Swamiji's Treasure: God Realization & Experiences of Shivabalayogi

By Thomas L. Palotas

Shivabalayogi meditated in samadhi (God consciousness) from age 14 to 26 to become one of the world’s great yogis of the 20th Century. He traveled extensively in India, Sri Lanka, England and the United States. His only teaching was to encourage meditation. "Swamiji's Treasure" is a comprehensive and detailed biography of Shivabalayogi, including all available recorded conversations with the great Yogi, experiences of over a hundred devotees, and over three hundred sixty photographs, many on color.

• Language: English
• Publisher: Lulu.com
• Release date: May 6, 2014
• ISBN: 9781304792891

Book preview

Swamiji's Treasure: God Realization & Experiences of Shivabalayogi

Swamiji’s Treasure

God Realization and Experiences of Shivabalayogi

by Thomas L. Palotas

The signature of His Holiness

Shri Shri Shri Shivabalayogi Maharaj

shivayogideva ravela mahayogideva ravela

ravela jagela ravela jagela

Words from one of the first bhajans written in praise of Shivabalayogi.

The Telugu words mean:

"Divine Shiva yogi why don’t you come?

Divine great yogi why don’t you come?

Why don’t you come? Why the delay?"

Swamiji’s Treasure

God Realization and Experiences of Shivabalayogi

by Thomas L. Palotas

First Edition © 2007, Shivabalayogi Seva Foundation

Second Edition, Ebook Publication © 2014, Shivabalayogi Seva Foundation

ISBN 978-1-304-79289-1

All rights reserved.

Publisher

Handloom Publishing

Shivabalayogi Seva Foundation

P.O. Box 64634, Tucson, AZ 85728 U.S.A.

Shri Shivabalayogi Maharaj International Trust

2, Olleff Road, Langford Town, Bangalore 560 025, India

www.shiva.org | www.shivabalayogi.org

Shri Shri Shri Shivabalayogi Maharaj

Dedicated to all of Shivabalayogi’s devotees.

We are His treasure.

Lord Shiva delegates to the yogi the task of protecting the peace of the world … This living form of Lord Shiva becomes identified with the divine Shiva through tapas and is no other than Shiva the incarnation. He devotes his great acquisition of penance and meditation to the welfare of the world.

— Ancient prophesy about Shivabalayogi in the Bhrigu Nadi.

Notes to the Reader

Some Indian Words

Sanskrit and the modern Indian alphabets have no upper and lower cases, so quotes in those languages do not have capital letters.

Swamiji normally did not communicate in English, although he knew some phrases and there were many occasions when it was apparent that language was no barrier to his understanding. Swamiji’s own words, as translated by his interpreters or as recalled by devotees, are bold and italicized.

Many Western readers do not know the meaning or the context of Indian words, and in most cases, there are adequate English words so the reader need not be interrupted by turning to a glossary at the end of the book. However, there are some concepts for which we have no English words, and there are some Indian words that have become familiar. These words generally are not italicized and we list them below because the reader will find them frequently.

amma — Mother, a polite way of addressing a woman.

arthi — (pronounced art-hi; Sanskrit arati) Giving honor by waving burning camphor in a clockwise circle. Arthi also refers to the bhajan sung when arthi is given.

asana — A seat. Typically in this book, it refers to the seat or dais where Swamiji would sit and meditate or give darshan.

ashram — A place (literally, shelter) set aside for spiritual practice or teaching and where the guru and devotees may stay.

aum — (also om and omkara) The sound from which creation emerged.

balayogi — Boy yogi. The term is generally used to refer to anyone who begins tapas while still a boy. Note that Bala in Shivabalayogi’s name, Shiva-Bala-Yogi, is a different word in Sanskrit. It is a name of Parvati, the Divine Mother. See The Name Shivabalayogi.

bhava — Literally, an attitude, mood or feeling. It refers to feelings of devotion towards the divine (bhakti bhava), and a wide range of spiritual experiences including bliss, spiritual currents, visions, and various degrees of disassociation from ordinary consciousness. Sometimes translated as spiritual trance.

bhava samadhi — A type of samadhi induced through bhava. It is an indescribable experience of being immersed in the divine presence.

bhajan — Song of praise to the divine; spiritual song.

darshan — The blessings received from the presence of a holy person, place or image.

dhyana — One pointed meditation without object, the meditation technique which Shivabalayogi gives during initiation.

Dhyana Mandir — Literally, meditation temple; the small structure built to protect Shri Swamiji during his tapas in Adivarapupeta.

garu — A Telugu word used as a form of respect.

homa — (also yagna) Sacred fire through which offerings are made to gods.

ishtadeva — A form of God to which an individual is drawn and prefers to worship.

-ji — A suffix added to names to show respect.

kirtan — A gathering in which bhajans are sung.

linga — A round and tall shaped stone worshipped as a form of the divine soul, Shiva.

maha — Prefix meaning great.

mahasamadhi — The great or ultimate samadhi, the process by which a yogi drops the physical body.

Mahashivaratri — The annual, great night of Shiva, the most auspicious time to honor God in the form of a yogi.

Nadi — Any of several ancient, astrological prophesies of individual’s lives and events through the ages, past, present and future (as distinguished from another meaning of nadi which refers to a channel of subtle energy in the astral body).

namaskar — See pranam.

pada puja — Worship of the feet; ceremonial washing of the guru’s feet.

pranam — The act of placing the two palms together, as if in prayer, and bowing. When done to ordinary individuals as a form of greeting, it is called namaskar.

prashad — Blessed food.

puja — Worship.

rishi — An ancient sage; i.e., a yogi.

sadhana — Spiritual practice.

sadhu — A holy man; one who has completed some spiritual practice.

samadhi — A state of spiritual awareness in which the person is no longer conscious of ordinary surroundings. Samadhi also refers to a place where a yogi’s presence is anchored, particularly the final resting place of the yogi’s body.

shakti — Spiritual energy or power

Shivalinga — see linga.

swami — Literally, master in the sense of owner or proprietor. It refers to one who has renounced worldly attachments. Shivabalayogi simply referred to himself as Swami or Swamiji, as do his devotees.

tapas — The process of meditation in samadhi to attain God or Self realization, sometimes referred to as spiritual austerities or penance.

Telugu — Shri Swamiji’s native language which is spoken in the state of Andhra Pradesh.

vibhuti — Ash. As used in this book, ash that has been blessed by Shivabalayogi.

Map of Indian Ashrams

Map of India showing the locations of ashrams and some other places mentioned in this book.

