Some of the Names of ancient Siddhas

Some of the Names of ancient Siddhas

Siva Vakkiyar
Punnakisar
Karuvurar
Sundaranandar
Kamalamuni
Ramadevar
Pampatti Siddhar
Gorakkar
Gnaneshwar
Kaalangi
Macchamuni
Kudambai Siddhar
Idaikattu Siddhar
Agasthiyar
Bogar
Azhukanni Siddhar
Pulasthiyar
Konganavar
Pulipani
Theraiyar
Thirumoolar
Sattaimuni Siddhar

The First School of Thought

Thirumoolar
Ramadevar
Kumbamuni
Idaikadar
Dhanvanthri
Valmiki
Kamalamuni
Bhoganadhar
Macchamuni
Konganavar
Padanjali
Nandidevar
Bothaguru
Pampatti Siddhar
Sattaimuni
Sundaranandadevar
Kudhambai Siddhar
Gorakkar

The Second School of Thought

Gauthama
Agasthiyar
Sankara
Vairava
Markandeya
Valmiki
Romar
Busundar
Sattaimuni
Nandeesar
Thirumoolar
Kaalangi
Macchamuni
Pulasthiyar
Karuvoorar
Bogar
Konganavar
Pulippani

According to the work Gnanakkovai, the list of Siddhars is altogether different. They are:

Siva Vakkiyar
Pattinathar
Patharagiriyar
Pampatti
Idaikkattu Siddhar
Agapai
Kudhambai
Kaduveli
Thiruvalluvar
Sattaimuni
Agasthiyar
Azhuganni
Nandheswarar
Ramadevar
Karuvoorar
Thirumoolar
Romarishi
Valmiki

Navanatha Siddhars

Sathyanathar
Sathoganathar
Adhinathar
Vegulinathar
Anadhinathar
Mathonganathar
Machendranathar
Kalendrannathar
Gorakkanathar

Online Pampati Siddhar Audio Songs

Hi All,
Please click on the below link to hear online Pampati Siddhar songs.

Online SONGS 

”நாடு நகர் வீடு மாடு நற்பொருள் எல்லாம் நடுவன்வ ரும்பொழுது நாடி வருமோ!” ”கூடுபோனபின்பு அவற்றால் கொள்பயன் என்னோ? கூத்தன் பதங்குறித்து நின்று ஆடாய் பாம்பே!” ”யானை சேனை தேர்பரி யாவும் அணியாய் ய்மன் வரும்போது துணையாமோ அறிவாய்”

Photos

Visit to shrine of Pampatti Siddhar

Dr. D. Rajaram,

3 February 2005

 

Dear Dr. Loganathan, kaviyogi Dr. Pandian, and my scholar friends,

 

I had participated in the First National Conference on Skanda Muruga held from 7 to 9 January '05 at

Arulmigu Sangameswarar koyil at Bhavani. I was very glad to learn that there is a presentation by you

( Dr. Pandian) on 'Perception of the Impercetible'. . The abstract mentioned that you would be justifying the subjective

visions experienced by the Siddhars. I was eagerly waiting to meet you and listen to your presentation.

I was dissappointed when I heard you are not coming. I hope and pray you are well and fine.

When I had gone to Coimbatore in March 2004, I had a great desire to go to Marudumalai Murugan Koyil

and visit the shrine of Pampatti Siddhar. Unfortunately, I sustained a disc injury and could not make it.

After the Murugan Conference I went to Coimbatore and spent some days there. I expressed my desire to

visit Marudumalai. Every one disuaded me that the shrine of Pampatti Siddhar is down below in the hill.

My people are aware of my cardiac disability. They doubted whether I would be physically able to climb down

and climb back uphill from the cave shrine. I said I would try. If the Lord wills I may succeed and do it.

I placed my confidence on God and went to Marudumalai on 17 January.

It was a great day for me, for it is an event in my life which I had waited for!

When I went up and asked a kurukkal how to go to Samadhi of Pampatti Siddhar. He corrected my statement.

One great message and lesson I received from the kurukkal. He said

" A SIDDHAR DOES NOT ATTAIN SAMADHI, HE MERGES AND BECOMES ONE WITH DIVINITY "

Another lesson I learned was that Pamapatti Siddhar exists in the cave shrine in a deep meditation in

cosmic energy configuration of a very large reptile. The offering at this shrine is a pushpanjali, a bowl of milk

and two eggs. There is a Siva Lingam and behind there is a screen. The bowl of milk and the offering of the eggs

are placed behind the Siva Lingam and in front of the screen on a Pournami day.

Kurukkal narrated his bewildering experience. He said that the yolk in the egg is sapped out by a large serpent

leaving behind only empty shells and the milk is just touched and blessed. This is given as prasadam to devotees.

There is a large hood shaped rock on the right side inside the sanctum. Pampatti Siddhar is in meditation under the hood.

But, Pampatti Siddhar lived about 800 years ago! His writings and teachings are presented by Dr. Loganathan under thetitle

The Verses of the Snake Charmer. In part  23 he narrates The Philosophical Arguments and The Sadhanas of the Siddhas.

"These three verses are connected to each other and describe the technology for bringing into service the eight different kinds of snakes described above and where we have to add the Atiseedan, the huge snake with a thousand heads and on which BEING-as-VishNu reposes and which forms the bed floating in the Milk of Ocean. This form of KuNdalini, the shape of Maha KuNdalini is in fact the Woman, the Sakti, the In-anna or Nin-in-sina of the Sumerians and perhaps also the Nubians and Egyptians. This Atiseedan may be a later rendering of the Sumerian Usumgal, the huge Dragon that was associated with An (Siva) and Enlil (VishNu)"

The impressions I gathered after visiting shrine of Pampatti Siddhar and after reading the mails is that, once a subject who lived a lifetime attains Samadhi and later by meditation and perseverence generates the grace of divinity and merges with the oneness of OMNIPRESENCE he continues to exist in 'timelessness' where the process of aging and the parameter 'TIME' has no relevence to him now in an energy form. In that state he is amenable to COSMIC COMMUNICATION with a selected few human beings.

This is one of the aspects I had presented and discussed in my paper Arumperal Marabin Perum Peyar Muruganat the 

National Conference on Skanda Muruga held at Bhavani.  

Respected Dr. Pandian, I was waiting to learn more from you and incorporate your views also in my presentation.
I shall start uploading my papers from tomorrow. I would like to upload my power point presentations. Could some one help me?

With warm regards and best wishes,

Sincerely,

Rajaram Doraswamy.

Om Namah Shivaya. 

Source : http://groups.yahoo.com/group/akandabaratam/message/15323

 

The Psychology of the Serpent

A Short Study of Pampaatti Siddhar 

By Dr. K. Loganathan, 2002

Dear Friends, 

One of the most ubiquitous symbolic elements in dreams and mythologies is the Snake. In the Access Tests such as Baum Test in Agamic Psychology , this is also met with including the entirely non-natural five-hooded variety. Its occurrence  cuts across cultural religious and ethnic differences. It is also an important object of worship in many cultures especially the Indian and Chinese and their temples abound  with various kinds representations of snake.  In alchemy too we come across this symbolism.   In the high level archetypal representations in Hinduism such as that of icons of Siva and Vishnu we also see the snake in a variety of forms.  In ancient  Sumeria we learn the Large Snake -- usumgal-- was associated with Mother Goddess worship and there were temples especially for it. We should  also note that while in Sumeria, India and China the Snake is viewed positively, it is not so in the mythologies of Semitic faiths.

