Mahavatar Babaji - The ‘deathless’ Guru

Mahavatar Babaji - The ‘deathless’ Guru

The name of rev. ‘Babaji’ came to the limelight for the first time with the publication of ‘Autobiography of Yogi’, authored by Paramhansa Yogananda—a must-read book for everyone, young or old alike. In the spiritual circles, Babaji has come to be recognized as a world teacher who has retained his physical frame for the umpteen centuries. He is said to inhabit most of the time in the Badrinath region in the Himalayas.

Babaji had given personal initiation to Shyama Charan Lahiri, the grand-guru of Yoganandaji, in secret Raja Yoga techniques in 1861, and had numerous meetings with him thereafter until Lahiri Mahasaya gave up his body in 1895.

Babaji had met Swami Yukteswar Giri, the rev. Guru of Yoganandaji at Allahabad in January 1894 and again at Sreerampore, in West Bengal, and at Varanasi. Towards the end of the 19th century, Ramgopal Majumdar, a disciple of Lahiri Mahasaya, had his long-cherished desire to see Babaji and his cousin sister fulfilled. In 1920, Babaji had come personally to bless Yoganandaji at the time of his departure for the United States. All these events described above have been covered in detail in Yoganandaji’s ‘Autobiography’.

Adi Shankaracharya (788-820 A.D.)—the famous redeemer of the Upanishads and other Vedic texts and reformer of the Hindu religion—had the octogenarian rishi ‘Govinda-Pada’ as his teacher for learning. However, it was ‘Babaji Nagaraj who was his Yoga guru and who had given the requisite ‘yoga’ initiation to the Master in the 9th century A.D.

Yoganandaji had come to know of this separately from four different disciples of Lahiri Mahasaya—all masters of sorts within their rights, all of whom testified that “Lahiri Mahasaya spoke of Babaji having given yoga initiation to Sri Sankaracharya in 9th century A.D.” The fact is reported to have been confirmed by Babaji to his disciple S.A.A. Ramaiah also.

Again, during the 15th century, ‘Babaji’ is credited with having initiated the great saint and poet, Kabir (1407-1518 A.D.), who sought to bring harmony between factional Hindus and Moslems.

According to Marshall Govindan, Babaji (Nagaraj) was born on the 30th day of November, 203 A.D. in a small coastal village now known as Parangipettai, in Tamilnadu in India where the Cauvery River flows into the Indian Ocean.

His birth coincided with the ascendancy of the star of Rohini. The birth took place during the celebration of Diwali, the Festival of Lights. His parents were Nambudri Brahmins who had migrated there from the Malabar Coast on the western side of South India. His father was the priest in the Shiva temple of this village. Govindan says that this account of Babaji Nagaraj’s birth and subsequent happenings was related by Babaji himself to Yogi S.A.A. Ramaiah and V.T. Neelakantan, his direct disciples in the 20th century. The place has since been identified by Govindan and his group.

At the age of 5, Nagaraj, who was very fair and handsome, was kidnapped by a trader from Baluchistan and taken on a sailboat to what is today known as Calcutta as a slave. There the trader sold him to a rich merchant, who shortly thereafter gave Nagaraj his freedom.

Nagaraj joined a small band of monks. He wandered from place to place with various ascetics for the next several years, studying the Vedas, the Upanishad, the Gita, and the epics of Ramayana and Mahabharata. With his sharp mind and keen intellect, Nagaraj soon became learned in the sacred scriptures of India, and his reputation as a scholar grew.

Even though very young, he was often invited to debate with other pundits and leaders belonging to various metaphysical schools of thought. The metaphysical discussions, however, were not bringing Nagaraj any much closer to the goal of enlightenment and the young scholar, of eleven years in age, was now looking for a Guru.

It was during this period that Nagaraj undertook a long and difficult journey on foot and by boat, with a group of ascetics, from Benares (Varanasi) to the sacred shrine of Kataragama in Sri Lanka. The year was A.D. 215 or probably 216 when Nagaraj met Siddha Boga Nath at Kataragama. Nagaraj soon became convinced of the teacher’s greatness and he approached him to be accepted as his disciple.

Learning Under a Siddha Guru

Sitting under a large banyan tree, its branches spreading in all directions, Nagaraj began to practice the various techniques of meditation and breath-control in the company of his Guru. Over the next six months, he was required by his Guru to undergo intensive yogic practices for long periods without a break, initially for 24 hours and later for days together at a stretch.

In the end, Nagaraj was required to sit in a single session of yoga practice for a continuous period of 48 days. The Banyan tree, under which Nagaraj used to sit with his illustrious Guru Boga Nath, was still said to be there until a few decades ago. At present, a small shrine of Nagaraj Babaji stands on the spot in the Katirgama temple complex in Sri Lanka.

The Samadhi experiences of Nagaraj deepened gradually over the months with Boga Nath and they reached a climax with a vision of Lord Murugan in his form of eternal youth. Under Boga Nath’s guidance, Nagaraj thoroughly analyzed the ten systems of Indian philosophy and came to understand and appreciate the full significance of ‘Siddhantham’ (the secret knowledge in possession of the rishis in the South for spiritual awakening and longevity).

Boga Natha, an expert in Siddha medicine and in preparation of Kalpa (longevity) formulations, inspired Nagaraj to set his mind on Siddhantham Yoga as his principal objective and taught him the required essentials. Further, he directed him to seek initiation into Kriya Kundalini Pranayama directly from the legendary saint Agastya at Courtrallam in the Pothigai Hills of Tamilnadu, in what is now the Tinnevely District (There, after an intense tapas for 48 days, sage Agastya appeared before Nagraj and initiated him into the secrets of Kriya Kundalini pranayama, or ‘Vasi Yogam’ as it is otherwise referred to in the writings of the Siddhas of South India).

(The above is an extract from the concluding chapters under the heading “THE SIDDHA ASHRAMS IN THE HIMALAYAS”)