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LAHIRI MAHASAYS COMPLETE WORKS
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Karmanyebadhikarast ma phalesu kadachana. Bhagavad Gita 2:47 “You have right only, but never to EXPECT results.”{In other words, practice Kriya or make sadhana (meditation) abandoning the expectation of the resued results (niskam karma) to free yourself from the bondages (attachment) of the accrued results, good or bad, thereby, as a freed man of all results, you can achieve absolute Freedom, eternal Peace & Tranquility (Sthirattva). Making yourself free from the accrued results by abandoning the expectation in the first place is the KEY to attain eternal Liberation. There is no other way: Nanta pantha bidyate ayanaya. Remember, expectation constitute bondage, while abandoning desires delivers absolute Freedom.} The Lord said: “Behold the thousands of Forms & various kinds of things; I am in the atoms of various colors.” “You cannot see with the gross eyes. I am giving you an Eye like the Sky” [ethereal Divine Eye]. By that Divine Eye [Divya Chaksu] you can see the manifestation of the Lord [supreme Self, in between the Eyebrows through the practice of Yonimudra] through the Oneness of Yoge.” The Bhagavad Gita 11:5, 8 OM :**** Mangalacharan (Invocation)***** Brahmananadang Paramasaukhadam kenalam Gyana-Murtim. Dandwatitang Gagansadrisam Tatwamatsydi Laksham. Ekam, Nityam, Bimalam-achalam, Sarbada Sakhi Bhutam. Bhavatitam. Triguna-rahitam, Sadgurum, Tam Namami. 48 Guru Gita- He (the Guru) is highest Bliss (Brahmananda); the giver of pappiness; knowing itself is Him fore. Then there is no second. He is vastlike the sky – “That you are.” When you become “That,” all becomes One. That One is eternal (Nitya). There are no sins of the five elements (earth, water, fire, air & ether). He is just of the just above your eyes. He is the witnessof all becaues He is Omnipresent. He is beyond all sentiments & beyond the three qualities: Divine (Sattva), Positive (Rajasa) & Negative (Tamasa). Guru Gita 48, Commentary by Lahiri Mahasay. HOW THE MAHABHARATA WAS WRITTEN. As mentionede in the introduction, the Bhagavad Gita is preat epic, Mahabharata, which was compiled by the great Sage Vyasa, son of Yogi Parasara. The Mahabharata originated in the following way: Vyasa meditated on Brahma, the Creator, who then manifested Himself be fore Vyasa. Vyasa bowed his & head prayed with folded hand, saying, “Dearly beloved Lord, I have conceived an excellent work, but I wonder who can write it down from my dictation?” Brahma told Vyasa to invoke the help of Ganesh, the God of success. Thus Vyasa meditated on Ganapati (Ganesh), who heard the prayer & appeared before him saying that he would write it down provding his pen would not stop. This meant that Vyasa would have to dictate without any pause. Sage Vyasa agreed but guarded himself with the condition that Ganesh must first grasp the meaning of the dictation before writing it down. Smilingly, Ganesh agreed. While Ganesh was trying to grasp the difficult & complex stsnzas, Vyasa took the opportunity to compose more stanzas. These complex stanzas are popularly known as Vyasa Kutas. Literally, kuta means “knot”or “diplomatic.” Spiritually, kuta is an abbreviated expression of the word Kutastha, which means “eternal.” Spiritually, Vyasa-kuta means “the eternal Being,” or “eternal Consciousness,” as revealed by Sage Vyasa, who represents inner Illumination of the Mahabharata came to be written by Ganesh at the dictation of Vyasa. This was before the days of prining when the memory of the wise Sage was the sole repository of learning.
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''The most important condition for lasting happiness is even-mindedness. Remain ever calmly centered in the Self, within As achild's sand castle disintegrates before invading waves, so does a restless mind, lacking strength of will and perseveance, succumb to the pounding it receives from the waves of changing circumstance.
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This book fulfills a longtime need for a comprehensive & commentary in the English language for one of Yoga’s greatest source works: the Tirumandiram or “Holy Garland of Mantras,” described by Dr. Georg Feuerstein Ph. D “as important as the Yoga-Sutras of Patanjali, the Bhagavad Gita & the Yoge-Vashistha combined.” Tirumandiram is considered to be the greatest & earliest seminal work of the Siddhas, the greatest adepts of Yoga, & an encyclopedia of philosophical & spiritual wisdom rendered in verse form. It is a book of Yoga, tantra, alchemy, mysticism, mantra, yantra, & philosophy. But without a commentary, it has been difficult for most English readers, unfamiliar with much of its underlying philosophical concepts, to clearly understand. This new book explain clearly the most important themes & philosophical concepts which are woven throughout the Tirumandiram. These include: Saivism; the nature of Siva & the relationship which the soul or jiva has with the Lord; the philosophical school of Saiva Siddantha; the concepts of God, the soul, the world, liberation, the paths to libration; the bonds or impurities which keep the soul in bondage; the concept of Grace; Love; meditation; jnana; the Yoga of Tirumandiram: Astanga-Yoga, Khecari-yoga, Pariyana-Yoga (tantricyoga), Chandra-yoga (literally “moon” yoga), Kundalini-Yoga; mysticism, the concept of the human body & its transformation into a divine body; the concept of the guru; the social concerns of the Tirumular. With an understanding of the basic ideas, the reader will then be stimulated to make a detailed study of the Tirumandiram itself. It is the sixth publication in a series produced by of the Yoga Siddha Research Chennai, South India, sponsored by Babaji’s Kriya Yoga Order of Acharyas & the Yoga Research & Education Center. The present work benefits from the great familiarity which the authors have developed over many years of full time study of much of the massive body of palm leaf manuscripts written by the Siddhas.
