Kauai Aadheenam

The Saga Continues

We have shared recently how lotuses that were once super abundant in our ponds were totally eaten by the ravenous tilapia fish some years back. Inspired by two pilgrims, we have successfully (with the help of Kauai’s lotus whisperer, Ken Bernard) established just yesterday seven lotuses in seven 130-gallon pots buried in the ground. Ken also brought water lilies and five fast-growing aquatic plants. These will provide interest in the pots when the lotuses naturally die back and hibernate. He also introduced some small red platies fish and a few small snails who, as they multiply, are to become the maintenance crew.

Ken brought an abundance and with the additional plants he and Sadasivanathaswami set up a small Water Garden Propagation Area with the idea that when these lotuses and water lilies in smaller pots bloom they can be displayed at the Iraivan Temple entrance for all pilgrims to enjoy for a few days or weeks.

We learned from Ken that there are only two true species of lotus on the planet, the Asian Sacred Lotus and the American Yellow Lotus. Ken remarked that their new home, being half Indian and half American is an apt place for these two. And, he added, lotuses have been on the Earth for 130 million years, and are among the earliest flowering plants.

Factoids

Lotus has several unusual features that fascinate botanists:

Thermal flowers

Some lotus flowers can regulate temperature slightly, which is rare among plants.

Extremely durable seeds

Sacred lotus seeds have germinated after more than 1,000 years. One famous Chinese lotus seed was dated to around 1,300 years old and successfully sprouted.

Bengaluru’s Jayendrapuri Swami Extols the Book

Last month we asked Jayenderapuri Swami to comment of Satguru Bodhinatha Veylanswami’s amazing Yoga Sutras book. Yesterday he responded with such a full-hearted assessment we wanted all CyberCadets to have it. Swami is uniquely positioned to comment on the book, having spent his life in its study and practice. You will enjoy his nuanced take on what makes Bodhinatha’s book unique.

Book Review of Patanjali’s Yoga Sutras

Swami writes: The perennial quest of mankind, as has been profoundly echoed through the sacred traditions of

Sanatana Dharma, is not merely to live, but to know—to realize, to awaken to that eternal, unchanging

Reality which shines as the very substratum of existence, the silent witness of all modifications, and the

immutable essence behind the ever-changing panorama of life. In this exalted pursuit, the timeless work

Patanjali’s Yoga Sutras stands as a radiant beacon, guiding earnest seekers toward the direct realization

of their own true nature.

At the very outset, one is struck not merely by the intellectual precision of the sutras, but by their deeply

experiential orientation. Unlike many philosophical treatises that dwell extensively in abstraction, the

aphorisms of Patanjali offer a direct and methodical pathway—an inner science—through which the

aspirant may transcend the limitations of the mind and abide in the supreme stillness of pure

consciousness. The celebrated declaration, yōgaś-citta-vr̥tti-nirōdhaḥ, encapsulates the entire

essence of this path. Yoga is not merely physical discipline, nor philosophical speculation; it is the

cessation of the fluctuations of the mind. If the restless modifications of the mind are the cause of

bondage, their mastery alone opens the gateway to liberation.

The rendering of these sutras by the Himalayan Academy, through the translation of Satguru Bodhinatha

Veylanswami, extracted from the treasury of works of Gurudeva Sri Sivaya Subramuniya Swami,

resonates deeply with the timeless wisdom of the Upanishads, wherein the mind is both the cause of

bondage and liberation. The text does not stand in isolation but is presented as part of the grand

continuum of Vedic and Agamic thought. The division into four padas—Samadhi, Sadhana, Vibhuti, and

Kaivalya—is not merely structural, but symbolic of the aspirant’s inner evolution: from the initial glimpse

of stillness, through disciplined practice, past the temptations of extraordinary attainments, and finally

into the consummation of absolute freedom.

