Embarking on a Spiritual Odyssey Series Archives - Integral Yoga® Magazine

Embarking on a Spiritual Odyssey, Part 14: Bhogar’s Mystical Legacy and a Sadhu’s Initiation

Editor — Sat, 08 Mar 2025 01:55:28 +0000

Painting of Siddhar Bhogar, blessing his devotees.

High above the verdant landscape of Tamil Nadu, atop the sacred Palani Hills, the echoes of devotion resound through the ages. The Arulmigu Dhandayuthapani Swamy Temple—one of the six revered abodes of Lord Muruga—stands as both a beacon of spiritual transformation and a repository of ancient wisdom.

It was here that a young Ramaswamy, the future Swami Satchidananda, deepened his sadhana, absorbed in the presence of saints, sages, and Siddhars. Among these, one figure loomed large, not in the flesh but in spirit—Bhogar, the legendary Tamil Siddhar (Siddha in Sanskrit) whose alchemy, yogic mastery, and devotion infused the very air of Palani.

For those who have followed this series, we left off with Ramaswamy’s life as a sadhu in Palani, immersed in meditation, service, and the austere path of renunciation. Now, we step into the realm of mysticism that surrounded him, exploring the influence of Siddhar Bhogar—the enigmatic sage whose presence was palpable even centuries after his physical departure.

The very heart of Palani’s temple beats with a mystery that has captivated seekers for centuries. The murti (sacred statute) of Lord Murugan enshrined within is no ordinary statue—it is believed to be an alchemical masterpiece, created by Siddhar Bhogar from an amalgam of nine poisonous substances, navapashanam. Bhogar, a master of Siddha medicine and divine chemistry, labored intensively on the statue, perfecting its features with a sculptor’s devotion. It is said that he spent the most time on the face, giving it an ethereal grace, while the rest of the body remained simple and unembellished. The result was a murti not merely carved but manifested—a consecrated presence that radiates energy to those who seek it with faith.

Ancient traditions speak of this alchemical blend, where poisons, when combined in a precise formula, transmute into a powerful elixir, exuding divine energy and with extraordinary healing properties. This is why, to this day, the abhishekam—the ritual bathing of the deity with honey, ghee, jaggery, a sweet mixture of fruits, milk, and other natural substances—at Palani is revered for its curative potency. Devotees receive the sanctified abhishekam infused with the essence of the deity, as charanamrita—a blessing that is said to restore health and vitality and to purify the soul. As Ramaswamy immersed himself in his daily worship in the temple, he would have witnessed the endless stream of devotees receiving the sacred charanamrita—and, in time, he would come to understand the deeper mysteries behind Bhogar’s spiritual and scientific genius.

Depiction of Siddhar Bhogar creating the Palani temple murti from 9 poisonous substances.

Bhogar was no ordinary saint. A master of alchemy, Yoga, and esoteric wisdom, he was said to have been a spiritual scientist who seamlessly blended mysticism with tangible transformation. While many Siddhars sought liberation through asceticism, Bhogar’s path embraced the world—his was a path of transmutation, turning the material into the spiritual, the poison into the panacea. His example would begin to shape Ramaswamy’s later path as Swami Satchidananda.

The Samadhi Shrine of Bhogar: The Mystical Seat of Worship

Nestled within the southwestern corridor of the Palani temple complex is a shrine dedicated to Siddhar Bhogar, an entryway into the depths of his spiritual legacy. To the uninitiated, Bhogar’s legacy might seem confined to the navapashanam murti. But hidden within the temple’s corridors lies another layer of his mystical work—a shrine dedicated to his worship of Shiva and Shakti. In a sanctified chamber, accessible through a winding passageway, rests the Maragatha Lingam—an emerald Shiva Lingam, pulsating with the energy of Divine Consciousness. Unlike ordinary lingams carved from stone, this one is said to contain the vibrations of lifetimes of intense sadhana, infused by Bhogar’s tapasya (austerities) and devotion.

Ancient lore whispers that beneath this shrine lies a network of subterranean tunnels, one of which leads to a hidden cave deep within the hill—where Bhogar is said to still be in samadhi, eternally meditating in communion with the divine. For the young sadhu Ramaswamy, the presence of this shrine was more than a historical relic—it was a living source of spiritual power and he spent many hours meditating at this shrine, drawn by the energy that seemed to flow directly from Bhogar’s presence into the hearts of those receptive to it.

One day, as Ramaswamy sat near Bhogar’s samadhi, repeating his mantra, something extraordinary happened. His consciousness became absorbed in deep meditation, the temple and its surroundings fading from his awareness. In that moment, he felt a presence—Bhogar himself. The ancient Siddhar appeared before him, luminous, his eyes radiating the timeless wisdom of one who had traversed the realms of existence.

Bhogar reached out and placed his palm on Ramaswamy’s head. A surge of energy coursed through his being, dissolving his sense of self. He felt as if his body had melted into light, the boundaries between form and formlessness vanishing. Time stood still. There was only peace—vast, unshakable, beyond words. When he returned to normal consciousness, Bhogar’s form had disappeared, but the experience remained. It was not merely a vision; it was more than a moment of spiritual revelation—it was a transmission of energy, a silent yet potent initiation that would subtly shape the future course of Ramaswamy’s path. Whenever Swami Satchidananda traveled to India from America, he always visited the temple at Palani, had darshan of the deity, and then spent time in silent meditation at the samadhi shrine of Siddhar Bhogar.

The Real “Emerald City”

Photo: Exterior of the Samadhi Shrine of Siddhar Bhogar at Palani Temple.

Within the samadhi shrine of Bhogar lies something extraordinary—an emerald lingam, known as the Maragatha Shiva-Shakti Lingam. Unlike traditional lingams carved from stone, this one is said to contain the vibrations of lifetimes of intense sadhana, infused by Bhogar’s tapasya (austerities) and devotion. This lingam embodies both the Shiva and Shakti principles, pulsating with the union of cosmic masculine and feminine energies. This sacred lingam was central to Bhogar’s worship, accompanied by the yantra of Goddess Bhuvaneshwari, another powerful representation of Goddess Shakti.

Bhuvaneshvari (a form of Sri Lalita Tripurasundari, also known as Raja Rajesvari) the Queen of the Universe, was Bhogar’s chosen deity. She is the embodiment of primordial energy, the force that breathes life into existence itself. To worship her is to embrace the Infinite, to dissolve all boundaries and limitations. The presence of her yantra—a geometric representation of divine energies—at Bhogar’s shrine speaks to his deep understanding of the subtle, vibrational forces that govern all. By invoking both the masculine and feminine aspects of divinity, Bhogar exemplified the non-dual realization that is at the heart of the Siddhar tradition: that all existence is but a dance of Shiva and Shakti, matter and Consciousness, intertwined in eternal unity. His worship was not merely ritualistic; it was an act of alignment with cosmic forces, an invitation for the seeker to transcend the ordinary and merge with the Infinite.

The Eternal Call of Palani

We have spent the last few parts of this series exploring Palani and its temple, a main abode of Lord Muruga. Hopefully, we now understand that the temple itself is not merely a temple; it is a force, a portal into the transcendental. Those who step onto its sacred grounds find themselves immersed in an atmosphere charged with Shakti, the divine power that permeates everything. The rituals, the mantras, the very air seems to pulse with an unseen current, drawing the sincere seeker into its transformative embrace.

For those attuned to its frequency, Palani does more than inspire devotion—it initiates inner alchemy. Just as Siddhar Bhogar turned poison into medicine, the energies of this holy place transmute the restless mind into one of peace, the scattered heart into one of unwavering faith. Those who come with sincerity receive diksha, a spiritual ignition that accelerates their evolution. The mind stills, the emotions settle, and a profound integration takes place within.

This is the blessing of Bhogar, the hidden current beneath the visible form of Muruga’s temple. It is the unseen force that awakened something deep within Ramaswamy, planting the seeds that would later blossom into a life dedicated to guiding others on the path of Yoga and Self-realization. The energy of Bhogar, the living presence of Lord Muruga, and the mystical sciences of the Siddhars all played a role in shaping the young sadhu’s spiritual path. This deep connection to Bhogar would continue to influence his journey, rippling through his later teachings and the tradition of Integral Yoga itself.

In our next installment, we will go still deeper into how the the vibration of Bhogar’s presence, the power of the Maragatha Lingam, the resonance of Goddess Bhuvaneshwari—Her mantra and yantra, all wove themselves into the tapestry of Ramaswamy’s unfolding destiny.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Advaita Vedanta and Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 14: Bhogar’s Mystical Legacy and a Sadhu’s Initiation appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 13: Palani’s Sacred Legacy

Editor — Fri, 07 Feb 2025 04:06:33 +0000

Photo: A view of the Palani hill and temple.

In our last installment, we journeyed back to 1942, when Ramaswamy (later known as Swami Satchidananda) traveled to Palani, a sacred pilgrimage site steeped in centuries of spiritual significance.

This holy place in Tamil Nadu has long been a sanctuary for saints and siddhas (also known as siddhars in South India)—yogis who attained extraordinary spiritual accomplishments. Even today, devoted seekers sense the presence of these enlightened beings in the sanctified atmosphere of this ancient site.

During his time in Palani, Ramaswamy and his fellow sadhus (wandering monks) often experienced visions of these enlightened beings as they traversed the path to and from worship and meditation at the Arulmigu Dhandayuthapani Swamy Thirukoil, the renowned hill temple dedicated to Lord Muruga.

Ramaswamy diligently climbed the hundreds of steps leading to this sacred temple twice, sometimes three times daily, while staying at the ashram of his family’s Guru, Sri Sadhu Swamigal. This rigorous practice not only strengthened his body and disciplined his mind, but also deepened his spiritual resolve. Several decades later Ramaswamy, as Swami Satchidananda, recounted this teaching to his students: “When I was living with Sadhu Swamigal he used to tell me: ‘Don’t worry even if you can’t concentrate that much. It will all come by itself. Just learn to sit quietly. The control of the mind can come later because the mind is a lot subtler than the body.’ See, I can easily control my finger. If I want to close the fist I can easily do it and keep it closed as long as I want. But we can’t control the mind that easily. So apply the will to the physical plane first.” Though Hatha Yoga was not Ramaswamy’s main focus at this time, this teaching is a foreshadowing of how it would be emphasized as a starting point for his Western students and an aid to meditation practice.

He continued to elaborate on this teaching, “Sit quietly in any posture you like. But choose one position and see that you don’t move any part of your body, not even the eyelids. If you close the eyes, keep them closed; if open, keep them open; if halfway, then keep halfway. Any way is okay, but be steady. If you could stay in that one position for three hours, you could easily control the mind. Nothing else would be necessary for you.”

Photo: A view of some of the steps on the steep climb to the hilltop temple.

A Test of Stillness

Ramaswamy earnestly practiced this deep stillness at the temple during his daily meditations. On one such day, while seated in meditation on the veranda of the samadhi shrine of the great Siddhar Bhogar, a pilgrim approached. The man, carrying a bag of money meant for offerings, stood silently before the unmoving sadhu.

Observing Ramaswamy’s motionless form, the pilgrim grew impatient, hoping for some acknowledgment. Finally, he made a bold decision—he emptied the entire bag over Ramaswamy’s seated figure, the coins cascading down like an abhishekam (ritual pouring of liquids over a deity) of currency. He quickly prostrated and hurried away down the hill

The sudden clinking and jangling of coins broke Ramaswamy’s meditative silence. It took him a few moments to emerge from his deep absorption and open his eyes. The pilgrim was gone, but gold and silver coins glimmered in the temple light, scattered over his lap, feet, and the ground around him. Ramaswamy slowly stood up, letting the coins slide off his lap. First, he offered pranams (prayerful bows) to Goddess Lakshmi, the bestower of prosperity, then to Dhandayuthapani Swami (Lord Muruga), before simply walking down the hill, leaving the coins behind.

The Sacred Legacy of Palani

The Arulmigu Dhandayuthapani Swamy Temple has long been shrouded in spiritual mysticism and alchemy. Its history dates back to the Tamil Sangam period (2nd century BCE–2nd century CE), and its construction is attributed to the Chera dynasty (2nd–5th century CE) of Kerala. The temple’s presiding deity, Dhandayuthapani Swami, even faces Kerala, reflecting the historical connections between these two regions.

The legend of Palani is one of wisdom, renunciation, and divine insight. Swami Satchidananda often retold the story of sage Narada, who obtained the jnana palam—a fruit containing the essence of supreme knowledge. Narada decided to playfully present it to Lord Shiva, declaring that whoever consumed the fruit would gain unparalleled wisdom. Shiva wanted to divide the fruit between his two sons, Muruga and Ganesh, but Narada insisted that it must remain whole. To settle the matter, Shiva set a challenge: “Whoever circles the world three times and returns first shall win the fruit.”

Photo: Narada with Shiva, Parvathi and Ganesha as Muruga alights on his peacock.

Muruga, swiftly mounted his peacock and set off on the cosmic journey. Ganesh, however, pondered the deeper meaning of the task. Recognizing that his parents embodied the entire universe, he simply circled Shiva and Parvati three times, declaring that he had, in essence, traversed the whole world. This is the great recognition: that the world is nothing but an appearance of the Infinite. Pleased with his discernment, Shiva awarded the fruit to Ganesh.

When Muruga returned, exhausted from his long journey, he was deeply disappointed and felt betrayed. In his frustration, he renounced his family and left Mount Kailash, the family’s abode in a remote part of the Tibetan plateau at over 21,000 feet. Traveling as far away as possible from Mount Kailash, Muruga went south to Tamil Nadu, where he took refuge on a hilltop.