One Hundred Eight Names

shatha-ashtothara namavali

A Garland of 108 Mantras in Praise of Shri Shri Shri Shivabalayogi Maharaj [1]

aum shri maha ganadhipataye namaha

Salutations to the Great God Ganapati, the Leader of the Ganas. [2]

shuklam baradharam vishnum chaturvarnam chaturbhujam

shri shri shri shivabalayogishwaraya namaha

Salutations to the One Who is clothed in white, Whose body is white, and Who is many colored and has four hands, the Lord of Yogis devoted to Lord Shiva and Goddess Parvati. [3]

gurur brahma gurur vishnu gurur devo maheshwara

guru sakshat parabrahma tasmai shri gurave namaha

dhyana mulam guror murthy puja mulam guror padam

mantra mulam guror vakyam moksha mulam guror kripaa

The Guru is the personification of Brahma, Vishnu and Maheshwara. He himself is Parabrahman, the Highest God. Salutations to my Guru. The object of dhyana is the Guru’s form. The object of worship is the Guru’s feet. The object of mantra is the Guru’s word. Liberation is had only through the Guru’s grace.

shri shri shri shivabalayogindra sadgurave namaha

Salutations to Shri Shri Shri Shivabalayogi, the true Guru. [4]

1.  aum shri shivabalayogidevaya namaha

Om salutations to Shivabalayogi Who is Divine

2.  aum balaishaya namaha

Om salutations to the Child Shiva

3.  aum parabrahma swarupaya namaha

Om salutations to the Highest God [5]

4.  aum atma tejo rupaya namaha

Om salutations to the One Who is the form of soul and light

5.  aum sarvendriya swadhinaya namaha

Om salutations to the One Who has all senses at Your command

6.  aum apara ishaya namaha

Om salutations to the Lord of creation [6]

7.  aum sakala sadgunaya namaha

Om salutations to the One Who has all good qualities

8.  aum gnana bhaskaraya namaha

Om salutations to the Sun of Knowledge

9.  aum yoga nishtaya namaha

Om salutations to the One Who is always in yoga [7]

10.  aum akhanda tejo murtaya namaha

Om salutations to the One Who has an infinitely brilliant light form

11.  aum atma bodhanandaya namaha

Om salutations to the One Who teaches the science of happiness

12.  aum sarva bhootendriyaya namaha

Om salutations to the One who is in the Lord of the organs of all living beings [8]

13.  aum ardhanarishwara swarupaya namaha

Om salutations to the All Who is both male and female [9]

14.  aum shanta swarupaya namaha

Om salutations to the Manifestation of Peace

15.  aum shashidhara shyamala rupaya namaha

Om salutations to the One Who wears the moon with calm composure

16.  aum dashendriyananda bharitaya namaha

Om salutations to the One Who fills all ten organs with complete happiness

17  aum dashavidha rupaya namaha

Om salutations to the One Who manifests in ten forms

18.  aum nirguna parabrahmane namaha

Om salutations to the Lord Who is beyond all qualities

19.  aum gnanodayanandaya namaha

Om salutations to the One Who finds happiness in revealing knowledge

20.  aum vishwa shanti pradhanaya namaha

Om salutations to the One Who bestows peace on the world

21.  aum bhakta rakshanaya namaha

Om salutations to the One Who protects Your devotees

22.  aum sarva vyapine namaha

Om salutations to the One who is all pervading

23.  aum sarva jnaya namaha

Om salutations to the One Who is the Knower of everything

24.  aum taposagara dhiraya namaha

Om salutations to the One Who has valiantly crossed the ocean of tapas

25.  aum paripurnanandaya namaha

Om salutations to the One Who is in perfect bliss

26.  aum divyanandaya namaha

Om salutations to the One Who is immersed in Divine happiness

27.  aum bhrumadhya sancharaya namaha

Om salutations to the One Who is present between our eyebrows

28.  aum jyotirmayakaraya namaha

Om salutations to the One Who makes the light form

29.  aum padmasanaya namaha

Om salutations to the One seated in the lotus posture [10]

30.  aum sathya shanta bhushanalankaraya namaha

Om salutations to the One adorned with the jewels of Truth and Peace

31.  aum taraka yoganandaya namaha

Om salutations to the One in the combined form of Lord Shiva and Lord Rama [11]

32.  aum atmatatva parishodhanaya namaha

Om salutations to the One Who explores of the depths of the Soul

33.  aum satchidanadaya namaha

Om salutations to the One Who is pure Existence, Consciousness and Bliss

34.  aum kalusha haraya namaha

Om salutations to the One Who removes the impurities in us

35.  aum karana janmaya namaha

Om salutations to the One Who has taken birth for a purpose

36.  aum nirvikalpaya namaha

Om salutations to the One Who is beyond ego consciousness

37.  aum mounamudraya namaha

Om salutations to the One Who is the form of silence

38.  aum mahayoga purushaya namaha

Om salutations to the Man Who is a Great Yogi

39.  aum vishva rakshaya namaha

Om salutations to the Protector of the world

40.  aum gyanabodhaya namaha

Om salutations to the Teacher of Knowledge

41.  aum taposiddhaya namaha

Om salutations to the One Who attained powers through tapas

42.  aum suravinutaya namaha

Om salutations to the One Who is praised by the gods

43.  aum aikya swarupaya namaha

Om salutations to the One Who attained union with God

44.  aum ananta sagaraya namaha

Om salutations to the One Who is an infinite ocean

45.  aum ananta shubhapradaya namaha

Om salutations to the One Who is the Giver of infinite prosperity

46.  aum dosha nashaya namaha

Om salutations to the Destroyer of our faults

47.  aum daasa poshaya namaha

Om salutations to the One Who takes care of Your servants

48.  aum parama purushaya namaha

Om salutations to the One Who is God Himself

49.  aum loka pavanaya namaha

Om salutations to the Purifier of the world

50.  aum ananda lila swarupaya namaha

Om salutations to the One Who is the form of blissful play

51.  aum avatara yogi pungavaya namaha

Om salutations to the Incarnation of the greatest Yogi

52.  aum parameswara sambhutaya namaha

Om salutations to the One Who has attained unity with the Highest God

53.  aum paripurnanandaya namaha

Om salutations to the One Who has total bliss

54.  aum deva devanandaya namaha

Om salutations to the One Who is the God of gods

55.  aum paapa samharaya namaha

Om salutations to the Destroyer of sin

56.  aum param jyoti darshanaya namaha

Om salutations to the One Who has seen the Divine Light

57.  aum achala paripurnanandaya namaha

Om salutations to the One Who has unfailing, complete happiness

58.  aum pavithra suguna bhushitaya namaha

Om salutations to the One adorned with good qualities

59.  aum surya mandala praveshaya namaha

Om salutations to the One Who has entered into the world of the Sun

60.  aum ashrita jana paripalanaya namaha

Om salutations to the One Who protects those who take refuge in Him

61.  aum veda vedyaya namaha

Om salutations to the Propounder of all the Vedas [12]

