Marshall Govindan in his book “Babaji and the 18 Siddhars Kriya Yoga Tradition” (Govindan, Marshall, Babaji and the Eighteen Siddha Kriya Yoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 Mountain Road, P.O.Box 90, Eastman, Quebec, Canada, JOE 1PO, reproduced with permission via e-mail), writes of Ramalinga Adigal's several successive transformations that correlate with Dr. C. Srinivasan, on Ramalinga Adigal's experiences in "An Introduction to the Philosophy of Ramalinga Swami" published by Ilakkia Nilayam, Tiruchi, 1968.
These experiences take place in the: Types Of Bodies/ Equivalent In/ and the relevant Experiences Gain Through This Body.
- Body of Love/ Sudha Deham/ Anbu Uru/ achievement of the Divine Life or Uyir Anubhavam. The body of love or Sudha Deham or Anbu Uru gives the experience, Uyir Anubhavam;
- Body of Grace/ Pranava Deham/ Arul Uru / experience of the Grace Supreme or Arul Anubhavam. The body of grace or Pranava Deham or Arul Uru gives the Arul Anubhavam.
- Body of Bliss/ Gnana Deham/ Inba Uru / experience and realization of God Supreme or Siva Anubhavam. And finally, the body of bliss or Gnana Deham or Inba Uru gives the Siva Anubhavam. By showering love to others and all of Erai's creation, Erai comes within us bringing us to the state of Bliss.
Dr.C.Srinivasan writes further,
- The transformation of the mortal human body into the perfect body (Suddha Deham), (is) achieved by universal spiritual communion and devotion to god; (that leads to,)
- The transformation of the perfect body (Sudha Deham) into the body of grace and light (Pranava Deham); (and)
- In addition, the transformation into the body of wisdom (Gnana Deham) and into the body of god supreme.
In many verses (of the Thiru Arutpa) Ramalinga Adigal sings of how his ‘impure body’ of ‘impure elements’ was transformed into a pure body of pure elements, called a golden body of immeasurable carats (Swarna Deham). He sings that one has to think incessantly until he feels and melts with love for god. In such a melting mood one bursts into tears and sings the praise of god and soothing warmth is produced in the aspirant. When this universal love and sacred warmth develop, the body as well as the soul became prepared for the descent of the grace, in the form of light. When this occurs, the material body of impure elements is transformed into a ‘body of pure light’, emitting a golden hue. This ‘golden body’ appears to be about twelve years of age. The body of grace (Pranava Deham) according to him can be seen visually but it cannot be touched. It appears to be a heavenly child of about five to eight years of age. The ultimate and greatest transformation in human evolution: a transmutation into the godhead, which he referred to as merging with the body of supreme wisdom - the body of god supreme (Gnana Deham).
In "An Introduction to the Philosophy of Ramalinga Swami" by Dr C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 we learn that in the state of Guru Sakiram or Shiva Sakiram, where God is perceived in the form of light, the soul becomes saturated with compassion and love. It experiences divine life or Uyir Anubhavam; it attains purity of the body that leads to a golden body or Sudha Deham. The extent of this achievement though is dependent on the grace of Arutperunjhoti.
Experiencing Uyir Anubavam in a Sudha Degam, where transformation to a pure body takes place, love incarnates. The universality of love in all fellow beings arises. Oneness in life is achieved. He/she sees the divine in all life forms. They see the smallness of oneself and the greatness of God. They experience the spontaneous flow of God in them. They see divinity in all creatures. They see God in the form they are ready to receive. They enjoy supreme grace or Arul Anubhavam.
The "I", is lost, revealing the Atma or soul that becomes the watcher without registering the sights, sound, and thoughts. The fruition of this state is gaining of Atma Anubhavam. (ஆன்ம அனுபவம் தியானம் சித்தியானதன் அடையாளம்).
From Atma Anubhavam we move on to Atma Darisanam or self-realization or Para Turiyam or Supra-mental perfection, where we taste God; and the glory of Arutperunjhoti. The soul is charged with divine grace. Again they realize the greatness of God's grace and their smallness.
Pursuing further only the experience of Brahmam exists. This is Samadhi.
Dr. C Srinivasan writes of Ramalinga Adigal melting in love and yearning for Erai, a classic example of how we should yearn for the divine too.
One has to think and think incessantly, till he feels and feels, till he melts and melts, till love for God fills in him. As love fills and fills, the aspirant of the melting mood bursts into tears. As the tear glands pour out profusely the body becomes wet by the overflow. When this is uninterruptedly repeated and repeated, the heart throbs and the mouth sobs the praise of the God Supreme.
This is the type of emotional spiritualism which is needed for the prayer at the moment. When this is achieved the Grace of God is sure to descend. Not only does the Light of Grace dawn on the aspirant but sets aside the inevitable death. In other words conquest of death is realized (as the mortal body will be converted into immortal body).
