Siddha
Philosophy, Alchemy
and Siddha System of Medicine
(Compilation
for a discourse by N.R. Srinivasan, December 2015)
Do you know what AYUSH stands for? It stands for Ayurveda, Yoga, Unani, Siddha and Homeopathy. India recognizes its heritage of ancient systems of medicine which are a treasure-house of knowledge for both preventive and curative healthcare system. But the industry and practitioners are in a dis-array and 90% still pin hopes on Allopathy. Government of India has elevated department of Indian system of medicine and homeopathy (ISM&H) to an independent ministry, AYUSH, in November 2014. People from all across the world come to India for health-restorative cum alternative treatments through a combination of Ayurveda, yoga, acupuncture, herbal massages, nature therapies, and some ancient Indian healthcare methods. It is encouraging that the government is considering setting up a central regulatory regime for yoga, Ayurveda and other traditional systems. Let us wait and see what these new developments will bring to alleviate human sufferings for some of which we do not have a ready answer and cure in Allopathy. May be it has to accept into its fold the well-researched Allopathic Diagnostic System, in which field there are lots of quackery in other systems. I have talked about Ayurveda and Yoga and also touched upon Siddha which are contributed by Hindus. But seeing the developments I thought I should focus my thoughts on Siddha System of medicine and the Philosophy behind it, which remains obscure, sporadic, secretive and confined to Tamil Nadu In particular and South India in general which was intimately connected with China In the past. I do not propose to touch upon Unani which is Arab based and Homeopathy, German based and both of which are not of Hindu origin, but at the same time seem to have been benefited largely from Siddha and Ayurveda.
Robert Arnett in his book India
Unveiled has the following to say under the title “India’s Gift to the World”.
He talks about the Siddha Trailanga Swami of
Varanasi in this context thus: “India’s
spiritual heritage is legendary. Through
the millenniums, India has been blessed with more masters—persons who during
their lives on earth have merged their souls with God—than any other country in
the world. There are many well-documented stories of their miracles. The famous
Trailanga Swami who lived in Varanasi (Benares) during the late 19th
century, weighed over 300 pounds though seldom ate. He displayed miraculous
powers that cannot be dismissed as myth. Until recently, there was living
witnesses to his amazing feats. Many persons witnessed him drink the most deadly
poisons with no ill effects. Thousands of people saw him levitating in a
sitting position on the surface of the Ganges River for days at a time. He
would even disappear under the waves for long periods. And reappear unharmed.
The yogi never wore any clothing, and on several occasions, was arrested and
locked in a cell by the police for his nudity. Each time, even with posted guards,
he unexplainably escaped with his cell still locked. The police had no clue as
to how he did it. For over 2300 years, travelers from the most powerful countries
on earth have come to India in search of her priceless spiritual wisdom. When
Alexander the Great retuned to Persia after his unsuccessful invasion of India,
the most valued treasure he brought back with him was not gold, jewel, silk, or
spices—but his Guru (spiritual teacher), the Yogi Kalyana, called Kalanos by
Greeks”
Siddhas in Tamil Nadu are saints in India who profess and practice a kind of unorthodox spiritual practice, Saadhana to attain liberation through Kaayasuddhi or bodily purification. In Kashmir Saivism Siddha refers to a Guru who by way of Sakti-paath initiates disciples to Yoga. In Tamil Nadu and Kashmir they are seen as followers of Siva or Saivites. Typically Siddhas of Tamil Nadu are at once saints, doctors, alchemists and mystics. Inspiration for this Siddhi seems to have its origin in Svetaasvataara Upanishad as could be seen from the detailed description given in Chapter II of this upanishad on Yoga and meditation. The result of Kaayasuddhi that happens to one engaged in Yoga practice is expounded in this Upanishad. His body will become transformed into Satvik from Rajasic and Tamasic, being formed of the five elements. His body will become capable of burning all kinds of diseases and others. It is formed on account of Yoga of the form of fire. To such a person there will be neither disease nor old age. To Siddhas, Yoga practice indicates the manifestation of Siva-Parvati Union or Siva and Sakti as the manifestation of Brahman that has to emerge out. First it appears as mist and then as smoke, sun and other things. These kinds of flashes are the signs of coming manifestation of Brahman. Here are two mantras from Svetaasvatara Upanishad in this context:
Neehaara Dhoomaarka anilaanalaanaam
khadyota-vidyut-sphatikasasinaam |
Yetaani roopaani
purassaraanbrahmanyabhi-vyaktikaraani Yo ge ||
Prithvy-ap-tejonilakhe
samutthite panchaatmake yogagune prvrite|
na tasya rogo na jara
mrityuh praaptasya yogaagnimayam sareeram ||
In Yoga these forms namely, mist, smoke, the Sun, the wind, the fire, the firefly, lightning, the Sphatika Mani and the moon appear prior as signs of the manifestation of Brahman.
When one is engaged in Yoga Practice , on account of its efficacy,
his body arises out of five elements, namely, earth, water, fire, air
and ether that are predominantly Satvik, and to such a one who is with a body
which is of the form of the fire of
Yoga, there will be neither disease, nor old age nor death.
Purushasookta mentions about Sadhyas and rishis in its
mantra:
Tam yajnam barhishi prokshan purusham jaatamagratah tena devaah ayajanta sadhyaah rishayscha ye || The first-born Purusha was offered as an oblation to the sacred-fire, and by this the Gods, Sadyhyas, Rishis all became victorious. “yatrapoorve saadhyaah santi devaah” -–the heaven where earlier performers of this yajna, Devas and Siddhas lived.
Here Sadhyas are usually translated as celestials but in the context of Svetasvatara Upsnishad I would conside them as those who have obtained Siddhi (Liberation while living or Jeevanmuktas) and these Siddhas are placed above Rishis or sages and below devas or divines. They could also be found in heaven. There is a song in Tamil which also talks about “siddhargalum munivargalum” where a distinction is made between Siddhas and Sages.
I
In Jain philosophy Siddhas are liberated souls who are free from the trans-migratory cycle of birth and death. A soul after attaining sainthood goes to the top of the Loka, Siddhasila and stays their infinitely. Siddhas are formless and dwell in Siddhasila with infinite Bliss, infinite perception, infinite knowledge and infinite energy. In Hindu concept this is defined as merging with the Supreme soul or Brahman. According to Jains, Siddhas have eight specific qualities or Gunas. Jain sadhus interacted with Tamil Sadhus in Tamil Nadu in the past. They wrote many books in Tamil as well as Kannada. A Tamil poem in Choodaamani Nighandu describes these characteristics beautifully;
In Jain philosophy Siddhas are liberated souls who are free from the trans-migratory cycle of birth and death. A soul after attaining sainthood goes to the top of the Loka, Siddhasila and stays their infinitely. Siddhas are formless and dwell in Siddhasila with infinite Bliss, infinite perception, infinite knowledge and infinite energy. In Hindu concept this is defined as merging with the Supreme soul or Brahman. According to Jains, Siddhas have eight specific qualities or Gunas. Jain sadhus interacted with Tamil Sadhus in Tamil Nadu in the past. They wrote many books in Tamil as well as Kannada. A Tamil poem in Choodaamani Nighandu describes these characteristics beautifully;
Kadaiyila jnaanatthodu kaatsi veeriyame inba
midaiyuru naaminmai viditta gottirnagalinmai
Adaivilaa aayuinmaiantaraayangal inmai
Udaiyavan yaavan mattru ivvullahinukku iraivaanaame ||
The soul that has finite knowledge, infinite vision or wisdom, infinite power, infinite Bliss, without name, without association to any caste or creed, infinite life-span and without any change is defined as God or the Protector (called Antaryamin in Upanishads).
