Chapter III

Influences on Vethathri Maharishi

CHAPTER TITLE PAGE
3.1 INTRODUCTION 48
3.2 FAMILY 48
3.3 OTHER INDIVIDUALS 49
3.3.1 DIRECTLY INFLUENCED 50
3.3.1.1 A.BALAKRISHNAN 50
3.3.1.2 VAIDYABHUPATHI KRISHNA RAO 50
3.3.1.3 PARANJOTHI MAHAN 51
3.3.1.4 LOGAMBAL 52
3.3.2 CULTURALLY INFLUENCED 54
3.3.2.1 BOGAR 54
3.3.2.2 THIRUMOOLAR 56
3.3.2.3 THIRUVALLUVAR 59
3.3.2.4 THAYUMANAVAR 62
3.3.2.5 VALLALAR 64
3.3.2.6 VIVEKANANDHA 67
3.3.2.7 BHARATHIYAR 68
3.4 OTHER PHILOSOPHIES OR TRADITIONS 69
3.4.1 SIDDHA TRADITION 70
3.4.2 SAIVA SIDDHANTA TRADITION 75
3.4.3 ADVAITA TRADITION 76
3.4.4 SOCIALISM 78
3.4.5 SCIENCE 78
3.5 OTHER INCIDENCES 79
3.5.1 WORLD WARS 79
3.6 REFERENCES 80
 CHAPTER III

INFLUENCES ON VETHATHIRI MAHARISHI

3.1 INTRODUCTION

A person’s character and thoughts are formed from a very early age. It is generally
a product of many influences spread over many years. Our knowledge acquired from
readings, interacting with people from different backgrounds and events from our own
experience shape our thinking and make us into who we are. Vethathiri Maharishi was such
a multifaceted personality that it would be difficult to fathom the different factors that
shaped him. The influences on Vethathiri Maharishi can generally be considered under four
main factors.

1. Family

2. Other Individuals

3. Other Philosophies or Traditions

4. Other Incidences

3.2 FAMILY

The first was the influence of his family during his childhood. Both his parents were
known to have influenced him tremendously. Vethathiri Maharishi in his autobiography
credits them for this. Vethathiri Maharishi writes,

“Both my parents were selfless social workers. If anyone was ill in any part of our
village, my father invariably went there, and rendered all the help he could. He was well
versed in the art of diagnosing diseases by feeling the pulse. With indigenous materials
he prepared highly efficacious potions, powders and collyria. The patients got well;
but he never accepted payment for the treatment he gave. Mother was his exact
counterpart. She mothered the village as a whole. She was famous for her deftness as a
midwife, and her success in treating sick children. Her services was always rendered free.
My father was truthful to a fault. Never once did he stretch the truth in all his life.
Nor did he ever hurt people’s feelings.”1

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 Having such noble traits both his parents imbued in Vethathiri Maharishi the same
ideals of feeling nobly, thinking highly, acting rightly, to be broad-minded and the sense
to serve others right from his childhood.

Young Vethathiri Maharishi, right from childhood days, had a good trait of
questioning every happening around him. This ability to question gives one the motivation to
find answers. Vethathiri’s parents permitted him to freely express his question to develop a
strong mind and will and did not force their ideologies on him. Infact they even accepted his
views as proud parents. Vethathiri Maharishi shares one such incident in his autobiography.

“In mid January, on the day of Pongal, we cooked pastries without salt, and
offered them to the Sun. I asked why we did not add salt. All the answer I got was that it
would be wrong to add salt in dishes dedicated to the Sun and that it is something that is
simply not done. I pointed out that we were wrong. On some occasion in the past, an
autocratic mother in law might have forgotten to add salt before baking the pastry. After
worship was over, the daughter in law would have drawn her attention to the deficiency.
To cover her own lapse, mother in law with her glib tongue, would have declared at once
that, it eas the way to prepare an offering meant for the Sun god! The gullible daughter in
law had continued the practice, and so it became a tradition with us, generation after
generation! My father and my mother split their sides with laughter. Everafter, they were
careful to add salt in that dish which they offerd on Pongal days.”2

This incident of Vethathiri Maharishi’s life stands as an evidence that when he

understood a concept that appealed to his mind, he never hesitated to implement the
same. Vethathiri Maharishi’s parents had given Vethathiri Maharishi with a lot of
opportunities to listen to his own intuition. No University in the world has so far
produced a Mahan. Sankara became Adi Sankara, not by university education, but by his
own intuition. The broad minded approach of Vethathiri Maharishi’s parents had
influenced him to a great extent to develop his intuition.

3.3 OTHER INDIVIDUALS

From the autobiography of Vethathiri Maharishi and Gnana Kalangiyam, a list of

personalities can be identified who had influenced Vethathiri Maharishi during his

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Spiritual journey. These individuals made a lasting imprint on the attitudes and attempts
of Vethathiri Maharishi who, out of his own effort turned into Thathuvagnani and
Yogiraj. These individuals are divided into two categories and discussed.

1. Directly influenced

2. Culturally influenced

3.3.1 DIRECTLY INFLUENCED

From the autobiography of Vethathiri Maharishi it is clear that a number of

people had a direct influence on shaping his spiritual journey. Vethathiri Maharishi has
clearly recorded each such individual and the manner in which he was influenced.

3.3.1.1 A.BALAKRISHNAN

At the age of about fourteen Vethathiri Maharishi came across an elderly man of his
village. His name was Balakrishna Naicker. He was then aged seventy five. He guided
Vethathiri Maharishi to walk in the path of devotion. Balakrishna Naicker taught Vethathiri
Maharishi hymns (bhajans), elementary philosophy and moral conduct. Vethathiri
Maharishi called him his first guru. He gathered from his guru on his own that, “to remove
our imperfections, we should worship God. Then he would reveal himself on His own
accord and make His nature clear to us”4. Apart from making Vethathiri Maharishi to
think about the concept of emancipation, existence of GOD and similar tacit problems
which are beyond the reach of a common man, Balakrishna Naicker was not able to
furnish any answers to Vethathiri Maharishi’s questions.

3.3.1.2 VAIDYABHUPATHI KRISHNA RAO

It was in Chennai Vethathiri Maharishi had the great fortune to meet his second
guru, Vaidya Bhoopati S.Krishna Rao, an expert in all three schools of traditional
medicine : Ayurveda, Siddha, Unani. Dr.Krishna Rao became the threshold for the
spiritual life of Vethathiri Maharishi and also a professional life as a physician.
Dr Krishna Rao was so kind to accept Vethathiri Maharishi as his student free of charge,
and taught him these medical systems and philosophy as well, with “exceptional clarity”.
According to Vethathiri Maharishi, Dr. Krishna Rao treated him just like his son. It was
Dr. Krishna Rao who introduced Vethathiri Maharishi to the method of meditation in

50
between the eyebrows. Vethathiri Maharishi became a very affectionate and devoted
student of Dr.Krishna Rao and started practicing meditation with all sincerity.

After a few years of study, Vethathiri Maharishi was proficient enough to pass the
standard examinations in both Ayurveda and Siddha systems, earning his degree and license
to practice. Dr.Krishna Rao was a great influence on young Vethathiri Maharishis who says:

“He was highly learned, magnanimous and loving toward his student, without any
expectation of personal gain or reward from him.”5

This impression about Dr. Krishna Rao inspired Vethathiri Maharishi and served
as a base for him to become so in his later years.

Besides knowledge in medicine and meditation, Vethathiri Maharishi learnt the

principles behind the five elements lucidly from his guru Dr. S.Krishna Rao. It was
because of this Vethathiri Maharishi was able to comprehend the Truth more and more
clearly as days passed. Vethathiri Maharishi later dedicated books written by him to his
guru Dr S.Krishna Rao who showed him the path of realization. This act of Vethathiri
Maharishi indicates the level of Gratitude (guru bhakti) he held towards his Guru.

3.3.1.3 PARANJOTHI MAHAN

Vethathiri Maharishi’s colleague in the Post-Office casually informed him that a

saint by name Paranjothi Mahan was living in Thiruvotriyour, a suburb of Chennai, and
he gave a special meditation to cure headaches. Surprisingly, Vethathiri Maharishi had
been suffering from frequent headaches for some time and he was unable to discover
their cause. Vethathiri Mahahrishi decided to discuss the problem with Paranjothi Mahan.
He met Paranjothi Mahan who told him that his headache is a side effect of his constant
practice of meditation. Paranjothi mahan initiated Vethathiri Maharishi into a specific
meditation technique: Kundalini Yoga.