62.  aum chaturvidha moksha phalapradaya namaha

Om salutations to the Giver of four kinds of liberation

63.  aum nitya nirmalaya namaha

Om salutations to the One Who is ever pure

64.  aum sujana parijathaya namaha

Om salutations to the One Who is the Divine Flower of all good people

65.  aum bhakti jnana nirupaya namaha

Om salutations to the One Who establishes and proves devotion and knowledge

66.  aum shiva narayanavataraya namaha

Om salutations to the Avatar of Shiva and Narayana

67.  aum swayam prakashaya namaha

Om salutations to the Self-Luminous One

68.  aum brahma jnana swarupaya namaha

Om salutations to the One Who is the form of the Knowledge of Brahma

69.  aum shuddha vairagya veeraya namaha

Om salutations to that Lord Who is the pure, staunch, detached One

70.  aum atma sakshatkaraya namaha

Om salutations to the One Who has realized the Soul

71.  aum ananda paramanandaya namaha

Om salutations to the One Who is Happiness and Divine Bliss

72.  aum karma vinashanaya namaha

Om salutations to the Destroyer of karma

73.  aum jiva brahmaikya sandayakaya namaha

Om salutations to the one Who is the Cause of unity between the soul and the Supreme Soul

74.  aum sadananda shashvitanandaya namaha

Om salutations to the One Who is always happy and ever blissful

75.  aum nirakara paratparaya namaha

Om salutations to the Formless and Highest Lord

76.  aum ragadvesha khanditaya

Om salutations to the Destroyer of love and hate

77.  aum moksha pradaya namaha

Om salutations to the Giver of liberation

78.  aum brahmananda bharitaya namaha

Om salutations to the One Who is always filled with great Bliss

79.  aum divya dristi prabhavaya namaha

Om salutations to the Opener of Divine Sight

80.  aum maheshwara leelavataraya namaha

Om salutations to the Incarnation of Lord Shiva’s Divine Play

81.  aum tapo nishta garishtaya namaha

Om salutations to the One Who is the master of the discipline of tapas

82.  aum sankalpa rahitaya namaha

Om salutations to the One Who is free of any desire

83.  aum parama purushaya namaha

Om salutations to the Divine Man

84.  aum triloka pujyaya namaha

Om salutations to the One Who is worshipped in the three worlds

85.  aum triguna rahitaya namaha

Om salutations to the One Who is devoid of the three qualities [13]

86.  aum bhaktha sulabhaya namaha

Om salutations to the One Who is easily attained with devotion

87.  aum brahmacharine namaha

Om salutations to the One Who is celibate

88.  aum bhakthajana priyaya namaha

Om salutations to the Beloved of His devotees

89.  aum punyatmane namaha

Om salutations to the One Who has a virtuous soul

90.  aum sharanagata vatsalaya namaha

Om salutations to the One Who has pity for those who seek Your protection

91.  aum sahasrara kamala darshanaya namaha

Om salutations to the One Who has realized the thousand petal lotus

92.  aum yoganandaya namaha

Om salutations to the One Who is in the bliss of yoga

93.  aum sarvabhista vara prasadaya namaha

Om salutations to the One Who blesses us with whatever we want

94.  aum sarvayantra vidharanaya namaha

Om salutations to the One Who is the embodiment of all the machinery of the Universe [14]

95.  aum jaganmayaya namaha

Om salutations to the One Who is the illusory effect of the world

96.  aum sarvatmane namaha

Om salutations to the One Who is the Soul in everyone

97.  aum deena bandheya namaha

Om salutations to the Protector of the poor and the unhappy

98.  aum sthitha pragnaya namaha

Om salutations to the One Who is stable minded [15]

99.  aum sarvendriyananda bharitaya namaha

Om salutations to the One Whose senses are full of Bliss forever

100.  aum chidananda vigrahaya namaha

Om salutations to the Personification of Divine Bliss

101.  aum sarva dushtagrahanashine namaha

Om salutations to the Destroyer of the evil influences of the planets

102.  aum srusti sthithilaya karanaya namaha

Om salutations to the Cause of creation, protection and destruction

103.  aum sarva roga haraya namaha

Om salutations to the Destroyer of disease

104.  aum sarva dukha nivaraya namaha

Om salutations to the Remover of all sorrow

105.  aum sarva vidya phala pradaya namaha

Om salutations to the Bestower of the fruit of all knowledge

106.  aum sarva mantra swarupane namaha

Om salutations to the One Who is the form of all the mantras

107.  aum sarva mangala shubha pradaya namaha

Om salutations to the Giver of prosperity

108.  aum sri shiva bala yogindraya namaha

Om salutations to Shri Shivabalayogi, King of Yogis

aum shantih shantih shantih

Om, peace, peace, peace

Bangalore, 1966.

---

[1]  Garlands of Shivabalayogi’s one hundred and eight names were composed separately by two different devotees in bhava samadhi. There are some differences between the two lists of mantras or names of worship to His Holiness. This list is the one from Shri Swamiji’s native region, Andhra Pradesh, where in Adivarapupeta, children are taught to memorize this prayer. The corrections, translations and explanations are through the help of Dr. D. Sivarajeshwari Devi, Mr. D. Jagadish Kumar, Dr. P. N. Murthy, and Sri. Shrinivasa Diksheetar (Seenu, now known as Baba Shivarudrabalayogi).

[2]  Lord Ganesha is the elephant-headed god whom even the gods worship before undertaking anything important. The ganas are the various categories into which creation is differentiated. Ganesha is the Lord (pati) of Creation or Ganapati. The child yogi (balayogi) Sanaka is responsible for taking care of the universe in this vast cycle of creation and dissolution, and Lord Sanaka keeps incarnating over and over again for this purpose. His first incarnation is Ganesha and his most recent is as Shivabalayogi.

[3]  Vishnu means one whose body is white, i.e. the soul or astral body. Although it is also Lord Vishnu’s name, here the word refers to Ganesha. Shri Swamiji explained that his name Shivabalayogi means Yogi Dedicated to Lord Shiva and Goddess Parvati (Bala). The name that his Divine Guru gave him was Shivabalayogishwara (Lord of Yogis Devoted to Shiva and Parvati), but Shri Swamiji shortened it to avoid confusion with Ishwara (Lord), a name of God. See the footnote to the thirteenth mantra.

[4]  Indra means god or king, so Shivabalayogindra means that Shri Swamiji is King of Yogis.

[5]  Parabrahma is the name used in the Vedas, the most ancient scriptures, to identify the Ultimate Truth.