Buddhist Siddahas are those who attain Nirvikalpa Samadhi
after successfully meditating. Buddhist sadhus are not considered as radical or
dangerous by orthodoxy unlike Siddhas in other followings. All Siddhas seem to share common practices,
cosmology and symbols derived from Tantrism.
In this discourse we will mainly focus on Tamil Siddha saints
who contributed much to alchemy, medicine and Ayurveda besides life’s ambition
to attain salvation even while living on earth. An intriguing Tamil Siddha
Philosophy is that it shares with the orthodox Saiva Siddhanata, though they do
not have much faith in Linga Worship and are more inclined towards Kundalini
Power. They are often addressed as
Chittar in Tamil as Tamils can’t pronounce Sanskrit properly without learning
Sanskrit.
Tamil Siddhas were the pioneers to develop pulse (naadi)-reading
to diagnose diseases, which was passed on to Ayurveda and later to various
other kinds of medical sciences. They
were known for Naadi Jodidam. It is
believed most of them have lived for ages as Naadi Jodida in a mystic mountain
called Sathuragiri, near Thanipparai village in Tamil Nadu. All Siddhas are Jeevanmuktas (Liberated from Samsaara
even while living in this very life) and are
the highest order disciples of Lord Siva and are almost equated with Lord Siva
with their powers and devotion. They not only develop high degree of physical
fitness but also spiritual perfection or Enlightenment. Thus Siddha training
calls for the development of body, mind and spirit to the highest level. After
attainment of siddhi their body becomes almost like a diamond and therefore
they are known as “Vajrakaayas”. They are equated to divinities like Nandi and
Hanuman in strength. Sant Tulsidas
describes Hanuman as having possessed of Ashtasiddhis. Thirumandiram of Tirumalar describes these eight
achievements Siddhas possess as follows:
1) Power to reduce oneself to an
ion or minutest particle (Anima); 2)
Power to grow to giant proportions when
needed (Mahima); 3) Power to become as light as wind in levitation (Laghima); 4)
Power to become as heavy as the giant mountain (Garima); 5) Power to enter into
other bodies in transmigration (Praapti); 6) power to be everywhere in
Omnipresence (Vasitvam); 7) power to be in all things , Omni-pervasive (
Prakaamya); and 8) Power of the Lord of all creation with his Omni-potency
(Eesatvam). We come across a special power possessed people in Purasnas endowed
with one or more powers described above but with rare few like Hanuman, Garuda, Nandi etc., who attend on the
Lord possess all the eight powers.
Siddha Tradition is still practiced in Tamil Nadu. They all build up physical and mental strength by taking special Rasaayana (liquid preparation) to perfect their bodies, in order to be able to sustain long hours of meditation lasting for several days along with special Pranaayaama technique which considerably reduces normal breathing to keep the body and mind in unison and perfection. They attain ashta-siddhis described above and they have the ability to fly. You may kindly recall here how Madhvacharya with a bare chest flew to Vedavyasa to receive instructions leaving his disciple who accompanied him in the Himalayas braving the cold, wind, rain and storms.
Siddha literally means one who is accomplished. According to Hindu philosophy Siddha is one who has transcended Ego (ahamkara), who has subdued his mind to be subservient to the Supreme consciousness that has exhausted all Karmas and does not collect any further Karma. This state is called Moksha. Moksha consists of two words Moha+ Kshaya. That means they are free from all passions.
In Hindu Puranas we have heard about Siddhasrama, a secret land in the Himalayas where great Yogis and sages as Siddhas live. Vedavyasa is one such and probably Hanuman who is Chiranjeevi (ever-living). Tibetans also think similarly and mention about Shambhala in their scriptures. Siddhasrama is mentioned in Ramayana and Mahabharata. Viswamitra had his hermitage in Siddhasrama, the erstwhile hermitage of Vamana, an Avatar of Vishnu. He takes Rama and Lakshmana there to exterminate demons. Though the Siddhas have adopted this name I doubt its connection to present day Tamil Siddha system.
The benefit world got from Siddha philosophy is the Siddha system of medicine. This originated in Tamil Nadu and is the most primitive and ancient medical system. Now it is widespread in many lands especially Singapore, Malaysia and Germany where Tamils have settled. Siddha medicines are natural and herbal without any side effects. The treatment brings effective results for almost all diseases. I wonder whether German Homeopathy got its inspiration from Siddha Medicine System? It is a treatment of Mind, Body and Soul to work in unison towards Liberation. So it needs a proper guidance from a teacher or Guru who at the same time is a good Physician. Along with the body, the mind should be tuned and soul purified from Maayaa or Illusion as often Upanishads mention. It is no surprise Patanjali is considered as a Siddha by Siddha followers.
Tamil Sidddha literature mentions about 18 famous Siddhas in the past. In 1293 Marco polo, who stopped at the Malabar Coast got acquainted with the practicing siddhas, their philosophy and their contribution to medicine. In the modern era, the acknowledged leader of Tamil Siddhas is Ramalinga Adigal hailing from Chidambaram born in 1823. He is a Tamil scholar and an authority on Saivism. Ramalinga Adigal often quoted Tirumoolar Siddhar and Bogar Siddhar whom he held in high esteem. Bogar is internationally famous. He seems to have migrated from China along with his Guru Kalanji Nathar and established a shrine to the Murugan on the top of Palani Hills. It is also interesting to note here during the same period Aanand Nath, the Abbot of the Monastery and a Nath Siddha Alchemist was regularly supplying treated mercury to the ignoble Mughal King Aurangazeb which promised to confer longevity when regularly consumed. Aurangazeb seems to have had belief in Siddha System though a favorite of Unani as is evident from his extending protection to an obscure Hindu monastery in the Punjab. It is reasonable to assume the Arab system of Unani Medicine drew its support from Siddha System of Medicine.
Even though Hindu Tradition recognizes millions of Siddhas, history reports 84 of them. We learn about their achievements from Hindu, Buddhist and Jain literatures. Siddhas by definition are those who have attained Siddhis, miraculous powers like radiant vision, invisibility, unobstructed locomotion on earth, flight in sky, resuscitation of the dead, drawing away the life, entering another body, omniscience, unfailing utterance, divining buried treasures and interminable life. These extra-ordinary powers are attained by some by birth, by others by medicine, by still others by austerities (tapas) and by some contemplative devices.
Siddhi is usually achieved by rendering the body immutable
with the help of occult and alchemic preparations, called Rasa. This calls for
transmutation of the physical body revitalizing and spiritualizing its essence,
so that it becomes a veritable Vajra (diamond) which cuts everything else while
remaining itself uncut.