Among  Tamil Siddhas who developed  Depth Psychologies  of some kind in the period from about the  11th cent to about 17th cent. there was one Pampatti Sittar, the Snake-charmer who has written a marvelous book of 129 verses touching on this theme. As an attempt to renew the Hermeneutic Semiotics of these Tamil Siddhas I am providing here the translations with notes of the last few verses from 112 to 129 which appear to summarize the whole book.

Loga

112.

¬¸¡Ã ӾĢ§Ä À¡õÀ¾¡¸
    ¬Éó¾ ÅÂÄ¢§Ä À¼õ Ţâò§¾
°¸¡Ã ӾĢ§Ä ´ò¦¾¡Îí¸¢
    µÊ Ÿ¡Ãò¾¢ý ¿¡ì¨¸ ¿£ðÊî
º£¸¡Ãí ¸¢¼ó§¾¡÷ Áó¾¢Ãò¨¾î
    º¢ò¾ô À¢Ã¡¼É¡÷ §À¡¾î ¦ºöÂ
Á¡¸¡Ãô À¢Èô¨ÀÔõ §Å÷ «ÚòÐ
    Á¡Â Àó¾í ¸¼ó§¾¡¦ÁýÚ ¬¼¡ö À¡õ§À!

aakaara mutalilee paampataaka
    aananta vayalilee padam virittee
uukaara mutalilee ottodungki
    oodi vakaarattin naakkai niiddic
siikaarang kidantoor mantirattaic
    sittap piradanaar pootac ceyya
maakarap piRappaiyum veer aRuttu
    maaya pantang kadanttomenRu aadaay paambee!

Dance Dear Snake, Dance !
That having arisen as the primordial snake with the  mantra aakaaram,
     spreading the hood in the field that breeds bliss;
And having withdrawn into the uukaaram mantra
    with complete  agreement with itself
And having  extended the tongue
    in the form of the mantra vakaaram
And that point being blessed by BEING Himself  ,
    the Snake Charmer who charms the desires of the souls,
with a mantra  where lies the Supreme  Illumination,  the  siikaaram
    We have cut asunder the very roots of repeated births and deaths
through transcending all the worldly snares.

Notes:

The Snake is actually the Coiled Power, the Kundalini, that which is the source of all motivational dynamics. It initially arises as the Libido, that which seeks worldly pleasures especially the sexual kind which is described here as the Ananta Vayal, the Field  of Pleasure, an allusion to the sexual coitus that from ancient days was noted as similar to ploughing the filed. At this point the mantra that transmutes this blind libido into Id (to use a Freudian term) is the aakaram -type of mantra. But as one lives through this kind of life there  emerges the uukaaram, that which impels the soul towards the Light of Metaphysical Illumination and hence away from just simply seeking pleasures after pleasures of the worldly type.  There comes to be also  agreement with it only because the desire for Metaphysical Illumination  is STRONGER than that for worldly pleasures including the sexual.

At this point occurs the extending of the tongue, seeking after not worldly pleasures but deeper metaphysical experiences, plunging into metaphysical realms of the Mysterious and the Mystical, a psychodynamics installed by the mantra vakaaram. And it is only at this point BEING seeing the soul is really  earnest for true wisdom and is sufficiently ripe to be blessed  with the mantra Siikaaraam, that which nourishes Civanjaanam, tha Absolute Illumination, allows it emerge from the depths.

The KuNdalini now transmuted into this enjoys the Civanjaanam and slowly the total destruction of Metaphysical IGNORANCE, that cast by the mantra of the makaaram-type and because of which it also conquers Historicality, being thrown into the cycle of repeated births and deaths, a tireless existential repetition.

2.

¾ó¾¢Ãï ¦º¡øÖÅ¡÷ ¾¨ÁÂȢ¡÷
    ¾É¢Áó¾¢Ãï ¦º¡øÖÅ¡÷ ¦À¡ÕÇȢ¡÷
Áó¾¢Ãï ¦ºÀ¢ôÀ¡÷¸û Åð¼Å£ðÊÛû
    Á¾¢Ä¢¨Éî ÍüÚÅ¡÷ š¢ø ¸¡½¡÷
«ó¾Ãï ¦ºýÚ§Á §Å÷À¢Îí¸¢
    «Õ¦ÇýÛõ »¡Éò¾¡ø ¯ñ¨¼ §º÷ò§¾
þó¾ ÁÕó¾¢¨É ¾¢ýÀ£Ã¡¸¢ø
    þÉ¢ôÀ¢ÈôÀ¢ø¨Ä ±ýÚ ¬¼¡ö  À¡õ§À!

tantiranj colluvaar tamaiyaRiyaar
    tanimantiranj colluvaar poruLaRiyaar
mantiranj cepippaarkaL vadda viiddinuL
    matilinaic cuRRuvaar vaayil kaaNaar
antaranj cenRumee veerbidungki
    aruLennum njaanattaal uNdai ceerttee
inta maruntinai tinpiiraakil
    inip piRappillai enRu aadaay paambee!

Dance dear Snake, Dance!

knowing that
unlike those who preach various kinds of ritual practices
    however without knowing about themselves and
unlike those who announce special mantras
    but  knowing NOT  their meanings and
round the walls of temples not entering the gates
     continuosly muttering the mantras mechanically
that we should   enter the mantra-world of the heavens
    and having pulled out the deep roots of karma
must eat the round pills of the GRACE of BEING that really illuminates
    in order to overcome being born again into the physical world.
 

Notes: The Coiled Power, that emerges as the sexual libido should  be transmuted into the divine gnosis, a possibility most often forgotten by the ordinary individuals. Such individuals get entangled with empty  RITUALS without knowing their meanings. The ritual acts unlike the general human praxis are designed to gain entry into the divine mantra-world which constitutes it meaning. But prior to that there must be self-understanding, the effecting of beta-type of learning and hence gaining an understanding of the UNCOSNCIOUS forces that effectively shape the psychodynamics of the individuals. The religious rituals, highly symbolic in nature,  are designed to bring about this beta-learning and hence psychoanalytic in essence.

Next comes the mantra-recitals which are designed not to understand self but rather BEING especially the various archetypal disclosures. The Vadda Viidu, the round house,  stands for Vintu or Yin, the Moon-House of alchemy. This world and the archetypes that are encountered there are capable of imprisoning  the mind with the world of archetypes and hence image worship of all kinds. Persisting in this mantra-recitations is analogous to moving around the walls of a temple not daring to enter inside by finding the right doors to it. It is still playing around with the peripherals without really daring to confront BEING-in-ITSELF.

However the genuine Siddha finds these doors and enters without any fear and anxiety the PURE of world of mantras where lurks no archetypes or definite forms of anything. One begins to live in this primordial formless fluidity but enjoying the pure engracing processes. This complete merger into the world of mantras and immersions into the depths there,  is compared to swallowing pills of ARUL, the Grace of BEING that increases Inner Radiance   and hence Metaphysical Illuminations, the Absolute Understanding, the Civanjanam that FOR WHICH historical existence is. Of course once this is attained -- the PURPOSE  for which worldly existence  is gifted as a blessing by BEING, that  is also accomplished. Then there is NO MORE ANY NECESSITY to be born again into the world.

