Let noble thoughts come to us from every side

— Rigveda, I-89-i

BHAVAN'S BOOK UNIVERSITY

General Editor
S RAMAKRISHNAN

SESHADRI SWAMIGAL
of
TIRUVANNAMALAI

Translated into English by

S. A. SUBRAMANIAN
 BHAVAN'S BOOK UNIVERSITY

GURUBHYO NAMAH

SESHADRI SWAMIGAL OF
TIRUVANNAMALAI

Translated into English

by

S.A. SUBRAMANIAN

1998
Bharatiya Vidya Bhavan
Kulapati K.M. Munshi Marg
Mumbai 400 007
 © All Rights Reserved

First edition : 1998

Price : Rs. 200/-

PRINTED IN INDIA

By Atul Goradia at Siddhi Printers, 1 3 / 1 4 Bhabha Building,

13th Khetwadi Lane, Mumbai - 400 004 and published by
S. Ramakrishnan, Executive Secretary, Bharatiya Vidya Bhavan,
Kulapati Munshi Marg, Mumbai 400 007.
 To
The Memory of
My Beloved Wife
SUSHEELA
tTNVv cH.v t
OF C H ' C W
 FOREWORD
No one, not even a saint, likes to be dissected or
vivisected for the satisfaction of scientific curiosity. This
fact, I was made, by saint Seshadri, forcibly to realise,
during the last six months of his life (June 1928 to
4-1-1929). I then lived at Tiruvannamalai and tried hard to
observe and study this saint but every time I approached
him, he fled from me precipitately; and I succeeded in
staying in his proximity only for a very few minutes
during that period. The appetite for information, thus
whetted and left unquenched, was the cause of a meeting
being convened on 5-1-1929 i.e. the day after the saint
attained Mahasamadhi, and the formation of a committee
to gather materials for publishing his biography. But that
committee never met. As its convenor, I took its duties
upon myself and went about visiting places, instituting
inquiries and taking down statements from over 150
persons. The information gathered was mostly scrappy,
superficial, inaccurate and at times rather unreliable and
useless; and some statements were diametrically opposed
to others. Attempts to build up all these materials into a
reliable and useful biography failed. The papers were,
therefore, handed over two years back to Brahma sri
viii SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Kuzhumani Narayana Sastriar, the present author, who

had his own (unpublished) experiences to build upon as
also his collection of statements. Despite the demands of
his vocation and numerous other obstacles, he has at last
produced this book. This is the only biography of the saint
before the public, which is greatly indebted to him for its
production.
The author has used most of the material placed
before him, and arranged it in his own way. There is no
fixed rule or principle or finality in such arrangements
which naturally vary with each writer and reader. The
author's great devotion to the saint has proved a valuable
asset in enabling him to understand and appreciate facts
and features of the saint's life that appeared inscrutable or
repulsive to others. Yet it naturally renders it difficult, if
not impossible, for him to take a detached or critical view
of the saint's ideas and life work. This antagonism
between devotion and critical judgement always exists in
biography, especially in saintly biography and each
reader is left to judge its success, accuracy or utility, for
himself. From this view point, the profusion of incidents
and sayings of the saint scattered over the pages of this
book will be welcomed alike by the devotee and the critic,
though both might be more thankful if they were more
profuse, and if they were wrought into a few simple yet
general statements about the saint's life, ideals and
achievements. But generalisation at once sound and
profitable is so hard to make about any saint and is
specially hard in the case of Sri Seshadri who kept the real
inwardness of his life a perfect puzzle and deep mystery
to the public.
Seshadri swami moved about in the town of
Tiruvannamalai, every day for forty years and thousands
saw him and noted a few details of his external life. He
FOREWORD ix

was obviously an ascetic with rare disregard for the

world's prizes — and even for his good name and the
needs of his body. Some of his acts were dramatic and
deeply impressed the public. He had no home or abode
(anikethana), no dependents, no property nor institutions
to get attached to, nor any fixed habit or system. He
would run to numerous places every day, and rest for the
night in some deserted hall or haunted tower. He would
avoid rich food from wealthy persons and beg for some
cold gruel at a poor man's house or share their grub with
beggars at the "Beggars' choultry" (Sadhu Chatram).
Moneys he would not accept. Other things e.g. silk and
lace when presented to him, if accepted would be
immediately transferred to some poor person or torn to
shreds and utilised for decking the tail and horns of a
passing calf. He would seldom bathe, but occasionally, he
would pour out a whole pint of oil on himself, and with
oil still glistening on his head, would roam in the streets
for days. Rarely would he sit up for a shave. And when he
sat for it, he would at times stop it abruptly with half his
face or head "unshaved", and with perfect complacency
and scorn of public scorn appear everywhere for days and
weeks, presenting a ludicrous figure. Sometimes he would
take liberties with some of those persons whom he met,
reckless of consequences. He discarded rules and
observances of caste, and Asrama, sanctity and pollution,
prudence and decency. He always avoided animal food
and intoxicants. He was taken for a lunatic by several up
to the end of his life and he purposely simulated madness
at times. It was difficult to explain his general behaviour
and almost impossible to account for his particular
courses of conduct. One thing seemed fairly clear that he
was and wished to be always original and free, always
escaping the formation of habits that might narrow his
self. The main explanation of most facts of his life
X SESHADR1 SWAMIGAL OF TIRUVANNAMALAI

appeared and still appears to be that he was an ascetic

trying to maintain a thorough control of his senses and
mind, up to the very end of his life. He was undoubtedly
a Tapaswi of a very high order and his self abnegation
was very striking. One result of such Tapas (and of the
manthras and sadhanas he practised from his earliest
years) was the development of various siddhies or psychic
powers, e.g. knowing the past, present and future, in
places near as well as remote, in the external world, as in
the minds of persons. He made people see visions in their
dreams and even in their waking state. His touch and
blessings cured disease in some cases.
Asceticism, Tapas and Siddhies, however admirable
in their way are still considered rather superficial; and if
the saint's attainments, went no further, many would not
care for him and his biography. But careful inquiry has
now revealed, as was guessed by a few even before, that
beyond all these lay the precious ore of his inner life, the
sublime reaches of God realisation and self-realisation
that constitute his real greatness.
Seshadri Swami had deep devotion to God-especially
in the form of Devi Kamakshi, Sri Rama and Arunachala
(Siva). With these, he began his mantra Japa, Nama Japa
i.e. repetition of sacred names and pooja i.e. worship of
forms in pictures, pillars, images, etc., even the lines on
the palm of his own or other peoples' hands, and his
intense devotion was rewarded with the vision of the
Goddess. Visions, however, are not ends but stimulants
and aids to further spiritual progress, and the saint carried
on his yoga sadhana of Dhyana, and samadhi up to the
very end of his life. In the practice of concentration (Yoga),
he achieved remarkable success. For days at Tindivanam,
in his boyhood, and for hours at Echammal's house at
Tiruvannamalai in his later life, he sat steeped in samadhi,
FOREWORD xi

oblivious of his body. Even these feats of samadhi are but

means that serve to weaken or dissolve the deep rooted
vasanas including the idea that one is the body through
which alone the ego gets and expresses its separate
consciousness. They are not the goal.
Bhakti and Yoga are however not the only sadhanas
to one's goal and Seshadri Swami did not neglect the
paths of Karma and gnana. In fact all the paths are
interdependent and closely intertwined. The soul or spirit
is one and indivisible; and helpful in effecting
improvements on the emotional (Bhakti) or cognitive
(Gnana) side also. Strength of will assists in the
purification and pacification of the heart which in turn
promotes subtle perception of the Real. Thus Seshadri
Swami brooded in Japa upon the "Kamokarshid" manthra
repeating it 1,50,000 times. "Kamokarshid kama: Kartha"
he repeated to himself, It is nature's pull or attraction that
caused the act attributed wrongly to me. "Nahamkartha"
"I am not the actor etc". Here, his will and cognitive power
both came into play — to root out the idea that the ego is
the expression or counterpart of the single body it is
connected with, and to link the ego with or merge it into
the one spirit that runs through all creations. The results
of the sadhana were of course carried beyond the hours
actually taken up by that sadhana, as otherwise the
practice would be fruitless. The resultant impression filled
and swayed his mind at other times also. This is
Ahamkaaranasa or Manonasa. When someone asked him
why he was hurrying and scurrying up and down the
town, his answer was "It is the Vayu" that is moving the
muscles not I. When a Salem Sadhu engaged in
pilgrimages came to him, the Saint remarked "where is
one to go? Where is one to return? I am in myself (my
own state). You also should be yourself (in your own
xii SESHADRI SWAMIGAL OF TIRUVANNAMALAI

state)", this appears the attitude recommended in Bhagvat

Gita chapter V "Pachyan Srinvan Indriyaneen
thriyaarthatheshu varthantha ithithaarayan
Swabhavasthu pravarthathe". This is but one form of the
spiritual exercise that helps one to have a correct
understanding of the Self and not Self i.e. to perfect
realisation. The essential or all-important step is for
oneself to discard everything which is unreal and to dwell
in absorbed gaze upon the Self. For this purpose the mind
has to be drawn away from external objects. But the force
of past attractions (paapa karmavaasanaa) blocks the way.
Hence as a preliminary practice, desires are curbed and
disgust is developed at first towards all that attracted one
formerly. If the strong pull of wealth and ease seeking be
the obstacle, that is counteracted by dwelling upon the
ephemeral nature of possessions and ease. The Saint
remarked to some that Kalyana (good) is the
abandonment of "I and mine" and "Santikalyana" is the
restraint of the senses and the gaining of peace thereby.
"Wealth will pass away and our bodies also. Nothing
endures" he would remark to his devotees. The saint
encouraged a devotee to face his task with confidence.
"The Self has not to be discovered in mountain caves or by
holy rivers", he said. "It is there all along in your own
consciousness and you can as surely reach it". "He has
cited well known mantras, stanzas, slogans, etc., as "Twaa
suparna sayuja...viswam Tharpanadrisyamaana
nagareethulyam".... "Hamsaha soham" showing what a
clear grasp he had of the essential truth of Vedanta. He
sometimes expounded the Mahavakyas "Aham
Brahmaasmi, Tatwamasi, Ayamatma Brahma, Pragyanam
Brahma" with wondrous richness of detail and fullness of
illustration. Besides these, he has had his favourite
symbology to convey the same truths. Pointing to the Sun,
he said "That is Gnana". He once showed figuratively,
FOREWORD xiii

how phenomena cloud over and conceal the Real Blissful

Brahman. "Brahman is understood", he said, "by seeing
how the (sweet) jack slice is encased within the jack fruit".
The outside of the jack fruit is particularly unpromising, if
not forbidding with its thorns first, the sticky juice next,
and with the indigestible sapless fibres. It is by clearing off
all these three hindrances that one gets the bliss of the
sweet jack slice. The figure employed by the saint in
instructing the author about Brahman is even more
forcible. Holding a mirror before him, the saint clasped his
neck in a loving embrace and pointing to the reflection in
the mirror said "This is salvation". It is the union in love of
the jiva with its Guru-God that constitutes the goal of all
spiritual effort, the realisation of the Real Bliss, the merger
in Satchit Ananda.
The saint when once taunted by a relation with mad
forgetfulness of himself (Vismriti) nicely played upon that
word and pleaded guilty to the soft impeachment. Said he
"Mine is the forgetfulness of the illusory world and not of
the Real Brahman". Readers would thus see that the real
greatness of Saint Seshadri lay in himself realising God (or
the Real) and helping others to do so. There might be
saints who are content to achieve realistion for themselves
and will neither move with society nor move their little
finger for the benefit of others. This saint was certainly not
one of that self-centred type. He loved service and held up
parobakara or service to others as a noble ideal to live up
to.
To many practical minds, the greatest advantages to
be derived from the study of a departed saint's life
through books or otherwise is the establishment of contact
with the surviving Soul of the Saint resulting in the direct
and frequent help and guidance from the Saint in their
spiritual and even temporal career. Many Saints are said
xiv SESHADRI SWAMIGAL OF TIRUVANNAMALAI

to survive their mahasamadhi and exert beneficent

influence upon their previous devotees and even upon
new arrivals within their sphere.
No biography can ever be exhaustive, much less as a
first effort in the field like the present venture. There are
many chapters in the Saint's history of much interest to
the spiritual aspirant and to humanity at large which have
been referred to in the statement of experiences and which
have yet to be dealt with, especially after more light and
aid are received from the devotees and the public.
The question how far an aspirant may shield himself
in his path by voluntary conformity to public conventions
and opinions, while yet retaining a clear perception of
verities far above these conventions and opinions is one of
great practical importance and this saint's method of
tackling it is full of interest and instruction. Some light is
no doubt thrown in this book on the intertwining of
sadhanas and ideals of devotion with those of Inquiry or
Gnana; but further exploration is sure to lead to further
light which will be always welcome. The sympathetic
public may kindly send up their views and experiences
and other information to the author directly or through
the columns of papers and journals.

B. V. Narshimha Swamigal
Salem.
23-9-1939.
 PREFACE
Let us prostrate at the feet of Bhagwan Ramana who
is the essence of the Vedas and let us attain bliss.
Our Tamil language has received another treasure.
Soul-elevating books constitute the assets of any language.
Tamil literature abounds in such leading books. It is
impossible to exaggerate the richness of such literature
which is replete with the four Vedas and Purana Ithihasas.
To add to that richness today we have with us the
biography of one of the most eminent of such great men
viz., Mahan Sri Seshadri Swamigal. I consider this as one
of the assets of Tamil Language.
What is the raison de-etre of the four Vedas and
Ithihasa Puranas? Their object is to facilitate the
strengthening of the human mind to realise the truth of
the eternal verities. They impart the nature of the verities
to each in the light of his or her own development.
Notwithstanding this, the principles of the Vedas
have been expounded in the same way as governmental
laws. It is, however, clear that not everyone's mind is
willing to conform to the laws. Therefore the rules of the
vedas are not of use to all individuals but the Puranas and
Ithihasas offer friendly suggestions to enable people to
xvi SESHADRI SWAMIGAL OF TIRUVANNAMALAI

follow the path of good conduct. As for the epics, they use
the sweet language of lovers to improve mental concepts.
Such good principles bind the minds of many a person to
progress in the path of good conduct.
However, as they contain imaginary and contrived
situations, some may reject their approach. Thus, it is
obvious that if there is a real life history without the frills
of imagination, all people would welcome such a history
which offers immense benefits. Our Seshadri Swamiji's
biography is one such book with its unique value.
Seshadri Swamigal is a great man whose sight has
delighted many of us. Every act of his and every quality
of his has purified our concepts and moulded our minds
to perceive the truth. To hear his life story by itself
constitutes a good deed. His biography would be a great
help for people to obtain ever-lasting reward.
The great Brahma Sri Abhinavasugabrahmam
Kuzhumani Narayana Sastrigal has offered this world a
lucidly written history of the great Mahan. Sri Sastrigal
has ample knowledge, a pure heart, a broad mind and
clear perceptions besides bearing an excellent character.
Many good qualities adorn such as humility of his nature.
He has disseminated to the world at large the bliss he has
derived by his association with Mahan. The book bristles
with examples of noble qualities. The service he has
rendered to the Tamil-reading public is beyond
recompense.

Vidwan Sri K.S. Viswanatha Sastri

Vellore
31-8-1939.
 INTRODUCTION
From the worldly point of view it may be said that I
have written this biography, but;U: is not written with my
own power. It is the boundless, indescribable,
incomparable Grace of our Sadhguru Maharaj Bhagwan
Sri Ramana Maharishi, that wrote this. I had my first
darshan of Maharishi on the hill in 1915. At that time, I
sought his blessings for accomplishing three tasks. He
conveyed his blessings with his beatific smile through his
cool look. Those three requests came to be fulfilled within
a very short time. From then on my love for him
increased. A plea to a deity in a temple for a house, for a
life's partner etc. does not get fulfilled for several years.
On the other hand a plea to this speaking God gets
fulfilled within a very short time. Only my mind is aware
of that glory. I attempted writing this biography since as
early as 1930. I collected some information for that
purpose. However, when I started writing one day, for
nine days I could not write because of some hindrance or
the other. In this way 4 or 5 years were wasted. From 1936
I happened to live in Vellore (North Arcot District) and
during that period I was able to get a lot of information
pertaining to the hero of this write-up and our favourite
xviii SESHADRI SWAMIGAL OF TIRUVANNAMALAI

deity from various friends. For this fruitful success, the

blessings of the two Gods are responsible. At that stage
the powerful Grace of Maharishi impelled me to go to his
Asramam. Accordingly, I went to his Asramam in April
1939 and prayed before that Ocean of mercy. "For the past
seven or eight years, I have been trying to write this
biography. Due to various hindrances, this is not getting
completed. If you are kind enough to write a few words
about our Sri Seshadri Bhagawan, it would be the
supporting staff with which this biography could be
written. Please bless that this biography should be written
and completed. I have no other go but to seek your Grace
for this". With these words I put forward my earnest
appeal to him. He kindly accepted my plea and
responded by saying some words about Mahan Sri
Seshadri Swamigal and conveyed his blessings through
his eyes. That was all. Within three months from that date
the biography could be completed without any let or
hindrance and it was also got printed. Thus my humble
conclusion is that it was Sri Ramana Bhagwan's blessings
that made this book get completed.
After getting the book printed, I sent one copy for the
perusal of Maharishi. I also requested him to write a
preface. He gladly perused the whole book but he did not
consider it proper for him to write a preface in as much as
the book contains a special write up regarding himself
and he normally did not write anything with his own
hand. He, however, expressed orally a few sentences
containing his high appreciation and permitted the
inclusion of the same in the book. These are the twelve
sentences published in the first page under the heading
"Golden Words". I am elaborating below those ideas and
connected explanations as far as my humble
understanding goes:
INTRODUCTION xix

