the
Brahmins because one of them had refused to grant him a son equal to Indra. His vengeance took a
bizarre form. He would transform his younger brother Vatapi into a male goat and offer his brothers
flesh to the Brahmins as food. After doing so he would suddenly recall Vatapi back to life, who
would rip open the flanks of the Brahmins as he emerged laughing. In this manner the two brothers
killed many Brahmins and, on the occasion of the visit of Agastyar and the three kings, Ilvala tried
to play the same game. He prepared the flesh of Vatapi to entertain them. The kings became
unhappy. Agastyar ate it all, and when Ilvala called for Vatapi to come back, only air came out of
Agastyar's stomach, because Vatapi had been digested. Then Ilvala, becoming unhappy, promised to
give wealth to Agastyar if the latter could tell him what he intended to give. Agastyar was able to
predict Ilvala's intention. The kings and Agastyar returned with the wealth they needed. Vatapi is the
name of the well known fortified city in the western Deccan which was the capital of the early
Chalukyas. This city is now called Badami. This story may be understood to mark the beginning of
Agastyar's connection with southern India. (Pillai, 1979, pg. 255)
The Mahabharata also records the story of Agastyar drinking up the waters of the ocean to enable
the gods (devas) to dispose of their enemies who were hiding under the sea; and of his journey to
southern India on some unspecified business when he prevailed upon the Vindhya mountains to stop
growing until he returned, which however, he never did. The pact with the Vindya mountains and
the drinking of the waters of the ocean have been generally accepted as allegorical representations
of the spread of Aryan culture first to India south of the Vindhyas, and then across the seas to the
islands of the archipelago and to Indo-China. It is supported by other accounts of the life of
Agastyar.
Agastyar and the Aryan Invasion of Southern India
It will be helpful to have some idea of the process and results of the aryanization of southern
India. The difference in language is by no means indicative of differences in race, but only in
culture. It must be borne in mind that what is known as the Aryan culture of northern India is a
composite culture to which significant contributions were made by the Dravidians in its formative
stages in ancient times. Keeping this in mind will solve many puzzles which are considered to be
either unsolvable or solved mistakenly.
With reference to the linguistic map of India today, the languages of northern India and
Maharashtra are clearly various dialects of Sanskrit, or some idiom closely akin to it. These dialects
were formed in the process of it being spoken by different classes of people whose original
language was not Sanskrit. Sounds and words unknown to Sanskrit are frequently found in these
popular dialects. These were undoubtedly derived from the original languages of the Dravidian and
pre-Aryan inhabitants.
But while this was the course of events in Northern India and the western Deccan, it was much
different on the eastern coast and farther south. Aryans had not penetrated in sufficient numbers to
communicate their own civilization to the local inhabitants. They were unable to assimilate them
thoroughly into their own society and to root out their languages and their peculiar civilization.
Most of the population in these parts retained their own speech and customs, and were enriched by
contact with the northern culture. The incoming aryans, in addition to cultivating their own Sanskrit
idiom, learned the language of the people of the southern and accepted local customs. A now
composite social order was evolved to find suitable places in their elastic pantheon for the many
gods and goddesses cherished by the Dravidian peoples. The exact details of the process may never
be known. A study of early Tamil literature to which we have access, produces the definite
impression that the now influences were widely welcomed and embraced. The changes were
effected peacefully and in an orderly manner. On the other hand, the Ramayana lays stress on the
hostility to the sacrificial religion of Aryan sages, by demons in their repeated assaults on the halls
of sacrifice where they created much confusion and disorder. To secure the safety and peace of
ashrams Lord Rama's intervention was needed to protect the Brahmins. If this part of the story has
any historical basis, it would provide some evidence of initial opposition on the part of at least some
of the older Dravidian inhabitants of the southern land to the incoming culture (Pillai, 1979, p.
257-258).
Agastyar and the Tamil language and grammar
Traditionally Agastyar is considered as the father of the Tamil language and grammar, and the
royal chaplain (kulaguru) of the divine line of Pandiyan rulers. These rulers were the descendants of
Shiva and Parvati who condescended to become the first king and queen of this celebrated line.
Kulasekhara Pandiyan founded the Pandiyan dynasty at South Madurai, the capital of the ancient
Tamilagam, lying far south of the present southernmost point of India.
His treatise on Tamil grammar is said to have contained no less than 12,000 sutras or aphorisms.
Except for some fragments which have been preserved in quotations by Tolkappiyanar in his work
on the same subject, Tolkappiyam, it has not survived. (Pillai, 1979, p. 264)
At what period Agastyar established himself in southern India is not known. It will remain so
until the real date of the existence of the king Kulasekhara Pandiyan, who patronized Agastyar, is
ascertained. All accounts concur in assigning the foundation of the
Pandiyan kingdom at Madurai to Kulasekhara Pandiyan; but they are at considerable variance
with regard to the time when that event happened.
When Agastyar left the court of Kulasekhara Pandiyan, he is stated to have assumed the ascetic
life, and to have retired to the Pothigai Hills, where he is commonly believed to be still living in
anonymity.
There is no clear and specific reference to Agastyar and or his exploits, in any of the early Tamil
works now known. Only some indirect ones are made in the anthologies of the Sangam Age. The
phrase "sage of Pothigai" (Pothigal being the southernmost section of the western Ghats) is an
indication that the legends relating to Agastyar were not unknown in the land at the time. Vasishtha,
the author of the poem Manimckalai, a Buddhist epic, know of his miraculous birth. The same
author also says that Agastyar was a friend of the Chola king, Kanta. At the request of Kanta he
released the Cauvery river from his water pot. Agastyar's abode was in the Pothigai mountains.
Naccinarkkiniyar (1400 A.D.) a commentator of the Middle Ages, narrates (on the authority of a
more ancient writer) that when Havana, the king of the asuras in the Ramayana, came to the
Pothigai Hills, and was tyrannizing the inhabitants of the extreme southern, he was persuaded by
Agastyar to leave that land alone and go to the island of Sri Lanka. (Pillai, 1979, p. 258; Zvolebil,
1973, p. 136)
References to Agastyar's work on Tamil grammar appear rather late. The first occurs in the
legend of the three Sangams, the ancient Tamil literary academies, narrated in the
Iraiyanar-Agapporul Urai, a work of the ninth century A.D. Here Agastyar is mentioned as a leader
of the first and second Sangams, which lasted for 4,400 years and 3,700 year respectively. His work
Agastyam miss aid to have been the grammar of the first Sangam, while that work, together with
the Tolkappiyam and three other works, formed the basis for the second Sangam. According to
fraiyanar-Agapporul Urai, the third Sangam lasted for 1,850 Years. (Pillai, 1979, p. 258-259)
Whether Agastyar wrote a treatise on Tamil grammar, and if so in what relation that work stood
to the Tolkappiyam, the oldest extant work on the subject, has been discussed by all the great
historians and commentators of the Tamil country. Perasiriyar (1250-1300 A.D.) says that in his day
some scholars contended that Tolkappiyanar, the author of the grammar named after him, composed
his work on principles other than those of the the Agastyam, following in this other grammars
which have not survived. He refutes this theory by an appeal to tradition and authority, particularly
that of lraiyanar Agapporid Urai. He maintains, with support from more ancient writings, that
Agastyar was the founder of the Tamil language and grammar, that Tolkappiyam was the most cel-
ebrated of the twelve pupils of the great sage, that the Agastyam was the original grammar, that
Tolkappiyanar must be hold to have followed its teachings in his new work, and that Agastyar's
work must have been composed before the Tamil country was confined, by an inundation of the sea,
to the limits indicated by Panambaranar in his preface to the Tolkappiyam, i.e., from Vengadam hill,
to Cape Cormorin. (Pillai, 1979, p. 259)
The opposite party that denied Tolkappiyanar's indebtedness to Agastyar did not give up its
position. The general belief that Tolkappiyanar was a disciple of Agastyar was too strong for them
to deny, so they "postulated hostility between teacher and pupil arising out of Agastyar's jealousy
and hot temper". (Sastri, 1966, p. 365393). Naccinarkkiniyar records the story that after his
migration to the south, Agastyar sent his pupil Trinadhumagni (Tolkappiyanar) to bring his wife
Lopamudrai from the North. Agastyar proscribed that a certain distance should be maintained
between the pupil and his wife during their journey, but when the rising of the Vaigai threatened to
drown Lopamudrai, Tolkappiyanar approached too close in holding out to her a bamboo pole with
the aid of which she reached the shore in safety. Agastyar cursed them for violating his instructions
saying that they would never enter heaven. Tolkappiyanar replied with a similar curse on his master.
(Pillai, 1979, p. 259; Zvolebil, 1973, p. 137)
As K.A. Sastri says, this legend "represents the last phase of a controversy, longstanding,
significant and by no means near its end even in our time" (Sastri, 1966, p. 77). Much more
research must be done among the thousands of palm leaf manuscripts and other documents which
have been collected in such places as the Oriental Manuscripts Library in Madras, the Saraswati
Mahal library in Tanjore, the libraries of the Palani Temple, the Palayamkottai Siddha Medical
College, and those in the hands of private collectors and siddha medical practitioners.
The affirmation and denial of Agastyar's father ship of Tamil and of his work being the source of
the Tolkappiyam are both symbolic of divergent attitudes towards the incoming northern Sanskritic
influences. As a matter of fact, there is no mention of Agastyar either in the Tolkappiyam nor in the
Panambaranar's preface to it. The earliest reference to the Agastyam occurs only in the eighth
century A.D., as we have seen, and that is also the time when Pandiyan chroniclers begin to
proclaim the preceptor ship of Agastyar to the Pandiyas, the patrons of Tamil literature and the
Sangam, and the first genuine Tamil power to achieve political expansion and to establish an
empire. Many of the stories meant to support Agastyar's connection with Tamil and Tolkappiyanar
may have been elaborated in subsequent ages. The attempt to give Agastyar the dominant position
in the evolution of Tamil culture evoked a challenge. Things went on smoothly so long as Aryan
influence, the influence of the "Northern" speech and culture, was content to penetrate the Tamil
land quietly and by imperceptible stages, and silently transform the native elements. This process
began very early and was accepted by the Tamils to an extent that has rendered it all but impossible
to distinguish the elements that have gone to make up the composite culture. But when a theory was
put forward, that is when a legend may have been invented: to show that Tamil as a spoken
language and with it the entire culture of the Tamil country was derived from a Vedic seer. This was
met, naturally, by a counter-assertion and the elaboration of legends in the opposite sense.
The main legends gathered around Agastyar in the north and in the south are on parallel lines and
are filled with miraculous deeds. There are several local and temporal variations. The Himalayan
mountain of the northern legend is replaced by the Pothigai of the South. Agastyar's composition of
many Rig Vedic hymns and medical works in Sanskrit is answered by his numerous mystic and
medical treatises in Tamil; his efforts to bring down the Ganges with the consent of Shiva finds an
echo in his getting Tamraparni from Shiva and his bargaining with God Ganesha for Cauvery; his
seat in Kasi (Bonares) seems to be replaced by his abode in Badami, known as Daksina Kasi; his
marriage with Lopamudrai, the daughter of a Vidarbha King, has a parallel in his wedding of
Cauvery, the daughter of King Cauvery; and taking into consideration the curses, which had issued
from his spiritual armory in the north, his curse of Tolkappiyanar, his own student, shows
unmistakably how the dwarf sage kept true to his reputation and habits, in the far-away south
(Pillai, 1979, p. 258-261).
Agastyar's contributions to science
There are hundreds of ancient treatises from various areas of science ascribed to Agastyar. These
include medicine, chemistry, pharmacy, astronomy and surgery. As a physician, Agastyar occupies
the same eminence amongst the Tamils as Hippocrates does amongst the Greeks, and it is
remarkable that there are some very curious coincidences between the doctrines of the former and
those of the latter, especially as regards the prognosis and diagnosis of diseases, the critical days,
and premonitory symptoms of death. The existence of seminal animalcules, which was discovered
by Ludwig Hamm in Europe only in 1677 A.D., is mentioned by Agastyar in one of his medical
works, entitled Kurunadichutram (PiUai, 1979, p. 265).
Below is a list of manuscripts attributed to Agastyar, as mentioned in a 160 year old bibliography
of Siddha medical literature:
1. Vytia Vaghadum Ayrit Anyouroo (Vaidya Vahadam 1500)
A medical work by Reeshe Aghastier: it is written in Tamil poetry, and consists of 1,500 verses.
2. Tunmundrie Vaghadum (Dhanvanthari Vahadam)
A medical work, originally written by Tunmundric in Sanskrit, and translated into Tamool verse
by Aghastier. It consists of 2,000 verses. The Hindu practitioners hold it in high veneration, for the
particular account it gives of many diseases, and the valuable receipts it contains. (Manuscripts
available at Palayamkottai)
3. Canda Pooranwn:
A work on ancient history, originally written in Sanskrit verse, by Resshe Aghastior and
afterwards translated into Tamool by Cushiapa Braminy. It consists of 1,000 stanzas.
4. Poosavedy:
This book treats of the religious rites and ceremonies of Hindus. It was written by Aghastier, and
consists of 200 verses. (Ms. available at Tanjore and Madras)
5. Deekshavedy (Deeksha Vithi):
A work which treats of magic and enchantment, on the use and virtues of the rosary, and on the
education of youth: it consists of 200 verses, and was written by Agastyar (Ms. available in Tanjore
and Madras)
6. Pemool (Peru Nul)
A medical work, written by Agastyar, in high Tamool. It consists of 10,000 verses, and treats
fully of all diseases, regimen (Ms. available at Palayamkottai)
7. Poorna Nool:
This book consists of 200 verses. It was written by Aghastier, and treats chiefly of exorcism: it
also contains many forms of prayer.
8. Poorna Soostru: A work on the intuition of religious disciples, and on their forms of devotion,
and which also treats of the materia medica and regimen. It was written by Agastyar and consists of
216 verses. (Ms. available at Madras and Palani and also printed)
9. Curma Candum (Karma Kandam)
26
Original spellings unchanged.
A medical shaster of Agastyar, written in Tamool verse, and consists of 300 stanzas: supposed to
be translated from the Sanskrit of Durmuntrie. It treats of those diseases which are inflicted on
mankind for their folhes and vices. (Manuscripts available at Tanjore and Madras and also printed)
10. Agastyar Vytia Ernoot Unjie (Aghastior Vaidyam 205)
A work on medicine and chemistry, written by Agastyar in Tamool verse, and consisting of 205
verses. (Ms. available at Palani)
11. Agastyar Vytia Nootieumbid (Agastyar Vaidyam 150)
A work in Tamool verse, written by Agastyar. It consists of 150 stanzas, and treats of the
purification or rendering innocent, of sixty-four different kinds of poison (animal, metallic, and
vegetable), so as to make them safe, and fit to be administered as medicine (Ms. available at Palani
and printed)
12. Agastyar Vytia Vaghadum Napotetoo (Agastyar Vaidya Vahadum 48):
A medical shaster, written by Agastyar, in Tamool verse;, on the cure of gonorrhea; and
consisting of 48 stanzas.
13. Agastyar Vytia Padinarroo (Agasthiyar Naidyam 16):
A medical shaster, written by Agastyar, in Tamool, and consisting of 16 verses. It treats of the
diseases of the head, and their remedies.
14. Agastyar Vytia Eranoor (Agastyar Vaidyam 200):
A medical shaster, written by Aghastier in 200 Tamool verses. It treats of chemistry and alchemy
(Ms. available at Palayamkottai and printed).
15. Calikianum (Kalai Gnanam):
A work on theology, written in Tamool verse, by Agastyar, and consisting of 200 stanzas (Ms.
available at Tanjore)
16. Mooppoo (Muppu):
A medical shaster written by Agastyar, in Tamool verse, and consisting of 50 stanzas. It treats of
the eighteen different kinds of leprosy and their cure. (Ms. available at Thirupathi)
17. Agastyar Vytia Ayrit Eranoor (Agastyar Vaidyam 1200): A Medical shaster, written by
Agastyar, in Tamool verse and consisting of 1200 stanzas. It treats of botany and of Materia
Medica. (Ms. printed).
18. Agastyar's Vytia Ayrnouroo (Agastyar Vaidyam 500):
A valuable work on medicine, written by Agastyar, in Tamool verse and consisting of 500
stanzas. It treats very fully of many diseases, and contains a great variety of useful formulae.
19. Agastyar Vytia Moon-noor (Agastyar Vaidyam 300):
A work on pharmacy, written by Agastyar, in Tamool verse, and consisting of 300 stanzas. (Ms.
available at Palayamkottai and printed)
20. Agastyar Vydeyakh Moonooro (300 verses): This chiefly instructs us in the art of making
various powders.
21. Agastyar Auyerutty Annooroo (1500 verses):
A general work on Materia Medica. (Ms. available at Tanjore, Madras and Palani)
22. Agastyar Aranooroo (600 verses): (Ms. available at Tanjore and Palani)
23. Agastyar Moopoo Anbadoo (50 verses) (Agastyar Muppu 50)
24. Agastyar Goonnoovagadam Moonoor (300 verses) (Agastyar Guna Vahadam 300):
Ms. available at Tanjore, Thirupathi, Palani and Palayamkottai also printed.
25. Agastyar Dundakum Nooroo (100 verses). (Agastyar Thandaham 100):
These are various Works of Agastyar on chemistry and physic. They also treat of theology, and
of the best means of strengthening the human frame. (Ms. available at Tanjore and Madras.)
(Pillai, p. 268-70).
Agastyar is said to have had twelve disciples to whom he taught the different arts and sciences,
and who were afterwards employed by him in instructing the people. The names of these disciples
are Tolkappiyanar, Adankotasiriyanar, Turalinganar, Semputcheyanar, Vaiyabiganar, Vippiyanar,
Panambaranar, Kazharambanar, Avinayanar, Kakkypadiniyar, Nattattanar and Vamanar, but few
particulars are known about them. Other prominent disciples included Thiruvalluvar, the author of
the perennial classic of Tamil literature, Thirukural, and Babaji Nagaraj, the fountainhead of Kriya
Yoga Siddhantham in the modern age. Their influence on the world today is immeasurable, and will
be discussed in subsequent chapters.
Agastyar is a sage of cultural integration, leading a fusion of the culture of the northern Aryans
with that of the southern Dravidians. His ashram was the practical approach to harmony and
integration, enabling every visitor to worship the Absolute in his or her own way.
There were separate shrines to different deities and an illuminating shrine to Righteousness.
Kamban says Agastyar welcomed Rama in the sweet, pleasant tamil language, while his disciples
chanted Vedic hymns. This may be seen in the story that Agastyar was specially sent down to the
south by Lord Shiva himself, at the time of His wedding with Parvati on the Himalyas. The north
sank low under the weight of the crowding celestials while the south rose up, free of such burden,
and the diminutive sage was sent south to right the tilt. Was it because at that time the south had
forgotten its gods or that the north had become too full of gods, masking the image of the single
Absolute? Anyway it was Agastyar who propagated an integral, harmonious culture. The immortal
message and spiritual technology of Kriya yoga, which he taught to Babaji, may be the master key
to the cultural integration which is now needed in the modern world, where telecommunications and
computer technology have created an interdependent "global village". May the name of this great
sage inspire us to righteous and harmonious action in these troubled times! May integral institutions
flourish!
8
Siddha Boganathar
An Oceanic Life Story
Boganathar or Bogar, the Jnana Guru of Babaji, in the poem "Bogar inana Sagarama" (Bogar's
Oceanic Life Story, consisting of 557 verses, Verse number 2, lines number 3 and 4), identifies
himself as a Tamilian, (Ramaiah, 1979; 1982, p. 17)
. In the same verse he states that the great
Siddha Kalangi Nathar initiated him in Jnana Yoga (supreme self-knowledge).