3.

114.

¸Ç¢Áñ½¡ø ´Õ ¸ôÀø §º÷ò§¾
    ¸ÉÁ¡É À¡öÁÃí ¸¡½¿¡ðÊ
«Ç¢ÒÄó ¾ý¨É§Â Í측ɡ츢
    «È¢¦ÅÛõ ¬¾¡Ãî º£É¢ à츢
¦ÅÇ¢¦ÂýÛõ Åð¼ò§¾ ÔûǼ츢
    §Å¾¡ó¾ì ¸¼Ä¢§Ä ¦ÁøħšðÊò
¦¾Ç¢×Ú »¡É¢Â¡÷ µðÎí¸ôÀø
    º£÷À¡¾ï §º÷ó¾Ð ±ýÚ ¬¼¡ö À¡õ§À!

kaLimaNNaal oru kappal seerttee
    kanamaana paaymarang kaaNa naaddi
aLipulan tannaiyee sukkaanaakki
    aRivenum aataarac ciini tuukki
veLiyennum vaddattee  uLLadakki
    veetaaýtak kadalilee mellavooddi
theLivuRu njaananiyaar ooddung kappal
    ciirpathanj ceerntatu enRu aadaayp paambee!

Dance Dear Snake Dance!

That only those who are wise
    who build a boat with clay and add
strong pillars and sails with the senses
      that provide empirical knowldege and
the stearing wheels and the understanding gained
    the only sure anchors;
and sail fearlessly  but steadily and surely
    in the sea of metaphysical wisdom
will finally reach the Divine Feet of BEING!

Notes:

The metaphysical journeys, the genuine intent of all religions is compared here to a voyage in the sea. The body,   that which is made of clay,  becomes the main bodywork of a boat. But senses and the knowledge out of them,  become the sails and pillars as well as the steering wheels. The reasons are obvious -- it is sensorial commerce with the physical world pushed by the winds of various inner and unconscious desires that makes one PROPEL and move ahead in the world. This is the existential dynamics.  The senses like the sails gather the information impinging on them  and pillars and steering wheels stand for  processing mechanisms where takes place rejecting some and accepting others  and assimilating the accepted into one's preexistent body of knowledge or understanding.

But genuine  understanding contains within itself the supreme RADIANCE, the Pure Light of Vintu, a form of KuNdalini, the Coiled Power which at metaphysical heights just simply become Pure Light , the experience of which makes one Vedantic i.e. one without any mundane desires. For the experience of this Pure Light not only burns off all worldly desires but also by facilitating the experiencing of Pure Nothingness, purifies the soul of all metaphysical attachments and hence personal identities. Man becomes genuinely FREE and AUTONOMOUS by Being neither this or that i.e.   Being Nothing as far as metaphysics is concerned.

It is said that it is only those enter into a voyage of this sort, i.e. towards self purification of all personal identities desiring without actually desiring but allowing without any resistance this inner dis-configurations  or ego destructions that disbands all identities, will finally attain the HOME, here the Divine Feet of BEING.

4.

115

¯ûÇòÐìÌû§Ç ¯½Ã§ÅñÎõ
    ¯ûÙõÒÈõ¨ÀÔõ «È¢Â§ÅñÎõ
¦ÁûÇì¸É¨Ä ±ØôÀ§ÅñÎõ
    Å¢¾¢ôÒÉÄ¢§Ä ¦ºÖò¾§ÅñÎõ
¸ûÇôÒɨÄì ¸ÊóÐÅ¢ðÎì
    ¸ñÏìÌ ãì̧Áü ¸¡½¿¢ýÚ
¦¾ûÙÀÃ狀¡¾¢ ¾ý¨Éò §¾Êî
    º£÷À¡¾í¸ñ§¼¡õ ±ýÚ ¬¼¡ö À¡õ§À!

uLLattukuLLee uNaraveeNdum
    uLLumpuRambum aRiyaveeNdum
meLLakkanalai ezuppaveeNdum
    vithip punalilee celutta veeNdum
kaLLappunalaik kadintuvidduk
    kaNNukku muukkumeeR kaaNaninRu
teLLuparanjcooti tannait teedic
    ciirpaatang kaNdoom enRu aadaay paambee!

Dance Dear Snake Dance!

That we finally attained the Divine feet of Being
    with the understanding that one should strive and do their best
to understand the Deeper Self of one self and in that
    one should understand  both the manifest and concealed and for this
one should arouse the libido initially as sexual passions and then
    re-channel towards the flow of eternal truths  and which can cognize  only if
one detaches oneself from the sensorial commerce  that hide the inner truths and
    having disengaged oneself from them one should  aspire
towards attaining transductive perceptions by assuming the Yoga posture of
    keeping the gaze beyond the nose with half closed eyes and seek earnestly
the vision of BEING as the Supreme Radiance that is absolutely transcendent.
 

Notes:

The KuNdalini as the Coiled Power makes itself manifest initially as the sexual libido which is called metaphorically here as the FIRE because the sexual passions generate desires for physical  coitus. But Moksa is NOT attainable if one fails to transmute this blind libido, the Id, into Njana Sakti, the Hermeneutic Competency that seeks to understand the  Mysterious, the Hidden Depths. One should move  archeoductively into the interiority or the hidden recesses of self, into the Unconscious of one's own  self  and gain an understanding of one's true self. Not only that -- the surface and deep structures of everything too must be UNDERSTOOD so that the world as a whole and existence along with it become TRANSPARENT as to its meaning.

But this is possible only if one gains also capacities for transductive perceptions, visages similar to dreams lucid dreams etc  but even deeper. For it is such visions that would disclose the MYSTICAL or the mysterious which are understood initially only as the metaphorical or even archetypal. The gaining of the capacities for such transductive perceptions is the real Goal of KuNdalini Yoga that transmutes the libidinal energy into psychic energy that would facilitate such deep perceptions that requires tremendous psychic energy.

It is in the course of transductive perceptions, going deeper and deeper into the Mystical or metaphysical, that one encounters the presentation of BEING as Supreme Radiance, as Pure Light, the common experience of all genuine mystics throughout the world. This experience is in a sense the  ULTIMATE for it is that which  provides the FINAL and Conclusive understanding of BEING which constitutes simultaneously the attaining of the Divine Feet, the source of  all that transpires as World Play

5.

116

´í¸¡Ãì ¸õÀò¾¢ý ¯îº¢§Á§Ä
    ¯ûÙõ ÒÈõ¨ÀÔõ «È¢Â§ÅñÎõ
¬í¸¡Ãì §¸¡Àò¨¾ «ÚòÐÅ¢ð§¼
    ¬Éó¾¦ÅûÇò¨¾ò ¾¡ì¸¢ì¦¸¡ñ§¼
º¡í¸¡Äõ øÄ¡Áø ¾¡Ï×¼§É
    ºð¼¾¢ð¼Á¡¸î §º÷óÐ º¡ó¾Á¡¸§Å
àí¸¡Áø àí¸¢§Â ͸Á¨¼óÐ
    ¦¾¡ó§¾¡õ ¦¾¡ó§¾¡õ ±ýÚ ¬¼¡öô À¡õ§À

oongkaarak kampattin uccimeelee
    uLLum puRampaiyum aRiyaveeNdum
aangkaarak koopattai aRuttuviddee
    aanantaveLLattai taakkik koNdee
saangkaalam illaamal taaNuvudanee
    saddatiddamaakas seerntu saantamaakavee
tuungkaamal tuungkiyee cukanadaintu
    tontoom tontoom enRu aadaayp paambee!