1. Scholars in English are of the opinion that the

author should not be friendly or antagonistic to the
subject person. If he is friendly he could exaggerate or
imagine things which are not there. If he is antagonistic he
could suppress or run down facts. Further the author
should confine himself to the facts. It is not necessary that
the readers develop a devotion or interest in the
biography or its subject hero. Further there is a school of
thought that even if some facts appear not important so
long as they are relevant to the history and are factually
correct they should be brought out. If one were to write a
biography based on the above principles, it may run like a
novel which is entirely based on imagination. Further
such a biography may raise a doubt as to whether it is true
or imaginary.
2. Our approach is totally different from the western
approach mentioned above. Our approach is based on
tradition. It abounds in faith in God, belief in Sastras, faith
in Guru. When we start writing a history based on a
person's characteristics, the same would bring out how he
was above the usual run of humans and how he was
endowed with Divine powers.^The traditional approach
will have some imagery of the peripherals but will not
compromise on facts so that the readers will develop a
devotional interest.
3. This deals with 137 items of information which are
put under proper groupings to facilitate conformity and
consistency in presentation. In describing the incidents no
back-up illustrations from Sruthi, Smrithi, Ithihasas and
Puranas have been given. Only in some cases, it was
considered essential to give a few sentences by way of
illustrations. If one were to elaborate in every case it
would have to cover the entire gamut of Vedanta Sastras,
18 Puranas and other Ithihasas. The idea is that this is not
xx
SESHADRI SWAMIGAL OF TIRUVANNAMALAI

a history filled with commentaries and quotations which

would have obscured the sequence, making it difficult to
know the beginning or the end.
4. I am not well versed in the beautiful Tamil
Language. If it were so, it would have furnished food for
thought for only the Tamil Scholars. It would then not
have quenched the hunger for information of women,
youth, the elderly and the poor. It would have made it so
much more difficult for them to attain the benefits derived
from a knowledge of the glory of the Divine personality
and his teachings constituting this biography.
5. By Divine Grace, this biography has 12 chapters
and resembles the Sri 'Bhagavatha Puranam' which has 12
Skandas. Like the Bhagavatha Puranam, it extols the
merits of the devotees. Just as the 10th chapter there is
important, here the 10th chapter containing 108 utterances
of the master is important. In the Bhagavatha Puranam,
the 11th chapter covers the passing away of Maharaja
Parikshit and the 11th chapter here covers the videha
kaivalyam of Mahan Sri Seshadri Swamigal. Some finer
points from. Manthra sastras, Astrology, Yoga and
Vedanta are touched upon at appropriate places.
6. As the Grace of Bhagwan Sri Ramana was
available, there was no strain experienced in writing this.
7. In the second sub heading, "The Golden Hand" of
chapter 2, information obtained from Swamiji's younger
brother Sri Narasimha Josiar and from an 80 year old
female relative of Swamiji by name Unnamalaipaatty of
Athuvamabadi, has been published. This is a marvelous
incident.
8. It is impossible to describe the extent of affection
and regard which Bhagwan Sri Ramana Maharishi had for
our Seshadri Swamigal. This is inferred from the way he
INTRODUCTION xxi

mentions "between us both". I can easily vouch for that as

I happened to hear him speak about it. As mentioned at
the 5th chapter (Subhead Para 50) Sri Ramana himself is
Sri Seshadri. From his sentence, I conclude that the
Maharishi has accepted as correct the statement that Sri
Seshadri himself is Sri Ramana. As regards the
equivalence in the matter of "The Golden hand" when Sri
Ramana as a young boy was living in Tiruchuzhi, his
school mates used to call him as "Golden Hand". Any task
would be accomplished successfully if our Ramana came
in front. That is the reason for his nickname. A doctor who
gave with his hand a medicine which resulted in cure is
said to have a "lucky hand". Even though an advocate
argued a case and won it, he is not said to have a "lucky
mouth" but that he has a lucky hand. In the same way, as
the task was achieved successfully, he came to be called
"Golden Hand". In Sanskrit, this is termed "Hiranyabahu".
These days our Ramana Bhagawan is shining like Lord
Siva who is praised in Sri Rudra as "Hiranya Bahave". The
indications of this characteristic were there in his
boyhood. That is how the equivalence between Sri
Seshadri Swamigal and Sri Ramana Maharishi exists.
9-10. These sentences indicate the extent of affection
Maharishi had for Swamigal. How happy he was while
reading the biography, his immense delight and
enthusiasm cannot be described. If while going through it,
he found references to the inmates of his asramam, he
used to call them and read aloud for their benefit the
relevant portion. Not only he was quick in reading the
book but he was careful to correct any mistakes therein.
That Grace of Sri Ramana Maharishi is glorious.
11. The copy sent to Maharishi for his perusal was
printed in coarse paper and was not properly bound. At
the page 324-325 of that copy at the middle of the heading
xxii SESHADRI SWAMIGAL OF TIRUVANNAMALAI

somehow printing ink had spilled in the press. In these

two pages there is a detailed description of Swamiji's
attaining Videha kaivalyam and of the gloom that had
descended in the town of Tiruvannamalai. Seeing that
Bhagwan exclaimed: "Did you see a surprising thing?
Some devotees wept and rolled on the ground; some burst
into tears in an uncontrollable manner. The printing ink
smeared at the place indicating the sorrow of the people
and it blackened the portion. What a surprise?" Saying
that, he also stated that he would keep the same copy and
get it properly bound.
12. The very day in 1915 that I saw Maharishi, I also
heard about Bhagwan Sri Seshadri Swamigal. But I could
not meet Swamigal then and came away. Then for 5 or 6
years I heard about his glory from my friends. I met him
in person for the first time in 1921. From then onwards for
8 to 9 years till he attained siddhi, I moved closely with
him like a shadow. That was possible only due to his
Grace. I had observed very keenly his manners, clothing,
attitudes, nature and other characteristics. At the same
time I had noted down his various utterances and
instructions. There is an enormous mass of information
concerning him. It has been possible to publish here only
a small fraction of that information. If he uttered a word
in the morning, he would show its purpose and meaning
by his action in the evening. If one were to bring out the
purport of that one word it would require 30 pages for
elaboration. That could not be done even by great
scholars. Our Seshadri Bhagwan proved that every act of
his was in conformity with the Sastras.
As far as I know there are thousands of devotees who
were aware of his greatness and received spiritual
instructions from Mahan. But those are all from other
towns. As Swamiji was in Tiruvannamalai for 40 years,
INTRODUCTION xxiii

the people of Tiruvannamalai must have known much

more about him. On the other hand except to say "Oh!
Seshadri was a Mahan", they did not go deep into his
words and acts. The interest of outsiders in knowing and
appreciating our Maharishi, was not evinced by the
people of the town. The proverb "A neem tree of one's
own backyard will not be useful for medicine" is
illustrated in the way the two (saints) were treated. In the
town itself there could be a few or more devotees. No
reflection is cast on them considering the fact that both
have lived in Tiruvannamalai for 40 years the whole town
should have been permeated by Sri Seshadri - Ramana
theme.
I had collected information, apart from my own
personal experiences, that of devotees from Tanjore,
Trichy, Salem, Madurai, Arcot Districts. That collection
numbered 105. In spite of my desire to use them for
writing the biography, due to certain personal problems I
could not do that. At that stage Sri B. V. Narasimha
Swamy, who had with him 150 statements asked me to
send my collection so that he could write the biography.
But as Swamigal (Mahan) did not give his approval (as
evidenced by casting lots), I intimated this to Sri B. V.
Narasimha Swamigal and did not comply with his
request. This exchange of correspondence took place two
or three times. Then this year (1939), having come to know
that I have received Maharishi's permission to proceed
with the biography, Sri B. V. Narasimha Swamigal was
kind enough to send me the 150 statements in his
possession. Of these, more than half of the statements
were of a trivial nature and not worth while to publish,
the rest were valuable for inclusion in the biography. I am
very grateful to him for the big help received by me. At
the end, the two Gods Sri Seshadri and Baghawan
xxiv SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Ramana wrote out this history and conferred honour on

this writer (who is a mere speck). The above is to the best
of my humble understanding an elaboration of Sri
Ramana Bhagwan's "Golden Words".
Four Pre-requisites
A Composition should have four features : (i) Subject
matter (ii) Usefulness (iii) Indispensability (iv) Type of
readership. If these are not present, people will not be
interested in reading it. This book has these features.
Before proceeding with the subject, an objection could be
raised : That is, God and Gyani are one. A Gyani is one
who has seen God. He is also a speaking God. His
biography can be written only by a comparable Gyani.
Otherwise it will be like a blind man groping over an
elephant. The objection is: How has this biography been
written? Yes, true, one cannot know nor write about a
Gyani's state of attainment of bliss nor about his subtle
state when he is in bliss (Sahajanishtai). But one can get to
know about and write on his obvious/visible activities.
1. The four important aspects dealt with in this book
are Swamiji's boyhood, his spiritual practices as
explicitly known, the siddhis performed as directly
witnessed and his teachings.
2. A study of this book will lead to a life free from
diseases and wants in this birth and moksha after
this life.
3. The value of this book is that the four objectives as
described above cannot be obtained from any other
books.
4. All mankind who desire happiness and liberation
(moksha) can read this book.
 xxv
INTRODUCTION

Note : Wherever the word "Swamiji" occurs in this

translation it refers to Sri Seshadri Swamy. "Renu" refers
to the author of this book in Tamil.
After completing the printing (in 1939) some 8 pieces
of instructions (from Swamiji) as received by some
devotees were received. These are added in the appendix.
I have culled out the more important items from the mass
of items received through Sri B. V. Narsimha Swamigal
and from those in my own possession. However in
general the list of names in the appendix covers all those
who furnished information regardless of whether it was
important or not.
Sri A. K. Venkatachala Naicker of Vellore completed
the printing of this book within three months in his press.
This was possible because of his hard work day and night
treating the work as a service to Mahan and the task as his
own personal work. He is a very devout person who has
been carrying out his worship and meditation for a long
time and has a charitable disposition of mind. While his
dedicated practices by themselves would do him immense
good, I pray with gratitude, to my favourite deities Sri
Seshadri Swamigal and Sri Ramana to confer on him long
life, health, wealth and prosperity.
My most heart-felt thanks are due to Sri K. S.
Viswanatha Sastriar, Tamil Vidwan in Mahant College,
Vellore for helping with timely proof-reading in spite of
his other pressing preoccupations.
It is known that there are lakhs of disciples of
Swamiji's in Tamil Nadu. They may be in possession of
information relating to Swamiji. It is felt that many such
devotees have not come out with the information
available with them. If such devotees send such
information to Sri A. K. Venkatachala Naicker, L.V.Press,
xxvi
SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Vellore, N.A., that could be included in the subsequent

edition of this book.
Abhinava Sugabrahmam Brahmasri
Narayana Sastrigal (Kuzhumani)
Vellore.
01-10-1939.
 TRANSLATOR'S NOTE
This is a translation of the biography of Sri Seshadri
Swamigal by Kuzhumani Abinavasugabrahmam
Narayana Sastrigal brought out in 1939. Much of the
writings pertaining to Mahan Sri Seshadri Swamigal are
in Tamil. The only object of the translator is to reach
his(Swamigars) biography to a larger audience not
familiar with Tamil. While the translation retains the 12
chapters of Sri Narayana Sastrigal, a post script is added
to indicate Mahan's subsequent activities. Though
Mahan attained samadhi on 4-1-1929, he has been active
in his subtle (Sookshma) sarira and has conferred his
blessings / instructions etc., to a large number of
devotees acting /speaking through others. Presently he is
operating through a lady saint Brahmarishi Ikapara
Sowbhagyavati Annai Umai Ammaiyar who is the consort
of Sri R. Muthukumaraswamy Mudaliar of Tiruvannamalai.
The latter is the secretary of the Seshadri Swamigal
Asramam and is the moving spirit behind the various
activities at the Asramam. He is also an important
functionary of the Lord Arunachaleswarar Temple Trust
and has been responsible for arranging the clean-up and
activities involving various other temples both in the path
xxviii SESHADRI SWAMIGAL OF TIRUVANNAMALAI

of perambulation (girivalam) and elsewhere. The

translator wishes to convey his heartfelt thanks to
Sri R. M. Iya and others for encouragement received and
to Mr. R. Ramanathan of New Delhi for assistance and
help extended in carrying out his task.
Above all the translator submits his humble
prostrations to the Mahan. Any imperfections in this work
are entirely at his fault and the credit, if any, goes to
Kuzhumani and Sri R. M. Iya, Sri Boothalingam of
Bangalore who gave an insight into some of Mahan's
actions through Srimathi Parvathammal of Bangalore. The
word "Swamiji" in this translation refers to Mahan
Sri Seshadri Swamigal.

1397 Sector 29 S. A. SUBRAMANIAN

NOIDA, U.P. An ardent devotee
 SRI RAMANA BHAGWAN'S GOLDEN WORDS ON
THIS BIOGRAPHY
1. If this had been written by persons well versed in
English this would have become like a novel.
2. This has, however, not been written that way and is
written in the traditional manner.
3. The subject matter is appropriately divided into
consistent groups.
4. It is written lucidly enough for everyone to read.
5. The author has had ample experience of the sastras
and has conformed to the same in writing this
6. Only the writers can appreciate the arduousness of
the task.
7. The subject "Golden Hand" has been brought out for
the first time.
8. In that matter also there is an equivalence between
us both
9. Someone had wanted me to write a foreword for a
book in Malayalam, some obstacles or the other
came in the way of my seeing it for the past five or
six months and only recently completed reading it.
10. However this book was so enthralling that I
completed seeing it in two days.
*11. At pages 324,325 (of the original book) there is a
spread of ink at the heading which appears in the
appropriate place (Chapter on his attaining
samadhi)
12. At first B. V. Narasimhaswamy gathered facts to
write this book. Suddenly he stopped it and
completed writing my biography. The writer has
also been attempting this task. It was ordained that
xxx
SESHADRI SWAMIGAL OF TIRUVANNAMALAI

finally he should complete the biography of

Sri Seshadri Swamigal and he should be proud of it.
*(Only the copy sent for perusal of Sri Ramana
Bhagwan had such ink-spread. The other copies did
not have this).
 CONTENTS
Page
Dedication ... ... ... v
Foreword ... ... ... vii
Preface xv
Introduction xvii
Translator's Note xxvii
Sri Ramana Bhagawan's Golden Words on this
biography xxix
1 Kanchipuram ... ... ... 1
Gurumandalam • The Dynasty of Kamakotiyars
• Sri Kamakoti Sastrigal • Maragatham • Marriage of
Maragatham • Family life • Swamigal's Avathar
• Swamiji's Horoscope • Swamiji's Family Tree
• Family Tree on the Maternal side • Mother's
Delight
2 Childhood Pranks 18
Boyhood • The Golden Hand • Initiation of
Education • Upanayanam and Veda Adhyayanam
• Swamiji's Schoolmates • Father's Demise
• Vedanta Sastras • Sri Kamakoti Sastrigal attains
siddhi • Efforts at Matrimony of Swamiji • Mother's
Demise
3 Swamiji's Upasana and Renunciation ... 31
His meditation at Cremation Ground and parents'
sorrow • Swamiji's Sannyasa and Spiritual Gain •
His Yogic powers • The Umbrella of Serpent Hood •
The "Varia" state Appears at Tendivanam • Swamiji
arrives at Thoosi Mamandur and Tiruppathur
• Swamiji reaches Tiruvannamalai Via Padaveedu,
Thurinjikuppam • Map showing Swamiji's Travel
Route
xxxii SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Page
4 The glory of Arunachala ... ... ... 48
Uncle and brother visit to Tiruvannamalai • The First
episode at Tiruvannamalai and Three Lingas •
Physical Appearance and Outwardly conduct Clothes
• Gait and Posture • Voice and Music • Some Pranks
• Food • Bedding and Sleep • Strange Conversation
5 Sri Ramana Bhagawan ... ... ... 69
Another Reason • Relation between Swamiji and Sri
Ramana Bhagawan • Three Pronouncements by Sri
Ramana Bhagawan on Swamiji • Devotees' opinions
on Swamiji and Sri Ramana Bhagawan • Viswanatha
Iyer • Swamiji and Sri Ramana Bhagawan were one.
• Kavyakanda Ganapathi Sastriar and his experience
with Swamiji • Swamiji and workers • A Mango
Merchant • Murugan • Chokkalingam • Dasi
Alamelu Ammal • Swamiji's every Single Act is for
some good • Ex-High Court Judge Dewan Bahadur
K.Sundaram Chettiar • Sivaprakasa Mudaliar •
Venkatrama Iyer • K. K. Irawadam Iyer • A
Vaishnavite • Another Rumour • A Casual Labourer
• Blessings Conferred on devotees • B. V. Narasimha
Swamigal • An Experience • T. V. Subramania Iyer •
Bhanukavi • S. Parasurama Iyer • K. Krishna Iyer •
Krishnaswamy Sastriar • A. V. Srinivasa Iyer • M. K.
Subramania Sastriar • Rajamanikkam Ammal • A
Student • Suryanarayana Iyer • V.R.S., (Polur) •
Cure of Devotees's Ailments • A Poisonous Disease
• Delirium, Vomiting and Swelling • Scabies
• Odema • Brahmarakshasam • Bronchial Disease
(Asthma) • Bilious Fever • Sprain • Recurrence of
Bilious Fever • Tuberculosis • Poisonous Fever
• Carbuncle • Megam, a Skin Disease • Black
Leprosy • Scorpion • Swamiji drinks poison
6 Spiritual Insight (Gnana Drishti) ... 110
Reading other's Minds • Atheetha Gnanam •
Anagatha Gnanam • Sundara Sastrigal • Distant
Vision • Dream Perception
TRANSLATOR'S NOTE xxxni

Page
7 Perception of Minute Objects — Sookshma
Drishty 138
Meenambal, Sri Vittoba Swamigal
8 Miraculous Powers of Sri Swamiji ... 149
Causing Rainfall • Swamiji's Kayavyuham • Taking
other forms • Calling out for Garuda birds • Calling
various birds • Showing Hell • Showing Swargaloka
and the Trinity
9 Incarnation of Sri Parvathi Devi ... w 156
Brahmasri N. Subramania Iyer • Natesa Iyer of Adi
Annamalai • The Temple car Moves • Venkatraman
• Madurai Saurashtrar • Initiation by Touch •
Murugesa Mudaliar
10 Aphorisms of Swamiji ... 164
Upadesa • Instructions to Renu • Instructions to
other devotees on detachment, renunciation • Some
Introduction on Ahimsa (Non-violence) • Equivision
(Samadarsanam) - • Instructions on Guru
• Instructions on Karma • Instructions on Meditation
(Dhyana) • Instructions on Devotion (Bhakti) • Sri
Rama Nama Upadesa • Manthra Upadesam •
Instructions on Spiritual Matters • On the
Characteristics of the spirit (atma)
11 The last days (Videha Kaivalyam) 209
12. The Sequel ... 217
Ashtothra Satha Namavali 235
Trisathi Namavali 253
List of those who furnished information 266
 Chapter 1

KANCHIPURAM
Kanchi District (Mandalam) in our Country (Bharath)
is an important territory with manifestation of divine
nature. It has an area of 400 Sq. miles. It is also known as
Thondai Mandalam. It is bounded by the sacred shrines of
Virinchipuram, Mahabalipuram, Devakipuram and
Devapuram on its four sides. On its two sides are the
rivers Payaswini (Palar) and the Dakshina Pinahini (South
Pennaiar) which promote bhakti among the people. In the
centre of these is the sacred city of Kanchipuram.
This Kanchi shrine (kshetra) is one of the seven
shrines* which confer spiritual liberation (Mukthi). The
seven shrines are Ayodhya, Madurai, Maya, Kasi, Kanchi,
Avanthi and Dwaraka.
This shrine is extolled in Puranas as Brahmapuram
and Dharmakshetram. It is blessed with the presence of
thousands of Siva lingas. It is sanctified by various sacred
waters such as Sivagangai, Umabhadhrai, Kambai etc. It
has a sthalavriksha (sacred tree) of a mammoth divine
mango tree which has stood through times of ancient
deluge and which saved the great saint Markandeya. It is
the seat of Sri Kamakshi Devi who is Srichakra Raja
2 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Devata and Mahathripurasundari, Sri Ekambaranathar

and Sri Varadarja Perumal who are the saviours of many
a soul. The layout of Kanchipuram reveals itself as the
delineation of Srichakrapeetam of Parasakthi and is hailed
as Chakrarajam.
Srichakram has the Bindhu Swarupa in the middle
the Sri Gurumandalas on its side and nine Avaranams on
the periphery. In the same way the Kanchikshetra has at
its centre the Bindhu sthana of Sri Kamakoti Peetam
which is praised as Kamaraja Peetam, Bhooyoni and
Pilakasam. On its side it has the Gurumandala with Lord
Ekambaranathar, Brahma, Hasthivaradar, Hayagrivar,
Bhrugu, Agastyar, Vyasar, Markandeyar and others. In
the five surrounding Avaranas are Vikata Chakra
Vinayaka, Kumara Bhagawan, Sri Krishna Bhagawan and
other Deities as Avarana Devatas and as Beejaksharas.
Further it has on all four sides temples and hundreds ol
dedicated villages as the 6th, 7th, 8th, 9th Avaranas and
the Beejaksharas of respective Devathas up tc
Bhoopuram.
It is natural that divine incarnations (Avathara
Purushas), Yogis, Siddhars, Gnanis flock to this town tc
live there as the divine Trinity exist in their temples here
and it resembles Sathyalokam, Vaikuntam and Kailasam.
Accordingly our ancient Guru Sri Sankara Bhagawac
Pada Swamiji resided in this town for some time after hij
countrywide tour. At that time he established here the Sr
Kamaraja Peetam which is Chakrarajam to suit th<
conditions of the Kaliyuga. He also established i
Gurupeetam here to protect the Vedic traditions fron
being spoiled. From then on, the fame of the shrine go
boosted. Thereafter considering this place as the seat o
spiritual knowledge and centre of liberation (mukti)
countless sages from many countries landed here like bee
 KANCHI PURAM 3

being attracted to lotus flower. Thus this kshetra has

excelled other such sacred towns in having great saints,
sacred waters and images of divinity (Parabrahamam).