His mother, Parvati, went in search of him and when she found him she reminded him that he was a great yogi and his temper should not get in the way of his high-mindedness. In the yogic tradition, it is well known that Muruga, in the form of Skanda, is an impressive Yoga master. He is so remarkable that he is called Swaminatha, Lord of the swamis (those who have attained self-mastery) because he had taught his father, Lord Shiva, the meaning of the Pranava, Om.

Parvathi further elaborated this point as she explained that all the practices (sadhana) that yogis and seekers undertake is just so they can attain Muruga’s level of understanding. She then proclaimed this simple yet profound truth: “You are the very fruit of wisdom.” (Tamil: pazhani, transliterated as Palam Nee). This phrase—Palam (fruit) Nee (you)—became the root of the name Palani.

A temple was built upon the hill where Parvathi found Muruga and the temple deity installed was Muruga in the form of Arulmigu Dhandayutapani Swamy. The Tamil word “Arulmigu” means full of divine grace. Dhanda is the staff of renunciation and symbolized the authority he carries. Even today, many devotees tonsure (shave their heads) when visiting Palani, emulating Muruga’s vow of renunciation and his ascetic form. Lord Muruga as a renunciate symbolizes the divine grace and wisdom that flows from detaching one’s identity to the impermanent and staying rooted in the Self (Atman, Spirit).

Ramaswamy’s connection to Palani had grown since childhood. His grandfather, who was very orthodox, insisted his grandson keep his hair uncut during his youth. Ramaswamy’s hair grew almost to his knees, but when he wanted to have shorter hair like most of his schoolmates, he conceived a plan to have his uncle take him to Palani. There, Ramaswamy had his head shaved as an offering. What could his grandfather say in response?

A Spiritual Foundation

Both the Palani temple and the ashram of Sri Sadhu Swamigal played a vital role in shaping Ramaswamy’s inner devotional life. In an interview decades later, Swami Satchidananda reflected on how his mother asked Sri Sadhu Swamigal for a special mantra to be able to conceive a spiritual child: “Probably he was the cause for my existence itself. If not for him, I wouldn’t be here, probably. He gave a sound‑form to my mother as a mantra, which converted me into a sound‑form and because of that, this so‑called ‘body and mind’ were born.”

He also spoke about his spiritual training during his time, “I learned a lot about mantra practices and devotional worship service and things like that from him. In Palani, every day we used to climb up the hill and attend the services, then come back and have our own small altar and repeat a lot of mantra japa. That’s an important practice. Sadhu Swamigal was a great Tantric Yogi—not in the modern misunderstood sense, but in the classical tradition. True Tantra Yoga is about invoking the deity within; the entire puja (devotional worship) happens internally. Purification is done within, not externally. You simply sit, awaken the inner shakti, and call forth any divine presence. If you seek Lord Shiva, he appears. If you seek Buddha, he is there.”

The devotional and meditative foundation of his time in Palani would later influence Swami Satchidananda’s holistic teachings, merging physical, mental, and spiritual disciplines. The lessons in stillness, devotion, and inner awakening that he imbibed at the feet of Sri Sadhu Swamigal and in the sacred environment of the Dhandayuthapani Temple would become cornerstones of his later teachings as Swami Satchidananda.

Looking Ahead

In our next installment, we will explore the mystical Bhogar shrine, dedicated to the legendary siddhar who consecrated the murti (sacred statue) of Dhandayuthapani Swami and infused it with powerful alchemical properties. We’ll delve into the rich tapestry of Tamil spiritual traditions and how they influenced the young Ramaswamy on his path to becoming Swami Satchidananda.

About the Author:

The post Embarking on a Spiritual Odyssey, Part 13: Palani’s Sacred Legacy appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 12: Sacred Discipline Continues

Editor — Thu, 02 Jan 2025 23:42:44 +0000

Swami Satchidananda, with sandalwood paste on forehead, meditating in Palani, 1970s.

In our last installment, Ramaswamy (Swami Satchidananda’s birth name) realized that the next step in deepening his spiritual practices would be to travel sixty miles from his birthplace of Chettipalayam to the ashram of the family Guru, Sri Sadhu Swamigal, in Palani. Upon his arrival, Ramaswamy was warmly welcomed by Sri Sadhu Swamigal.

He would spend the next two years at this ashram, and for years afterward, he spoke about the profound experiences he had there and at the Palani temple. Life at the ashram was simple but deeply transformative. He described daily life in vivid detail, offering a glimpse into the intensity and dedication required:

“Morning, early morning, we get up, meditate, or walk four miles to the river to take a bath before the sun rises. You have to even go and search for the water because you won’t see it; it’s pitch dark when you go in the morning. We would walk that far in the dark, without any flashlight or anything to light the way. It was only by touching the water that would we know we had reached the river. The river also will be more or less sleeping at that time. Gently, without disturbing the water, we would bathe and then walk back four miles.”

This early routine was not merely a test of physical endurance but a way to immerse oneself in the natural rhythm of life, in harmony with the elements. The darkness of the pre-dawn hours served as a metaphor for the seeker’s journey: navigating the unknown with faith, guided only by intuition and touch. The river, described as “sleeping,” symbolized the quiet yet dynamic presence of the Divine, awaiting gentle engagement. The act of bathing, performed with reverence and stillness, reflected a deeper spiritual cleansing.

Purification in the river.

The holy area surrounding the Palani temple was the perfect place for purification, both physical and spiritual. Ramaswamy’s body naturally responded to this sacred place. He underwent a period of intense purification, during which he experienced a burning sensation throughout his body, as if it were on fire. This sensation, seemingly unprovoked, led him to spend hours in the river, seeking relief. Yet even the cooling waters could not alleviate the heat entirely.

He tried applying sandalwood paste, a natural coolant and purifier, to his body. However, this internal heat was so intense that the paste dried almost instantly. This purification process continued for several days, creating a sense of surrender and acceptance within Ramaswamy. When the burning sensation finally subsided, he emerged feeling lighter, more vibrant, and profoundly transformed.

Far from leaving him fatigued, this purification invigorated him. He described feeling as though he could fly, bounding up the nearly 1,000 steps of Palani Hill with ease. This newfound lightness extended to his mind as well, freeing him from any sense of lethargy or heaviness. It was as though his physical body had aligned with the higher vibrations of his spiritual aspirations. This period of transformation underscored the importance of cleansing not only the body but also the mind, allowing one to rise above the burdens of tamas, or inertia, and embrace sattva, the quality of lightness and harmony.

He detailed more about life in Palani, highlighting the disciplined structure of the day:

“Sometimes, if we finish the river bath and come early, we might even go around the hill, which is about three miles, and then go up. Then, we would be ready for the first service, the pre-dawn service. Only at that service will the sun begin to rise. So just imagine—count backward to see what time we had to wake up. After attending three temple worship services, we would sit somewhere quietly and meditate between the services. Then, we’d return to the ashram.”

The routine was unrelenting, yet it fostered a profound sense of discipline and devotion. The absence of creature comforts, such as breakfast, underscored the simplicity of ashram life.

“There’s no breakfast or anything served at the ashram. Sometimes the devotees, if they recognize you or feel comfortable, they may offer, ‘Swami, would you like to have a little breakfast with me?’ They will call you and you go with them and have an idli (steamed lentil and rice cake) or a little coffee, something. Otherwise, the ashram doesn’t give breakfast. Water is the breakfast.”

Such austerity sharpened the focus on spiritual practice, stripping away distractions and emphasizing humility.

“Then we would come back to the ashram and it’ll be almost 8:30 or 9 in the morning. Then we begin ashram chores. During the noon, we would meditate at the ashram in our rooms—if you have a room. If not, nap on the verandah or sleep or in the dining hall. That’s also what I would do because we don’t have any suitcases and this and that. We just have a gunny bag for our ‘queen’s mattress’ and a block of wood or a piece of brick as the pillow.”

A view of Sri Sadhu Swamigal’s ashram, Palani.

Ashrams of that era typically had very basic accommodations, often without proper beds or mattresses. Visitors were expected to adapt to the simple lifestyle of the ashram, which included sleeping on the floor or on basic mats.

The term “queen’s mattress” was, no doubt, used humorously, suggesting a contrast between the luxurious connotations of a queen’s bed and the actual simple mat or bedroll Ramaswamy used in the ashram setting. This personal bedding would have been lightweight and easy to transport, allowing spiritual seekers to move between different ashrams or accommodations.

The teachings of Sri Sadhu Swamigal were imparted not through formal classes or texts but through the Guru’s presence and daily interactions. Swami Satchidananda contrasted this with his own ashram he established in America later:

“Sadhu Swamigal never gave me the Patanjali Yoga Sutras or the Bhagavad Gita to study. He simply sat with his devotees and talked. There were no formal classes. If there was any instruction, it might be something as simple as, ‘Here, take this cloth, wash it, and bring it back.’ We learned to serve with humility.”

This mode of teaching emphasized the importance of direct experience and service over intellectual study. Swami Satchidananda would later explain this dynamic to his own devotees:

“When we were with Sadhu Swamigal, we would just stand there, not knowing what would come or when. But the teachings would emerge when we were in a receptive mood. Real initiation, real teaching, doesn’t come from formal classes, reading books, or even satsangs. These are just shows. Real spiritual instruction comes through humility, dedication, and faith. It’s about how you approach your tasks and the attitude you carry.

“Today, there’s formal satsang. I sit on a big chair in front of a microphone and answer your questions; we have classes. These thing are all more intellectual. It’s all right. Modernization. But, real spiritual vibrations don’t get imparted this way. That occurs when you have the proper attitude and simply put yourself in that receptive position and you just receive it.

“There is a story of a boy who used to do the laundry of the Guru. That boy could answer every tough spiritual question while the people who took all the lessons about the Bhagavad Gita, Upanishads couldn’t answer. ‘Na karmaṇā na prajayā dhanena,’ the scriptures positively say: ‘Not by work, not by progeny, not by wealth does one attain the immortal state—liberation—but by total faith, dedication, and humility.”

Swami Satchidananda continued describing his daily routine in Palani

Ramaswamy with Sri Sadaiappa Chettiar and his younger brother Sri Kalidas (standing) at Palani.

“In the evening, again we would go up to the hill temple, stay until almost 9 or 9:30, the last service. Then we’d come down. When I arrive at the Ashram, two bananas and a half a cup of milk will be ready for me, placed there by a wonderful devotee who literally took care of me. His name was Kalidas and he was the Palani Adivarnam [foothills of Palani] Postmaster. When I arrive back from the temple, he will be sitting there, keeping ready the hot milk and two bananas. I’ll eat that.”

These experiences further cultivated a deep sense of gratitude for whatever was offered, however small. This gratitude became a central aspect of his practice, enabling Ramaswamy to find joy in the simplest gestures of kindness.

“Then where to go and find some place to sleep? If somebody has taken the place already that I had been using, I would find another place to sleep. That was the routine. At least in Rishikesh, you are given a little indoor sleeping because of the climate. Sometimes a room, sometimes under the staircase because there’s a little space to go down and sleep underneath. That was my room for a long time. And every time you are sent out somewhere by the time you come back, somebody else will be in that room, so you have to find another room. There’s no permanent room there.”

The nights were often punctuated by mystical occurrences. Along with another disciple, Ramaswamy would prepare Sri Sadhu Swamigal’s bed and set up the mosquito net. Sometimes, while meditating nearby, they heard the Guru conversing. When asked, Sri Swamigal would dismiss their inquiries with a firm, “Keep quiet. You don’t need to spy on me.” Later, they learned that the Guru often spoke with Lord Muruga and the Goddess, further deepening their experience of the ashram’s mystical vibrations. Each day at the ashram strengthened his resolve, purified his being, and deepened the divine connection Ramaswamy continued to experience on his spiritual journey. The time spent in Palani set an even stronger foundation for the profound wisdom and teachings he would later share with the world.

In the next installment, we will delve further into his transformative experiences at the Palani temple itself, where even greater revelations awaited.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 12: Sacred Discipline Continues appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 11: A Hidden Devotion–Swami Satchidananda and the Divine Mother’s Grace

Editor — Fri, 06 Dec 2024 22:50:09 +0000

Goddess Raja Rajeshwari

While in seclusion (in the early 1940s) undergoing intensive sadhana, Ramaswamy’s (Swami Satchidananda’s birth name) diet was austere, limited to one meal a day at noon consisting of kitcheree, a mixture of rice and dhal. His mother, Srimati Velammai, would prepare it in the morning and send it over to Ramaswamy’s hut.

For a while, Srimati Velammai tried to convince him to take some food in the evening as well, sending tender coconuts or idlis (made from a mixture of fermented lentil and rice that is then steamed) and yogurt to be left at his door. In the morning, the attendant would find any food items still outside the door, untouched.

After a few days, the practice was discontinued. This strict regimen continued for almost a year. His hut became home to uninvited guests—snakes and even a family of scorpions—yet these shared his sacred space peacefully.

Although he was not aware of it at the time, Ramaswamy had already attracted his first devotee: an “untouchable”—considered by Indian society to be the lowest caste in those days—woman. Daily, she would circle the outer garden fence of his hut, bow, and offer a silent prayer. Her faith was extraordinary. When members of her community fell ill, she would collect dust from around his hut, mix it with water, and administer it to the sick, who often recovered. To her, this was divine intervention. Later, Swami Satchidananda would humbly attribute such healings not to himself but to the transformative power of their own faith.