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INTRODUCTION:- The Yoga of Siddha Avvai is the result of the research carried out by the author during 2003—2004 under the sponsrship of The Yoga Siddha Research Center, Chennai & Babaji’s Kriya Yoga Other of Acharyas. The Tamil Siddhas as a calss of yogins, poets, mystics & physicians have a perennial history of not less than 2500 years. Though their personal life is shrouded in mystery, their poems are satuated with rich materials which reveal their spiritual methods, ethical perfection, metaphysical experience & above all human concern. Their works have not received much attention & full recognition for a long time, perhaps because they questioned the estaitutions such as the caste system, scriptural supremacy, temple worship, and other religious or orthodox conventions. They were radical in the sense of wanting to go directly to the root or source of truth, without stopping in any of the above half way houses. They championed the cause of the downtrodden & advocated social concerns to show the path to one & all. Unlike the Vedic systems & also the anti-Vedic systems viz. jainism & Buddhism which talked much about the impermanence & perishable nature of the human body, the Siddhas developed methods to strengthen the physical body through Yoga, kundalini breathing, herb and mineral formulae. These served to prolong one’s span of life, enabling not only Self realization, but an integral transfoemation at all levels of existence. Their unique contributions to the enrichment of out culture & literature have been lragely underestimated. It is essential to note that in the dissemination of the teaching of the Siddha & their practical relevance to everyone all over the world, the signal service of Babaji’s Kriya Yoga Order of Acharyas Trust deserves special mention. Its founder-trustee Sri Govindan Satchidananda has been doing yeoman service to the promotion of Yoga Siddha Research not only through his valuable publications but also establishing centers in various parts of the world to propagate & to practise the teachings of the Siddha. Sincere thanks are dus to Sri Neelakantan, Secretary, Babaji’s Kriya Yoga Order of Acharyas Trust, Bangalore, whom the author had occasions to meet & discuss. They have aptly identified Professor Dr.T. N. Ganapathy to be the dynamic Director of The Yoga Siddha Reaearch Center, Chennai. It is pertinent to note that Professor T. N. Ganapathy has made a though provoking study on the Philosophy of Tamil Siddhas, published by the Indian Council of Philosophical Research in 1993.his recent publication with the title The Yoga of Siddha Boganathar, Voi.1, is a milestone in the history of study of the Yoga Siddha literature. The author as beholden to Professor T. N. Ganapathy for his constant encouragement, kindness & courtesy which enabled him to successfully complete the project, The Yoga of Siddha Avvai within the time frame. He is thankful to Dr. KR. Arumugam, Deputy-Director of The Yoga Siddha Resesrch Center for providing him some useful books, related to the subject. A SURVEY OF THE SIDDHA ELEMENTS IN THE TAMIL CLASSICS:- The word Siddha has been interpreted in many. If the root of the word is siddha, then it means the sccomplished person who has attained the eightfold supernatural powers, as a result of his regular spiritual & physical exercises. Some scholars considered the wprd Siddha to have emanated from citta, meaning mind & will. It also means consciousness. Then, Siddha is one who regulates his consciousness which he brings under his control. Siddha also means a perfect person, who has conquered his self & exercised will-power. Another interpretaion consists in treating the word Siddha, to be derived from the root cit, meaning intelligence, knowledge & wisdom. Inthat case, tha word indicates a person who has attained supreme knowledge, I,e. omniscience. The last two connotations point out that citta is the real substance or basis of the perfected person. In Tamil, the written form is always cittan, or cittar. Even, if one admits the popular interpretation, as given above in the first place, the word Siddha is represented in Tamil only as citta (n,or r) because there is no sibilant in this language. However, all three connotations of the word Siddha hold good, as we will notice in the course of this chapter. For convenience sake, only the term Siddha is generally used in this book.
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IN QUEST OF THE SELF WITHIN IN THE LIGHT OF BREATH - kRIYA PRANAYAM (1.) SANKHYA SUTRAS OF SIDDHA KAPIL****************************************************** (2.) YOGA SUTRAS OF YOGI PATANJALI******************************************************* (3.) NYAYA SUTRAS OF SAGE GAUTAMA****************************************************** (4.) VAISESIKA SUTRAS OF SAGE KANADA**************************************************** (5.) MIMANGSA DARSAN OF SAGE JAOMINI***************************************************** (6.) VEDANTA OF SAGE BADARAYAN************************************************************ BY Swami Satyeswarananda Giri Babaji Maharaj, ThePath is called KRIYA when one tries to oneself in waed & dissolve the mind, intellect & ego, Breath.'''' It is a scientific path intended for all peoply that is based on a universal activity, namely, ''Breath''
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