[6]  Apara is the created universe which is visible to the physical eyes. Isha means lord. Aparaisha is the Lord of Creation and is also one of Lord Shiva’s many names.

[7]  Literally, the one who is disciplined in yoga. One whose mind is in yoga is aware of Self, the Ultimate Truth.

[8]  Sarva means all, bhoota means living beings, and indriya refers to organs.

[9]  Swarupa means form and ardha means half, so Ardhanarishwara means both Lord Shiva and Goddess Parvati together in one form.

[10]  Literally, salutations to the lotus posture. If the mantra is changed to aum padmasanalankritaya namaha, the meaning would be salutations to the One Who is adorned in the lotus posture. Many people relate visions of seeing Shri Swamiji meditating in the lotus posture.

[11]  The meaning of tarakayoga is somewhat obscure. Shri Swamiji once said that Tarakayoga is the union of Lord Shiva with Lord Rama, hence this translation. It could also be translated as the giver of the bliss of salvation.

[12]  The Vedas are ancient scriptures which represent the science of knowledge.

[13]  The three gunas or qualities are rajas (the active principle), tamas (the passive principle) and sattva (the principle of balance). These three qualities are said to underly all creation and unless one has attained God realization, one remains subject to their influences.

[14]  Yantra means machine or can refer to the symbols or diagrams used in mysticism. Vidharayana refers to adornment or embodiment. In this mantra, machine or yantra suggests the working force of the Universe.

[15]  In the 55th verse of the second chapter of the Bhagavad Gita, Lord Krishna answers Arjuna’s question about who is the sthitha pragna, the stable minded one. Lord Krishna replied that one is stable minded when one has thoroughly abandoned all cravings of the mind and is completely satisfied in the joy of the Self.  Such a man or woman is stable minded and has realized the Soul.

Collecting Swamiji’s Treasure

Seattle, 1988. A yogi is love.

Author’s Introduction

Devotees are Swamiji’s treasure. Each time the subject of writing books about Swamiji arose, he invariably insisted that the books contain experiences. He once told me that devotees’ experiences were his jewels.

Some experiences, mostly gathered from the United States, were published in Tapas Shakti on the occasion of Shri Swamiji’s 57th birthday on January 24, 1992. During my eight visits to India and through various communications and visits with devotees in England and the United States, I collected many more. During my 1993 visit to the Bangalore ashram, Swamiji told me that he would drag me with him to all his ashrams around India. He dropped his physical body the following year, but his words came true in 1996 when D. Jagadish Kumar and I spent five months traveling around India interviewing over a hundred devotees and eyewitnesses in Adivarapupeta and surrounding villages and towns, Kakinada, Rajamundry, Dodballapur, Bangalore, Hindupur (Muddireddipalli), Venkatapuram, Anantapur, Tadpatri, Hyderabad, Guntur, Jaipur, Sambhar Lake, Delhi, Jhansi, Agra, Farrukhabad, Dehradun, Ratnagiri and Sriharikota. A small portion of these experiences were included in Divine Play, the Silent Teaching of Shiva Bala Yogi, published in 2005, but the reader of this book has the real treasure trove in hand.

Some of these experiences are miracles so amazing that we should question their credibility. Yet they are not isolated. Similar experiences were related by devotees who had no knowledge of each other. Their authenticity is confirmed by the general reluctance of devotees to share them, and in some cases, by corroborating witnesses. My own opinion is that the examples collected here understate what Shivabalayogi did and does, and their real authenticity lies in the divine presence evoked as these experiences are shared and read. Shivabalayogi himself encouraged them to be collected, and he was present in a very real sense when they were shared.

Consider the miracle of a nine-month old baby brought back from the dead. One weeknight in the meditation hall at the Bangalore ashram, Shri Swamiji called me to his dais and pointed out a family that had come for darshan. The son had just gotten engaged and the parents had brought him to the ashram for Swamiji’s blessings. Swamiji told me to ask the parents about the son.

Jagadish, who could translate for me, and I approached the family. The parents were reserved and related only the minimum. They were reluctant to mention anything, but they understood that Swamiji wanted them to talk, and he was sitting about thirty feet away from us. I had to ask several follow-up questions to get them to reveal the details that made the experience truly miraculous. That modesty and Swamiji’s presence assured me that what they described really happened. Their son had been dead for at least five hours, and had been pronounced dead at a hospital before they took him to Swamiji. This was the same son who was there for Swamiji’s blessings to get married. [16]

In 1996, I planned to travel throughout India collecting experiences. I was very apprehensive. I am a lawyer by profession and my nature and training are to be skeptical and literal. The English-speaking world tends to be literal compared to other cultures, particularly traditional ones like India. I was afraid that Indians would exaggerate. In addition to not being a part of that Indian culture, I would have to rely on translations. I worried that between the cultural and language barriers, I would have no way of telling what was fact and how much was hyperbole.

As things turned out, Swamiji’s blessings, my fears were unfounded. What Jagadish and I experienced was Shivabalayogi’s consistent presence throughout. As we collected the experiences, we received ample evidence of their authenticity.

The underlying pattern first revealed itself in Bangalore with the story of the child brought back to life — the devotee’s reluctance to talk and Swamiji’s presence. This pattern constantly repeated itself, not only throughout India in 1996, but sharing devotees’ experiences generally.

Devotees’ reticence to talk was rooted not just in modesty, but in awe. Shivabalayogi has a profound effect on people. Especially in the early years after he completed tapas, devotees talk about how his presence, especially his look, was so powerful that it was frightening. Shri Swamiji’s meditation instructions include the statement that we should not disclose our meditation experiences. That also discouraged many from talking. There were exceptions, people who clearly enjoyed talking and the attention, but they were few and obvious. The typical interview began with a devotee professing that he or she had no experience to share. Then with a little encouragement from us and other devotees gathered around, the stories slowly started coming out. As the sharing continued, there was a bhava — a spiritual bliss — that encouraged devotees to talk openly and sincerely.

Often the most miraculous aspects had to be elicited by follow-up questions, much like what happened in Bangalore with the family whose son was brought back to life. Another example was Krishnan Lal Ghai in Sambhar Lake. He simply said that his first experience with Shivabalayogi was when Swamiji’s devotee, Lamba, put his hand on him and transferred power. Thereafter, Ghai was a changed man. It took several questions to get him to elaborate that on that first occasion, he instantly saw visions of Lord Krishna and Lord Rama. He could see the gods on Lamba’s hand. He also saw a light coming inside his body, a shakti (energy). He felt as though a ball of fire was entering his body from Lamba’s hand and it went from his head into his heart. [17] If these people wanted to impress, why omit the miraculous?