This devotee lived to be 104 years old, blind and deaf in her final days. Despite societal norms that shunned such interactions, Swami Satchidananda would always visit her during his trips to his birthplace in Chettipalayam, holding her hands and asking after her well-being. For those who witnessed such acts of love and humility, it became clear that his presence carried a mystical quality—a power cultivated through profound spiritual practice.

During his meditations while in seclusion, Ramaswamy’s early spiritual experiences manifested. Along with his devotion to Lord Muruga (in the form of Subramanya) and Lord Shiva (in the form of the Nataraja), he began to have visions of Goddess Parvati, Shiva’s Shakti (his divine counterpart).

While Ramaswamy was grateful to his parents for providing a conducive environment for his sadhana, he began to feel the need to further deepen and expand his spiritual pursuits. As he considered this, he naturally thought of Sri Sadhu Swamigal, the family Guru, who had had given Srimati Velammai a mantra to enable her to conceive a highly spiritual child who she named “Ramaswamy.” The Swamigal was a great Siddhar (one accomplished in siddhis or mystical powers that are a fruit of serious sadhana) and an upasika or Tantric Yogi—one who uses geometrical forms or yantras, as well as certain mantras, mudras, and cleansing practices during the course of worship to invoke the presence of a particular deity. Ultimately the upasika receives that presence or vision within.

Adjacent to the Swamigal’s ashram stood a temple dedicated to Goddess Raja Rajeshwari, where the vibrations of her divine energy permeated every corner. The presence of this temple highlights the integral role of the Divine Mother in the spiritual practices of the Sri Sadhu Swamigal Thirumadam (Ashram). It was here that Ramaswamy’s love for the Divine Mother deepened, and she became a cornerstone of his spiritual journey.

Relief of Ardhanarishvara on Wall of Brihadisvara Temple (photo: Mugesh Dsraj via Pexels).

In the Saiva Tantra tradition, central to Swami Satchidananda’s spiritual roots, Shiva and Shakti are inseparable—two modes of the same ultimate Reality. This is not a symbolic duality but an assertion of nonduality—the understanding that energy and Consciousness are indivisible aspects of the same ultimate reality. Shakti, the energy of motion and change, is the creative force behind the universe, while Shiva, pure Consciousness, remains the silent, formless witness.

This harmony is most vividly expressed in the form of Shiva-Shakti known as “Ardhanarishwara” (literally: the half-male, half-female Supreme Being.) Consciousness (Shiva) is essentially formless and the spanda (pulsating vibration) of Consciousness expresses as Shakti. Shiva-Shakti is viewed as a seamless unified flow, like fire and its heat.

Ramaswamy’s devotion to the Nataraja form of Shiva, which he cultivated while serving as the temple manager at Perur, also reflects this divine interplay of male and female energies. Nataraja’s dance, fueled by Shakti, balances creation and destruction—symbolized by the drum and flame in his hands. Later in his life, Swami Satchidananda would modify mantra initiations for devotees to include a Shiva mantra alongside the Goddess’s bija mantra he gave, explaining that this addition provided a more integrated spiritual balance.

The Divine Mother, in her form as Raja Rajeshwari, became Swami Satchidananda’s Ishta Devata (chosen beloved deity). Raja Rajeshwari is considered an incarnation of the Goddess Parvati. In the Sri Vidya tradition, which has deep roots in Tamil Nadu, Raja Rajeshwari is another name of Sri Lalita Tripurasundari, the central deity of this lineage and the third Mahavidya in her representation of a particular aspect of Divine Energy (Shakti). Her name, “Raja Rajeshwari,” highlights her status as the queen of queens, governing the universe according to her Divine Will.

Raja Rajeshwari is depicted as a resplendent queen, radiating grace and authority. She is often shown with four arms, holding a noose, a goad, a sugarcane bow, and five flowered arrows. These symbols represent her control over the mind, senses, and emotions. Her three eyes symbolize the sun, moon, and fire, representing the three triads in creation. She is seated on a lotus throne, signifying her connection to purity and spiritual awakening. Her crown, adorned with a crescent moon, symbolizes her divine energy and connection to Lord Shiva.

Photo: Sri Yantra

The worship of Raja Rajeshwari is also part of the broader tradition of Shaktism. She is considered the ultimate form of Adi Parashakti. Devotees believe that by worshiping her, one can attain spiritual growth, prosperity, and liberation. As the presiding deity of the Sri Yantra, a sacred geometric symbol, she embodies the universe’s essence and its connection to Divine Consciousness. Meditating on her yantra, with its radiating triangles leading to the central bindu, draws one into the ultimate unity of Shiva and Shakti—pure love.

On one his last trips to the Perur Temple, Swami Satchidananda explained to a group of devotees visiting the Temple with him that it was the Shiva Nataraja who sent him to the western world. He spoke less publicly about his devotion to Goddess Raja Rajeshwari, but often wore a pendant adorned with an engraving of Raja Rajeshwari on one side and the Sri Yantra on the other.

When asked about the pendant, he revealed, “This is the power behind all of my life. Everything that has happened—the spread of Integral Yoga, the establishment of the Integral Yoga centers—happened because of my worship of this Goddess.” He explained further: “The entire Cosmic Consciousness is the Sri Yantra. The petals around the bindu are the bliss, the ecstasy of the union of Shiva and Shakti. The universe itself is held together by love.”

Through his unwavering devotion to Shiva Nataraja and Raja Rajeshwari, Swami Satchidananda embodied the principle of nonduality, recognizing the ever-changing world (Shakti) as an expression of the Absolute (Shiva). This understanding is central to his Integral Yoga teachings, which emphasize that our ultimate spiritual goal is to realize the Self—the one Reality known as God, Brahman, Consciousness, Spirit, or by any other name. At the same time, we are called to recognize that the relative world of countless names and forms is also an expression of that same Absolute Truth.

In the next installment, we will delve deeper into Ramaswamy’s time with Sri Sadhu Swamigal and at Palani Temple and how this influenced his selection of the yantra and mantra traditions within Integral Yoga.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 11: A Hidden Devotion–Swami Satchidananda and the Divine Mother’s Grace appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 10: The Inspirational Influence of Sri Ramalinga Swamigal

Swami Premananda — Fri, 01 Nov 2024 00:47:54 +0000

Painting of Sri Ramalinga Swamigal, proponent of vegetarianism and compassion.

Sri Ramalinga Swamigal, a great Tamil Siddhar, left an indelible mark on South Indian spirituality, inspiring future generations through his profound compassion, universal outlook, and commitment to social justice. His teachings continue to resonate, particularly through his influence on modern spiritual leaders, notably Sri Swami Satchidananda (Gurudev), who carried Swamigal’s message to the Western world in the 20th century and beyond.

Gurudev’s time in seclusion and sadhana as a young seeker (see prior installments of this series) included spending time reading the words of great saints and sages. Having been raised in Tamil Nadu and in the Siddhar tradition, Gurudev was deeply drawn to the Swamigal’s principles, particularly his dedication to vegetarianism, selfless service, and the pursuit of unity beyond the confines of religion and caste.

For those students of Gurudev reading this article, you may recognize the following poem from Sri Ramalinga Swamigal’s spiritual masterpiece Thiru Arutpa. This was one of Gurudev’s favorite poems, which he taught to his students as a chant and which is still chanted today at programs and pujas at Satchidananda Ashram and Integral Yoga centers. Gurudev chanting this poem is on the album “Songs of Grace.”

“Kallarkum Katravarkkum Kalipparulum kallipae kaanaarkkum kandavarkkum kannalikkum kannae
Vallaarkkum maataarkkum varam alikkum varamae madhiyaarkkum madhippavarkkum madhikodukkum madhiyae
Nallaarkkum pollaarkkum naduvil nindra naduvae narargalukkum surargalukkum nalam kodukkum nalamae
Ellaarkkum podhuvil nadam idugindra Sivamae
En arasae yaan pugalum isaiyum anindharulae”

Translation:
You are the Bliss, giving bliss to both the learned and the illiterate alike.
You are the dear vision, giving vision to both the ones who had seen You and the others who could not see You.
You are the very boon that endows everyone with boon—whether the person is capable or incapable of receiving Your boon.
You are the Intellect that gives intellect to both the ones who are not for You and the ones who revere You most.
You are the embodiment of impartiality—whether the persons are good or wicked.
You offer good things to human beings and to the Devas, the Immortal ones, who dwell in the divine abode.
You are the Auspicious One, Who dances in the midst of all. O My Sovereignty! Grace me by wearing the garland of song I so humbly offer to You.

The Life and Mission of Swami Ramalinga (Vallalar, Meaning, “The Generous One”)

Born in 1823 in Marudhur in the Tamil Nadu region, Swami Ramalinga was a mystic, poet, and saint who became known for his advocacy of universal compassion and the quest for enlightenment through the recognition of the Divine Light that illumines all. From a young age, Vallalar demonstrated a spiritual depth that foreshadowed his later life as a saint and Siddhar. His teachings shattered boundaries—he rejected the caste system, religious divisions, and other societal norms that segregated people based on birth, status, or wealth. Instead, he championed the unity of all human beings under a divine principle he called Arutperum Jyothi, or “the Light that bestows Infinite Grace.”

Vallalar’s core teachings emphasized the universal power of Divine Grace, love, and compassion. His emphasis on the Divine Light as the central focus of worship was groundbreaking. Unlike many spiritual leaders of his time, he did not focus on ritualistic worship or sectarian symbols. Instead, he emphasized the recognition of the Inner Light, and the cultivation of purity and devotion to the ultimate Truth, urging his followers to view spirituality as an inner journey beyond any religious labels.

Photo: The eternal flame lit by Vallalar in 1871.

In 1871, Vallalar kindled a powerful symbol: the Sathya Gnana Deepam, the Lamp of True Knowledge. This sacred flame, placed within the Sathya Gnana Sabhai—Hall of Wisdom—in Vadalur, was inaugurated in January 1872. Enshrouded by seven veils, it represents the layers of illusion that cloud our Inner Light, each veil a reminder of the barriers to realizing the profound wisdom within. Through these flames, Vallalar’s legacy of enlightenment and empathy continues to illuminate and inspire.Here, the focus was on experiencing the Divine as Light, transcending limiting the Divine to a particular and thus embracing a formless, all-pervasive Divine Presence.

Photo: Sathya Gnana Sabhai established by Vallalar in Vadalur, Tamil Nadu, India.

Emphasis on Vegetarianism and Compassion

One of Vallalar’s revolutionary teachings was his insistence on ahimsa, or non-violence, which extended not only to human interactions but also to diet and lifestyle. He firmly believed in vegetarianism as an expression of compassion and reverence for all living beings.

For Vallalar, the act of eating was a spiritual practice; he taught that by choosing a vegetarian diet, one could cultivate inner peace, purity, and alignment with divine principles. This alignment with nature and respect for all beings later became a cornerstone in Gurudev’s teachings, making vegetarianism a central tenet in his Integral Yoga teachings.

Gurudev would draw inspiration from Vallalar’s belief in non-violence, teaching his followers that a vegetarian lifestyle is essential for those seeking spiritual growth. Through adopting vegetarianism, one could embody compassion in daily life, making choices that reflect a commitment to peace. This practice, along with meditation, became foundational to Swami Satchidananda’s teachings as he introduced Integral Yoga to the Western world.

Karma Yoga: A Path of Selfless Service

For Vallalar, spirituality was not limited to personal enlightenment; it was also about uplifting others through service. He embraced Karma Yoga, the path of selfless

Photo: First fire for cooking lit by Vallalar still burns today.

service, as an essential spiritual practice, urging his followers to dedicate their lives to serving humanity without attachment or expectation of reward. Vallalar’s compassion extended to marginalized and impoverished communities, and he considered service a profound expression of divinity. On May 23, 1867, Vallalar founded the Sathya Dharma Salai—Hall of True Righteousness—in Vadalur with a mission to nourish and support the hungry and needy. He ignited a flame in the stove there that, remarkably, still burns today, offering sustenance to hundreds daily. This perpetual flame shines as a beacon of Vallalar’s unwavering dedication to alleviating hunger and spreading compassion to all.

This philosophy greatly influenced Swami Satchidananda, who later taught Karma Yoga as a core practice within Integral Yoga. Vallalar’s call to action as he sought to create a movement centered on upliftment and support for all beings, regardless of background or belief left an indelible mark on the young Ramasamy (later, Swami Satchidananda) and was reinforced by the writings of Sri Swami Sivanandaji, who was to become Ramasamy’s Guru.

Through Karma Yoga, Swami Satchidananda emphasized that true spirituality manifests in actions that benefit others and contribute to a more harmonious society. In this way, Gurudev brought Vallalar’s and Swami Sivananda’s vision of universal service to life on a global scale, encouraging his students to serve selflessly and see the divinity in all.

Universal Teachings and the Light of Divine Grace

One of Vallalar’s most profound teachings was the concept of Arutperum Jyothi, or “the Supreme Light of Grace.” This Light, he taught, represents the boundless compassion and grace of the Divine, which illuminates the path for sincere seekers. Vallalar saw the Divine Light as an accessible, inclusive force that transcends all boundaries. His message was one of unity, urging humanity to transcend the divisions of caste, creed, and religion. Vallalar’s emphasis on the Divine Light inspired the young Ramasamy whose own spiritual teachings and mission would later seek to bring people of all backgrounds together in a spirit of unity.