Dance! Dear Snake Dance! to the rhythm tontoom, tontoom!

that one should,  having reached the peak of ongkaaram,
    the primordial mantra and with that informing understanding,
 seek to comprehend both the manifest and concealed
    having dislodged and transcended the egotistic anger and
always enjoying the bliss-flood of KuNdalini so
    there is no submitting to death and conjoined with the Pillar of Natham and
without deviating from the ethical principles it installs and in  a sanguine mood
    attain all the happiness sleeping without really sleeping.

Notes:

The Siddhas, right  from the ancient days . i.e. from the Sumerian times, have been concerned both with mental and physical health. They believed that unless  both the mind and body are kept in excellent condition, the enjoying of Metaphysical Pleasure that saturates the soul completely,  will not be possible. And since the excellent condition of both the mind and body is impossible without securing the continuous flow of KuNdalini, the Coiled Power or libido, the search for ways and means for establishing thus. has continued for millenniums. It is in the course of such metaphysical investigations that they hit upon the notion of Hermeneutics-- that it is the faultless UNDERSTANDING that secures the endless flow of KuNdalini.

The metaphysical journey  with this orientation towards Hermeneutics naturally lead them to the discovery of the Mantra World, the realm of the cognitive demons where are fabricated all those that are experienced as elements of the phenomenal world,  as aspects of the forever changing historical existence. Among these mantras there are different LAYERS too, the deepest being the Ongkaram, the primordial Logos. Understanding becomes authentic and faultless only when this Primordial Logos is allowed to form it. Both the manifest and hidden, both the conscious and unconscious MUST be UNDERSTOOD for the attainment of the Supreme state of Boundless Bliss.

However this reaching the end of the hermeneutic-metaphysical journey is NOT possible unless the EGO that continuously interferes with its OWN ideas is subdued so that the hidden is allowed to emerge into consciousness without being censored on the way. The mind must be  OPEN and genuinely OBJECTIVE for accessing the hidden and subterranean as it is in itself.

But once one attains this,  one installs firmly the LINGA, the Pillar of Natham , that prevents the coming of premature death by providing the necessary biological strength by maintaining in excellent condition the inhaling and exhaling biological mechanism. When these breathing processes are made to function effectively, the death bringing decay processes are overcome.

This Natham,  in addition to establishing OPENNESS and OBJECTIVITY also installs ETHICS as central to psychic functioning  so that the immoral and morbid do not assail the soul and take it the wrong way. The enjoyment of genuine Bliss , including the sexual , can only become true within ETHICS that imposes its own regulatory principles  upon  behaviour.

Source : http://ulagank.tripod.com/pampatti.htm 

Pambatti Siddhar

Pambatti siddhar was the latest from the 18 siddhars who lived at various time periods in India and mainly southern India. Some of his poems, roughly around 600 lines of text are available today. His poems are written in Tamil and he is famous for finishing his poems with the term 'Addu Pambe' which literally means 'dance, o snake'. Even his poems are addressed to snakes. Some of his poems also addresses his spiritual teacher or guru. Pambatti siddhar comes from the line of saints who are believed to have possessed siddis or supernatural powers through rigorous meditation and other spiritual exercises. He is also believed to have caught snakes and sold them for living before he ventured into his spiritual quest.

One notable aspect of his works are the usage of common slang language to explain complex spiritual experiences and siddhis. He has a flavour for imagination and often mentions that salvation is not possible without love in one's heart. He is believed to have attained the highest level of siddhis by practising his rigorous techniques in the southern Indian temple hill Marudamalai. He is believed to have lived his final days in Sankarankovil, Tirunelvelidistrict. His jeeva samaathi is now present at Puliankudi Road, Sankarankovil.

In tuticorin district,a village called as azhahapuri,in that place "SRI MAHAAN MUTHAIAH SWAMIGAL" JEEVA SAMAATHU is present.he is the next avadhar by "PAMBATTI SIDDHAR".

PAMBATTI SIDDHAR

The most popular and well known of the siddhar’s is "Pambatti Siddhar" (the snake character) who may be taken to be a true representation of his tribe. He takes the snake for a symbol to represent the human Soul and uses the expression : "AODU PAMBE" (De thou, Dance Snake) as a refrain at the end of each stanza of his poem. The poem of this siddhar is in fewer than six hundred lines and deals with philosophic and spiritual matters in the authentic siddhar pattern with great passion. He sings Lord Siva as the Supreme Power of the Universe. There is a poem on his Guru, Who is credited with super natural powers. He then boasts of the similar powers of his tribe in a mood of fantastic self-adulation, where his imagination runs riot. "We can make men women", he says and adds, "We can destroy" this great universe. He asserts that they have power equal to that of God and can control the elements. He is there, merely expatiating on the Ashtama Siddhis, which is believed to confer eight kinds of devises and super natural powers on those who have achieved it. They are

1. Anima -- Power of becoming the size of an atom and entering the smallest beings.
2. Mahima -- Power of becoming mighty and co-extensive with the universe.
3. Lagima -- Capacity to be quite light though big in size.
4. Garima -- Capacity to weigh heavy, though seemingly small size.
5. Prapthi -- Capacity to enter all the worlds from Brahma Loga to the neither world.
6. Prakasysm -- Power of disembodying and entering into other bodies (metempsychosis) and going to heaven and enjoying what everyone aspires for, simply from where he stays.
7. Isithavam -- Have the creative power of God and control over the Sun, the moon and the elements and
8. Vasithavam -- Power of control over King and Gods.

Whether any man ever had or can have these powers is an open question.

He then bursts out that they, like Prahima can create new worlds, make him his servants and live in a status of equality with Lord Siva and make Him play with them. Then there is usual tired against this life and its short lived sensual pleasure. The value of reminciation and sacation is also dealt with. He ridicules ideal worship and the Vedas. Agomas and other Scriptures. The cast differences are denounced by him. He has also several stanzas on mystic knowledge of Yoga.

As a poet, he is not contemptible (deserving to be treated with contempt). He has a facility of expression and an imaginative flavour in thought. He holds that those who have no feeling of love in their hearts can never attain salvation. His God vision is pictured in a fine stanza. This poet uses entirely the common speech of the people and has produced powerful effect.

Each one of the stanzas of his work ends in the world "Aodu Pambe". Probably that may be the cause of his name. He seems to belong to Maruthamalai in Kongunadu. It is given in the work above that he got instructions from Sattamuni. As per the lines "Pathir-ar-Sankarankoil Pambatti" found in the old stanza, which is given as source so far, his place of Samadhi has to be taken as Sankarankoil is Tirunelveli District of Tamil Nadu (India).
Scripts taken from:
Chapter Eighteen (Pages 364 & 365) of book entitled "Eighteen Siddhars in History of Siddha Medicine" by Mr. N. Kandasamy Pillai, Former Member, Siddha Science Development Committee and Published by the Government of Tamil Nadu in 1979.