Within this illuminating framework, the exposition of Ashtanga Yoga—the eightfold path—restores Yoga

to its original sanctity and completeness. Yama and Niyama are not external moral impositions but

essential purifications of the inner instrument. Asana becomes a means to steadiness rather than an

end in itself; Pranayama unfolds as mastery over the vital force; Pratyahara reveals the art of inward

withdrawal—not suppression, but transcendence. Dharana matures into Dhyana, and Dhyana

culminates in Samadhi, where the triad of knower, knowing, and known dissolves into non-dual

awareness.

Yet, what elevates this edition of Patanjali’s Yoga Sutras into a rare and luminous category is the

profound spiritual authority and experiential authenticity brought forth by Sivaya Subramuniyaswami,

reverentially addressed as Gurudeva Sri Sivaya Subramuniya Swami, and the deft, disciplined, andcompassionate exposition of Bodhinatha Veylanswami, revered as Satguru Sri Bodhinatha

Veylanswami.

It must be stated without reservation that the depth of knowledge embodied by Gurudeva Sri Sivaya

Subramuniya Swami is not merely intellectual. It is born of direct realization, refined through intense

tapas, and sanctified through decades of guiding seekers along the inner path. His insights are not

speculative commentaries but living truths—arising from the stillness of meditation and the clarity of

Self-experience. In his hands, each sutra becomes vibrant, pulsating with spiritual force, revealing

layers of meaning that remain hidden to superficial reading.

His grasp of the subtle workings of the mind is particularly extraordinary. When elucidating the

foundational principle of Yoga, he does not merely define mental restraint but leads the aspirant into a

direct encounter with the restless nature of consciousness itself. His words carry the authority of

realization, possessing the rare capacity to instruct, inspire, and transform simultaneously.

Equally remarkable is Gurudeva Sri Sivaya Subramuniya Swami’s integrative vision. He harmonizes the

rigorous discipline of Yoga with the devotional richness of temple-centered Hinduism, dissolving

artificial divisions between bhakti, karma, jnana, and raja yoga. For him, these are not separate paths

but complementary streams converging toward the same महासागरः of realization. This synthesis reflects

not only scholarship but an all-encompassing spiritual vision rooted in lived experience.

If Gurudeva represents the vast ocean of spiritual wisdom, then Satguru Sri Bodhinatha Veylanswami

stands as the master navigator who guides seekers across its depth with precision and grace. His

handling of the text is truly deft in the highest sense. He neither dilutes the profundity of the teachings

nor burdens the reader with unnecessary complexity. Instead, he unfolds the insights with clarity,

balance, and accessibility, ensuring that the essence remains intact while becoming approachable for

the modern aspirant.

Where Gurudeva’s voice resounds with the authority of realization, Satguru Sri Bodhinatha

Veylanswami’s exposition reflects the clarity of a teacher who has deeply internalized that wisdom. His

interpretations bridge the distance between ancient aphorism and contemporary understanding,

making the teachings immediately relevant without compromising their sanctity.

His treatment of the Vibhuti Pada is particularly commendable. In an age where fascination with siddhis

can easily distract the aspirant, he maintains unwavering focus on the ultimate goal. While

acknowledging these powers, he gently but firmly redirects attention toward the higher उद्दे श्यः—the

realization of the Self. Similarly, in the Kaivalya Pada, his exposition reveals philosophical clarity and

experiential depth, guiding the reader toward the recognition that liberation is not an attainment in time,

but the unveiling of one’s eternal nature.

A feature of exceptional significance in this work is its presentation of the Yoga Sutras through the

illuminating lens of Saiva Siddhanta—a perspective that is indeed rare and perhaps one of its kind in the

vast landscape of yogic literature. Traditionally, the sutras have been interpreted through various

philosophical frameworks; however, under the realized vision of Gurudeva Sri Sivaya Subramuniya

Swami and the refined articulation of Satguru Sri Bodhinatha Veylanswami, they are revealed through

the profound metaphysical and devotional framework of Saiva Siddhanta.