The Kundalini Yoga taught by Paranjothi Mahan came as a great boon for Vethathiri
Maharishi, as it included the valuable practice called ‘Shanti Yoga’, which enables one to
avoid the undesirable side effects of Kundalini practice. Later as the final stage of the
Kundalini Yoga meditation, initiation into ‘Suthi’ (Thuriya) state was also given to Vethathiri
Maharishi. These techniques learnt from Paranjothi Mahan had later become an important

51
part of the practice developed by Vethathiri Maharishi. He was able modify the same
techniques to suit the contemporary society. Vethathiri Maharishi expresses,

“The old method of learning the Yoga is a very difficult one and almost
impossible for the common man to Practise. The restrictions imposed and the conditions
prescribed were so many that the ordinary individual, especially the normal family-man,
could never think of practicing this Yoga.”6

This refinement of yogic technique has been discussed in detail in the fourth
chapter of the thesis.

From the writings of Vethathiri Maharishi it can be comprehended that the

association with Paranjothi Mahan for a period of twelve years had indeed been a period of
fructification in the spiritual career of Vethathiri Maharishi. This association also provided
Vethathiri Maharishi a platform for discussing and imparting his philosophical realization
with the general public which later culminated into solutions for world peace and a catalyst to
formally promote it, a spiritual organization called the World Community Service Centre.

3.3.1.4 LOGAMBAL

At the age of 23, as Vethathiri Maharishi wished, he married his neice (daughter of
his elder sister) who had a noble character and a sharp intellect. On analyzing the
autobiography of Vethathiri Maharishi, it is found that his wife Logambal had a significant
influence on him in moulding his life towards spirituality and sustaining himself in it.
Vethathiri Maharishi also found answers to certain subtle spiritual secrets through his wife.
Vethathiri Maharishi has mentioned few of those incidences.

At age thirty-two, nine years after his marriage, he remained childless. In South
Indian Community of those days a barren couple was looked down upon by the rest of the
society. Although Vethathiri Maharishi didn’t feel distressed by this issue, his wife was
increasingly perturbed. Finally, her wish for a child prompted her to suggest he take a second
wife, as was the local custom in his days. The date 15.06.1943 was fixed as the day for his
second marriage. The custom was that only the first wife had to give the “mangal sutra” to
her husband to tie around the neck of the second wife, so that the society would know that the
second marriage was conducted with the approval of the first wife.

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 Maharishi’s first wife gave the “Mangal sutra” to him. She conducted the wedding
with full mental strength. She glanced at him without any emotions. Only Maharishi felt
tensed and sad. He later understood the reason for his defeat and her success. Maharishi
identified that his wife had trained her mind to react in a particular way during each
incident of the marriage ceremony. It was this psychic practice that gave his wife a
complete success in the most testing time of her life. We see a reflection of this aspect in
the practices later synthesized by him as “SKY Yoga”. As part of the training a psycic
training is given to the participants called “Tharchothanai” or “Introspection” to mentally
evaluate their emotions and result of their actions to avoid pain and misery in life.

Another influence of his wife is seen during his decision to dedicate his life wholly to
spiritual service. Even though Vethathiri Maharishi resolved to turn his life completely
towards spiritual service and live detached from his family, he formally sought his wives’
permission to do so. As per her usual habit, second wife Lakshmi, said “Whatever my elder
sister (i.e. Logambal) says, I agree.” Logambal said, “You must follow your chosen path.
But I have two requests to make of you”. Vethathiri Maharishi wondered what she would say
next. “The first is: though you will undoubtedly become a great spiritual guide and a famous
person, I request that whenever I wish to meet you, I may be allowed to do so. Second,
If ever you fall ill or become tired, I ask that you come home and allow us to attend to your
needs.”7 Vethathiri Maharishi willingly agreed to honor this request too, and thus, in the
presence, permission and blessings of his life-partners, he began his independent life.
It can be seen that it was the sacrifice on the part of Logambal that the world received a
great Mahan Shri Vethathiri Maharishi.

Similarly Vethathiri Maharishi has written in his auto-biography that there was
the soul of a great Mahan was attached with his wife. Many times the soul has kept his
wife Logambal in a trans state an revealed many secrets to him. Further Vethathiri
Maharishi confirms that he had personally communicated with the great soul. He writes,

“ehd; gyKiw mt;tUs; epiwe;j kfhdpd; MtpNahL ciuahb

,Uf;fpNwd;”8

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 According to Vethathiri Maharishi these conversations where helpful in
understanding the state of life force before birth and after death. These information’s were
later written by Maharishi in the form of a book under the same title.

3.3.2 CULTURALLY INFLUENCED

On analyzing the autobiography and other books written by Vethathiri Maharishi it

becomes clear that he was receptive to all shades of teachings and messages which became
the base for his achievement and greatness. He was ever awake and receptive. According to
Vethathiri Maharishi all the realized masters were complementary to each other and are at
different stages along the journey of the collective human consciousness in realizing its
ultimate Truth. Hence he analysed everything he heard or read and accepted them only
after distillation and filtration through his own research and experience. Some of the saints
and thinkers of the past who played a key role in shaping the ideologies of Vethathiri
Maharishi have been presented under this sub heading as recorded by him.

3.3.2.1 BOGAR

Vethathiri Maharishi in the book Gnanakalangiyam has recorded yet another

significant incident that had a great influence in his spiritual journey. It was the appearance
of Saint Bogar to help Vethathiri Maharishi to develop in his spiritual endeavours.

Bogar is a Siddhar, he is considered as one of the 18 siddhars born in the world.

Bogar or Bhogar or Boganathar has been described in varying traditions as either a South
Indian siddhar who lived sometime between 550 and 300 BCE. Bogar born at India and
visited China in search of truth of life, he gained knowledge in medicine, astrology,
spritiuality, yoga etc.

Bogar anticipating that in due course of period, human beings will suffer from large
number of disease. As an expert in medicine he used 4448 rare herbs and made 9 poisonous
medicine, mixing these 9 poisons into one needs great knowledge and skill, to make a Master
Medicine (One medicine to cure all disease). Thirumoolar also discuss one such Master
Medicine in his book Thiru Mandiram. With the consultation of Agasthiar (Father of
Ayurvedic Medicine) and other siddhars Bogar mixed the 9 poisons (Nava Bashanam) and
made the Master Medicine in the form of Lord Murugan which is currently worshiped at

54
Palani Murugan temple. There is a place near Palani Hill called Thanasiappan Temple which
is the place were Bogar mixed the Nava Bashanam and made the Murugan idol.

This Saint Bogar had appeared in front of Vethathiri Maharishi who lived in the 20th
century to help him in his spiritual endeavours. This incident has been recorded in the form of
a poem by Vethathiri Maharishi in his book called Gnana kalangiyam.

“J}f;fkpy;iy> tpopg;gpy;iy> Jhpajtk; Mo;e;jpUe;Njd;;

Njhd;wpdhh; xUrpj;jh;; ‘njhpAkh! ehd;ahh;?’ vd;whh;;
ehf;Fvotpy;iy ‘,th; NghfNuh?’vd epidj;Njd;;
eWf;nfd;W Ngrpdhh;; cd; ehd;F gzpf;FjTNtd;
‘Mf;f tho;f;if newpahk; fh;kNahfk; guttply;’
mwpTj; jpUf;Nfhapy; Kbj;J/ cd;tapw;Wg;Gz; Mwtply;/
Cf;fKld; njhz;lhw;Wk; cdf;Fyfg; ghpRtu
cjtpLNtd; vdr; nrhy;yp xU nehbapy; kiwe;Jtpl;lhh;.”

- G.K 735

In the above poem Vethathiri Maharishi explains that he was in a state between
sleep and awareness while doing Thuriya meditation, when a siddhar appeared before
him. The siddhar asked Vethathiri Maharishi, whether he was able to identify him. In turn
Vethathiri Maharishi thought it must be saint Bhogar. According to Vethathiri Maharishi
he spoke very sharply. The siddhar promised maharishi with four boons,

1. Help to spread the Philosophy of Karma yoga.

2. Help to complete the construction of Temple of Consciousness.

3. Cure Ulcer problem from which Vethathiri Maharishi was suffering.

4. Help Vethathiri Maharishi to get peace prize for his service to humanity.

On analyzing the appearance of Siddhar Bogar and on studying the techniques

later developed by Vethathiri Maharishi it can be concluded that, He was influenced by
Siddha tradition. One of the unique technique taught by Shri Vethathiri Maharishi is the
art of KayaKalpa, a rejuvenation technique to achieve perfection of consciousness.
The similar kayakalpa process of seeking longevity and immortality of the physical body,
in order to attain spiritual perfection, seems to have originated from the Siddhas.

55
 This aspect of influence on Vethathiri Maharishi is further discussed in detail
under the sub-heading ‘Siddha Tradition’ in the later part of this chapter.