Kalangi Nathar was born in Kasi (Benares), India. He attained the immortal state of soruba
samadhi at the aged of 315, and then made China the center of his teaching activities. He belonged
to the ancient tradition of Nava (nine) Nath sadhus (holy ascetics), tracing their tradition to Lord
Shiva. There are nine important shrines associated with this tradition, five of which are in the
Himalayan mountains: Amarnath (where Shiva first taught Kriya Yoga to his Shakti partner, Parvati
Devi), Kodarnath, Badrinath (India), Kailasanath, (Tibet) and Pasupathinath (Nepal).
Meanwhile, Boganathar practiced Kundaflni Yogam in four stages. The first three stages are
described in a later chapter on "The Psychophysiology of Kriya Kundalini Pranayama". Boganathar
chose the Palani malai (mountain) in what is now southwestern Tamil Nadu as the site for intensive
yogic practice (tapas) for the final stage. He attained soruba samadhi at Palani, through the grace of
Lord Muruga, or the eternal youth, "Kumaraswamy". The Kumaraswamy temple at Palani became
the epicenter of his activities. He visited many countries astrally, and physically and through
transmigration. In one of his songs Boganathar claims to have flown to China at one point in a sort
of airplane which he built; he held discussions with Chinese Siddhas before returning to India
(Kailasapathy, 1969, p. 197-211). His visit to South America has been confirmed by accounts left by
the Muycas of Chile: "Bocha, who gave laws to Muycas, was a white, bearded man, wearing long
robes, who regulated the calendar, established festivals, and vanished in time like others (other
remarkable teachers who had come across the Pacific according to numerous legends of Incas,
Aztecs and Mayans). " (Lal, 1965, p. 20)
. He convened a meeting of many siddhas just before the
beginning of the present Kali Yuga, in 3102 B.C., to determine the best way for humanity to
progress along the spiritual path during the con-ling period of darkness. The Yoga of love and
devotion, Bhakti Yoga, was chosen as being the best means. Boganathar was entrusted by the
siddhas with the task of defining the rituals for the worship of their favorite deity "Palaniandavar",
the Lord (Muruga) of Palani.
Many rituals which center around the bathing (Abishekam) of an idol of Palaniandavar with
many substances, including panchaamirtham consisting of five fruits and honey, were developed by
him and continue to be followed to this day. The idol had to be created from a substance which
would last throughout Kali Yuga. The most resilient of known substances, granite, was known to
wear and crack after thousands of such rituals. So Boganathar fashioned it out of nine secret herbal
and chemical ingredients, nava pashanam, which made it harder than granite. Eight of the
ingredients were combined in a mold of the idol. The ninth, was added as a catalyst, to solidify it.
In recent times the scientists who attempted to determine the composition of a small sample of
the material of the idol, were startled to find that it immediately subtle mated when heated. Thus its
composition remains a mystery to date. The traces of the substance are contained in the ritual
offerings in which it is bathed. When these are returned and consumed by the devotee, their spiritual
progress is enhanced.
A Mission to China and Transmigration
Kalangi Nathar decided to enter into samadhi in seclusion for 3,000 years. He summoned
Boganathar telepathically from Tamil Nadu to China to take over his mission. Boganathar traveled
27
The material in this chapter is based upon the life story of the Siddha Boganathar narrated by Yogi S.A.A. Ramaiah
in his introduction to the third volume of the collected works of Boganathar, Bogar Kandam Yogam: Babaji's Yoga of
Boganathar. and notes in lectures.
28
Authoritities quoted by Bancroft in the Pacific States, Vol. V., 23-24.
by sea, following the trade route. In China, he was instructed by Kalangi Nathar in all aspects of the
Siddha sciences. These included the preparation and use of the kaya kalpa herbal formulae to
promote longevity. After Kalangi Nathar entered into trance, Boganathar assumed his teaching
mission to the Chinese. To facilitate this, he transmigrated his vital body into the physical body of a
deceased Chinese man, and thereafter went by the name "Bo-Yang". "Bo" is a derivation of the
word "Bhogam" which means Bliss, material and spiritual. This Bliss, for which he was named
"Bo-Yang" is experienced when the Kundalini shakti, the feminine primordial yin energy awakens,
passes up to the crown of the head, the seat of Shiva, the masculine yang pole, in the Sahasrara
chakra at the summit of the head and unites with it. The result of this integration of feminine and
masculine parts of the being, or union ("Yoga") of Shakti and Shiva, Yin and Yang, is
Satchitananda: Absolute Existence-Consciousness Bass.
Transformation or His Physical Body
Boganathar decided to overcome the limitations of the Chinese body, with its degenerative
tendencies, and prolong its life through the use of the kaya kalpa herbs long enough for the effect of
Kriya Kundalini Pranayama and related yogic techniques to bring soruba samadhi. In his poem
Bogar Jnana Sutra - 8, verse number 4, he describes vividly what happened after carefully preparing
a tablet using thirty five different herbs:
With great care and patience I made the(kaya kalpa) tablet and then swallowed it,
Not waiting for fools and skeptics who would not appreciate its hidden meaning and importance.
Steadily I lived in the land of the Parangis (foreigners) For twelve thousand years, my fellow!
I lived for a long time and fed on the vital ojas (sublimated spiritual energy)
With the ojas vindhu I received the name, Bogar; The body developed the golden color of the pill,-
Now I am living in a world of gold (based upon translation by Yogi S.A.A. Ramaiah, 1979, P.
40-42).
He chose three of his best disciples and his faithful dog, and took them to the top of a mountain.
After first offering a tablet to the dog, the dog immediately fell over dead. He next offered it to his
leading disciple, Yu, who also immediately fell over dead. After offering it to the two remaining
disciples, who by this time wore extremely nervous, and who promptly hid their tablets rather than
swallow them, Boganathar swallowed the remaining tablets and also fell over unconscious. Crying
with grief, the two remaining disciples went down the mountain to get material to bury the bodies.
When the disciples returned to the spot where the bodies had been left lying, all that was found was
a note, in Boganathar's handwriting, which said:
The kaya kalpa tablets are working. After awakening from their trance I restored faithful Yu and the
dog. You have missed your chance for immortality. (Ibid.)
This kaya kalpa enabled Boganathar to transform the Chinese body over a period of 12,000
years, during which time it developed a lustrous golden color. (The physiological transformation to
the state of soruba samadhi was, however, completed only later, at Palani in the final phases of
Kriya Kundalini Yoga and related practices. These phases will be described in chapter 11.
Boganathar's own graphic description is recorded in the poem at the end of this chapter Initiation
into Samadhi.)
In this poem Sutras of Wisdom - 8, he sings prophetically of the taking up of the practice of
pranayama in modern times by millions of persons who would otherwise have succumbed to drug
abuse:
Will chant the unifying verse of the Vedanta,
Glory to the holy feet of Uma (the Divine Mother of the Universe, Shakti),
Will instruct you in the knowledge of the sciences, ranging from hypnotism to alchemy (kaya
kalpa),
Without the need for pills or tablets, the great scientific art of pranayama breathing, will be taught
and recognized
By millions of common people and chaste young women. Verse no. 1 (based upon translation by
Yogi S.A.A. Ramaiah, 1982, p. 40).
Becomes known as Lao-Tzu, founder of Taoism
After this incident with the Chinese disciples, Bo-Yang became also known as Lao-Tzu, and was
accessible for nearly 200 years, and trained hundreds of Chinese disciples in Tantric Yoga practices,
wherein semen and sexual energies are conserved and sublimated into spiritual energies. The
advanced techniques which he taught involve raising the energies from the muladhara chakra
corresponding to the perineum up to the sahasrara chakra during sexual inter course with a
spiritually minded partner, resulting in sublimated energy, tejas, manifesting throughout all the cells
of the body. On the fifth century B.C., Confucius met Lao-Tzu Bo-Yang and afterwards said of him:
I know a bird can fly, a fish can swim, and an animal can run. For that which runs, a net can be
fashioned for that which swims, a line can be strung. But the ascent of a Dragon on the wind into
heaven is something which is beyond my knowledge. Today I have met Lao-Tzu, who is perhaps
like a Dragon. Among the Chinese, particularly, the Taoists, the Dragon is the symbol of Kundalini
Shakti, the primordial force.
At the end of his mission to China, about 400 B.C., Boganathar, with his disciple Yu (whom he
also gave the Indian name Pulipani) and other close disciples, left China by the land route. As
recorded in the Taoist literature, at the request of the gatekeeper at the Han Ku mountain pass
Lao-Tzu crystallized his teachings. He did so, in two books, the Tao Ching
Te Ching with 42 verses (MacKintosh,1971).
In book two he says Do good to him who has done you injury, which was also said by the
contemporary Tamil Siddha, Thiruvalluvar in his Thirukkural (Thiruvalluvar, 1968). Taoist yoga
traditions continue to seek physical immortality using techniques remarkably singular to those
taught in Tamil Shiva Yoga Siddhantha.
Return to India
Along their way, they visited several shrines in the Himalayas and Kumarupa, the famous Tantric
Shakti shrine in Assam
. He composed his greatest work of 700,000 verses near Mt. Kailas with the
blessings of Lord Shiva. It was later abridged to 7,000 verses, and is known as Bogar Saptha
Kandam. He later visited Gaya, India and Arabia. Upon his return to Tamil Nadu he introduced the
Chinese salts and chemistry, which he called Seena-charam and porcelain making. He submitted his
7,000 verse manuscript for evaluation to his guru, Agastyar at Courtrallam and to an academy of
siddhas there. It was endorsed by all of them as a great work.
Following this, many siddhas, including Konkanavar, Karuvoorar, Nandoeswar, Kamala Muni,
Satta Muni, Macchamuni, and Sundarandar became his disciples to study the sciences of kaya kalpa
and yoga. He eventually turned over his teaching mission to Pulipani.
29
See "The Wandering Taoist”, by Deng Ming-Dao, 1983 for a contemporary account of Taoist immortals and their
practices in China, and "The Tao and Chinese Culture" by Da Liu, 1979 for a description of the highest goal of Taoist
practices, "golden" immortality.
30
It is here that Macchamuni (Macchendranatha), one of his disciples, later composed the first great treatise on the
scientific art of Kriya Tantra Yoga, from which arose the Kalpia and Kapalika tantric traditions.
Establishes shrine at Katirgama and attains soruba samadhi
After performing tapas at Sathura Giri, and Shiva Giri, he went to Katirgama in Sri Lanka to
perform tapas and win the grace of Lord Muruga. Under inspiration from the Lord he established
the famous Yantra shrine, representing the 1,008 petalled lotus chakra, which blossomed in Bogar
there. Next he went to Palani where he attained soruba samadhi. He retired to Katirgama, where
Babaji Nagaraj met him around 211 A.D.
Second Mission to China
Later, after the period of the six Dynasties (220 to 590 A.D.), Boganathar returned with some
Tamil disciples to China. He left his mission in Tamil Nadu with Pulipani, the Chinese Siddha.
During the construction of the Brihiteeswarar Shiva Temple in Tanjore, Tamil Nadu, around 900 A.
D. Boganathar advised its builders as to how to raise the eighty ton capstone to the top of the
temple, more than 200 feet high. This was done through his disciple Karuvoorar and another Tamil
disciple who acted as intermediaries and through messages tied to the logs of courier birds, like
today's homing pigeons. At Bogar's suggestion a gradient ramp five miles long was built, up which
the stone was pulled to the top of the temple. This was one of the most remarkable engineering feats
of all times. About this time he also advised the King of Tanjore to build a small shrine dedicated to
one of his greatest disciples, Karuvoorar, behind the Bhrihiteeswarar Shiva Temple.
Current Activities
While Boganathar is reported to have left the physical plane at Palani, he continues to work on
the astral plane, inspiring his disciples and devotees, and even in rare instances he transmigrates
into another's physical body for specific purposes. Several revered persons, including Yogi S.A.A.
Hamaiah, Swami Satchidananda of Yogaville, Virginia and Coimbatore, India and Sri Dharmananda
Madhava of Palani in India have related accounts to this author of how they have initiated by him in
visionary experiences. Swami seen him and been Satchidananda told the author in 1988 that once,
when he was climbing the steps up the mountain to the Palani temple, he stopped to rest. While
meditating he suddenly had a vision of Siddha Boganathar, who initiated him into an advanced
technique of yoga. Yogi Ramaiah, in delivering lectures upon the verses of Siddha Boganathar,
seems to be so infused with the spirit and genius of the e Siddha, and interprets them with so much
inspiration, that there is room for little doubt that it is Boganathar himself using the speaker like a
human microphone.
Yogi Ramaiah reports that Boganathar inspired many modem scientists in their discoveries, in
particular Neils Bohr and Albert Einstein. This he does by guiding them telepathically but anony-
mously in their research work, providing them with mental suggestions which enable them to make
key discoveries. Einstein himself wrote an essay describing how his discovery of his famous law of
relativity, E=MC2, came to him in a flash of inspiration. Bogar also intervened using his
psycho-kinetic and clairvoyant powers during a critical period when equipment in the first space
vehicle going to the moon in 1968 malfunctioned. Bogar has also worked through his disciples and
devotees to assemble and publish his writings in many fields of science, medicine and yoga.
Eventually, these will be researched and applied for the benefit of humanity.
A memorial samadhi shrine dedicated to him is situated in the Palani temple complex.
Selections from the writings of Siddha Boganathar
The following selections from the collected writings of Siddha Boganathar, the great Jnana
(wisdom) and Dhyana (meditation) guru of Babaji, may best be understood, when used along with
the original Tamil in a particular meditation technique taught to initiated students of Kriya Yoga
(Ramaiah, 1979, 1982). Using such a meditation technique, one can go back to the source of these
verses, and there obtain a more complete view of what they point to. As each verse was the
summary of one year of meditation by their author, one can at best only glimpse his experience,
when used in this way. One realizes the limitations of the intellect in such a process: like a teacup
trying to measure out the ocean.
Initiation into samadhi by Boganathar
Carefully draw flower petals in a circle; Ah sound is modified, concentrate Air (while breathing to
that spot). All of the four will secrete, as a result, and will manifest. Be there. Remaining in the
Mula (root center) you should blow. Verse no. 1
Breathing the air thus, the particular black color is perceived. See it in the navel center; The black
color is replaced by the red color, Followed by the experience of samadhi. Verse no. 2
If you breathe blowing with great force the realm of Thou. The ascending fire manifests as the guru;
That guru manifests as the essence of Truth; It ends the dark night. Verse no. 3
In the elemental still spaces of vital energy, The Divine flames end the darkness. In these spaces are
found the Pot of Siddhi (divine powers), the epicenter of metamorphosis. The Samadhi of Light
remains. Verse no.4
Although the box is closed, you will get it open; Open the firmly closed lid and churn the pit; Pour
half the contents into a six jaan' (outstretched hand width) vessel. The result is a'paspam' (oxide)
which may produce marvelous effects. Verse no. 5
Meticulously and naturally raise to a height of three jaan, The Static Shakti, after looking at her and
making her blossom. Worship him in the depths of your being; The Samadhi will enlighten the eight
domains. Verse no. 6
During the period of luminous metamorphosis, the herbal oil soaks in and beautifies; The beautiful
Nandi (Shiva) described with great authority how to kick away Death, so that Samadhi will make
the (physical) body last. Verse no. 7
If the inner Vayu (Prana, energy) circulates, the short-lived physical body will manifest the power of
ten million suns. The mortal body will endure for three epochs; Awaken! Give up the enchantment
of desire! Verse no. 8
Concentrate on the neck, and in so doing out of the six chakras, Concentrate on the letter whose
vitality is so subtle;
The jiva (individual soul) is the kingdom; concentrate on the vital capital city. Intensely you draw in
and hold the life energy with great effort. Verse no. 9
Concentrate daily, the ten vital energies will be locked inside; The glorious light of Nandi (Shiva)
will be awakened. Immediately you will be a witness to the future trends; You will witness how
many epochs the physical body will live.' Verse no. 10 (based upon translation by Yogi S.A.A.
Ramaiah, 1982, p. 44-45).
In the above verses Boganathar speaks of the use of Kriya Kundalini pranayama techniques and the
use of kaya kalpa herbal formulae for the attainment of Self realization and ultimately self
transformation extending to the physical body.
9
Ramalinga Swamigal
Soruba samadhi has been attained by a few great souls in modern times. Ramalinga Swamigal,
the Saint of Vadalur, Tamil Nadu, southern India is one amongst them. He experienced various
stages of Divine transformation, and left forty thousand verses describing his experiences.
Ramalinga Swamigal has become one of South India's most celebrated saints, revered universally
for his great sanctity, conquest of death and inspiring songs in praise of Shiva. Such verses are sung
today by millions of school children in praise of the "Arul Perun-Jyoti", the "Supreme Grace Light",
Ramalinga's favorite name for God. Not only children, but even such spiritual giants as Sri
Aurobindo and Madame Blavatsky, recognized Ramalinga as their forerunner.
A Sketch of Ramalinga’s life story
Ramalinga was born on October 5, 1823 in the village of Marudur, about ton miles north of
Chidambaram, the site of the great temple of Dancing Shiva, "Nataraja"
. When he was five
months old, his father, Hamiah Pillai, and his mother Chinnammai, brought him to this temple to be
sanctified. As recorded later in his Divine Song of Grace or Thiruvarulpa as it is known in Tamil,
when the curtain in front of the idol of Nataraja was lifted and the camphor flame waved in front of
it, Ramalinga laughed aloud and an unusually great atmosphere of sanctity prevailed. Seeing the
communion of the child and the idol of the Supreme Lord, the chief priest ran forward, embraced
the child, and declared that it was the child of God. In another verse, of the same work (Canto 6,
chapter 38, verse 44) Ramalinga declared that God was so benevolent as to reveal to him everything
without reservation even in his childhood.
His father passed away about a month later. The family moved to Madras, where it was
supported by Ramalinga's elder brother. When Ramalinga was five years old, his brother arranged
for his schooling with a famous tutor. Ramalinga, after a few lessons, began composing ecstatic
verses of poetry in praise of God and in one of these he sang as follows:
"What wonder it is, O God, you have educated me in all knowledge; you have inculcated in me an
ardent love for you; you have persuasively taught me that the whole world is nothing but a mirage,.
O My benevolent Being! You are in me and are showering your Grace; you have condescended to
be my spiritual Master and blessed me, the insignificant creature with a status above wants without
being driven to the necessity of begging others" (Canto V, chapter 40, verse 4).
Seeing the wonderful spiritual development of the child, the tutor refrained from giving him any
more lessons. His elder brother, to make Ramalinga realize the importance of education, turned him
out of the household. However. the elder brother's wife continued secretly to feed him, until after
one such occasion, he was moved by her pleas to return to the household and take up his studies. At
this time he was nine years old. After requesting materials for writing and study, he immediately
shut himself up in his room at the family's house at no. 9 Veeraswami Pillai Street, Madras, India. A
torrent of psalms and hymns poured through him in inspiration as the "Supreme Grace Light"
reflected in him like a mirror and Omniscience descended into him and he sang as follows:
“You have infused all knowledge in me without my undergoing the ordeal of learning to such an
extent that the most learned come to me to learn more. O God! my stabilizer! You have endowed
that Light with which I could realize all knowledge and all wisdom and everything else without
being taught" (Canto 6, chapter 1, verse 23 to 24).
During an illness, when Ramalinga was twelve years old, his elder brother, asked Ramalinga to
replace him in his duties as a religious teacher. The congregation was so impressed with his skill in
commenting on the verse of one of the medieval Saivite saints, Thirugnanasambandar, that they
insisted that he finish the series of scheduled lectures. Taking it as the will of the Supreme Lord to
initiate his mission in the world, Ramalinga accepted the invitation of the devotees.
Little has been recorded with regards to the next twelve years of his life. However, it appears that
it was a period of intense aspiration and an ordeal of yearning for the descent of the Divine grace.
He wrote about this period:
31
Most of the material in this chapter is drawn from Dr. C. Srirdvasan's book, An Introduction to the Philosophy of
Ramalinga Swami. See also Vanmikanattian, 1976; Sivagnanam, 1987;Thillasiram, 1980.