A Precise History of Sri Pambatti Siddhar Samadhi at Sankarankovil

The nobility and sublimity of the Cobra, which symbolically represents the power of Kundalini in human beings, is hailed with mystical flavor in more than a hundred verses by Sri Pambatti siddhar, each ending with the refrain 'Dance Thou Cobra!'.
He is the last among the noted 18 siddhars. He belongs to the Kozhayi family. The Himalayas are their ancestral land. Essentially the Kozhayi's were cowherds and sheep herds and dependent on the products of cows and sheep. Slowly they moved out of their place and in due course came to South India . Some say that Sri Pambatti Siddhar was born at Thirukkokarnam, near Pudukkottai and some others in the Pandya Kingdom . Mrigasirisham was his birth star in the Tamil month of Karthigai (November-December). He was considered a manifestation of Lord Siva. On being given spiritual initiation by his Guru Sattamuni, as the disciple changed the five elements into a five-headed cobra, he came to be known as "Pambatti siddhar". There are a few who say that he got this name because he lent symbolically in his verses the image of a cobra to the Kundalini power.
Sri Pambatti siddhar attained the eight supernatural powers called 'Ashtamasiddhi' after performing penance for a very long time in a cave on Marudamalai, near Coimbatore in Tamil Nadu. Also he lived in places like Mahalingamalai in Vathiraayiruppu, Kollimalai, Madurai , Puliyur and Bhavani.
Sri Sivaprabhakara Siddhayogi Paramahamsar was the worthy disciple of this great siddhar. The former was born in a Namboodiri family of Kaladi, Kerala. As the Guru and his follower remained inseparable, they did atonement for 45 years on the Himalayas and came to Sankarankoil. Sri Pambatti Siddhar established the statue of Goddess Gomathi Amman there. Later, at the south-west corner, about a furlong behind the temple, amidst punnai trees (now door number 15, Puliyankudi Road). Sri Pambatti Siddhar got established in the state of Nirvikalpa Samadhi (also known as Jeeva Samadhi) at the sacred hands of his disciple.
Some books mention that Sri Pambatti siddhar attained samadhi at Virudhachalam and some at Thirukkadaiyur. However, their claims have no established proof. It may be assumed that Sri Pambatti siddhar would have lived in those places and in order to reveal that the disciple could himself assume the frame of his master, might have got established in samadhi in these two places in the guise of Sri Pambatti Siddhar. This might have been possible for him because Sri Prabhakarar got into the bodies of 15 persons at different times by the unique process called 'Metempsychosis' (Transmigration) and proved himself to be the noble student of his aspired preceptor.
It can be authentically proved that Sri Pambatti siddhar got samadhi only at Sankarankoil. Some such proofs are cited below:
1) In his book entitled "History of Siddha Medicine" written in English by Mr. N. Kannuppillai and published by the Government of Tamil Nadu in 1979, under the chapter "Eighteen Siddhars", the author has written on pages 364-366 about Pambatti siddhar and clearly mentioned that he attained samadhi at Sankarankoil.
2) In the hoary palm leaves of Pulithevar entitled " Nerkattum Seval " in the form of a song there are references to the places where the 18 siddhar's had attained samadhi and in it is mentioned that Sri Pambatti siddhar's place of samadhi is at Sankarankoil.
3) Dr. Yogi S. A. A. Ramiah in his book " A Collection of the Verses of the Eighteen Siddhars for Daily Recitatio n" (in Tamil) too makes a similar mention when he records that Sri. Pambatti siddhar in order to attain Svarupa samadhi in Sankarankoil kindled his cobra power of Kundalini.
4) The Gayatri Mantra of Sri Pambatti siddhar is :  
" Om Sankaranaalaya Pathivaazh Sittharaaya  
Vechitra Rupaaya Pambatti Sittharaaya Namaha" . 
This also makes an identical proclamation.
Thus, beyond doubt, it is established that Sri Pambatti Siddhar's Jeeva Samadhi is only at Sankarankoil and not anywhere else.
The sole disciple of Sri Pambatti Siddhar was Brahmananda Sri Sivaprabhakara Siddhayogi Paramahamsar and that of the latter is Brahmasri Siddharaja Swamiji, who has, at the behest of his Guru, had undertaken the great task of constructing a sacred samadhi Temple for his Guru's Guru.  Brahmasri Siddharaja Swamiji had taken up some other truly useful missions to the society.  His plan was to construct separate buildings for siddha research centre and for mass feeding, to be housed within the proposed building complex of the siddhar samadhi.
Just in front of the siddhar samadhi lies a big water tank called "Govinda Peri", meant for the annual float festival of the temple.  It was in ruins and Brahmasri Siddharaja Swamiji had desilted the tank and renovated its southern and western walls at a cost of about Rs.80,000 and let the people of the area of the town to bathe comfortably in it.  Also he had renovated the "Govinda Peri Mutt" and established a "Bhakthi Peeth".  He had finished construction of two temples - one dedicated to Lord Ganesh and the other to Lord Balamurugan - and they are meant for public worship.
Brahmasri Siddharaja Swamigal had some more generous plans : to build a charity marriage hall, a serene hall for meditation and a school for the chanting of hymns of the Vedas. The present small sanctum santorium of Sri Pambatti siddhar (presently a thatched shed structure only) is to be built extensively.  A proverb says "only one Caste and one Lord".  True to that statement, Brahmasri Siddharaja Swamiji did everything without any discrimination of caste, creed and religion. So far many lakhs of rupees have been spent. The aforesaid construction work was estimated to have costed nearly 40 lakh Indian Rupees (INR). Of course, the public voluntarily came forward and donated liberally for this inimitable spiritual cause.
Every sincere devotee is called upon to pay his / her mite by sending an amount equal to at least a day's salary to the Samadhi Peedam  and become a part of this unique social service.
Note: The names of those who donate Rs.2,000 or more shall be engraved on the walls of the temple.

The Eminence of Sri Pambatti Siddhar's Samadhi

Some special features of Sri Pambati Siddhar's Samadhi are presented here:
1) It is a historically recorded evidence that in order to cure Pulithevar, a daring patriot, of his excruciating stomach pain the then pontiff of Thiruvaduthurai used the ant-hill soil on the Samadhi of Sri Pambatti Siddhar. It readily reveals the curative efficacy of the Samadhi soil. Daily devotes who throng the shrine take the soil to their homes as 'Prasadam'. The Tulsi tank water in the temple cures many diseases and protects devotees from many diseases.
2) There is a grill-structure with 18 lamps, just behind the Siddhar's shrine. The Pranava Mantra "OM" is at its centre. There is a "Trident" at the top of the lamps to refer to the Three Lords, born out of the Pranava Mantra. Each lamp encompassing "OM" stands for a Siddhar.
The prayers of those devotees who keep a small cloth packet containing Sesame seeds in each of these cup like lamps, fill with gingelly oil, light them and pray sincerely are heard and fulfilled at once. This is what devotees who gather at the shrine in multitudes often assert. Brahmasri Siddharaja Swamiji himself once directed some of his devotees to observe this rite in order to rid them of the adverse effects of Mars in the 7th house of their horoscope (Commonly referred as "Sevvai Dhosha" in Tamil Astronomy) or the hostile influence of Raghu, Kethu and Saturn. Those who follow these directions fervently get the following favours:
Those who suffer from

1. Sevvai Dhosha get a good life partner,
2. Saturn's retardation get peace of mind,
3. Issues beget children,
4. unemployed get suitable jobs, etc.