This becomes apparent when Gurudev, who was sent to by his Guru to serve the Sri Lankan yogis, he initiated the first of many interfaith meetings and programs. Particularly he transformed the traditional Guru Poornima celebration of honoring one’s Guru, expanding it to include images of the holy ones from the Christian, Muslim, and Buddhist communities on the island as a means to experience the oneness of humanity. He saw this oneness as a realization of Vallalar’s message of unity through Divine Grace, exemplified in his now famous saying, “Truth is One, Paths are Many.” Vallalar’s concept of light became symbolic for Gurudev, representing the highest ideals of love, peace, and understanding.

Photo: Gurudev receives gift of a Jyoti shrine from Sri N. Mahalingam, a great proponent of Vallalar’s teachings, India, mid-1970s.

Light worship, as reflected in the shrine Gurudev famously built—the Light Of Truth Universal Shrine—appears across various spiritual traditions as a powerful symbol of Divine presence, purity, and transcendence. In Judaism, for instance, the concept of the Shekhinah embodies this connection to Divine Light. Shekhinah, derived from the Hebrew root meaning “to dwell,” represents God’s divine presence, traditionally manifesting when communities gather for prayer or study. Jewish mysticism, particularly Kabbalah, interprets the Shekhinah as the feminine aspect of the divine, closely linked with compassion, healing, and justice. Shekhinah is seen as a “bride” or “queen” welcomed during the Sabbath, often represented as Divine Light that blesses and sanctifies those who seek to connect with God through sincere practice and ethical actions.

In other traditions, light also serves as a universal symbol of and metaphor for Divine energy or enlightenment. In Christianity, the concept of Divine Light reflects spiritual illumination and connection to God, while in Hinduism, Divine Light (such as seen in depictions of deities surrounded by a radiant aura) symbolizes spiritual wisdom and the eternal soul. These interpretations, though varied, share a common theme of using light to signify purity, guidance, and the indwelling presence of a higher reality.

Sacred Text and Mantra

The Thiru Arutpa, also known as the “Songs of Grace,” is the most significant work of Vallalar. Comprising around 6,000 verses, this poetic masterpiece embodies Vallalar’s mystical experiences and insights into divine truth, compassion, and the essence of spiritual liberation. His verses emphasize values such as Jeeva Karunyam (compassion for all living beings) and the pursuit of truth, urging readers to realize the Divine Light, within themselves. The Thiru Arutpa uniquely combines lyrical beauty with profound spiritual wisdom, inspiring seekers to live in harmony, serve selflessly, and embrace divine grace as a path to enlightenment.

The mantra Arutperum Jyothi, Arutperum Jyothi, Thani Perum Karunai Arutperum Jyothi—composed by Vallalar translates to “Supreme Grace-Light, Supreme Grace-Light, Infinite Compassion, Supreme Grace-Light.” This mantra is central to Vallalar’s spiritual teachings and encapsulates his vision of Divinity as an all-encompassing Light of grace and compassion. Unlike physical light, the Jyothi in this mantra represents an inner illumination of pure love, grace, and Divine Presence, transcending all material forms and definitions.

Chanting this mantra is seen as a meditative practice that invokes the Divine Light within, bringing about spiritual clarity and alignment with one’s divine essence. Practitioners are encouraged to visualize this light pouring down as they chant, allowing it to fill each cell and transform consciousness from relative to absolute, opening the heart to unconditional compassion. This process of attunement to Arutperum Jyothi represents a journey from limited individual awareness to a state of unity with infinite grace, aligning the soul with Divine truth and compassion.

Siddhis and the Disappearance of Vallalar

Illustration depicting Vallalar entering the room where he disappeared.

Although Vallalar was widely known for his siddhis, or spiritual powers, he discouraged any fascination with such abilities, emphasizing that true spiritual attainment lies in the purity of the heart and mind. Vallalar’s miraculous abilities led to widespread interest in his teachings, yet he remained steadfast in urging followers to transcend their desire for material and supernatural gains. According to the records, tired of the hundreds of people who came because of desire for siddhis rather than thirst for Truth, Vallalar left for Mettukkuppam, a village south of Vadalur. A few sincere devotees went with him. There, in 1874, he entered a room and instructed his devotees to lock the door behind him and keep it locked. There was only one door and one very small window to the room.

Soon, the government authorities learned of this and went to investigate. “You can’t keep someone locked in a room!” they said. “This door must be opened.” The disciples refused to disobey their Guru’s orders. Finally, the officials opened the door themselves. There was no one inside. Saint Ramalinga Swamigal had simply disappeared. The mystery surrounding his disappearance remains one of the most intriguing aspects of his legacy. The disappearance may have symbolized his ultimate teaching: that the soul, having realized its unity with the Divine, could transcend all limitations of the physical form. Gurudev’s teachings would also emphasize the impermanence of the physical and the importance of connecting with one’s true essence.

The true devotees carried on Vallalur’s teachings. Over the years more and more people began to sincerely practice what he had preached. His beautiful, universal teachings and the Light Shrine at Vadalur became great inspirations to Gurudev as he planned to make public a wonderful vision he had pondered for many years…

A Few Inspiring Quotes from Saint Ramalinga Swamigal:

Depiction of Vallalar as Arutperum Jyothi.

On Compassion:

“There is no higher virtue than compassion. It is the only path to realize the divine light.”

On Unity:

“God is the supreme Light that pervades all beings. All humans are one family, united by the light of grace.”

On Spiritual Purity:

“The heart must be pure, free from hatred and attachment, so that Divine Grace may fill it with the light of wisdom.”

On Selfless Service:

“To serve others without expectation is the highest act of love and the path to Divine realization.”

On Vegetarianism and Non-Violence:

“Do not cause harm to any creature. In the heart that is filled with compassion, Divine Light will always shine.”

On Divine Light (Arutperum Jyothi):

“Arutperum Jyothi, the Supreme Grace Light, is the ultimate truth. It is the infinite compassion that shines within all, leading us to liberation.”

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 10: The Inspirational Influence of Sri Ramalinga Swamigal appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 9: Sri Ramakrishna–All Paths Lead to God

Swami Premananda — Fri, 04 Oct 2024 02:31:13 +0000

Photo: Murti (sacred statue) of Sri Ramakrishna Paramahamsa.

In Part 8 of this series, we explored how Ramaswamy (Swami Satchidananda’s birth name) delved deeply into his spiritual yearnings, engaging with sacred texts and absorbing the wisdom of saints. Another profound influence during this formative period was the life and teachings of Sri Ramakrishna Paramahamsa. The threads of Sri Ramakrishna’s life would weave through the tapestry of Ramaswamy’s spiritual journey, echoing deeply in his transformation into Swami Satchidananda.

Sri Ramakrishna’s Journey to the Divine

Sri Ramakrishna was born in Bengal in 1836 and from an early age exhibited an intense devotion to God, often entering ecstatic states. This “God-intoxicated” nature revealed to his disciples a path to the Divine characterized by sincere prayer and heartfelt yearning. To many, his life story is not merely that of a spiritual seeker but an embodiment of spiritual realization—a shining example that the Absolute can be known intimately and directly.

As a young man, Sri Ramakrishna served as the priest at the Kali Temple at Dakshineswar, a village near Kolkata (Calcutta). This temple, founded and designed by Rani Rasmani, was unique in its intention to embody the harmony of different Hindu paths: Shaktism, Vaishnavism, and Shaivism. This broad spiritual vision, along with his own upbringing, deeply influenced Ramakrishna’s later teachings, which emphasized the unity of all paths to God. He would affirm this nonsectarian view throughout his life, proclaiming that all faiths lead to the same Divine truth—a hallmark that also would become central in Swami Satchidananda’s teachings in the West.

Sri Ramakrishna was not content to know the Divine through one approach alone. Between 1855 and 1874, he immersed himself in many spiritual traditions. Practicing Tantra, Vaishnavism, Advaita Vedanta, Islam, and Christianity, he sought to experience God in all forms and paths. His first significant spiritual attainment came in 1856 when he had a vision of the Divine Mother, Kali, as a result of fervent prayer and worship. Under the guidance of Bhairavi Brahmani, a female Tantrika and Vaishnava adept, Sri Ramakrishna further deepened his sadhana (spiritual practice), embracing both devotional and Tantric disciplines.

Ramaswamy, who was raised in a Shaivite family who had a Guru from the Tantrik tradition, felt a profound resonance with Sri Ramakrishna’s spiritual life. Ramaswamy, too, would soon engage in Tantrik study and practices. Sri Ramakrishna’s eclectic and inclusive approach would help shape Ramaswamy’s understanding of the Absolute, harmonizing the great wisdom of many paths into a single, unified spiritual vision.

A Realization of Non-Duality and Unity*

In 1864, under the tutelage of the Advaitin monk Totapuri, Sri Ramakrishna delved into the non-dual teachings of Advaita Vedanta. In a short period, he attained nirvikalpa samadhi, a state where the consciousness of duality dissolves into the realization of the one, undivided Reality—Brahman. Totapuri’s teachings on the essence of Advaita were pivotal, yet after Totapuri left, Sri Ramakrishna remained in a heightened state of samadhi for six months until a command from the Goddess Kali brought him back to a state known as “bhavamukha,” a place between the relative and the Absolute.

Photo: Murti of Sri Jogeswar Digambar Paramhansa Totapuri Maharaj (known as “Totapuri Baba”).

This pivotal state of consciousness—bhavamukha—allowed Sri Ramakrishna to revel in both the personal and impersonal aspects of the Divine. In this realization, he would find harmony between the paths of bhakti (devotion) and jnana (knowledge), merging the intimate, loving relationship with God and the impersonal, all-encompassing Truth of non-duality. This balance between devotion and knowledge, love and wisdom, would also be central in Swami Satchidananda’s teachings, creating a harmonious blend of bhakti and jnana in his own spiritual realization.

Sri Ramakrishna’s explorations did not end there. He practiced Islamic sadhana under the guidance of a Muslim teacher, realized the Divine in the form of Allah, and then delved into the teachings of Christianity, eventually experiencing a vision of Jesus that deeply moved him. In his later years, Sri Ramakrishna would reflect, “I had to practice each religion for a time—Hinduism, Islam, Christianity… I realized that there is only one God toward whom all are traveling; but the paths are different.”

These words embody the spiritual unity that Ramaswamy, later as Swami Satchidananda, would carry forward in his life. His motto, “Truth is one, paths are many,” echoes the core of Sri Ramakrishna’s own God-Realization—a Realization not born of intellectual reasoning but of direct spiritual experience.

The Vision of Vijnana Vedanta

Sri Ramakrishna’s philosophy is not easily categorized. As suggested by Swami Medhanandaji, a Ramakrishna Order monk and academic philosopher, Sri Ramakrishna’s approach may be best described as “Vijnana Vedanta”—a philosophy that seeks to harmonize various seemingly conflicting religious beliefs, philosophies, and practices. From the expansive standpoint of vijnana, the Absolute is both with form and without form, both personal and impersonal, immanent in the universe and yet transcendent beyond it. This holistic view is the meeting point where devotion and knowledge embrace each other, where the dualities of existence merge into a profound recognition of the oneness of God, Brahman, the Divine.

For Sri Ramakrishna, the world was not a mere illusion to be dismissed as “maya.” Instead, it was seen as a divine play for those who see the truth behind its veils. “Why should the world be false?” he asked. “That is a process of vichara [inquiry]. In the process, you take that to be false to discover the Reality. After you discover the Reality, it is all God.”

This understanding shaped the way both Sri Ramakrishna and Swami Satchidananda saw the world—not as a place to be shunned or renounced in despair but as a divine play, a manifestation of God to be experienced with awe and reverence. Swami Sarvapriyananda of the Vedanta Society of New York elaborated on this beautifully: “Maya means ‘fun’ in Bengali. But it’s not just fun; it’s a kind of holy fun, sacred fun… When you realize that you are Brahman… then it becomes a mansion of delight; otherwise, it’s a horror story.”

Swami Satchidananda echoed these profound insights in his own words:

“Do you want to know the secret of life? It is very simple. Play your part well. But don’t identify with that part. How? Remember who you are. You have a role to play in life. So act well, but at the same time do not forget that you are acting. Then you are always safe. If you forget one side, you are in danger. If you forget the spiritual side and think that you are a completely worldly person, there’s danger that you’ll be lost in maya (illusion). If you think that you are completely spiritual and forget the world, then there is danger. People everywhere will say you are madcap, crazy. So remember who you are. You are peace and happiness personified. When you remember this, you can enjoy the world and not suffer.”

This simple yet profound teaching beautifully weaves together the threads of bhakti, and jnana, inviting us to live life fully, with the awareness of our True Nature. It reflects the same joyful celebration of life, which Sri Ramakrishna embodied—a sacred dance of the Divine within and without. For both Sri Ramakrishna and Swami Satchidananda, life itself is a journey to this most profound understanding and ultimate Realization—to the heart of God where all paths meet and we experience the Truth of the essential oneness of all.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 9: Sri Ramakrishna–All Paths Lead to God appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 8: Surrender and Grace–The Mystical Poetry that Transformed a Seeker

Editor — Fri, 06 Sep 2024 22:32:52 +0000

Photo: Swami Satchidananda standing by the well on the family farm, mid-1980s. Just behind was the hut where he stayed in seclusion.

