The 18 Siddhas

The word "siddha" is derived from the word "chitta," a Siddha is essentially a perfected being. The chitta is the mind-stuff which lingers around the innermost self and percolates through the sheaths surrounding the self. Patanjali has stated in Raja Yoga Sutras that Yoga consists of cleansing the chitta. He is referring to the release of the unconscious memories, thought forms, sense of separateness from the inner divine self, and the erroneous conception that the being is actually the external ego and associated consciousness. These limited “memories” and inaccurate aspects of the mind-stuff have often been stored for lifetimes in the subtle space of self (akash). Here the reference to “memories” is made even though the mind-stuff is not remembered by the external self. It is the mind-stuff that interferes with the Divine will manifesting from soul (atman) in an individual and drives the actions of the external being into areas that are not consistent with Divine will. As an individual begins to be liberated from the influence of the mind-stuff, the divine attributes of the atman or self manifest in the very subtle sheath of bliss (Anandamaya kosham) that surrounds the atman. When the transformation of that very subtle part of the being has been given fully to the divine, the individual becomes literally a beacon of bliss-light. Simply being in the presence of such a being is uplifting. Such an elevated individual is often acknowledged by a conscious or spiritual community as a saint. When you look into the eyes of such a being, you will feel the depth of bliss and peace and be blessed and gradually transformed. The divine can initiate a sincere aspirant through such means. The transformation of the bliss sheath, however, does not occur in a vacuum. Anyone whose spiritual practices have thus resulted in the awareness of the Divine working through them has already begun the transformational process and surrendering of the sheath of the intellect (Vinjnanamaya Kosham). When the analytical or intellectual component of the being is fully informed by the divine light attributes we may (through Divine Grace) be in a position to recognize such a being as the sage that they are. Such an individual is truly a “muni” or one who has had their accumulated experiences and knowledge enlightened by the higher, deeper aspects of self. When the transformation of the intellect is complete the speech and communication skills are highly evolved and express a consciousness which is focused, penetrating, broad and vast. It is a misconception to think that such persons are clones of each other. The Divine essence manifests with variety in the intellect of every soul not only because the external experiences vary, but also because of the unique qualities that are inherent in the deepest part of the being, the atman. It is said that no one is a muni who has no independent opinion of their own. Such a sage has digested and integrated the informed divine light into the analytical aspects of the being. As the intellect undergoes this transformation, the mental sheath (manomaya Kosham), associated with the senses, is similarly transformed. This is, of course, an individual who is fully aware of the Divine as the prime mover. Since the ego has been given to the Divine, every action related to the senses is observed and understood to be none other than the indwelling god or goddess doing the experiencing and enjoying. Such a Buddha can enjoy all the senses without fear of confusion or being lost spiritually in them. For the great tantrics who have attained to this state, conventional rules which guide and provide stability, safety and structure to society are irrelevant. As the divine light descends into the sheath of energy (pranamaya kosham) the entity becomes a siddha in the truest sense of the word. As defined in the upanishads, A siddha is one who has progressed from the exalted state of freed while living (jivanmukta) to supremely free with full power over death (para mukta). This state is referred to in Siddhantha literature as soruba mukti or soruba samadhi. This para mukta will rarely retain the transformed physical frame and when so, remains as an avatar. The physical body (Ananda Maya Kosham) of the siddha glows with the fire of immortality. The transformation of the physical plane is rare indeed, even among the celestial siddhas. An accurate rendering on the life of such a siddha is precisely as difficult as reducing the cosmic to a rule. The divine is to be experienced, not expressed, and the mystic greatness of a saint, sage, or siddha lies not on the surface for men to see. It is clear that these siddhas have, and continue to guide the advance of consciousness on our planet and elsewhere. Humanity truly owes a deep dept of gratitude to these God-Men, of which 18 are acknowledged as the greatest. The climax of the siddha tradition is the immortal Himalayan Kriya master, Babaji Nagaraj.

The 18 Siddhas

Nandi Devar Paambati

Boganathar Machamuni

Patanjali Danvanthari Goraknath Kudumbai Idai Kadar

Tirumoolar Rama Devar

Agathiyar Konkanavar Kamalamuni

Sattamuni Karuvoorar

Sundaranundar Valmiki

Boganathar Siddha

Agastyar Siddha

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Bhogar was a South Indian by birth, belonging to the caste of goldsmiths, who

became a siddhapurusha under the guidance of Kalanginaathar. In Bogar's Saptakanda he reveals details of various medicinal preparations to his disciple Pullippani (so named as he is believed to have wandered in the forests atop a puli or tiger) and at every stage he quotes his guru as the authority. Also Pulippani must have been a young man then, as he is often referred to as a balaka.

It is said that as per the last wishes of his guru, Bhogar proceeded to China to spread the knowledge of siddha sciences and strangely enough his journey is said to have been made with the aid of an aircraft; he demonstrated to the Chinese the details of the construction of the aircraft and later built for them a sea-going craft using a steam engine. The details of these and other experi- ments demonstrated by Bhogar in China are clearly documented in the Saptakanda.

Bogar's guru, K�l�ngi N�thar, is believed to be a Chinese who attained siddhi in South India and thus became included among the Eighteen Siddhars.

Lao Tse - the founder of Taoism (5th century B.C.) was the first Chinese to propound the theory of duality of matter -- the male Yang and female Yin -- which conforms to the Siddha concept of Shiva - Shakti or positive-negative forces. This very same concept was first revealed by the adi-siddhar Agasthya Rishi, whose period is as old as the Vedas, which have been conservatively dated at 3500 B.C. Also alchemy as a science was practised in China only after B.C. 135 and was practiced as an art until B.C. 175 when a royal decree was enacted banning alchemical preparation of precious metals by the Celestial Empire; these details are recounted in the two existing Chinese books of alchemy Shih Chi and Treatise of Elixir Refined in Nine Couldrons, both dated to the first century B.C.

The emergence of Lao Tse with his theory of duality of matter and the journey of Bhogar to China seem to have taken place about the same time and it is even possible that Bhogar himself went under the name of Lao Tse in China, like another Siddharishi Sriramadevar, who was known as Yacob in Arabia.

This seems likely considering that:

1. before Lao Tse the concept of duality of matter finds no mention in any Chinese treatise;

2. alchemy as a science emerged only after B.C. 135, i.e. four centuries after Lao Tse; 3. there was a sudden spurt of alchemical practice aher the emergency of Lao Tse;

and 4. the duality of matter and alchemy have been mentioned in South Indian scriptures

that antidate Lao Tse by centuries.

The shrine at the top of the hill, though later than the Tiru Avinankudi temple, has overshadowed the older temple in the present century due to its popular appeal. Created by Bhogar, it was maintained after him by sage Pulippani and his descendants almost as their personal and private temple.

During the time of Tirumalai Nayak, his general Ramappayyan handed over the puja rights to newly brought Brahmin priests. The descendants of Pulippani were compensated for the loss of this right by being given:

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Bhogar Mah�rshi

Bhogar receiving instructions from his teacher, K�l�ngi N�thar

Bhogar, traversing the sky, observes faraway places like Arabia, Rome, and China.

Bhogar worshipping Lord Dand�yudhap�ni.

Bhogar worshipping Lord Dand�yudhap�ni.