3) There is a big lamp which is kept burning all the 24 hours of a day at the Sanctum Sanctorium of Sri Pambatti Siddhar. It consumes one litre of gingelly oil per day. Sri Pambatti Siddhar protects the interests of those who keep it burning and workship him earnestly. Daily devotees bring garlands, flowers, camphor, incense sticks, coconuts, bananas and other fruits for the daily adoration of the Parabrahamam Statue established on the Samadhi of Sri Pambatti Siddhar. No doubt they get His blessings in full measure.
4) This is an exquisitely carved four-sided idol. At the top it is a 14-headed cobra spreading its hoods, with figures of Lord Vishnu on the east, Lord Siva and splendid Goddess Gomathi on the south, Lord Muruga on the west and Lord Ganesh on the north. This signifies that the 14-headed Cobra, Sri Pambatti Siddhar, contains the Three Lords in Himself. This also implies that HE is Parabrahman Himself.
5) This Siddhar temple is popularly known by the epithet 'Samadhi of the Munificent Philanthropist' for the obvious reason that large scale mass feeding was frequently conducted here by Sri Siddharaja Swamiji. Currently the mass feedings are organized by the S.P.S.S.P. trust. True to the epithet, on the days of Adi Thapas in the month of July-August, a very extensive mass feeding is performed every year. So far 16 such feedings have been accomplished and over 20,000 people are fed on each occasion.
Further, all devotes who visit the shrine are fed daily and hence without an iota of exaggeration it is called 'Annadana Samadhi'. Everyone is invited to go in large numbers to this famous shrine of Sri Pambatti Siddhar at Sankarankoil, get His blessings and have a foretaste of the celestial bliss. 

Source : Pls click here for full details

Guru Mantra

GURUR BRAHMA,
GURUR VISHNU,
GURUR DEVO MAHESHWARAH
GURUR SAAKSHAAT PARA-BRAHMA,
TASMAI SHRI GURUVE NAMAH.

Summary of the Mantra 

The Guru is Brahma (The God of Creation)
The Guru is Vishnu (The God of Sustenance)
The Guru is Shiva (The God of Annihilation)
My Salutation to such a Guru, who is verily the Supreme God

For audio of Guru Mantra :  Pls use the below link

http://www.raaga.com/play/?id=126671

The Power of Mantra Chanting : 

Sound Is Power
I firmly believe that the sound of Mantra can lift the believer towards the higher self. These sound elements of Sanskrit language are permanent entities and are of everlasting significance. In the recitation of Sanskrit Mantras the sound is very important, for it can bring transformation in you while leading you to power and strength.

Different sounds have different effects on human psyche. If a soft sound of wind rustling through leaves soothes our nerves, the musical note of running stream enchants our heart, thunders may cause awe and fear.

The sacred utterances or chanting of Sanskrit Mantras provide us with the power to attain our goals and lift ourselves from the ordinary to the higher level of consciousness. They give us the power to cure diseases; ward off evils; gain wealth; acquire supernatural powers; worship a deity for exalted communion and for attaining blissful state and attain liberation.

Origin of Mantras
Mantras are Vedic in origin. The teachings of the Vedas consist of various Mantric chants or hymns cognized by different seers or Rishis from the Cosmic Mind. Since the Vedas are impersonal and eternal, the exact historical date of the origin of Mantra chanting is hard to arrive at. For example, every Mantra in the Vedas, Upanishads and various religious traditions (sampradayas) within Hindu religion begin with Om or Aum - the primordial sound, the sound that is said to have its origins at the time of the creation of the cosmos - also referred to as the 'Big Bang'.

Om: The Beginning & the End
The Bible (John 1:1) says: "In the beginning was the Word and the Word was with God and the Word was God." Modern Vedic philosophers have interpreted this teaching of the Bible, and equated Om with God. Om is the most important of all mantras. All mantras generally begin and often also end with Om.

How to Chant
There are many schools of thought on the methods of chanting. A Mantra chanted correctly or incorrectly, knowingly or unknowingly, carefully or carelessly, is sure to bear the desired result for physical and mental well being. It is also believed by many that the glory of Mantra chanting cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of the Mantra.

According to some scholars, Mantra chanting is Mantra Yoga. The simple yet powerful Mantra, Om or Aum harmonizes the physical forces with the emotional forces with the intellectual forces. When this happens, you begin to feel like a complete being - mentally and physically. But this process is very slow and requires a lot of patience and unfailing faith.

The Guru-Mantra
In my opinion the healing through chanting can be expedited if the mantra is received from a guru. A guru adds a divine potency to the mantra. It becomes more effective and thus helps the chanter in his/her healing faster.

Some content is extracted from :

http://hinduism.about.com/od/prayersmantras/a/mantrachanting.htm

My Experiences with Siddha Yogi By Janardhanan Nair

AN INVESTIGATION INTO THE MYSTERIOUS LIFE OF JAGATH GURU SREE BRAHMANADA SIVA PRABHAKARA SIDDHA YOGI PARAMA HAMSA AVADOOTH


Unveiling truth about the real Yogi who lived in Our Life period
Who is the Great Guru of  Sri SRI RAVI SANKAR and Who HAD STONG RELATIONS WITH SRI SATYA SAI BABA?

The truth comes to us through the Revelations of Mr. Janardhanan Nair, who was very close to the Yogi and shared a strong bondage with him for 35 years. Yogi Lived in his house the last 30 years, till the day the Yogi attained his Samadhi.

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AN interview by ANIL

On the 26th of November 2005, Anil went to the house of Janarthanan Nair (ashrama of Yogi) to be told by his daughter that HE was near the Samadhi of the Guru. Anil walked up to the Samadhi and found Mr. Nair preparing for the morning pooja. In the meanwhile Anil took photographs of the Samadhi, near Pulipara Mara and then proceeded with the interview:


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ANIL: When was the first time that you met Yogi ji?

J. Nair: 1960! Yes, it was 1960 when I saw Yogi ji for the first time. In the town of Pathanamthitta, near a shop, when the shopkeeper pointed out to me that Swamiji (Prabhakara Sidha yogi) is more than a hundred years old. Enthusiastically, I glanced over to where Swamiji was standing and found a person who looked not a day over 50 years.
I came back home and told about the Swamiji to my brother-in-law (Kottor Madhavan Pilla) and that he was a kalatheethan [a man who passes the restriction of ageing).
My brother in law said he knew about this swamiji but he wanted to see him.
From that day, I took upon finding the Swamiji and finally one day I spotted him near the dwelling of the owner of Anurag theatre, who was well known in the vicinity. I requested Swamiji to please bless my house by walking into it. To my delight and good stars, swamiji accepted my invitation and came to my home. From that day, he became a regular visitor and then decided to start living with me.
From that day to his samadhi, he lived each single day in my home with occasional travels