"Why should I narrate the painful yearnings when You are the witness of all my sufferings all along
and when You are pervading within and outside my mind both internally and externally?" (Canto 6.
chapter 139, verse 78)
In 1849, Velayutha Mudaher of Thuzhuvoor, a reputed Tamil and Sanskrit scholar and poet,
became his principle disciple. Over the next twenty five years Velayutha authored many books
including treatises on Ramalinga Swamigal.
It was about this time, that Ramalinga was compelled to marry Thanammal, daughter of one of
his sisters. But all attempts by the family to persuade him to a worldly life were in vain. His wife
remained a virgin throughout her life.
During the next decade, at Thiruvothiyur and Chidambaram, he composed many inspired
passionate verses expressing his aspiration for the Lord's light of grace. About 1860 Ramalinga
moved to the village of Vadalur which is almost at the center of an equilateral triangle formed by
the three great temples of Chidambaram in the south, Vridachalam in the west and
Thiruppathirupoliyur in the north east. Here, in 1867, he founded a house of charity to feed the poor
and extend hospitality to travelers and indigent old persons. About 10,000 persons were fed at the
inauguration ceremony which lasted for three days. The first part of his treatise, Jeevakarunya
Ozhukkam, on compassion to all living things - a key principle in his teachings - was released at
that time. He ordained a path of righteousness, "Sanmargam", whose life breath was compassion to
all living beings. He taught that kindness is inherent in human beings. As God is manifest in all
living beings, kindness and compassion shown to living beings is kindness and love shown to God.
He taught that the love of God or God's grace shall now into the very form of the compassionate
being. To receive God's grace, one should become kindness incarnate and firmly establish in oneself
feelings of unity and fellowship. The best form of compassion is giving food to persons who are
unable to work and earn their food, without questioning as to their caste, community, creed, color,
conduct or country; and to relieve the hunger of animals, birds, insects and plants, realizing that
God is present in every being. He condemned the killing of animals and converted many to
vegetarianism.
At Vadalur, Ramalinga discoursed extensively with his disciples and he received many visitors
who came especially to witness his miracles. Those who were hungry were fed and the sick were
cured. Some scholars of various philosophical schools visited him and had their doubts clarified.
He founded a society under the name of "Sanmarasa Veda Sanmarga Sangam", later renamed by
him as "Sanmarasa Suddha Sanmarga Sathya Sangam". He borrowed the name for his philosophy
"Sanmarga", "the good path", from Thirumoolar's Thirumandiram.
The Divine Song of Grace
Ramalinga composed many hymns and poems expressing his devotion for God and his spiritual
aspirations. His favorite time for such composition was at night. Velayutha Mudaher, in 1867, after
great effort, persuaded Ramalinga to allow him to collect and publish the poems with the title
Thiruvarulpa or The Divine Song of Grace. A history of their composition was written by Velayutha
in 63 verses and appended to this collection.
Soon after its publication, a group of people in Jaffna, Sri Lanka, headed by a famous scholar,
Arumuga Navalar, wrote a pamphlet which described as presumptuous the title of 7he Divine Song
of Grace. They asserted that such a title should be applicable only to the verses of the four earlier
Tamil Saivite saints. After several more pamphlets appeared on either side, Arumugam Navalar
filed a lawsuit seeking to force the title of the book to be changed. Summons were issued by the
High Court in Cuddalore, Tamil Nadu. At the appointed time, Ramalinga walked into the
courtroom, only after everyone from both sides of the dispute had taken their seats. When
Ramalinga entered, everyone except the English judge, stood up immediately out of reverence for
him. Ramalinga went to his seat, gestured in respect to the court and then walked out. Again
everyone, including the plaintiff, Arumuga Navalar, stood up as he left. The English judge who had
been carefully observing the expressions of reverence of everyone for Ramalinga, then asked
Arumugam Navalar why he had shown such respect to the respondent. Navalar explained that it was
a custom of the country to show respect to a saint. The judge immediately set aside the suit, ruling
that the greatness and sanctity of the hymns was merited when even their critic was obliged to
revere the saintliness of their author.
The Divine Song of Grace is one of the greatest master works of the Tamil language. Written in
melodious verse, it expresses the nature and attributes of God, the soul and the symphony of life. It
describes the various stages of Self realization and the transformation of Ramalinga's mortal human
frame into a divine immortal body. Ramalinga wrote that his mortal body became resplendent with
a golden hue and transformed into a "body of love" (Anburoo or Suddha deham). He sang more and
more in ecstatic delight for the flow of Divine Grace. His "body of love" was transformed into an
effulgent body, known as the "body of Grace", Pranava deham or "body of light". Unlike the
previous one, this body was imperceptible to the sense of touch. It is imperishable and
non-susceptible to the ravages of Nature. His aspiration to merge with God Supreme was fulfilled at
this stage. At one point, he states:
"I prayed for an effulgent body that would endure forever against wind, earth, sky, fire, water, sun,
moon, death, disease, weapons of killing, planets, injuries of evil deeds or anything else. He later
fulfilled my prayers and I have such a body. Think it not a mean gift. O people. seek refuge in my
Father who is the lord of the Beatific Splendor that immortalizes even the material body." (Canto 6,
chapter 13, verse 59)
It was about this time that the disciples of Ramalinga tried to photograph him. A famous
photographer, Masilamany Mudalier of Madras was brought down. He attempted to photograph
Ramalinga eight times, but the photographic plates revealed only his clothing -and no part of his
body. One of his disciples, Kandaswamy Pillai offered an explanation. According to him the body
of Ramalinga had already been converted into a body of sublime light and hence it would not reflect
on the photographic plate.
His body cast no shadow. To avoid undue publicity to this fact, Ramalinga covered his head and
effulgent body with a white cloth. He was a straight, slender figure of moderate height. He had a
long sharp nose and broad soothing eyes sparkling with spiritual fire. His frame appeared thin. He
took a small quantity of food only once in two or three days. He could very easily read the minds of
others and frequently performed miracles, such as healings. He often disappeared for many days at
a time. He was simple, humble, gentle and loving.
The Temple of Wisdom
In 1870, Ramalinga Swami moved into a small hut in the hamlet of Mettukuppam, about three
miles south of Vadalur. This hut has been preserved to this day and is known as "Siddhi Valaga
Thirumaligai", "the sacred mansion of the miracle". In 1871, he requested his disciples to construct
"a temple of wisdom" designed by him. They did it within six months. It was inaugurated on
January 25, 1872, and is still standing to this day. It has a unique design which in its form explains
symbolically the process of Self realization as experienced by Ramalinga. Seven curtains
representing human passion and ignorance conceal an eternal light and various inner spaces within.
These curtains conceal successively: "the individual", "life itself', the "space of reality", the "space
of the Lord Supreme", and various spiritual experiences. Beyond all these curtains stand a glass
box, five feet high, representing the purity of the soul, and within it there burns an eternal flame,
which represents the soul in its true splendor, merged with Supreme Grace light (Arul perunjyoti).
Ramalinga issued instructions to his disciples that except for the burning of camphor, no ritual be
performed. Devotees should pray silently, filled with love for God, and enter into ecstasy.
"Into all the bodies of His creation..."
From the time of the laying of the foundation of the temple, Ramalinga Swami would alternate
between periods of several days of seclusion in his hermitage and periods when he would give
thrilling lectures on universal spiritual communion. Towards the end of 1873 he hoisted his
Sanmarga flag as a token of achievement of the Supreme Grace Light. He entreated his listeners to
meditate upon the Lord of Light seated in one's heart and to pray to the Supreme Grace Light.
Towards the end of 1873, he placed outside the door of his room the oil lamp which he had been
using inside. He asked his disciples to worship it and to keep it burning forever. He asked them to
imagine the Supreme Grace Light manifested in it and to pray to Him for Grace.
But when his spiritual mission did not take as deep a root as it perhaps should have, Ramalinga
expressed sorrow, saying:
"We disclosed the treasure. but no one was willing to have it. We close down. "
Earlier he remarked:
" You. my dear ones. you seem to have decided not to hear me. You may not hear me now. There are
some enlightened persons in the far north. They will be coming over here. They will learn this
philosophy and preach unto you. Then perhaps you may listen." Madame H.P. Blavatsky,
co-founder of the Theosophical Society, which led the western world's revival in interest in
spirituality and esoteric studies in modern times, with international headquarters in Madras,
declared that Ramalinga Swamigal was the forerunner of their movement. (July, 1882 edition of the
Theosophist).
Forty years later Sri Aurobindo settled in nearby Pondicherry. Parallels between his experiences
and those of Ramalinga are discussed in the next chapter.
After seeing that the masses did not hood his message, Ramalinga appealed to God:
"Oh Lord of Life. What is the use of repeating my humble desires when you know my mind? When
will all the world, realizing the universal spiritual communion, enjoy eternal happiness devoid of
miseries and death? When shall I. on seeing their joy, be happy?" (Canto 2, chapter 23, verse 10)
On the auspicious day of January 30, 1874, at the age of 50, Ramalinga wrote and released to his
devotees the following statement:
"My beloved ones!" I have to be out of your sight for a time. Do not worry. Keep the Light of the
lamp (Gnana Deepam) burning forever. Imagine that god is there and worship the light. You will be
amply rewarded. I am in this body now and after awhile I shall enter into all the bodies of his
creation. Close the door and lock it outside. The room, if ordered to be opened, will only be void. "
Ramalinga then shut himself up in his room in the Mettukuppam hut. Later that night, as the
devotees outside the room were chanting "Arulperunjyoti. Arulperunjyoti. Tanniperunkarunai.
Arulperun jyoti" (Supreme Grace Light, Supreme Grace Light, pour down upon us, Supreme Grace
Light) suddenly a flash of violet light emanated from Ramalinga's room, signaling the merger of
Ramalinga "into all the bodies of His creation". For, when the room was eventually opened it was
found to be empty. Ramalinga had disappeared without a trace.
Upon receipt of a police report a few days later, the chief British administrative officer of South
Arcot District, the Collector, a Mr. J.H. Garstin, of the Indian Colonial Service, ICS and Mr. George
Banbury, ICS, the District Medical Officer, with the Tashildar, the chief of the local "Taluk" or
sub-district, Mr. Venkataraman lyer, rode quickly on horseback to Metukuppam to investigate the
disappearance. They conducted an elaborate inquiry. All of the villagers were overcome with
emotion, so great was their sorrow. The officers went around the hut carefully examining the entire
area. Finding no evidence which would support any suspicion to the contrary, they concluded that
Ramalinga was indeed a great soul who had vanished into thin air. The Collector enquired from the
disciples what the Swan-ii had asked them to do. They told him that he had instructed them to food
the poor. Both British Officers gave twenty rupees for this purpose to the disciples and rode back to
Cuddalore.
In 1878, the Manual of South Arcot District was published. In it, the Collector, Mr. J.H. Garstin,
described the disappearance of Ramalinga Swami. He stated that "in 1874, Ramalinga Swami
entered into a room at Mettukuppam and asked his devotees to lock it outside. He did not come out
at all. His disciples believe that he has merged with God."
His passing reminds one of the way in which the four great Saivite saints of Tamil Nadu, the
"Nayanars", left the physical plane. None of them dropped their bodies on earth nor was buried or
burnt. They vanished into the other or into the Lord Divine. Tirugnanasambandar vanished into the
divine light which appeared at the time of his marriage. Appar merged physically with the Absolute
form of the Lord at Pugalur. Sundardr merged with Lord Shiva at Mount Kailas and
Manickavasagar merged with the idol of Nataraja, the Cosmic Dancer, in the sanctam sanctorum of
the Chidambaram temple (Sokkizhaar, 1985). Unlike them, however, Ramalinga did not keep
deathlessness a secret. He proclaimed it openly and invited everyone to share in its Joy and
Supreme Grace Light.
The Way of Transformation
Ramalinga Swami left more than 40,000 lines of verse in which he described the stages of
transformation which he had experienced. A summary of these, given below, shows that what
Babaji and the Eighteen Yoga Siddhas have preached is a divinely inspired process which can bring
about the realization of humanity's greatest potential, union with the Divinity at all levels: spiritual,
intellectual, mental, vital and physical.
Ramalinga described several successive transformations:
1. the transformation of the mortal human body into the "Suddha deham" or "perfect body",
achieved by universal spiritual communion and devotion to God.
2. the transformation of the "Suddha deham " into the "Pranava deham" or "body of Grace and
Light".
3. the transformation into the "Gnana deham" or "Body of Wisdom", into the body of God Supreme.
The feasibility of such transformations is evident from the change in Ramalinga's own body.
Furthermore, Ramalinga stated that Saint Manickavasagar, who had dissolved in the sanctam
sanctorum of the Nataraja Temple in Chidambaram in the seventh century A.D., had achieved these
transformations beforehand.
The Suddha deham or "Perfect body"
In many verses Ramalinga sings of how his "impure body" of "impure elements" was
transformed into a pure body of pure elements, called a "Swama deham" or "golden body" of
immeasurable carats.
"Oh God! The Eternal Love, just to bestow upon me the golden body, you, the Universal Love have
merged with my heart. Allowing Yourself to be infused in me, Oh Supreme Love. You with the
Light of Grace have alchemized my body. " Canto 6, chapter 1, verse 480.
In Canto 6, Chapter 132, verse 54, he swears that by the observance of the Divine Path of
Suddha Sanmargam, the most impure body susceptible to the material bonds and to putrefaction
shall become an everlasting and imperishable body.
Ramalinga described a "principle of Light which alone can bring about this first transformation".
This principle has two important aspects: "universal reverence for life", Paropakaram and "devo-
tional meditation", Satvicharam. For him, the first was the most important, and if acquired, Grace
would come easily. God is present in all living things and all living things are in God. By
developing compassion for all, a universal spiritual communion and universal love can be obtained.
Grace is the mercy of God. Compassion is the mercy of the human soul, and by developing it, the
Grace of God can be realized - Eke a spark expanding into a radiant light.
The other aspect of the principle of light, ardent devotion to God. should expand, he taught.
Continual thinking of God and ardent prayer for his Grace are the key.
In Canto 6, chapter 110, verse 1, he sings that one has to think incessantly, till he feels and melts
with love for God. In such a melting mood one bursts into tears and sings praise of God, and a
soothing warmth is produced in the aspirant. Without knowing this secret, yogis have undergone
ascetic practices just to develop this warmth (Shuddhi ushanam). When this universal love and
sacred warmth develop, the body as well as the soul become prepared for the descent of the Grace,
in the form of Light. When this occurs, the material body of impure elements is transformed into a
"body of pure light", emitting a golden hue.
According to descriptions in Canto 6, chapter 99, verse 6, chapter 139, verse 98, and chapter 1,
verse 1490, this "golden body" appears to be about twelve years of age. There are no more
physiological activities. No question of food, digestion, excretion, growth and aging. Externally, it
appears gracefully beautiful without casting a shadow. In Canto 6, chapter 1, verse 1449-1476, he
narrates exquisitely the stages of this transformation. lie states that the dermis and epidermis of the
skin have become extremely soft; all the nerves, muscles and tendons have gradually loosened; all
the bones, membranes and cartilage very pliable; all the blood coagulated; the semen hard and
concentrated. The brain and all of its parts have become loosened like an opening blossom.
Throughout the body, an elixir flows. The face has become brilliant. There is a delicacy, soft and
mild, sweet and harmonious in the gentle, cool breathing. The internal tear glands pour profusely.
The mouth gasps with trembling, the cars are filled with melodies. The entire body has become
cool. All the visible parts of the body bloom in ecstasy. The heart swells and throbs with love. The
ego vanishes: likewise mental and emotional blemishes. A tender, loving, compassionate quietism
rules. The ardent desire for receiving the Divine Grace overflows. Supreme love fills the body
which enshrines the divine life.
Ramalinga not only described his own experience, but also that of the individual blessed with the
"Suddha deham" or "perfect body". He is not affected or limited by the five great elements, earth,
water, fire, air and ether. His senses can perceive at a distance, and their knowledge is universal and
omniscient. He is unlimited by time, space and the other laws of nature, nor does he require food,
sleep and sex. There is no aging of his body, nor is it disturbed by weapons of any kind. He can
create and destroy at will. He can revive the dead to life, and restore youth to the bodies of the aged.
He is omnipotent, omniscient and omnipresent.
The Pranava Deham or "Body of Grace"
Ramalinga described a subsequent transformation from the "perfect body" into a "Pranava
deham" or "Body of Grace". According to him, it can be seen visually but it cannot be touched. It
appears to be a heavenly child of about five to eight years of age. By the more exercise of its will it
has command overall of the "Siddhis" or yogic miraculous powers. His descriptions of this stage
remind one of those made by Boganathar with reference to "Bala Murugan", that is Lord Murugan
as a child.
In Canto 6, chapter 109, verse 17, Ramalinga states that he experienced this transformation and
evolved even further. In so doing, the Grace Supreme manifested itself with absolute Bliss.
The Gnana Deham or "Body of Bliss"
Ramalinga describes in Canto 6, chapter 103, verse 7, chapter 132, verse 74 and chapter 109,
verse 27, how he underwent the ultimate and greatest transformation in human evolution: a
transmutation into the Godhead, which he referred to as merging with the body of Supreme Wisdom
- Gnana Deham - the body of God Supreme. In it, the body is omnipresent but imperceptible to the
senses. The Godhead has exchanged His body for that of the supremely divine aspirant, namely
Ramalinga Swami, as stated in Canto 6, chapter 1, verses 1149 and 1139. In verse 1145 (same
chapter), he states that the God Supreme was not only so gracious as to merge in the divine and
sublime body of the Swan-ii but also made him equal to the most Supreme Grace and Godhead,
namely Suddha Shivam.
The Heritage of Ramalinga Swamigal
Ramalinga Swamigal continues not only to "live in all the bodies of His creation" but also in the
hearts of millions of devotees who have been inspired by his example and his writings. His mission
in Vadalur has fed the poor on an extensive scale at Vadalur every day for the past 120 years. The
mission's kitchen fire has not gone out since it was first lighted in 1870! During the Pusam festival
in January, tens of thousands of devotees visit the Temple of Wisdom at Vadalur and the hermitage
in nearby Mettukuppam. These were both renovated in 1978. They continue to glow with the golden
"divine grace light".
10
The Supramental Evolution
Sri Aurobindo and the 18 Siddhas
One of the few persons in modern times who could fully appreciate the greatness of a Divine
transformation of humanity was Sri Aurobindo. While most of the pundits and orthodox religious
leaders of India have regarded the writings of the Siddhas, with their claims of physical immortality
as the product of imagination, Sri Aurobindo attempted for forty years to realize such a state. While
he never claimed to be a part of the 18 Siddha Tradition, as will be seen below, it is evident that the
transformative experiences of Thirumoolar, Ramalinga, Aurobindo and the Mother (Aurobindo's
chief disciple) were all of the same nature. His contemporary accounts may therefore help one to
appreciate the claims of the Siddhas.
Sri Aurobindo's inspired vision was expressed in The Life Divine and The Synthesis of Yoga,
and his experiences in self transformation were expressed in his Letters on Yoga and the epic poem,
Savitri (Aurobindo, 1935 [a], 1935 [b], 1969, 1950 [a]). The latter two works, in particular, describe
in detail the many stages and difficulties involved in such a transformation. Far from being an end
in itself, physical immortality, represented to Aurobindo the next stage in humanity's evolution. It
was to be the result of spiritual transformation: the culmination of a process in which a Divine
"Supramental" consciousness would descend into the lower planes of consciousness, even into the
inconscient levels of Matter.
Aurobindo's descriptions of this transformative process and its results are strikingly similar to
those of both the Eighteen Siddhas and Ramalinga described in earlier chapters, particularly in the
references to the "golden dust" and "golden body". His deep love for humanity and his orientation
towards the physical world and action are also similar to those of the Siddhas. This commonality of
experience and orientation may provide us with some guidelines for our own discipline and
lifestyles, to be explored in the next chapter.