South Indian Traditions mentions one Nagarjuna whose name suggests that he is from Andhra Pradesh. He is hailed as a Siddha, an alchemist, a Mahaamudra adept and a Mahaayaana philosopher. Some historians believe in three Siddhas by the same name endowed with only one of these three attributes. Siddha cult got a great push from this versatile genius. www.thehansindia.com from India.Divine.Org reports: “Nagarjuna was a tenth century scientist. The main aim of his experiments was to transform base elements into gold, like the alchemists in the Western world. Even though he was not successful in his goal, he succeeded in making an element with gold-like shine. Till date, this technology is used in making imitation jewelry. In his treatise, Rasaratnakara, he has discussed methods for the extraction of metals like gold, silver, tin and copper”. It is obvious the author of IndiaDivine.Org has not made a deep study of Nagarjuna’s works and contributions based on Tibetan report, though they recognize some merits in him. According to Tibetan account, he went from South to Nalanda and studied under Sarahapaada and attained Siddhi and made his body adamantine (vajrakaaya) and produced immense quantities of gold in Pundravardhana, which he gifted away. He learnt Taara Tantra from Haya-ghoshaka, went to Nagaloka and recovered several Dhaaranis (like Praajnapaaramitaa) composed Maadhyamika Kaarikas and works on alchemy like Rasaratnakara. Both his alchemical experiments and spiritual success were said to be on Sri Parvata (Nagarjuna konda in Andhra Pradesh) also known as Vajra Parvata (Diamond Mount). Nagarjuna’s teacher Sarahapada (Sarouha or Saroja, also Sara-hasta) was a great Siddha. He is said to have hailed from Orissa.
Indian medicine of Rasa Chikista and Siddha are inspired by Tantrik ideas that guided the alchemy systems of Indian Medicine. It had also the Chinese influence, the first home of Alchemy around third century B.C. Eminent masters of Alchemy are Nagarjuna from Andhra Pradesh and Bogar from Tamil Nadu. Siddha Nagarjuna is supposed to have gone there and the Tamil Siddha Bogar is believed to be a Chinese who migrated to India. There is a general thinking Indian alchemy was brought from China. It is the other way round. Alchemy in China was developed from Cinnabar (mercuric sulfide) which is a compound of mercury and Sulfur. It was known to Tantriks first both in its constituents of mineral form of mercury and sulfur and its compounded form as mercuric sulfide. It was called Darada, Yasada or Rasa Sindhura by Tantriks.
Indian alchemy is mercury compound oriented. Mercury is male and sulfur is female in Hindu concept contrary to the reverse order of Chinese belief. Indian alchemy also believes mercury is composed of five elements or Paancha-bhutas. Sidddha ideology is basic to Rasavaada (alchemy). Siddha traditions date back to remote past. The common objective of these Siddhas was the trans-substantiation of the body, and therefore various methods were used to realize this objective. Rasavidya was a physical process designed to make the body an efficient instrument both for material prosperity (bhoga) and for spiritual elevation (uddhaara). Nagarjuna introduced the subject of alchemy to Siddha philosophy. In fact, Chemistry and iatrochemistry developed out of this interest.
Mercury is an important idea in Hindu alchemy. In Sanskrit it is called Paarada signifying that it helps one to cross the ocean of transmigration. It is also the Rasa (essence), the essence of Siva’s own body, in particular his seminal essence called Mahaarasa. If Mercury represents Male Siva sulfur represents his consort Gauri, the Female Sakti. The creative conjunction of male and female is displayed in the idea of Rasa-Sindhura (cinnabar) or Rasa-siddhi. Alchemists all over the world in middle -ages believed all things particularly all metals are ultimately made up of two principles: mercury, the water element representing fusibility and Sulfur, the fire element, representing combustibility. These two were male and female and the whole world resulted because of their union. This theory draws its strength essentially from Tantric Siva-Sakti concept about which I have talked in detail.
It is worth understanding here preparation of Rasa-Linga, a phallus to represent the male principle of Siva. The details for its preparation can be found in Rasa-samuchchaya and Maatrikaa-bheda-tantra. It symbolizes a kind of esoteric personality involved in the rite known as Rasaarchana (worship of Mercury). Usually the icon was prepared by a compound of mercury and sulfur for this worship. It was intimately mixed with an extract of Jhinti (Barberia cristata) and stirred vigorously until mud-consistency is obtained, and then it is shaped into Linga (phallic) form, covered all over with sulfur powder and heated slightly over the fire of cow dung cake so that it becomes hard. An alternate procedure is: gold leaf three nishaks in weight and mercury nine nishaks are rubbed with acids for three hours and the amalgam is shaped into Linga. This Linga is installed in alchemist’s laboratory and worshiped for both material prosperity and immortality. This worship is considered more sacred than the worship of Linga in Varanasi. In Chinese alchemy this is described as yang and yin (male and female).
It is interesting to note for Astabhandana during Kumbhabhishekam, employed in the installation of icons in Hindu Temples, cinnabar is one of the constituents. This provides an important clue to the origin of Linga worship in India by Tantric followers which was later accepted by the Vedic tradition. The usual form Linga takes in the current practice is always in conjunction with the Yoni (female procreative organ as the base), and Linga is a symbol not only of Siva but also Siva-Sakti the two being regarded as inseparable. The early Lingas were merely erect pillars or posts in shape called Sthanus symbolizing Urdhwa retus, the upward sperm. The Rasa Linga provided the prototype of present day Linga icons.
Hindu alchemists speak of killing of Mercury and swooning of mercury. They also employ the term Karmayoga as to the fixation of Mercury. This yoga is said to work with mercury on the one hand, and with wind on the other; both are to be bound to yield the results. It is usual to list eighteen processes or Samskaras by which mercury is transformed into human system also and to rejuvenate it. Working with the wind means regulating the breath and suspending it by Pranayama, a yoga technique. The twin technique not only preserves the body but makes it a glorious one, a necessary precondition for salvation. If Yoga worked with troublesome tendencies inherent mind, alchemy dealt with the removal of the natural infirmities of the body. In this context Patanjali is also listed among alchemists.
It is worth going deep into the study of fusion between Siddha and Tantric Philosophy when one finds time. Bogar invites the Breath, the Outer Space to come within one’s own house. When they meet Breath and God become one. I have discussed at length Kundalinee power in my earlier discourse. Consciousness is seen to ride the vehicle of breath into union with the Absolute in Sahasraara Chakra at the top of the head. The Siddha could, through the intercession of the Goddes Sakti (aspect of Siva) placated by the manipulation of breath, expands Consciousness to the point where it becomes what is called Mahat Chitta or “Great Consciousness” which is Siva alone.
Bogar has left not only his works on alchemy and medicine in Tamil language, but a tradition known as Suddha Marga (Pure Path) respected both by Siva and Sakta followers. Another Chinese who followed him is known as Pulippari among Tamils. Besides Tirumular (3000 B.C.) is believed to have d founded the Siddha School. An important Tamil work on which the Siddha physicians rely is called Agattiyar Charakku. Agastya is an Aryan sage who came down from the Himalayan Region and spent his life in South India. He is said to have established a center on Siddhakoota Hill in the present day Tirunelveli district of Tamil Nadu.
Numerous medicines rich in mineral content, especially
mercurial preparations are in extensive use to-day in Siddhavaidya in the
South. However it is difficult to determine the origin and growth of this
remarkable system which are found Tamil literature and have not been studied
critically or carefully. Many are lost too. Moreover they are also held as guarded
secrets. The employment of mercury and arsenic as medicinal agents, extraction
from minerals, preparation of essences and the use of animal products with
healing properties distinguish Siddha practitioners.