3.3.2.2 THIRUMOOLAR

A Student by name Sundaran who belongs to Madurai in Tamil Nadu had

undergone his studies with guru Agasthiar in Pothigai Region. After the completion of
his studies with Nandeeswarar at Mount Kailash Sundaran came down from Mount and
proceeded to meet his Guru Agasthiyar who lives at Podhigai Region of Tamil Nadu.
One day while he was on his way to meet his Guru Agasthiar, near Sathanur Sundaran
happened to see a dead man. It was of a shepherd by name Moolan. Death was caused by
snake bite. The cows were crying near the dead body of their master Moolan. This scene
deeply affected Sundaran and he decided to help the cows. Sundaran used one of his
Astamashiddhi powers, namely the power Parakayapravesam. He safely kept his body
inside a big tree hole and entered his soul into the Moolan the shepherd’s dead body.
When the cows saw their master Moolan alive they felt very happy. By this compassionate
act towards the cows he was obliged to extend his stay in the dead man’s body. By being a
Sivayogi he practiced kind and compassionate deeds even on animals. Then he led the
cows to their village.

The following morning he went to the place where he has kept the body safely in
a big tree hole to enter into his own body and searched for his body. But to his surprise
his body disappeared then the soul in the body of shepherd Moolan realized that this was
an act of God the Lord Shiva. Then he understood that the intention of the Lord Shiva
was to deliver Vedha Agamams in Tamil through the medium of Moolan. If the Vedha
Agamams were delivered by Sivayogi in Sundaran’s body the expressions, words,
language, and the method of delivery will be in high standard. And it will be extremely
difficult for the layman to understand the meaning of Vedha Agamam. Hence it was
decided by lord Shiva to deliver the Vedha Agamam through the Shepherd Moolan’s
body which can only speak in colloquial Tamil which can be easily understood even by
any lay man who knows only Tamil. He writes,

“The Lord made me, my task assigned,

In sweetest Tamil His Glory to expound” - T.M 81

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 Here it can be observed that though, great men, philosophers and thinkers are
cosmic selection or medium through whom nature succeeds in revealing the secrets of
divine to humanity, at times the conscious growth of the contemporary society becomes a
guiding factor to nature to mould them in a way that these secrets can be observed,
understood and utilised by the common mass. These philosophers stood on the seat of
logic and provided a reasoning for and in the exploration of the Truth and its experience.
Kapila, Gautama, Kanada, Patanjali, Jaimini, Badarayana, Sankara, Ramanuja, Madhava,
Meikandar were some of the philosophers who were exponent of Truth and reason.
Vethathiri Maharishi also belonged to philosophers of such genre. Born in a village
atmosphere with formal education only uptill 3rd std he was able to neatly combine the
essence of scientific concepts with his revelation of cosmic Truth in simple terms that
was easily understandable by all. This specialty of Vethathiri Maharishi has enabled his
disciples to proclaim him as “commonman’s philosopher”

The influence of Thirumoolar’s philosophy on Vethathiri Maharishi can be

identified from an article written in the year 1981 by himself in “Anboli”, a monthly
magazine published by The World Community Service Centre. In the article as an
introduction about Thirumoolar’s Yogic technique, Vethathiri Maharishi writes that the
techniques that includes psychic training and practical oriented methods that will result in
benefit to all is the best “Manavalakalai” (techniques that refines and purifies mind) that
can be easily adopted by people belonging to all countries irrespective of the era in which
they live.9 Vethathiri Maharishi’s system of Yoga is also based on same ideologies and
versatility with the same name “Manavalakalai Yoga”.

Secondly, the teachings of Thirumoolar explains that there are only two ways that
can save humanity from misery of birth cycle. They are,

1. Meditation

2. Morality

“Our life's boat across the foaming sea of Karma flies;

Twin the pathways to dispel the labour and the strain;
Glory giving tapas and charity the heavenly escorts,
To us and our dear kin from life's battle vain” - T.M 258

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 Meditation is a psychic practice that helps one to develop mental health and
morality refers to actions that do not inflict pain to self and others, present or future, to
the body or mind. Mediation is a technique according to thirumoolar where the life
energy is observed between the eyebrows. Traditionally breath and chanting of mantras
were used to achieve this. The process proved to be time consuming. But some Siddhars
had developed a technique using which the Life-energy is quickly lifted up to the eye-
brow centre from mooladhar through the spinal column using the touch of the hand.
Thirumoolar was one of the Siddhars who used such a technique. The following poems
stands as a proof to this.

“My body, wealth and life,

He took from me as sacrificial offering,
Through ritual appropriate;
He directed his spiritual glance at me
And dispelled my Karma's network to destruction;
And then He laid His hands on me
And planting His Feet on my head
In a trice imparted Spiritual Awareness
And thus my birth's cycle He ended
He, the Nandi,
Through these acts of Diksha, successive” - T.M 1778

Secondly, Thirumoolar explains that doing meditation by focusing the life-force

on the crown centre gives an individual, strength and determination of mind which leads
to change in the thought pattern that resulted from old habits making every action
henceforth a moral one. The following poems explains this concept.

“The Tattva Jnanis realize the Self;

The Gordian knot of Karma Past
They cut asunder;
Future Karmas they seize and crush,
By Grace of Siva,

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 Whom they hold,
High on their heads” - T.M 2611

Vethathiri Maharishi had not only adopted and made it part of his “Kunalini Yoga
meditation”, the above mentioned techniques of meditation to help individuals to attain
perfection of consciousness and realization of divine but he also understood and applied
the method of simplified initiation. Hence his technique became “Simplified Kundalini
Yoga meditation”.

3.3.2.3 THIRUVALLUVAR

Another significant influence on the life of Vethathiri Maharishi has been the
ideologies of Saint Thiruvalluvar. Thiruvalluvar is a celebrated Tamil poet and philosopher
whose contribution to Tamil literature is the Thirukkural, a work on ethics. He was born
either in Thiru Mylai (Mylapore) Chennai in Tamil Nadu or in Thirunayanar Kuruchi,
a village in Kanyakumari District of Tamil Nadu. Thiruvalluvar is thought to have lived
sometime between the 3rd century BC and the 1st century BC.

In one of the books written by Vethathiri Maharishi titled “Thirukkural Utporul

Vilakkam”, he mentions that, “This is the only book that has captured my intellect”.10
Further he also mentions that in many places he had used to quote the Thirukkural as a
testimony to explain his philosophy.11 But the most important influence of Thiruvalluvar on
Vethathiri Maharishi is the term used to explain the formation of Universe and the living
beings. Traditionally the word creation was used to explain the concept. It was generally
believed that GOD created the Universe and its living beings. Later this led to inclusion of
a lot of imaginary concepts in explaining the Truth. But Thiruvalluvar used the concept of
Evolution to explain the formation of Universe and the living beings. In the following
couplet, Thiruvalluvar says as the letter A is the first of all letters, so the eternal God is first
in the world, meaning the entire world has evolved from the Divine state.

“Akara Mudhala Ezhuththellaam Aadhi

Pakavan Mudhatre Ulaku”

Similarly the great teacher of classical yoga, Patanjali, says (Yoga Sutras II.18),
“The world of objects is composed of the three gunas—the principles of illumination

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(sattva), activity (rajas) and inertia (tamas). From these the whole universe has evolved,
together with the instruments of knowledge—such as the mind, senses, etc.—and the
objects perceived—such as the physical elements. The universe exists in order that the
experiencer may experience it, and thus become liberated.”12

“Prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga

artham drishyam” - II.18

But it was due to the influence of Thiruvalluvar till the year 2002 Vethathiri
Maharishi used the same word “Evolution” to explain the formation of Universe.13 But on
further realization of the Divine state Vethathiri Maharishi started using the word
Self-transformation. For the first time in the book “Erainilai Arivu” he uses for the first
time the word “Self-Transformation”.14 Because when the word “Evolution” was used it
created two entity ie, source of evolution and object that evolved (Dwaitha philosophy)
but when the word “Self-Transformation” was used there is only single entity, the
manifestation of the same Divine state into various forms (Athvaitham).15

From the book “Thirukkural Utporul Vilakkam” it is clear that the importance of
a spiritual guru in attaining self realization has been understood by Vethathiri Maharishi
from the couplets of Thirukkural. Vethathiri Maharishi elucidates that those people who
are interested in crossing the sea of birth which results due to continuous chain of actions
need to get released from the clutches of attachment through purification of mind and this
not possible with just a single lecture received from a self-realized guru in a single day.
Getting detached is not possible only with lectures but also a lot of practice. Till the
perfection of consciousness is achieved one should not leave the close proximity of a
self-realized guru. Vethathiri Maharishi clarifies that this important aspect of spirituality
is explained by Thiruvalluvar in the following couplet.