In Part 7 of this series, Ramaswamy (Swami Satchidananda’s birth name) had expressed his deepening spiritual yearnings to his parents and they agreed to not pressure him into remarriage. Instead, they gave him time to devote himself to religious study and meditation while still living at home. However, as his spiritual practice deepened, Ramaswamy found the everyday noises and activities in his family home—people talking, floors being swept, doors being opened and closed—began to disturb him. He was becoming too finely sensitized to his inner life to remain in the house and requested that his parents allow him to live in the serenity of the family’s flower garden, one and a half miles away.

In this tranquil setting, a small hut was constructed—a modest, cave-like structure with clay walls and a tiled roof, nestled among fragrant blossoms. Here, Ramaswamy would rise before dawn, bathe in the cool waters of a stone well, and begin his day with Hatha Yoga, meditation, and study.

Ramaswamy immersed himself in the works of the Tamil bhakti saints, as well as teachings from Sri Ramakrishna Paramahamsa, Swami Vivekananda, and Swami Sivananda. These sages deeply influenced his spiritual life and his synthesis of Integral Yoga, which he would later bring to the Western world. We’ll begin this next chapter of Ramaswamy’s journey considering the further influences of Tamil Shaivism and its bhakti poet-saints.

The Continued Inspiration of a Divine Path of Devotion

In the heart of South India, where the sacred river Kaveri flows, lies a rich and profound spiritual tradition known as Tamil Shaivism. This path venerates Lord Shiva as the supreme deity, embodying both the transcendent and immanent aspects of existence. Emerging from the region of Tamil Nadu, Tamil Shaivism is a vibrant tapestry of devotion, philosophy, and mysticism, a tradition that has inspired countless seekers for centuries.

The rise of Tamil Shaivism in Southern India around the 6th century CE marked a profound spiritual awakening that coincided with the decline of Buddhism in the region. This emergence was not just a shift in religious orientation but the blossoming of a vibrant, devotional tradition that would transform the spiritual landscape of India. At its heart were the Nayanars, a group of saint-poets who dedicated their lives to Lord Shiva, composing hymns that were filled with love, longing, and the deepest devotion.

Photo: A palm-leaf folio of Tevaram manuscript copied in a Tamil Shiva temple about 1700 CE.

Three of these saints, Appar, Sambandar, and Sundarar, lived between the 6th and 8th centuries CE and contributed significantly to what would later become known as the Tevaram, a revered collection of hymns that forms part of the “Tamil Veda” of Shaivism. Alongside the Tiruvasagam by Manikkavasagar (also, Manikkavacakar) in the 9th century, these works became the spiritual bedrock of Tamil Shaivism, emphasizing an intense and personal relationship with Siva that transcended ritual and formalism.

A Devotional Revolution: The Heart of Tamil Saivism

Tamil Saivite hymns were revolutionary in their approach. They emphasized intense devotion (bhakti), a profound sense of humility and unworthiness before God, and the absolute importance of Divine Grace for spiritual progress. This was a stark contrast to the more ritualistic Brahmanical traditions of the time, which often focused on formal rites and elaborate ceremonies. Instead, Tamil Shaivism presented a direct, heartfelt path to the Divine, one that could be walked by anyone, regardless of caste or social status.

The rise of this devotional path was a beacon of hope, offering an alternative to the ascetic practices of Jainism and the intellectual traditions of Buddhism, which were prevalent in the region. Tamil Shaivism positioned itself as a tradition of passionate love for Shiva, the supreme deity, advocating a surrender that was not just of the mind but of the heart. It was a call to see Shiva in all things, to feel His presence in every aspect of life, and to surrender completely to His Divine Grace and Blessings.

A Tradition of Love and Grace

The teachings of the Nalvars (“The Four”) — Appar, Sambandar, Sundarar, and Manikkavasagar — became central to this evolving tradition. They sang of Shiva’s greatness, His compassion, and His endless love. Their hymns were not just songs; they were a profound dialogue with the Divine, a poetic expression of the soul’s deepest yearnings. Manikkavasagar’s Tiruvasagam, in particular, stands as a masterpiece of Tamil devotional literature, capturing the essence of surrender, longing, and divine love.

These saints shaped a tradition that went beyond mere philosophical inquiry. They also began more deeply transforming the inner life of Ramaswamy. These Tamil poet-saints called for an inward transformation, a path where passionate devotion to God and a recognition of Divine Grace were seen as the true means to spiritual liberation.

In their poetry, they portrayed a God who was not distant but deeply personal, a God who could be loved, questioned, and approached with the simplest of offerings—a sincere heart. Ramaswamy soon found his wounded heart bathed, renewed, and revived by these poems and hymns.

The Bhakti Poet-Saints Who Inspired Ramaswamy

While living in the flower garden, Ramaswamy found deep inspiration in the writings of saints like Pattinathar and Manikkavasagar. Pattinathar, who lived between the 10th and 13th centuries, is renowned for his hymns, which are marked by themes of renunciation, the impermanence of worldly life, and the quest for spiritual liberation. This would begin to have profound spiritual repercussions in the direction Ramaswamy’s life would soon take.

Ramaswamy was equally drawn to the devotional intensity of Manikkavasagar’s hymns. Manikkavasagar’s Tiruvasagam is revered for its profound mystical depth and emotional intensity, capturing the essence of surrender and love for Shiva. A famous verse reflects this spiritual depth:

“O Shiva! O Lord of the golden hall!
In the inner chamber of my mind, you dance.
In the outer world, you are my guiding light.
In everything, everywhere, O Lord, you are my all.”

These verses reveal the soul’s journey from ignorance to enlightenment, a journey characterized by surrender, grace, and divine love. His poetry is not just a devotional offering but a profound spiritual inquiry that blurs the lines between the self and the Divine.

Photo: Manikkavsagar depicted in front of Lord Shiva, Avudaiyar Koil.

Avudaiyar Koil, also known as Thiruperunthurai, is a Shiva temple situated near Pudukkottai in South India. It is said that here, Manikkavasagar was personally initiated by Lord Shiva. Due to the deep spiritual connection between Manikkavasagar and Lord Shiva, it was ordained that, in this temple, the image of Manikkavasagar would replace that of Lord Shiva during all festivals and processions. As a result, during processions, Manikkavasagar’s murti (sacred image) is carried on Nandi around the temple instead of the traditional image of Lord Shiva.

One of Manikkavasagar’s most cherished verses, which deeply resonated with Ramaswamy and remained a favorite he often quoted during his service in America as Swami Satchidananda, beautifully captures his own profound realization of Divine Grace:

“I gave myself to You,
And You gave Yourself to me.
Tell me, O Lord, who has lost in this bargain?
You, who are beyond all,
Or I, who have gained everything?”

The mystical and emotional intensity of Manikkavasagar’s verses, invited Ramaswamy, as they invite us, to feel, rather than just intellectually understand, the nature of divine love and spiritual aspiration. From the hymns of the Nayanars to the mystic poetry of Manikkavasagar, Tamil Shaivism continues to offer a timeless call to experience the Divine presence both within and around us.

For Ramaswamy, the teachings of Tamil Shaivism were not just ancient wisdom but a living reality that shaped his spiritual path. Through the influence of the bhakti poet-saints, he found the strength to pursue his own journey of renunciation, bhakti, and surrender. The verses of these saints reminded him—and remind us—that the Divine’s Grace is boundless, and the path to spiritual fulfillment lies in recognizing that Grace, surrendering to it, and allowing it to transform our hearts and lives as we journey toward spiritual awakening.

In our next installment, we’ll explore the other sages and saints that inspired Ramaswamy’s year-long immersion in their teachings.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 8: Surrender and Grace–The Mystical Poetry that Transformed a Seeker appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 7: Turning Point–The Premonition

Editor — Sat, 03 Aug 2024 03:26:37 +0000

Photo: Hatha Yoga was to play an important role in Ramu’s life.

During the time Ramaswamy (Swami Satchidananda’s birthname was Ramaswamy) served as the manager of the Perur Temple in 1937, he had become well-acquainted with one of the families who was very active and helpful in the management. In fact, the head of the family had once been a trustee of the Temple. The daughter of this gentleman regularly visited the Temple to worship and pray.

If Ramaswamy was going to marry, which his family was doubtful about given his spiritual leanings, she seemed to be right choice and both families gave their blessings. Ramaswamy’s family was overjoyed and filled with relief, particularly after the birth of first one and then another son. They were confident that Ramaswamy was leading an exemplary family life. Family life went on smoothly, contentedly, and lovingly. Or, so it seemed.

Ramaswamy began to have some premonitions, some would say anxieties, during his daily commute to work. Thoughts would arise of the loss of his wife, his family life, and how he would feel if this happened. When he reflected on those feelings he realized, ‘I love her so much, but if God decides to take her away, who can stop it? I can’t worry about these things. I will have to take it as God’s will.’ Ramaswamy’s faith would indeed be sorely tested. Five years into his marriage, his wife suddenly disappeared.

Prior to their marriage, she had been involved in a theater and dance community, which she loved. While she was unmarried, her parents indulged this interest, thinking she would give this all up and become a wife and mother. But, she fell in love with another dancer and wanted to marry him. In those days, “love marriages” were very rare and, instead, marriages were predominantly arranged to ensure financial stability and security particularly for the bride-to-be and her family. This involved dowries that were to be presented to the groom’s family, something that later, as Swami Satchidananda, he would advocate against. Ramaswamy, coming from a well-to-do family, and given his devotional nature, was seen to be the ideal groom by the bride-to-be’s family. The belief was that with these practical foundations firmly in place, the couple would have the necessary conditions to grow and nurture love for each other over time. This pragmatic approach prioritized familial alliances, social status, and economic benefits, with the expectation that affection and companionship would naturally develop within the marriage.

Rare photo of Ramaswamy and his wife, early 1940s, South India.

It seemed that Ramaswamy’s wife had acquiesced to her parents’ wishes that she marry him, though she had promised her heart to another, leaving her deeply unhappy in her marriage. Soon after his wife’s disappearance, the close-knit community in which Ramaswamy was raised would come to find out that his wife had left to be with the dancer, a Muslim man she’d been in love with prior to marrying Ramaswamy. This left both families to grapple with the fallout of her decision.

As Hindus, especially during that time period, her family would never have approved her marrying anyone outside of their faith. Without her parents’ approval, she would not have been allowed to marry, let alone leave the home if they suspected she was communicating with the Muslim man. But now, outside of her parents’ household and married to Ramaswamy, she had more freedom and was able to leave of her own free will. Though surprised by this turn of events that had confirmed his premonitions, Ramaswamy felt that these had prepared him to receive the news with a sense of calm. He realized there was nothing he could do and he now began to think of the welfare of his two young children left in his care.

In their tight-knit and very traditional community, a wife running away from her husband was considered a very scandalous event that challenged societal norms. Ramaswamy’s family and the surrounding community were shocked and unable to reconcile this act with their cultural values. They did not want anyone to even speak of this. Such an act was so disgraceful and incomprehensible that Ramaswamy’s wife was referred to as having “died” to him, his family, and the community. They insisted that her name never be mentioned again, and she was effectively erased from the collective memory, highlighting the community’s adherence to tradition and the severe social repercussions for defying it. Out of respect for the customs at that time, Ramaswamy abided by their wishes and, thereafter, when asked what had happened to his wife he would say that she had “died.”

Ramaswamy spent the next several months reflecting on the premonitions he’d had about his wife and what they may have been pointing to—perhaps a departure from the life he had been living? He began to feel that, while he loved his family and enjoyed the businesses he was involved in, perhaps householder life was not his calling. So, he started to immerse himself in spiritual studies and he began an ardent practice of Hatha Yoga. Ramaswamy found his initial inspiration in the practice of Hatha Yoga through early pioneering texts. One such influential book was The Secret of Happiness or Yogic Physical Culture by a Tamil lawyer and Yoga Guru, Seetharaman Sundaram (known, when not practicing law, as Yogacharya Sundaram), which was published in 1928. This groundbreaking work was the first Yoga handbook to be published in English.

Photo: Cover of Yogarcharya Sundaram’s book.

Yogacharya Sundaram had been inspired by Swami Kuvalayananda’s Hatha Yoga system. Swami Kuvalayanandaji (formerly Dr. J. G. Gune), is considered a pioneer of “scientific Yoga” and he would also become a strong influence in the young Swami Satchidananda’s study and practice of Hatha Yoga and Yoga therapy. Though Swami Kuvalaynanda was spiritually inclined and idealistic, he was, at the same time, a strict rationalist. He sought scientific explanations for the various psychophysical effects of Yoga he experienced. From 1920 to 1921, he investigated the effects of the yogic practices of uḍḍiyana bandha and nauli on the human body with the help of some of his students in a laboratory at the State Hospital, Baroda. He explained:

“In our Indian effort to scientifically investigate the field of Yoga, science is looking not only at the heart of the human being
but also at its mind and spirit and is trying to develop a perfectly integrated personality, not only for an individual but for the whole of mankind.”

In 1924, Swami Kuvalaynanda founded the Kaivalyadhama Health and Yoga Research Center in Lonavla, India, to provide a laboratory for his scientific study of Yoga. His research agenda, although covering a variety of yogic practices which he divided into asana, pranayama, kriyas, mudras, and bandhas, resulted in a detailed study of the physiology involved during each such practice. Swami Satchidananda had the opportunity to spend time with Swami Kuvalayanandaji before his passing in 1966. In the years that followed, Sri Swamiji continued to visit the Kaivalyadhama Center, several times bringing devotees there, some of whom were working in the medical field.