Aurobindo Chose was born in Calcutta on August 15, 1872. He studied in England from the age
of five to the age of 20. Returning to India in 1892, Aurobindo worked as a teacher of French and
English and later as the private secretary of the Prince of Baroda. He married in 1901. However, in
the intervening years most of his energies wore taken up by the fledging Indian independence
movement, for which he had become one its principal leaders. He was charged by the British with
subversion and jailed. but acquitted after a trial for lack of evidence. (Satprem, 1975, p. 27,
149-150)
Meeting with Yogi Lele
In the midst of all these political activities, on December 30th, 1907, Aurobindo met a yogi
named Vishnu Bhaskar Lele. It was the first time he had met a yogi intentionally. He said to Lele: “I
want to do Yoga but for work, for action, not for sannyasa (renouncing the world) and nirvana.
"(Aurobindo, 1972, p. 349). The two men spent three days together in a single room. Lele told him
to "Sit in meditation, but do not think, look only at your mind you will see thoughts coming into it
before they can enter throw these away from your mind till your mind is capable of entire silence.
" (Aurobindo, 1972. p. 132). He later recorded: "The first result was a series of tremendously
powerful experiences and radical changes of consciousness which I had never intended.. and which
were quite contrary to my own ideas. for they made me see with a stupendous intensity the world as
a cinema topographic play of vacant forms in the impersonal universality of the Absolute Brahma. "
(Aurobindo, 1972, p. 127)
"In the enormous spaces of the self the body now seemed only a wandering shell." (Aurobindo,
1972, p. 132)
"It threw me suddenly into a condition above and without thought. unstained by any mental or
vital movement.. there was no ego, no real world only when one looked through the immobile
senses, something perceived or bore upon its sheer silence a world of empty forms, materialized
shadows without true substance. There was no One or many even, only just absolutely That
featureless, relationsless, sheer, indescribable, unthinkable, absolute, yet supremely real and solely
real. This was no mental realization or something glimpsed somewhere above. - no abstraction. - it
was positive, the only positive reality - although not a spatial physical world. pervading. occupying
or rather flooding and drowning this semblance of a physical world, leaving no room or space for
any reality but itself allowing nothing else to seem at all actual, positive or substantial... What it
(this experience) brought was an inexpressible Peace, a stupendous silence, an infinity of release
and freedom." (Aurobindo, 1972, p. 132)
Aurobindo had entered into the state of "Nirvikalpa samadhi" or "That" of the Vedanta and
Hindu sacred literature, or what the Buddhists referred to as "Nirvana", "liberation", the final goal
of mystical traditions around the world, which so few ever attain, even after years of arduous effort.
But this end point was to be just the beginning of much higher experiences. He records: "I lived in
that Nirvana day and night before it began to admit other things into itself or modify itself at all... in
the end it began to disappear into a greater Super- consciousness from above... The aspect of an
illusionary world gave place to one in which illusion is only a small surface phenomenon with an
immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine
Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And
this was no re-imprisonment in the senses, no diminution or fall from supreme experience, it came
rather as a constant heightening and widening of the Truth... Nirvana in my liberated consciousness
turned out to be the beginning of my realization, a first step towards the complete thing, not the sole
true attainment possible or even a culminating finale. "(Aurobindo, 1972, p. 154). "Nirvana cannot
be at once the ending of the Path with nothing beyond to explore... it is the end of the lower Path
through the lower Nature and the beginning of the Higher Evolution." (Aurobindo, 1969 (a) p. 71)
Aurobindo continued in this state while editing his daily newspaper, organizing clandestine
meetings and addressing political rallies. Before the first such rally, when he expressed to Lele his
hesitation to speak, Lele "asked me to pray, but I was so absorbed in the Silent Brahman
consciousness that I could not pray. He replied that it did not matter, he and some others would pray
and I had simply to go to the meeting and make Namaskar (bow) to the audience as Narayan (the
Lord) and wait and speech would come to me from some other source than the mind" (Purani, 1958,
p. 120).
Aurobindo followed these instructions and "the speech came as though it were dictated. And ever
since all speech, writing, thought and outward activity have so come to me from the same source
above the brain mind" (Aurobindo, 1972, p. 83). This was his first experience with the
Superconscient. His speech was wonderful: "Try to realize the strength within you, try to bring it
forward; so that everything you do may be not your own doing but the doing of that Truth within
you... because it is not you. it is something within you. What can all these tribunals, what can all the
powers of the world do to that which is within you, that Immortal, that Unborn and Undying One,
whom the sword cannot Pierce, whom the fire cannot burn?... Him the jail cannot confine and the
gallows cannot end. What is there that you can fear when you are conscious of him who is within
you?" (Aurobindo, 1922, p. 22)
Aurobindo was arrested by the British police a second time at dawn on May 4, 1908. It was
during the daily exercise period in the yard of the Alipore jail that a series of spiritual experiences
brought about a change in his consciousness. He began to see the Lord in everyone. In the iron cage
in the courtroom during the trial, which lasted six months, the same vision followed him: 'I looked
at the Prosecuting Counsel and it was not the Counsel for the Prosecution that I saw; it was Sri
Krishna who sat there and smiled. 'Now do you fear? 'he said, I am in all men and overrule their
actions and their words'." (Aurobindo, 1922, p. 58)
In Quest or "the Secret"
After his release from the Alipore jail, Aurobindo took up his revolutionary work again. Through
his experiences in the Alipore jail, he had attained an "overmind consciousness" wherein the
separate truths of existence - such as Peace, Love, Beauty, Power, Knowledge, Will, etc. - are
experienced fully, but independent of one another. But the limitations of this consciousness were
clearly seen too. In it, one experiences but one truth at a time. He sees all but sees all from its own
viewpoint" (Aurobindo, 1958. p. 128). By its very structure, the overmind consciousness must
divide the unit, and the more it descends into the lower mental planes, the more it becomes
fragmented. What was needed, then, was a truth of the body and the earth, not just a truth of the
spirit and heavens. Another Power was needed - one which could resist the downward, divisive
power to which human nature was subject. Aurobindo began to search for the key to a true life
down here. "Life, not a remote silent or high uplifted ecstatic Beyond-Life alone, is the field of our
Yoga "(Aurobindo, 1976, p. 10 1). Aurobindo said: 'It is clear that Mind has not been able to change
human nature radically. You can go on changing human institutions infinitely and yet the
imperfections will break through all your institutions... It must be another power that can not only
resist but overcome that downward pull" (Satprem, 1975, p. 228).
Aurobindo referred to this hidden power as "the secret", the Supramental Consciousness".
In February, 1910, less than one year after his release from jail, he was warned that he was about
to be arrested again and deported to the Andaman Islands. The Voice spoke to him: "Go to
Chandernagore". He left ten minute later on a boat down the Ganges.
At Chandernagore, in 1910 he found "the secret" for which he had been searching. The
circumstances surrounding its discovery were never related by him. However, from his later
writings it is apparent that to reach it, he had to go through a living hell, because one could not
ascend higher than one had descended. "On each height we conquer we have to turn to bring down
its power and its illumination into the lower mortal movement". For if the Divinity is to descend
into us, transforming our human nature, its progress will consist not so much in our rising up as in
our pouring out all that holds us back, all that obscures. Cleansing of the subconscient, with au its
fears, desires, pain and distortions becomes of primary importance. At the lowest level of human
consciousness lies the subconscient, which is the result of the evolution of life in Matter. It contains
all of the habits of life, including those of disease and death. At Chandernagore, Sri Aurobindo
reached the final depths of the physical subconscient. As he said: "No, it is not with the Empryrena
(heavenly) that lam busy, I wish it were. It is rather with the opposite end of things." (Aurobindo,
1972, p. 222)
"At the same time he reached the upper frontier of the overmind where the 'great colored waves'
merge with the white Light", Aurobindo touched correspondingly the black rock down below:
"I have been digging deep and long,
Mid a horror of filth and mire...
A Voice cried 'Go where none have gone!
Dig deeper, deeper yet
Till thou reach the grim foundation stone
And knock at the keyless gate. " (Aurobindo, 1946, p. 6, 8)
He found himself at the bottom of the pit of the "inconscient" Matter when, without dissolution:
"He broke into another Space and Time." (Satprem, 1975,p. 259)
"A fathomless sealed astonishment of light. " (Aurobindo, 1952 (a), p. 40)
"A grand reversal of the Night and Day
All the worlds values changed. " (Aurobindo, 1950 (a), p.49)
"The high meets the low, all in a single plan." (Aurobindo,1950 (a), p. 615)
He broke through to the Supramental, which is the very basis of all matter, experiencing an
illumination in the very cells of the body. The "Secret" of the transformation was this: the
consciousness above is the consciousness below.
"They must enter into the last infinite if they want to reach the last infinite. " (Aurobindo, 1969, p.
393)
"Heaven in its rapture dreams of perfect earth
Earth in its sorrow dreams of perfect heaven
They are kept from their oneness by enchanted fears (Aurobindo, 1950 (a), p. 768)
The "Golden" Supramental
The descriptions of the "supramental" are reminiscent of similar descriptions by the Eighteen
Siddhas of soruba samadhi and the “golden samadhi", and by Ramalinga with the "golden body".
Aurobindo's chief disciple, "the Mother", after her first experience of it, wrote:
"There was this impression of power, of warm the, of gold: it was not fluid, it was like a glow of
dust. And each one of these things (they cannot be called particles nor fragments, not even points,
unless one takes pointing the mathematical sense, a point which does not take up space) it was like
vivid gold, a warm gold dust - one cannot say it was brilliant, one cannot say it was dark, nor was it
made of light as we understand it: a crowd of tiny little points of gold, nothing but that. I would
have said that they touched my eyes, my face. And with a formidable power. At the same time, a
feeling of plenitude, the peace of all power. It was rich, it was full. It was movement at its fastest,
infinitely more rapid than anything one can imagine, and at the same time it was absolute peace,
perfect tranquility." "...it gives the feeling of a perfect immobility. It is absolutely indescribable, but
it is this which is the Origin and the Support of the whole terrestrial evolution... And I have noticed
that in that state of consciousness the Movement exceeds the force or the power which concentrates
the cells to make of them an individual form. " (Satprem, 1975, p. 28-81). This description is also
reminiscent of that most pregnant of the phrases of the Siddhas: "Be Still and know that I am God".
For immobility was the basis of the supramental power.
Pondicherry
After two months in Chandernagore, Aurobindo heard the Voice again asking him to "Go to
Pondicherry". Shortly thereafter he left secretly by ship, narrowly escaping the British police.
Pondicherry was a French colony on the southeastern coast of India. It was during that period, a
very quiet, seemingly dead backwater. It was the last place one would expect a spiritual revolution
to begin. However, it had a fitting past. A French professor there, Jouveau Dubreuil, discovered that
centuries ago it had been called Vedpuri, being a center of Vedic studies in the south, and that by
tradition, the Siddha Agastyar was its guardian. He discovered that the once Vedic university was
situated in the exact spot where Sri Aurobindo ultimately located his permanent residence. The
current Tamil name, Puducheri (Now Town), went back several centuries and had been referred to
as Poduka by the Greek, Ptolemy, in the second century A.D. and by earlier writers. (lyengar, 1972,
p. 676)
Aurobindo had a difficult time during his first years in Pondicherry. A few of his revolutionary
followers came and stayed with him, waiting for him to resume his activities in that field. But
Aurobindo had other matters to attend to. When urged one day to resume his political struggle he
quickly replied that what was needed was "not a revolt against the British Government, which
anyone could easily manage... (but a revolt against the whole of universal Nature." (Purani, 1959, P.
45)
Aurobindo read the Vedas, the ancient sacred writings in their original form for the first time
during the first few years in Pondicherry. He recognized in them experiences which he had had
himself, and translated parts of them in light of his experience. But unlike the writers of the Vedas,
the ancient rishis, it was not personal self realization that Aurobindo sought.
In 1910, Paul Richard, a French writer came to Pondicherry. He came a second time in 1914
expressly to see Aurobindo, and then proposed that they both start a bilingual monthly philosophical
journal, the Arya, or Review of the Grand Synthesis. From 1914 to 1920 Aurobindo published this
journal as well as most of his written work -- nearly five thousand pages, writing several books at a
time. These included: The Life Divine, which give his fundamental philosophical vision for man's
evolution; The Synthesis of Yoga, which describes his integral yoga, and contrasts it to other yogic
disciplines; Essays on the Gita, which interprets the Bhagavad Gita in the light of Aurobindo's
vision of the descent of the "supramental consciousness"; The Secret of the Veda; The Ideal of
Human Unity; and The Human Cycle. The last three described future possibilities of human
societies.
The ideas in this works came in a torrent of inspiration, without effort, according to Aurobindo:
"I have made no endeavor in writing. I have simply left the higher Power to work and when it did
not work, I made no effort at all. It was in the old intellectual days that I had sometimes tried to
force things and not after I started development of poetry and prose by yoga. Let me remind you
also that when I was writing the 'Arya' and also whenever I write these letters or replies I never
think... it is out of a silent mind that I write whatever comes ready shaped from above." Roy, 1952,
p. 247)
In 1920 he laid down his pen. The final edition of the Arya was published. During the next thirty
years, his writing was limited to an enormous amount of correspondence, and to the writing of the
epic poem, Savitri, of 23,813 lines, which summarizes most vividly his vision of humanity's
evolution, his labors with the subconscient and inconscient, as well as his experiences with the
higher realms of consciousness. (Satprem, 1975, p. 294)
The Crisis of Transformation
Aurobindo saw humanity at a crossroads in its evolution: "If a spiritual unfolding on earth is the
hidden truth of our birth into Matter, if it is fundamentally an evolution of consciousness that has
been taking place in nature, then man as he is cannot be the last term of that evolution: he is too
imperfect an expression of the spirit, mind itself a too limited form and instrumentation,- mind is
only a middle term of consciousness, the mental being can only be a transitional being. If then, man
is incapable of exceeding mentality, he must be surpassed and supermind and superman must
manifest and take the lead of the creation. But if his mind is capable of opening to what exceed sit,
then there is no reason why man himself should not arrive at supermind and superman hood or at
least lend his mentality, life and body to an evolution of that greater term of the spirit manifesting in
Nature. " (Aurobindo, 1935 (a), p. 109)
We have reached, according to Aurobindo, "a crisis of transformation" (Aurobindo, 1949, p.
292), which is "as crucial as must have been the crisis which marked the appearance of life in
Matter or the crisis which marked the appearance of mind in Life" (Satprem, 1975, p 308). Unlike
the earlier crises however, mankind can be the "conscious collaborators of our own evolution".
(Satprem, 1975, p. 308)
For Aurobindo, however, it was not to be our human forces which would bring about the
transformation, but an increasingly conscious surrender to the Divine Force above. The limitations
of the human mind, vital and physical nature were too great. With regards to the physical body,
Aurobindo said: "In the spiritual tradition the body has been regarded as an obstacle, incapable of
spiritualization or transmutation and a heavy weight holding the soul to earthly nature and
preventing its ascent either to spiritual fulfillment in the supreme or to the dissolution of its
individual being in the Supreme. But while this conception of the role of the body in our destiny is
suitable enough for a sadhana (spiritual discipline) that sees earth only as afield of the ignorance
and earth-life as a preparation for a saving withdrawal... it is insufficient for a sadhana which
conceives of a divine life upon earth and liberation of earth-nature itself as part of a total purpose of
the embodiment of the spirit here. If a total transformation of the being is our aim. a transformation
of the body must be an indispensable part of it,, without that no full divine life on earth is possible. "
(Aurobindo, 1952 (c), p. 43)
Supramentalized matter would respond to the conscious will and thus manifest the qualities of
the spirit: immortality, malleability, lightness, beauty, luminosity and bliss. There would also be
significant physiological changes: "Transformation implies that all this purely material arrangement
will be replaced by concentrations of force, each having a different mode of vibration; instead of
organs there will be centers of conscious energy moved by the conscious will. No stomach, no heart
any longer, no circulation, no lungs; all this disappears and gives place to a play of vibrations
representing what these organs are symbolically. " (Satprem, 1975, p. 312). The body would be
made of "concentrated energy which obeys the will" rather than being "a little soul carrying
corpse". (Satprem, 1975, p. 313)
'The change of consciousness will be the chief factor, the initial movement, the physical
modification will be a subordinate factor, a consequence." (Aurobindo, 1935 (a) p. 1009)
Aurobindo was no mere theoretician or writer of science fiction. He wrote on the basis of his
experience, and his experiences with "the transformation" proceeded through three distinct phases:
first, a bright phase, from 1920 to 1926, in which many miraculous powers and phenomena
manifested through the power of the supramental consciousness which Aurobindo had first
experienced in 1910; secondly, a phase of seclusion, in which Aurobindo and his chief disciple, the
Mother, Mirra Richard, tested on their own bodies the effects of many experiments, working at the
love of the subconscient and inconscient from 1926 to 1940; and a third phase, in which the field of
his efforts encompassed the whole of humanity and the world, from 1940 to the present.
At the end of the first phase, on November 24, 1926, he suddenly ended the manifestation of
miracles and powers and announced his retirement into solitude. The Ashram was officially founded
under the guidance of the Mother. I-le declared at this time: "I have no intention of giving my
sanction to a new edition of the old jiasco. a partial and transient spiritual opening within with no
true and radical change in the law of the external nature. " (Satprem, 1975, p. 322)
From 1926 to 1940 he and the Mother experimented with fasting, sloop, food, laws of nature and
habits, testing on their own bodies at the cellular level and subconscient. It was a race against time,
not unlike what the Siddhars described in their use of Kaya Kalpa herbs to prolong the life long
enough for the more subtle spiritual forces to complete the divination. "Fundamentally", said the
Mother, -the question is to know, in this race towards the transformation which of the two will reach
first, the one who wants to transform the body in the image of the divine Truth or the old habit in
the body of gradually decomposing" (Satprem, 1975, p. 330). The work proceeded at a level that
Aurobindo called "the cellular mind" "an obscure mind of the body, of the very cells, molecules,
corpuscles" "this body mind is a very tangible truth; owing to its obscurity and mechanical clinging
to past movements and facile oblivion and rejection of the new, we find in it one of the chief
obstacles to permeation by the supermind Force and the transformation of the functioning of the
body. On the other hand, once effectively converted, it will be one of I he most precious instruments
of the stabilization of the supramental Light and Force in material Nature." (Aurobindo, 1969 (a), p.
346)
To prepare the cells, mental silence, vital peace, cosmic consciousness were pre-requisites to
permit the physical and cellular consciousness to enlarge and universalize itself. But then it became
apparent that "the body is everywhere", and that one could not transform anything without
transforming everything.
"I have been digging deep and long
Mid a horror of filth and mire
A bed for the gold river's song
A home for the deathless fire...
My gaping wounds are a thousand and one..." (Aurobindo,1952, p. 6)
Aurobindo and the Mother found that complete transformation is not possible for the individual,
unless there is a minimum transformation by all.
"To help humanity out", remarked Aurobindo, "it was not enough for an individual, however great,
to achieve an ultimate solution individually, (because) even when the Light is ready to descend it
cannot come to stay till the lower plane is also ready to bear the pressure of the Descent." (Roy,
1952, p. 25 1)
"If one wants to do the work singly", said the Mother, "it is absolutely impossible to do it totally,
because every physical being, however complete it be. even though it be of an altogether superior
kind, even if it be made for an altogether special Work, is never but partial and limited. It represents
only one truth, one law - and the full transformation cannot be realized through it alone, through a
single body... so that if one wants to have a general action, at least a minimum number of physical
beings is necessary". (Satprem, 1975, p. 350)
The Third Phase
With this realization, the period of individual work ended in 1940, and Sri Aurobindo and the
Mother began the third phase of their work of transformation. During this phase the orientation was
towards a global transformation. "This Ashram has been created... not for the renunciation of the
world but as a center and a field for the evolution of another kind and form of life. " (Aurobindo,
1969 (a), p. 823). It was organized so as to be open to all types of activities of a creative nature, as
well as all types of individuals, men, women and children, of all social classes.