Gurumandalam

Gurumandalam means a congregation or circle of

sathgurus (Spiritual masters). The word "Mandalam" also
: derives from the seating arrangement of the Gurus in a
circle for doing puja to them. There are many such
spiritual masters. All of these masters are Deities. These
Deities appear in the world from time to time as Rishis,
Avathara Purushas (Incarnations of God) depending on
the nature of the conditions prevailing at the concerned
time. Examples of such divine incarnations from time
immemorial are Sriman Narayanar, Brahmadevar,
Vasishtar, Sakthi, Parasarar, Vyasar, Sukar, Gaudapadhar,
Govindar, Sri Sankarar, Padmapadhar, Hasthamalakar,
" Thodakar, Sureswarar, Anandagiri, Vachaspati,
Amalanandar, Appayyadikshidar, Madhusudhana
Saraswathi, Ramanandar, Bhaskararayar,
Sadasivabrahamam and others.
; This Gurumandalam has three divisions namely
Divya Oham, Siddha Oham and Maanava Oham. Sriman
Narayanar and Brahmadevar belong to Divyaoham, the
eight saints from Vasishta to Sri Sankara belong to
Siddhaoham. The others belong to Maanavaoham. These
three divisions are expressed as a significant part of
Sri Vidya sampradayam (tradition) which is the best path
for upasana (Spiritual Practice).
Our Adiguru Sri Sankara occupies the central place in
the gurumandalam. While he was in Kanchi for some
time, he established the practice of Sri Vidya for the good
of humanity. He considered that Sri Vidya was the basic
aid in instilling the Advaita concept in people's mind.
4 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Hence he taught many disciples the secrets, manthras and

yanthras of Sri Vidya. He also wrote the book "Prabanja
Saram" and "Saundarya Lahari" to publicise certain
aspects of Sri Vidya. To symbolise Sri Vidhya as the
foundation for Advaita practice, he wrote the "Trisathi
Bhashyam".
To foster among the people, devotion to Kamakshi
Devi, Sri Vidyaswarupini, he laid down certain
procedures for prayer. As the people in Kanchi did not
possess the calibre to follow those procedures, he went to
the banks of the Narmada river. From there he brought to
Kanchipuram 30 devotees with their families, who were
staunch followers of the Maanava Oham. He set them up
at Kanchi to pursue systematically the Kriya yoga practice
of Sri Kamakshi Devi.
Those 30 Devi Bhakthas (devotees) performed with
love the pujas for Sri Kamakshi Devi in the Sri Kamakoti
Peetam exactly as per Adi Sankara's orders. As per the
principle, "Karnath Karnopadesena Sampraptham
Avaneethalam", from ear into ear, from ear into ear
reaching the earth, from father to son, from teacher to
disciple, they spread the practice of Sri Vidhya worship in
the world. Since those days, devotion to Devi and
concerned practices of worship started flourishing. They
came to be known as "Kama Kotiyar"

The Dynasty of Kamakotiyars

Everyone born in the Kama Koti seat can be

compared to Maharishis. All of them were experts in the
four Vedas. They had knowledge of the Ithihasa-Puranas.
They wrote several Smrithis. They conducted themselves
in strict conformity to Vedic traditions. Maha
Thripurasundari Sri Kamakshi Devi was their favourite
family Deity. They had attained Siddhi in Sri Vidhya.
KANCHI PURAM 5

From any point of view they were classed as Sarvagyas

(most accomplished).
Of the 30 Kamakoti families, 10 belonged to
Baurakutsa gothram, 10 to Kaundinya gothram and 10 to
Kausika gothram. Of the 30 families, 15 families belonged
to Ashtasahasra group and 15 were Vadamas.
After 1200 A.D many of those families reduced in
number and vanished because of the enormous inequities
of Kali. Only two families belonging to Baurakutsa
gothram and Kaundinya gothram survived. These two
families staunchly adhered to their forefathers'
perseverance and moral courage in spite of surrounding
and mounting adharma.
In those times the mandaladhipathis at
Vijayanagaram, Vellore, Arcot, Tanjore etc. were of Rayar
dynasty, Nayakar dynasty and Maharashtra dynasty. In
each of these states, the ministers, priests (Gurus), and the
state scholars (Vidwans) were from the respective
dynasties and they occupied exalted position. As they had
attained Sri Vidhya Siddhi, they had the power to confer
boons and punishments. Further they were experts in
astrological computations, Horai and Horoscopy. They
were held in very high esteem by everyone.
Among such famous persons were Josyam
Subbarayar, Devaraja Josiar, Seshadri Josiar,
Venkatramana Sastry, Kamakoti Sastry, and so on. After
1500 A.D. as per the request of some Samasthana
athipathis (Chieftains), they had to take up the task of
reading panchanga (yearly almanac) in the premises of Sri
Kanchi Vardaraja Perumal deity. From then on, they were
awarded grants of land, housing, vehicles and servants.
As per the requisites of these miraas endowments, they
6 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

accepted the signs and practices of Vaishnavas.

Nevertheless their inherited proficiency in Sri Vidya
Siddhi and Advaita experience did not undergo any
decline. In this way many years passed by. Subsequent
years saw conflicts between Saivites and Vaishnavites and
hatred was spread. As a consequence strong objections
were raised by die-hard Vaishnavaites against the
Kamakoty dynasty members as they had not been
otherwise initiated into the wearing of Vaishnava symbols
on their body and prevented from officiating at the temple
sannidhis. Therefore they lost their miraas endowments
including land, etc. These families gave away whatever
private wealth they had. They retained only two houses at
Sivakanchi and Vishnukanchi as their ancestors' shelter.
Even though they were leading life of householders, they
had no sense of ownership and were happy and contented
with whatever they got and lived like those who had
renounced with ascetic nature as their mainstay.

Sri Kamakoti Sastrigal

At that time in South India, there were religious riots

leading to the shaking of faith in God and cultural
discipline declined. To stem the rot and regain the earlier
cultural and religious moorings there was a need for a
teacher with divine blessings. At that moment i.e. in the
year 1790, a great soul by name Sri Kamakoti Sastrigal
who had the benign Grace of Goddess Sri Kamakshi Devi
came to be born into the Kamakoti dynasty. He had
attained at a very young age Sri Vidya Siddhi as was wont
with Kamakoti tradition. Owing to such
"mahima"(influence) he learnt in his early youth the
Vedas, Puranas, Smrithis, religious debates (Tharkam),
Vyakaranam, and Mimamsas. He thus earned the fame of
KANCHI PURAM 7

being an all knowing-Rishi. He could easily remove any

doubts of anyone in the matter of Veda Sastras. He further
had the attribute of a great Aahidhaagni (one who never
failed to do his homa every day).
He used to get up early in the morning and take his
bath. He did the Gayathri japa a thousand times everyday.
The rituals relating to agni (Homa) were carried out by
him with deep interest. He performed all the religious
rituals laid down by the Sastras without any let. One
could write out the book of religious and spiritual
discipline by describing his daily routine. Naturally he
had hundreds of disciples who recited the Vedas and
Sastras in his house. It reminded people about the
atmosphere in the ancient rishis' homes in the distant
past. Some of the pupils memorised the Vedas, some
learnt the Sastras of justice, some recited the vedantas,
some were engaged in performing homas, some were
steeped in pujas to the deities and some were busy
collecting the materials for doing such pujas. Thus the
students of Sri Kamakoti Sastrigal exemplified in their
lives good deeds and moral code of conduct. Their
influence was responsible for removing religious
controversies and indecent behaviour in South India.
Another great personal asset with this great man was
his proficiency in Divine music learnt from the Goddess
herself as a mark of the Divine affection for him. During
his pujas for Devi he used to sing Divine music from his
heart. That music was such as to melt stone, promote
flowering of plants and listeners would dance in Divine
ecstasy. He used to teach music with all its bhava, raga,
tala so that he came to be known as Bharatha Muni, He
had composed hundreds of songs in praise of Lord Siva,
8 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Lord Narayana and Goddess Parasakthi. Some examples

are given below:

(1) Ragam - Ketharagowlam - Roopaka Talam.

Pallavi
Chitsabhanayakam, Chithabhaja Saambham

Anupallavi
Barjidhaanta Thamasam, Nijabhavyanatana jidhadurgam
Bhaavidhasargam Bhargam (Chitsabha)

Charanam
Divyarathnaharinam,dheenathaapahaarinam,
bhukti mukti
Kaaranam, bhavya chaarinam, Kalmashaabahaarinam,
Kavyabhishta smaranam, Kamakoti Sannutha Subha charanam
Vilasathkarunam, Munijana hrudhaya viharanam (Chitsabha)

(2) Bhairavi Ragam, Roopaka Talam

Pallavi
Ramaapathe sadhanathe dhayaam mayi pradeesa (Rama)

Anupallavi
Sumaanasaabhirama maamavaanicam, sadhaya hrudhaya
(Rama)

Charanam
1. Saamodha Hrishikesa, Chidanandha Murare, Hrudhi
bhoomodhaya maapaadhaya, damodara, bheemarchitha
(Rama)
KANCHI PURAM 9

2. Saamajavarathaamalaguna, Somavathana
Kaamapalatharaama, Sutnaradhana, Kanaakanaa bhajaya
(Rama)
3. Saadhithadikpaala madhapraabhavasam raavana
Vithraavana hridbhedha Siraschedhana thoureya vibho
(Rama)
4. Ilaa jalaa nilaa, nalaam parenthu
bhanumandalojwala kalaabha, bhaavitha
sridhakamakoti nutha, Sri ramana karunaalaya •
sudhaa sathursa mridhuvachana, puraarimuka
vinudha paatha, Kribhaakaraacyutha, suguna,
saroruhekshana, sujanana, sadasraya,
Asuradhamana, Nirupama susaridhaavaramava,
Maamakunda Garuda gamana (Rama)

(3) Ragam - Madhyamavathi - Talam Adi

Pallavi
Ambasive bhavathee mupaase (Amba)
Anupallavi

Sambhara vairi haraanganivace (Amba)

Charanam
Ambhuja bhava Vishnupujithaasi, digambara mabhi
saambhara
maagalayaci, Thumbhuru muka gaanalole,
bhaalakusaamba,
sankari, nibheetha kaadhambhari (Amba)
siddha nichaya maanasaam bhujaatha nibhathapathe,
suradhe, varadhe, sandiktha mabhipaathaarthamaacu
bhasaya, varthayamama bhuthima mridha sambhaashini
(Amba)
Paamara narasanga mathradhooraya, Sri madangri
Sevinam, suseelaya, thaamarasadhalaakshi, Kameswari,
Kamakoti vaakkadhamba sathkehini (Ambasive)
10 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

In Telugu there are a number of kirthanas like

"Nirupamaanathe jomayam". They are not given here for
want of space.
There was in the town of Tiruppakkuzi one great
Vaishnavite by name Appa who was an intimate friend of
Sri Kamakoti Sastrigal. Appa was well versed in four
sastras. He also had many disciples. He has also written
many books. Even though he was in no way inferior to
Sastrigal, he used to appreciate and praise Kamakoti
Mahan for his various writings and Kirthans. Thus Sastri
Mahan was praised by all and was like a Tilak in the
entire South India. He was often invited to other towns so
that people could imbibe his devotion, obtain his
initiation, listen to his sermons. For that purpose some
friends had invited him to a village called "Vazur". Vazur
is in Wandawasi Taluk. It was not thickly populated and
was like a Tapovan (full of forests). He settled down for
the rest of his life in that village and the villagers arranged
a residence for him there. Even though Sri Kamakoti
Sastrigal was born in Kanchi he lived a greater part of his
life in VazhUr.
Sri Kamakoti Sastrigal belonged to Kaundinya
gothram. He had no male issue and was blessed with a
daughter Seshammal. Nevertheless he treated his elder
brother Chidambara Sastrigal's children as his own
children. Sri Chidambara Sastrigal had two sons and two
daughters one of whom was Maragatham (vide family
tree on page 16).

Maragatham

Maragatham was endowed with a natural beauty,

sharp perception, upright conduct. Her supremacy in
knowledge made people remark that she was an Amsam
of Goddess Sri Kamakshi Devi. Thus Sri Kamakoti
KANCHI PURAM 11

Sastrigal showered his affection more on this child than

on others. He taught her the epics, drama, alankaras and
music. By her 12th year the child earned the title of
Sahitya Sangeetha Kalaavathi. Her devotional songs were
sung with such intense involvement and sonorons voice
that even a withered tree would grow, the learned as well
as the ignorant masses would be stunned into absorption.
The people anticipated that some great good would
accrue from this accomplished lady.

Marriage of Maragatham
When she attained the age of marriage, Sri Kamakoti
Sastrigal fixed a suitable match by name Varadarajar
belonging to Bourakutsa gothra of the same Kamakoti
vamsa. He was very handsome and well learned in the
Sastras and at a young age he had obtained the Sri Vidya
Siddhi, He was a personification of good conduct and
treated his mother, father and teacher as God. He was in
the company of great men. True to his name, he had the
reputation to be considered as an Amsam of Lord
Varadaraja. Thus Varadarajar and Maragatham were
considered matching each other like Sri Rama and Seetha.
Accordingly Varadarajar's father Seshadri Josiar was
approached for giving his son the hands of Maragatham
in matrimony. On his agreement, steps were taken to
celebrate the marriage. To seek the divine grace of
Goddess Kamakshi, puja was done to Suhasinis. To
invoke the blessings of Lord Venkateswara appropriate
puja was done to couples and Brahmins. The prasadams
from various temples in Kanchi were also received. The
marriage ceremony between Varadaraja and Maragatham
lasted seven days with all splendour and gaiety common
at that time.
12 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Family Life
Maragatham treated her husband as God and served
him like Goddess Parvathi. Everyday before sunrise she
used to wake up and circumambulate her husband three
times. She used to clean the house and take her bath. She
worshipped the cow daily and plucked flowers required
for puja. Even though there were many youngsters to do
the preliminaries for puja, she vied with them and
participated in the daily puja done by her husband. She
recited Soundarya Lahari and Mookapanchasathy for
worshipping the Goddess. She used to sing the hymns
composed by her father in praise of the deity with deep
devotion and forgetfulness of self. After the divine
offering was completed she fed her husband and other
guests with tasty food. In the afternoon she used to read
aloud for the benefit of her husband the various Puranas.
After performing the evening routines she used to go with
her husband to worship Goddess Sri Kamakshi Devi and
God Sri Ekambaranathar at the temples and return home.
Thereafter there was feeding the poor and feeding of her
husband. She smeared sandal paste on her husband's feet
and showered flower petals thereon. As she went to sleep
after him and woke up before him Sri Varadarajar never
saw his wife asleep. Maragatham adhered to this strict
daily routine without fail.
To learn various Sastras from Sri Varadarajar, many
students from other towns flocked to his house to reside
there. They mostly learnt the subject of astrology from
him. In astrology, Sri Varadarajar was the equivalent of
Garga Maharishi. His ability to teach and give predictions
could only be matched by Rishis and not by ordinary
mortals. As there was none in his dynasty who uttered
any falsehood, anything predicted by him would turn out
to be true. The entire class was given the title of Josiars
K ANCHIPURAM 13

(astrologers) and accordingly he was also known as

Varadaraja Josiar. He had a younger brother by name
Ramaswamy Josiar. He matched his elder brother in his
traits, nature and competence. Both the brothers lived as
one family in perfect amity.
Sri Varadaraja Josiar lived with his devoted wife
without violating any injunctions of the sastras. Seeing
their harmony and nature and code of conduct, the people
of Kanchi praised them as Lord Parameswara and Devi
Parvathi or as the couple Arundhathi and Vasishta. This
era continued for quite some years.
The couple never experienced any illness, wants and
had abundant wealth. But they did not have any child.
This was a cause of acute anxiety to them. Thus
Varadarajar thought one day "Our clan may die without a
successor, or ancestors have not showered their blessings,
we don't know what the family deity has ordained or may
be our previous misdeeds cannot be compensated".
Therefore he started observing certain penances to nullify
the evil effects. Both husband and wife went on a
pilgrimage to Rameswaram (Sethu) and gave away
charities and performed homa as laid down in Sastras.
They went on a number of pilgrimages, observed fasts
and devoted their time to divine prayers. They also
observed fasts on auspicious shashti days and fasts
devoted to Lord Karthikeya (Kumara Vridham). All these
did not bear fruit. Seeing the plight of the couple, Sri
Kamakoti Sastrigal himself pleaded with his family deity
with intense piety. One day heeding the devotee's prayers
the Goddess of Chakra, Sri Kamakshi Devi appeared in
his dream and told him "Give Navaneetham and there
will arise a blaze of knowledge". He woke up with great
delight and praised the Goddess Parasakthi with all his
fervour. Next morning after his usual ablutions and
14 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

devotional routine, he divulged the injunctions of the

Goddess to his dear daughter and her husband. On
hearing this, the couple prostrated at his feet and praised
the Goddess Parasakti. Then the great learned one, gave
his daughter and son-in-law butter from cow's milk after
due incantations of the manthras of the Goddess.
Thereupon the grace of the Goddess manifested itself to
the couple very soon. Maragatham conceived. The
conception proceeded like the growing full moon to the
happiness of the people. Various religious ceremonies
enjoined for the development of pregnancy were
performed appropriately. The maturing of the process
was keenly looked forward to by near and dear.

Swamigal's Avathar
In due course the sun attained the Northern solstice
and there was prosperity in the world around: The skies
appeared spotlessly clear; Rivers and ponds became
crystal clear like the minds of the learned elders. Paddy
crops bent their heads like learned sages. Wherever one
turned the air of prosperity was evident. There was the
boom of bugles in the temples. There was the sound of
auspicious music in the homes. The stars in the sky were
shining in harmony. The Goddess Kamakshi Devi was
very pleased. The day was Thai, waning moon Sashti,
Saturday in the year Sukla. The star was Hastam. Mahan
Sri Seshadri was born at the early hour of that auspicious
day to the blessed Maragathammal. The child was like a
golden doll full of beauty. Music instruments played
sonorous songs. The ladies sang auspicious songs by
singing hymns in praise of Goddess and bathing in sacred
waters. Sumangalis (auspicious ladies) brought
auspicious gifts. Chidambara Sastrigal and Kamakoti
Sastrigal were happy that the Vamsa would flourish.
KANCHI PURAM 15

Countless acts of charity were done. The entire Kanchi

town evinced immense joy. Keeping in view that the child
was born on a Saturday, pleasing to Lord Srinivasa and
the name of their ancestor, the child was named
"Seshadri" at an auspicious time and the horoscope duly
compiled.
The entire district of Kanchi turned up to see the
newborn. Some said that the child was gandharva, others
said it resembled the full moon; some thought the child
was like Manmatha; some people said that the child was
the pet child of Goddess Sri Kamakshi Devi. They said
that he was born because of the parent's tapas, that he was
the ornament of Sri Kamakshi Devi. For one whole month
after the child's birth, there were festive celebrations.