One day Swamiji told me that I needed to build an ashrama for him. I told him, Swamiji you know I am a poor school teacher and I don’t have enough funds to build an ashrama.
At that time I was only getting Rs 400 as salary and it was difficult for me to even run the household in that amount. At that time I was living in my ancestral home that was below the Puliparan Mala.
But with Swamiji’s blessing soon a home loan was sanctioned in my name and I was able to get some land at the top of Pullipara Rock as Swamiji had wished. We finally managed to build a small ashrama on the top of the hill.
You know there is a history of Pullipara Rock and why swamiji insisted that his ashrama be on the top of it.
As various books related to Lord Ayyppa say, Puli Nayaka Swamiyar, was the chief advisor of Lord Ayyppa. And our Swamiji is the rebirth of Puli Nayaka Swamiyar, who in his last birth stayed in Pulippara Mala. Lord Ayyapa used to visit Pulippara Mala and stay with Swamiyar. Similarly, when Swamiyar visited Panthalam Palace, the abode of Lord Ayyapa, he used to stay there. In those times all this area uptill Sabari Mala was a thick forest.
When Lord Ayyappa decided to move back to the heavenly abode, Puli Nayaka Swamiyar also dissolved in Kailasam with HIM. But as the Shastras (Divine Doctrines) say , any body born on earth will have to attain death on the earth itself (or attain samadhi in the case of sanyasi). So Swamiyar was reborn on our earth as Prabhakara Yogi in AD 1263 as Prabhakara Sidha Yogi in Akavoor Mana in Chowara near Kaladi.
It is then Swamiji revealed to me that He would attain Samadhi in this place that is why He had chosen this place for the new ashrama and to live with me.

ANIL: I heard from somebody that Famous Actor Mohan Lal also got blessing from Yogiji and His blessings are the main reason for his overwhelming popularity and success throughout his career. Is it correct?


(Note from ANIL: For every astrology student Mohan Lal’s Horoscope is a Peculiar One, according to the Vedic astrology his charts do not predict so much success for him. His horoscope was seriously debated over by my Astroguru and me in 1998. My astroguru predicted that as soon as the Shukra dasa of Mohan Lal ends and Surya dasa begins, Mohan Lal would see a downfall in his career and that his brother would either meet death in some accident or some unfortunate event. But certainly his badly placed surya would give him difficult phase from 13/11/1999 to 13/11/2005 both professionally and personally. I told about these predictions to my friends . later they were surprised at the accuracy of vedic astrology when Mohan Lal’s only brother committed suicide just within the year of his bad phase. But we all were very surprised when no downfall came in his career graph. He was awarded another National Award and gave upon hits after hits like Narasimham , Balettan, Naran ,Aramthampuran etc. this made me thinking and I started doubting the basic principles of astrology and the credibility of astro guru. But all the time I had a strong intuition that there was something extra-ordinary in Mohan Lal’s case, which his charts don’t display.That led to ask this question.)


J. Nair: As I have said earlier Mohan Lal’s uncle, Mr. Gopinathan Nair was a disciple of Swamiji and visited Him regularly. On one such visit Swamiji took out a very attractive Ganapathy Vigraham from his curled hair. Gopinathan Nair was attracted by the beauty of Vigraham (idol) and took it in his hands. He asked Swamiji if he could keep it. Swamiji said that he could only if he could give what the idol needed everyday. Gopinathan promised that he would daily perform pooja and offer nevadhyam (food) to the Ganapathy Vigraham.
Mohan Lal came to stay with his uncle and try his hand at acting. It was then that famous director Fazil was planning a film called ‘Manjil Virinja pookkal’. Mohan Lal decided to try his luck. Before he left for the meeting with the director Fazil and producer Jijo Appachan, his uncle asked him to say a prayer to this Vigraham. They were pleased by attractive personality of Mohan Lal and selected him for the film. From that moment Ganapathy Vighraham became the Ishta Moorty (tutelary deity) of Mohan Lal. Mohan Lal was a very favourite of swamiji also.


ANIL: What was the Swamiji ‘s Relation with Sri Sri Ravi Shankar, the founder of ‘Art of living’?

J. Nair: Swamiji was the Guru of Sri Sri Ravishanker. One day some disciples of Siddha asrama visited Swamiji. They invited swamiji for a tour of Bangalore. After reaching Bangalore, the disciples went to attend some other religious function. Swamiji walked out on his own and came to the house of Sri Sri Ravi Shankar, who away from his native region in Tamil Nadu was staying in Bangalore. Swamiji met him and taught him various breathing techniques. Before leaving HE blessed him by saying that you shall become very famous in the Art of Breathing.
Swamiji came back to the ashrama in Kerela and said to me that I met Ravi Sahnkar. He would also become famous like Matha Amirthana Maya Devi. Sri Sri Ravi Shankar gained popularity after Swamiji’s samadhi.

ANIL: Is there any Relation with Sri Satya Sai Baba?

J. Nair: There is some strong relation with Sai Baba too, but I don’t know what exactly. That relation was a mysterious one, just like his own life. But I can tell you of one incident. When Sai Baba’s fame spread throughout Kerela, I was also lured into paying him a visit. But Swamiji stopped me by saying that I don’t need to meet him. I compelled but he did not concede.
After months of this discussion, I happened to travel to Madras with my School Manager for some official purpose. After our official duties were over, my school manager said that he wished to visit the Tirupati temple. So we went there. Someone told us that Puttavarti (Sai Baba’s Ashrama) was near Tirupati. My school manager made up his mind to visit there. I was not very eager to go as I did not have Swamiji’s permission yet I tugged along hesitantly.
We decided to go by train but for the first time in many years the train was cancelled due to some engine fault. We decided to take the bus but as soon as the bus started, it’s engine burst into a huge fire. It was then I told him that I am not going without my Guru’s permission and came back to the Ashrama.
When I came back, Swamiji asked me, ‘Did you see him (Sai Baba)? Did you go there?’ I was surprised how he could tell of our attempts. I honestly told him the whole story.
Time carried on with its own pace. I decided to go to Bangalore for a B.ed. admission. Swamiji said to me, ‘Sai baba is in Whitefield, 12 km from Bangalore. Now, go and meet him.’
With my official obligations over, I decided to go to Whitefield. A huge crowd had gathered to see Sai Baba. I made no attempt to move forward in the huge crowd and see Sai Baba from closely. Suddenly Sai Baba walked through the crowd and came very near to where I was. He spotted me and came to me, placed his hand on my head in the form of blessing and said in Tamil, ‘You come here because He told you to do so. Did you get permission from Him?’. I replied affirmatively. Then Sai Baba said, ‘HE and Myself are all One, HE is myself (Njan Than Avan), myself is Him only (Avan Than Njan). He knows everything.’
I was thrilled by that knowledge and thought how I knew the two greatest Yogis and had their blessings also.
Apart from this I do not know what is the mysterious relation between the two.

ANIL: Did any other great Swami also visited Prabhakara Yogi in this Asram?


J. Nair: Yes, Swami Vishnu-Devananda, Founder of the International Sivananda Yoga Vedanta Centers also visited to pay his homage to the Yogi. Swami Vishnu-devananda, was a world authority on Hatha and Raja Yoga. He was also known as the "Flying Swami" for the different peace missions he had accomplished all around the world. One can get more information on the website:

http://www.sivananda.org/teachings/teachers/swamiji/swamiji.html


Flying swami came here to get advice from Yogiji during a Pilgrimage to Sabari mala. In 1986 Yogiji told to ‘Flying Swami’ that it was the time Go from this world.
Flying Swami asked, ‘For you or me?’
Yogiji said, ‘For both. I will go first and then shall you.’
Yogiji took Samadhi after 4 months of this meeting. After few years ‘Flying Swami’ also left His Body.

