the years when the Asian Exclusion Act was in
effect (1924–65).
Little is known of Deva Ram Sukul’s early
years, the work of his institute, or even his death.
He emerges out of obscurity only as the author of
a few books (Yoga and Self-Culture and Yoga Nava-
jivan) and as a teacher of the American actress
Mae West.
As director of the Yoga Institute, Sukul had
become an acquaintance of the lawyer James A.
Timony. At one point in the late 1920s, West
became ill in reaction to the stress of several law-
suits against her. Timony introduced her to Sukul,
who was able to heal her at their first meeting.
Sukul subsequently joined her entourage and
traveled with her through the next decade. West
would later credit him with assisting her in devel-
oping a philosophy of life, although she was also
interested in astrology and spiritualism.
In later years, Sukul lectured on raja yoga and
taught the GAYATRI MANTRA. He also knew the
pioneer San Francisco HATHA YOGA teacher Walt
Baptiste (1917–2001) and he taught raja yoga in
Baptiste’s center in the 1940s.
Further reading: Deva Ram Sukul, India and Tibet: Pil-
grimage Lessons (New York: Yoga Institute of America,
1941); ———, Yoga and Self-Culture: Higher Laws of
Spiritual Dynamics Including Outline of Philosophy of the
Vedas, Upanishads, Bhagavad Gita, and the Six Systems of
Hindu Philosophy (New York: Yoga Institute of America,
1947); ———, Yoga Navajivan (Path to New Life and
Divine Realization): Introduction to Raja Yoga System of
Self-Culture as Taught by Deva Ram Sukul (New York:
Yoga Institute of America, 1947); Jill Watts, Mae West:
An Icon in Black and White (New York: Oxford Univer-
sity Press, 2001); Mae West, Mae West on Sex, Health
and ESP (London: W. H. Allen, 1975).
Sundarar (c. end of seventh and beginning of
eighth centuries C.E.) Tamil Shaivite poet-saint
Sundarar (also known as Nambi Arur and Sun-
tharamurtti) is among the trio of the most prom-
inent Tamil Shaivite saints (NAYANMARS) whose
hymns appear in the central liturgical and liter-
ary text of the Tamil Shaivites, the TEVARAM.
Sundarar, “the Handsome One,” was born a
Shaivite BRAHMIN in Tirunavalur. SHIVA claimed
Sundarar as his devotee, it is said, on Sundarar’s
wedding day, before his marriage could be com-
pleted. However, Sundarar later married a temple
dancer, Paravai, whom he often mentions in his
hymns, and a non-BRAHMIN, upper-caste woman,
Cankili.
Sundarar lived in the Shaivite city of Tiru-
varur, although as the other saints of the Tevaram
did, he often traveled to other shrines to sing
his devotion of Shiva. He also sang the praises
of kings and local chieftains who were his bene-
factors. Sundarar, they say, went to heaven on a
white elephant (perhaps the white elephant of
Indra), accompanied by a Chera king. Sundarar
is depicted in iconography with his two wives.
His courtly life contrasted with the more austere
life of his contemporaries APPAR and SAMBANTHAR,
the others of the sacred trio of saints in Tamil
Shaivism.Further reading: Indira Viswanathan Peterson, Poems
to Siva: The Hymns of the Tamil Saints (Princeton, N.J.:
Princeton University Press, 1989); M. A. Dorai Ran-
gaswamy, The Religion and Philosophy of Tevaram, with
Special Reference to Nampi Arurar (Sundarar) (Madras:
University of Madras, 1990).Sun Temple See KONARAK.
Sunyata (Alfred Julius Emanuel Sorensen)
(1890–1984) Danish-born sadhu and teacher
The youngest of three children on a small farm
in northern Denmark, Emmanuel (indwelling
God, the name he favored for himself) Sorensen
worked during his childhood on his family’s farm
and attended school only to the eighth grade.K 426 Sundarar