Swamiji's Horoscope
The birth was on 22nd January 1870, the year 4970 of
Kaliyuga Sukla year, Thai 11th Saturday Panchami 14-28
uthiram 13-5 after that Hastam early 11-57 Thai 14-23 Ra
11-17 udayaadhi nazhigai 56 1/8, Dhanur Lagnam Thula
Navaamsam Hastham aadhyantham 56-nazhigai. Balance
in Chandradasa 2 years and 3 months.
HOROSCOPE
Sravanam 1 Sun, Hastham 4 Moon, Sravanam 4 Mars
Sravanam 2 Mer., Bharani 3 Jupiter, Purvashada 3 Venus
Kettai 4 Saturn, Pusam 1 Rahu & Uthiram 3 Kethu.
Jupiter Saturn Sun Merc
Venus
Venus Rahu Kethu Moon
Rasi Amsam Mars
Mar, Sun Rahu
Mer, Ket
Lagna Saturn Moon Lagna/
Jupiter
16 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

SWAMIJI'S FAMILY TREE

1. Jyodisham Subbarayar
His son
2. Devaraja Josiar
His son
3. Varadaraja Josiar
1
Seshadri Josiar Anna Iyer
wife: Perunthevi

Lakshmi Amma Sri Varadarajar Ramaswamy Vengalakshmi

Husband: Wife: Wife: Husband:
Umapathi Sastry Maragatham Kalyani Thaamal
Sundaram Iyer

Aathvambadi Sri Seshadri Narasimha

Venkatrama Swamigal Josiar
Sastry
Wife: Unnamalai Amma

10 Children

FAMILY TREE ON THE MATERNAL SIDE

Venkatramaija Sastrigal
J I
Chidambara Sastry Kamakoti Sastry

Seshammal

Sundir- Venkata- Narasimha Maragatham

ammal ramana Sastry Married Varadarajar
Sastry r 1 — i
Attained Sri Narasimha
Siddhi at Seshadri Josiar
Kasi in 1904
Swamigal
KANCHI PURAM 17

Mother's Delight

Maragatham with a great smile on her face put the

divine child in her lap and fondled him. Seeing the face of
her child she used to say that the Sakora birds of Bharat
(India) would drink the divine nectar flowing from that
face. Looking at his lotus like eyes she used to say that
those eyes would be the alchemy to remove the sins of
mankind. She described his lips and tongue as the lion on
which goddess of learning Saraswathi would sit. She used
to kiss his feet and proclaim that on those feet would rest
the crowns of kings, the learned and the common folks.
Varadarajar also used to enjoy these words of endearment
and all of a sudden would embrace the child. Barring the
most important rituals in a day, he spent the rest of the
time in fondling the divine child. Days went by in this
manner. Every month on the day of the birth star of the
child, Homa was done as per laid down rules and charity
was done. When the child resembling a golden doll used
to play, the girls in the locality used to surround the child
as the gopis did with Lord Krishna and forget their own
work and indulge in frolic. In this way the child attained
his first year which was celebrated in the usual style.
 Chapter 2

CHILDHOOD PRANKS

Boyhood

As he attained his second year, the child Sri Seshadri

started planting his feet on the ground and slowly
walking. Mother earth obstructed his progress out of her
pleasure with this child who had been born to reduce her
load.
One day the child would run behind his mother not
minding the ups and downs in the path. Once he was
seated in a heap of mud as if in trance, on another
occasion he used to point his hand towards the vendors of
mangoes, guavas, jamun and other fruits as if he was
giving the fruits of spiritual liberation. Sometimes he used
to play with a cow's young one even as the cow was
licking its calf. The father and mother exclaimed on seeing
that sight calling him as Gokula Krishna, Gopala Krishna.
When Varadarajar was teaching his disciples, he used to
sit on his lap and snatch his book. When puja was being
done, he would also perform puja with flowers. He
appeared like Dhruva, the child turned Pole star. He
offered obeisance with flowers to the deity when
Varadarajar was offering such obeisance. He resembled
CHILDHOOD PRANKS 19

Prahalada on such occasion. Child as he was, he would sit

in meditation like his father. In this way the divine child
completed his second year.
When the child attained his fourth year, the mother
taught him Kirthans, Mooshikavahanam, Ramashtakam,
Krishnashtakam, Mookapanchasati, Gurusthuti and other
devotional themes. The boy used to repeat the above
without any mistake in the morning and evening and at
times of puja. When he sang such prayers, he would not
at all exhibit any childishness but displayed concentrated
devotion. He could not be diverted from such prayers
either by offering milk, fruits or sweets or by showing him
toys to play with or by the pranks of a snake charmer or
monkey trainers. At other times also he did not indulge in
the games or sports of other children. Neither did he
display wilfulness, stubbornness or other such negative
characteristics. His face had an aura and high mindedness
not usual with such kids. An incident during that time is
narrated below:

The Golden Hand

Sri Maragatha Devi used to go to temples every day
for darshan of Iswara. One day she took her four year old
dear son Seshadri along with her. As it was the start of the
festival of Vaisakhi for Lord Varadaraja Perumal, traders
from outside towns had arrived in great numbers to sell
various articles. One such trader had brought in a gunny
bag full of bronze castings of two inches high Navaneetha
Krishna (Lord Krishna in his childhood playing by
stealing butter and it was called Navaneetha Krishna).
Seshadri who happened to come with his mother at that
shop, stopped there. He placed his hand in the heap of the
idols and picking up a few of the same pleaded with his
mother to buy one saying that it was beautiful and that he
20 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

would like to perform Krishna puja. Seeing this, the trader

said that he had just started selling when the boy
resembling Sri Krishnamurthy Himself put his hand on
the idols which cost only two annas each but he did not
want any money and asked the mother to take one and
give it to the child. The mother asked her son to take one
idol. Swamiji took out one saying that it was most
beautiful. When the price was being given the trader
strictly refused to take any money. Seshadri was
extremely happy with the idol and mother and son
proceeded to offer prayer at the temple and later returned
home.
Next morning Maragatha Deviar together with
Seshadri and some dear relatives went to the temple. As
they neared the shop, suddenly the owner prostrated
before her to the surprise of all. He rose and exclaimed
"My golden hand, my golden hand" and held Seshadri's
hands to his eyes. He continued "Dear lady, this godly
Krishnamurthy is most lucky. He was the first to touch
the idols and 1000 idols were sold away in no time. I have
offered such idols at various festivals and places but I
could hardly sell one hundred a whole day. He is my
Krishnamurthy with the golden hand." Saying this he
shook Seshadri's hands again and again. All bystanders
were surprised and they kissed Seshadri saying that he
was Seshadri with the golden hand. This information
spread to the whole town and he came to be given the title
"The one with the golden hand". From then on, Swamiji
had been doing puja to that idol for many years. Even at
the time of writing this biography (1939) that idol of Lord
Krishna is being worshipped by Swamiji's brother
Narasimha Josiar. The incident is one which illustrates
Swamiji's youthful pranks (Bala Leela).
 V

CHILDHOOD PRANKS 21

Initiation into Education

As soon as he attained his fifth year, the ceremony of

initiation into education was organised by his father
Sri Varadarajar. For that purpose he selected an
auspicious day on which Guru and Venus did not wane.
For that auspicious occasion formal invitations were sent
to many scholars and relatives. Sastrigal obtained the
approval of Parishath and performed his son's Ayush
Homam (Yagna on birth day). After that as Sri Kamakoti
Sastrigal had attained Sri Vidya Siddhi, he wrote in
Seshadri's tongue with a dharbha (Grass dried)
Saraswatha Mahabheejam and Saraswatha Dasasloki
Manthram. With the incantation of the manthras, Seshadri
was sprinkled with Go-Ksheeram (Cow's milk etc.).
Panchakshara and Ashtakshara were written on a piece of
paper and the lad was initiated into the same by
pronouncing thrice in the "Anusravika" method (i.e. the
boy repeats after hearing the guru pronounce the same).
After this initiation, the scholars present were suitably
rewarded. They blessed the boy so that he could become
all-knowing (Sarvagna) very soon.
That same day, Swamiji was sent to Patasala (School).
In those days there were three schools (Patasala) in
Kanchi, namely Temple Veda Patasala of the Dharmastan,
Sastra Patasala and Satakopa Nilaya Patasala. Swamiji
joined these schools and attended them both in the
mornings and evenings. Because of the power of
Saraswatha Bheejakshara, Swamiji got by heart the three
kantos of Amaram within one month. In due course
Swamiji's intellect, speech & grasping power began to
shine in a superhuman manner. Sri Seshadri attended
various classes with the respective groups of students.
Many a student who indulged in a debate with him ended
up in discomfiture declaring him to be a godly person and
22 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

not a human. In a matter of three years he acquired

perfect knowledge of epics (Sambhu, drama, alankara and
logic). He learnt divine music from his mother herself and
became famous in that art. He also learnt Tamil literature
such as Nannool, Naladiar, Thirukkural, Kamba
Ramayanam from the Tamil Pandits Masilamani Mudaliar
and Venkatachala Mudaliar.
He was the cynosure of all the vidwans of Kanchi
district. At that very tender age itself he could expound
with clarity and courage many subjects before august
audiences.
In a conclave of scholars in colleges and in public
meetings he was the one selected to initiate the lectures.
His talks abounded in literary form and substance. Apart
from illustrations from slokas, he could render in
sonorous music, concepts which would hover in the
listener's minds forever.
Swamiji could render in poetry, his praise of Lord Sri
Varadaraja Perumal and Sri Kamakshi Devi. It is
regrettable that none of this treasure in music is available
now.

Upanayanam and Veda Adhyayanam

Swamiji's sacred thread ceremony and induction into
Veda Adhyayanam was done in his 7th year. Sri Kamakoti
Sastrigal spent 10 days coaching him into various
practices such as Gayathri and Sandhya Vandanam. He
explicitly told swamiji that he was waiting for him to get
well versed in debate and Vyakaranam to bestow on him
his spiritual knowledge (adhyatma Vidya) and to impart
to him various secret manthras. He considered him to be
the fittest person to receive such sacred lore. Swamiji took
this injunction of his grandfather seriously and learnt
CHILDHOOD PRANKS 23

from teachers such as Srinivasacharya of the Temple Veda

school, Vidyachar, a great Guru of the Madhwa sect and
Ramachandrachar.

Swamiji's Schoolmates

The following were his 12 Classmates :

1. Pattanna Thathachar (A great ascetic)
2. Vedanthachar (Son of Samaveda Varadachar)
3. Rishi Thathachar (A Prominent house holder)
4. Sundra Raja Thathachar of Muthalaham
5. Seshachariar (Sri Varadachar's son)
6. Kaarpangaadu Iyengar
7. Samugurukkal of Thottanna Town
8. Ramanujachariar of Ozhappakkam
9. Venkata Varadachariar otherwise Known as Saama
10. Melpakkam Kumara Thathachariar
11. Kaviamani Mandapam Seemachariar
12. Kanthaadai Rangaswamy Iyengar (Kundalam)

Father's Demise
Four or Five years of schooling rolled by, when
Swamiji was overtaken by an event of deep sorrow.
Swamiji used to circumbulate his father and mother every
morning and evening before going to school. One
morning when Swamiji was doing obeisance to his father,
he became overwhelmed with tears and embraced his
dear son tightly. Swamiji was stunned and with his body
shaking asked his father what ailed him so as to cause him
to weep. Maragatha Deviar rushed to her husband and
held him in her trembling hands asking him what his
24 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

discomfort was and why he was frightening the child.

Varadarajar pacified his wife and child, saying that he
was overwhelmed with joy hearing about his tender son's
good conduct, learnedness and fame and shed tears of joy
when the son came and paid obeisance to him and it was
an innate swelling of joy. Then turning to his son he said
that he looked like transforming this Kaliyuga into
Krithayuga with his daily prostrations to father and
mother. He told him that if such prostration alone would
show devotion, then he should prostrate only before his
mother. It was said that the mother is 100 fold benign
compared to the father. Further the mother has 100 times
the affection of the father. It would be honouring the
father if he was obeying his mother and did obeisance to
her. He need not strain his body prostrating before him
every day.
Swamiji responded by saying that he did not find any
difference between father and mother in their affection for
him and that he was not able to grasp the meaning of the
erstwhile happening. Saying thus he perambulated round
his parents thrice and went to his gurukul.
After the departure of the boy, Sri Varadarajar said to
his dear wife : "Because of Goddess Sri Kamakshi's grace
you became my better half. I am extremely pleased with
your service to me. Our son has already achieved worldly
acclaim as a model for all. There is no limit to my joy
living with you both. But there is only one thing
remaining. My brother Ramaswamy has no issues and
wishes to adopt our son Narasimhan. Please give him in
adoption. Seshadri is going to shine in this world. I'have
received Devi's call. Either this evening or before
tomorrow's sunrise, I shall depart. You will be living with
Seshadri under his aura and come later. You will also be
liberated spiritually". Hearing her husband's words,
CHILDHOOD PRANKS 25

Maragatham swooned and fell down like a felled tree.

Sri Varadarajar lifted his wife and seated her and brought
her to her senses. He assuaged her saying that with her
intelligence and strength of character she should not weep
but retain her composure. The neighbours gathered by
then and spoke to her saying nothing had happened and
Varadarajar's words may not after all come true. Some
others said that as he was aware of the past, present and
future his words would no doubt come true but that
because of her good deeds and noble nature, divine grace
would protect her and she should not sorrow.
Sri Varadarajar got busy with his daily routine
culminating in puja to God and took his food. Later he
spent some time repeating the Upanishads. In the
evening, he took his bath and carried out the daily routine
and went to the temple. He worshipped
Sri Ekambareswara and Sri Kamakshi Ambal. He
remained at the temple till late night worship and later
returned home. He did not take any food and observed
fast. At the turn of, midnight he entered into a state of
trance. All were surprised that his words came true.
Swamiji returned from his school. The father called
his dear son near himself and told him not to weep. He
explained to the son that athisaaram enables one to retain
his memory till the last without any diminution. Hence
yogis desire to have this at the end of their lives. Even if
one deserves, one does not necessarily get it. The type of
death preceded by athisaaram is very rare to get.
"Athisaarethu Maranam yoginamabhi durlabham". He
continued, "By the grace of God, without any expectation,
I have got this state. Hence I am focussing my mind on
thathwa. There is nothing that I need to tell you.
Nevertheless you should appreciate one thing. That is,

\
26 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

that however learned you may be, experience is most

essential. Wisdom born out of experience is the best".
After saying the above, Varadarajar entered into
meditation. The five reached the five. The light of life
merged with the eternal light. The sun was emerging.
Birds chirped. The pride of Kanchi Devi perished. Swamiji
trembled. He performed the obsequies. This irreversible
sorrow together with his profound knowledge of the
sastras wiped out his worldly attachment and
strengthened his renunciation.

Vedantha Sastras

At that moment the great gnani Kamakoti Sastrigal

arrived and lifted up the people from the ocean of sorrow.
He pacified the bereaved and the stunned Maragatham
and children and took them to Vazhur. Swamiji was 14 at
that time. After some days, he started coaching Swamiji
on Vedantha Sastras. The flame of mental detachment
required for learning the same was burning furiously in
Swamiji. Sastriji easily covered Upanishads, Brahmasutras
and Bhagavad Gita.
He also taught him the secret lore of manthra sastras
inherited from ancestors in accordance with the code of
sage Agasthya. Within a year Swamiji mastered the entire
Vedantha sastras. Kamakoti Sastry accomplished his
objective. Thus within his 15th year our Swamiji achieved
the fame of making various sastras part and parcel of
himself.

Sri Kamakoti Sastrigal attains Siddhi

Sri Kamakoti Sastry's aura (Mahima) was infinite.

The whole world was aware that he was an important
recipient of Devi's grace. He was the repository of positive
CHILDHOOD PRANKS 27

qualities. He was totally unattached to worldly life;

material possessions like land, gold did not attract him.
He lived in the Vazhur village which was like a small
hermitage. He had imparted knowledge of various
manthras to many people. Sadhu Potti Mahadeva
Chettiyar (father of Potti Thyagaraja Chettiar) had learnt
the Lakshmi Manthra from him. Due to the power of that
manthra he become exceptionally rich. Once he offered
Rs. 4,000/- as fees to Sri Kamakoti Sastry but the latter
refused to take it.
Sri Kamakoti Sastry had crossed his 80th year. At that
stage the tehsildar of Wandavasi, Sri Venkatasubbier
(grand father of Sri C.P. Ramaswamy Iyer) requested him
to give lecture on Sri Ramayana and Sri Bhagavatham. As
he was too old and weak, he told him that he would ask
the young Seshadri to deliver the lecture. Accordingly,
Sastry took Maragatham and Swamiji to Wandavasi
where Swamiji delivered his discourses on Ramayana and
Bhagavatham for one whole year. About that period
Sastry took ill and all three returned to Kanchi. He
realised that he was nearing his end and hence
approached Sri Krishnananda Swamy of Brahma Mutt to
give him sannyas. Accordingly, he was given sannyas and
named as Brahmananda Saraswati. As he was too old to
move around, he spent all his time in the sannidhi of
Sri Chakrath Alwar. Maragatham with her two sons
offered him his daily Biksha (food). This went on for three
months. Then Seshadri Swamiji's relative (the
brother-in-law of the mother's brother) Parasurama
Sastriar, took him to his village Damal. Ten days after
reaching Damal, our Brahmananda Saraswathy Swamigal
breathed his last. The appropriate last rites due for a
swamiji such as Mahapuja, Narayana Bali were performed
by Narasimha Sastry. The entire expenses on that account
28 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

were borne by his disciple Thandalam Subbaraya Iyer,

father of dubash T.S. Ramaswamy Iyer. His Samadhi
building (Brindavan) at the bank of Sarpa River is still
maintained at Damal.

Efforts at Matrimony of Swamiji

After her husband's demise, Maragatham avoided
speaking much to anyone. She was observing Mauna
(Silence). She bathed thrice daily, and spent most of her
time in meditation, puja and prayer. She ate sparingly and
that too only once every day. She used to discuss with
Swamiji about Bhakti, Gnana, and Vairagyam.
Notwithstanding these, her affection for her two sons
increased. This was mostly due to Swamiji's unique,
excellent character. That was also due to her husband's
request at the time of his death. Swamiji was 17. He was
extremely handsome like a Gandharva, wise like
Brahaspathi and in his nature like nectar (Amrit).
For such a son the mother's mind started thinking of
matrimony to a beautiful girl. This thought developed
immensely in due course. And at Damal village Swamiji's
father's sister Venkalakshmi Ammal had a beautiful and
good natured daughter by name Kakini Devi. She had
planned to marry her daughter to Swamiji. So she went to
Kanchi and approached her brother (Swamiji's uncle) Sri
Ramaswami Josiar to fix an auspicious date for the
marriage. Thereupon Sri Ramaswami Josiar explained to
his sister that Seshadri's horoscope had Parivrajaga
Yogam and hence he would become Sannyasi and Yogi
and that she should look elsewhere for her daughter's
match. Hearing this that lady became heart-broken and
returned to her village.
Maragatham who was going to do japam sitting near
an almond plant in the yard of the house, heard these
CHILDHOOD PRANKS 29

words and expressed her shock and fell like a log on the
tree. Swamiji who had gone to the temple returned and
found the state in which his mother was. The mother
hugged her son and said she had nothing more to do in
this world. On hearing the fact, both he and his brother
Narasimha opined that Ramaswami Josiar need not have
stated so explicitly. Sri Ramaswami Josiar was so reputed
that even Brahma, the creator, could not alter his
prediction.
10 days rolled by. Information was received that
Kakammal was to be married to A. Venkataramana Iyer of
Thiruppathur. None from Kanchi wished to attend that
ceremony. However because of being close relatives, they
went to attend the fourth day of the marriage.