Another indication of authenticity was the presence of other devotees. Typically, Jagadish and I conducted our interviews at Swamiji’s ashrams in the presence of a group of devotees. They enjoyed the stories as much as we did, and having to talk in front of one’s peers in the holy precincts of Swamiji’s own ashrams served to keep the stories real. Others would know the circumstances and validated them. Sometimes it was obvious that the devotee had never shared the experience before, as confirmed by the expressions on the others’ faces, and that was when the miracle of Swamiji’s bhava overcoming personal reluctance to talk was the most obvious.

During the interviews, the devotee sharing experiences was in Swamiji’s bhava, Jagadish and I were in Swamiji’s bhava, and those gathered around felt Swamiji’s presence. The great Yogi of Yogis was very much present. It is something each person can experience when engaged in conversation about Shivabalayogi. As the chronicler of the Gospel of Matthew reports, where two or three are gathered together in my name, there am I in the midst of them. It may be an expansive feeling in the chest, a clarity in the mind, or an exhilaration in mood, but often there were even more tangible manifestations.

When we started the interviews in Adivarapupeta, Jagadish and I noticed an extreme sense of heaviness. For no obvious reason, we got sleepy. It was all we could do to concentrate, keep the tape recorders going, and stay alert for follow up questions. The explanation we got, from Shri Swamiji through bhava samadhi, was that we were experiencing early stages of bhava. This was consistent with the experience of other devotees who experienced bhava samadhi. They describe one of the first manifestations as a feeling of heaviness.

Other devotees confirmed Swamiji’s presence themselves. When we traveled to the various ashrams and cities in 1996, the sadness of Swamiji’s mahasamadhi was very fresh. Devotees missed him, and they felt that there was little activity at the local ashram because Shri Swamiji was no longer visiting. They were worried about what would happen, and whether they would ever again experience the blessings of his presence. In some places, there had been very few gatherings for bhajans over the previous two years. It was in such an environment that we two devotees, one from abroad and the other having served Swamiji personally for many years, visited in order to talk about Shivabalayogi. They became enthusiastic, and they remarked that sharing experiences made them feel as if Swamiji had come to visit. That was a oft repeated comment, that they felt as if Swamiji was visiting.

Annapurna, a woman we interviewed in the Adivarapupeta ashram, began by saying, Well, what is there to say? I won’t be able to speak. We assured her Swamiji would make her talk, and she did. She related a life so full of Swamiji’s blessings that I kept them together in this book. Another woman in Hyderabad was extremely reticent to share her experiences, but once she started talking about how she first met Swamiji, a bhava took over and stories of profoundly transforming love emerged. Once the communication began and Swamiji’s presence evoked, experiences long forgotten came to mind. At times it was almost impossible to keep up when we were in a larger group and others chimed in with forgotten details.

One instance of Swamiji’s presence was particularly sweet. It happened in Dodballapur and involved the mother of a nephew of Rumale Chennebasaiah, the devotee who organized Shri Swamiji’s first trip away from Adivarapupeta. She told us how she had complained to Swamiji that if she got trance, people would make fun of her. She had begged him to take it back, and since then, she got trance only on special occasions, such as during a puja. At such times, Swamiji came on her in bhava samadhi, people in the house would do namaskar (bow with palms joined) and arthi (worship with camphor flame), and thank Swamiji for coming. For a few minutes in such bhava, she told us, she would be made to speak in Telugu, Swamiji’s native language which she did not speak. During such trance, she would feel shaking in the hands. That would only happen when Swamiji was present on her. After a few minutes she again would feel normal. She had not had such an experience for many years, but her hands began to shake uncontrollably when we visited her house to gather experiences. She had no doubt as to the significance. She said, Now you have come and I have been talking to you and immediately I have got this. She shed tears as she spoke about Swamiji.

Some miracles seemed too extreme to be true. One would have been the story of a child being restored to life, had Swamiji himself not urged me to collect it. Having had this one instance validated by Swamiji himself, other stories about the dead brought back to the living became more credible.

Swamiji’s appearances as sadhus or animals, or inexplicable telephone calls, also come under the heading of too unusual to be true. If one was disposed to discount one person’s isolated experience, other similar and unrelated experiences suggested plausibility. One advantage we had was that among the devotees we interviewed, few had had the occasion to travel and share their experiences with devotees in other parts of India. So when similar experiences cropped up independently, we had more reason to trust them.

Visions of the vishwarupa are another example. The vishwarupa is a cosmic form of God that Krishna showed to Arjuna. The vision is of countless manifestations of gods, realized beings and other divine forms merging in and emerging from a Krishna so powerful, only a great spiritual soul like Arjuna could withstand it. For a mere devotee to have a vision of the vishwarupa, we should have considerable skepticism. Surely such a devotee must be exaggerating. But three devotees separately  — one in Bangalore and two in Delhi — told us that Shri Swamiji had given them the vision of Shivabalayogi’s vishwarupa form. Whether the vision they saw was as powerful or complete as what Krishna showed Arjuna, we cannot know, but the effect on their lives was profound.

Many types of miracles were confirmed by independent sources. Several people told us about devotees in Swamiji’s bhava materializing vibhuti and rock sugar, and Swamiji playing games with doctors and his pulse. Many in Adivarapupeta told us how Swamiji had the devotees write down the names of the gods who appeared in bhava, how people in bhava hurt themselves but Swamiji suffered the injury, or described visions of Swamiji or gods on someone’s hand or forehead. We separately interviewed several witnesses to the incidents with the atheist, and with the sadhu who was hit with his own wooden shoe.

In a few cases, the experience reflected badly on the devotee, so there was no motivation to make it up. These include the active doubters who were converted through some experience. They also include people who to this day probably do not understand the sharp criticism embedded in the experiences Swamiji gave them.

There is a whole genre of miracles that is a little difficult for those in the West. We do not generally believe in black magic or ghost possession. We like to think they are the inventions of a superstitious mind. Jagadish and I collected experiences with ghosts and black magic wherever we went — South India and North India. It got to the point that whenever the subject came up, which was often, Jagadish and I looked at each other with a silent groan. It was obvious that some people blamed the occult for anything wrong that happened in their lives. Others … well, it was too strange for me.

Yet the dark side of metaphysical life is something that Shri Swamiji talked about. It was a large part of his service to bless devotees, and devotees often included the ghosts themselves. Jagadish was an eyewitness. People often brought possessed family members to Swamiji at the Bangalore ashram, and the great yogi would hit the ghosts with his long jata (matted hair), or put the suffering person in bhava for the process of gradually removing the ghost. Similar stories were related by many devotees from all walks of life. Swamiji in the United States told us that in this country, possessed persons are typically diagnosed as schizophrenic or having some other mental disorder and are institutionalized.