The role of muppu in Siddha system, though obscure, is considered to be Indian version of Philospher’s Stone. Muppu is of two kinds: one Vaidya muppu and the other Vaada muppu. These two kinds of muppu were psychedelic drugs, effective not only in producing visions, but in stimulating the vital psychic centers. In Tamil we can also find the terms Yoga muppu and Jnaana muppu meant for spiritual aspirants. There are three ingredients that go into the preparation of muppu: mixture of carbonates (Pooneeru), rock-salt (Kal Uppu) and calcium carbonate (andakkal) which is all obtained naturally. Mercury is described as Guru of these three ingredients as these give mercury its effective property.
Muppu is effective in proportion to the quality of which is fluid whitish and efflorescence from the soil. It is collected from sacred places in Tamil Nadu just for it is the result of the action of full moon on earth, like Namam (China clay) material. It is collected in the early hours of the morning. Tamil alchemy works on male –female principle in common with alchemical thought of the rest of the country. Pooneeru is said to be the result of the union of male and female; full moon (male) acts on the earth (female) at some places in peculiar way to produce this fluid. This collection and preparation of the liquid is highly ritualistic. The method of preparation are known by several names –Bhasmam, Chendooram, Chunnam etc. and are held as closely guarded secrets. I believe the newly formed AYUSHA Ministry in India will make careful study followed by research work before siddha system can be properly and fully understood.
Tirumular relates the human body as the Temple of Sakti. He links Siddha Philosophy to Kundalini Power and elaborates the basis of Kundalini Yoga. He explains the same in his Tirumantra verse 801. The breath carrying one among the five vital airs Praana, flows into Solar and Lunar currents which run from the right and left nostrils down to the base of the spine where they are brought to union. The point of this union is Moolaadhara, the root chakra. This is the first of the six chakras (nerve plexuses) through which Kundalini power flows. This power is moved by the solar and lunar streams of vital breath that have entered the central current at Moolaadhara and ascends through the six chakras, each corresponding to higher and more expansive state of Consciousness. The individual awareness dissolves into divine consciousness at Sahasraara, the crown of the head. It is a sort of inner journey towards the infinitude of the Divine which begins only after the two streams flow into the central current.
With the popularity of Ganesha worship strongly promoted by Saiva Siddhanta, Ganesha who guarded the Inner World of Sakti was made the patron of Kundalini Yoga in Tamil Nadu. One can notice the same in the work of Avaiyar a female Siddha and poetess, Vinayagar Agaval. Here she relates how Gajaanana (The elephant headed God) has reconciled the dualistic nature of the universe as the various manifestations of Siva. Tantrism like Upanishads tried to demonstrate that the human body the microcosm is within the Macrocosm. They strongly promoted the concept and symbolized the same in their rituals that the universe in its totality is contained within the body of individual. Tantra superimposed universal symbols over the human body to demonstrate this relationship. The spine, along with the Sushumna central channel became the cosmic axis. All the Gods were hidden in the lotus centers of the body Chakra. Ganesha, who guarded the gate of the Inner World was pushed to prominence as the presiding deity of Kundalinee Yoga.
Ganesha who guarded the gate for Parvati in Mythology is hailed as guarding the Gate of Inner World by Tantriks. Tirumular in Tirumantram says “He who eats with the hand of worship need not be depleted. The conscious one capable of abandoning sleep need not die they can live forever”. Ganesha’s trunk is called Tutik-kai in Tamil. Tutikkai consists of two words Tuti and Kai. Tuti means worship and Kai means hand. Tirumular draws our attention to this philosophical meaning in his Tirumantiram. Ganesha, the elephant headed mythological God is spiritually interpreted as the Guardian-Angel of Gateways for Parasakti living within us. New beginning is said to reside in the body at the base in the human body at the base of the spine, at the starting point, Moolaadhaara where the two currents Ida and Pingala flow together and enter central current Sushumna as described in my discourse Kundalini Power. Sushumna is envisioned as the trunk (also special hand) of Ganesha by Tantriks, raised aloft and holding the full blown lotus of enlightenment, Sahasraara, thousand petals at the crown of the head as symbolized by the two elephants with lifted trunks that attend on Lakshmi. With this meditation the medicine consumed in Siddha doctrine becomes Amrita, conceived of as both nectar of Spiritual Ecstasy and the Elixir of Immortality as per Tirumular, who is also considered as Siddha Guru.
Lord Kalabairava is often presented as a folk deity or Grama Devata who safeguards the devotee on all eight directions (ettu thikku) and he is also considered as the guardian of travelers. Those who venture travel especially during night time should pray for the blessings of the Lord and seek his protection during travel. The Tamil Siddhas used to instruct the travelers to offer the garland of cashew nuts and light ghee lamp before commencing the travel. Lord Bhairava is also known as Vairavar in Tamil.
Maha Kala Bhairava Ashtami falls on 8th waning moon in the Tamil month of Aipaasi (Mid Oct – mid November). Kalabhairava Mantra is: Hmmm Hram Kala Bhairavaya Namaha…….. Om is recited as Hmmm.
The Siddhas, or inner scientists of South India were aware that time is organized differently on various planets. While time moves slowly on planet Earth, it moves faster on planets vibrating at a higher frequency. Kala Bhairava is the deity who is known to manage time on all the planets. According to the Siddhas, there is what is known as the Kala Bhairava universe. A divine being called Kala Bhairava rules the universe. In astral travel the Siddhas made visits to the Kala Bhairava universe and gave a description of what the God (Kala Bhairava) looked like. He is dark in complexion, fierce looking, and has a dog as his vehicle. Kala Bhairava has a significant place in all the main temples devoted to Shiva. He is one of the most-feared deities, but actually, he is one of the most rewarding ones. Lord Kala Bhairava is that manifestation of Lord Shiva who manages time (Kala). Time Shakti or Time Energy was created by Kala Bhairava in all of the galaxies. He through Time Shakti created milliseconds, seconds, minutes, hours, days, weeks, months and years. If one receives instant enlightenment or prosperity or recovery from debt or illness it is the work of Bhairava. Lord Kala Bhairava is worshipped by Yogis and Tantrics to attain Siddhis. Lord Kala Bhairava is regarded as the guardian of Yogis and Tantrics, who attain accomplishment of mantras by doing Sadhana (devotion). Many astrologers and tantrics keep Kala Bhairava with them, to enhance their occult knowledge
Today Siddha System of Medicine besides Tamil Nadu is very popular in Kerala by way of Kayakalpa Chikista. Present day practice of treatment like Kayakalpam or Rejuvenation Therapy in Kerala was well accepted by Royal Kings and dignitaries. There is a famous center for this natural therapy in Varkala in Kerala. This place is blessed by Great Janardhana Swamy or God of Paapanasam. Besides Indians many foreigners visit this center to get the benefit of Kayakalpa Chikista. Varakala is considered to be a holy city and Sivagiri is considered a divine land which is also associated with the famous Narayana Guru who led the Siddha Way of Life.
Are there living and practicing Siddhas?
