THE YOGA OF SIDDHA AVVAI By S.N. Kandaswamy, Ph D, 2005. Claims that her Guru was the sound of Aum, the Pranava itself, personified in the form of Ganesha, who taught her Kundalini Yoga. The Yoga Of Siddha Boganathar - Volume 1 - Babaji's Kriya Yoga. The Yoga of Siddha Boganathar T. The Yoga of Siddha Boganathar' by T.N. Ganapathy, Ph. D., is the first in a series of publications produced by the Yoga Siddha Research Project sponsored by Babaji`s Kriya Yoga Order of Acharyas and Yoga Research and Education Center.

A trustworthy biographical account It is very difficult to give a trustworthy biographical account of the Tamil Siddhas as very little about their lives is known or recorded in history. A verse from the sage Agastya says that most of the Siddha works were lost in the floods (pralaya) and what we have now as Siddha poetry is only a small collection of verses which have been washed ashore and preserved.85 Based on this verse there is a view that what is being circulated today as Tamil Siddha poetry is only a distortion of the original Siddha poems written by some ordinary human beings.86 If this is the case, then, one must exercise a great caution in accepting the historical or biographical information provided by the anthologists and other writers on the Tamil Siddhas.

The biographical information provided by the various writers is a mixture of life-stories based on tradition, local folk-lore, mythology and sentimental accounts. All these life-sketches are purely legendary.

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Sbornik zadach po fizike 9 klass isachenkova paljchik dorofejchik otveti. This work was partly supported by JSPS through the “Funding Program for Next Generation World-Leading Researchers” for EN, initiated by the Council for Science and Technology Policy. The work is made available under the Creative Commons CC0 public domain dedication. Editor: Joel Snyder, UNLV, United States of America Received: November 15, 2013; Accepted: March 26, 2014; Published: April 30, 2014 This is an open-access article, free of all copyright, and may be freely reproduced, distributed, transmitted, modified, built upon, or otherwise used by anyone for any lawful purpose. The funders had no role in study design, data collection and analysis, decision to publish, or preparation of the manuscript. Funding: This work was partly supported by JSPS KAKENHI Grant Number 22240049 and by MEXT KAKENHI Grant Number 22135008 for MH.

There is no historic proof for such legends; yet one cannot reject them outright, since there must be some basic truth in them, to which additions were made by later generations. No authentic account is available since the history and the biography of the Tamil Siddhas have been handed over from generation to generation in the form of oral transmission giving rise to numerous variations, corruptions, interpolations and, in many cases, distortions to suit one's whims and fancies. It is difficult to separate the grain from the chaff. One is not sure whether there is any grain apart from the chaff.

In some of the biographical accounts the imagination of the writers runs riot making it difficult to believe. A real researcher must be like the legendary swan and able to separate the milk from the water.

The literature of the Tamil Siddhas spans many centuries and it is probable that certain details of the life-history of them are changed, modified, and many times distorted, to suit the ethos, the occasion, the period and the time when they were narrated and recorded. Hence it is not possible to say anything definite about the life, date, i.e., the biography of the Siddhas. To trace the life history of the Tamil Siddhas is as difficult as tracing the path of birds in the sky. Just as boats do not leave any mark on the seas or rivers where they sail, the Siddhas have not left any autobiographical details in their poems.

In a number of cases factual information such as dates of birth, or at least the periods in which they lived, the real (original) names of the Siddhas, the villages where they were born, and the castes and religions in which they were born and the places where they lived and attained liberation (samadhi) cannot be obtained. We may assign two reasons for this attitude of the Tamil Siddhas; one, as Mircea Eliade has said: 'India is preoccupied with Being; and history, created by becoming, is just one of the forms of non-being'. () In Karuvurar, a Tamil Siddha and a disciple of Bogar, we get another reason for this. According to him a Siddha is an adept in leaving his body at pleasure and entering into another body.

() Since this device is adopted by the Siddhas, it is very difficult to identify 'who is who', let alone give a biographical account of them. According to tradition each Siddha gets five different names, the first one given by the parents and the remaining four are appellations for the stages in the spiritual progress attained by the person concerned. Among these four names is the name given by the guru (the spiritual teacher) at the time he initiated the disciple. Just as it is said in China that the Tao does not have a constant name, the names of the Tamil Siddhas are also not constant. Many names of the Tamil Siddhas are symbolic. They are not family names but names bestowed on a saint when he reaches certain stages of spiritual perfection. These names refer to some transcendental states of consciousness attainable through the practice of kundalini yoga; they are the spiritual appellations given to persons who have attained certain yogic adeptness.