Mother's Demise
From then on Maragatham totally lost her interest in
the worldly affairs. She also lost her interest in self. Quite
often she avoided even the one meal a day and was on
total fast. Consequently she became extremely weak.
Meanwhile she learnt that her brother Narasimha Sastry
passed away. All these events contributed to her sickness.
She ailed from high fever for about a month. She forgot
about any medical treatment. It was Dasami in the waxing
moon in Karthigai month. She called Swamiji and told
him, "My dear child, I shall be departing by tomorrow
evening. Do not leave me". Next day was Ekadasi. She
called Swamiji close to her and sat up and patting him on
his chest repeated thrice the following slokas :
"Satsangathve Nissangathwam.
Nissangathve Nirmohathzuam.
Nirmohathve Nicchala thathwam.
Nicchalathathve Jeewanmukthihi"
30 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

"Darsanaath aprasathace, Jananaath Kamalalaye,

Kasiyanthu Maranaan Mukthihi,
Smaranaath Arunachale"
She asked Swamiji to sing the song "Ambasive" and
sang with him. Finally she called out thrice "Arunachala!
Arunachala! Arunachala!" and laid herself down on
Swamiji's lap. At this swamiji also lost his consciousness
and swooned. He awoke after some time. He quenched
the fire of his sorrow with his gnanam. He and his brother
performed the mother's obsequies.
 Chapter 3

SWAMIJI'S UPASANA AND

RENUNCIATION
As uncle Ramaswami Josiar and his better-half
Kalyani Ammal did not have any issues, they brought up
his brother's two parent-less sons like their own dear sons.
Even though the Josiar did not have much of inherited
wealth, his monthly earnings on astrology were sufficient
to live a decent life. As such Swamiji did not have to
worry about the family. Even then his mind was not on
leading a family life. The three injunctions of his mother
on her last day did not allow any thoughts of family to
rise in his mind. Since then he had developed an entirely
new urge and thoughts of renouncing became prominent.
Her parting words increased his devotion to
Arunachala. Swamiji had not seen Tiruvannamalai.
Nevertheless he was able to sketch on a board, the five
peaks of TIRUVANNAMALAI. Because of his supreme
mental devotion, that sketch turned out to be an exact
reproduction. He coloured that sketch and started
worshipping the same. There used to be a daily puja for
Devi and Sri Rama for many years in the home. His uncle
was carrying out the same. That apart, Swamiji sat in a
32 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

separate room where he kept the pictures of Goddess

Kamakshi Devi, Lord Rama and his picture of Arunachala
and started their daily puja. He kept his own materials for
the puja such as Dhoopam, Deepam, Naivedyam etc.
From morning 5 a.m. till 12 noon he would lock himself in
the room and would not show his head outside. He did
not come in time for his meals, on some days he totally
fasted. He was practising furiously the Mahashodasi
Manthram learnt from his grandfather. Often he would
shout "Arunachalesa! Sonathrinatha" At night he would
keep repeating the Durga Sooktham "Jathavedase" till
dawn. At 4 a.m. he would go for his bath. His uncle and
aunt tried to persuade him from keeping awake and
hungry and doing pooja throughout the night. They
bemoaned his loss of health and were anxious that he
should not fall sick. They wanted that he should obey his
elders and not continue with the severe schedule. As the
pressure at home persisted, Swamiji shifted his practices
to the temple.
Swamiji had a natural flair for Sastras. He used to
discuss with enthusiasm the intricacies of the Sastras in
the company of great scholars like Kunnappaakkam
Srinivasachar. Subsequently he put a stop to such
discussions. He used to bathe three times every day. In
between also he used to bathe saying that there was some
pollution. Thus he came to be known as "a water crow".
One could always see him with his utensils for water. He
used to do japam in the precincts of Chakrath Alwar
either facing the sanctum or facing North. In between, he
would do Achamanam. This would go on up to 12 Noon.
After 2 p.m. he could be seen in the precincts of Goddess
Kamakshi. He would do perambulation seven times. He
would prostrate countless number of times. He would
close his eyes and meditate. He would return home at
 SWAMIJI'S UPASANA AND RENUNCIATION 33

dead of night after the entire town had slept. He would

forego his night meal and fast. He smeared Kumkum on
his entire forehead like Vibhuthi (Sacred ash). He would
prostrate before the sun again and again. He would
mutter unto himself some words. If anyone accosted him
he would respond only in Sanskrit. If any women came in
the street, he would go near them and prostrate before
them. If any known persons came across him, he would
touch their feet and take his fingers and palms to his eyes
(as a mark of respect). If some one asked him why he was
doing like this, he would reply to say that there is no
difference between Brahmin's feet and the Bhagawan's
feet and that Bharatha did puja to the footwear of Lord
Rama. When the deity Perumal came in procession, he
would remove from the path stone pieces, used leaves on
which meals had been taken and discarded in the streets.
Sometimes he would follow the deity and participate in
i discussions on sastras, carried on by scholars following
the deity. He always won in debates which he carried on
in Sanskrit. Sometimes he would be seen muttering to
himself and roaming in the 4 miles stretch from Gangabai
Choultry to his home. He never had any ownership of a
' place (a place of his own). Sometimes he would behave as
if he belonged to some particular place. He would never
miss his daily Sandhyavandan and Gayathri Japam. He
never smeared oil on his head. He never shaved. Most of
the nights he never slept. The uncle and aunt would quite;
often launch on a search for him and take him home. He
would be very nice with them and obey their words.
Because of their compulsion, some two or three days he
would stay at home.

On occasions, when hungry, he would go to the

house of Vangipuram Srinivasa Iyengar. It looked as if
that was his own home. They also considered him like a
34 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

son. From the temple they would have received vadai,

dosai, etc., and he liked to eat the same. He would not
waste food. If he did not like to eat, he would give it to
crows, dogs. He would say that it should be useful to
some creature. Their children were fond of him and
would say, "Our Seshu has come, our Seshu has come".
He also used to take them on his shoulders and play
melam with his mouth and thala with his feet and rock
them as if exchanging garland three times as in marriage
and put them down and asked them to run into their
houses and proceed in his way in the street.
Sometimes five or six persons joined together and
questioned Swamiji as to what he was doing, he would
reply that he was doing Japam to get rid of Karma. On
being asked what Japam he did, he would repeat the Veda
Manthra "Kaamo Kaarshith Manyurkaarshith - Kamaha
Karothi Naham Karothi", from Ambasyabhare in Narayana
Upanishad and say that he had already repeated that
manthra a lakh of times and that he had to do that half a
lakh times more. He would also clearly bring out its
meaning. He would ask his questioners also to do this
Japam as one could not attain liberation (Moksha) without
destroying one's Karma. People would accept his point as
quite valid and go their way in silence. His friends and
well wishers used to pity him for his spiritual madness.

His Meditation at the Cremation Ground

Because of the disturbance from common folks and

relatives, Swamiji stopped his spiritual practices at the
temple. Since he could not find any other isolated spot, he
finally adopted the cremation ground for his practices. He
did this only at nights. During the day time, he stayed at
home doing his Japam. He would head for the burial
ground near the banks of the river Vegawathi, in the
 SWAMIJI'S UPASANA AND RENUNCIATION 35

evenings to do Sandhyavandanam and continue

throughout the night there and return home only in the
mornings. For about 10 days no one knew about his
nocturnal meditation there. Later, his father's brother and
maternal uncle came to know about this. One day when
he came to the house, both expressed their strong
disapproval of his going to such dirty places for doing
Japam. They stated that they were pleased to note his
intense devotion and renunciation and advised him to
carry out his practices like before, either at home or in
temples. To this Mahan's response was that cremation
ground was Rudra Bhoomi and that manthra repeated
only once there would be as effective as repeating the
same 1000 times elsewhere. On hearing such a reply, both
were very sad and tried to prevent Swamiji from leaving
home by locking him in a room in the house. On the other
hand, Swamiji happily continued to do his meditation and
Japa for days being locked inside the room. This
frightened his uncle. Fearing that Swamiji may lose his
life, they raised a rumpus and dragged him out of the
room. All their strong arm tactics did not succeed and on
the contrary, the Rudra Japam increased proportionately,
j He never, even once, missed his practices. His fasting also
increased. The time for his return home in the mornings
also extended. But Swamiji's aura and handsome
appearance got enhanced. Because of his innate
respectability due to his knowledge and his correct
conduct none could pick up the courage to run him down
as mad or ridicule him in anyway.
Every Saturday people had to take oil bath. On one
particular Saturday, Swamiji came home only at 10 a.m.
His uncle was full of sorrow and refused to take oil bath.
Swamiji used to massage his uncle with oil, he also used
to wash his clothes and any other task entrusted by the
36 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

uncle would be obeyed by Swamiji with all humility.

Whenever he came home, he used to talk to his uncle and
aunt with much affection and gusto. He used to bring on
laughter by his words. People would fall for his speech
and diction; all he wanted was that none should interfere
with his own routine. He would never allow anyone to do
that. One day his aunt Kalyani Ammal told him that his
uncle did not want to take oil bath. Swamiji asked why.
Kalyani replied saying, that was because of his regret
about Swamiji. Swamiji responded by questioning why
his uncle should feel sad; "I am in my own state; everyone
should remain wherever he is, in that case none need to
feel sad". Then he asked his uncle to sit down and
smeared oil on his head like a massager clapping his hand
while doing so. He massaged his head for sometime and
suddenly left him to look at the sky through the Verandah
roof opening. After watching the sky for a few minutes he
came back and resumed the oil massage. Uncle asked him
what he saw in the sky. Swamiji replied that he saw some
Devatas singing and proceeding there; uncle asked
sarcastically whether there were only devatas, there must
have been some gandharvas also. Swamiji replied to say
that some gandharvas were also going. Uncle asked
whether he knew what ragas they were singing. Swamiji
replied that they were singing the raga Bilahari. Uncle
exclaimed to ask if Swamiji had gone mad and if it was
true that devas and gandharvas went that way, why he
could not see them. Swamiji stated that they would be
visible to those released from Karma and who reside in
themselves.

Uncle concluded by pronouncing him absolutely

mad and left for his bath. People could not appreciate the
extraordinary powers and strength of Swamiji and in their
own foolish manner expressed their sympathy for what
 SWAMIJI'S UPASANA AND RENUNCIATION 37

they perceived as his lunacy. Some relatives approached

the Josiar and said, "If you marry off Seshadri, he would
come round. Arrange for it. Earlier you yourself had
negatived the proposal for his marriage to your sister's
daughter. If his father had been alive, he would not have
allowed that. You have done a terrific mistake. Because of
that failure, he became spiritually mad. Now at least,
arrange for his marriage". On this, Ramaswamy began
pondering with remorse on the events subsequent to his
astrological prediction and thought that he was
responsible for the talk of the town about Swamiji and
wondered whether any one would be willing to give his
daughter in marriage to Swamiji. He made frantic efforts
to find a suitable match but people put him off on one
pretext or another. The result was a broken-hearted uncle
and it appeared he would go mad.
One day the Josiar with tears in his eyes mentioned to
Swamiji about the bad name he had earned from the
people. Swamiji replied, "Father, you need not feel sorry.
If the talk of the town had hurt me, then it could be called
infamous. Even in my dream, I do not want marriage. Let
the town people talk what they like. You don't mind, you
; only expressed the truth. In fact you did me a great
service by your prediction. I will not be able to
compensate you for the deed. Please do not waste your
energy searching for a match for me because some people
say you should. If on the contrary, you compel me to
marry, you will not find me anywhere here".
Hearing these words his aunt came running and said,
"Dear child? You need not marry at all. And we are not
going to make any effort for that. Please be coming to the
house as usual. Please do not leave the town. You can do
your Japa and penance in any manner you like. We are
not going to interfere with your routine. After all, I am
38 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

also your mother and you would not violate my words. I

assure you that we will not come in your way. You may
do whatever you like. Only, please be coming to the home
daily. If you leave the town, we will have no need to stay
here, nor is there any need to remain in this world". She
also remonstrated with her husband, "Hereafter do not
speak to the child with such sorrow". Thus some days
passed. Swamiji's meditation at the cremation ground
continued without let. It increased day by day.
Be that as it may, one day Parasurama Sastrigal from
Damal came in. He was the counterpart of Kamakoti
Sastrigal. All his relatives showed affection and regard for
him. Josiar received him with respect and requested him
to advise Swamiji. He said that he had come specifically to
mend Seshadri's ways. Swamiji by then returned home
after completing his Japam. As soon as he came,
Parasurama Sastrigal raised his objection to do Japam in
the cremation ground. Swamiji countered by saying he
could. Both continued to debate in Sanskrit for about three
hours. Swamiji stated that he was a naishtika
brahmachari, an upasaka. For an upasaka, there is no
restriction of space or time. He cited supporting facts and
the sage could not open his mouth in rebuttal. He
admonished him that in that case he should not come
from cremation ground into a household. Swamiji agreed
and then left the house. From then on Swamiji felt free to
spend his time at temples or under some trees and never
returned to house. Josiar also got disheartened and gave
up keeping a watch on the situation.

Swamiji's Sannyasa and Spiritual Gain

Some five months elapsed with the severe

renunciation and earnest spiritual practices of Mahan
when Lord Parameswara was moved. As usual, Swamiji
had gone to the temple one morning. There on the banks
 SWAMIJI'S UPASANA AND RENUNCIATION 39

of Sarva Theertham, a Gowda Sannyasi was seen as if he

was the personification of the Lord. He was golden in hue
and his eyes were overflowing with grace. He had worn
the shell of a coconut as kowpeenam (the wear used to
cover one's private parts). Four of his disciples were
standing nearby. He looked as if he was Lord
Dakshinamurthy with the four Sanakaathi disciples. As
soon as Swamiji saw him, he was overwhelmed with
emotions, his hairs standing on his body, tears swelled in
his eyes and with his hands raised in obeisance over his
head, he repeated each of Dakshinamurthy Ashtagam.
Observing the devotion of Swamiji, Sri Paramahamsa
bestowed his visual blessing saying, "Maa Suchah :
i Maa Suchah" (don't be sad) and with his hand
symbolising removal of fear, said, "Upavisa" (sit down).
Swamiji obeyed and sat down. This was Swamiji's
receiving Visual Grace (Nayana Dikshai)
Prior to this, Swamiji's friend Dharmakartha
Krishnaswamy Thathachar's son Pattanna, told Swamiji:
"This sage is Balaji Swamiji, he is on his way on a
pilgrimage from Haridwar to Rameshwaram, he is going
to spend a week here for worshipping Sri Chakranayagi".
! Pattanna was a very learned scholar and was fond of
satsang (the company of good persons) and was a devoted
person. Sri Balaji Swamiji was pleased to hear the details
of the two-some. He discussed a number of matters
relating to sastras. He gave them leave after many hours.
Pattanna went home. Swamiji did not leave. He started
serving his master as his fifth disciple. Whatever task was
given was carried out by him faithfully. He brought milk
and fruits for the master. He massaged his master's legs,
he stood by his side and fanned with the palm leaf fan. In
fine, he served him day and night in a wholehearted
manner. Five or six days passed in this manner.
40 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Both Swamiji and Pattanna wished to receive

upadesa from Balaji Swamigal. One day both prostrated
before him requesting him to give upadesam. Sri Balaji
accordingly gave them upadesa one day on the banks of
Sarva Theertham. Pattanna was given Devi manthra.
Seeing the tremendous determination of Swamiji, he
considered him fit for sannyasa. Hence in accordance with
laid down procedure, he gave him sannyasa and
pronounced appropriate instructions. Swamiji then took
his stick and copper vessel (Kamandala) of sannyasi and
saying, "Bhuswaha" put in water and conducted himself
as befitting a sannyasi (One who has totally renounced).
Sri Balaji who was an incarnation of Lord Parameswara,
having accomplished his mission, vanished with his four
disciples. From then on Pattanna performed his prayer to
Devi as per his instruction and received Devi's Grace.
Swamiji became a jeevanmuktha. He became immersed in
the immense bliss of Brahmananda. He acquired
equanimity and the Goddess of peace (Shanti Devi) held
her white umbrella over him. The personification of
devotion (Bhakthi) and renunciation (Virakthi) held the
white fans for fanning him. The qualities of
adveshtruthvam such as Vanthi, Maagatha, Vaithaalika
dominated in his presence, thus the liberated Swamiji
spent a few days in Kanchi.

His Yogic Powers

In that period, Swamiji's father's shradh day came
(death anniversary). The previous day Swamiji's aunt
Kalyani Ammal had remonstrated with her husband,
"Can you leave the child like this? It is one month since he
left the house. The whole house looks empty. I don't know
why you made your astrological prediction which has
made him a paradesi. I seem to hear Maragatham
 SWAMIJI'S UPASANA AND RENUNCIATION 41

weeping. It is said that you conduct a marriage saying

thousand lies. You have toppled the whole process upside
down and after matters have got out of hand, started your
efforts for his marriage. She had asked me to take care of
the child and we have destroyed her words. How I wish I
had predeceased her. Tomorrow we have to perform the
shradh ceremony. You have totally abandoned yourself to
his sannyasa so that he need not perform shradh. Please
find him out and if he does not come, I shall leave the
house. Somehow you should bring him here". Poor
Ramaswamy Josiar bemoaned his fate and took two
helpers to enable him fetch Swamiji. Finally he succeeded
in bringing Swamiji with a crowd following them.
Swamiji protested saying that he was a Sannyasi and there
was no question of any Karma. A Sannyasi should not be
troubled like that. All to no avail. His uncle told him that
he should not leave the house the whole day till shradh
was over and partake of food after the ancestors have had
theirs. Saying this, he was put in a room which was locked
from outside. Swamiji's brother Narasimha Josiar started
doing the shradh. The homam was completed and they
were to perambulate to receive the blessings of the dead
; ancestors. Josiar went to call Swamiji for that purpose. It
was about 2 p.m. The neighbours, came out of curiosity, to
watch the fun. Without much fuss, the uncle opened the
lock. On seeing inside, the room was vacant. He sat in
stunned silence. The people who had come to watch the
fun started looking at the door, the door knob, the walls,
the window bars and then left one by one. Within an hour,
there was a furore in the whole town. Then only his uncle
and aunt realised the terrible mistake they had made in
not recognising his yogic strength. The entire town was
searched but no trace of Swamiji could be found. It
became the talk of the town.
42 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

The Umbrella of Serpent Hood

A few days later, they came to know that Swamiji
was in Kaverippaakkam. This was a village 20 miles to the
west of Kanchi. Swamiji's mother's elder sister
Sundarammal and some other relatives lived there. There
was a Siva temple there and the Lord was known as
Mukteeswara and Swamiji was staying in that temple.
Swamiji's cousin Sesha Iyer also lived in that place. Sesha
Iyer who was about 9 or 10 years old, announced to all
that his elder brother had arrived. Swamiji did not heed
their request to come to their house. Thereupon they
offered Biksha to Swamiji at his place.
One morning Sesha Iyer was perambulating with
Swamiji at 6 a.m. in the inner compound (Praakaaram). At
that time from a "Punna" tree bottom near the northern
wall, a big snake emerged. Sesha Iyer cautioned Swamiji
about the snake. Swamiji looked at it and invited it. It
immediately responded, crept up his hand and curled
itself thrice around his neck and spread its hood over his
head like an umbrella. Sesha Iyer mistook it and ran into
the street crying that his brother had been bitten by a
snake. A few seconds later, the snake left Swamiji and
vanished. The people were surprised and deemed it to be
a manifestation of Lord Mukteeswara.