Activity in the world was a primary means: "The spiritual life finds its most potent expression in
the man who lives the ordinary life of men in the strength of Yoga... It is by such a union of the
inner life and the outer that mankind will eventually be lifted up and become mighty and divine".
(Aurobindo, 1950 (b), p. 10)
"Each one of you", said the Mother, "represents one of the difficulties which must be conquered for
the transformation. And this makes many difficulties It is even more than a difficulty; I believe I
have told you before that each one represents an impossibility to be resolved,- and when all these
impossibilities are resolved, the Work will be accomplished "...and 'You do not any longer do your
yoga for yourself alone, you do the yoga for everybody, without wanting to,
automatically"..."Accepting life, he (the seeker of the integral yoga) has to bear not only his own
burden, but a great part of the world's burden too along with it, as a continuation of his own
sufficiently heavy load. Therefore his Yoga has much more the nature of a battle than others' ' - but
this is not only an individual battle, its a collective war waged over a considerable coutry. He has
not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as
representatives of the same adverse and inexhaustible forces in the world. Their representative
character gives them a much more obstinate capacity of resistance, an almost endless right to
recurrence. Often hefinds that even after he has won persistently his own personal battle, he has still
to win it over and over again in a seemingly interminable war, because his inner existence has
already been so much enlarged that not only it contains his own being with its well-defined needs
and experiences, but is in solidarity with the being of others, because in himself he contains the
universe. " (Aurobindo, 1935 (b), p. 87)
The Dilemma of the evolutionary leaders and the “ atmospheric gulf"'
This third phase grew out of a dilemma which Sri Aurobindo and the Mother tried to resolve at
the end of the second phase. Faced with the collective resistance of' the subconscient and
inconscient, they questioned whether they should work out an individual self transformation in
isolation from others, and then later return to help humanity, as its evolutionary leaders. They
decided against this strategy for in Aurobindo's words, it would result in an "atmospheric gulf”
between them and their follow humanity (Aurobindo, 1935 (b), p. 414). Notwithstanding their
opinion that such a strategy was not feasible, Aurobindo also expressed a somewhat conflicting
opinion, in saying: "It may well be that. once started, the (supramental) endeavor may not advance
rapidly even to its first decisive stage,. it may be that it will take long centuries of effort to come
into some kind of permanent birth. But that is not altogether inevitable, for the principle of such
changes in Nature seems to be a long obscure preparation followed by a swift gathering up and
precipitation of the elements into the new birth, a rapid conversion, a transformation that in its
luminous moment figures like a miracle. Even when the first decisive change is reached, it is certain
that all humanity will not be able to rise to that level. There cannot fail to be a division into those
who are able to live on the spiritual level and those who are only able to live in the light that
descends from it into the mental level And below these too there might still be a great mass
influenced from above but not yet ready for the light. But even that would be a transformation and a
beginning far beyond anything yet attained." (Aurobindo, 1949, p. 332)
Is there a significant difference between such an inevitable "division" and the "atmospheric
gulf”? If not, then this was not the reason why Sri Aurobindo and The Mother did not bring down
the .1 supramental" into their own body and fix it there. Furthermore, might not the attainment of
the "golden body", by the Eighteen Siddhas, by Ramalinga Swami, and by the Chinese Taoist "Ta
Lo Chin lision" (Golden Immortals) be perhaps the early phase of a long collective transformation
of all humanity? (Da Lieu, 1979, p. 135)
In an effort to try to resolve these issues, this author visited Pondicherry and Vadalur as this book
was nearing completion. lie recalled a quotation seen many years ago wherein the Mother and/ or
Aurobindo said in effect that "what they were trying to attain had already been attained by
Ramalinga Swami nearby barely 100 years ago. " In earlier visits to the Aurobindo Ashram in
September 1972 and March 1973, the author had attempted to meet with the Mother to present to
her a book on the 18 Siddhas and to seek answers to questions on the relationship between
Aurobindo's 'supramental transformation" and that of the 18 Siddhas. The Mother was in seclusion
during these visits, and so the questions were loft hanging.
Unknown to the author, similar questions were being posed by T.R. Thulasiram, an inmate of the
Aurobindo Ashram since 1969, and its longtime public auditor and accountant. On July 4 and 5,
1990, the author met with T.R. Thulasiram in Pondicherry and learned that he had published a two
volume work, Arat Perum Jothi and Deathless Body, in 1980, which documents his exchanges with
the Mother on the subject of Ramalinga as well as what all Aurobindo had written about Ramalinga.
In his exhaustive study, Thulasiram observed: "Sri Aurobindo came to believe in the later part of
his life that a few Yogis had achieved supramental transformation as a personal Siddhi maintained
by Yoga-Siddhi and not as dharma of nature". (Thulasiram, 1980, P. XI)
On July 11, 1970 the Mother read the letter of Thulasiram sent through Satprem, the Mother's
secretary. Attached to Thulasiram's letter was an extract from Ramalinga's writings in which he de-
scribed the transformation of his physical body into a body of light. According to Satprem, "She had
no doubt as to the authenticity of his experiences. She liked especially the way the Swami calls this
light 'The Grace-Light' and said that this corresponds to Her own experience. To be more precise,
the Mother said that the Grace-Light is not the Supramental Light but one aspect of it, or rather one
activity of the Supramental. She said that it is quite likely that a number of individuals, known or
unknown, have had similar experiences throughout the ages and even now. The only difference is
that now instead of an individual possibility it is a collective possibility - this is precisely Sri
Aurobindo's and the Mother's work, to establish as a terrestrial fact and possibility for all, the
supramental consciousness." (28-7-70; as published in "Arut", a Tamil Journal of Sri Aurobindo
Ashram in its August 1970 issue, Thulasiram, 1980, p. 900). Thulasiram was unable to obtain any
further clarification from the Mother to the numerous questions raised in his letter. He also has
written that "Satprem mistook his (Ramalinga's) dematerialization for death and wrongly reported
of this as death to the Mother." (Thulasiram, 1989). The Mother too left or withdrew from her body
in November 1973 before these questions could be answered. However, Thulasiram's fascinating
study, too voluminous to reproduce here, provides much convincing evidence that the transforma-
tive experiences of Thirumoolar, Ramalinga, Aurobindo and the Mother were all of the same nature.
The "golden hue" which Aurobindo manifested in passing was akin to the "golden body" of
immortality referred to by Ramalinga and the 18 Siddhas.
The Passing
Towards the end of November, 1950, Sri Aurobindo began to show symptoms of uraemia, (a
blood disease) which had reoccurred from time to time for a number of years. In contrast to earlier
occasions, however, he indicated that he would not use, his yogic force to cure it. When asked why,
he replied: "Can't explain, you won't understand" (lyengar, 1972, p. 1328). On December 4, the
symptoms vanished magically. But late that night it was clear that he was withdrawing himself
purposefully. At 1:26 A.M. on December 5, 1950, in the presence of the Mother and a few disciples
he attained "mahasamadhi" (the conscious exit from the body).
Although it was first announced that he was to be buried in the afternoon of December 5, it was
decided to postpone this until the body showed signs of decomposition. There was speculation that
he might return, so life like did he remain. The body had taken on a new lustre, "a luminous mantle
of bluish golden hue around him" as described by the Mother. Many others also left accounts of
having seen the golden lustre about him. (lyengar, 1972, p. 1333-34). For more than four days the
body remained intact, with the gold tint persisting. On December 8th, the Mother asked Sri
Aurobindo in their occult meeting place to resuscitate, to return to life, but he answered according
to her testimony: "I have left this body purposefully. I will not take it back. I shall manifest again in
the first Supramental body built in the Supramental Way."... "The lack of receptivity of the earth and
men" said the Mother on December 8, "is mostly responsible for the decision Sri Aurobindo has
taken regarding his body". On December 9, in the morning, after more than 100 hours, the body
began to show its first signs of decomposition, and it was interred in the evening in the Ashram
courtyard. (lyengar, 1972,p.1337)
Sri Aurobindo's writings continue to provide us with a vision for our collective evolution and
important indicators for every individual as to how to bring about a Divine transformation of life as
we know it. Sri Aurobindo's orientation towards "the world" and the commonality of his experience
with that of the Siddhas, can provide us with some valuable and practical guidelines, as we will see
in the final chapter.
II
The Psychophysiology of Kriya Kundalini Yoga
Breathing and physiology
The only physiological function which is both voluntary and involuntary is breathing. Breathing
can be controlled consciously by the mind or it can be allowed to function automatically like other
physiological processes, such as digestion, under the control of the body. Breathing is thus an
important bridge between the mind and the body and can influence them both.
Our breathing patterns reflect our emotional and mental states. The breath is jerky during anger,
momentarily ceases during periods of fear, gasps during amazement, chokes during sadness, sighs
in relief, is slow and steady during periods of concentration, and changes during periods in which
the mind is subject to passing thoughts and emotions of a random nature. While it is difficult to
control the mind and emotions directly, they can be mastered indirectly by using the breath. Various
meditation traditions have long taught their students to concentrate on breathing smoothly in order
to eliminate distracting thoughts. In modern times, many scientific studies have confirmed the effect
of breathing exercises in the treatment of hypertension and anxiety disorders.
The process of respiration in which oxygen is inhaled into the living cells and carbon-dioxide is
exhaled from them is a fundamental phenomenon of life which is universally present in every type
of living organism. The respiratory center that regulates rhythmic muscular contractions involved
with breathing is known as the "medulla oblongata". Respiration is a continuous requirement for
obtaining an adequate supply of oxygen, and life is not possible without a sufficient quantity of
oxygen. By deep breathing, we draw energy from the universal reservoir of life. Accordingly, each
individual cell maintains its repiratory rate for its individual needs. Finally all the living cells
depend upon the satisfactory working of the respiratory system for their entire needs of energy. The
Siddhas referred to the basic energy underlying all activities, both physical and mental, as prana, or
subtle life force. Prana is found in the air that we breathe, in the Earth we live on, in the water we
drink and in sunlight.
Some of the channels through which the more physical pranas flow have been mapped out by
both the Siddhas of India and China. The more physical channels have been identified as meridians
in acupuncture, originally developed in India, and known as Varma in the Siddha system of
medicine. It is practiced by Siddha Vaidya physicians to this day, particularly in the Nagercoil area
of Tamil Nadu. It is also used even to this day by the elephant trainers in India and in Sri Lanka.
Being of a grosser level, such channels are subject to physical manipulation, as with needles and
finger pressure. They are a small subset of a much wider spectrum of pranic energy channels, or
nadis of yoga, as described below.
"The Law of Inverse Proportions" and longevity
The Siddha's science also tells us that a man generally takes fifteen breaths a minute; and this
makes 21,600 breaths per day (15 x 60 minutes per hour x 24 hours per day), and at this rate, he can
live for a period of at least 120 years, as limited by the fundamental principle on which respiration
is based. This principle recognizes that not an of the force or energy forced out during exhalation is
regained during inhalation. While breathing normally the energy lost in every exhalation extending
to 12 inches of space is regained only to an extent of 8 inches, resulting in a not loss of 4 inches. A
part of the energy that ought to have entered the body is lost in every process of respiration and
thereby the normal life span of 120 years is considerably reduced. In Boganathar's poem Gnana
Savera 1,000 he explains this truth and even shows how excessive breathing reduces the normal
lifespan and eventually leads to death in human beings. In eating the breath forced out extends to a
space of 18 inches. In walking it goes out to 24 inches. Running forces it out to 42 inches. In sexual
activity it goes out to 50 inches. In sleeping it extends to 60 inches. Ramalinga Swamigal also
confirms that too much of sleep shortens the life span. Thirumoolar laments in stanza number 2873
of Thirumandiram how mankind wastes this pranic energy and thus shortens the life span. He says:
"There are two water lifts and seven springs. The elder brother lifts the water up while the younger
brother directs it into the fields. If some of this water does not enter the fields where seedlings grow,
it is a waste". Similarly if amirtha (hormone secretion) does not flow into the seven plexuses
(chakras) where the life force grows, senility sets in early in cellular organisms of the human system
and the life span is reduced greatly by degeneration and disease. The entire third Tantra (chapter) of
Thirumandiram deals with the subject of the control of prana which aids man to live 120 years.
(Velan, 1963, p. 60-62, 67; Balaramaiah, 1970, p. 32-33)
Modern scientific study confirms the teachings of the Siddhas with respect to the loss of energy
in breathing. Modern science has found that a man breathes in and out 12,000 liters of air per day.
This is according to the respiratory rate of 18 per minute and respiratory depth at 500 cc. As the
inspired air contains only 20 percent oxygen, the expired air contains only about 16 percent oxygen.
It indicates that the oxygen retained by the body is only 4% (480 liters per day). Similarly, the blood
does not distribute more than 20 % of its oxygen to the tissues. (Volan, 1963, p. 65)
The Tamil Siddhar Roma Rishi, in the 13th verse of his "Song of Wisdom" sang:
"If It goes the span of life is reduced., If It does not go, It will not go. " (Ramaiah, 1968, p. 14)
Here it refers to prana or life energy. Roma Rishi is saying in this verse that the span of life will
be reduced if one loses ones pranic energy or life force, but that if it does not go, one's life will
continue indefinitely. He states that one need not die if the pranic life force is not lost but increased,
and drawn from the Cosmic source, conquering death and fate. This has been referred to as the Law
of Inverse Proportions by Yogi S.A. A. Ramaiah, who noted that the span of life is inversely related
to the rate of breathing. During Roma Rishi's time the normal span of life was 120 years and the
normal person breathed 21,600 times per day, that is 15 respirations per minute. If the rate of
breathing is however 18 per minute the span of life will be about 96 years. If because of poor living
habits and needless expenditure of energy the average rate of breathing is 30 per minute, the life
span will be only 60 years. However, if the rate is slowed through yogic practices and self control to
an average of only 5 respirations per minute the life span will be 360 years. If it is one per minute,
the life span will increase to 1,800 years. And if the rate of breathing is reduced to zero, the life
span becomes infinity. Yogi Ramaiah has pointed to examples from the study of modern zoology
which confirm the "law of inverse proportions": the sea turtle lives to an age of more than 300 years
and breathes at a rate of four to five respirations per minute. Other animals such as frogs, mice,
bears, go into hibernation during the winter and their breathing is drastically reduced during that
time. (Ramaiah, 1968, pg. 12-14)
The Storing up of pranic energy
The Siddhas developed slow rhythmic breathing patterns in order to prevent such a loss of
energy and to enable themselves to live as long as they wished, serving mankind. As oxygen is
taken up by the circulatory system, so is prana taken up by the nervous system and is spent as
nerve-force in the act of thinking, desiring, etc. Regulation of breath enables one in fact to absorb a
greater supply of prana to be stored up in the brain and the nerve centers, for use when necessary.
The extraordinary powers attributed to advanced Siddhas is largely due to the knowledge and
intelligent use of this stored-up energy. It should be remembered that every function of the bodily
organs is dependent on nerve-force which is supplied by Prana emanating from the Sun and
circulating in space. Without this nerve-force, the heart cannot beat, the lungs cannot breathe; the
blood cannot circulate and the various organs Cannot perform their respective normal functions.
This prana not only supplies electric force to the nerves, but it also magnetizes the iron in the
system and produces the aura as a natural emanation. It is the first stop in the development of
personal magnetism, which is easily acquired by the practice of pranayama breathing. A person who
has practiced absorbing and storing an increased supply of prana in his system, often radiates
vitality and strength, and this is felt by those coming into contact with him. Great leaders
throughout history were naturally endowed with this personal magnetism. (Balaramaiah, 1970,
p.34-35)
Supplying oxygen to the cells of the body and ridding them of the excess carbon-dioxide
resulting from oxidation are the main purposes of respiration. It also aids in the neutralization of the
temperature of the body and the elimination of excess water. Respiration occurs internally and
externally. Respiration that takes place in the lungs, with the passage of oxygen from the alveoli to
the blood, is known as external respiration and the respiration that takes place in the cells of the
body's tissues is known as internal respiration. The Siddha's science of longevity is mainly
concerned with internal respiration. The secret of longevity lies in the technique of diverting the
breathing to the subtle channels and centers.
Yogis and Siddhas who are not disturbed in their practice of yoga by hunger or thirst have
recourse to a peculiar method for the secretion of a nectar from the cerebral region through the
opening behind the uvula. This is called Amuridharanai in Tamil. Several stanzas in Thirumandiram
refer to this. The adept concentrates on the psychic centers and the mystic gland in the
hypothalamus regions for obtaining the amirdha (ambrosial fluid). This Elixir of life will strengthen
the human system and make it invulnerable to decay, degeneration, diseases, and death.
Thirumoolar says that it is a futile effort to go in search of sacred bathing places when there are
several such centers within our own human system.
The Siddhas have referred to the center of the eyebrows in their works in different symbolical
names in Tamil such as the place of cosmic dance (Chitsabhai), Supreme seed (Laladam Vindu),
Wisdom (Arivu), Bridge (Palam), Tri-light(Muchudar), State of void (Muppazh), Third eye
(Nettrikan), Mount Meru, Primaeval cause (Mulam), River of fire (Nerupparu), etc.
There are three more names which are considered important in relation to the immortality of
man. The attributes of immortality are Saka-kal, Vekathalai, and Poka punal, which means the
undying air (Vayu), the unburnable Ether (Akasa) and fire (Agni), each operating in the cervical,
hypothalamus and cardiac plexuses respectively. Out of the five elements of nature, the function of
the fire in the heart, air in the respiratory system and ether in the cerebrum goes on unceasingly
until such time that the normal functions of these are interrupted due to malnutrition, undesirable
activities against natural laws, and accumulation of waste in the body. (Velan, 1963, p. 69-71)
Kriya Yoga
Kriya is derived from the Sanskrit word Kri referring to "action" and “ya" referring to
"awareness". Thus a Kriya is a practical yogic technique done with awareness. The Siddhas
developed many such kriyas, and from among these Babaji selected a number for transmission to
sincere seekers. The purpose of these kriyas or techniques is the awakening of the chakras, the
purification of the nadis, and finally the awakening of the Kundalini Shakti, leading to God or Self
realization. The kriyas are designed and taught so as to bring about an awakening of this kundalini
in stages, rather than abruptly. If awakened quickly, the system of nadis will be overwhelmed by the
unconscious Kundalini force, resulting in much discomfort, disorientation, and even a risk of
complete mental breakdown,
Kriya Yoga offers a safe method of gradually developing awareness and awakening the dormant
faculties.
Kriya Hatha Yoga
Kriya Hatha Yoga includes the practice of asanas, mudras, and bandahs. Asana refers to a posture
which produces relaxation. A mudra is a gesture, movement or position which affects the flow of
pranic energy in the body. It also refers to a corresponding psychic attitude. A bandha is a
psycho-muscular energy lock which redirects the flow of pranic energy in the human body and to
awaken the chakras. The asana kriyas, mudras and bandhas were developed by the Siddhas and
practiced to strengthen the psycho-physical centers and channels (nadis), to eliminate energy
blockages, to permit the transmission of gradually increasing amounts of pranic energy, as well as to
keep the body free from impurities, functional disorders and diseases. They also help to secure
mental concentration and to integrate the two major aspects of our personality, the assertive,
rational, masculine aspect, and the receptive, intuitive, feminine aspect. Thirumoolar lists 108
different postures, of which eight are more important. Thirumandiram, verses 558 to 563, gives
these: Padmasanam, Svastikasanam, Bhadrasanam, Simhasanam, Gomukasanam, Sothirasanam,
Veerasanam and Sukhasanam.