PAHARPANI CAVES
Paharpani Caves
are within the mighty Uttarakhand Himalaya, at the border of Nainital and
Almora district. Currently, it is one of Maharishi Gorakh Babaji’s main penance-spot. Nearby is his small hut and also the fire sacrificial hall (Yaagasaaala) where he
has held yajnas for the villagers. Since Babaji started spending time here at
regular intervals and performed different rituals for the nearby villagers, the
local people are now aware of the caves(Gufas). In this Mahagufa, there are
several caves nearby, which can be used for purposes of intense sadhana
(spiritual practice). The chief gufa is deep and the path is narrow and
perilous. As is customary, locals do not venture beyond the entrance to the temple
from where they offer worship. In the temple there is a dhuna or sacred
fire-pit, a small idol of Devi, and symbols of Ganesha, Bhairava Nath and a
Shiva Linga from AlaknandaRiver in Badrinath, which have been consecrated and
spiritually awakened by Babaji. An ancient lamp is also at the dhuna.
In the sacred spots
of Penance of the great Himalayan yogis, the ancient traditions are maintained
and continue to be revealed to those who seek the wisdom of the sages and have
vowed to walk the razor’s edge. There are natural obstacles that create
barriers for entry to the uninitiated. It has always been known that the sacred
teachings are not causally divulged to the curious. Spirituality has never been sold, there are no
advertisements and billboards to attract people, there is no preaching, there
are no grand conferences and podiums for orators. The ancient spiritual
traditions continue as they always have, in the subtle realms of the spirit.
Back in ‘civilization’, amidst the glitter and glamour of
city lights and the cemented tombs of our modern cities, we often hear the
query, are there any ‘real’ sages and saints anymore? We hear the lament that
the youth of today is suffering from cultural erosion, bereft of faith and of
respect for the ancient knowledge of our Vedic heritage. The truth is that the
great saints still walk amidst us, but we cannot recognize them because our
vision is of our eyes and our goals are worldly. Truly, we have forgotten our
own need for them.
Many of you might have visited Maruthamali Murugan temple. Marudamali Temple is located 12 km from Coimbatore. Marudamalai Sri Murugan got his name from the Marutha trees on the hill. The story goes this way: A tired Siddha took shelter under the shade of Marutha tree and to quench his thirst he prayed to Lord Murugan for water. The water sprang from the roots of the Marutha tree. The Siddha was overjoyed by the miracle, and thus the name came as Marudamalai Sree Murugan Temple. There is a cave referred to as "Paambatti Siddhar Guhai" dedicted to the Siddha who lived here.
Swami Trailanga, who was reputed to be nearly three hundred years old when he died, is so renowned in India on such a widespread basis, that few Hindus would deny the possibility of truth in any story related to his astounding miracles. If Jesus returned to earth and walked the streets of New York, displaying his divine powers, it would cause the same awe among the people that Trailanga created decades ago as he passed through the crowded lanes of Varanasi. He was one of the Siddhas (perfected beings) that have cemented India against the erosion of time.
History of Tamil Nadu contains stories of many famous Siddhas and their religious and mystic life stories. There are many stories to tell about two mystic Living Siddhas to-day by the local population.
One of my close friends who is a professor in a local University Has sent me his personal experience as follows:
Siddhas are living with us, even today. I had
experience with two Siddhas.
1. After I finished my doctorate degree at Annamalai
University, I was working as a CSIR Senior Research Fellow at Annamalai
University in 1962. I met a Siddha who informed me that I would not be in
India after 90 days. I asked him where would I be? He did not answer me and went away.
People laughed at me that somebody made fool of me. Within a few weeks, I
received a telegram from Oklahoma State University that I was offered a
postdoctoral fellowship with a one-way airline ticket to do research on
Thermodynamics. On the 89th day I was in New York on August 29, 1962, and
on the 90th day I joined with the Oklahoma State university at Stillwater,
Oklahoma.
2. By using me as His instrument, God built an
excellent school building with compound walls in my village of Kalyanapuram on
the southern bank of Cauvery River in 1975. A siddha was in the Suryanaar
Koil, near Kumbakonam. I went and invited him to come and open our school
building. He obliged our request. I was also blessed to run a
school for the blind in my village, named Sri Duraiswamy Iyengar Memorial
School for the Blind. Boarding and lodging, clothing, and everything
else free. After the school ceremony, the Siddhar was very happy to
visit our blind school, and bless the blind children one by one by giving
vibhuthi prasadam. As a last person, I prostrated before him. He
put the vibhuthi on my forehead and put his hands on my head and blessed
me. I told him as, "Swamiji, am I permitted to ask you two
questions?". He said as, "I know your two questions and I know
the answers as well. The first question in your mind was - how long you
will live. You will have a very long healthy life. Your second
question was - when will you die. I know the answer but I am not permitted
to disclose." I was very surprised to know his divine qualities
that he knows everything.
3. At Kumbhamela, thousands of naked Siddhas take bath
and they live naked in Himalayas. How could they sustain the cold weather
without clothes? Some smoke to beat the cold. It is a mystery.
N.B. Please also go through my related subject discourse on Ayurveda:
REFERENCES
1) Ananta Rangacharya, Principal Upanishads, Bengaluru, India
2) Ramachandra Rao S.K., Darsanodaya, Early Indian Thought,
Kalpataru Research Academy, Sringeri
Sharada Peetham, Bengaluru, India.
3) Layne Little, Internet, Life and History of Siddhars in
India.
4) Siddha Kayakalpa Health Center, Kanvashram, Siddha
Philosophy and System of Medicine,
5) Srinivasn N.R., Ayurveda, Life Science of the Hoary Past,
Hindu Reflections, Internet.
6) Vinayakumar
Algappan, Kala Bhairava, Internet.
7) Srinivasan N.R., Ayurveda, knowledge of Longevity of Life,
Internet.
APPENDIX
MEDICAL SCIENCES
IN ANCIENT INDIA
Ancient Indians
contributed greatly to the knowledge of science. Below let us look at some of
the contributions by scientists of ancient India.
Kanada
Kanad
was a sixth century scientist of Vaisheshika School, one of the six systems of
Indian philosophy. His original name was Aulukya. He got the name Kanad,
because even as a child, he was interested in very minute particles called
“kana”. His atomic theory can be a match to any modern atomic theory.
According
to Kanad, material universe is made up of kanas, (anu/atom) which cannot be
seen through any human organ. These cannot be further subdivided. Thus, they
are indivisible and indestructible. This is, of course, as you may be knowing,
what the modern atomic theory also says.
Varahamihira
Varahamihira
was another wellknown scientist of the ancient period in India. He lived in the
Gupta period. Varahamihira made great contributions in the fields of hydrology,
geology and ecology. He was one of the first scientists to claim that termites
and plants could be the indicators of the presence of underground water.
He
gave a list of six animals and thirty plants, which could indicate the presence
of water. He gave very important information regarding termites (Deemak or
insects that destroy wood), that they go very deep to the surface of water
level to bring water to keep their houses (bambis) wet.
Another
theory, which has attracted the world of science is the earthquake cloud theory
given by Varahmihira in his Brhat Samhita. The thirty second chapter of this
samhita is devoted to signs of earthquakes. He has tried to relate earthquakes
to the influence of planets, undersea activities, underground water, unusual
cloud formation and abnormal behaviour of animals. Another field where
Varahamihira’s contribution is worth mentioning is Jyotish or Astrology.
