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and the 18 Siddha Kriya Yoga Tradition

Table of Contents

Table of Contents.......................................................................................................................1Acknowledgements.....................................................................................................................5

Note on transliteration of Tamil words..............................................................................................................6

Foreword....................................................................................................................................6Thirumoolar..................................................................................................................... .................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......................................................................................................................................12Introduction.............................................................................................................................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

1The 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

2The 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

3Babaji'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

4Babaji'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............................................................................. ...................41Publications by the Sangah.............................................................................................................................41Spread of Babaji's Teachings Abroad..............................................................................................................41Annual Conferences........................................................................................................................................42

Future Work........................................................................................................................ ............42

5Babaji's Ashram:Gauri Shankar Peetam.................................................................................................................42

6Siddha 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

7Siddha 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

8Siddha 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

9Ramalinga Swamigal....................................................................................................................63

A Sketch of Ramalingas 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

10The 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

IIThe 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

12The 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 Bgin, 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, Gatane 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 wordsAccording 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.DRetired Professor Emeritus of Botany, Annamalai University andRetired 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 Vedaas1 described 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)

BoganatharBoganathar 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.

ThiruvalluvarThiruvalluvar 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 literatureIn 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 NayanaarSaint NecianakkarThiru 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 VishnuVaishna 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 HinduismI 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 DevarFurther, 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 TraditionIn 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 Gatane 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 AshramGreen Valley Lake, CaliforniaSeptember 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 bodies2.

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 ThirumoolarPatanjahDakshina-moorthyRomarishiSattamuni

MedicineKaya kalpa3Alchemy

Agastyar Ananthasayana Shiva BoganatharBabajiThiruvafluvarMacchamuni

MedicineKaya kalpaTamil grammarYoga

Thirumoolar Chidambaram Nandi - Yogaphilosophy

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 AgastyarKalangi Nathar

BabajiKonkanavarKaruvoorarIdai Kadar

YogaKaya kalpamedicinealchemynatural sciencesphilosophy

Konkanavar Tirupati Boganathar 557 25 known works in medicine, yoga, philosophy, religion

Macchamuni(Matysendranath)

Thiruparrun-kundram

AgastyarPunnakeesarPasundar

Goraknath 10 known works on Hatha yoga, Tantric yoga practices

Goraknath Poyur(Girnar)

Dattatreya (Vishnu)MacchamuniAllama Prabu

Nagarjuna "Avadhuta Gita" and 13 other works, order of ascetics, medicine, alchemy, Hatha yoga Pradipika classic

Sattamuni Srirangam NandiDakshinamurthy

SundaranandarPaambatti

46 known works: medicine, alchemy

Sundaranandar Kudal(Madurai)

SattamuniKonkanavar

- 24 known works: medicine, philosophy

Rama Devar(Jacob)

AlagarMalai

PulastiyarKaruvoorar

- 24 known works: mantra shastra, medicine

Kudambai Mayavaram AlukkaniSiddha (disciple of Idai Kadar)

- Siddha philosophy

Karuvoorar Karuvai(Karur)

Boganathar Idai Kadar Construction of Tanjore temple, medicine

Idai Kadar Thiruvannamalai BoganatharKaruvoorar

KudambaiAlukkani

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 VaideeswaranKovil

- - Medicine, alchemy, Kaya kalpa, 22 known works

Paambatti HarisankaranKovil

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 bookThis 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.

1The 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 TraditionThe 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.4

Written in old, complicated and often abstruse Tamil, the Siddhas works are extremely neglected.5 "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.6)

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 GondwanalandAs 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 Franois 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).7

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 LiteratureAn 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 landsThe 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 Erythra