At the same time as founding his research institute at Lonavla, Swami Kuvalayananda started Yoga Mimansa, the first journal devoted to scientific investigation into Yoga, published quarterly. It covered experiments on the effects of asanas, kriyas, bandhas, and pranayama. His early trailblazing research would draw not only students from Yale and other western universities during that time, but also devoted students like Sri T. Krishnamacharya, one of the great Yoga masters. Sri Krishnamacharya’s students included Sri B.K.S. Iyengar, Mataji Indra Devi, and his son, Sri T.K.V. Desikachar, who became renowned for his contributions to Yoga therapy.

Photo: Swami Kuvalayananda

Yogacharya Sundaram, deeply inspired and informed by Swami Kuvalayananda’s approach and research, developed detailed instructions and the inclusion of stages for adopting each asana. This marked a significant innovation, making the practice systematic and precise, something entirely missing from texts like the 14^th century Hatha Yoga Pradipika. This approach, which emphasized controlled and mindful execution of poses, laid the groundwork for the modern practice of Hatha Yoga. The format, essentially a guide with the name of each item, a description in text, and a photograph (each pose demonstrated by Sundaram himself), was adopted by most of the Yoga manuals that followed, including Swami Satchidananda’s book, Integral Yoga Hatha.

The other book that Ramaswamy read during this time and that would become pivotal in his life was the 1939 edition of Hatha Yoga by the Himalayan sage, Sri Swami Sivanandaji Maharaj. This book begins with a letter from Swami Sivananda stating:

“Hatha Yoga is a Divine blessing for attaining success in any field. Body and mind are instruments which the practice of Hatha Yoga keeps sound, strong, and full of energy. It is a unique armour of defence to battle opposing forces in the material and spiritual field. By its practice you can control Adi Vyaddhi [disturbed mind leading to physical disease] andattain radiant health and God-realisation. Become a spiritual hero full of physical, mental and spiritual strength.”

In 1924, Sri Swami Sivanandaji renounced his medical career and took sannyasa (monastic vows) in Rishikesh, where he was initiated into the Dasnami Order by Swami Vishwananda Saraswati. In Rishikesh, Swami Sivananda engaged in the study and practice of various forms of Yoga, including Hatha Yoga. He studied classical texts such as the Hatha Yoga Pradipika, Gheranda Samhita, and Siva Samhita, which are foundational texts in Hatha Yoga. Swami Sivananda’s journey into Hatha Yoga was marked by his medical background, intense self-study, and practice of these classical Yoga texts, and most likely Swami Kuvalayananda’s and Yogacharya Sundaram’s texts as well.

Photo: Cover of Swami Sivananda’s book.

Swami Sivanandaji’s Hatha Yoga book remains a valuable resource for practitioners. It contains not only a systematic course of asanas, but includes the entire Hatha Yoga system, including shat karmas, mudras, bandhas, pranayama, meditative poses, as well as Yoga therapy, teachings on the subtle body, chakras, and kundalini. Ramaswamy began a steady practice of Hatha Yoga following Swami Sivananda’s text and he also decided that should he be able to become a dedicated sadhu, he would somehow make his way from South India all the way to the foothills of the Himalayas to be able to have darshan of Swami Sivanandaji.

Less than a decade later, Ramaswamy would indeed make his way to Rishikesh and to the holy feet of the great sage who would become his Guru and initiate him into the Dasnami Order of Sannyas as Swami Satchidananda. Several decades after that blessing and receiving the title “Yogiraj” from his Guru, Swami Satchidananda, would become renowned for his profound influence on the spread of Hatha Yoga in the West, as well as Integral Yoga, but we’re getting ahead of this part of the odyssey.

After several months of observing Ramaswamy becoming more and more interested in spiritual studies, Srimati Velammai (his mother), became worried and said, “Perhaps it’s time for you to consider remarrying, at least for the sake of the children.” Ramaswamy explained that he felt that the premonitions he had about losing his wife, and then actually losing her, had prepared him, as well as signaled a new path ahead for him. He felt that he should not remarry, but instead devote himself to a deeper purpose that was drawing him. His parents were not altogether happy about this development and grew even more concerned that Ramaswamy was perhaps contemplating becoming a wandering sadhu.

The idea came that seemed to satisfy both Ramaswamy’s spiritual yearnings and his parents’ concerns: He could take some time to devote himself to spiritual pursuits, while still living at home, and see what unfolded.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 7: Turning Point–The Premonition appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 6: The Cosmic Dancer

Editor — Fri, 05 Jul 2024 22:02:12 +0000

Photo: Arulmigu Patteeswaraswami Temple, Perur, South India.

When asked to reflect upon his life, Swami Satchidananda once said, “It’s hard to summarize a long life in a few words. But I can just say I am fortunate, in a way, to be born in a family of pious parents. They were my first Gurus. They instilled faith in God in my heart. And somehow from then on, I never worried about anything. Everything just fell into it proper places. Even while I was a little student, I always felt that God was guiding me. From school, I went into business. There, again, one after the other, I got my hands in everything. Jack of all, even today, master of none. Yes, yes, I got my hands into everything. Automobile engineering, electronic engineering, cinematography, agricultural field, and temple management. A little bit of everything, everything, everything. Then everything naturally dropped away, one after the other.”

Temple Manager: The Cosmic Dancer Beckons
One day, the trustees of the Arulmigu Patteeswaraswami Temple approached Sri Kalyanasundaram with an urgent request. “Do you think Ramaswamy (Swami Satchidananda’s birthname was Ramaswamy, Ramu for short) would take up the management of our temple? He seems to be the proper person for the job and we are in great need of such a manager. The previous manager has left.”

“Well, I really can’t answer for him. My son is in Ceylon studying certain technical matters.” Ramu had traveled to Ceylon (now Sri Lanka) to study welding techniques, a skill that was necessary for the production of the needed gas plants for the motor vehicle company his uncle Sri Krishnaswamy Gounder was expanding. Ramu had been working with his uncle but Ramu’s relatives were rather shocked that his parents had agreed to let him go, at the age of 20, to another country. He was the first member of his extended family to ever travel outside of India, where, at that time, even trips to North India were a rarity. His time in Sri Lanka would be a foreshadowing of a deep relationship he would forge with that country in the 1950s.

Ramu’s father told the temple trustees, “Probably, when he returns to India, he’ll want to go back to his business.” The trustees were persistent. The temple lands were large, consisting of two villages and all their acreage, and had been donated by the kings of India. They waited until Ramu returned and approached him directly. To Sri Kalyanasundaram’s surprise, Ramu agreed. He felt it was an opportunity to serve the Lord. “I’ll do it on a temporary basis,” he told them, “until you find someone to your liking who can replace me.”

Ramu was familiar with the Perur Temple. Since childhood, he had been very fond of its large murti (statue of a Hindu deity used in worship) of the Nataraja—the dancing Siva, arms raised gracefully to the side, one leg balanced in the air between steps.

Perur: A Sanctified Ancient Village
Nestled in the heart of Coimbatore, the ancient village of Perur stands as a beacon of spiritual and architectural grandeur, home to the revered Arulmigu Patteeswaraswami Temple dedicated to Lord Shiva. This sacred sanctuary, with origins tracing back to the 2nd century CE, has been lovingly shaped and enriched by various dynasties over the centuries, transforming it into a masterpiece of sculptural and architectural excellence.

Photo: Calf Patti with Shivalingam depicted in a stone carving.

The temple’s genesis is steeped in legend. It is said that Kamadhenu, the divine cow venerated across India, performed rituals to seek the blessings of Lord Shiva. In one such ritual, Kamadhenu poured her milk over a Shivalinga hidden within an anthill. Her playful calf, Patti, accidentally toppled the anthill, revealing the Shivalinga. An alarmed Kamadhenu sought forgiveness from Lord Shiva, who appeared before her and expressed his affection for the calf. He proclaimed that the site would be known as “Kamadhenupuram” and “Pattipuri,” after the divine cow and her calf, and that he would remain there as Patteswara, Lord of the sacred cows.

Adding to the temple’s mystique is the presence of a tamarind tree known as Piravapuli. This tree is believed to possess miraculous properties; its seeds do not germinate, symbolizing the promise of salvation and freedom from the cycle of rebirth for those who pray at the Temple. This unique aspect of the tamarind tree enhances the spiritual aura of the Arulmigu Patteeswaraswami Temple.

The Shivalinga, housed in the sanctum sanctorum, is said to bear the imprint of Kamadhenu’s hoof—a divine mark that has endured through time. This Shivalinga, believed to have been discovered following the calf’s playful act, was enshrined by the Chola monarch Karikala Cholan. Over time, the Chola, Hoysala, and Vijayanagara dynasties contributed to the temple’s architectural splendor, adding intricate carvings and statues.

The temple boasts numerous towers and mandapams adorned with ornate pillars. Among its highlights is the Golden Hall, built in the 17^th century by Alagadri Nayaka of Madurai. This Hall, renowned for its exquisite beauty, features a gold-plated murti of Lord Nataraja, the form of Lord Shiva as the Cosmic Dancer, bestowing blessings upon sages Gowmuni and Pattimuni. The gopurams and pillars, adorned with elaborate sculptures, are quintessential examples of Dravidian architecture.

Approximately 400 years ago, Sri Shanthalinga Swamigal, a revered saint and author of four shastras, established a mutt (ashram) near the temple. This mutt, known as Sri Shanthalinga Mutt Perur, became a center for spiritual teachings and meditation, continuing the temple’s legacy of enlightenment and devotion. Swami Satchidananda’s relationship to this mutt and its pontiffs will become pivotal later on in this series. The Arulmigu Patteeswaraswami Temple at Perur is not just a monument of historical and architectural significance; it is a living testament to faith, legend, and divine grace, drawing pilgrims and devotees from all corners of the world.

Photo: Worshiping Sri Nataraja and Goddess Sivakami.

The Enrapturing Essence of Lord Nataraja
While Patteeswara, with his beloved consort Parvati, known as Panchanayaki (“five-eyed” One, due to her all-seeing, omniscient qualities), are the presiding deities of this temple, Lord Nataraja and Sivakami (another form of Parvati, “beloved of Shiva”) are the presiding deities in the Kanaka Sabha (Golden Hall). It is in this Hall, that Ramu passed many nights enraptured while worshiping Nataraja. You may recall from Part 1 in this series, that six generations prior, his family’s relative Kuttiappa had been meditating in a Muruga temple when he was instructed to go to Arulmigu Patteeswaraswami Temple at Perur. There, he undertook a penance, allowing himself to be buried in an underground pit, remaining in the superconscious state of samadhi for forty-eight days.

Ramu also had many mystical experiences as he worshiped this deity. When all the devotees had left the Temple after the final evening prayers, he would decorate the image of Lord Nataraja with all the ornaments in his charge, light the lamps and spend the night in meditation before the flickering flames and this beloved form of God. In the 1990s, and again, in his last years, Swami Satchidananda would disclose the special role that Lord Nataraja played in his life.

To gain a deeper and more profound understanding of the symbolism of the Nataraja, it is essential to move beyond seeing it as merely a “statue.” When the British colonized India, they misinterpreted the veneration of these sacred images as “idol worship,” failing to grasp the intricate rituals that breathe life into these statues. Through the installation of mantras, a mere statue transforms into a murti—a living, breathing embodiment of the Divine. These mantras imbue the murti with life, and the daily rituals performed by priests—such as feeding, bathing, and putting the deity to rest—are actually nourishing the mantras within.

Nataraja, depicting Lord Shiva as the Cosmic Dancer, is a profound symbol in Hinduism, rich with layers of meaning. His dance, known as the Ananda Tandava or Dance of Bliss, encapsulates the cosmic processes of creation, preservation, dissolution, concealing, and revealing. This divine dance takes place within a ring of flames, the prabha mandala, symbolizing the cyclical nature of existence and the passage of time.

The Five Acts of Cosmic Dance

Srishti (Creation): Represented by the drum (damaru) in Nataraja’s upper right hand, producing the primordial sound of creation.
Photo: Sri Nataraja at Kailash, Yogaville.
Sthiti (Preservation): Symbolized by the abhaya mudra (gesture of fearlessness) in his lower right hand, offering protection and support to devotees.
Samhara (Dissolution): Depicted by the flame of destruction (agni) in his upper left hand.
Tirobhava (Illusion): Represented by the dwarf demon Apasmara under Nataraja’s right foot, symbolizing ignorance and the veiling of reality.
Anugraha (Release from Illusion): Indicated by his lower left hand pointing towards his raised left foot, showing the path to liberation (moksha).

Symbolism of Lord Nataraja’s Form

Four Arms: Represent Nataraja’s omnipotence and his ability to perform multiple cosmic functions simultaneously.
Three Eyes: Symbolize the sun, moon, and transcendental knowledge (jnana netra).
Crescent Moon: Signifies beauty and the measurement of time.
Flowing Locks: Contain the goddess Ganga, representing abundance and prosperity.
Cobra: Coiled around his arm, symbolizes kundalini energy and the conquest of fear.
Earrings: Different in each ear (male in right, female in left), representing the unity of Shiva/Shakti—the embodiment of the inseparable masculine and feminine principles.

Philosophical and Scientific Interpretations

The dance of Nataraja embodies the balance of opposites: creation and destruction, male and female, and other dualities. Some scholars, like Fritjof Capra, have drawn parallels between Nataraja’s dance and the dynamic nature of subatomic particles in quantum physics. This connection underscores the image’s relevance in both ancient wisdom and modern scientific thought. The Nataraja image transcends duality, symbolizing the triumph over ignorance and the realization of ultimate truth.