Astrology
was given a very high place in ancient India and it has continued even today.
Jyotish, which means science of light, originated with the Vedas. It was presented
scientifically in a systematic form by Aryabhatta and Varahmihira. You have
already seen that Aryabhatta devoted two out of the four sections of his work
Aryabhattiyam to astronomy, which is the basis for Astrology.
Astrology
is the science of predicting the future. Varahamihira was one of the nine gems,
who were scholars, in the court of Vikramaditya. Varahamihira’s predictions
were so accurate that king Vikramaditya gave him the title of ‘Varaha’.
Nagarjuna
Nagarjuna
was a tenth century scientist. The main aim of his experiments was to transform
base elements into gold, like the alchemists in the Western world. Even though
he was not successful in his goal, he succeeded in making an element with
gold-like shine. Till date, this technology is used in making imitation
jewelry. In his treatise, Rasaratnakara,
he has discussed methods for the extraction of metals like gold, silver, tin
and copper.
Medical Science
In
keeping with the times, Medical Science was also highly developed. Ayurveda is
the indigenous system of medicine that was developed in Ancient India. The word
Ayurveda literally means the science of good health and longevity of life. This
ancient Indian system of medicine not only helps in treatment of diseases but
also in finding the causes and symptoms of diseases.
It
is a guide for the healthy as well as the sick. It defines health as an
equilibrium in three doshas, and diseases as disturbance in these three doshas.
While treating a disease with the help of herbal medicines, it aims at removing
the cause of disease by striking at the roots. The main aim of ayurveda has
been health and longevity.
It
is the oldest medical system of our planet. A treatise on Ayurveda, Atreya
Samhita, is the oldest medical book of the world. Charak is called the father
of ayurvedic medicine and Susruta the father of surgery. Susruta, Charak,
Madhava, Vagbhatta and Jeevak were noted ayurvedic practitioners. Do you know
that Ayurveda has lately become very popular in the western world? This is
because of its many advantages over the modern system of medicine called
Allopathy, which is of western origin.
Sushruta
Sushruta
was a pioneer in the field of surgery. He considered surgery as “the highest
division of the healing arts and least liable to fallacy”. He studied human
anatomy with the help of a dead body. In Sushruta Samhita, over 1100 diseases
are mentioned including fevers of twenty-six kinds, jaundice of eight kinds and
urinary complaints of twenty kinds.
Over
760 plants are described. All parts, roots, bark, juice, resin, flowers etc.
were used. Cinnamon, sesame, peppers, cardamom, ginger are household remedies
even today. In Sushruta Samhita, the method of selecting and preserving a dead
body for the purpose of its detailed study has also been described. The dead
body of an old man or a person who died of a severe disease was generally not
considered for studies.
The
body needed to be perfectly cleaned and then preserved in the bark of a tree.
It was then kept in a cage and hidden carefully in a spot in the river. There
the current of the river softened it. After seven days it was removed from the
river. It was then cleaned with a brush made of grass roots, hair and bamboo.
When this was done, every inner or outer part of the body could be seen
clearly.
Susruta’s
greatest contribution was in the fields of Rhinoplasty (plastic surgery) and
Ophthalmic surgery (removal of cataracts). In those days, cutting of nose
and/or ears was a common punishment. Restoration of these or limbs lost in wars
was a great blessing. In Susruta Samhita, there is a very accurate step-by-step
description of these operations.
Surprisingly,
the steps followed by Sushruta are strikingly similar to those followed by
modern surgeons while doing plastic surgery. Sushruta Samhita also gives a
description of 101 instruments used in surgery. Some serious operations
performed included taking foetus out of the womb, repairing the damaged rectum,
removing stone from the bladder, etc.
Charaka
Charaka
is considered the father of ancient Indian science of medicine. He was the Raj
Vaidya (royal doctor) in the court of Kanishka. His Charaka Samhita is a
remarkable book on medicine. It has the description of a large number of
diseases and gives methods of identifying their causes as well as the method of
their treatment.
He
was the first to talk about digestion, metabolism and immunity as important for
health and so medical science. In Charaka Samhita, more stress has been laid on
removing the cause of disease rather than simply treating the illness. Charaka
also knew the fundamentals of Genetics. Don’t you find it fascinating that
thousands of years back, medical science was at such an advanced stage in
India.
Yoga and Patanjali
The
science of Yoga was developed in ancient India as an allied science of Ayurveda
for healing without medicine at the physical and mental level. The term Yoga
has been derived from the Sanskrit work Yoktra. Its literal meaning is “yoking
the mind to the inner self after detaching it from the outer subjects of
senses”. Like all other sciences, it has its roots in the Vedas.
It
defines chitta i.e. dissolving thoughts, emotions and desires of a person’s
consciousness and achieving a state of equilibrium. It sets in to motion the
force that purifies and uplifts the consciousness to divine realization. Yoga
is physical as well as mental. Physical yoga is called Hathyoga. Generally, it
aims at removing a disease and restoring healthy condition to the body.
Rajayoga
is mental yoga. Its goal is self -realization and liberation from bondage by
achieving physical mental, emotional and spritiual balance. Yoga was passed on
by word of mouth from one sage to another. The credit of systematically
presenting this great science goes to Patanjali. In the Yoga Sutras of
Patanjali, Aum is spoken of as the symbol of God.
He
refers to Aum as a cosmic sound, continuously flowing through the ether, fully
known only to the illuminated. Besides Yoga Sutras, Patanjali also wrote a work
on medicine and worked on Panini’s grammar known as Mahabhasaya.
Source: www.thehansindia.com
Chaturagiri: The Abode of Siddhas
It
was past mid-day when I reached the small temple dedicated to the guardian
deity of the hills. He is Karuppusamy sporting a long moustache, his stretched right
hand holding a sword and body decked with ornaments. The journey was tiring and
I had trekked over five hours from the base camp. A half an hour climb lay
ahead to the top of the hill.
Three
hours into the trek, I had stopped at a cave dedicated to Goraknath. The cave
was naturally cool and its stillness and energy difficult to describe--A
perfect place to meditate in nature. The profound hatha yogi Goraknath
meditated in the cave.
A
natural stream was running adjacent to the Karuppusamy temple and I decided to
take a dip in its cool waters. As I stepped in the waters, numerous tiny fishes
circled my legs and bit my feet. This was nature’s way to provide a tickling
and soothing massage for the tiring feet.
As
I immersed myself in the surrounding, I noticed a Sadhu in squatted position on
a huge rock in front of me. He was in his forties with matted hair and a
healthy physique. The sadhu keenly observed my activities for some time before
he got up and walked towards the spring.
He
stood beside me pointing his right hand towards the naturally dripping water
through the rocks and his left hand pulling the saffron colored cloth wrapped
around his waist. With the loincloth intact in his body, he seemed to enjoy the
tiny fishes biting his feet in the cool waters.
I
attempted to start a conversation with him curious to know about his life. He
looked at me and said he will meet me in top of the hill after two hours. At
the top of the hill amidst the dense forest is a temple dedicated to the very
first yogi and the one who put the first thoughts of yoga in the human mind.
The sadhu asked me to visit the yogi who is omnipresent since the beginning of
time and not to miss the lunch served adjacent to the temple.