The "Varia" State

Swamiji's uncle and aunt arrived from Kanchi in

Kaverippaakkam. At the moment Swamiji was in a state
of Samadhi which was the sixth step in that path. They
along with several others witnessed the absolutely
motionless, wood-like state of Swamiji. With the thought
that Lord Mukteeswara himself had taken this surprising
form, they with devotion, feay and uncertain mind
 SWAMIJI'S UPASANA AND RENUNCIATION 43

prostrated before him spontaneously. They got up and

shed tears. They shouted "Child". The crowd also raised
the prayer, "Namah Parvathi Pathaye! Hara Hara
Mahadev". Swamiji was awakened by this and he scanned
at the people who all prostrated. The uncle and aunt
expressed their regret at not perceiving his greatness and
gave vent to their remorse at having ill treated him. They
pleaded with him to come home as they could not live
without him. They assured him that they will put him in
the temple and worship him. Swamiji tried to soothe their
feelings with his sacred words. He also bade them to
return home. They did not have the heart to leave without
him. After a long time, other relatives and others
persuaded them to leave. The people were recounting the
two incidents and were praising Swamiji.
From that day it was difficult for people to say if
Swamiji was a Yogi or a Rishi, a Siddha, a Bhakta or a
Gnani. He was in a state transcending all these. As he was
a Sarvabhoodha Sukhritha, women, men, youth, elders,
cows, birds and all creation considered him in their own
image and approached him to look him from close
quarters with affection. It was very clear that whoever or
I whatever came at his feet was absolved from rebirth.
Swamiji continued at Kaverippaakkam for about a
month. As lot of people started crowding around him.
Swamiji finally left that place.

Appears at Tindivanam

For two or three months, Swamiji's whereabouts

were unknown. Rumours floated that he was seen in
, Chinglepet, Wandawasi etc. It was not possible to confirm
or deny such rumours. Then news came that he was in the
big agraharam at Tindivanam. Sri T.K.Venkatrama Iyer's
brother T.K.Kannaiyer, the third son of the Veda Teacher,
44 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Sastriar and Appavu Mudaliar, a clerk in Sub-collector's

office were patronising Swamiji there. He was seen
roaming the streets at Tindivanam in silence. He came to
be known as the Silent Swami (Mauna Swami). He never
uttered a word, sometimes he used to write down
something. A few days later Swamiji expressed a desire to
have a place where he could carry on his practice without
being disturbed in an isolated place. Thereupon
T.K.Kannaiyer requested the temple priest at the Siva
temple to vacate a store room to enable Swamiji to stay in.
Swamiji asked that they could put a lock outside the room
and that they should not disturb him for one month after
which they could open the room. The temple priest
Kuppuswamy Iyer got worried as Swamiji was without
food for 4 or 5 days and that if anything untoward
happened, he would be held responsible and hence
opened the door. Swamiji who was in deep meditation
was disturbed and he opened his eyes. On hearing the
plea of Kannaiyer Swamiji left the place saying he would
proceed to Tiruvannamalai. Some disciples followed him
for some distance. At a pond bank he wanted the fruits of
kalakkai and he ate them. A few miles thereafter the
festival of Maasimagam was being celebrated at the
village Iyen Toppu. His followers left him as it was
morning and they had to do their usual ablution. When
they returned Swamiji had disappeared from that place.
Swamiji did not go to Tiruvannamalai at that time.

Swamiji arrives at Thoosi Maamandur and Tiruppathur

Again Swamiji's whereabouts were not clear for
about two or three months. He had been apparently doing
tapas in the Pancha Pandava cave in Thoosi Maamandur
5 miles South of Kanchi. People did not realise this for
some months. When some rumours to that effect spread,
SWAMIJI'S UPASANA AND RENUNCIATION 45

people started flocking there. Swamiji's brother Narsimha

Josiar also reached there from Kanchi with high
expectations. But he could not see Swamiji there. He heard
that Swamiji had left that place and he returned with a
heavy heart. Swamiji reached Tiruppathur via Walajah,
Vellore, Ambur and Vaniambadi. There he appears to
have spent a few days at the Brahmeswarar temple,
Kumaraswamy temple etc. Meanwhile his uncle
Ramaswamy Josiar from Kanchi wrote to his sister's
son-in-law, A. Venkatramana Iyer that he should send
him a message in case Swamiji had come to Tiruppathur.
One day Venkatramana Iyer found Swamiji coming in a
shopping street. He immediately took him to his house
and conveyed his uncle's wishes. Swamiji refused to go
into the house and sat in the outside verandah. His aunt
and her daughter Kaagini and others who saw Swamiji
were full of pity for him. Inspite of their persistent
request, he refused to go into the house. Then he agreed to
take food in the verandah. Venkatramana Iyer slept by the
side of Swamiji that night. Sometime at dead of night
Swamiji vanished from that place. In the morning all
concerned were perturbed to find Swamiji missing and
their search for him was futile and accordingly a letter
was written to Kanchi.

Swamiji reaches Tiruvannamalai Via Padaivedu,

Thurinj ikuppam
After leaving Tiruppathur, Swamiji passed by
Jawathu mountain and crossing several small forests, big
and small villages, wells, ponds, streams, gardens,
reached Padaivedu. Here Swamiji spent two days in the
sanctum of Goddess Renuka Devi in the special care of the
elderly priest and vedantic Dharmalinga Gurukkal and
his brother Subramania Gurukkal.
46 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

On the third day Swamiji left that place and travelled

7 miles to reach the village Athwambadi which was the
place where his father's sister's son Venkatramana Sastry
resided. Swamiji was walking fast alongside a small pond
rolling a peepal twig in his hand. Then he saw his relative
Venkataramana Sastry bathing in the pond. Immediately
the latter got out of the pond and chased Swamiji
shouting, "Child, Child". Swamiji turned back and saw
him and speeded up but Sastry caught up with him and
hugged him affectionately. He invited him to his house
but Swamiji totally turned down the suggestion. Finally
he pleaded with him to take some milk. But Swamiji
walked away very fast before the milk could be fetched.
As Venkataramana Sastry was the village Munsif, (Chief
of Administration), he asked one of his servants to bring
the Swamiji with great respect. The servant followed
Swamiji whose speed he could not match. Swamiji went
quite a distance and arrived at the village
Thurinjikuppam. There he reached the samadhi of a saint
known as the "Sannyasi's rock". While Swamiji was
inspecting the samadhi environment, the munsif's servant
also reached there. Swamiji signaled to him to go back.
From there Swamiji reached Tiruvannamalai direct.
Swamiji was thrilled to arrive at the sacred place at whose
sight one saw the eternal flame (Jyothi) and at whose
thought one attained moksha. Swamiji was 19 years then.
He left Kanchi in the year 1889 and reached
Tiruvannamalai in the same year. There is enough
evidence to indicate that Swamiji stayed at each one of the
places marked in the annexed map. But we do not have
adequate evidence to say how many days he stayed at
each place and in what sequence of time he reached each
place. For 40 years till 1929, Swamiji did not leave
Tiruvannamalai.
SWAMIJI'S UPASANA AND RENUNCIATION 47

Map showing Swamiji's Travel Route

Map to scale 1 inch to 20 miles :
 Chapter 4

THE GLORY OF ARUNACHALA

1.
"Lalaade thraipundree nidilakrutha kasthuri thilakah
Spuran maaladhaaraah spuridhagadi kaupeena vasanah
Thathaano dusthaaram sirasipaniraajam sasikalaam
Pradeepassarveshaam Arunagiri yogi vijayathe
(Sri Vyasa in Skandapuranam)
Sri Vyasamuni composed the above as the auspicious
sloka to start skanda puranam. It means that this
yogiswara, Tiruvannamalai, stands as the source of
illumination of all the worlds. The sages consider that one
can attain liberation (Mukthi) by repeating with devotion
the above manthra.

2.
Varunaathisurarchyaya karunathithya varchase!
Arunachlanathaya Karunamurthaye Namah !!
Umai (the consort of Lord Siva) prays to Iswara as
above after seeing the illumination on the mountain in
Karthigai (Month). By pronouncing this manthra while
witnessing Karthigai Deepam, we may also attain
Moksham.
THE GLORY OF ARUNACHALA 49

3.
Paarthanan pudumai uyir vali karantha
Paruvatham Orutharamidhanai
Orthidum Uyirin Chettaiyai Odukki
Oruthanathabimukamaaha
veerthu Athaiththanpol achalamaachcheithu av
vinnuyir balikolum ihdhen
Orthuuimin Uyirkaalum athil olir iv
vuyirkoliya Arunamaagiriye
(Bhagwan Sri Ramana's Arunaachala Pathikam)

4.
Our Bhagwan Sri Ramana Swamigal has clearly
brought out the meaning of "Arunagiri Yogi Vijayathe" by
his colourful exposition in his 'Arunachalapurana'.
"I have seen a new thing. There is a magnetic
mountain which attracts all living beings. The moment
one thinks of it, it controls (decimates) the actions of all
beings who think of it and attracts them towards itself.
Not only it attracts to itself but makes them motionless.
How wondrous is the power of this magnetic mountain
which takes much sacrifices. Oh Jeevas! attain liberation
by realising the nature of such Arunagiri". This is the
apparent meaning of the above hymn. A magnet attracts
iron which is in physical proximity. But this magnetic
mountain attracts any being which thinks of it regardless
of how far the being is. Further it makes the being devoid
of action in the same way in which it is. Thus the concept
is the boundless fame of the magnetism of the mountain
which confers the state of "kaashta samadhi" on anyone
who thinks of it, thus it brings out the truth of the words
of sage Vyasa "Arunagiri Yogi Vijayathe".
The manthra "Asouyasthaamro Aruna" in Sri Rudra,
Siva Mahapurana and Skanda Purana deal in detail about
50 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Tiruvannamalai Kshetra with awe. Our Swamiji has also

mentioned several times about the several unique aspects
of this kshetra. When someone asked him "Why are you
staying in this town"? Swamiji replied "This is the place
where both (Swamy and Ambal) invite all and confer
liberation" (Moksha). On another occasion Swamiji said
"Lord Krishna leaving aside his Sudarshana Chakra
(Wheel), is playing on his flute. On hearing it Lord Siva
who is inside (the mountain) comes out and dances". This
is illustrated by the fact that in the praakaara surrounding
Lord Siva's sanctum in the temple, there is a temple for
Lord Krishna (Venugopala Swamy). Thus the glory of this
place is brought out in the various puranas etc., cited
above.

Uncle and Brother Visit Tiruvannamalai

Swamiji's aunt Kalyani Ammal took ill consequent to

his departure and breathed her last as she could not bear
the separation. Even though his brother Narasimha Josiar
was very keen to see him, he was helpless as Swamiji's
whereabouts were not clear. Thereafter a confirmation
was received from his father's sister's son Venkatramana
Iyer of Aathwambadi. On receiving that information, he
came with his uncle to Tiruvannamalai. Both came across
Swamiji in a street. They were overwhelmed with grief on
seeing him in rags, with matted hair, and dirtied body
which had been reduced to a skeleton. Both uncle and
brother hugged him and wept uncontrollably. This
attracted a crowd. Only then they realised about the
advent of such a soul in Tiruvannamalai. Uncle and
brother gave Swamiji some sweetmeat which they had
brought. Swamiji partook of the same. They entreated
with him to return home. Swamiji firmly declined and
immediately left that spot. They remained in
THE GLORY OF ARUNACHALA 51

Tiruvannamalai for two days but had to return without

achieving their object. Before leaving Tiruvannamalai they
met the Choultry keeper there and narrated to him
Swamiji's whole story and requested him to feed him
whenever he came there. A few months after his return,
the uncle Ramaswamy Josiar lost his interest in life and
breathed his last. His obsequies were performed by
Narasimha Josiar. Narasimha Josiar moved from Kanchi
to Madras. While at Madras he used to come to
Tiruvannamalai from time to time to see Swamiji.

The First Episode at Tiruvannamalai and

Three Lingas
Swamiji did not have any place of his own to stay. He
used to run hither and thither, and have his food
wherever it was available. He would prostrate before
whomever he saw. At night he never slept and continued
his wanderings. A relative of Swamiji, by name
Suryanarayana Sastry was residing at the first house in
Sannidhi Street, while he had known all matters
pertaining to Swamiji, he had not known that Swamiji was
in Tiruvannamalai. When he learnt about it, he started
searching for him. One day he located Swamiji near the
temple chariot and prostrated before him.: At that time
there were seven donkeys standing there. Swamiji was
touching each of them and after that putting his hands to
his eyes. Suryanarayana Sastry asked him why he was
doing that. Swamiji rebuked him and said that they were
the seven rishis (Saptha Rishis of yore) pointing out that
the first one was Agasthya, next Vasisht, then Jamadagni
and. so on and perambulated them and prostrated before
them. He asked Swamiji to go with him to his house but
he refused and immediately went away from there. This
was the first known incident involving Swamiji at
Tiruvannamalai.
52 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

The town folks regarded him with great respect

seeing his habits and thought that he was a great sage and
not a mad man. Gradually their awe and respect for him
increased. Scholars, common people, young, old, women,
men, traders, cart drivers — all when asked about Swamiji
would say "He is a talking God", Some would say "He is
a Mahaan", others would say "he is a divine incarnation, a
great yogi, great siddar" and so on. Some people would
say that there are three lingas in Tiruvannamalai : One
was Lord Arunachala, another Ramana Maharishi and
third Seshadri Swamiji. With acclamation from one and
all, Swamiji shone like a God with immense powers.

Physical Appearance and Outwardly Conduct

Swamiji's photograph brings out his halo. He was
neither very tall nor short in stature. He was possessed of
a smiling mien with grandeur. His forehead was broad
like the eighth day moon. There were three fine lines like
thin smear of sacred ash on the forehead. His eyes evinced
kindness and were long and broad with red streaks. He,
however, saw with only half open eyes. And his sight
would not be focussed on any specific object but would
revolve over the entire vista. Very few had observed him
open his eyes fully. Only a few devotees may have had
that opportunity. His full vision resembled full moon. His
devotees would prostrate before him and sit by his side.
At that time Swamiji would not see them. He would
watch them when their eyes were focussed elsewhere.
That itself constituted "Nayana Dikshai" (imparting
instructions by mere seeing). His eyes resembled those of
Lord Krishna.
His matted hair was in a thin bunch and short and
adorned the back of his head. His neck was like a
valampuri shell (Conch) and was round and sturdy. His
appearance with his broad chest, long hands, waist,
thighs, ankles and rose-like feet stole the minds of
viewers. There was a golden aura in his body.
THE GLORY OF ARUNACHALA 53

Clothes
That aura was hidden by the dirt-laden clothes he
wore. It was as if full moon was covered by dark clouds.
He sported only a dhothi which would cover his toes.
Another piece of cloth sprung on his back and shoulder to
cover his back and chest like the sacred threads. If anyone
gave him new clothes, within a couple of hours, it would
reach the state of his original clothes. The person who
presented such new clothes would be left wondering if
they were the ones he had presented. He would squat
anywhere regardless whether it was slush, dirt or refuse.
When offered food, he would ply his hand into the rice
and wipe his finger in his cloth. In this way within a
minute his dhothi would become dirt-laden. Sometimes,
some street beggars would ask him and he would give
away his new clothes in exchange for their rags. One who
had lost perception of his body would never be attached
to the clothes for the body.

Gait and Posture

Swamiji always walked very fast, never at a slow
pace. His strides were such that one had to run to keep
pace with him. It was like straw in the wind. The body
was light like a ball. There was no sound emanating from
his walking or running. He would not stick to any one
place. He would be seen everywhere. If one asked the
people if they had seen Swamiji anywhere, there will be a
plethora of replies: "I have just seen him near the temple
chariot", "I saw him at Sadaichi Mutt", "I have just seen
near the temple gate", "I have seen him at the steps of the
Sivaganga tank", "He is in the Choultry with Sadhus", "He
is just entering the temple", thus various persons would
describe where they had seen him. In fine, in a matter of a
few minutes he would be seen in fifty places.
54 SESHADRI SWAMIGAL OF TIRUVANNAMALAI

Swamiji would always sit in a unique squatting

posture in which posture we could not sit. It was as if he
was sitting with his body not touching the floor but
supported on his heels. It would appear as if he was
seated on the floor but in fact not so. This posture came to
him without any special effort. Yoga sastras describe this
posture as Swastik Asan. This may be seen in the
photograph.
THE GLORY OF ARUNACHALA 55

Voice and Music

If Swamiji started to speak, it would be like the

cooing of cuckoos or the stringing of Veena. The ears
would be sensing the flow of divine nectar. Such was his
sonorous and gentle voice. If anyone asked him anything
he would reply in a very gentle voice, he would never
speak aloud. Sometimes he would not reply at all. Even if
he replied, it would be in one or two words only.
If any sincere devotee requested him to sing, without
any hesitation he would sing the pallavi of "Ramapathe
Sathanathe" or "Amba Sive" and stop. He would say "This
is composed by - Kamakoti Sastrigal". That half a minute
of music was such as to enthral the devotees. The listeners
would be eager to ask him to sing again but would
hesitate to say so - Swamiji would not open his mouth.
Those who had heard him sing would categorise his
music as that of gandharvas (Celestial beings).
Swamiji had the knowledge of the appropriate beat
for the songs, sometimes he would be sitting on a cot and
play the beats as if on a mridangam (Percussion
instrument). It appeared as if Nandi himself was playing
mridangam. Any one who happened to sneak in on such
occasions would be left wondering where Swamiji had
learnt to play. But if one would go near him, he would
immediately stop playing; only a few devotees would
have had the good fortune to enjoy such performance.