In the United States also, Swamiji told us stories about how, as a young boy, he had several occasions to thwart the malicious designs of black magicians. Then there are several stories of sadhus who tried to inflict black magic on Swamiji, both during and after tapas, some incidents confirmed by several eyewitnesses. There is the photograph of a young Shivabalayogi, taken shortly after he completed tapas. He is holding his arm up, showing the teeth marks where a woman, possessed by a powerful Raktha Kali, a goddess created to be destructive, had bitten and sucked his blood. [18]

We collected many more experiences than are included in this book. Some are repetitive. Others too implausible. It is not hard to identify the mixed motives of the prominent devotee, the respected community leader or politician eager to impress others, or the expert with a quick, unthinking answer for everything and no background to know the subject. There are talkative people who reveal themselves by obvious exaggeration. If one cannot detect it directly, one can observe the reactions of the others who know the person involved. Then there is the kind of person who ascribes every little thing to Swamiji’s divine intervention, and take little personal responsibility for their lives. Significantly, when such people talk, there is a noticeable lack of Swamiji’s presence.

Despite the few exceptions, most devotees struck me as trustworthy. Many devotees are impressive individuals with a powerful presence and a no nonsense attitude. They include the young men who traveled with Swamiji throughout India in the early years, the army officers unsympathetic with emotional excesses, and the lawyers, like me, whose careers require some level of practical objectivity. Even more impressive was the humble devotion and occasional tears that many devotees honestly expressed. They would raise the hair on anyone’s back. They were the devotees who made me conclude that what we collected was only a small fraction of the many profound blessings that Shivabalayogi gives so generously.

If there are inaccurate accounts in here, whether intentionally fabricated or exaggerated through an excess of devotion, my apologies. However, I believe that if anything, this collection of experiences vastly understates the transforming power of Shri Swamiji’s presence and his unfathomable love for each one of us.

Seattle, 1990

Collecting His Words

In addition to devotees’ experiences, this book collects virtually everything I have collected of general interest that Swamiji said in conversations that were recorded or noted down. His words are organized by subject and sometimes explain experiences, so both experiences and conversations are often woven together.

Swamiji’s words are reorganized from the original transcripts and notes so that statements on the same or related subjects appear together. Any particular conversation ranged over a variety of unrelated subjects. By arranging them together, we get a more comprehensive view of what Swamiji said on a subject, and Swamiji often gave apparently inconsistent answers depending on the listener. Swamiji was more interested in the effect of what he was saying on the listener rather than on any notion of logical consistency. Bhava samadhi is a good example. Not only Swamiji’s words, but devotees’ experiences differ. By placing such material together, we can see the ambiguities and judge for ourselves how much the mind can comprehend such spiritual phenomena.

Most of this conversation material was collected in the United States, and the quotes in this book really are of the translator. Swamiji generally spoke in Telugu, his native language, and his words were translated by the devotee traveling with him. During his 1989 visit, the interpreter, Shiladitya Singh, spoke Hindi, not Telugu, so Swamiji had to communicate with the Hindi that he had learned over two decades of travel in North India.

Swamiji’s words are also substantially edited into standard, written English. The language of informal conversation is not at all like the written language, and the original transcripts betray the interpreters’ difficulties translating Swamiji’s comments into English. In addition, Swamiji could get quite animated and sometimes spoke quickly without waiting for the translation or the translator. Often the interpreter had to translate two or three different ways or give an explanation before the English listeners could comprehend. I remember when Swamiji asked me to put together what became Tapas Shakti, he warned me to take out repetitions in the translations. Those repetitions have been edited, and Swamiji’s warning encouraged me to make the words readable.

There is a tradition that the words of a yogi have inherent power. Even if the same words are expressed by an ordinary person, they lack that spiritual energy. Only the reader can decide whether the words as recorded here are the interpreter’s, mine, or Swamiji’s.

Although Swamiji occasionally used I or my to refer to himself, we cannot tell from the translations when those occasions were. This book uniformly has Swamiji refer to himself in the third person as Swami or Swamiji, which is how he typically referred to himself.

Language translation is not the only challenge for collecting Swamiji’s conversations. The other is understanding and translating the metaphysical concepts in the discussions. Many questions and ambiguities arise from what Swamiji says, almost as many as the answers he gives. When Swamiji refers to divinity, is he talking about God or just a god? What part of our being is our body that its karma is worked out in the same lifetime and nothing is carried forward with the soul? How can a yogi be more powerful than God? How can God grant a boon to turn a yogi into God the Creator? What is the distinction between intelligence (buddhi), which we should use, and mind, which we should control? How can Jesus the yogi become Jesus the avatar? The mind cannot pretend to understand. Even if it did, the problems include finding an equivalent English word, reconciling apparent inconsistencies in Swamiji’s answers, and reconciling Swamiji’s explanations with conventional Indian philosophy.

More frustrating than editing and translation is the recognition that written words cannot convey the spirit of these conversations. The excerpts in this book are mere shadows of the dynamic and often lighthearted conversations on which they are based. Preserved here only in writing, the conversations seem sober and serious, at times almost gloomy. In fact, much of the time, even with subjects which seem quite serious when written, Swamiji was smiling and chuckling and the devotees were laughing with him. One misses the rapidity with which Swamiji answered, often interrupting the end of the question. One misses Swamiji’s gestures and expressions, often causing peals of laughter around him. One misses Swamiji’s animation as he hit his interpreter on the arm so hard it must have bruised, because Swamiji was anxious to have his words translated to the person who was too busy talking to listen to what Swamiji was saying. On the other end of the spectrum, one misses those times when he appeared angry or indignant, especially when he talked about how yogis have been mistreated and how spiritual leaders have misled people.

The reader should not assume this book to be a full account of what Swamiji had to say about anything. That is impossible. Swamiji’s words that are recorded here comprise only a small portion of what he told devotees. On some subjects, Swamiji spoke often and consistently enough that we can get a good sense of what he was trying to communicate. On other subjects, we have only isolated anecdotes, which may or may not be intended for general application. For example, Swamiji very consistently encouraged what we would describe as conventional, monogamous relationships between a man and a woman. But not all the relationships he blessed fell within this convention. In short, it is dangerous to judge with the mind.

What Swamiji really communicates cannot be put into words. That is the essence of the silent teaching Shivabalayogi wants to give to us. A yogi gives experiences and imparts direct understanding.

Shri Swamiji in Bangalore in 1994 (left) and 1993 (right) when he is being shown video taken at the ashram.

Q  Is there any question one could not ask?

Swami has been asked a lot of questions, ten thousand questions. He wonders if there are any more questions to ask. But if you have questions, ask.

This recollection of a conversation with Shri Swamiji is a good example of how several different subjects were discussed on the same occasion.