He had contacts with RAMANA MAHARSHI, Gandhiji etc., even Guru of Nithyanada Swami of Kanjagadu was disciple of Yogiji. Swamiji had blessed singer M G Sreekumar.
In his younger days, Matrubhumi reported that Police had mistakenly arrested Swamiji in 1949. Sir C.P Ramasami Iyer ( prime minister of Southern part of kerala ) came to his rescue because he was aware of the Yogic Powers of Swamiji.

Swamiji was the main inspiration behind Vikkam Muhammadu Bashir to enter in Literary field, he kindly remembers that in his autobiography. So as Thakazhi . Swamiji was Guru of Sri BRAHMASREE NEELAKANTA GURUPADAR (Guru of Chenkottukonam Swami).


ANIL: Was there any major Siddhi (Extraordinary talent) He Showed to You?

J. Nair: walking in air, covering Distance within no time,
Appearing at two different places at the Same time, do padmasana in Air, Floating in Air, Bathing in Boiling Water, Talking to a deadly Snake, Staying with me with out any food for months in a row.
Once SWAMIJI visited house of Famous person in Erumaly named Cherappadu YOGINI AMMA. She prepared paysam for swamiji and wished her daughter was also here as she loved payasam. But unfortunately she was in hundred kilometres away in Bombay. Swamiji said that I shall give this payasam to her daughter today itself.
Yogini Amma gave him a jar of payasam and an assistant to guide Him to her daughter’s house. Both Swamiji and the assistant walked upto the top of a hill nearby. Swamiji asked the assistant to hold his stick so that both of them could walk through the sky. In a matter of no time they reached Bombay, and Swamiji stayed with the daughter for one week before he returned back to the ashrama.

ANIL: Do you have any conformation that Swamiji Lived more than 723 years?

J. Nair: I am sure he lived more than 150 years as one person named Unni, who is now 90 told me that Prabhakara Yogi was living in this Village in his younger days when Unni was only 7 years Old and that time also Yogiji looked similar as he does now. So don’t play with Yogis as Your Kalikootukaran (Play mate).

Main Conformation about his age is given by the current generation of people living in AKAVANNOR MANA CHOWARA near Thiruviranikkulam Temple. Swamiji visited Akavanoor Mana in his last days. HE told me than that he was born and brought up in this place 700 years ago. People did not believe this claim of Swamiji. He told them that there is a THAKID (mystically written Copper or golden plate) at the inner top UTHARAM (wooden frame of the roof) of this MANA. In that Thakid, my Name is written as the 10th child of the 12 siblings along with the names of my brothers and sisters. The family members of that MANA searched for that Thakid on the top of the roof and they found this Thakid there on which were also written the Kolla Varsha (Malayalam year) 438 (AD 1263) along with what Swamiji had said. Thus, Swamiji proved before the MANA members that swamiji was occupant of that place many many years ago. Swamiji also mentioned that his time on earth will be complete the day that MANA is demolished. And it proved to be true when in the year 1986 that MANA was demolished for a new concrete building, swamiji took his samadhi.

ANL: If Yogiji was in real such a Great Person why could not people identify his greatness in his Life time?

J. Nair: Swamiji had a high secrecy level, as is common with all great spiritual people. He never allowed people to identify his greatness, infact, at various occasions he used to give a false impression. Only people with high Yogic powers could see his real personality . If HE was recognised by the masses then the rhythm and purpose of their being is disturbed because Swamiji need to travelled a lot in his last days and mingled with the people he like. Wide propulary may disturbeb his rethem.

Once some reporters from Kottayam came to interview Swamiji who requested them not to write about him, his existence should become public news for that would disturb him. Yogiji did not treat them well, they misunderstood his requests and wrote a negative article about Him.
Regarding I can add a small incident about this character of Swamiji.
Regarding this trait of Swamiji I can add a small incident. Swamiji used to visit one person Sankarapilla in Aratuppuzha near Chenganoor, about 20 km from here. Sankarapilla used to live on the other side of the Pampa river, so Swamiji after reaching Arattupuzha junction used to cross the river by vallam (boat). On one such occasion when he reached the junction, people told him that the river is flooded so he cannot cross it. Swamiji walked up to the banks of the river and took a banana leaf (Vazha Yilla) and put it in the water. Then he climbed on to the leaf, which acted like a floating boat and reached the other side of the river. Many people saw this incident so he became very popular with people in that area. Every time he went there people would identify him and a large crowd would gather. This was highly disliked by the Swamiji. After a few months I was going to my home in Chengannoor for which I had to cross Arattupuzha junction. On reaching there I saw a small crowd gathered around a MAD man there. When I tried hard to look at the reason of the commotion I saw that the person in middle of the crowd was Swamiji.. Before I could decide something, my bus moved forward but I got down at the next station and walked back to the scene. I went to the nearest shop and asked what had happened. The shopkeeper said that this person was a real yogi, and I have seen with my bare eyes that he could cross the river on a banana leaf. Now his powers have finished so he has gone mad. I started walked towards the crowd when a beggar collided with me. He said, ‘Don’t believe him, he is pretending. Years ago I had done bad to him and I became a beggar, he is a real yogi.’
I pushed myself through the crowd, Swamiji saw and came to me and said, ‘Go back home, I will come back in two days time.’
I knew Swamiji was feigning madness to get away from the public attention.
He returned home as said unhurt.

ANIL: Do you still receive blessings from Him even after
9 years of his samadhi? If yes, can you tell us in what form?

J. Nair: Yes, I do. No People can roam about in area of his samadhi because of Bushes and uneven terrine . I was thinking of developing that area and putting two rooms near his samadhi, one as a rest room for his devotees and other as a meditation hall. But I was helpless, nobody was there to help me.. But one day, a car of a high official of Tamil Nadu (KSRTC) came with some messengers.

They told they have come here for their Chairman Karpoora Pandyan I A S , because he is devotee of PALANI SWAMI who has strong relation with Prabhakara Swami . Palani swami asked Karpoora Pandya I A S to Do some favaour for Samadhi Sthal of Yogiji.That is why His associate came here . After that Karpoora Pandya Himself came here and Offered Same help that I wanted . Now construction These two rooms in final Stage. I know with blessing of my Guru Only this happened.
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ANIL: Had Swamiji any role in controlling the prakriti (environments)?

J. Nair: Swamiji had the power to stop the rain. One day we were in the middle of preparation of Swamiji’s birthday when suddenly a thunderstorm came with heavy rains all over the place. We thought the rains would spoil the whole celebrations so we prayed to Him, he said ‘There will be no rains in Pulippara Mala, you carry on with the festivities.’
So it happened, not a single drop of water fell in Pulippara Mala but there were heavy rains in all surrounding areas.
I have seen with my own eyes that when Swamiji walked in rains, he came back dry no droplet could wet him. I have seen him talking to deadly snakes.

Anil: Did swamiji say anything about his next birth or incarnation?

J. Nair: Swami ji said he will be known as a female, maybe in his next birth he will come as a female yogi.

Anil: Did anything special happen to Swamiji’s body after Samadhi?

J. Nair: Total Length of the body shortened considerably. He was in the padmasana when he left us. It was only 2 feet.
 


Source : http://www.sivaprabhakarasiddhayogi.org/siddhayogi/