“Patruka Patratraan Patrinai Appatraip

Patruka Patru Vitarku”

The same reflection can be found in some of the poems later written by Vethathiri
Maharishi which has been compiled in the book Gnanakalangiyam, where he strictly
instructs that an aspirant who seeks liberation should achieve it only with proper guidance
from a self-realised guru. This makes Vethathiri Maharishi a staunch traditionalist.

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 The next strong influence of Thiruvalluvar’s thought on Vethathiri Maharishi’s
ideologies is the importance of rain explained in Thirukkural. Vethathiri Maharishi
explains that Thiruvalluvar in the following poem has explained the importance of rain in
the form of a puzzle. The word “Thuppu” is used five times in the couplet. Maharishi
explains that the actual meaning of “Thuppu” is “Thuyippu” meaning enjoyment.
Thiruvalluvar in the following couplet explains that water not only produces objects of
enjoyment but is an object that is also directly enjoyed. That is why the world cannot
survive without water.

“ThuppaarkkuthThuppaayaThuppaakkithThuppaarkkuth
Thuppaaya Thooum Mazhai”

This made Vethathiri Maharishi to realize that water should always be available
sufficiently to the society at all times. Which later got manifested into “Rain Prayer”.

“May there be rainfall in adequate strength

So that rivers and lakes and tanks and wells are filled to the brim
May people live in prosperity through ennoblement of character”.

Similarly every religious discourse, traditional Bhajan (Hindu Choir) and temple
Pujas (Flower offering to Gods) recite the following hymn at the end of the ceremony.16
It is a peace prayer with universal appeal

“Kale varshatu parjanya,

Prithivi sasya shalini
Deshoyam kshobharahitaha
Brhamana santu nirbhayaha”

“May the clouds rain at proper time

May the earth produce plenty of grains
May this country be free from famine
May men of contemplation be fearless”

It can be observed here that Vethathiri Maharishi when gets influenced by

an ideology and understands its importance in creating universal well being, he does not
stop with the concept but he goes beyond it to create a universally applicable method to
achieve the same result which was once just a concept.

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3.3.2.4 THAYUMANAVAR

“How is poverty to be wiped out? Where is God to be found? and What is the
nature of life?”. These three questions remained a source of inspiration for Vethathiri
Maharishi throughout his life. Vethathiri Maharishi had gathered from his first guru that,
to remove imperfections, one has to worship God. Then He would reveal himself on His
own accord and mahe His nature clear to us”. The need to worship God occupied the
young mind of Vethathiri Maharishi. To quote him:

I had heard that worship of Vinayaka is the royal road to victory in every
field. There was no image of Vinayaka in our house. This problem
I solved in my own way. I shall, I said, worship where He was in his own
temple. The temple at Guduvancheri is small in size. I asked for and got
keys. From 4.30 to 5.00 am everyday I poured water over the sacred image
and rubbed it clean.”17

It was customary in the villages of South India that a small group of males join
together during the month of Margazhi and go around the village in the early hours of the
day before sunrise, singing bhajans. As part of his effort to worship God, the young
Vethathiri Maharishi used to join such a group in his village. Among the several
devotional songs, one particular song had a profound effect on him and remained with
him forever.

“What Power is This to which we bow

With steadfast faith just now?
It is a Radiance that fills all Space.
It is packed through and through with Grace.
It is filled with endless Bliss.
Within this Space roll a myriad worlds.
Whose life of life it is.
It transcends thought. It transcends speech.
A million creeds compete;
“This is our God! This is our Lord!” they claim.
Astounding miracles. It’s might proclaim.

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 Eternal, eternal, It doth stay.
Paramount is Its Power.
It is a Flood of Joy most bright.
It knows no bounds of day or night.
To each It seems just right.
It is a Vision which complete silence fills.
Oh, with peace our souls It thrills!
This, This, is the power to Which we pray
With love and hope all day!” - Thayumanavar

The ideology explained by Thayumanavar through the above song which revealed
the true nature of God made a deep impact on Vethathiri Maharishi. Thayumanavar or
Tayumanavar (1705–1742), was one of the spiritual giants and a Tamil philosopher from
Tamil Nadu, India. Thayumanavar articulated the Saiva Siddhanta philosophy. He wrote
several Tamil hymns of which 1454 are available. His first three songs were sung 250 years
ago at the Congress of Religions in Trichinopoly. His poems follow his own mystical
experience, but they also outline the philosophy of South Indian Hinduism, and the
Tirumandiram by Saint Tirumular in its highest form, one that is at once devotional and
nondual, one that sees God as both immanent and transcendent.

Vethathiri Maharishi said the song of Thayumanavar won his heart completely.
He further claimed that it was Thayumanavar’s teaching that confirmed in him the conviction
that God is without form or shape. This song remained with Vethathiri Maharishi thereafter
and did not allow him to settle down to worshiping idols, and made him think beyond the
idols. It is said when we transcend the idol, we really grow in spirituality.18

The poem written by Vethathiri Maharishi in Gnana kalangiyam stands as an

evidence that he indeed transcended the state of idol worship. He says,

“flTis tzq;FFk; NghJ>

fUj;jpid cw;Wg; ghh; eP.
flTsha;f; fUj;Nj epw;Fk;
fhl;rpiaf; fhz;gha; Mq;Nf!” - G.K 1334

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 In the above poem Vethathiri Maharishi expresses that while worshiping GOD
keenly observe the message, the concept of you being GOD alone will only remain.
Here Vethathiri Maharishi is motivating us to go beyond the idol worship and make it a
source for self realization. Spirituality is an organized attempt to experience the divinity
innate in all human beings. It is the search for the inner self. Spirituality is different from
religion: the former is the essence, the latter is the scaffolding. Religion deals with the
outer world, spirituality deals with the inner world.

3.3.2.5 VALLALAR

Vethathiri Maharishi in his auto-biography has recorded a very significant

incident that had a long term influence on his spiritual journey. This incidence can be
considered as a benchmark. He writes:

“I must record a thrilling experience I had, when I was about 42 years of age.
I was then in Guduvancheri and it was my habit there to sleep on the front verandah of
the house. At about 12.30 on a certain Full Moon night, I found myself wide awake.
A part of the raised verandah was drenched in bright moonlight and at a distance of about
two feet from me, I saw the form of Saint Ramalinga Swami of Vadalur (1823-1874),
seated, draped from head to toe in pure white as was his wont. Overcome by the inspiring
vision of that supreme Saint and Social Reformer of the century gone by, I got up to pay
obeisance to him. Looking at me with deep compassion, the Saint told me in a soft and
clear tone: “I would be residing with you for a decade, my boy, but do not tell this to
anyone now”. Uttering these words, the Saint disappeared, leaving me in extreme
wonderment. At once I sat to meditate, but only the form of Ramalinga Swami filled my
mind. For 10 years from then onwards, all the verses I wrote were saturated with
Philosophical tenets. It is my impression that, using my humble self as a medium
Ramalinga Swami completed the work left unfinished by him. On many an occasion he
has been my guide; and I treasure the event in my memory.”19

Saint Vallalar of Vadalur stands unique in annals of spiritual and religious history,
for he not only taught a simple, down to earth, rational philosophy such as could be
comprehended by the simple amongst us, but also practiced what he preached, in full
public view, even as he lived and moved like any mortal in our society during the last

64
century. Preaching the philosophy of compassion coupled with dedication and prayer to
God. He demonstrated by example what man can and should achieve in this very birth,
through Universal kindness and generosity.

Born in 1823 near Chidambaram, TamilNadu, India, Vallalar lived the early part
of his life in Chennai and settled later in Vadalur in 1867. He had a divine call in him as a
representative of the earth and felt himself an instrument of the Divine for the universal
manifestation of the death - conquering Vast Grace -Light on the earth. He saw the vision
of a divine evolution of the earthly life in the wake of its Manifestation. He realized the
supreme and universal Divine integrally and his body became transformed and filled with
Light so much so it did not cast its shadow on the ground. He eventually attained a
transformed and divinised golden physical body, deathless and ever indestructible,
shadow less and sleepless, and full of Light.

Saint Vallalar made an incisive analysis of existing philosophies, strengthened the

basic concepts and laid stress on aspects that needed the greatest emphasis in or times. Shorn
of the complexities and nuances or obscure metaphysical that are beyond the understanding
of the 'work a day', the teaching of Saint Vallalar are simple and straight forward and appeal
to the ordinary folks directly as being reasonable and credible. What is more, his assertions of
the feasibility of salvation for all people through the practice of compassion, right in this very
birth, here and now, gave them a reassuring feeling and a new confidence in themselves
which greatly attracted them to the path of Sanmargha shown by him.