Esoteric Meanings

Inner Awakening: The dance signifies the awakening of kundalini energy within the human body.
Spiritual Evolution: Each element of Nataraja’s iconography represents a stage in spiritual growth and Self-realization.
Cosmic Consciousness: Nataraja embodies Being, Consciousness, and Bliss (Sat-chid-ananda), aligning with Advaita (nondual) philosophy.

The image of Nataraja is a complex, multifaceted symbol that encompasses cosmology, philosophy, artistry, and spirituality. It continues to inspire devotees, artists, and thinkers alike, bridging ancient wisdom with modern interpretations, and standing as a powerful emblem of cosmic harmony and spiritual enlightenment.

The Five Acts of Our Inner Divinity

Sri Nataraja, photo by Jaiju Jacob via Pexels.

How can we relate the rich symbolism embodied by the form of the Divine as the Nataraja to our lives? In the tapestry of our everyday lives, we embody the roles of creators, sustainers, dissolvers, concealers, and revealers. Christopher Hareesh Wallis, a scholar/practitioner of Shaiva Yoga once explained that, “Each action we take, each thought we nurture, and each relationship we build falls into one of these profound categories. Our lives are filled with creative events, both constructive and destructive: we create narratives that cause suffering, but we also create art, love, and meaningful connections. Every creation is an expression of the Divine energy. Reflect on all the ways you are a creator in your life.”

As sustainers, we nourish ourselves and others through our habits, interactions, and relationships. We maintain the patterns that define our daily existence. However, as dissolvers, we possess the power to recognize and dismantle the behaviors and interpretations that no longer serve us. Often, we may sustain a pattern of behavior we wish to change without realizing how detrimental it has become. As we progress on the spiritual path, when we reach the point of recognizing how we can dissolve these patterns, we can embrace the natural flow or spanda of life’s five acts. This dissolution is most psychospiritually healthy when we can view our actions from a place of loving awareness, free from judgment.

On our journey, we often conceal the extent to which we embody these five roles. Spiritual progress is less about what happens to us and more about how we respond to our experiences. This response is where we find our freedom. When we understand that our attitudes, interpretations, behavior patterns, and choices are part of the five acts, we can shift our self-perception from that of a victim to a sovereign being capable of change. This realization brings about revelation, the fifth act, but it necessitates acknowledging the first four acts.

The path of healing involves repeatedly returning to our inner potency—the five acts—to release any contracted state of mind. When we view our contractions as problems, we perpetuate them. Instead, by releasing resistance and becoming intimately aware of our experiences—not through endless analysis, but through full, heartfelt engagement—we allow contraction to naturally transform into expansion. In this way, we come to see that expansion is our default state and contraction is merely a transient phase. The mind then relinquishes its habitual contracted state, dissolving into pure Consciousness.

Recognizing our Divine nature is not contingent on feeling good or bad or achieving higher states of consciousness. This recognition can begin wherever we are, regardless of our current life conditions, enabling us to take responsibility for our inner state. Contraction is only problematic if we perceive it as such. Consciousness naturally oscillates between expansion and contraction; each state is a precursor to the other. Our ability to expand is directly proportional to our ability to honor, learn from, and even love our contractions.

Our fundamental experience continually oscillates between states of expansion and contraction. Instead of seeking to eradicate contraction—a futile endeavor—we can learn to embrace it as a different aspect of the same divine reality. This perspective allows us to experience love, joy, and happiness in all states, recognizing that each one reveals a unique facet of ourselves and the Divine. All states, whether expansive or contracted, are expressions of beauty, each offering its own gifts and insights into our true Divine essence.

About the Author:

Swami Premananda, Perur Temple1989.

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Shaivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 6: The Cosmic Dancer appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 5: Guided by the Thirukkural

Editor — Fri, 31 May 2024 22:32:56 +0000

Depiction of Thiruvalluvar holding the palm leaf manuscript and tool he used to write.

As a young boy, Ramu (Swami Satchidananda’s birthname was Ramaswamy, Ramu for short) was deeply immersed in Tamil culture and spirituality. One of the most significant influences in his life was the Thirukkural, a revered Tamil text written by the celebrated poet and philosopher Thiruvalluvar. This text played a central role in Ramu’s family life and education. Though the exact dates of his life are debated,

Thiruvalluvar is traditionally believed to have lived between the 4th century BCE and the 1st century CE. He is often depicted as a humble weaver, a profession symbolizing his deep connection to the common people. His life and teachings have left an indelible mark on Tamil culture, shaping ethical and moral thought for centuries.

Growing up, Ramu was surrounded by the teachings of the Thirukkural—at home and at school—which emphasized virtues such as ahimsa (non-violence), truthfulness, and integrity. These teachings were not just theoretical for Ramu; they were a living, breathing part of his daily existence, shaping his ethical foundation and life.

The Thirukkural, consisting of 1,330 kurals (couplets) divided into three sections—Aram (virtue), Porul (wealth), and Inbam (love)—covers a wide range of topics, including ethics, politics, economics, and love. Thiruvalluvar’s work is renowned for its universal values and practical wisdom, promoting a way of life that transcends religious and cultural boundaries. For Ramu, the Thirukkural was more than just a text; it was a guide to living a righteous and fulfilling life. His father ensured that these teachings were ingrained in him from a young age, reinforcing the importance of non-violence and compassion in every aspect of life.

A Young Orator’s Journey
Ramu’s dedication to the principles of ahimsa was evident from an early age. In 1921, at the tender age of seven, he asked his father if he could accompany him to the annual five-day conference held at the Sad Vidhya Sanmarga Sangam of Sandalinga Swamigal Mutt in Perur. Not only did Ramu want to listen to the well-known lecturers and swamis, but he also wished to give a short talk. His father suggested the topic of ahimsa, an important component of their home life, and helped him prepare. Ramu practiced diligently, ensuring he could pronounce the complex name of the presiding swami, Subbiah Swamigal, correctly.

Photo: The village of Perur, South India.

Ramu was scheduled to speak on a day when Subbiah Swamigal, a particularly well-known swami, would preside as chairman. Actually, the swami’s full name was much longer and quite complicated. Ramu practiced and practiced—not only his talk, but the correct pronunciation of the swami’s name as well. At Perur, the hour arrived and Ramu mounted the platform with a serious expression. Subbiah Swamigal read from the schedule, “Now, Ramaswamy will deliver a lecture on ahimsa.” He smiled at the tiny form of his guest lecturer, who was mounting the platform with such a serious expression. He was the youngest speaker in the history of the conference.

“First of all,” a loud, high voice declared, “let me offer my humble salutations to the chairman of this session, Sennai Sri Jagathgurupidam Nayachandra Vedanta Bhashkara Srimath Mahamandaleshwara Veerasubbiah Jnana Desikendra Swamigal and to you all.” The perfect recitation of this complex name drew a prolonged round of applause. Subbiah Swamigal, impressed by the young boy’s eloquence, lifted him onto his lap and asked him to deliver his talk from that position. Ramu’s talk on ahimsa was well received, and he became the youngest speaker in the history of the conference.

The Thirukkural’s emphasis on ahimsa is profound and is reflected in verses such as:

Verse 311: “Even if it yields glory and riches galore, refraining from harming others is the principled path of the impeccable.”
Verse 320: “Harm descends on those who harm others; hence those who wish not to be harmed do no harm.”
Verse 321: “What is a righteous deed? Not killing. Killing leads to everything evil.”
Verse 323: “Not killing is the foremost virtue; it is followed by not lying.”

These teachings were not just theoretical for Ramu but were ingrained in his daily life and practices. His father’s choice of topic for his first public talk underscores the importance of these values in their family. This experience marked the beginning of Ramu’s journey as a proponent of non-violence and ethical living, deeply influenced by the teachings of the Thirukkural. As long as Ramu lived in that area, he was a guest speaker at that conference.

A Lifelong Commitment to Vegetarianism and Ahimsa
The Thirukkural also emphasized the importance of a vegetarian diet, which Ramu’s immediate family strictly followed. Verses from the text were of deep import including these:

Verse 251: “How can someone possess kindness if one eats meat from another body to grow one’s own body?”
Verse 257: “Meat is the wound of some body; if one gets this realization, stop eating it.”
Verse 258: “Those who have wisdom free of flaws would not eat a body freed of its life.”
Verse 259: “To desist from killing a life and eating it is better than doing a thousand rituals offering oblation.”
Verse 260: “To one who doesn’t kill and refuses meat, all lives will fold their arms and pay obeisance.”

Photo: Ramu (tallest boy pictured) with cousins.

These verses highlight the ethical and spiritual significance of vegetarianism. Despite the strict vegetarianism of his immediate family, some of Ramu’s relatives ate meat, prepared in separate kitchens and served in different dining rooms. During visits to these relatives, Ramu would often join his cousins on hunting trips, though he initially participated reluctantly. One such experience, where he shot a bird and witnessed the anguish of its mate, left a profound impact on him. He vowed never to harm another creature again, a promise he kept by deliberately disrupting future hunting trips with fits of coughing and sneezing to scare away the animals, and living a life of ahimsa.

Ramu’s early experiences with the principles of ahimsa and vegetarianism set the stage for a lifelong commitment to these values. As he grew older, his dedication to non-violence only deepened. He began to understand the broader implications of ahimsa, not just in terms of physical non-violence, but also in thoughts and words. This holistic approach to ahimsa shaped his interactions with others and guided his life.

Contributions to Western Medicine
Ramu’s journey eventually led him to take vows of sannyasa and he became Swami Satchidananda. As Swami Satchidananda, he traveled the globe, spreading the message of ahimsa and the benefits of a vegetarian lifestyle. He emphasized the importance of harmony between mind, body, and spirit, advocating for a holistic approach to health and well-being. His teachings resonated with people from various backgrounds and cultures, as he presented ancient wisdom in a manner that was accessible and relevant to contemporary society.

Sri Swamiji’s holistic health perspective was revolutionary for its time. He was among the early thought leaders to introduce the concept of the mind-body connection to Western audiences, advocating for stress reduction through Yoga practices and philosophy, and living in harmony with nature. He steadfastly promoted a vegetarian diet as a cornerstone of this holistic health approach. His belief was that physical health could not be separated from mental and spiritual health, and that a non-violent lifestyle, including a vegetarian diet, was essential for overall well-being.

Photo: Swami Satchidananda meeting with doctors at Univ. of Virginia Medical Center, 1999.

Swami Satchidananda’s teachings on ahimsa and vegetarianism had a significant impact on Western medicine, especially through some of his students who have become luminaries in the field of complementary medicine and Yoga therapy including Dr. Sandra Amrita McLanahan and Dr. Dean Ornish. Sri Swamiji’s book, The Healthy Vegetarian (later retitled The Yoga Way: Food for Body, Mind, and Spirit), encapsulated his teachings on the subject.

He taught that treating symptoms without addressing the root cause of disease was akin to cutting the wires of a home smoke alarm—an approach that would ultimately fail to prevent further harm. This perspective was prophetic and contributed to the development of what is now known as lifestyle medicine.

Swami Satchidananda’s advocacy for holistic health and lifestyle medicine paved the way for a new understanding of well-being. His teachings on the importance of diet, mental health, and ethical living have left a lasting legacy. He was a pioneer in promoting the idea that disease was essentially a state of “dis-ease” or disturbed ease, often caused by unhealthy habits, wrong thinking, and stress. His work has influenced countless individuals and continues to inspire a more compassionate and ethical approach to health and life.

Sri Swamiji’s journey, deeply rooted in the principles of Tamil culture and the teachings of the Thirukkural, exemplifies the profound impact of traditional wisdom on modern life. His unwavering commitment to ahimsa and ethical living serves as an inspiration to many, demonstrating that ancient teachings can offer valuable guidance in contemporary society. He left a lasting legacy of compassion, non-violence, and holistic health, reminding us of the timeless relevance of the Thirukkural’s wisdom. His service in promoting Yoga, holistic health, and ethical living has had a lasting impact, creating ripples that continue to influence new generations. By following in his footsteps and embracing the principles of ahimsa, we can ensure that his message of compassion and non-violence remains a guiding light for the future.

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 5: Guided by the Thirukkural appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 4: The Floating Swami

Editor — Sat, 04 May 2024 00:00:14 +0000

Swami Satchidananda making offerings during puja.

As noted in our last installment (part 3), devotion played a central and foundational part in how Ramu (Swami Satchidananda’s birthname was Ramaswamy, Ramu for short) was raised. In his biography, Sri Swamiji noted that of all the devotional worship offered in his childhood home, the Saraswati puja was the greatest and most special of the household ceremonies. It was held during the last three days of the Navaratri, nine nights worship in honor of the Goddess—God as Divine Mother—in her three main manifestations. She is the moving force behind all the aspects of God.

The first three nights pay homage to the Goddess Kali or Durga, the destroyer. It sounds frightening, yet what she destroys is everything that stands between the devotee and realization of God. After Kali has cleared the way, the Goddess Lakshmi arrives for the next three nights. She is the Goddess of wealth and prosperity. Finally, the Goddess Saraswati appears. As the Goddess of wisdom, she encompasses all learning including the fine arts; and, of course, she is the ruler of all books.