Some Pranks
Swamiji was always capable of playing some peculiar
pranks. His body would not be at rest even for a moving.
Even, he was sitting, he would catch a thing and put it
down and lift it, repeat this a hundred times. He would be
sitting facing the east and suddenly turn Southwards and
56 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

turn to north with his hands on the ground, he would

move hopping forward and backward. Suddenly he
would get up and look into the sky very keenly.
Sometimes he would be bracing himself around a pillar,
with his hands at his back, he would move to another
pillar. Standing near the pillar, he would be looking up
and down that. Sometimes he would proceed backwards
and stand near a wall. From the pillar to the wall he
would move umpteen times all the while scanning the
sky. But his eyes did not focus on any particular thing.
Even when seated and not busy otherwise, he would ply
the hands and palms one over the other and apply the
palm to his eyes. Many people had observed him doing
this.
Suddenly he would laugh without respite for as long
as half an hour. It was not a fake laughter. He appeared to
have observed something very surprising and go into
peals of laughter. If any ordinary human being laughed
like that, he would literally burst at the seam. Even those
who witnessed such laughter would be prone to
uncontrollable laughter. No one would know what
induced such a laugh. It was fun watching such a session
of laughter. Sometimes some one had asked Swamiji why
he was laughing. He would not reply but continue to
laugh. Some would say that after all Swamiji was in a
perpetual state of bliss (Anand). Such of those who had
witnessed such laughing sessions, remembered it many
years after and would derive immense pleasure in
remembering the same.
On some occasions, Swamiji would keep his hands
on his waist and like a dancer proceed forward and
backward twenty or thirty feet. Sometimes he would run
chasing squirrels, cats etc., If such creatures climbed up a
tree, he would keep a watch for half an hour or more.
THE GLORY OF ARUNACHALA 57

Sometimes he would remove pieces of stones from streets

and clear the streets. Sometimes he would suddenly get
into a horse-drawn or bullock cart, In a few minutes he
would be seen riding in a cart of refuse saying that he was
riding in a coach. He would switch to a cart carrying
fire-wood and claim he was riding in a horse-drawn
coach.
Whether it was a coffee hotel, sweetmeat shop, cloth
shop etc., he would enter the same without hesitation and
throw about some articles here and there. He would sit in
the cash counter and put the coins in a train-like series
and play like a child. They would never say anything as
they all considered him divine. People would see him in
the streets and prostrate flat before him. He would put his
feet together and get near them so that they could touch
his feet in reverence.
He would, however, never allow wrong-doers and
bad characters to touch his feet. He would run away in
such cases. If they forced themselves on him, he would
abuse them squarely. If they did not give up, then he
would even pelt them with stones. Seeing this, many folks
did not go near him. Such people would caution others
asking them to keep at a distance or otherwise he would
throw stones on them. When Swamiji knew about the
good character of persons, he would himself catch their
hands and put his hands around them and play. He
would move his hands as if touching them from face to
hip. Swamiji never distinguished between males and
females. Sometimes he would put his arms around the
neck of some girls and walk along with them. He would
laugh, make them sit near himself and mutter words
apparently unrelated to anything. He would pick up earth
from the ground and hand it over to them and receive it
back in a playful mood. He would put his head on their
58 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

laps and lie down in the street. Suddenly he would get up

and do obeisance to them and run away."You are
resembling my aunt Kalyani" he would say to some
women. And he used to call them "Kalyani". No women
hated Swamiji. They treated him as God or as a child. He
would enter any house or place as if it were his own. He
would go right into the kitchen and he would dictate
terms there. If young kids were in their cradle, he would
endearingly play with them asking if the child would
drink milk, would it weep or speak.
On some occasions he would conduct himself like a
mad man or a devil. He would play and run with young
children. He would be roaming around in the hot sun. He
would stare at the sun at midday. On full moon day he
would gaze at the rising moon and utter some manthras
and roam in the streets throughout the night. He was very
delighted if it rained. Only when the rain ceased, would
he enter a building. When it rained, he would play in the
streams in the streets, sitting in water, immersing his
hands in the water and jump with joy. The clothes which
got wet thereby would continue to be worn by him as
such till they got dried naturally. Before getting dry, the
wet clothes would acquire layers of dust. Swamiji made
no distinction between sun, rain, cold or fog. On other
occasions, he would be seen running in the streets with
tremendous hilarity. In case of a marriage, Swamiji would
go near the bride and bridegroom and laugh at them. He
would touch them and make fun. If he was offered sandal
paste water, he would take the vessel and pour the entire
contents over his head. If he was asked to bless the couple,
he would pronounce "Hundred years, Hundred years"
and run away from there. If there was a marriage
procession, he would mix with the crowd and run hither
and thither in the crowd. Even if it was a procession for a
THE GLORY OF ARUNACHALA 59

dead person, he would do the same thing. He would go in

front of the cortege and pay obeisance. He never bothered
about orthodox feelings of impurity in food, clothes,
inauspiciousness, etc.
Sometimes some devotees forcibly smeared oil (for
oil bath) on him. That sight would be a grand spectacle. It
was as if he had come out of an oil well, oil would be
dripping on him and he would proceed in that state for
days together to the delectation of devotees. In this way
his complete lack of bodily consciousness led to countless
incidents. It would be unthinkable for any human being to
fake such incidents.

Behaviour

Swamiji's interrelation with the world was very

peculiar. Suppose that one Raman moved with him for ten
years. Even with him Swamiji would behave every day as
if he was not previously known to him. He would ask him
who he was and from where he came. He would not show
his familiarity with him. He would apparently shower
harsh words on him and drive him away. The person
cannot take advantage of his previous proximity but take
to his heels. Despite such behaviour, the people loved
him. They, however, feared that he might beat them and
never came close to him.
Most of the people wished to move with him closely.
They however regarded him with awe because of the
conscious awareness of their foibles which could not be
hidden from him. He would spell out every one of their
foibles and shower abuses. Hence the fear was inspired by
his gnana drishti. An example to illustrate is given
below :
60 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

A group of some five or six important big wigs came

to have Swamiji's darshan. He was at that time seated in
the front open verandah of a house. There were some
other people also there. The group approached him with
intention to pay obeisance. On seeing this, Swamiji
suddenly got up saying "A great sinner is coming! I
should not stay here", pointing out to one person and
continued "Daughter-in-law or wife, Daughter-in-law or
wife" and turned his face away and departed. The person
concerned and his friends hung their heads in shame and
went back. Later on, the truth of the Swamiji's words
came to be known. This shows how Swamiji could expose
one's minor and major failings. Thus the guilty were
afraid of coming near Swamiji.
In general, Swamiji would never accost anyone by his
name. He would never ask them the usual question
regarding how one is doing. He would never bless
anybody either. Neither would he ask why a person did
not come the previous day. Nor would he ask a person to
come the next day. He would not talk sarcastically to
anyone. He would not show any intimacy to anybody.
Many a person would have presented Swamiji with fruits,
sweets, food or clothes. If such persons went subsequently
to pay him respect, he would not show that he knew
them. Nor was he flattered. He would not see anything
with any preconceived notion. He always had an air of
disdain. He never considered people as helpful or
unhelpful. Every incident vanished with its conclusion. It
hardly mattered to him whether it was an enemy, friend,
relative, neighbour, scavenger, bigwig, sheep, cattle,
donkey, horse, dog, pig, women, men. Swamiji treated all
alike. There was not a particle of difference. He had only
his own focus, his own relationship, his own indifference.
In fine, Swamiji exemplified the second chapter of the
THE GLORY OF ARUNACHALA 61

Bhagawad Gita defining sthithapragna ("yas

sarvathraanabisnehah").

Food
Hunger, thirst came under the group "Shatoormi"
[Hunger, thirst, moham (Passion), ageing and death].
Swamiji had totally ridden himself of all those streaks
(traits) and hence strictly speaking one could say he was
not at all subject to hunger, thirst. For months on end, he
would not take any food. On other occasions he would
consume ten persons' quota of food in a few hours. He
never had any schedule for taking food unlike ordinary
mortals. For the sake of the human form in which he was
he would eat as if in a dream-like state. All the same there
was no sign of weakness or emaciation on his face which
was always clear and exuberant.
For one who was in constant ecstasy of Brahman and
who was in sahaja samadhi and state of Spiritual
inebriation, there was no question of Swamiji being
hungry or thirsty. When meal was served with vegetables,
curry, curd, he would mix all with the usual rice, sambar
and rasam and make into balls after plying his fingers into
the mess and take the balls near his lips and put them
down. He would repeat this thirty or forty times.
Thereafter he would take the food into his mouth, chew it
and then spit it out. Finally he may even consume the
food or he may run away. Sometimes he would take
several handfuls and scatter them around. If any one
asked him why he was thus wasting food he would cite
the manthra "ye bootha : prasranthi thivaanaktham
balimichantho". And he would explain the meaning to say
that if sacrifice was not offered to all creatures, beings,
Kaalagni Rudra would get angry. On another occasion he
would say "Look here! Devas and bhoothas are standing
62 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

and asking for food. Can't you see?" and point out to
them. This is illustrated in the following instance:
Swamiji had his meals one day in P.K.Arunachala
Iyer's house. Though he was supposed to have taken
food, not even one particle went inside. He threw several
handful of rice around. The host asked him the reason for
his scattering the food in that way. Swamiji replied: "Look!
In this direction Devata is asking for food. In another part,
the Boothas are craving for food. Should the food not be
given (as sacrifice) to all of them?" The host pointed out
that they were not visible to his eyes. Swamiji pin- pointed
to the pillar/column and said the boothas were standing
near there and one could see by careful watching.
Swamiji illustrated by his action the fact that Lord
Krishna entertained Sadhus to a hearty meal on the
Yamuna bank. At that time Deva-ganas stood in the sky in
all four directions anticipating that they would get at least
a morsel of food. It should be realised that Swamiji's
offerings (Prasad) had that much halo.
Swamiji would never eat lapping up with his tongue.
The peculiar way in which he took his food appeared as if
he had no sense of taste, like one swallowing medicine or
one who was forcibly fed. Drinking milk was also a
similar strain. Almost every day people used to offer him
milk. People used to bring milk well boiled but he could
not be seen anywhere. However invariably Swamiji used
to come at 9 p.m to the sanctum of Lord Muruga
(Kambathu Ilayanar the place where a few centuries ago
Lord Muruga had appeared through a pillar) and people
used to throng there with their milk offering to Swamiji.
They used to go near him and plead with him to drink the
milk. But he would drive them away saying "go! go!"
However they used to persist in pressing him to take their
milk offering. He would seemingly accept and take the
THE GLORY OF ARUNACHALA 63

vessel containing milk near his mouth but pour it on the

ground. He would take another vessel, put his hand
inside and ply his fingers in the milk and smell it and
topple it down. He would take another container and
drink a little milk but bring out vomiting the whole.
Sometimes he would lift the vessel up and throw the milk
in thin stream down to the ground all the while laughing.
Thus he would not leave behind any milk and would have
toppled the entire lot. The devotees would return with
great satisfaction saying that at least he put his fingers in
their milk or that he smelt it. It would all add up to quite
a quantum of milk. Sometimes the temple cows would
lick the entire milk from the floor. Otherwise the bairavas
(dogs) present in the temple compound would lick the
whole milk. By 8 p.m, 5 or 6 dogs would assemble there.
Thus every day Swamiji performed Suvaana Santharpanam
with milk. He had no desire for milk or for panchamrith
(prepared with bananas, sugar candy, jaggery, honey etc.)
or anything.
Sometimes Swamiji would take stale food which was
stinking. The writer (Renu) had seen such a nauseating
sight once. There was a saffron robed monk by name
Ramanathapuram Manikka Swami who had a lot of
affection for Swamiji. He used to collect food as alms and
offered it to Swamiji and after he had eaten some, would
consume the balance food. In case by any chance Swamiji
did not eat that food, he would also go hungry. Whether
it was three days or four, Manikka Swami would not eat
unless Swamiji had eaten. This was his vow. Because of
this, he would remain starved for a number of days. If the
alms collected one day was not consumed, he would keep
it for the subsequent day and forego fresh collection. Even
if that was stinking, only when it was consumed he would
go for fresh collection. When Manikkam narrated the
64 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

above to the present writer (Renu), he would point out to

him that giving stale food to Mahans was a sinful act.
Notwithstanding this he never heeded these words.
One day at 9 p.m.. when Swamiji was seated near the
sanctum of Kambathu Ilayanar, Manikkam brought some
food and requested him to partake of the food. When
Swamiji opened the lid of the vessel, there was a terrible
stink which forced people to turn their nose away. It
would have contained some germs also. No one would
even like to touch that food which was lying stale for 7 or
8 days. Horror of horrors ! Swamiji emptied the entire
contents on to a leaf and started eating it. The writer's
mind trembled. That food deserved to be thrown away
and substituted by more hygienic stuff. But there was no
way of doing it. Renu said "for God's sake don't eat this
stale food. I will go and get some fresh eatables (vadai or
laddu)". Swamiji prohibited him from doing that and
without battling an eyelid he consumed the entire
quantity. Those who witnessed such incidents would
tremble. To attain capability to do such things even 1000
rebirths would not suffice.

Bedding and Sleep

Sleep is an inborn darkness of every creature. It

would be induced by tiredness or by excessive eating.
Indeed it is portrayed as pleasurable. While it may
alleviate feeling of tiredness or be pleasurable, in fact it is
deemed to be man's enemy likely to lead to his death. It is
obvious that excessive sleep causes lack of wisdom and
ailments. This is the reason why the Upanishads urge one
not to give into sleep.
Our Swamiji was a Mahan who had totally
conquered sleep. He had won over nature. He shone like
a Sun to dispel the darkness of disease. He was an
 THE GLORY OF ARUNACHALA 65

embodiment of the sloka "yaanicha" in the Geeta at 2:69 in

that he was immersed in the happiness of sleep in
sleeplessness. For the benefit of mankind he set an
example of every spiritual practice (Sadhana).
He never slept even in midday or midnight at which
i period sleep is overpowering. This writer (Renu) had
observed that on a number of occasions, while he would
be preoccupied with one of his usual pranks, he would
never even sleep. Sometimes he would be seated in
samadhi posture at midnight, sometimes he would be
wandering like a devil. Often he was heard as saying that
one should not sleep and that it would enable the God of
death, Yama, to catch you. An example of this is an
, incident in Manikka Swami's life.
Due to the grace of Swamiji an affluent person
recovered Rs.10,000 (ten thousand) lost by him. Out of
gratitude, he had a beautiful bedding including pillows
, and side cushions made for Swamiji and spread it at the
Kambathu Ilayanar temple. As Swamiji was usually seen
at that place daily at 9 p.m that gentleman was eagerly
looking forward to Swamiji availing of his bedding.
; Swamiji also apparently complied and accepted that

• offering. Sometimes he used to come and sit on it.

Otherwise he would lie on it. Sitting on that new bed he
would consume the stinking food brought by Manikka
Swami. It would be smeared with his usual slush, dirt and
muck. It looked like wax coated and like the hard skin of
buffalo, it had some half-inch thick coating. There was
nobody to roll it up. It was always spread openly. After
paying obeisance at the sanctum of Ilayanar, the devotees
would pay obeisance to that bed also. They would also
scrape a little bit of the dirt, muck, sticking to it. That
scraping would be given to sick people, or haunted
66 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

persons and brought about the desired cure immediately.

This affair of his bed continued between 1921 and 1928.
In the afternoons, Swamiji was mostly seen in the
back verandah of Beggar's Choultry (Sadhu Chatram).
There he would be reclining in the midst of baskets,
sifters, brooms and pestles. Small ants and the bigger red
ants (usually seen in the neem trees) were fond of
Swamiji. That scene with Swamiji in supreme happiness
was an unforgettable sight. That verandha at middays, a
dilapidated old cot at the Milk Mutt in the mornings and
the cotton mattress at the Ilayanar temple at nights had
the good fortune to bear Swamiji. But it was not possible
to predict with any regularity where he would be in the
mornings, evenings or nights. He would be seen anytime,
anywhere. Sometimes it would be impossible to locate
him anywhere. Anything in Tiruvannamalai whether it
was mud field, stones, mattress or mandap constituted his
bed. While such a variety comprised his bedding, no one
had ever seen or heard about him being in a state ol
slumber. Even the Moon or the Sun could fall intc
slumber but our Swamiji never.

Strange Conversation
Swamiji utilised a strange manner of speech to ward
off the crowds from coming and disturbing him. Suet
speech was one of the several tools adopted by him tc
prevent worldly attachment or feelings from approaching
him. Those who heard his utterings would be led tc
consider him as a mad cap and not as a great man. He
would go on speaking very fast, without any respite anc
without any end in such a way that none coulc
understand the meaning thereof. From at a distance i
appeared as if he was mediating in a household quarrel oi
else it appeared like a new story full of verbal artistr)
 THE GLORY OF ARUNACHALA 67

dripping with sense and humour or it seemed like a

teacher teaching his student or it sounded like a pleader
arguing before a court for a lost case. But if one were to go
near him and hear him, all the above impressions would
change. Nobody could reproduce in full what he said.
Some scattered gems culled from his words are given
below as example.
"Who is that? Who is this? A relative is speaking.
What if there is time and show? Is there a terrific hurry?
To carry out one's job breathing through the mouth to
cleanse a house. Arrive in the town and there is a
marriage (or wedding). Temple, pond, monkey, dog, is
this the only talk? If you sleep, there is pancake, vadai,
i cart after cart carrying corpses. What can a donkey do by
going to the end of the country? With a white sari nicely
worn, elder sister, younger sister, uncle, brother-in-law,
smoke from a locomotive, put out by a white man. Does
this honest rascal leave? Even though it is a basketful of
bitter berry (Sundaikai), the job is big my dear man ! loud
cry throughout day and night-earn a quarter of an anna
with a stale vadai. Would he heed your pacifying words
when applying oil on his head? Brinjal and pumpkin have
! only reached the shop - priest plays the drum, Ah! Ah!
Aircraft of Devendra-where is the respite or rest? What to
say? No way out, if a prostitute gives a music
performance and does homam. Will a widow swing in the
swing?
What can Adisankara, Thayumanavar, Pattinathu
Pillai do?
Will a widow listen when asked to come the next
day?
Ravanan had carried away Sita - If it rains and one
feels hungry-
68 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Tiruppathi Lord Srinivasa stays put on the hills.

Drinks the milk of the whole town and listens hymn
of Avvaiyar-
Hired cart insists in going to the railway station only-
One should live on top of a dirt heap-
Will a broom-stick and coach come to the house?
That lady will not leave. She asks what is my fate?
Will you take food?
The cat bites the mice-
He calls raakshasi, raakshasi, is it so in your home
also?
Why Swami, he will not listen-
A husband requires a wife, but here, there are ten
persons. There, there are ten persons.
Elephant has come and is standing here.
OOM! OOM! if one returns after the trip to Banaras,
where is the reply?
OOM, OOM? Raman was dheerodhaatha purushan,
what is the objection to that? Hence there is no need for
one to go on pilgrimage and do shopping.
The bride should jump on to a dirt heap-
Kalidasa a great poet-
There are many who have heard similar words from
Swamiji. when they read the above, they will remember
the same.
 Chapter 5

SRI RAMANA BHAGAWAN

Sri Ramana Maharishi

Sri Ramana Bhagawan is a Jeevan Muktha, He is a
Divine being descended in the Kaliyuga to turn mankind
70 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

to the good path. His very thought would purify people

and wipe out their sins. To see him in person is to see
Para-Brahmam. It is not possible to spell out his grace and
greatness. However out of the great love for him, some
illustrations are given here to establish the identification
of various jeevas with Bhagawan Sri Ramana as their own
atma:
When Sri Ramana Bhagawan was living on the hill,
an Irula boy came and asked him these:
Boy : "Swami ! sitting in this mountain, what
do you do for your food?"
Bhagawan : " What to do! I take food whenever some
one offers".
Boy : " Swami! Swami! I am working for a
sadhu. My salary is not yet fixed. After
two or three months they will give me
Rs. One and half, then I will give it to
you".
On another occasion, another Irula boy came to
Sri Ramana Bhagawan in the Skandha Asramam. He
began weeping loudly after a few minutes. He did not
reply when Bhagawan asked him why he was weeping.
On the other hand, his crying increased. Sri Bhagawan's
disciple Palani Swami who was nearby asked him
whether he was crying because of pain in stomach or any
other reason. He did not respond but continued his loud
weeping. On further being pressed, he replied pointing to
Bhagawan how sorry he was for him: This deep feeling
even in the hearts of shepherds, and others for Bhagawan
indicates that he was shining in their hearts.