R. B. Singh (Shivabalananda), Sriharikota

We were visiting the Bangalore ashram one night when devotees and ashram residents gathered in front of the meditation hall. Swamiji sat on a chair placed on the wide landing of the steps to the meditation hall. Many devotees such as Suniti, Krishna Baldev, Mr. and Mrs. Nanda, Jagadish, Paramdhamaiah, Devi, Satyanarayana, Dinesh Kumari, Reena Singh, and ashram boys and girls were there. Swamiji asked Jagadish to tell the devotees to ask only spiritual questions and not ask about worldly problems.

I was very happy at such prompting, but Indians normally do not like to ask guru many things. We were all sitting around without asking anything. I started thinking that somehow I should ask a question to start the ball rolling.

"Swamiji, the book Tapas Shakti mentions the Kalki Avatar. Will Swamiji tell us who is the Kalki Avatar and when he will be coming out?"

Swamiji replied, When you will launch the rocket, the Kalki will come out.

I could not get anything out of the answer as I could not establish the relationship between rocket launching and the Kalki Avatar. Sri Nanda was looking at me with lot of bewilderment. Then Swamiji continued to my great relief. When the civil wars in the world increase, the Kalki will come out.

I was now safe as Swamiji did not link Kalki Avatar with any rocket launching, but nobody else was asking any question. Once again I had to think of something. "Swamiji, the Shastras [Hindu scriptures] describe five types of liberation [mukti]: sarupya, sayujya, samipya, salokya and sarshty. My question is, which is the best type of mukti?"

Swamiji replied, All are same. It depends upon the attitude of the individual.

I was vainly trying my level best to motivate others to ask questions to Swamiji, but I was getting no support. As a final attempt, I asked, Swamiji, is there a simpler system of meditation that is more powerful than what Swamiji taught us?

No, this is the simplest type and most effective. This one is the same that is taught by my guru and same thing is being taught to all others.

After this, Mr. Paramdhamaiah, very simple outwardly but very deep within, asked Swamiji, "If Swamiji has all powers to grant me livelihood [bhukti] and liberation [mukhti], then where is the need for the disciple [shishya] to do any spiritual practice [sadhana] for his own spiritual upliftment? I am convinced that nothing need be done by the disciple. His faith alone will get him everything and guru will bestow upon him all."

Swamiji replied, "Shishya [disciple] also has to play his part to his capacity, then only guru’s grace comes to his speedy growth."

At this juncture, Sri Satyanarayana, the wonderful soul who takes care of the main gate of the Bangalore ashram, said, Paramdhamiah is correct. With the blessings of Guru Maharaj, everything can be achieved and without his grace nothing can be achieved.

Swamiji said, Guru does everything, but the shishya has to do some work.

Suniti started putting some very nice questions to Swamiji. "Swamiji, the Shastras and Puranas describe many vows [vratams] such as fasting, doing homa, giving donations feeding the others and various pujas are described for many gods. They say that without these, there is no spiritual progress. Swamiji has taught us meditation. If we also do those things, will we get more benefits?"

Swamiji replied, No. If you do more and more meditation then only you will get all progress.

Suniti asked, "Swamiji, doing homa is good for us?"

Yes, At times devotees should do and participate in the homa and japa activities. These are quite beneficial.

Then Suniti asked, "Swamiji, I have another type of doubt. It is said that if the wife gives donations [danam], good deeds [punyam] and vratams, the husband gets the benefit, and when husband does them, the wife gets the benefit. Is that true for meditation also?"

Swamiji answered, No, everybody has to do his or her own meditation. Only the one who does meditation gets the fruits. Each has his own account and deposits and withdraws accordingly.

Swamiji’s words are valuable, but the limited value of studying words is brought out in the following incident that took place in Santa Fe in the United States during a program in 1991. People were going up to Swamiji for individual blessings. Towards the end of the line, a man went up and was talking with Swamiji and his interpreter. Soon their voices became loud and animated to the point where people in the hall became quiet so they could hear what was being discussed. Apparently, the man wanted Swamiji’s validation of his teacher and his study of vedanta, India’s metaphysical philosophy that has its roots in the Upanishads, the ancient Vedic books on philosophy.

Swamiji was not impressed by his study of vedanta. People study the scriptures, become pundits, and then they charge a fee to anyone who wants to learn from them. Such people cannot do meditation. They are only spiritual leaders. They have not seen God. They have not experienced God. Swamiji told the man that a true guru removes all bad thoughts from one’s mind. You must meditate. You could read all the books about Swamiji, all the questions and answers from Swamiji’s darshan, study them, and know all about what Swamiji has said but you would only become a pundit. You will not get enlightened.

Somewhat quiet after Swamiji’s loud words, and perhaps self-conscious at so many in the hall looking at him, the man appeared a little relieved at being able to turn around and take leave. As the man started to walk away, Swamiji made a parting comment: Whatever we have talked about now, that is called vedanta.

Those Who Made Collection Possible

Devotees owe a debt of gratitude to the authors of the earlier books on Shivabalayogi, including the authors of the early Telugu booklets, Rumale Chennabasaiah, Professor S. K. Ramachandra Rao whose English booklet was published in 1968, and Lieutenant General Hanut Singh whose book, Shri Shri Shri Shivabalayogi Maharaj, Life and Spiritual Ministration, was first published in 1981.

Thanks are especially in order to scores of Swamiji’s devotees who shared their experiences with me in the United States, India, and England. In most cases, their names are given in the experience headings throughout the book.

Many devotees and friends helped with the writing of Swamiji’s Treasure, whether directly or indirectly, giving ideas, criticism, proof-reading, corrections and inspiration. They include Karen Morell, D. Jagadish Kumar, Miss K. Yashoda, Shari Sue James, and Liz Cook.

The author with Shri Swamiji. Bangalore, January of 1992.

Sages in all spiritual traditions encourage seekers of Truth to keep the company of saints and like-minded seekers. Reading about yogis serves the same purpose. We become inspired. As we read and share Swamiji’s words and devotees’ experiences of him, spiritual currents flow in our beings. It is Shivabalayogi’s darshan.

The blessings of Shivabalayogi, the blessings of the Guru, is to reveal the inner Truth. Understanding can come suddenly, but most often we gradually begin to discern how the things of this world are insubstantial. The transformation is gradual and with time, we realize how profound and permanent the shift in consciousness has been.

Tom Palotas

June, 2007

---

[16]  The incident is related in the Blessings to Restore Life section of Chapter 23.

[17]  The incident is related in the Swamiji Gives Discourses through K. L. Ghai section of Chapter 8.

[18]  The photo of Swamiji showing the Raktha Kali bite.