Hatha is derived from two root words, ha meaning "sun", and tha, meaning "moon". Hatha yoga
today is mostly associated with physical postures or asanas. In the traditional teachings of the
Siddhas, it was taught as an adjunct to breathing exercises. A lack of flexibility on one side of the
body or the other, is often noted by the beginning student of yoga. By practicing the hatha yoga
postures, this imbalance is eliminated. The lack of flexibility is associated with energy blockages in
the nadis. After some practice, the student of yogic breathing can actually feel the flow of energy
throughout the network of nadis during each breath.
Kriya Kundalini Pranayama
Kriya Kundalini Pranayama is the most potential technique in Babaji's Kriya Yoga. Pranayama is
defined as the scientific art of mastering the breath. Like the scientific method, it involves
experimentation to prove or disprove a hypothesis, with comparison with follow researchers. The
Siddhas encouraged their students to approach the practice of yoga scientifically. The techniques or
kriyas are the hypotheses. The student's consciousness is the laboratory. Discussion and comparison
of notes with fellow students and teachers is also very important. The technique itself has never
been defined in texts, but has been handed down orally from teacher to student. Until the middle of
the last century it was reserved for a few select students who were willing to dedicate their entire
lives to its practice and mastery. Babaji and the 18 Siddhas have authorized its dissemination on a
wider scale within certain guidelines.
The practice of Kriya Kundalini Pranayama has a direct effect upon the physiological processes
of the body which are responsible for our mental states. The mind during meditation is often subject
to distractions such as physical disturbances of the body, mental restlessness, and boredom. These
are often not due to problems with the mind itself, but are a consequence of physiological factors,
such as indigestion, poor circulation, muscular cramps, lack of energy, and disequilibrium in
hormonal secretions. Unlike other traditions which seek to control the mind's reactions to such
distractions directly, pitting one's will power against them, with the risk of creating an explosion of
frustration, guilt and mental divisiveness, Kriya Kundalini Pranayama acts upon the physiological
processes themselves. If physically uncomfortable, one can shift position; if the mind wanders, one
just continues with the practice. Through its practice one gradually harnesses the energies of the
mind. Mind is energy, and the various passions and distractions create waves in that energy. By
practicing this technique in a relaxed state one affects the physiological processes which are
responsible for the state of the mind. Gradually, an inner awareness and concentration will develop
naturally, without struggle. It is most appropriate for those persons whose minds are primarily
tamasic, that is, subject to inertia and inactivity, or rajasic, highly active and dispersed, or
fluctuating between these two states. Once it becomes primarily sattwic, that is, generally calm and
equal, one can easily practice techniques involving concentration and meditation.
One of the most fundamental physiological processes found in the human being is the alternation
in the flow of breath between the two nostrils. We breathe predominantly through either one nostril
or the other, and about every three hours this trend changes sides. In so doing, the body is able to
maintain its normal body temperature at about 98.6 degrees Fahrenheit. Medical scientists in this
century have discovered that the left hemisphere of the brain controls the right side of the body. It is
involved mostly with rational thinking, analysis and verbal communication. It Processes
information in a linear, sequential manner, looking at cause and effect. The right hemisphere
controls the left side of the body and is involved in intuitive processes, space orientation,
recognition of things, creation and processes which involve integrating many pieces of data simul-
taneously. When the right nostril is clear and the breathing is done through that side predominantly,
the left hemisphere of the brain, to which the right side of the body is connected, is the most active.
When this occurs, one feels like doing more rational, assertive, aggressive activities. When the left
nostril is clear, and the right hemisphere of the brain is more active, one is inclined towards more
passive, receptive, intuitive activities. One can change the trend in breathing from one nostril to the
other by practicing various techniques, such as lying on the right side for several minutes to open
the left nostril, and eventually by mental concentration alone. This may be done to regulate the
trend through the side which is most appropriate for the activity at hand.
One may also learn to breathe through both nostrils equally, bringing about an integration and
synthesis of the two major aspects of our personality. When this is done, it said that the energy of
the breath flows through the central shushumna nadi, producing a feeling of well being, serenity and
profound understanding. This is an ideal state for the practice of meditation. The equilibrium
produced in the breathing between the right side and the left side, as well as between the inner and
the outer air pressure leads to the breathless state of communion with God, known as samadhi in
yoga, in which mental activity subsides to stillness, and the individual's consciousness expands and
dissolves into a Universal Consciousness. These states have been referred to in the Psalms of David:
"Be still and know that I am God" (Psalms 46, 11), and by St. Paid: "I protest in rejoicing in Christ
(Consciousness), I die daily." (I Corinthians 15, 31)
The potential of Pranayama does not end with such states of samadhi. Its effect on our
physiology is profound, as modern science is beginning to discover. Breathing is the first physical
act of all human beings born in this world - and the last. But the 18 Siddhas have found that
mankind need not die. They found that one can attain perfection in life (Kaya Siddhi) and by
attaining an intelligent control over the breathing will prolong life by increasing one's stamina, and
surcharging and transforming one's very cells. The correct practice of breathing is known in the 18
Siddhas' science of longevity as Vashi yoga. In Tamil, vashi means breathing. If one repeats the
word vashi several times, it will resound as "Shiva Shiva" the great mantra and name of God. If its
correct repetition can be realized and acquired during breathing, one will soon find new health,
energy and consciousness.
The Nadis and the Chakras
According to Thirumoolar, there are numerous energy pathways or channels, called nadis in the
human body which converge and intersect at certain psycho-energetic centers, known as chakras or
padmas (lotuses), located along the axis of the human body. This corresponds roughly with the
spinal cord. The word nadi literally means "flow", and the word chakra means wheel or circle, but
in the context of yoga, chakra means "vortex" or "whirlpool", for they are vortices of psychic, or
pranic energy, experienced or visualized moving circularly at various rates of vibration. According
to the Siddha tradition, there are 72,000 nadis or subtle channels of energy extending out from the
spinal cord. The principal channels are the idakalai nadi which lies near the surface of the left side
of the spinal cord and the pingalai nadi, lying near the right side's surface, all within the subtle astral
body. The third major nadi, shushumna flows inside the central canal of the spinal cord. Pingalai is
symbolized by the sun and idakalai, by the moon.
The chakras correspond to the points of junction of certain masses of nerve ganglia on the
interior walls of the spinal column. While not physical, they are detectable with sensitive electronic
sensory equipment, and by those persons with well developed extrasensory perception who can
sense the vibrations with their hands or subtle vision.
There are seven principal chakras according to the Yoga Siddhas. The fifty letters of the alphabet
in the Tamil language are distributed amongst these seven centers, and correspond to the sound
vibrations associated with these chakras. The fifty first is that of the primal sound Om, the Pranava
Mantra. These plexuses are the centers of life-energy, or prana, and are charged and awakened by
yogic practices involving mantras, breathing, asanas (postures), and meditation. When stimulated,
they generate latent forces which awaken the power to conquer disease, decay, and ultimately death
itself.
The seven chakras have been characterized in the 18 Siddhas' literature as follows:
1. Muladhara (Sacrococcygeal Plexus region) The word mula means "root" or "foundation". It
is the transcendental basis for all that exists. It is the seat of Kundalini Shakti, the basis for all
potential higher consciousness. In males, it is located slightly inside the perineum, a tiny muscle
situated between the anus and the scrotum. In females it is located on the posterior side of the
cervix, at the root of the uterus. It is depicted with the form of a red lotus with four petals. This is
the seat of the Goddess Kali Shakti, or Kundalini, the primordial life force which is depicted as a
coiled, sleeping serpent. The Tamil letters la and Om are associated with it. Muladhara in its
dormant state represents our instinctive nature, but when awakened it represents our spiritual
potential. Physiologically it is associated with the sexual, reproductive, excretionary and urinary
organs. It is the seat of passions and inertia. Psychologically, it is associated with the manifestation
of one's sexual desires, guilt, agony, jealousy, anger and many complexes. The Siddhas developed a
science known as tantra for the transformation of sexual energy into spiritual energy. Sexual energy
which is ordinarily viewed as a big liability for the spiritual aspirant is converted in tantra into a
great asset for fueling the awakening of the higher chakras. Tantra involves self transformation
through the use of energizing techniques, particularly Kriya Yoga, discussed below.
2. Swadhistanam is the next higher center, very near to the muladhara. It is located at the
coccyx or tailbone. This point can be felt as a round protrusion just above the anus. It is connected
physiologically to the nerve plexus associated with the prostate gland in men and the uterus and
vagina in females. On the anterior side of the body, it is at the level of the pubic bone. The word
swa means “ones own", and the word adhistana means "home" in Sanskrit. It is depicted as an
orange lotus with six petals, and the letter va is associated with it. It is the seat of the subconscious,
the storehouse of all experiences and tendencies. All experiences are recorded here. The
subconscious forces to which one is subjected have their root hero. Its awakening will be associated
with the activation of much long forgotten and suppressed material. According to the Siddhas a
profound detachment and sincere aspiration to go beyond these disturbances are needed.
3. Manipuragam is made up of two words: mani, meaning "jewel", and puragam meaning
"city". This "city of jewels" is situated directly opposite the navel inside the spinal column. It is
connected with the solar nerve plexus which controls the functions of digestion and temperature
regulation. It represents dynamic will, energy and action. It is depicted as a ten petalled yellow
lotus, with a downward pointing triangle. The letter ra is associated with it. Its awakening creates a
now permanent basis for kundalini, and conveys a spiritual perspective and a now orientation,
untroubled by the disturbances associated with the lower chakras.
4. Anahatam means literally "unstruck or unbeaten" like the transcendental sound which is
constant, just as the heart beats constantly. It is located in the spinal column, directly behind the
center of the chest, at the heart level. It is connected physiologically with the heart plexus of nerves.
It is depicted as a twelve petalled lotus, green in color with a six pointed star and inscribed with the
letter ya. It is associated with creative power, unconditional love and compassion, and the ability to
overcome fate. In the writings of the Siddhas, anahata is said to be where one's thoughts and desires
are fulfilled. With its awakening, one becomes a master over the situations in life. One no longer
depends upon fate to determine one's life; rather, desires are realized through the exercise of one's
conscious will.
5. Vishuddi means "center of purification". It is located in the region of the throat (cervical
plexus) and it is connected physiologically with the pharyngeal and laryngeal nerve plexus. It is
depicted as a sixteen petalled lotus, blue in color, containing a downward pointing triangle and
inscribed with the letter ahm. It is the center of discrimination and acceptance of the dualities of
life. When it is awakened and the ambrosial secretion from the higher bindu chakra at the upper-
back of the head is stimulated by kechari mudra with the tongue, its retention at this chakra causes a
regeneration of the body. Many spiritual traditions refer to the immortalizing effects of this
secretion. It is also the center of visualization and of receiving thought vibrations from the minds of
others.
6. Ajna comes from Sanskrit root word meaning "to know, obey or command". It is located in
the brain directly behind the eyebrow center and corresponds to the pineal gland. It is depicted as a
two petalled lotus, indigo in color, inscribed with the letter Om or Maa. It is involved in all
activities involving mental awareness. When it is developed one can sense things without the use of
the physical senses. A higher intuitive perception and intelligence, known as buddhi manifests itself
and one's willpower becomes powerful. It is the center of extrasensory perception. Attachment to
these must be overcome if one is to awaken the highest chakra, the sahasrara.
7. Sahasrara means literally "one thousand", and figuratively, unlimited". It is traditionally
referred to as being located just above the top of the head, and is depicted as a "thousand petalled
lotus", light violet in color, with forty-three downward pointing and upward pointing intersecting
triangles. It is everything and nothing, beyond the beyond. It is the crown of ascending
consciousness, beyond definition.
Kundalini
Kundalini refers to that dormant power in the human organism which lies at the root of the spinal
column. The word kundalini Sanskrit means "coil", and so kundalini has been referred to as that
which is coiled. However, the word kunda also refers to a cavity or pit. In this sense, kunda refers to
the skull cavity in which the brain ties. The dissection of the human brain reveals that it resembles a
snake coiled upon itself.
The purpose of Kriya Kundalini Yoga, is to awaken this kundalini energy which requires much
preparation and exercises, involving postures, mudras (psycho-physical gestures), bandhas
(muscular locks), pranayama (breathing), meditation and mantras. When the aspirant is able to
purify and balance certain subtle channels of energy, known as the idakalai and pingala nadis, in the
spinal column, and gradually ignite this kundalini energy at the base of the spine, it begins to rise up
through a central channeling the spinal cord, known as the sushumna nadi. As it rises, it passes
through various psycho-energetic centers known as chakras. Those chakras are inter-connected with
different dormant areas of the brain. As the kundalini passes through the chakras these dormant
areas and all of our latent faculties and divine potentialities are awakened.
The 18 Siddhas have referred to kundalini, just awakened and difficult to control, as the goddess
"Kali Devi". In modern psychological terms this primal energy manifests at the level of the human
subconscious. When this kundalini power can be controlled and when it brings peace and beatitude
this has been referred to by the Siddhas as Durga, the beautiful goddess riding on a tiger. Kundalini
when awakened, manifests itself as creative energy, at different levels of refinement. She is then
worshipped in various forms of goddesses: Lakshmi, Parvati, Saraswati and other forms of the
Divine Mother. Leaders with great personal magnetism, geniuses and those with great creative
ability are the ones in whom kundalini has awakened particular dormant areas of the brain. It has
manifested itself through them at varying levels of refinement depending upon their psychic
inclinations and tendencies. When kundalini is fully awakened, all dormant areas of the brain are
awakened and Divinity is manifested through the individual. When kundalini awakens and reaches
the sahasrara chakra, nirvikalpa (unfluctuating) samadhi, the highest level of consciousness,
unfolds. The Siddhas referred to this as the union of Shiva and Parvati Shakti, in which the seer, the
seeing and the seen merge as one.
When the kundalini awakens, the physical body begins to undergo changes as well. Its cells
become charged and rejuvenated with a high voltage energy. Hormonal secretions may also change.
A process of complete transformation is set in motion.
According to the 18 Siddhas' science, the Kundalini Shakti is raised by the aspirant from the
muladhara by means of various yogic practices to the sahasrara where it unites with Shiva, the
supreme static consciousness. The body's two poles are united and cosmic consciousness emerges.
The aspirant enjoys heavenly bliss and an ambrosial nectar begins to secrete into the blood stream,
rejuvenating cells and prolonging life.
The Siddhas worshipped this Kundalini Shakti as the Universal Mother and in the form of a
triangle. This has been further multiplied into Forty Three Triangles, Sri Chakra. By immense
devotion to the Supreme Mother and meditation on the sacred mantras and hymns relating to the
Forty three Triangles, the Siddhas gained mastery over the elements.
The Stages or Practice and Awakening or Kundalini
It is extremely important that one practice the various techniques in stages so that the idakatai
and pingalai nadis are purified and the chakras and shushumna are awakened before the kundalini
itself is awakened. If not, there will be difficult problems and negative effects. If the chakras are not
awakened before the kundalini, the energy will get blocked in one of the chakras, multiplying the
force of the behavior associated with that chakra. One may develop some siddhis, or powers such as
clairvoyance, but one will not be able to get beyond them. If one has unfulfilled desires and
negative tendencies a premature awakening of the kundalini will feed these tremendously. If the
kundalini awakens before the shushumna nadi awakens, the energy will not rind an outlet, and will
be stuck in the muladhara chakra, resulting in many sexual and neurotic problems. It is also
important that the chakras awaken gradually. If awakened too quickly one may be overwhelmed by
feelings of passion, fear, anxiety, greed, depression or memories of past lives.
The first stage of the practice of kundalini yoga therefore is the purification of the nadis by
practicing asanas, bandhas, mudras and later pranayama. The student should also adopt a vegetarian
diet, avoid stimulants of all kinds, as well as over consumption, irregular eating and negative
behavior which cause disequilibrium in the alternate flow of prana through idakalai and pingalai
nadis.
The practice of meditation will assist the student during this stage to eliminate negative behavior
tendencies and to develop calm awareness. Babaji's first Dhyana Kriya, or meditation technique, in
particular purifies the chittam, or subconscious mind, which is the source of habitual tendencies and
negative behavior. Involvement in activities which include selfless service to others, study of the
lives of saints and spiritual and metaphysical books, and devotional activities should also be done to
sublimate the flow of pranic energy to the higher chakras. Most students are prone to inertia or
dispersion of their energies. A calm equilibrium must be developed and maintained in all events, so
that when kundalini does awaken, it may be controlled without disturbing effects. The practice of
pranayama should also be limited in the beginning, otherwise it will food negative tendencies, like
anger, greed and lust. Under the guidance of an experienced teacher, the amount of practice can
gradually be increased, as one's capacity and purification progresses. Individuals will vary in their
degree of preparedness, depending upon the kinds of lives they have lived before and their actual
mental, emotional and physical habits. A competent teacher will be able to prescribe various kriyas
and activities during this preparatory stage.
The second preparatory stage involves the awakening of the chakras. Depending upon the
individual, some of the chakras may already be awakened, particularly if during a previous life one
has practiced yoga or similar disciplines. In most individuals the muladhara chakra is already active.
This is why sexual awareness is one of the dominant features in the lives of most persons. It is
important, however, not to allow one's energies to become stuck in one of the lower chakras. There
are numerous ways of awakening the chakras. The best methods are those which bring about a
gradual awakening. These include the asanas, mudras and bandhas, and especially the bija (seed)
mantras. Certain meditation dhyana kriyas focusing on the chakras are also very effective. The
importance of bija mantras and how they should be learned is discussed in a subsequent chapter.
The third preparatory stage is the awakening of the shushumna nadi. Once the energies in the
idakalai and pingalai nadis have been balanced, an awakening of the third nadi, the shushumna,
occurs spontaneously. It is usually very volatile and sporadic, however, and so, to stabilize this
awakening, certain practices involving pranayama and meditation to keep these two energies in
balance are important. While the awakenings unstable, the kundalini may rise briefly to the
swadhistanam or manipura chakras, but will then return to the muladhara. Only when the balance
between idakalai and pingalai is continuous will the kundalini awaken in an explosive manner going
all the way up through the sushumna to the sahasrara chakra.
The Manifestations of the Kundalini Awakening
Sometimes people experience energy rising through the spinal cord with tingling sensations. This
is not the awakening of the kundalini. It is a release of pranic energy from the muladhara chakra up
through the pingalai nadi, and is known as pranotthana. It partially purifies the chakras, but is only a
temporary experience and leaves no lasting change in consciousness, as is the case with the
awakening of the higher chakras and kundalini itself.
With the awakening of the chakras come many pleasant and sometimes fantastic experiences.
They are usually very beautiful and blissful. They may occur at any time. Feelings of heat and cold
may then also be noted in their physical counterparts: the genitals, anus, navel, heart, and forehead.
This signals the need for a prolonged, concentrated effort, involving tapas, or intensive, single
minded yogic practice. The place chosen for this should be one that has been purified by the yogic
practice of yogis, saints, sages and siddhas. The support of dedicated friends and provision for one's
material needs will be necessary during this period, which may last many months, so that the
practice can go on without a break. The guidance of an expert teacher or guru will also be useful.
Many different yogic kriyas, or techniques will have to be used systematically.
With the awakening of the shushumna one may see a great light within, or fool that the spinal
cord is full of light. Some unpleasant experiences such as heat along the spinal cord, fever, various
odors,
12
The Path of Kriya Yoga
A Masterkey for transforming human society
Yoga may be defined as "the scientific art of God union and perfection" (Ramaiah, 1968). Kriya
Yoga is that tradition or Yoga which has been developed and promulgated by Babaji directly or
through his disciples. It is a crystallization of the teachings and techniques of Tamil Yoga
Siddhantham, the ancient teachings of the Tamil Yoga Siddhas. The word "Kriya" literally means,
an activity performed with awareness. It is taught as a series of practical yoga techniques, or
"Kriyas", which can assist the individual to realize his potential. Kriya Yoga will help the individual
to tap latent sources of inspiration and higher states of consciousness. When applied by its
practitioners in their respective fields of endeavor and circles of influence, such inspiration and
higher consciousness can help to bring about a transformation inhuman society. Regular and sincere
practice of Kriya Yoga brings about an increasingly wider perspective of "selfhood".
