Independent corroboration

1. Paramahansa Yogananda’s “Autobiography of a Yogi” (1946): This influential book popularized Lahiri Mahasaya’s encounter with Babaji, but its reliability is disputed due to Yogananda’s agenda.
2. Swami Satyeswarananda Giri’s “Babaji Maharaj” (1983): This biography provides additional details about Babaji, but its historical accuracy is uncertain.

Scholarly perspectives

1. Historian and Indologist, Agehananda Bharati (1925-1991): Bharati questioned the historicity of Babaji, suggesting that Lahiri Mahasaya’s account might be mythical or symbolic.
2. Yoga scholar, Georg Feuerstein (1947-2012): Feuerstein acknowledged Lahiri Mahasaya’s encounter with Babaji as a pivotal event in modern yoga history but emphasized the need for critical evaluation.

Lets Summarize

While “Kaivalya Darsanam” is a significant source, its reliability is tempered by:

1. Limited details about the encounter.
2. Potential hagiographic elements.
3. Lack of independent corroboration.

Lahiri Mahasaya’s account remains a foundational aspect of modern Kriya Yoga lineages, but its historical accuracy is subject to ongoing scholarly debate and interpretation.

2. Swami Sri Yukteswar Giri (1855-1936):

1. Claim: Met Babaji on several occasions, receiving guidance and teachings.
2. Source: Recounted in “Autobiography of a Yogi” by his disciple, Paramahansa Yogananda.
3. Reliability: While not a firsthand account, Yogananda’s book is widely respected, and Sri Yukteswar was a prominent figure in the Kriya Yoga lineage.

3. Paramahansa Yogananda (1893-1952):

1. Claim: Met Babaji in 1932, receiving blessings and confirmation of his mission to spread Kriya Yoga in the West.
2. Source: “Autobiography of a Yogi.”
3. Reliability: His account is central to modern understanding of Babaji, though some question its literal accuracy.

4. V.T. Neelakantan:

1. Claim: Met Babaji in the 1940s and was tasked with spreading his message.
2. Source: His own accounts and those of M. Govindan.
3. Reliability: Less well-known, and his accounts are intertwined with those of Govindan, who has faced some controversy.

5. S.A.A. Ramaiah:

1. Claim: Met Babaji in the 1940s and received extensive teachings.
2. Source: M. Govindan’s book “Babaji and the 18 Siddha Kriya Yoga Tradition.”
3. Reliability: Relies on Govindan’s account, which lacks independent verification.

6. Yogi Ramaiah:

1. Claim: Met Babaji and learned advanced Kriya Yoga techniques.
2. Source: Claimed by his disciple, M. Govindan.
3. Reliability: No firsthand accounts exist; information comes solely through Govindan.

7. Other Claimed Encounters:

1. Various individuals within Kriya Yoga lineages: Some within specific lineages claim to have met Babaji, but these accounts are often undocumented or confined to those lineages.
2. Anonymous or unverifiable claims: There are scattered accounts of encounters with Babaji, but many lack details or verifiable sources.

Important Notes:

1. Varying Levels of Detail: Accounts range from brief encounters to detailed interactions and teachings.
2. Spiritual vs. Physical: Some encounters might be interpreted as visions or inner experiences rather than strictly physical meetings.
3. Verification Challenges: Many accounts lack independent verification, relying on personal testimonies or lineage traditions.
4. Evolving Narrative: The narrative around Babaji has evolved over time, with later accounts potentially adding or embellishing details.

It’s crucial to approach these claims with discernment, considering the source, context, and potential for subjective interpretation. While the mystery surrounding Babaji adds to his allure, it also necessitates a cautious and critical approach to evaluating encounter