From the books written by Vethathiri Maharishi with special reference to his
autobiography, similarities between the life and ideologies of these two great saints can be
identified. Both Vallalar and Vethathiri Maharishi’s revelation’s are encompassing as it does,
the old and the new, the east and the west, the past and the present, is verily and gospel of the
common man, for their outreach is at once vast and varied, is couched in simple and strikingly
convincing language, as though it was penned by a common man. It can be rightly concluded
here that Vethathiri Maharishi in his earlier stage of spirituality was a physical continuation to
Vallalar’s astral form, which later became a platform for Vethathiri Maharishi’s ideologies.

Vethathiri Maharishi himself accepts this in his autobiography. Vethathiri

Maharishi says that Saint Ramalinga Vallalar had used his simple body to accomplish all

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the tasks that he was previously not able to finish using His own body. He further
expresses that whenever he was appreciated by his friends regarding the philosophical
depth found in his poem and lectures, he would happily accredit it to as Saint Vallalar’s
grace. Vethathiri Maharishi also confirms that in many instances he had experienced the
presence, guidance and functioning of Saint Vallalar within him.

“,uhkypq;f ts;syhh; mth; nrhe;j cly; %yk; Kbf;fhky;

tpl;Litj;j nray;fisnay;yhk; vdJ vspa cliy Ml;nfhz;L
Kbj;jhh; vd;Nw vz;ZfpNwd;. vd; ftpfisf; fUj;Jf;fis
tpae;J Nghw;Wk; neUq;fpa ez;gh;fSf;F ,e;j rpwg;Gfs;
midj;Jk; mUs;Nrhjp ts;syhUilaNj vdf;$wp kfpo;Ntd;. me;j
kfhd; gy re;jh;g;gq;;fspy; vd;NdhL ,Ue;J topfhl;b nrayhw;Wtij
mDgtkhff; fz;bUf;fpNwd;.”20

Further to honor the role of Saint Vallalar’s contribution in his life, Vethathiri
Maharishi named the Ashram campus which he later developed in Aliyar, Pollachi as
Arutperumjothi nagar and has also consecrated a statue of Vallalar within the campus.

At the same time the influence of the principles of vallalar can also be found in the
ideologies of Vethathiri Maharishi. One of the main principles of Vallalar is Jeeva
Karunyam (Compassion to living beings) and as part of such compassion he wanted people
to avoid killing of animals and eating itsflesh. The same concept can also be found in
Vethathiri Maharishi’s Five-fold Moral Culture. According to the five fold moral culture,

1. Each person must live by the earnings made through his or her own mental or
physical labor.

2. One's method of living should not cause any suffering to the body or mind of
any person.

3. One should not kill any living being for food.

4. One must have the utmost respect for the possessions and freedom or others, and
help to protect them.

5. One must cultivate loving kindness and strive to alleviate the miseries of others to
the extent possible.

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 This was further simplified by Vethathiri Maharishi as Two fold moral culture.
According to the two fold moral culture,

1. “In my lifetime, I will not harm anyone either Physically or Mentally.

2. As far as possible, I will render all help to those who are in need of it.

Vethathiri Maharishi had developed a practical method to implement the ideologies

of Vallalar. Vethathiri Maharishi out of his experience understood that every action originates
from a thought. Hence he wanted to create a thought in the minds of humanity towards
compassion. This manifested into the technique of two fold moral culture that is repeated
after deep meditation creation an impression in the subconscious mind which inturn guides
the human action at a subtle level leading to worldwide compassion.

Furthermore this incident recorded by Vethathiri Maharishi in his autobiography

stands as a testimony that two Mahans with the same ideologies inspite of being separated
by a century, because of their conviction and their commitment would continuously make
an effort in all possible ways towards the welfare of humanity.

3.3.2.6 VIVEKANANDHA

Vethathiri Maharishi is credited for building Temple of Consciousness. First of its

kind in this world. There has been many temples built in the name of God throughout the
world. But never has there been an effort in the past to create a temple for Consciousness.
Even great spiritual exponents who have spoken about consciousness as God, like
Thayumanavar, Thiruvalluvar, Thirumoolar and Ramalingar have only conveyed the
message in the form of concept but Vethathiri Maharishi has taken steps to create a
physical structure using it as a platform to emanate the same message in a way that can
be easily understood and accepted by the human consciousness.Vethathiri Maharishi
claims that he had constructed the Omkara Mandapam or Temple of Consciousness to do
intellectual service and to spread the message about a religion common to the world.

“jyk; tpsq;;f mwpTf;Fj; jpUf;Nfhapy; fl;b>

jtj;jpy; cah;cyfg; nghJr;rkak; gutr;nra;
eyehl;lk; cilNahNu! ehDk;kfpo;e;J cq;f
; s;
ew;nwhz;by; ,ize;jpLNtd;> Qhdj;njhz;lhw;;w.” - G.K 1423

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 It is interesting to note that building such a temple has also been an idea of Swami
Vivekananda. In his book “Sagothara Sagotharigale” he expresses that a temple should be
built with ‘OM’ as the symbol. It should also have a training centre to train teachers in
universal education. Slowly such temples should be built throughout India.

“ve;j newpAk; rhuhj Nfhapy;.mq;Nf ‘Xk;’ kl;LNk rpd;dk;

NfhapNyhL njhlh;Gila xU gapw;rp epiyak; nghJf;
fy;tpia mspf;f Mrphpah;fSf;F mjpy; gapw;rp mspf;f
Ntz;Lk;. gbg;gbahf ,e;jpah KOtJk; ,J Nghd;Nw
Nfhapy;fs; cUthf Ntz;Lk;”21

Similarly in Yoga Vasistha (sectionVI.1chapter35) it has been explained that

Consciousness is God and that infinite Consciousness alone is fit to be adored and
worshipped. The realisation of this infinite consciousness is alone the best form of worship.

“na tasya 'hvanamantradi kincidevopayujyate

nityahutah sa sarvastho labhyate sarvatah svacit”

It can be rightly concluded that the dream of Swami Vivekanada and the
ideologies that were expressed in Yoga Vasistha has gotten translated into action through
Vethathiri Maharishi. The first Temple of Consciousness was built in Aliyar. Today there
are totally 160 Temple of Consciousness built throughout India by the efforts taken by
the World Community Service Centre. It can be concluded here that Vethathiri Maharishi
was not only a cosmic selection to spread universal truth but also a divine link with the
past ideologies that is getting manifested through him into practical means to reach the
contemporary society.

3.3.2.7 BHARATHIYAR

From the writings of Vethathiri Maharishi the reflection of Subramania Bharathi’s

ideologies can be traced. Chinnaswami Subramania Bharathi (11 December 1882 –
11 September 1921) was an Indian writer, poet, journalist, Indian independence activist
and social reformer from Tamil Nadu. Popularly known as "Mahakavi Bharathi", he is a
pioneer of modern Tamil poetry and is considered one among the greatest of
Tamil literary figures of all time. His numerous works were fiery songs kindling patriotism
and nationalism during Indian Independence movement. He possessed a deep knowledge

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of Sanskrit, it is said that in his early days he went to Benaras and studied Sanskrit there.
His works disclose, without a trace of doubt, lint deep piety and intense spiritual fervour.
The great truths enshrined in the Vedas, Parson, lthihasas (Epics) and Dharma Shastras
(Religious codes) can be found embodied in his poems and prose works.

The messages given by Bharathiyar through his poems had highly influenced
Vethathiri Maharishi. On further studying the writings of Vethathiri Maharishi,
Bharathiyar’s influence on him in enunciating the concepts like Parasiva vellam and
oneness among the living beings and the visible creation can be identified. The ancestors
could not explain the formlessness of the Divine. They symbolically gave many forms
and names and through which they made the common people to realise the Divinity.
But Bharathiyar says that whatever be the form or figure, the consciousness permeates
that figure and only the permeated consciousness is God. In the lines of a poem,
Bharathiyar explains that, one which is called God by Vedic scholars is the Divine Power
which is present fully within and without everything and which itself is everything.
He calls it as “Vellam”. Through this word “Vellam”, Bharathiyar silently, in an under
tone, mentions the Divine as the mighty Transparent Fluid.

Similarly Vethathiri Maharishi too while explaining the concept of God says that
there is a thing or phenomena present everywhere and forever and that is Divine.
The Absolute Space is the Divine state. It penetrates in all and fills them. Maharishi calls
this quality the mighty fluid. Thus the concept of the Divine state explained by Vethathiri
Maharishi and Bharathiyar matches very well. Only those who have realised this real
aspect of Divinity can have the real clarity in theology and can lead an enlightened life.
When Bharathiyar realised this truth he became part of the tradition developed by
Thiruvalluvar, Thirumoolar, Thayumanavar and Ramalinga Vallalar. When Vethathiri
Maharishi in one of his poems claimed “Let us not fear, Let us boldly declare
Consciousness in God”, we see the same tradition getting extended through Vethathiri
Maharishi to reach the contemporary society.