"Self-realization" replaces ego consciousness, and activity becomes a means or expressing loving
service to the Divinity, seen in everyone and in everything, in an unfolding "universal vision of
love". As described in earlier chapters, all of the 18 Siddhas, rather than renouncing involvement in
the world, made valuable contributions to their society in various fields and dedicated themselves to
assisting the world's evolution in consciousness.
Kriya Yoga contains all of the elements of the scientific method. Each technique is like a
working hypothesis. The Kriya Yoga student ("sadhaka"), practicing the techniques on a regular
basis, conducts experiments and records his or her own experiences. Kriya Yoga students meet
together regularly to discuss their experiences, like the scientists in their conferences. The student of
Kriya Yoga comes to some verifiable conclusions about the techniques. It is also an "art" as it
requires sincere and regular practice and skill to realize the fruits of the techniques. Since "Absolute
reality" can never be adequately defined, it can only be experienced as the essence of Being. Kriya
Yoga reveals one's "Union" with "God" or "Truth".
An Integral Yoga
The practice of Babaji's Kriya Yoga is known as an "integral yoga" because it brings about an
integral, or complete, transformation of the individual in all of the rive major planes or existence:
physical, vital, mental, intellectual and spiritual. It gradually strips away the layers of conditioning
which prevent the individual from having the a universal vision. The body is seen as a vehicle or
temple of Divine manifestation. One cares for the body not for its own sake, but as an expression of
the Divinity.
Babaji's Kriya Yoga consists of' a series or techniques, which are grouped into rive major
categories:
Kriya Hatha Yoga
Kriya Kundalini Pranayama
Kriya Dhyana Yoga
Kriya Mantra Yoga
Kriya Bhakti Yoga
Each of these techniques described below corresponds to one of the five bodies with which we
are endowed: physical, vital, mental, intellectual and spiritual. These may be thought of as
concentric sheaths of life force, manifesting themselves at progressively subtler levels in each
individual.
Kriya Hatha Yoga
Kriya Hatha Yoga, the scientific art of mastering the physical body, through postures of
relaxation, known as "asanas", muscular locks, "bandahs", and psycho-physical gestures, known as
"mudras", is the point or departure for the student of Kriya Yoga. It is relatively easy to control the
physical body in comparison to the mental or vital bodies, as the latter are much subtler and less
subject to the exercise of human will. The postures, bandahs and mudras bring about a state of
relaxation on all five planes. They massage the internal organs and glands and stabilize the physical
body. They are effective in the prevention and cure of many diseases, functional disorders such as
diabetes, respiratory conditions and hypertension, as well as emotional instability. They can thus
eliminate one or humanity's most common sources or misery, "poor health". They also help the
physical body to be calm during meditation. The postures enable one to regulate the debilitating
effects of stress and maintain one's balance in all situations. Their practice with continuous
awareness introduces the student to meditation. The psycho physiological effects of Kriya Hatha
Yoga were described in Chapter 11
There are 18 essential asanas (postures) in Babaji's Kriya Yoga. These are listed below:
1. Salutation pose (asana vanakkam)
2. Science of sun-worship (suryanamaskaram)
3. Integral shoulder stand (sarvangasanarn)
4. Fish pose (meenasanam)
5. Crane (kokkuasanam)
6. Bow pose (vilasanam)
7. Topsy-turvy pose (vibareetakarani)
8. Half-fish pose (pathi meenasanam)
9. Plough pose (kalappai asanam)
10. Serpent (paambu asanam)
11. Yogic symbol pose (yoga mudrasanam)
12. Half wheel pose (pathi chakrasanam)
13. Sitting crane (amarntha kokkuasanam)
14. Locust (vittil asanam)
15. Supine pose or firmness and light (vajroli mudrasanam)
16. Kneeling pose of firmness (supta vajrasanam)
17. Triangular pose (mukkonasanam)
18. Complete peace relaxation pose (purna shava shanti asanam) (Rarnaiah, 1990, p. 1-37; Zvolebil,
1983, p. 223-224)
Kriya Kundalini Pranayama
The scientific art of mastering the breath, Kriya Kundalini Pranayama, is the most important and
potential tool in Babaji's Kriya Yoga. It awakens the "Kundalini" or latent energy situated in the
muladhara chakra, and distributes it through the network of “nadis" or channels. The student, by
regular practice, gradually awakens all of the chakras with their corresponding levels or
consciousness, and becomes a dynamo in all five planes of existence. This leads to Self-realization
and the breathless state of samadhi.
Kriya Dhyana Yoga
The mind may be compared to a monkey, drunk on the wine of desire, and stung by the boos of
pride. The scientific art of mastering the mind, Kriya Dhyana Yoga, consists of a series of
meditation techniques to master the unruly mind. It includes the five senses and their subtle
counterparts, such as clairvoyance, clairaudience and clairsentience.
The first technique in Kriya Dhyana Yoga brings about the cleansing of the subconscious mind,
with all of its repressed desires, fears, and memories. Subsequent techniques gradually enable one
to concentrate and to awaken the latent faculties of the mind through concentration, contemplation
and continuous awareness. Ultimately one realizes the Self and finds happiness in all five planes of
existence.
Kriya Mantra Yoga
The word "man" in the word "mantra" means "to think" and the word "tra" comes from the word
"trai", meaning "to protect", or "to free". It refers to freeing one from the bondage of "samsara", our
habitual tendencies. Most persons are bound by such habitual tendencies, but when the mantra is
substituted for these, one becomes liberated from them. Instead of feeding the habit, one's energies
are channeled into repeating the mantra, and the habit gradually withers anvay. Repetition or a
mantra removes those desires which obscure one's vision, such as anger, fear, greed and lust. Just as
the mirror is able to clearly reflect reality, once it is cleaned, so the mind is able to reflect the higher
spiritual truths when such desires have been removed.
The mantras have been discovered by the Siddhas during profound states of meditation. As the
mind becomes quiet and sublime, one hears subtle sounds corresponding to various chakras and
levels of consciousness. As Jesus said with reference to hearing the "word or God": "Those who
have ears to hear, lot them hear" (Luke 8:8). There are two kinds of languages: (a) those which are
used to communicate between people, such as English, French, Hindi, etc., and (b) those which are
used to communicate between the different levels of consciousness. Most persons are only inter-
ested in the first kind. The second kind exists in many religious traditions: the invocations or the
Christian priest during the Eucharist, for example, to transform the wine into the blood of Christ; or
in Eastern Orthodoxy's “Prayer of the Heart", or the Gregorian monks chants. Unlike prayers, they
ask for nothing, and leave the mind one-pointed and pure.
People draw to themselves events and circumstances based upon their repeated thoughts. One
who conceives thoughts regarding the design of a "dream" home and the steps necessary to realize
it, gradually draws to himself or herself the requirements and opportunities needed. Those who
frequently dwell upon fears of being mugged set in motion forces which draw towards them the
feared attack.
Thoughts frequently involve desires. But when desires are not fulfilled, frustration results.
Frustration brings about confusion in the mind. The confusion leads to absence of self awareness.
As a result, one loses sight of the inner Divine power and consciousness, becoming a victim of
circumstance and habit.
Most thoughts have a very low force, but when repeated they gain strength. Repeated thoughts
become habit forming, and one's behavior is for the most part made up of one's habits. The
personality of the individual is the sum total of his or her thoughts, with a unique set of attractions
and repulsions. These are stored in the subconscious mind, known as the "chittam" in yoga. The
cleansing or this "chittam" is the process of yoga. As Patanjali said Yoga Chitta Vritti Nirothaha,
that is, "Yoga consists or cleansing the modifications of the subconscious mind" - Patanjali, Part 1,
verse 2. (Ramaiah, 1968, p. 21)
Kriya MantraYoga is known as the silent repetition or potential sounds, to awaken the intellect.
Repetition or the mantra is known as "japa" or "mantra sadhana". The mantra bestows peace, bliss,
illumination and consciousness. It awakens the intellect by opening the intuition, which in turn
inspires the intellect. Creative thinking occurs spontaneously, between any efforts to think. By
allowing the mantra to repeat itself, in place of the thinking mind, inspiration can dawn. Mantra
japa needs to be done with faith (shraddha), love, (bhava), and concentration (dharana).
A mantra is a word which replaces the "I" centeredness with "God" centeredness. In Babaji's
Kriya Yoga, all mantras are oriented towards different aspects of the Divinity. The most potential
mantras contain the powerful "bija" (seed) syllables or sounds which were discovered by the
Siddhas during profound states of meditation as the keys to higher states of consciousness. The
mantras permit one to have the same experience of the corresponding chakras, transcending the
ordinary physical consciousness.
A mantra is Divinity. Many people believe that it is a representation or name of Divinity only. In
its essence it is the Divinity. In the Bible it is said: "In the beginning was the Word, and the Word
was with God, and the Word was God... All things were made by Him (the Word or Aum); and
without him was not anything made that was made." (John 1:1-3). As such, it contains a
transformative divine power, or "Shakti", which manifests through sound. A mantra generates
creative force and brings one in tune with the Divine by the principle of sympathetic vibrations.
Each of the bija mantras has a corresponding pattern, or "yantra", a geometric, mandala like form.
Each of the chakras, siddhas and deities has a corresponding mantra and yantra. By repeating the
mantra of a particular deity, saint or siddha, one can invoke their presence and blessings.
The mantra is like a candle in a dark room. It is like an immunizing injection for the karmic
diseases. One's energies which are generally dissipated through sense distractions are gathered and
conserved. One's desires gradually lose their force as a result. Equanimity and self control are the
result. During periods of doubt, anxiety, or dispersion, the repetition or the mantra soothes and
collects one's consciousness.
To be effective the mantras should be done without desire for personal benefit. This helps to
bring about an attitude of inner detachment, wherein one's inner Self can be experienced. For this
reason, they frequently end with the word "Namaha", meaning "to surrender" or "salutation" to the
Divine.
The learning of mantras from books is inadequate. They should be learned from someone who
has experienced them and can impart the subtle vibrations associated with the mantras and such
states or consciousness. Mantras should be learned in an "Anthar Kriya Yogam" (or spiritual
retreat), where both the student and the atmosphere have been purified by the various yogic
practices.
Kriya Bhakti Yoga
Kriya Bhakti Yoga, the yoga of love and devotion, has been called the jet plane to
Self-Realization. Devotional songs, chants, ritual worship and pilgrimage to sacred places open the
heart and the mind to the Reality or Love. Gradually, all of one's activities may become soaked with
sweetness, as the "Beloved" is perceived in all. Feelings of love and devotion are generally
unstable, because of the other tendencies and desires to which human nature is prone, and therefore
involvement in the above named activities is required to cultivate it anew. Those drawn to Bhakti
yoga, because of their emotional temperament, may find that the emotions may at times be unruly
and negative. This is why the other types of yoga, such as Kriya hatha yoga meditation, pranayama,
karma yoga and mantra yoga may help stabilize them.
Kriya Karma Yoga
In the Bhagavad Gita, Lord Krishna says to Arjuna: "Thy business is with action only, never with
its fruits; so let not the fruit of action be thy motive, nor be thou to inaction attached. Perform
action, O Dhananjaya, dwelling in union with the divine, renouncing attachments, and balanced
evenly in success and failure: equilibrium is called yoga"- Gita 11, 47-48. (Besant,1974p.43-44).
Kriya Karma Yoga is defined as "selfless service performed with skill". People generally perform
activities because they expect to receive something in return. This indicates a fundamental
confusion with regards to the source of happiness. In seeking happiness in external things or
activities, people ignore the fact that happiness is always something experienced within oneself.
People make the mistake of confusing the circumstances under which they find happiness with the
happiness itself. In karma yoga, one makes no such mistake. One performs action not because it
will bring us happiness - which is already a characteristic of our innate being - but because by
performing the activity indicated by our duty in any given situation, in a spirit or loving service, we
free ourselves from attachment to the results. Thus we create no new karmas. or desire motivating
and captivating actions, and so find continuous peace. We also perform our activities with "skill"
because we do it in a spirit of love. Doing it selflessly allows the higher consciousness to work
through us without resistance from the petty demands of the ego.
The practice of Kriya Karma Yoga begins with the dedication of several hours per week to some
activity for the benefit of others. One begins to discriminate between the suggestions of the ego and
those of the Divine, which guide us to serve others in a hundred small ways each day. Karma Yoga
progressively become all that one does, as one sees that one is not "the doer", but an instrument of
the Divine, put here to love and serve others. One sees oneself as but a wave in an ocean of
creation. No longer heeding the promptings of ego-based desires, every action becomes motivated
by Divine Love.
A Karma Yogi is free of anger, egoism, greed and personal desires. He has a large heart and is
always prepared to share and help others. He scrutinizes his motives and does things without a
selfish motive. By doing so, the Karma Yogi attains purity of heart, and will see God in all faces,
the indwelling Presence everywhere. He lives a simple life, following the motto of the Siddhas:
"simple living and high thinking"
Family Life and Tantra
Unlike many spiritual traditions which have viewed the desire for sex and family lire as a serious
obstacle to Self-realization, the yoga Siddhas have transformed sex into a domain for yogic
practices and divinization. Most of the 18 Siddhas practiced family life and used it as a part of their
spiritual sadhana. Kriya Tantra Yoga involves retaining the energies which are generally wasted in
sexual activity and moving them up into the higher chakras. It also involves loving one's life partner
as the embodiment of the Divine. One regards the objects or the world not as sources or temptation,
or obstacles to be avoided in becoming "spiritual", but as latent Divinity. Through love, the
worshipper experiences his or her oneness with the object of worship in the tantric path.
Family life provides an opportunity to develop a selfless love, first by expanding ones feeling or
identity to include a life partner, and then to multiply this with children. This may lead to the
"Universal Vision of Love", wherein one sees God in everyone.
Kriya Tantra Yoga also provides a rare opportunity for evolved souls to take birth in a family
where right from the moment of conception they can benefit from the influences of 'yogic practices
and orientation.
Getting started in Kriya Hatha Yoga, and initiation into the techniques of Kriya Kundalini
Pranayama, Dhyana, and Mantras.
One should start one's training with Kriya Hatha Yoga in order to prepare the body, mind, and
nervous system for the more subtle techniques of pranayama and meditation.
Training in Kriya Hatha Yoga may be received from an experienced teacher of the 18 important
postures (asanas), bandahs and mudras described previously.
Training in the techniques of Kriya Kundalini Pranayama, Dhyana and Mantras should be
obtained from someone who has been authorized by Babaji to train others. The training involves a
series of initiation classes, in which one is introduced to a number of techniques and guided in their
practice. The only condition for learning the techniques is a sincere willingness to regularly practice
them, and an agreement to maintain their confidentiality. The requirement or confidentiality helps to
ensure that the techniques will not be taught by persons who are unauthorized or unqualified to do
so. This helps to ensure that the techniques do not become diluted and that the student receives the
training from an experienced source. To prepare for this training one may begin by setting aside 15
minutes in the morning and evening and quietly reflecting on the words "Be still and know that I am
God" (Psalm 46:10), letting go or all thoughts and disturbances. If so inclined, one may also begin
to chant with devotion Om Kriya Babaji Nama Aum and to follow the guidelines indicated in this
chapter.
The reader is invited to contact the author through the publisher's address for information
regarding training in Babaji's Kriya Yoga.
Integrating yoga into daily life: the "Anthar Kriya Yoga" experience
The student of Kriya Yoga, after being initiated or trained in Kriya Hatha Yoga, Kriya Kundalini
Pranayama, and Kriya Dhyana Yoga, should attend an Anthar Kriya Yoga or spiritual retreat. During
it one learns how to integrate Kriya Yoga into ones daily life.
Practicing yoga for a few minutes in the morning and evening and then completely ignoring it at
other times "ill provide some relief from the stress of daily life, and some moments of insight, but
no lasting transformation occurs. It is therefore important to learn how to integrate Kriya Yoga into
all activities, including sleeping, eating, and working.
The Anthar Kriya Yoga also introduces the new student to nutritious, yogic vegetarian diet,
periods of silence, wherein one learns how to quiet the mind as well as the voice, and to additional
techniques in pranayama and meditation. It is conducted in an ideal setting, close to nature, filled
with spiritual vibrations and away from one's home and daily preoccupations. In such an
environment, one can experience the potentiality of Kriya Yoga. The Anthar Kriya Yoga also shows
the student how to practice Kriya Yoga intensively in a lifestyle which integrates the process of
Self-realization into one's daily life. It reaches its climax with the Mantra Yagna (a long fire
ceremony), and initiation into the bija mantras, described above.
Guidelines for the student of Kriya Yoga
Patanjali, in the second verse of his "Sutras", has defined yoga as follows: Yoga chittra vritti
nirothahah, "Yoga consists or cleansing the modifications of the subconscious mind" (Ramaiah,
1968, p. 21).
One's experience in daily life is colored by the thoughts, feelings, likes and dislikes of the
subconscious mind. These colorings mask the essential Reality. Integrating yoga into one's daily life
consists in seeing things as they are, without such colorings. This now vision develops
progressively in the student as he or she practices all of the Kriyas.
In doing so it will be useful for the student to observe the following guidelines:
Love for Sell', the Satguru, and the Universal Vision, Regular practice of Kriya Yoga Sadhana;
Karma Yoga, the yoga of selfless service; Saisang, fellowship with truth seekers;
Yogic vegetarian diet,
Transformation or sleep into yogic rest;
Mental purity, patience, silence and other observances; Seeking inspiration from Babaji and the 18
Siddhas.
Love
"Guru, God and Self are One" is a famous motto in the field of yoga. It also indicates the fastest
route to Self Realization: devotion to the Satguru. The word "guru" means "one who dispels
darkness". A Satguru, such as Babaji, is one who can directly provide illumination to the student of
yoga, by a touch, a word, or even a look. This will be generally preceded by years or indirect
influence, during which the student prepares the ground for such an awakening by regularly
practicing the yoga techniques. Devotion to the Satguru is manifested by such regular practice and
by loving service to others. Gradually, all or one's activities are seen as a manifestation of the
Divine, creating the world through oneself. The ordinary human experience of feeling separate from
the world is replaced progressively with a consciousness of unity with it. Love begins, however,
with oneself'. One should love and nourish each part of one's being: the physical, vital, emotional,
mental, intellectual and spiritual. Discrimination needs to be used as to how one nourishes each
part. Loving ones (It is the very basis of yoga. It allows one to love others and ultimately to love
God.
Regular Kriya Yoga Sadhana
"The amount of joy in life is directly related to the amount of discipline one has" is another
famous motto of the yoga siddhas. This is because without self control, or self discipline, one is at
the mercy of every fleeting thought, sensory sensation or emotion that comes one's way. Most
people are easily invaded by the negative thoughts and feelings of others, because they habitually
"own" or identify with every such movement which passes through their consciousness. Another
word for "discipline" is "sadhana". It includes all that one does to remember Truth or God, or the
true Self, including the live major categories of practice listed above. Such self remembering
replaces the ego-centeredness, and involves using one's discrimination towards thoughts, feelings
and sense perceptions.
The field of such self discipline is not limited to the above categories of yoga practice, however.
It extends to one's work, rest periods, family life and diet, as described above. By dedicating certain
periods or the day, however, to practicing the above techniques, one can go deeper within, and tap
the latent reservoirs of energy and consciousness. All efforts at self discipline are complimentary
and have self-mastery as their goal. A master is one who has mastered himself or herself in one or
more aspects. Such mastery begins with the techniques and extends progressively to all of the parts
or ones life. Success in disciplining the palate, or craving for food, for example, leads to great
powers of self control, according to the teachings or the siddhas. Success in disciplining one self in
seemingly insignificant areas paves the way for self control in even the most difficult of
circumstances.