One:   Shivabalayogi

Portland, Oregon, 1990

On August 7th of 1949, God in the form of a yogi, Lord Shiva, manifested to a fourteen-year old South Indian village boy named Sathyaraju, made him sit, touched him between the eyebrows, and tapped him on the head. The boy immediately experienced samadhi, the state of enlightenment in which the mind is still. He was transformed.

He meditated in samadhi twenty-three hours every day for eight years, then at least twelve hours daily for another four years, a spiritual penance called tapas. There were periods of months at a time when he did not return to ordinary consciousness. He attained God realization and emerged from his twelve-year tapas on August 7th of 1961. He became Shivabalayogi. He had merged with his guru, God in the form of Shiva, so he really is Shiva, but he never claimed to be Shiva or God. He very intentionally remained within the tradition of guru-disciple, a tradition that is part of the eternal truth, the sanatana dharma.

For three decades, Shivabalayogi traveled extensively throughout India and Sri Lanka, then from 1987 to 1991 he toured England and the United States. Everywhere he conducted public programs where millions received initiation into meditation. His only verbal teaching was to encourage people to meditate in order to understand the truth for themselves.

Swamiji, as he typically referred to himself, often explained that a yogi is one who has attained God realization through tapas. The great spiritual masters are yogis, he said. The ancient sages are yogis. Buddha, Jesus, Mohammed and Moses are yogis. The great Masters known to modern day seekers of God, such as Ramakrishna, Nityananda, Neem Karoli Baba and Ramana Maharshi, to name only a few, are yogis. There are many more yogis throughout the world who are unknown to the public. Swamiji said there are yogis among native peoples and there are yogis silently doing tapas even now on mountains and in caves.

The yogi’s silent teaching and empowerment are indispensable to reveal the true Guru, the Self within. Guru and devotee are inextricably bound together, lifetime after lifetime. The yogis who serve devotees do tapas not for themselves, but to serve others. In the expression Swamiji often used, they are agents of God. Through the powers they attain in tapas, they bless and awaken others to realize the inner Self.

Yogis give spiritual experiences, open hearts, and bring calmness to others’ minds. They are living examples that each person is a unique expression of God, and that God is not something that exists or is imposed from outside.

Swamiji insisted that yogis are not limited by time or space. He himself wore out his physical body and dropped it on March 28th of 1994. He was never limited by his physical body, so even though he dropped that form, he remains available to devotees, blessing and even appearing to them. This continuingly available presence is true of all yogis. The yogi is constantly blessing and manifesting.

Shivabalayogi said that there are cycles of time and we are in a particularly ignorant and destructive period. The ancient spiritual traditions understand the cycles of birth, growth and death. They also suggest that we are now in a difficult time that precedes a new birth. The modern world is one of extremes: technological progress and wealth, violent conflicts, and nuclear weapons and pollution that threaten mass destruction. Swamiji and many other great souls of the last century confirm that we are in a time of increasing difficulty that will give birth to a new era of understanding.

It is in this context that Shivabalayogi was born, did tapas, and gives blessings. He said that he did not undergo penance for himself. He had successfully attained Self realization in many prior lives. He did severe tapas without any personal desire, not even the desire to attain God. He often warned about the dangers of nuclear bombs and environmental damage, and he explained that among the purposes for his tapas was to prevent us from destroying ourselves. There is too much tension in the world, he said, and his mission is to reduce tension.

Shivabalayogi often talked about the spiritual tradition of the ancient sages, the sanatana dharma, the common foundation for all cultures. Shivabalayogi’s own tapas and life, because they were so unusually well documented, are a public demonstration of the ancient culture of the sages. We have much more information about Shivabalayogi’s tapas than that of other yogis, and unlike most yogis of the last century or so, Shivabalayogi traveled extensively throughout India and the West. Traditionally, yogis remain distanced from the general public and are little recognized in their physical lifetimes. Their disciples are few and selected. By comparison, Shivabalayogi traveled in order to make physical contact with many millions, and he freely gave and continues to give initiation into meditation and spiritual experiences. Such a public life allows us to better understand the significance of yogis and their message.

The sanatana dharma is not so well understood in the modern world, but this is also a time when the ancient and eternal traditions are being rediscovered and revealed. The life and blessings of Shivabalayogi are an infinitely powerful source of understanding the spiritual relationships and truths that underlie all cultures.

Swamiji did not do tapas with any desire for himself. He was made to do tapas so he did not have any desire in mind when he had God realization. Under such circumstances, the person who does tapas becomes an agent of God and can serve all the people. Swamiji is an agent of God.

Previous Births

Swamiji attached no importance to his past and usually did not discuss prior lives at all. Had he relied on his past accomplishments, he said, he would still be an ordinary villager. He once laughingly remarked that had God not chosen otherwise, he probably would have become a successful businessman or even a politician. We should not be impressed by past lives, he told us. What is important is what is in front of us now.

Shivabalayogi’s typical response to questions about past lives, anyone’s, was to meditate to find out the answer.

Q  Is Swami Sanatkumara? [Sanatkumara is the eldest of four mind-born sons of Brahma, God the Creator.]

You will get the answer in meditation. Swami does not discuss much of his personal life. Swami is keen to help as many people as possible.

Q  Is Swamiji the same as Babaji, the son of Shiva?

Swamiji was born to his mother and father. He was not born to Shiva.

Q  Can Swamiji tell us about his immediate past birth?

You will see it in your meditation.

Nadi Astrology

The Nadis are various collections of astrological predictions based on the idea of predestination. Everything in the future already exists – there is no time. Centuries or even millennia ago, ancient sages looked into the future and spoke about the history of humanity and many individuals. Their insights were recorded by the sage’s devotees, usually written on tree leaves. Many of these texts have been lost and others are difficult to decipher, but some have been preserved and copied over time. Different collections are named after the sage who inspired them.

Two such Nadi collections are the Bhrigu Nadi and the Kumar Nadi. The Bhrigu Nadi is reputed to have been written by Sage Bhrigu and is in Sanskrit. The Kumar Nadi is in classical Tamil and is attributed to Kumarswami (also called Subramanyan and Muruga), the son of Shiva. Both Nadis describe the birth of Sathyaraju, his completion of tapas, and his service to the people. They accurately describe Sathyaraju’s initiation into the path of tapas, and one Nadi devotes an entire chapter entitled Balayogibhava Charitra to give a detailed account of the tapas that Sathyaraju would undertake. The Nadis predict that after his completion of tapas Shivabalayogi’s life would be devoted to service and to spiritually uplift all people, both in India and abroad.

The Bhrigu Nadi is in the form of Sage Bhrigu answering questions put to him by Maharishi Vishwamitra, one of the ancient Seven Rishis, and Lord Nandi, the great god in the form of a bull who is the vehicle of Lord Shiva. These written records have