3.4 OTHER PHILOSOPHIES OR TRADITIONS

When a chain of persons relate their thoughts to that of their predecessors and in
this way form a continuous transmission from one generation to the next , from teacher to
disciple to disciple’s disciple it becomes a tradition.

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3.4.1 SIDDHA TRADITION
The first tradition which Vethathiri Maharishi had been influenced and also
followed and made part of his spiritual tradition is that of the Siddhas. The term Siddha
has various connotations. It is a Sanskrit word meaning “fulfilled”. A Siddha is a
completed one, fulfilled and accomplished, a God-realised being alive in the world for
the sake of humankind and all living beings. The term is also used to refer to the master-
teachers who live perfectly in God while they are active in the paradoxical and
spontaneous functions of the divine in the created world. The Tamil’s refer to four types
of mukthi (liberation): salokya (the status of living in the world of god), samipya
(the status of being near God), sarupya (the status of getting the form of God) and
sayujya (the status of being one with God). The siddhas are those who have attained the
last type of liberation. The first three types of liberation are called padamukti
(Quarter liberation) by saint Tirumular, a tamil siddha par excellence, and the last one is
called siddhi (Total liberation).22 Those who have attained this state of siddhi are called
siddhas. Using the expression of Mircea Eliade, we may say that the Siddhas are those
“who understood liberation as the conquest of immortality.”23

A Siddha is a yogi. Saint Thirumular says that those who live in yoga and see the
divine power and light through yoga are the siddhas (Thirumantiram, v.1490).
The Siddhas are yogis who attain perfection by rousing the kundalini, the master energy.
A Siddha is an experimental yogi who attains perfection by self-effort. It is, therefore,
possible for him to explain the different types of anubhava, or experience, at every step of
his spiritual journey. In Tantric literature, the practitioners of Tantra are divided into two
classes – the samayins, who attempt to reach godhead by awakening the Kundalini by
Yoga, and the kaulas, who venerate and worship the kundalini and employ concrete
rituals. The Tamil Siddhas belong to the former variety; their aim is to arouse the
kundalini sakthi, the supreme power inside us, to attain freedom.

The entire life of Vethathiri Maharishi starting from the spiritual quest at an early age
to the entire spiritual works in the form of books and poems stands as a testimony that he
belonged to the Siddha tradition. It is clear from his auto-biography that his spiritual
achievements though assisted in the earlier stages by some of his guru’s, it was purely his self
effort that had brought about clarity regarding God consciousness and self realization.
Many of his poem proves that he had attained the state of being one with God consciousness.

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 A Siddha is a free thinker and a revolutionary who refuses to allow himself to be
carried away by any religion, scripture, or ritual. Many of the incidences written by
Vethathiri Maharishi in his autobiography proves that he did not blindly believe any
religious scriptures or rituals that did not appeal to his logical mind. But instead he gave a
rational explanation wherever needed that removed the veil of superstition that covered
the human consciousness.

A Tamil Siddha says, "A Siddha is one who has burnt the sastras."24 This is to be
interpreted not in the literal sense but in the sense that for a jnanin (one who is liberated),
"the Vedas are not Vedas." A Siddha is one has attained a stage of realization where he is
not bound by the injunctions of the sastras, and where he has gone beyond the Vedas.
The Siddhas wanted to convey their spiritual experiences directly to the people without
the medium of sastras and rituals. Siddhas want us to move beyond the “descriptive
experience” of truth in the sastras, to a stage where we personally “experience” the truth.
This experience must be gained by one’s own effort, though the path is “pointed to”
by the Siddhas. We can see a similar attitude in Vethathiri Maharishi when it comes to
the concept of religion, scripture, or ritual. He explains in the following poem that while
u pray to God, carefully observe the eminent truth hidden behind it, you will find that you
are infact the manifestation of the same god consciousness.

“flTis tzq;Fk; NghJ>

fUj;jpid cw;Wg; ghh; eP
flTsha;f; fUj;Nj epw;Fk;
fhl;rpiaf; fhz;gha; Mq;Nf” - G.K 1334

Karai Siddhar draws a distinction between a Siddha and a non- Siddha by saying
that a Siddha points to the path of experience whereas a non-Siddha points to the path of
scriptures.25 Vethathiri Maharishi following in the footsteps of Siddha tradition had
always guided his disciples to realize on their own instead of blindly believing the facts
as revealed by the guru.

Another distinctive feature of the Siddha’s from the Tamil area is that it’s
customary among them to trace their origin to Lord Siva, who is also called a Siddha.
The Tevaram refers to Siva as Siddha.26 T.N.Ganapathy explains that “the Tamil Siddha’s

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view Lord Siva as a guru(teacher), not a guru as murthi (embodied physically and
mentally) but as a tattva (a principle)”.27 In the following poem Vethathiri Maharishi claims
that he has realized himself as “Sivam”

“vd;idr; rptkha; czh;e;Njd;;” - G.K 725

He also explains that “Sivam and Shakthi” is actually the principle of Absolute
space and Paramanu and not a personified God.

“rptk; rf;jp vd;gJ ntsp> gukhZNt” - G.K 1083

Another tradition followed as part of the SKY yoga system promulgated by

Vethathiri Maharishi confirms that he belonged to the Siddha tradition. It seems that once
siddhahood is attained, the saint gives up his family name or the name given to him by the
parents and acquires a new name to show that he has become one with God. By attainment
of siddhahood he is “born” into a “new experience” and hence must shed his old name and
acquire a new name befitting the spiritual level. In the North Indian Natha tradition, the
term natha has sometimes been used to refer to some transcendental state of consciousness
attainable through the practice of yoga. Matsyendranath, Goraknath, etc., are not family
names but names bestowed on every saint when that saint reaches a certain stage of
spiritual perfection. “Matsya” for example, means “fish”; in Tantra it stands for the senses.
“Matsyendranath” means “one who has mastery or control over the senses” (indriyas).

In same manner we may construe the name “Pattinattar” as “Patti+nathar,” a man

who can save the souls. Patti in Tamil means “hearding of cattle”; it may also mean
“hearding of souls”, souls wallowing in darkness. Pattinattar is one who helps and guides
these souls by providing a method to get out of the “pond of the world and the senses” and
get liberated. Pambatticcittar is one such name. Pambu in Tamil means “snake”. The snake
here referred to is the coiled kundalini. A Siddha who has perfected Kundalini Yoga is a
Pambatti. There was another Tamil Siddha by name Kudambai. In Tamil this word means
“earring” and stands exactly for what is meant by kan-phatta, piercing the cartilages of the
ear (This is an acupuncture process practiced to activate the two parital lobes of the brain
by dissecting two nadis called Pusha and Yasasvini and to integrate Sushmana with
Sahasrara and beyond). This expression is a pan-Tantric, Indian term. Most of the names of
the Tamil Siddhas can be shown as acquired names. Similarly adhering to this age old

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tradition of the siddhas, every participant of SKY system are awarded a title of Thava
selvar or selvi. Arutselvar or selvi, Brahmagnani and Arulnithi based on the spiritual
level achieved by them.

Next influence on siddha tradition on Vethathiri Maharishi can be found in his

attitude towards Bhakthi and worship of divine. T.N.Ganapathy in the chapter “The way
of the siddhas” rightly points out that, “In tamil siddha literature there is almost total
absence of any local cult of deity”. 28 The tamil siddhas have not been bound by religious
dogma of any sort, nor have they used any regular place of worship. They have no sacred
city, sacred river, monastic organizations, or any religious instruments. According to
Agastya, if the mind is of the right disposition, it is unnecessary to chant hymns.29
Similarly, Vethathiri Maharishi had never bound himself with the traditional religious
dogmas but infact motivated his disciples to accept “Consciousness” as God.

“mQ;RtNjd; Jzpe;Jiug;Nghk;! mwpNt “ehd;” nja;tk; !” - G.K 1673

According to Vethathiri Maharishi if the mind is in a right temperament that mind

itself becomes God consciousness.

“kdk; mwpthfpa kdpjDk; nja;tNk.” - G.K 1176

Like the Siddhas who accepted yoga as the only method of final realization,
Vethathiri Maharishi too synthesized the Kundalini yoga technique called SKY Yoga as a
way to perfect the mind to reach enlightenment.