Satsang
The word Satsang means fellowship of truth seekers. One should regularly associate with other
students of Kriya Yoga to share experiences, insights, and to encourage one another. The path of
Kriya Yoga is long and gradual, and there are many obstacles, including desires, ignorance, laziness,
distraction, and confusion, which follow students may help one to overcome at a particular time. No
one can attain Self realization for another person; each person must work through his or her own
habits and tendencies. But fellow students of Kriya Yoga can often provide encouragement or
insights which assist one to progress.
Satsang also implies that one should not allow oneself to be ridiculed by those persons who do
not share one's appreciation for yoga. While one may dismiss their ridicule intellectually, one may
absorb their doubts and prejudices subconsciously. In particular, . one should not ", as Jesus said,
"cast pearls before swine", meaning one should not try to share one's sublime experiences or yoga
with those who will only ridicule them. Sharing with others, even those who are on a similar path,
should not become an excuse for inflating one's ego or for converting others to one's own way or
thinking.
Teachers of Kriya Yoga do periodically organize gatherings of students for this purpose. Such
meetings also provide an opportunity to study together the writings of the Siddhas.
Yogic vegetarian diet
Much has been written in recent years with regards to the benefits of vegetarianism. From the
standpoint or yoga, however, what is most important in diet is the effect on one's consciousness.
What we consume influences our behavior and thinking. Meat and intoxicants should be avoided by
the student or yoga because of the animalistic tendencies and effects on the nervous system which
they stimulate. Such consequences will nullify much or the beneficial effects of yoga. Foods which
stabilize the consciousness, and which are easy to digest, will permit one to apply one's energies to
yoga, rather than to digestion. Giving preference to unprocessed and unrefined whole foods, which
are locally grown and in season, and which have a balance or various types or energies, will permit
one to avoid the numerous prevalent modern ailments such as cancer and heart disease. The
National Academy of Sciences in Washington, D.C., in its 1982 report Diet, Nutrition and Cancer,
stated that thirty to forty percent of cancers in men and sixty percent in women are caused by diet.
An over consumption of saturated fats, sugar and refined food products is to blame (Kushi, 1983,
p.14). The rapid increase in modern diseases indicates that modern man is in a degenerative spiral,
and faces extinction within a few generations unless a return is made to a simpler diet, which
biological man is accustomed to by heredity (Kushi, 1977; Robbins, 1990).
Transform sleep into yogic rest
The practice or "yoga nidra" or "shushupti", translated as "yogic rest" can replace the need for
sleep as commonly known. Yoga teaches that there are four states of consciousness:
1. Physical consciousness: present during daily activities;
2. Dream consciousness: present during astral experiences or in waking mental activities,
3. Consciousness during deep sleep without dreams;
4. Pure consciousness: "turiya", the fourth state. beyond the three others, their source, eternal,
infinite without modification.
By practicing yoga nidra one arrives at this fourth state. The practice demands reinforcement of
the meditation practices, and analysis and resolution of all desires, feelings and thoughts to enable a
state of profound rest.
Such a yogic rest is different from sleep because one remains completely conscious even as the
body sleeps. The quality or the rest given by it is superior to that given by meditation. Only by
meditation and yoga nidra can rest be given to the totality or the consciousness, including the
subconscious mind, which also needs rest. In sleep the awareness is withdrawn. It differs from
meditation in that in meditation one does not seek to maintain awareness during deep sleep. By
practicing yogic rest the student can study the boundaries between the above four states of
consciousness.
Yoga nidra may be learned during an Anthar Kriya Yoga.
Mental purity, patience, silence and other observations
Just as it is important to nourish the physical body with proper food, it is also important to
nourish the mind and intellect properly. The student should seek out those sense experiences and
sources of intellectual stimulation which will be supportive of yogic discipline and transformation.
It would be self defeating to seek out sense gratifications for their own sake, neglecting to maintain
a continuous awareness. The mental and vital reactions could cause one to be overwhelmed by self
doubts, or other negative emotions.
Sincerity is the most important quality in the field or Babaji's Kriya Yoga. Sincerity means doing
what is intended, and being honest with oneself with regards to one's faults and motivations. It
includes regular self-examination and correction of one's behavior, whenever one realizes that one
has made a mistake, as well as resolving not to repeat it.
Patience is also extremely important in the field of yoga. Those who maintain it, ultimately
succeed, even after millions of falls. Those who lack it, give up and settle for a mediocre existence.
Silence refers to "Kriya Mouna Yoga", which includes mental quietude as well as avoidance or
unnecessary talk. Its regular observance loads to self realization as well as a recharging of all five
bodies with pranic energy. Other important practices and/or attitudes for the student of Kriya Yoga
to create the optimal conditions under which Self realization and transformation can occur include:
non-violence, truthfulness, equanimity, compassion, non-stealing, self control and moderation with
respect to sex, food and work. An equal allotment of time should ideally be given to the following
three major classes of daily activity: yogic practices, work in one's chosen field and thirdly, rest and
daily routine.
Seeking inspiration from Babaji and the 18 Siddhas
Babaji and the 18 Yoga Siddhas are in this world to inspire all seekers or Truth by serving both
as examples of Divine transformation, as well sources or direct guidance. During the advanced
classes of Kriya Yoga training in meditation, the student learns how to contact Babaji and the 18
Siddhas and to seek inspiration from them with respect to their verses of wisdom as well as with
respect to the problems or daily life. Every student of Kriya Yoga races countless problems, but
unlike the average person, he or she can draw upon that infinite source of wisdom, the Divine
master Babaji, the Supreme Self, for guidance. Such inspiration may also come at the most
unexpected moments. The source is not difficult to recognize with practice. Furthermore, "All that
is good comes from God, all that is bad is the work or the ego" according to the Siddhas. To
differentiate the two, look to see to what extent a given action serves only oneself or mostly others.
"Where there is Love, there am I" says Babaji. May everyone seek Babaji to become a Babaji and
so realize the Universal Vision of Love, leading to Universal peace!
OM SHANTI! SHANTI! SHANTI!
OM KRIYA BABAJI NAMA AUM!
For more information on training in Babaji's Kriya Yoga
To contact the author or to obtain information on how to obtain training in Kriya Hatha Yoga and
initiation into the techniques or Kriya Kundalini Pranayama breathing, Dhyana meditation kriyas,
mantra initiations and spiritual retreats, a schedule of activities or a catalog or publications, video
and audio tapes produced by him write or call:
Babaji's Kriya Yoga and Publications
196 Mountain Road
P.O. Box 90
Eastman, Quebec, Canada
JOE 1PO
Telephone: (514) 297-0258; fax: (514) 297-3957
E-mail: Babaji@Generation.net
Internet: http://www.iconn.ca/babaji
Introductory lectures and meditations as well as full weekend intensive initiation seminars in
Babaji's Kriya Yoga are organized occasionally in about two dozen major cities around the world
with the assistance of local groups of initiates. They are also organized every month at Babaji's
Kriya Yoga Ashram, located at St. Etienne de Bolton, Quebec, Canada. This is one or the most
beautiful ashrams in the world today. It is situated on an isolated 40 acre mountaintop estate with
private lake, panoramic views and forest trails. From Montreal, it is an easy one hour drive to the
east, from Vermont a 30 minute drive north, and from Boston or New York city, a rive to six hours
drive north. Initiations are also given regularly in Montreal. Retreats with higher level initiations are
conducted in California, Japan, Italy and France at least once per year, and about 8 times per year at
the Quebec ashram. An eight day long advanced training in the higher techniques, including the
samadhi kriyas of Babaji's Kriya Yoga, is also given to qualified students at the Quebec ashram at
least once per year.
GLOSSARY
Avadhuta: purified man, in the world, but not of it.
Ajna: "to know "; the chakra or psycho-energy center behind the eyebrow center in the brain; the
seat of extra-sensory perception, higher intuitive perception and intelligence.
Anahatam: "unstruck"; the chakra or psycho-energy center at the heart level in the spinal
column; the seat of creative power. unconditional love and compassion, mastery of destiny.
Arul Perun Jyoti: Supreme Grace Light (Ramalinga).
Asana: posture which produces relaxation.
Ayurveda: a traditional system of Indian medicine.
Bandah: psycho-muscular energy lock which redirects the flow of pranic energy.
Bhakti: the yoga of love and devotion.
Bija: "seed" mantra or sacred syllable.
Buddhi: the intellect.
Chakra: psycho-energy center located along the axis of the human body in the vital plane.
Chittam: the subconscious mind, the storehouse of all memories and seat of habitual tendencies.
Crore: 10 million.
Dhyana: the scientific art of mastering the mind; meditation; continuous awareness on a given
subject.
Durga: the beautiful goddess of kundalini power when it is awakened and controlled, bringing
peace and beatitude.
Guru: dispeller of darkness; spiritual teacher; guide.
Initiation: formal introduction to the confidential techniques of Babaji's Kriya Yoga, taught
under the conditions prescribed by Babaji and the Siddha tradition.
Intellectual body: reasoning mind (for details, see footnote p. 27).
Kali Devi: the terrible form of the Divine Mother; the mother of all and the destroyer of all;
kundalini or the primordial energy in the human being when it has just awakened and is difficult to
control; it manifests at the level of the human subconscious.
Karma: action and reaction; the power by which its continuity and development as a subjective
and objective force determines the nature and eventuality of the soul's repeated existences.
Karma Yoga: the path of selfless service.
Kartikeya: the leader of the divine forces in their victory over the hostile powers; son of Lord
Shiva; also known as Murugan and Kumaraswamy.
Kaya kalpa: the Tamil Yoga Siddhas' science of rejuvenating the physical body through herbal
and mineral salt formula.
Kriya: practical yoga technique; activity with awareness.
Kriya Yoga: the scientific art of perfect God-Truth Union developed by Babaji as a synthesis of
Siddhantham, the teachings of the Eighteen Siddhas.
Kriya Yoga Siddhantham: the practical yogic techniques bringing about the final perfection in
the realization and manifestation of God and Truth.
Kundalini: that dormant primordial energy or power in the human organism which Los at the
root of the spinal column.
Manipuragam: "city of jewels"; the chakra. or psycho-energy center located opposite the navel,
inside the spinal column; the seat of dynamic will, energy and action.
Mantra: mystic word or sacred sound syllable which may open the consciousness to a higher
level and which frees one from the bondage of habitual tendencies.
Mental body: sense-mind (for details, see footnote. p. 27).
Mowna: practice of verbal and mental silence.
Muppu: a mercury salt preparation which the Siddhas used to rejuvenate the human body.
Nadi: energy channel in the human being.
Physical body: material and visible part of human beings (for details. see footnote. p. 27).
Prana: life energy.
Pranayama: the scientific art of mastering the breath.
Sadhak: student of yoga; one who does sadhana.
Sadhana: discipline; all that one does to remember Truth, the Self or God, including the rive
major categories of yogic practice; using discrimination towards thoughts and ego-perception.
Sage: one who experiences God-Realization in the intellectual plane.
Sahasrara: "one thousand"; the chakra or psycho-energy center which encompasses the brain
and extends above the head; the center of cosmic consciousness.
Saivism: one of the three major sects of Hinduism, along with Vaishnavaism and Shaktism.
Saiva Siddhantha: associated with Thirumoolar and the 63 Saivite saints of southern India
chronicled in the Thirumural; one of six major subsects of Saivism, besides Kashmiri Saivism.
Lingayat Saivism (Central India), Pasupata (founded by Nakuhsa and associated with Gujarat),
Siddha Siddhantha (founded by the Siddha Goraknath and associated with North India and Siva
Advaita (founded by Sri Kanta of South India).
Saint: one who experiences God-realization in the spiritual plane of existence.
Samadhi: breathless state of communion with God; yogic trance; calm, desireless Self
awareness and Self poise; self realization.
Sanmarga: the perfect pathway to God, as taught by Thirumoolar and Ramalinga.
Sannyasin: one who has taken vows of celibacy, renunciation, poverty and obedience to the
rules of a monastic order of life.
Satguru: one who can directly provide illumination to a student by a touch, a look, or a word.
Satsang: fellowship with truth seekers.
Shakti: the Divine Mother; the great universal power or energy; the great Mother; Mother
Nature; the Goddess; as the consort of Shiva, they are inseparable aspects of the one reality; Shakti
is the phenomenon. the vibrant immanent reality.
Shiva: Godhead; the originator of yoga; the name for God among one of the three major sects of
Hinduism, known as Saivism; the good, the auspicious one; the Lord of tapas; one of the Hindu
trinity, associated with the force of destruction; the transcendent reality; the substratum of
phenomenon; the eternal spirit, supreme consciousness united with Shakti.
Shivalingam: an oval shaped stone, symbol of Shiva, representing the merging of the form with
formless infinity and eternity.
Shushumna: central energy channel which lies in the spinal cord.
Shushumna nadi: the energy channel in the spinal cord.
Shushupti: yogic rest; technique for realizing the fourth state of consciousness, " turya " .
Siddha: those saints who have achieved a mastery over the mind and who manifest its latent
faculties through yogic miraculous powers, "siddhis", in the mental, vital and physical plane; a Mah
(great) Siddha has manifested physical immortality; perfection.
Siddhantham: the perfection of life; the teachings of the Eighteen Siddhas; the end of ends.
Siddhi: perfection; yogic miraculous power.
Soruba samadhi: "golden" state of God-realization in which the Divinity descends and
transforms the spiritual, intellectual, mental, vital and physical bodies; physical immortality;
perfection.
Spiritual body: the eternal true being or Self of the individual (for details, see footnote, p. 27).
Supramental: the Truth-Consciousness, Truth in possession of itself and fulfilling itself by its
own power.
Swadhistanam: "one's own home"; the chakra, or psycho-energy center located near the coccyx;
the seat of the subconscious.
Tantra: the yogic system of transforming sexual energy into spiritual energy; one's partner is
worshipped as an embodiment of the Divine; union of the worshipper and the object of worship;
mode of worship.
Tao: the Way; the essence; Being; according to Taoism, the philosophical school originated by
Lao-Tzu (Boganathar) of China.
Tapas: intensive yogic practice for a prolonged period.
Tattwas: constituent principles in Nature.
Thirumandirani: "Sacred mystic words", Siddha Thirumoolar's great work on yoga and
mysticism; one of twelve works which form the canon of Saiva Siddhantha, the philosophical
school of southern India.
Thirumural: holy scriptures of the southern Indian Saiva Siddhantha sect, consisting of twelve
books, including the hymns of the great Saivite saints of the first millenium A. D.
Turya: the fourth state of consciousness, beyond the states of physical consciousness, dreaming,
and deep sleep.
Vaidya: the traditional system of Indian medicine developed by the Eighteen Siddhas and
practiced in southern Indian.
Varma: science of acupuncture in the ancient Siddha system of medicine.
Vedanta: "end or culmination of the Vedas"; a system of Indian philosophy based upon the
Upanishads, which occur at the end of the Vedas, teaching the culminating knowledge of the
Absolute.
Vedas: the ancient Indian sacred literature; Rig-veda, Yajur-veda, Sama-veda, and Arthava-veda,
each divided in two portions: one on mantras, or metrical hymns, and the other, the brahmana,
consisting of rules for the employment of the mantras during various sacrifices and explanations of
the origin and meaning of the mantras and many old legends.
Vishuddhi: the chakra or psycho-energy center in the cervical plexus, opposite the throat; seat of
visualization, psychic communication, discrimination and regeneration.
Vital body: the life nature made up of emotions and sentiments (for details, see footnote, p. 27).
Yantra: symbol or instrument of worship and meditation.
Yoga: the scientific art of perfect God-Truth union; the union of the individual soul with the
infinite, eternal being, consciousness and bliss; one of the six systems of orthodox Indian
philosophy.
Yuga: an age; Krita (or Satya) 4800 years; Treta: 3600 years; Dvapara: 1200 years; Kali: 1200
years; their total is one Mahaayuga: 24,000 years. We are now in the Kaliyuga of the 28th
Mahaayuga. The present Kali-yuga began in 3102 B.C. A kalpa is a period of time equivalent to 100
Mahaayugas or years, which is supposed to form one day of Brahma, the Creator. There are seven
kalpas and we are now in the sixth one.
Document Outline
- Table of Contents
- Acknowledgements
- Foreword
- By Dr. C. Srinivasan, M.Sc., Ph.DRetired Professor Emeritus of Botany, Annamalai University andRetired Professor of Ancient Sciences, Tamil University, Taimore, Tamil NadLi, India
- Thirumoolar
- Boganathar
- Thiruvalluvar
- Classical literature
- Medieval Period: the Saivite Nayannar Saints (7th ‑ 9th century):
- Saint Muruga Nayanaar
- Saint Necianakkar
- Thiru Neclakanda Yozh‑p‑paanar (who mingled with St. Sanbandar at his marriage)
- Kalia Naayanaar
- Karia Naayanaar
- Kotpuli Naayanaar
- Amarneethi Naayanaar
- Aanaaya Naayanaar
- and the woman saint Kaaraikkaal Ammayaar.
- (Reference: N. N. Murugesa Mudallar‑"Path of Pure Consciousness", 1972)
- The Alwars: Saints devoted to Vishnu
- The Acharyas (Great Teachers) who reformed Medieval Hinduism
- Kumaara Devar
- Ramalinga Swan‑ii (1823 to 1874 A.D.)
- The Christian Tradition
- An excellent contribution to the science of immortality.
- Preface
- Introduction
- 1The Eighteen Siddha Tradition
- History of the 18 Siddha Tradition
- The Lost Continent of Kumari Kandam
- Geological evidence of Gondwanaland
- Archaeological Remains or the Indus Valley Civilization
- The Tamil Sangams of Literature
- Evidence of extensive communication with distant lands
- Linguistics
- The Teachings of Siddhantham
- The Siddha's Yoga and Medicine
- Metaphysics and medicine
- Ancient Chemistry
- Current training and research on the Siddha system of medicine
- 2The Birth and Childhood of Babaji Nagaraj
- 3Babaji's Quest for Self Realization
- 4Babaji's Mission
- Adi Shankaracharya (788 A.D. ‑ 820 A.D.)
- Kabir (1407 ‑ 1518 A.D..)
- Lahiri Mahasaya (1828 ‑ 1895)
- Sri Yukteswar Giri Maharaj (1855 ‑ 1936)
- Paramahansa Yogananda (1893 ‑ 1952)
- Yogi S.A.A. Ramaiah and V.T. Neclakantan
- Yogi S.A.A. Ramaiah (1923 ‑ )
- V.T. Neelakantan (1901 ‑ )
- First Meeting between S.A.A. Ramaiah and V.T. Neclakantan
- Organisation of Kriya Babaji Sangah
- Activities or Kriya Babaji Sangam
- Future Work
- 5Babaji's Ashram:Gauri Shankar Peetam
- 6Siddha Thirumoolar
- 7Siddha Agastyar
- 8Siddha Boganathar
- An Oceanic Life Story
- A Mission to China and Transmigration
- Transformation or His Physical Body
- Becomes known as Lao‑Tzu, founder of Taoism
- Return to India
- Establishes shrine at Katirgama and attains soruba samadhi
- Second Mission to China
- Current Activities
- Selections from the writings of Siddha Boganathar
- Initiation into samadhi by Boganathar
- 9Ramalinga Swamigal
- 10The Supramental Evolution
- IIThe Psychophysiology of Kriya Kundalini Yoga
- 12The Path of Kriya Yoga
- A Masterkey for transforming human society
- An Integral Yoga
- Kriya Hatha Yoga
- Kriya Kundalini Pranayama
- Kriya Dhyana Yoga
- Kriya Mantra Yoga
- Kriya Bhakti Yoga
- Kriya Karma Yoga
- Family Life and Tantra
- Integrating yoga into daily life: the "Anthar Kriya Yoga" experience
- Guidelines for the student of Kriya Yoga
- Love
- Regular Kriya Yoga Sadhana
- Satsang
- Yogic vegetarian diet
- Transform sleep into yogic rest
- Mental purity, patience, silence and other observations
- Seeking inspiration from Babaji and the 18 Siddhas
- For more information on training in Babaji's Kriya Yoga
- GLOSSARY
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