This approach is not merely interpretative but deeply revelatory. It brings into harmonious alignment the

disciplined psychology of Yoga with the rich theology of Saiva Siddhanta—where the relationship of Pati

(the Lord), Pasu (the soul), and Pasa (the bonds) provides a comprehensive understanding of spiritual

evolution. Here, the restraint of the mind is not an isolated practice but part of a larger journey toward

union with Lord Siva—not as an abstract principle, but as a living, experiential Reality.In this synthesis lies the true uniqueness of the work. It serves as a profound unifying force between two

of the most ancient streams of thought in Bharat—the analytical, introspective discipline of Yoga and

the devotional, metaphysical richness of Saiva Siddhanta. What may appear as divergent paths are

revealed here as complementary dimensions of the same eternal truth.

This unification carries immense significance for the modern aspirant. It affirms that spiritual life need

not be fragmented—that one may pursue deep meditation while remaining anchored in devotion, that

inner stillness and divine worship are not contradictory but mutually enriching. The ultimate goal

described by Patanjali as Kaivalya is shown to be in consonance with the Saiva Siddhanta realization of

union with Siva, dissolving conceptual boundaries and inviting a more holistic spiritual vision.

Throughout the text, one perceives a harmonious integration of dualistic and non-dualistic insights.

While distinctions are acknowledged for the sake of clarity, the culmination transcends all duality. This

delicate balance reflects the wisdom of the great masters who have celebrated the diversity of

expression while affirming the unity of essence.

The language of the work deserves special appreciation. It is at once elevated and accessible, imbued

with reverence yet free from unnecessary complexity. More importantly, it carries a subtle spiritual force.

This is not merely a text to be read, but a scripture to be lived. Each sutra is a seed; each reflection, a

call to introspection; each page, an invitation to transformation.

In the context of the modern world—marked by unprecedented external advancement and inner

unrest—the relevance of such a work cannot be overstated. The mastery of the outer world has not

yielded mastery of the inner. The Yoga Sutras address this imbalance at its very root, offering a timeless

pathway to inner harmony and ultimate freedom.

The role of the Guru, though subtle, pervades the entire work. The journey inward, while deeply personal,

is illumined by the guidance of those who have realized the Truth. In this regard, the combined presence

of Gurudeva Sri Sivaya Subramuniya Swami and Satguru Sri Bodhinatha Veylanswami transforms this

edition into a living transmission rather than a mere intellectual exercise.

Thus, what emerges is not simply a commentary, but a confluence—a sacred संगमः of realization,

discipline, devotion, and wisdom. It stands as a testament to the अखण्डता of Sanatana Dharma, where

diverse streams merge into the ocean of Truth.

In conclusion, Patanjali’s Yoga Sutras is not merely a philosophical treatise nor only a manual of

practice. It is a mirror wherein the aspirant beholds the Self, a मागगदर्गकः leading from ignorance to

knowledge, from restlessness to peace, from bondage to freedom.

May all who approach this sacred work, which has been worked on by Satguru Bodhinatha Veylanswami

and the senior swamis here for several years, with a goal of providing a translation and commentary in

the context of Saiva Siddhanta. with humility, श्रद्धा, and sincerity be blessed with the clarity to

understand, the strength to practice, and the grace to realize the supreme Truth.

With these reflections, we place this humble offering at the lotus feet of Patanjali, and bow in reverence

to Gurudeva Sri Sivaya Subramuniya Swami and convey our Om Namo Naarayanaaya and Om namah

Shivaaya to Satguru Sri Bodhinatha Veylanswami, whose wisdom continues to illumine the path of

countless seekers.

Om Shantih Shantih Shantih॥

As the Garden Path surrounding Iraivan Temple takes shape (the first concrete trucks arrive tomorrow), we reflect on how far it has come in recent years. Building such an architectural gem on a remote island presents special challenges, and those challenges have been overcome one by one with Gurudeva’s inner guidance and blessings and Bodhinatha’s practical genius.