The Siddhas have always been a symbol for immunity, Purity and Divinity.
They are physically immune and could live for a long period; they are pure and hence can
elevate their consciousness and they are divine as they become one with the absolute
force. This they were able to achieve through techniques that are similar to those used in
alchemy. Just as the alchemist works on the base metals and turns them into gold, the
siddha transmutes his psychophysical life into a free autonomous spirit. In India gold
symbolizes immortality.30 Viewed in this way, every siddha is a spiritual alchemist par
excellence and his sadhana is kaya sadhana, that is cultivation of the body or transformation
of the body into immortal essence.

The siddha alchemy is no mere prechemistry, no mere science in embryo, but a

spiritual technique to bring about spiritual deliverance and autonomy. Siddhas liken the

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changes brought about by the mixture of metallic powders by heat to the change that
takes place in ourselves by our inner yogic sadhana for awakening and liberation.
Because of this soteriological nature, there is a correspondence between the yogic and the
alchemic techniques. The yogis call their technique sadhana, which is a sort of internal
spiritual alchemy. The kaya sadhana of siddhas aims at developing the spiritual power,
a power that electrifies consciousness. Kaya sadhana is an attempt to bring about the
transubstantiation of the body leading to an immutable spiritual body or “Siva hood”.

Being the practitioner of Siddha medical system, Vethathiri Maharishi understood

the efficacy of siddha tradition very much applicable to the modern age. This had
made Vethathiri Maharishi to devise yoga that would result in Immunity, Purity and
Divinity. He named it KayaKalpa yoga, a technique to postpone old age and also to have
the death at will.

Similarly, the guru is another threshold in the Siddha tradition. A guru is one who
guides the disciple in the onward path of spiritual progress through yoga and gnana.
What characterized yoga is not only its practical side but also its initiatory structure.
Diksha or initiation (literally, “empowerment”), is a philosophical apprenticeship.
In many of his poems Vethathiri Maharishi had instructed that the art of yoga should only
be learnt from a self realized Guru. Vethathiri Maharishi has understood that everyone
has inherited sensual attraction and temperamental moods. In order to change one’s
personality, some additional highly characterized life-force is necessary. The person with
such divine personality and life-force is Guru. The Guru has to pass this energy to a
spiritual aspirant with the noble thought that the disciple should become purified and
enlightened in Consciousness. Linking the mind of an aspirant with his soul is a
ceremony of Divine Communion. This kind of Graceful boon of a Guru to his disciple for
the latter’s enlightenment is called Initiation in Spiritual terminology, which is very much
advocated by Siddha tradition. Initiation methods of touch, sight and thought are
followed in SKY yoga synthesized by Vethathiri Maharishi.

Finally, Siddhas are noted for their altruism and are very much concerned with the
welfare of the people around them. The siddhas wanted everyone to “enjoy” what they
have “enjoyed”. Siddhas mystic way of salvation finds it necessary corollary in the
concept of service to humanity. To him genuine freedom is not isolation. Cosmic

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gregariousness is one of the instincts of a genuine siddha. A siddha prefers the ideals of
service to the ideal of gaining his own personal salvation (moksha). Hence, they put their
ideas into the common language of the people. On analyzing the life of Vethathiri
Maharishi it is found that he had confined his thought process within this similar age old
tradition of Siddhas. He proclaimed himself to be a world citizen, established an
organization called “The World Community Service Centre” to promulgate World Peace
through an universal religion called “Karma Yoga”, an action oriented yoga that is based
on gratitude and duty consciousness leading to enlightenment of self and others.
His approach and ideologies to disseminate his philosophy is simple, understandable and
though present in the common language it is universally applicable with the power to
enlighten even a commoner has rightfully earned him the title “Common man’s
Philosopher”. It can be rightly concluded that Vethathiri Maharishi tried to systematically
disclose the secrets told by the Siddhas for the benefit of mankind.

3.4.2 SAIVA SIDDHANTA TRADITION

Saiva Siddhanta is the philosophy of southern Saivism. It owes its origin to no

single author. It is midway between Sankara’s Advaita and Ramanuja’s Visishtadvaita.
Its literature consists chiefly of: (1) the twenty-eight Saivite Agamas, (2) the collection of
Saivite hymns known as Tirumurai compiled by Nambi Andar Nambi, (it contains
Tirumanthiram of Tirumular; the Thevaram of Appar, Sundarar, and Sambandar, and the
Tiruvachagam of Manickavachagar), (3) the collection of the lives of Saivite saints,
known as the Periyapuranam, (4) Meykandar’s Siva-jnanabodham, (5) Arulnandi’s
Sivajnanasiddhiar, and the works of Umapati. Tirumular’s work Tirumanthiram is the
foundation upon which the later structure of Saiva Siddhanta philosophy was built.

The central doctrine of the Saiva Siddhanta philosophy is that Siva is the Supreme
Reality, and that the Jiva or the individual soul is of the same essence as Siva, but not
identical. Pati (God), Pasu (soul), and Pasa (the bonds) and the thirty-six Tattvas or
principles which constitute the world, are all real. The bonds that bind the soul
(Anava, Karma, Maya): Souls (Pasu) are by nature infinite, all-pervading, eternal,
and all-knowing like Lord Siva (Pati). Yet they think that they are finite, limited and
little-knowing, ignorant, and temporary. This is due to the bonds (Pasa), viz., Anava,

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Karma, and Maya, which are called the three Malas or impurities. Anava is the impurity
which makes the all-pervading Jiva think itself to be atomic (Anu). It produces the
erroneous notion of finiteness. The second impurity or bond is Karma. The soul acts in
certain ways on account of its limitation, and does good and evil actions. Karma brings
about the conjunction of the soul with its body. The results of the Karma have to be
worked out in the world. There should be worlds and bodies, in order to experience the
fruits of actions and acquire knowledge. These are provided by Maya, the third Mala or
bond. Maya is the material cause of the world. The soul gets experience and limited
knowledge through Maya. The soul learns, by long experience, that this Samsara is full
of pains and is transitory, and that he can attain eternal bliss and immortality only by
attaining Sivatva or the nature of Siva or God-realisation.

The way to the attainment of Sivatva (God-realisation): You must free yourself
from the three bonds (described above), if you want to attain salvation. You must
annihilate Maya, which is the root of all sins. You must destroy all Karmas which
produce rebirth. You must remove the erroneous notion of a finite self. The three bonds
can be removed only through rigorous Tapas, proper discipline, guidance from a Guru,
and, above all, the grace of Lord Siva.

This concept of purification which is the key among the practices of Simplified
Kundalini Yoga synthesized by Vethathiri Maharishi, is not only suggested by the
Siddhas but also by the tradition of Saiva Siddhanta. Dr Kasibhatta. Sathyamurthy makes
an observation regarding this. He writes,

“It has been aptly told by Vethathiri Maharishi that, “the purpose of the
birth is to refurbish the genetic centre with 100% purity.”31

Vethathiri Maharishi did not stop with identifying the need to purify the karmas
but synthesized techniques of Simplified Meditation and Introspection as part of his SKY
Yoga to achieve the same.

3.4.3 ADVAITA TRADITION

The exponent of the Advaita Vedanta was Adi Shankara’s Parama-Guru

(Guru’s Guru), Gaudapada. Govinda Bhagavatpada was the disciple of Gaudapada.

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He became the Guru of Shankara. Gaudapada has given the central teaching of Advaita
Vedanta in his celebrated Mandukya Karikas. But it was Shankara who perfected and
brought forth the final beautiful form of Advaita philosophy.

Advaita Vedanta is the philosophy of Monism, or Oneness. ‘Advaita’ means

'non–dual', that there is only one. Dvaita means two, and hence Advaita means not–two.
Advaita philosophy is based on the Upanishads or ’Vedantas‘, which are a part of the
Vedas, the main religious scriptures of Hinduism. In this philosophy, the only reality in
the world is said to Brahman, the ‘Oneness’. Advaita metaphysics explains, Brahman - the
ultimate, transcendent and immanent God of the latter Vedas-appears as the world
because of its creative energy (māyā). The world has no separate existence apart from
Brahman. The experiencing self (jīva) and the transcendental self of the Universe (ātman)
are in reality identical (both are Brahman), though the individual self seems different as
space within a container seems different from space as such. These cardinal doctrines are
represented in the anonymous verse.

“brahma satyam jagan mithya; jīvo brahmaiva na aparah”

“Brahman is alone True, and this world of plurality is an error; the
individual self is not different from Brahman”

Plurality is experienced because of error in judgments (mithya) and ignorance

(avidya). Knowledge of Brahman removes these errors and causes liberation from the
cycle of transmigration and worldly bondage.