The aspirant thinks of the greatness of God and the smallness of his being. He thinks of the transient nature of the world and worldly objects and of the truth of God and the Soul. He is aware of the bounteous Grace and its benevolent flow in the loving individual. The pangs of hunger, disease and poverty of the majority of mankind and fear of death harrow out his very life. He trembles at the forces of lust and the shackles which not only cover and conceal the greatness of the soul but impel him into the ocean of desires. The sufferings of the poor and the horror of the mighty touch his very nerves. Therefore, he thinks of God Supreme to redeem the miseries of life and in his prayers he finds solace and solution.Then finally, the changes take place. The changes that take place in the human body internally are then exemplified externally during this gradual conversion from the physical into the divine. Srinivasan translates those moments when Ramalinga Adigal goes through a total internal transformation that is translated into words and described by Adigal in his Agaval.
The Swami says that the skin-the dermis and the epidermis-has become extremely soft. All the nerves and the tendons have become gradually loosened. All the bones membranous and cartilaginous have become automatically pliable. All the muscles and the muscular tissues have become loosened. All the blood has become internally coagulated. The semen has become not only hardened but concentrated in a unit. The brain and all its parts the cerebrum, the cerebellum and the medualla oblongata have loosened as an opening blossom. Throughout the body an elixir oozes out and flows and fills up all the parts.
Externally the forehead perspires. The face becomes brilliant. There is delicacy, soft and mild, sweet and harmonious in the tender and cool breathing. The internal beauty is evident outside. The hair splits. The tear glands are so profusely pouring in the eyes that it flows through the feet. The mouth gasps with a trembling note. The ears and their delicate parts are filled with melody. The entire body has become cool. The chest and the heart are throbbing. The palms are folded. The legs are staggering. The four different aspects of the mind have respectively attained a melting mood, have the sparkling filled, have harmoniously heartened and have then and there, the repercussions put down. The heart swells with anxiety to see the whole world (of love). All the visible parts of the body are blooming with ecstasy.
The life-bound ego which spurts out through the senses has vanished. All the blemishes that surround the heart and the mind have extinguished. The tender and soft loving and affectionate, mercy and compassionate quietism stands out. All the world and the worldly affairs are hidden. The ardent desire for receiving the Supreme Grace is increasing and overflowing. Now the God Supreme in the form of Supreme love fills up the body fully enshrining divine life.
Apart from his own experience of the transformation the Swami has given a detailed account of the properties and capacities of the divine individuals who are blessed with this Suddha Deham or perfected body. They will not be affected either directly or indirectly, internally or externally by the five great elements. Hence the Swami says that earth or stone in any form afflicted against them will not strike on them. The coolness of water will not affect them nor can they be subjected to immerse in water. The heat of the fire both internally and externally will not affect them. Not even a scar will be formed on their body. Air in any form will not impinge on them. Space will not have any effect on them. They may move about in space without any base of support.
Similarly, all their senses can perceive of the respective feelings without being barred by distance and obstruction. Hence their eyes can see anything of the universe though generally they are not bent upon seeing things of the world. They can hear any sound produced anywhere in the universe. They can smell anything from being in their own place and their body can feel anything of the universe at will. Their limbs can give anything to anybody irrespective of distance. They may walk anywhere with out any regard for space. They may speak to anybody at any place in the universe and beyond. Their knowledge is universal and omniscient. All the bonds of nature such as space, time and the like and even the natural order and regularity of the universe will not bind them. As already pointed out, food, sleep, and sex are no longer necessary for them. There would not be any perspiration, shadow, ageing or death for their body.
Their body cannot be disturbed by the great elements, devils, weapons of any kind, animals including human and superhuman beings in any place at any time. With regard to their power, it is said that they are capable of any creation or destruction at will. They can bring the dead of life; they can change or convert the old into young. In short, their knowledge, their action and their experience and every thing about them will be Godly, They are all-powerful, eternal and omni-potent.
From http://www.ramalinga.com (now defunct) we read as follows on Ramalinga's transformation.
Describing in exquisite way the phases of the transformation of his body, Ramalinga says that dermis and epidermis have become extremely soft; all the nerves, muscles and tendons have slackened little by little; the bones, membranes and cartilages have become very flexible; the blood has coagulated; the semen has concentrated being solidified; the brain and all its parts have been opened like a bud. All over the body an Elixir flows; the face glistens; the respiration is smooth and refreshing; from the tear glands abundant tears sprout; the mouth is half-opened tremulous and the ears are filled of sweet melodies. The entire body is refreshed and all its visible parts flourish in ecstasy. The heart swells palpitating Love. The ego vanishes, as the emotional and mental defects. A tender, loving and compassionate quietude dominates the entire organism. The ardent desire to receive the divine Grace overflows. The Supreme Love fills the body, which is the temple of the divine Life.