The Garden Path has several purposes. First, it will provide safe, mud-free walking access to Iraivan. Second, it will make maintenance in and around the temple (such as landscaping and stone cleaning) more efficient for our electric vehicles. Third, it will provide an elegant circumambulation path for pilgrims and for the annual chariot parade which carries Satguru around the temple on Guru Purnima. Fourth, it is the last unfinished major component of the temple, tying together the mature and beautiful landscaping that took decades to create and the completed-three-years-ago granite Siva temple.

Before & After Slider

Below is a shot of the foundation pour in 1999 and almost the same angle photo of the completed temple. Slide back and forth to see the changes.

Siva’s Sacred Garden is a never-ending delight, like life itself. And it is never the same, changing from day to day, year to year. Today we invite you to join us on a walking tour to meet a few of the inhabitants. And in the last slide we offer some food for thought regarding your DNA.

Herewith, a fun poem by Rudyard Kipling. It has a playful tone, but also a quiet wisdom beneath it:

---

The Glory of the Garden

Our England is a garden, and such gardens are not made
By singing:—“Oh, how beautiful!” and sitting in the shade;
While better men than we go out and start their working lives
At grubbing weeds from gravel paths with broken dinner-knives.

There’s not a pair of legs so thin, there’s not a head so thick,
There’s not a hand so weak and white, nor yet a heart so sick,
But it can find some needful job that’s crying to be done,
For the Glory of the Garden glorifieth every one.

Decades ago one of our large ponds was so dense with lotus that you could not see the water! It was a marvel, and we thought it would persist. But the Hawaiian “catfish,” called tilapia, perhaps the most widely farmed fish in the world, is an aggressive species and is impossible to get rid of. It devoured thousands of lotus plants, til there were none. The fish are still there, in abundance. Thanks to some unexpected support from recent pilgrims, we are working on systems to sidestep their damage to the lotus.

Our solution is to grow lotus in self-contained large pots (almost miniature ponds) that are four feet wide and 18 inches deep. Today we are digging holes for six of the pots, and in the days ahead we will fill them with topsoil and compost. We are getting ready for a May 1 visit from Ken Bernard, who is bringing new cultivars and helping us to establish them properly in the pots.

Hopefully, this time next year we will see dozens of buds and blooms. And the next year. And the next…

The first Polynesians reached Hawaiʻi around 300–800 CE. It was a time in India of the regional kingdoms of the Pallavas and Pandyas, a time of great bhakti movements and temple building. These first seafaring adventurers probably came from the Marquesas (south of Hawaii and East of Australia), with later waves from Tahiti. They sailed in double-hulled voyaging canoes using stars, currents and birds to navigate. The journey of roughly 2,000–2,500 miles took 3–6 weeks. It was hazardous—storms, starvation and dehydration posed real risks, and some voyages likely failed. They brought “canoe plants” and animals choosing things they needed for survival in the new land: taro, breadfruit, coconut, banana, sugarcane, pigs, dogs and chickens. Kauaʻi was among the earliest islands settled.

They brought the noni tree as their primary medicine, a fruit which strengthens the human immune system helping it to fight off all kinds of ailments. Fast forward to today, when the monks tend 10 acres of noni trees and ferment the fruit into a healing juice. They also make noni powder. It is a new product for us, and seems promising. One Swiss company imports it to add “organic Hawaiian noni” to their superfood products.

The process is simple but time-consuming. It begins with harvesting ripe, firm fruit from the tree. The fruit should be mature and mostly white, but not overripe or soft enough to fall apart. Next comes sorting and washing with water to remove dust and debris. 

After washing, the fruit is allowed to ripen further in 30-gallon food-grade containers for up to a week until it becomes uniformly soft. Once ready, it is processed through a pulping machine to remove seeds and create a smooth mash. This pulp is spread in thin layers on trays for drying.

Drying happens in two dehydrators until the mash becomes crisp. The dried product is then tested for moisture to ensure stability and shelf life.

The final step is breaking the large thin sheets into chips and pulverizing the hard, dried fruit into a fine powder.  The finished powder is packed into sealed bags, labeled and stored in a cool, dry place awaiting shipping.