I
continued my journey as I started to ascend the hill. It took over forty-five
minutes to reach the peak and I sat down to meditate in the powerful space.
As
I got up and walked, I was greeted by a bunch of busy monkeys. The monkey
tribes provide you constant company from the base camp all along the trek. A
shed adjacent to the main complex serves free food throughout the day. I walked
into the shed to enjoy the simple food and relaxing atmosphere.
Outside
the shed, the sadhu was promptly waiting for me sitting in squatted position
puffing a beedi. He greeted me as I sat down next beside him. There was a long
pause before I began the conversation.
“Tell
me about yourself. Where are you from?”
The
Sadhu preferred to converse in broken English.
“I
am a Naga Sadhu from Rishikesh. I come down south to visit this hill every two
years. I am leaving tomorrow to Ujjain for the Kumbh mela where I will meet my
guru”
I
continued to enquire: “Why did you become an ascetic?”
“It
is a long story”, he said. “I never believed in god nor in spirituality until I
was 22 years old. I never visited temples and wasn’t interested in any
rituals”.
He
continued after a pause.
“I
was 22 years old. During a summer, I had come down all alone to these hills for
some fun and trekking. I had trekked for eight hours and lost my way. I was
tired and exhausted looking for directions. It was getting darker and I was
extremely worried”.
“As
luck would have it, I saw three men at a distance. I frantically shouted and
waved at them. They turned and walked towards me. As they came closer, I could
guess they were in the late forties. I explained my situation to them. They
said I had a long way to go and asked me to follow them”
“I
followed them as they walked. The men were highly energetic and I was
struggling to keep the pace”.
“I
enquired about their age. I was shocked and could not believe when one of them
said he was 90 years old and the others in their eighties. Being one-fourth
their age, I was struggling to walk at half their pace”.
“Seeing
my plight, they stopped and pointed me to a tree. One of them asked me to walk
to the tree and pluck some leaves. I promptly followed their instructions and
came back with handful of leaves. I was instructed to pick 4-5 leaves and chew.
The leaves were slightly bitter and I chewed”
“As
I gulped the pulp down my throat, I could sense a spurt of energy in my body. I
felt totally refreshed. To my amazement, the men told me that I will not be
able to find the tree again. The tree is visible to those who are in the path”.
“I
was very curious and enquired about them. The eldest one said they were
disciples of Agastya Muni and I was lucky to have encountered them. This
totally baffled me”.
“For
the next two hours I walked briskly keeping to their pace as I continued to
inquire. I had a number of questions about life, religion and spirituality. I
am not going to go through the questions and answers with you. However, I would
like to say that their response was enlightening and I felt a sudden
transformation”.
“I
asked them, where is Agastya Muni?”
“They
stopped and pointed me towards a cave. An old woman was standing at the
entrance and invited me inside. It was a pitch dark cave. She gave me a lamp
and asked me to go inside. I nervously walked inside holding the lamp making my
way into the darkness. Within few yards, the cave opened into a larger space”.
“The
larger space was lit. I saw a man in sixties with a long white beard and white
robes. He was of normal height. I could feel the divine energy around him as I
stood in front of him with folded hands”.
“He
introduced himself as Agastya. He did not talk much and indicated to me that my
journey is about to begin. He asked me to go to the Himalayas for self-transformation.
He immediately asked me to leave”.
“I
hurriedly came out. The old women and the men outside were not to be seen”.
“This
is it, I decided. I took a train to Varanasi the following week and spent time
in the city for two months before I reached Rishikesh. I met my guru in
Rishikesh who initiated me into the Naga sect in the Giri order. I became an
ascetic”.
“I
roamed in the Himalayas for the next 15 years. I had numerous encounters with
wild animals but they would never harm me. It was a divine experience and very
difficult to explain. I come down south every two years to this place I revere
where I met Agastya muni”.
I
enjoyed the conversation with the Naga Sadhu and his experience. I have grown
up listening to stories of Agastya muni. His tales go back to as old as 15,000
years. He accomplished what others would have taken several life times.
I
was ready to leave. The Naga sadhu opened his yellow bag and gave me a handful
of ladoos. A bunch of monkeys surrounded him and he did not disappoint them. He
said the monkeys will keep me company along my way as I started my descent down
the hill.
My
Journey to Chaturagiri in the western ghats during April 2016.
Holy
Men of India: Sadhus, Nagas and Babas
Posted by The Editor | Feb 20, 2012 | India.Divine.org
Please help spread Hinduism by sharing these articles on Facebook
and others:
Spiritual
adventurers, ascetic warriors, devout mystics, occult rebels or philosophic
monks, the sadhus are revered by Hindus as representatives of the gods,
sometimes even worshipped as gods themselves.
Holiness
is still common in India. In most Hindu households, shops and businesses you
will find altars and shrines, and the day is routinely started with worship of
gods and gurus. Many mountains, rivers, stones and trees are sacred. Dozens of
cities are holy and, of course, the millions of temples and idols. Quite a few
animals are holy — the cow, of course, but also the bull, the monkey, the
elephant, the peacock, the snake, the rat…. So it may come as no surprise that
people can be holy too, though they have to become holy.
To
Hindus, spiritual enlightenment has always represented the highest goal in
life, the one thing that gives it meaning and purpose. Moreover, enlightenment
is a state of being that is in principle attainable by everybody. The average
individual, however, would need many incarnations to become enlightened, to see
God, to become one with the Absolute, to merge one’s mind with Cosmic
Consciousness — in short, to become holy. But since time immemorial shortcuts
have been available for people wanting to become enlightened in this life rather
than the next. Those who follow the fast track, mostly men, are the sadhus, the
‘holy men’ of India.
For
thousands of years they have been around. Once they must have been more
numerous, but even today there are still four to five million sadhus, constituting
about half a percent of the total population. Organized in various sects, they
passed on the wisdom of old, the method of yoga that is ‘yoking’ soul and Super-soul together.
The sadhus radically renounce ‘the world’ in order to focus entirely on the
Higher Reality beyond. They abstain from sex, cut all family ties, have no
possessions, no house, wear little or no clothing and eat little and simple
food. Usually they live by themselves, on the fringes of society, and spend
their days in devotion to their chosen deity.
Some
perform magical rituals to make contact with the gods, others practice intense
forms of yoga and meditation to increase their spiritual powers and acquire
mystical knowledge.
For
an ordinary human being these ‘basic’ self-abnegations are already hard to
comprehend. But almost unimaginable are the extreme self-mortifications by
which a number of sadhus intend to speed up their enlightenment. There are
those who keep their right arm straight up until it degenerates into a kind of
stick. Some do not sit and lay down for years on end, or keep silence for many
years, or wear a ‘chastity-belt’ forever, or fast for a long time…
Most
sadhus, however, take it a lot easier. And for many the main
‘self-mortification’ seems to be the smoking of hashish. According to age-old
tradition they follow the example of Shiva in this respect. To them Shiva is
not only the Lord of Yogis, but also the Lord of Hash, the hash smoking god,
forever High. Shiva is the god of Destruction as well as Creation, which in a
perpetual cyclical movement follow one another. His body is covered with ashes,
symbolic of death and regeneration.