Vethathiri Maharishi believed in the pure-monism in a process of consolidating his

yogic experiences, synthesizing the initiation, self control and realization in a yogic
tradition. Though Vethathiri Maharishi accepted Brahman he did not accept the concept of
maya vada as explained by Sri Adishankaracharya. Furthermore he understood the Siva of
Siddha tradition and the Brahman of the Upanishads to be one and the same. He found the
monistic path only a suitable one to that target. He experienced the transient nature of the
creation as well as the role of the atomic bondage and provided them a suitable place in the
yoga system. When the Brahmajnana or science of Divinity promulgated by Vethathiri
Maharishi is analysed, it seems to represent the essence of Sampkya, Viseshika and
Uttaramimamsa darsanas. The practice and the description to the path of knowledge as
shown by Vethathiri Maharishi is a yukthi extended to the upanishadic lore.

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3.4.4 SOCIALISM

Vethathiri Maharishi being a physical manifestation in the British India had to

accept and sustain some of the observations made by the Western thinkers too. Being a
person who was haunted by poverty since his childhood days, he fought against poverty
through the medium of socialism. He understood socialism and defined as social welfare at
the fore front is socialism. His method is not scientific socialism or communism but he is
more for the economic security and social equality. He promulgated the fact that everyone
is having a share in the natural resources and no state can claim natural resources as its
treasure. He had wisely explained the logic behind the social welfare and human life and he
considered the government as one of the important factors to be respected by every
individual. This approach of Vethathiri Maharishi regarding Socialism makes it not just a
mere utilitarianism but makes it a blend of socialism with utilitarianism.

Even though Vethathiri Maharishi liked some aspects of Karl Marx he did not
want to go into the dialectical materialism and the intricacies like surplus value. He was
very much satisfied with the sharing of the some of the profits with the workers and his
socialism is more similar to guild socialism than the pure socialistic approach or the
Fabean socialism which spoke of the economic equality only. Vethathiri Maharishi is
more after the economic security than economic equality.

3.4.5 SCIENCE

Vethathiri Maharishi was very much posterior to the cult of reason promoted in
the 19th century France. It has been acclaimed throughout the world due to the
progressive tendencies in the science. Science has been ushering as a substitute to
philosophy to understand the tacit units and myths and mysteries in the most verbally
tangible and visually projectable medium. Vethathiri Maharishi had very much got
convinced with this approach. He found all the rituals and religions have been making a
common individual to be away from the universal truth. He understood that the tacit
experiences of their meditative practices are told by the pontiffs in such terms which may
be understood by another pontiff only.

The universal truth is veiled very much under the fold of the custom, tradition and
rituals. This cannot be taken to be the repercussion of Marx, who had totally vetoed religions

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and its role to be narcotics to the public. Vethathiri Maharishi who is a manifestation with
Hindu imprints and inclination to classical traditions realized the need of religion and the
testimony of science for spirituality. He wanted to have an anthropomorphic logic for divine
experience and he found in Science a good tool to nurture the reason and remove the
ignorance. He wanted to have a religion as a manure for chastity and morality and science as
a medium to remove ignorance. Chastity and morality without ignorance can make a man
nearer to Divinity. That is what is needed in life. Vethathiri Maharishi who found a shivering
Ganesa in winter could understand the reality in an anthropomorphism of the religious
manifestations and also their un-tenability in the wake of a scientific vision. His Divine
science is a marvel of blending science and philosophy for realization.

3.5 OTHER INCIDENCES

Throughout human history, there have been many world events that have seen a
multitude of deaths and widespread destruction. These historical events have shaped and
continue to mould our worldview. Indeed, some of these historical events have decidedly
altered cultures around the globe, effectively bringing a whole new way of thinking into
being. Vethathiri Maharishi’s life was also influenced not by just one but two major wars
that had brought humanity to the brink of destruction.

3.5.1 WORLD WARS

The life of Vethathiri Maharishi had found two world wars. The first war was
fought during 1914-1918 and came to an end with the Treaty of Versailles of 1919.
The second world war was fought during 1939-1945 and came to an end with the
Dumbarton Oakes Conference and the establishment of United Nations Organisations.
By the time of second world war Vethathiri Maharishi witnessed the universal crime and
global level hurdles created for the economic security and world peace. He found an
atomic poison functioning as the background in the intercontinental politics and policies
and he turned into an advocate of world peace. He understood that the world peace is the
only medium to narrow differences in the mankind. He had gone to such extent to preach
the world peace as essential for an individual as he told that the Divine realization is also
important in the yogic life. He advocated that one has to pay back the debt to the society.

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REFERENCES

1. Thathuvagnani Vethathiri Maharishi (2014), The Story of My Life, Vethathiri

Publication, WCSC., Erode, p.9.
2. Ibid, p.34, 35.
3. A.Ramanujam (2008), Vethathiri Maharishi: A Master of Transformation, Center
for Vethathiri Philosophy and World Peace, Chennai, p.10.
4. Ibid, p.6.
5. Ibid, p.10.
6. Yogiraj Vethathiri Maharishi (2002), Yoga for modern age, Vethathiri
Publication, WCSC., Erode, p.(iii).
7. A.Ramanujam (2008), Vethathiri Maharishi: A Master of Transformation, Center
for Vethathiri Philosophy and World Peace, Chennai, p.25.
8. Yogiraj Vethathiri Maharishi (2000), Enathu Vazhkai Vilakkam, Vethathiri
Publication, WCSC., Erode, p 112.
9. Yogiraj Vethathiri Maharishi (1981), Anboli, March Edition, Vethathiri
Publication, WCSC., Erode, p 21.
10. Yogiraj Vethathiri Maharishi (1999), Thirukural Utporul Vilakkam, Vethathiri
Publication, WCSC., Erode, Preface.
11. Ibid, Preface.
12. http://www.yoga216.com/sutra-2-18-experiencing-the-senses/
13. Yogiraj Vethathiri Maharishi (1999), Thirukural Utporul Vilakkam, Vethathiri
Publication, WCSC., Erode, p.10.
14. Dr Sakthikumaravel (2012), Vethathiri Maharishi Padaippulagam, Annai Logambal
Pathippagam, Coimbatore, p.119,120.
15. Thathuvagnani Vethathiri Maharishi (2000), Erainilai Arivu, Vethathiri
Publication, WCSC., Erode, p 5.
16. https://tamilandvedas.com/tag/kale-varshatu/
17. A.Ramanujam (2008), Vethathiri Maharishi: A Master of Transformation, Center
for Vethathiri Philosophy and World Peace, Chennai, p.6.

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18. Ibid, p.7.
19. Vethathiri Maharishi (2014), The Story of My Life, Vethathiri Publication,
WCSC., Erode, p.149, 150.
20. Yogiraj Vethathiri Maharishi (2000), Enathu Vazhkai Vilakkam, Vethathiri
Publication, WCSC., Erode, p 111.
21. Swamy Vivekanandhar (2002), Sagothara Sagotharigale - Nganateebam 11
Sudargalin Tirattu, Sri Ramakrishna Madam,Chennai, p.380.
22. Thirumoolar (1991), Thirumantiram, Tamil text with English translation and
notes, Dr B.Natarajan, Sri Ramakrishna Math, Chennai, v. 2525, p.392
23. Mircea Eliade (1969), Yoga: Immortality and Freedom, trans Williard R. Trask,
Bollingen Foundation, Princeton University Press, New York, p.302.
24. Edited by Aru.Ramanathan, Siddhar Padalgal, 2nd Vol; Prema Presuram, 1984,
Agastya, Jnanam-2, v. 5.
25. http://www.babajiskriyayoga.net/english/articles/art13-tamil-yoga-siddha-
research-project-1.html (The following article is excerpted from our forthcoming
book, "The Yoga of Tamil Siddha Boganathar" by Dr. Ganapathy)
26. Layne Little (1997), An Introduction to the Tamil Siddhas: Their Tantric Roots,
Alchemy, Poetry, and the True Nature of their Heresy Within the Context of
South Indian Shaivite Society, paper presented at symposium on world religions,
University of Utah, http://www.levity.com/alchemy/tamil_si.html
27. Edited by K.R.Sundarrajan and Bithika Mukerji (2003), Hindu Spirituality Vol. II
Post Classical and Modern, Motilal Banarsidass Publishers Pvt Ltd, Delhi, p.235.
28. Ibid, p.239.
29. Edited by Aru.Ramanathan (1984), Siddhar Padalgal, 2nd Vol; Prema Presuram,
Agastya, Jnanam-1, v. 1. P.295.
30. Amrtam ayur hiranyam (Maitrdyani Samhitd, II, 2.2; Satapatha Brahmana, III, 8,
2, 27; Aitareya Brdhmana, VII, 4,6).

31. Dr Kasibhatta Sathyamurthy (2014), Philosophy of Vethathiri Maharishi,

Vedadiri Brahmajnana Kendram, Pedakakani, p.51.

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