On those days of Saraswati puja, Sri Kalyanasundaram collected all the books from his library. For this worship, the texts were arranged to form a pyramid, steps leading up and down again. A large picture of the Goddess was taken from the wall and positioned so that the book-hill reached her waist. Covering this heap of books were skirts from the temple statues. Ramu’s job was the arrangement of all this and her jewels. Carefully, with painstaking concentration, he glued each golden bracelet, each emerald-studded earring and necklace to the head and arms of the Goddess.

On the ninth night of the festival, the instruments and tools of the house and field were presented for worship since they are the expressions of the power of the Divine Mother. Then all the family joined in the careful disassembly of the pyramid. Since Sri Swamiji established Satchidananda Ashram Yogaville in America, Navaratri has been observed in this same manner every year.

As a child, Ramu shied away from the type of play the children of Chettipalayam engaged in. Instead of “cowboys and Indians,” he played “priest and devotee” with his friends. One child served as the wise Guru; another was the disciple. Their dolls were miniatures of various deities. They constructed temples out of mud and decorated them with leaves and flowers, gathering fruit for a play puja. Ramu’s dreams and visions focused on the deities as well. He favored Lord Subramanya and the Goddess Parvati in particular. As he matured, Ramu’s devotional life, particularly his devotion to the Goddess, became a central theme in his life, which we will explore more in-depth in an upcoming installment of this series.

Throughout Ramu’s childhood, he accompanied his family on trips to visit the swamis in nearby Kaumara Madalayam and to visit Sadhu Swamigal in Palani. And, he also continued to be inspired by the sages and holy people who visited the area. Sri Swamiji’s maternal uncle recalled the following:

Cuddapah Sri Paramahamsa Satchidananda Yogeswara, after spending 200 days in samadhi, 1927.

“When Ramu was about ten years old an incident occurred that has always remained fresh in my mind. Often the men of our village would go to a particular fresh water well to bathe. One day a great Siddhar came to our village. His name was Cuddapah Sri Paramahamsa Satchidananda Yogeswarar, and at the time he was 59 years old. He was the author of the Tamil book Jiva Brahma Aikya Vedanta Rahasyam (“The Oneness of Jiva and Brahma: The Secret of Vedanta;” translated into English in 1925, though out of print currently).”

Interestingly, this text made a significant impact on Sri Swami Sivananda, who, would become the Guru of Swami Satchidananda some 25 years later. In his authorized biography, Swami Sivananda: A Modern Sage, there is the following passage:

“In the hospital, Dr. Kuppuswami [Swami Sivananda’s name prior to Sannyas diksha; he was a medical doctor at this time] had to battle with human pain. Though he healed some, many died before his eyes. Death remained an eternal mystery to him. At this critical point in his life, there came to him an itinerant Sannyasin. Staying with him for a few days, the Sannyasin fell ill, only to be nursed back to health by the doctor. The Sannyasin became captivated by the loving treatment, and presented Kuppuswami with valuable books. One was the Jiva-Brahma Aikya Vedanta Rahasyam by Cuddapah Satchidananda Swami. This was Kuppuswami’s first lesson in Vedanta and the positive aspects of life on the earth plane. The real aim of human life became apparent.”

When Sri Paramahamsa was meditating at the Ekambareeshwar Temple in Kanchipuram, Lord Ekambareeshwar (a form of Lord Siva) came in disguise as an aged saint by the name of Nithyanandar of Vettaveli Paramparai and initiated and taught Yoga to Sri Paramahamsa, renaming him as Sri Paramahamsa Satchidananda Yogeeshwar. He became a master of Yoga, particularly of pranayama. His specialty was something called jalasthambanam—the ability to float on the water in padmasana, the lotus pose, while at the same time singing and giving spiritual discourses. It is said that he meditated and stayed in samadhi for 90 days in 1912, 103 days in 1938, 245 days in 1941, and later 366 days. He entered Mahasamadhi in 1957.

Sri Paramahamsa’s visit to Chettipalayam had captured everyone’s interest and Sri Krishnaswamy Gounder recalled how they attempted to follow in the Siddhar‘s footsteps:

Swami Satchidananda floated in lotus pose well into his 80s.

“One day Ramu’s father, some other villagers, and I went to the well. We all tried to do the same kind of floating and talking but could not. Ramu saw us and wanted to know what we were doing. We told him we were trying out a kind of ‘Yoga floating.’ He laughed and asked why we kept sinking into the water, so we decided to teach him a lesson and challenged him to accomplish this. He was eager to try it out. The minute he entered the water, he began to float and recite poetry. This immediately created a big stir, and soon everyone in the village came to watch him floating easefully in the lotus pose and composing Tamil poetry nearly as well as his father!” Throughout his life, Swami Satchidananda, whenever he would be in any body of water, he enjoyed floating in the same lotus pose he first assumed as a child.

Ramu’s father, Sri Kalyanasundaram, was a poet who was widely known throughout Tamil Nadu for his expertise in composing Chitrabhandanam—the complex construction of poems into visually attractive designs. There seemed to be no end to the intricate designs Kalyanasundaram would make by playing with words. One poem was done in the form of elaborately intertwined snakes; another was a beautifully drawn Sivalingam made by the lines of poetry. There were wheels, complex mandalas, and more. In some compositions every line within the drawing was the same poem. At each point where the lines crossed, the same letter was used.

The illustration here shows how intricately the words intertwined and how skillful a poet needed to be in order to compose beautiful, clever verses while creating such a complex pattern. Ramu would help his father from time to time when just the perfect word escaped him and this, no doubt, led to his love of the poetry of the Tamil bhakti poets, whom he often quoted in his talks years later. The Tamil Sangam, Tamil Nadu’s foremost cultural institution, awarded Sri Kalyanasundaram the title “Chitrakavi”—an honor given to the greatest poets. Later, in the 1950s Sri Swami Sivanandaji gave Kalyanasundaram the title “Kavi Chudamani” (Crest Jewel of Poets).

One of Sri Kalyanasundaram’s poems in the form of a Sivalingam

Find previous installments here: Part 1, Part 2, Part 3

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 4: The Floating Swami appeared first on Integral Yoga® Magazine.

Embarking on a Spiritual Odyssey, Part 3: Roots of Devotion

Swami Premananda — Fri, 05 Apr 2024 00:05:31 +0000

Photo: Swami Satchidananda offering camphor arati to Lord Ganesha, India, early 1990s.

Devotion and worship were part and parcel of Ramu’s (Swami Satchidananda’s birthname was Ramaswamy, Ramu for short) upbringing and shaped him, his daily life and worldview. His parents were extremely devout and raised Ramu to participate fully in traditional spiritual practices. Ramu’s childhood was filled with devotional rituals.

He would walk before dawn each to a farm one and a half miles from the house. An acre of land there was set aside for use as a flower garden. Brightly colored flowers of particular beauty grew here for use in the family puja room where devotional worship was conducted for the family by his father, Sri Kalyanasundaram.

Ramu would jump into the farm irrigation well to wash and then he would change into fresh clothes before picking flowers for the daily pujas. After bringing the flowers into the house, he would sit outside and make sandalwood paste, rubbing chandan (sandalwood) against a stone and mixing it with water. Chandan paste is believed to have purifying properties and by applying it to the forehead, neck, or other parts of the body, devotees cleanse their thoughts and intentions before approaching the God. Chandan is also a part of daily puja because of its cooling effect on the skin. In the hot climate of South India, it offers a refreshing and calming sensation to aid devotees in concentrating on their prayers and meditation. Chandan is also offered to the deity being worshipped as it is considered a sacred substance and a gesture of love and reverence to the deity.

“Meditation is food for the soul. When I was a boy, sometimes I would sleep a little late in the morning and rush in for breakfast.
My mother would ask, ‘Did you meditate?’ When I told her that I had not meditated, she would say, ‘Meditation is more important food than breakfast.
If you miss your breakfast, you will eat your lunch well! But never miss your meditation.’ How fortunate I was to have a mother like that.
We learn many great things from our own parents if they themselves have that kind of understanding.” –Swami Satchidananda

Ramu would enter the puja room to watch his father perform the worship. The room was fairly large. It had a high ceiling and was covered with various images of the Hindu deities who were regularly worshipped in Tamil Nadu. There was a stone Shiva Lingam, the formless form of Lord Shiva and a statue of Lord Ganesh, the son of Lord Shiva and Parvathi.

The Shiva Lingam holds deep spiritual significance in Hinduism and is considered a powerful symbol of cosmic energy and the divine presence of Lord Shiva. The Shiva Lingam is typically a cylindrical or oval-shaped stone, often with markings or carvings on it. Devotees believe that the lingam represents the infinite nature of Lord Shiva, as well as his transcendental formless aspect, which is beyond human comprehension.

Worship of the Shiva Lingam involves various rituals, including offering flowers, water, milk, chandan, vibhuti (holy ash), and other substances, as well as chanting prayers and mantras. It is believed that by worshipping the lingam with devotion and purity, one can attain spiritual enlightenment and moksha (liberation).

Lord Ganesh is worshipped as the remover of obstacles and the bestower of wisdom. Devotees often pray to him before starting any new endeavor or undertaking, seeking his blessings to overcome obstacles and challenges in life. He is also regarded as the god of wisdom, intellect, and knowledge. His large elephant head symbolizes his vast intelligence and wisdom. He is believed to bestow blessings upon his devotees to excel in academics, arts, and other intellectual pursuits. In Hindu rituals and ceremonies, he is invoked at the start of any endeavor to ensure its success and prosperity. Ganesh has a broken tusk that is symbolic of non-attachment to worldly desires. It signifies the importance of sacrificing one’s egoistic desires in the pursuit of spiritual growth.

Ganesh is often seen as a symbol of unity in diversity. His form combines elements from both animal and human realms, representing the harmony and interconnectedness of all existence, a principle that will become a guiding light for Ramu throughout his life.

Photo: Sri Swamiji worshiping the main deity in the family puja room during a visit to his birthplace, Chettipalayam, India, early 1970s.

The main family deity was a large, framed relief of Lord Subramanya. The deity was flanked by his consorts, the Goddesses Valli and Devayani. All were dressed in richly draped cloths and ornamented with real jewels embedded into the relief—both precious stones and artificial ones that formed tiaras, earrings, necklaces, and shining bracelets. Even the Lord Subramanya’s Vel (spear) was dotted with stones.

Lord Subramanya (also known as Murugan, Skanda, Kartikeya, or Shanmukha) is Lord Ganesh’s brother, being the other son of Lord Shiva and Goddess Parvati, and he is an important deity within the Tamil tradition. He is revered for his valor, wisdom, and divine attributes. His spiritual significance is very profound. He is often depicted as a warrior deity who vanquishes evil forces and protects his devotees from harm. His Vel symbolizes the power to pierce through ignorance and obstacles on the spiritual path. Devotees pray to him for strength and courage to overcome challenges and adversities in life.

Without a doubt, Ramu’s participation in the daily worship of this deity played a significant role in his life and spiritual journey. Lord Subramanya is associated with spiritual growth and evolution. His worship is believed to bestow devotees with wisdom, knowledge, and inner strength to progress on the spiritual path, overcome the ego, and attain spiritual liberation.

In the worship of this deity, we find that message of the unifying force that brings together various aspects of existence. Lord Subramanya’s six faces (Shanmukha) symbolize the interconnectedness of the shad gunas (six attributes) of God: Jnana (wisdom), Vairagya (dispassion), Bala (strength), Kirti (renown), Sri (abundance), and Aishwarya (sovereignty).

The Divine Feminine in the Tamil Shaiva Tradition as represented by Goddess Valli and Goddess Devayani personify two of the three aspects of the Divine Shakti, the divine feminine energy that drives the universe. Goddess Valli represents the Iccha Shakti (power of the will) and Goddess Devayani represents Kriya Sakti (power of action). The third Shakti, Jnana Shakti (power of knowledge), is represented by the Vel that Lord Subramunya holds.

At the end of each puja, Ramu’s father would perform an arati, offering camphor light to the deity. The piece of camphor is solid but when lit, it dissolves completely in the fire’s flame, leaving not a trace. By offering camphor arati, the devotee symbolically offers their ego to God and the result is the dissolution of the sense of a separate self and the experience of the oneness of all.

Ramu’s exposure to and immersion in these sacred traditions all helped to inspire him in the nondual understanding which highlights the underlying unity behind all the diversity. This recognition will play a major role in Ramu’s transformation into Swami Satchidananda—the renowned spiritual leader who promoted the nondual understanding through his Yoga teaching and in his advocacy as the interfaith visionary he became.

Find previous installments here: Part 1, Part 2

About the Author:

Swami Premananda, Ph.D. is a senior disciple of Sri Gurudev Swami Satchidananda and served as his personal and traveling assistant for 24 years. Her interest in the study of the spiritual roots of the Integral Yoga tradition and lineage was inspired over many years of traveling with Sri Gurudev to the various sacred sites throughout India that are a part of this tradition. She also undertook a 2-year immersion into the nondual Saiva Yoga Siddhar tradition that is at the heart of Sri Gurudev’s spiritual roots. She further studied the history, sacred texts, and teachings of Tamil Saivism including the Siddhars, bhakti poet saints, as well as the spiritual luminaries who lived in the 19th – 20th centuries and who inspired Sri Gurudev, such as Sri Ramana Maharshi, Swami Ramdas, and Swami Vivekananda. She serves as editor of Integral Yoga Magazine, Integral Yoga Publications; senior archivist for Integral Yoga Archives; and director of the Office of Sri Gurudev and His Legacy.

The post Embarking on a Spiritual Odyssey, Part 3: Roots of Devotion appeared first on Integral Yoga® Magazine.