Shiva
is always naked, which symbolizes his primal condition, his non-attachment to
the world. His body shows feminine characteristics, like soft rounded contours
and no beard, which is symbolic of his transcendence of opposites, the primal
unity of polarities.
With
half-closed eyes he is immersed in meditation, in divine bliss. The Ganges springs
from his long hair, his Jatha, as a fountain, splashing in the Himalayan Mountains
in the distance. The crescent — the new moon, ‘Shiva’s moon’ — on his forehead,
the cobra around his neck, the white bull Nandi, the river Ganges, and the full
moon form a symbolic cluster which indicates Shiva’s function as a fertility
deity, a moon god.
On
his forehead are three horizontal lines, painted with ashes, representing the
three main gods, the three ‘worlds’, etc. Around his neck is a garland of 108
beads, the 108 elements of material creation, and in his hand a rosary of 50
beads, the 50 letters of the Sanskrit alphabet. The two large rings through his
ears are indicative of his extra-sensory perception. He is seated on a tiger
skin, a symbol of power, showing his mastery over the animal world.
In
appearance sadhus try to resemble the gods as they are known through ancient
stories and popular legends, especially Shiva. Though Shiva is popularly known
as the God of Destruction, for sadhus he is foremost the Master of Yogis.
Many
sadhus wear extremely long hair (jatha), again in emulation of Lord Shiva,
whose long strands of hair are regarded as the ‘seat’ of his supernatural
powers.
Other
deities besides Shiva are worshipped too, such as Rama or Krishna, who are both
incarnations of Vishnu, a god who rivals with Shiva for the supreme position in
the Hindu pantheon. Or one of the many goddesses, like Kali or Durga. The
allegiance of sadhus can be recognized by differences in the marks on their
forehead, and the color of their clothes.
In
the past, there have been intense rivalries between the various sects, even
leading to battle. But in essence all sadhus have the same roots.
Certainly,
not all sadhus are enlightened. But believers regard them all as holy anyway,
if only because of their radical commitment. And successful sadhus are even
worshiped as ‘gods on earth’.
Believers
only have to ‘behold’ a sadhu — as a kind of living idol — to receive a spark
of his spiritual energy. They give donations to the sadhus — regarded as
offerings to the gods — and get their blessing in return. Thus, since time
immemorial, has Indian society been organised to support the holy men, for they
are not supposed to work.
Sadhus
belong to many different sects or orders. Upon joining a sect, an
apprentice-sadhu must undergo an initiation-rite, which is regarded as a
symbolic death — and a rebirth. He dies from his former, earthly life and is
reborn into the divine life. The visible symbol of this rebirth is the shaven
head of the novice, bald as a baby’s.
After
initiation, any talk or thought about the former life is discouraged; it is
irrelevant now and age is reckoned from the new birthday. The bond with the
guru is now all important. He is the ‘dispeller of darkness’, the guide for
piercing the Veil of Illusion. The guru is father, mother and teacher — and the
disciple worships his guru as god incarnate; he will please him any way he can
(in the ideal case, anyway). Most sects are rather moderate in their practices,
but some can be quite extreme.
Nagas, The Warrior Ascetics
One large and prominent Shaiva sect consists
of the ‘warrior ascetics’, or Nagas (the ‘naked’), who have existed since the
prehistoric past.
Though
sadhus in general can decharacterized as peace-loving, the Nagas used to be
extremely militant, fighting with rivalling sects, the Muslims and later even
the British. They were excellent fighters for they had no fear of death.
Traces
of this ‘macho’ attitude are still discernible today. The Naga sect is
subdivided into Akharas, i.e. ‘regiments’, like an army.
Their
bellicose past is visible in their display of weaponry — sticks, spears, swords
and especially the trident — but nowadays these have a mostly symbolic
function.
Among
the Nagas — as this name would lead us to expect — we still find many sadhus
who walk about naked. In other respects as well they represent the ideal image
of the sadhu as it was created thousands of years ago.
The Gorakhnathis or Jogis
The
Gorakhnathis are commonly referred to as Yogis or Jogis. Although in outlook
very similar to the sannyasis, the Jogis do not follow the Vedantic teachings
of Shankara, but adhere to the Tantric way taught by their Guru-founder
Gorakhnath. Still, they are devotees of Shiva, albeit in his manifestation as
Bhairava, and they worship Hanuman and Dattatreya.
Gorakhnath,
being an incarnation of Shiva, is worshipped as a deity by the Jogis, and has a
number of temples dedicated to him. The Jogis are therefore often designated as
‘Gorakhnathis’, or more simply ‘Nath-Babas’.
The Udasin
The
major sect of Udasin ascetics was originally not Shaiva — nor even Hindu — but
belonged to the Sikh religion. It was founded in the sixteenth century by a son
of Guru Nanak — himself the founder of Sikhism — called Shrichandra. The Udasin
are therefore also known as Nanakputras, the ‘sons of Nanak’, and they revere
the Grantha Saheb, the sacred book of the Sikhs.
They
were excommunicated by the successor of Guru Nanak and gradually turned to
Hinduism. The Udasin worship panchayatana, a combination of five deities,
namely Shiva, Vishnu, the Sun, goddess Durga, and Ganesh; moreover they worship
their founder-Guru Shrichandra.
Their
philosophy is basically the monistic Vedanta as set forth by Shankara, and in
other respects as well they closely resemble the Shaiva sannyasis.
The Aghoris
Holiness
cannot only be macho, but even ‘crazy’, god-possessed, as it is shown by the
members of a rather obscure and small sect, the Aghoris.
They
emulate the most extreme characteristics of Lord Shiva as the Conqueror of
Death: his favorite haunt is the cremation-grounds; he bathes in
cremation-ashes; he wears a garland of skulls and bones; he keeps spirits and
ghosts for company; he is continuously intoxicated; and he acts like a madman.
The
Aghoris willingly transgress all ascetic (and Hindu) taboos, convinced as they
are that by ‘reversing all values’ they will speed up enlightenment. While all
sadhus are supposed to be vegetarian and teetotalers (like all ordinary Hindus
for that matter), Aghoris eat meat and drink alcohol.
Even
more horrid habits are attributed to Aghoris: they eat the putrid flesh of
corpses; they eat excrement and drink urine, even of a dog; and they meditate
while sitting on a corpse. It is questionable whether all this is regularly done,
but it seems quite certain that at least occasionally, and then in a ritual
context, as a kind of ‘eucharist’, these cannibalistic and other ‘inhuman’ acts
are still taking place.
Aghoris
preferably live on cremation grounds and surround themselves with artifacts of
death, like human skulls out of which they drink and with which they perform
magical rituals. Nonetheless, the Aghoris represent a tradition that is
thousands of years old, and there have been times that the sect was quite
numerous.
The Ramanandis
In
the beginning of the fourteenth century, a very successful ascetic sect was
founded by Ramananda: the Ramananda Sampradaya, more popularly known as the
Ramanandis.
Nowadays,
because of its dominant position, it is regarded as a separate organization,
but officially it is still part of the Shri Sampradaya, for Ramananda started
his ascetic career as a member of this sect. He remained loyal to the
philosophy of its founder Ramanuja, but he choe Rama and Sita as personal gods,
and made devotion to them the central feature of the sect’s religious
practices.
[This discourse material is a compilation from the reference above as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganesha Temple which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures further. These lectures are posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done. ]