Another Reason
One day our Bhagawan asked one of his disciples to
give him a notebook for writing something. As that chap
was busy with some other work, he forgot about
Bhagawan's request. Bhagawan did not remind him about
SRI RAMANA BH AGA WAN 71

it. Two three days elapsed. Then one day an engineer

from the district came to the asram and presented him a
notebook saying he had asked for it.
Bhagawan : "When did I ask for the notebook?"
Engineer : "Three days ago you asked for it in my
dream."
Bhagawan "What did I ask?"
Engineer "You wanted a notebook."
Bhagawan "Is that all?"
Engineer " When I asked what type of notebook
was required, you described the length,
breadth, number of pages, type of pages
etc., accordingly I prepared this and
brought it. Please accept it.

Then Bhagawan called the boy and told him "I asked
you for the notebook but he brought it, you see". The boy
was full of remorse for his being forgetful.
In the same way, once Bhagawan had asked a person
in his dream to get him ink and that gentleman brought a
potful of ink.
If one ponders over such occurrences where
Bhagawan asks someone for something, another person
brings it, it would be clear that Bhagawan shines as Atma
Swaroopi in every person.
The above incidents have been narrated by
Shri Bhagawan himself to the writer (Renu). After saying
this, Bhagawan concluded that there is one driving force
in all the beings. While in Skandaasramam, Sri Bhagawan
had called two or three squirrels which were on a nearby
goose berry tree to come to him and fed these some
sweet-meat with his own hands. There were many other
72 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

similar incidents and some involving Renu and they are

narrated as "Experiences of Kuzhumani Narayana Sastri"
in the English Biography of Sri Ramana Rishi, written by
Sri B. V. Narsimha Swamigal.

Relation between Swamiji and Sri Ramana Bhagawan

That our Swamiji attained Gnana Siddhi after severe
penance dedicated to Goddess Parasakthi is well known.
Accordingly Mahan used to say many times that he was
Parvathi Devi. He used to call Sri Ramana Bhagawan as
Subrahmaniamurthy and characterised him as a child. The
statement of devotee Venkatachala Mudaliar on the
subject indicates the mother and son relationship between
the two saints.
As per his usual practice Sri Venkatachala Mudaliar
went to take bath in Sivaganga at 12 noon. At that time
some noise emanated from the nearby hall of thousand
pillars. On investigation he found five or six Muslim
rowdies pelting stones into the Pathala Iswara Temple.
When he approached near the temple, there emerged
from inside our Swamiji with a loud laughter. Mudaliar
was taken by surprise by his sudden appearance. Swamiji
asked him not to be afraid and took a Banyan stick lying
there and with it drove the rowdies away. Then Swamiji
came back and told Mudaliar "See my child is doing
penance inside". Mudaliar asked him how he said that it
was his child. Swamiji responded "you already know that
I am Parvathi and I have told you but you have forgotten."
Saying this, Swamiji led him by his hand and asked him
to look inside the temple. Mudaliar got down two or three
steps and peeped in and saw someone's head behind the
Sivalinga there. As it was quite dark, Mudaliar was afraid
of going alone to the Sanctum and in the company of a
few persons crept in and witnessed Sri Ramana Bhagawan
SRI RAMANA BH AG A WAN 73

sitting stiff like wood in Samadhi (trance). All lifted Sri

Ramana and brought him out. Both his thighs bore
wounds oozing blood resulting from the onslaught of
insects. Swamiji patted him on the back and left after
telling "Now do you see my child Skanda". Thus, it is
brought out that our Swamiji as Parvathi had always been
looking after Sri Ramana as child Skanda.
That Swamiji was Parvathi incarnate is proved by
another incident involving Brahma Sri N Subramania Iyer,
the divine poet.
Swamiji used to visit Ramana Asram quite often
because of his affection for his son. A picture of Swamiji
taken in the asram is at the page 54.

Three Pronouncements by Sri Ramana Bhagawan on

Swamiji
1. "People in Tiruvannamalai repeat often "Arunachala
Panchagam"
2. Whenever they happened to refer to Swamiji they
would ask him "Where is the elder Seshadri or your
elder brother"?
3. Sri Seshadri does not allow people to come near
him. Here all are coming."
From the above statement of Sri Ramana Bhagawan
some facts emerge:
1. Every one knows that the mountain Tiruvannamalai
has five peaks. The Puranas bring out the
underlying truth as below :

Lord Paramasiva has five faces. His tasks are also

five fold like creation etc. Corresponding to these
five tasks, He has five faces. The five peaks illustrate
these facts. But some learned people interpret
74 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Arunachala Panchagam in a different way. These

people opine that Lord Arunachala together with
human beings such as Mahan Sri Seshadri Swamigal
constitute the five who have brought glory to
Tiruvannamalai.
2. Swamiji was older than Sri Ramana by ten years. He
had come to Tiruvannamalai before Sri Ramana.
Hence it was appropriate to treat Swamiji as elder
brother and Sri Ramana as younger brother. In their
spiritual status, there was no difference between
them. Both were one. This was the reason why
Swamiji was called elder Seshadri and Sri Ramana
younger Seshadri and Swamiji was called "Anna"
(elder brother) and Sri Ramana "Thambi" (younger
brother).
3. For self-realised saints, company or isolation, lower
or higher status, good or bad never mattered. But
some Mahans preferred isolation. Lord Dattatreya
Bhagawan immersed himself in a pond for one
month to separate himself from his followers and
when he came out after that long period
accompanied by a beautiful damsel, his followers
did not leave him. To create a revulsion in their
mind he indulged in drinking liquor and seeing
that, his followers abandoned him after which
Dattatreya sat in isolation. Our Swamiji was of a
similar nature.
Some sages like Vasisht, Janaka, attained a silent state
even in the midst of company. For realised souls, mixing
with people would not do any harm. These truths are
brought out in the third pronouncement above.
SRI RAM AN A BHAGAWAN 75

Devotees' opinions about Swamiji and

Sri Ramana Bhagawan

On discussion with people highly devoted to Swamiji

and Bhagawan and with Sri Ramana Bhagawan himself,
his view regarding Swamiji being naturally a
manifestation of Nisthraigunya (the highest state of
Gnana) and Swamiji's total detachment from his body and
such other unique characteristics, came to light. Some
examples of the opinions of a few individuals are given
below :
Ramanathapuram Manikkaswamy : "In the early
days Swamiji was anxious as to when he would attain the
Nisthraigunya state already attained by Sri Ramana
Bhagawan. Later on, in due course, Swamiji achieved that
state of total liberation and is now shining as the emperor
among such Gnanis."

Viswanatha Iyer, son of Arunachala Iyer (Teacher in

Arni Aided School)
"In 1925 January, his devotees presented to
Sri Ramana Bhagawan a new sofa. All requested Sri
Bhagawan to sit on that sofa. To that Sri Bhagawan's
response was "Do I not know that this sofa is for me and
that I should sit on it? Am I like Sri Seshadri who has
forgotten his body?" Based on such instances from
devotees, the writer introduced a line in the Ashtothram
for Swamiji (108 names) to mean "One who had attained
such a high spiritual state as to evoke praise from
Sri Ramana Maharishi" Viz., "Maharishi Ramana Prarthya
Mahaneeya Nijasthithihi (This is a part of the Ashtothra
Satha Namavali in praise of Swamiji and was written with
the approval of Sri Ramana Bhagawan).
76 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Swamiji and Sri Ramana Bhagawan were one

Though from the worldly angle, there were certain
differences between the two, both were the same in that
they had realised the Supreme Soul within. Sri Ramana
was Sri Seshadri and Sri Seshadri was Sri Ramana. It may
be difficult for ordinary people to appreciate that.
Sri Ramana would say that Sri Seshadri was great and Sri
Seshadri would call Sri Ramana great. Gnanis could
speak through their eyes, by their actions, with their
minds, and by their attitudes. That is a big secret.
The example below will indicate that both were one.
Srimathi Lakshmi Ammal of Sethuppat in North Arcot,
was an ardent devotee of Sri Ramana Bhagawan. She was
serving in the Asram and was always meditating on
Bhagawan. She had not seen Sri Seshadri Swamigal. One
day she had a desire to see Swamiji. After some efforts did
not bear fruit for five or six days, she located him on the
seventh day. With immense delight she was standing near
Swamiji contemplating Sri Ramana Bhagawan. A minute
later Swamiji stated "What if you are there or here? Both
are one." From this it is clear that one should not delude
oneself by differentiating between them and that both of
them were the same.
M. K. Subramania Sastry was a believer in God
(Aasthik). He had a desire to do meditation. One day he
approached Sri Ramana and asked him "Is it true that, as
some people claim, taking Purna Lehium (an Ayurvedic
medicine) facilitates meditation?" Sri Ramana Bhagawan
replied "Never, never, never. That thought should never
occur". Sastry accepted and departed. But subsequently
three days later, either on his own or due to prompting by
others, he tried an experiment on himself by swallowing
Purna Lehium. His experiment was an utter failure, it did
not facilitate meditation. On the contrary his mind went
SRI RAMANA BHAG A WAN 77

into a spin and the whole sky and earth appeared to be

revolving. He stood up, sat down, lay down, walked.
Later by God's grace, at 9 p.m. it occurred to him to have
darshan of Swamiji. Immediately he rushed to the temple
of Lord Muruga. The Swamiji with four others was
indulging in the usual peculiar talk. He did obeisance and
sat down. Then Swamiji looking at Sastry, said "I had told
you not to take, never, never, never. Why did you take it?"
Sastry hung his head in shame. It was Sri Ramana
Bhagawan who had said "Never, never, never", but
Swamiji said "I told you so"- what a surprise! He admired
Mahan's grace and concluded that both were one.
There are many such instances to prove that both
Swamiji and Sri Ramana Maharishi were one and the
same. Keeping this in mind, the writer (Renu) had in his
book "Varada-maalinee" composed a gurusthuthi (Praise
of the master) where, two slokas refer to the above
identity. Swamiji had himself read those and approved it.
These slokas are given below with the idea that the
devotees of Swamiji and Ramana Bhagawan could read
them along with their prayer to their masters:
"1. Jada pathira pisasai sthulya vrithi:
Kathaasith kzuasitha jagaa vrithi:
Kwaabhya thrisyascha gaasthee!
Tharani ruchi mahamtham bramhanishtam varishtam
Gurumadhi dhaya magno naumi Seshadri samgyam!
2. Samathruga Kilavidyas sarva bhoothaathma bhaava;
Thrikara hidha Samaadhou sthaanuvath raajamaana;
Sathu mama jadaputher jatyamun moolya vidhyaam
Thisathu ramana yogi yaccha Seshadri roopaha!!
78 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Kavyakanda Ganapathy Sastriar and his

Experience with Swamiji

Sri Ganapathy Sastrigal who had been given the title

Kavyakanda was a great Mahan. Even in his young days
he had obtained Devi's grace having repeated crores of
times Panchaakshara Manthra and Devi's
Taaraamanthram. The four vedas used to stand in
attention on him like students. All the scholars in India
put together could not compete with him in knowledge.
He was bestowed with that kind of divine scholarship.
That Mahan arrived in Tiruvannamalai in 1903. He
took Sri Ramana Maharishi as his guru. He treated our
Swamiji like his favourite deity. He had deep devotion to
both. Whenever there was an opportunity, he would
speak highly about our Mahan. If people from outside
came to see Swamiji, he used to test their regard for him
by asking them "why did you come here?" If they replied
to say that they came to see Swamiji he would say
"Seshadri Swami is a mad man. Have you come to see the
mad chap?" If they got angry with him or they started
praising Swamiji and condemning Sastry, then he would
pacify them seeing their real devotion to Swamiji. He
would also confess to them that he did the above only to
test them.
On one occasion Sastry spoke in admiration of
Swamiji as his Kundalini Sakthi (power) had been roused
and was running in the body and, therefore, he was
endowed with extraordinary spiritual insight (Gnana
Dhrishti). In support of this he cited two incidents:
Sastriar was giving lectures (upanyas) on "Sakthi" for
ten days at Annasathiram (Food Choultry). About that
time, his son Mahadevan's marriage was to be conducted.
On the last day of the upanyasa, Rs. 50 (Fifty) was
SRI RAMANA BH AG A WAN 79

collected to give him as donation. Swamiji happened to

come there at that time and the Taluk Board president
Venkatasubba Iyer gave that amount to Swamiji who
asked what for was that. To that query Venkatasubba Iyer
simply stated "The money is in your hand and you can do
whatever you like". His intention was that the common
people should know about Swamiji's Gnanasakti
(Spiritual powers). Thereupon Swamiji gave that money
to Sastriar who in turn asked him why he was giving that.
Swamiji stated:
"Vaagarthaaviva sambrukthow vaagartha
Prathibhathaye! jagadha: pidharozv vanthe
Parvathee Parameszuarowl!"
The above clarifies about Mahadevan's matrimony. It
is illustrative of Swamiji's ability to read the intention of
the gathering even though he was not physically present
there.
On another occasion Sri Ganapathy Sastriar was
conferring with the late E. S. Ramaswamy Sastry on
starting a society called Sri Ramana Samithi. The latter
heartily agreed and desired that as it was an auspicious
thought they should forthwith go and inform Sri Ramana
Maharishi. Accordingly both started to go to the
Maharishi who at that time was in the hill. On the way
they chanced to see Swamiji who was coming from
Ramana asram. Both paid obeisance to him. Immediately
Swamiji told them "So you are going to establish a sangam
(Society)! Go ahead". Both were bowled over that Swamiji
had come to know about their proposal which was
mooted only half an hour before.
These two incidents were described by Sri Ganapathy
Sastrigal to illustrate Swamiji's yogic powers.
80 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Swamiji and workers

Whether it was workers or traders in Tiruvannamalai
all eagerly looked forward to the arrival of Swamiji. He,
however, would come to only a few lucky ones. But that
was enough for them to reap enormous profits. Thus his
arrival was considered like the visitation of Gods. On
most of the days, Swamiji used to make a trip to the
shopping street. Even when Swamiji was at a distance
every shopkeeper used to get down from his shop and
stand with folded hands and entreat him to come to his
shop. But no one could predict that lucky one, because his
visit would mean enormous boosting of business. Swamiji
would enter into one particular shop. There he would
throw the things up and down and mix everything
playfully. This act of his would very much enthuse the
shopkeeper because his cash box would overflow that
day. Everyone was aware that things on which Swamiji
laid his hands, would turn into gold. Like this, Swamiji
would, day after day, visit two or three shops. All the
shops displayed his photograph. They would commence
their activity only after showing camphor flame to his
picture. This practice is prevalent even today.
The one shop where Swamiji would drop in even
without being so invited, was that of Muthiyaalu Chettiar.
It appeared as if it was Swamiji's own shop. Chettiar had
boundless regards for Swamiji. He owned one provision
store and another cloth shop. He had a number of
assistants. By nature, he was very pious. When selling
camphor, he would always handle the camphor himself.
The quantum of camphor, he gave for a quarter of an anna
could be sold for eight annas in the next shop. He gave it
in profusion thinking that it would be reaching the
sanctum of Lord Arunachaleswara. But his assistants used
to cheat him in various ways like sticking tamarind
SRI RAMANA BH AG A WAN 81

beneath the foot and sticking a coin in it, keeping smaller

silver coins inside the mouth and so on. When he detected
such wrong doing he would only warn the servant not to
do it but he would not dismiss him from the job. Thus he
was not capable of betraying anger. It was no wonder
then that his shop was frequently visited by Swamiji who
would scatter and play with rice, sugar candy etc. He
would open the cash box and throw the coins around.
Chettiar would be quietly watching such pranks and
worshipping him. By such Grace of Swamiji, he amassed
Rs 7 or 8 lakhs.
One day Swamiji took a tin full of ghee and drained
the entire contents on the road. The next day, Chettiar got
back Rs. 750 from a party who, he had thought, had
cheated him.
Another day, Swamiji removed a costly gold-laced
cloth from Chettiar's cloth shop and tore it up into 100
bits. He tied those bits to the horns, neck, tail and legs of
Echammal's buffaloe calf. That very same day, Chettiar
made Rs. 2,000/- profit from his shop.

A Mango Merchant

A Mango merchant had placed in heap five or six cart

load of mango fruits. It was morning time. Swamiji went
to that spot when the shopkeeper was absent and took one
mango in his hand. If the owner had been there, he would
have gladly offered mangoes to Swamiji. At that time,
however, there was a new servant who was not aware of
Swamiji and hence did not know about Swamiji's golden
hand. In his ignorance, he roundly abused Swamiji and
snatched back the mango from Swamiji's hand. That
mischievous fellow neither heeded the words of the
neighbours about Swamiji who immediately left the place.
The consequence was that all the mangoes became spoiled
82 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

and worm infested. That whole heap of mangoes got

destroyed with a stinking smell such that none could go
near it. Later in the evening, the owner arrived there and
came to know what had happened. He scolded his
servant. This incident was the talk of the town for the
whole month.

Murugan
Murugan was a cart driver. His house was situated
near the beggars' Choultry (Sadhu Chatiram) on the way
to the railway station. His mother was one Unnamalai.
One day Swamiji, in the company of the writer, (Renu)
reached Murugan's house. It was around 2 p.m. Murugan
was in sound siesta. As soon as his mother saw Swamiji,
she received him with a gladdened heart and requested
him to take his seat. Swamiji asked for gruel. Accordingly
she brought a bowl with gruel and butter milk and offered
the same to Swamiji. Swamiji had just taken a few
mouthfuls when Unnamalai woke up her son and asked
him to prostrate before him. Murugan apologised for
having slept and did obeisance to Swamiji who asked him
why he did not ply his cart. Murugan bemoaned saying
that there was hardly any customer as it was very hot and
that he would get started after watering the bullock.
Swamiji told him to sell away his cart and bullock and left
the place.
Dame fortune smiled on Murugan the very next
week. A distant relative of his gave him his daughter's
hand in marriage. He was an affluent person owning
property to the tune of Rupees Ten Thousand in
Chintadripet (a Suburb of Madras). That was his only
daughter and he had no other heir. He took Murugan and
hi> mother with him to Madras. As told by Swamiji,
Murugan sold his cart and bullock.
SRI RAMANA BH AG A WAN 83

Chokkalingam

Chokkalingam was a barber by profession. All the

people belonging to this profession, used to go in search
of Swamiji. They earned a lot of money if they did the hair
cutting for Swamiji. Everyone knew about Swamiji's
pranks. With only a part of his head and moustache
removed, he would abruptly run away. He would be
roaming the streets with that royal mien. Our
Chokkalingam had the good fortune to serve Swamiji
quite often and he was remunerated for his services by the
cloth merchant V. V. Kuppuswamy Pillai or Chinna
gurukkal (the priest at the temple).
One day Swamiji approached Chokkalingam for a
shave. Those who were standing by asked for Swamiji's
assurance that he would not run away with a half-shaven
face. He agreed, he had his entire head clean shaven. That
day nobody compensated Chokkalingam for it, that
evening Chokkalingam chanced to pick up a five rupee
note lying on the road.

Dasi (Prostitute) Alamelu Ammal

One day Swamiji was standing beside an Iluppa tree

when prostitute Alamelu Ammal sdift him and prostrated
before him. Swamiji threw o n ' h e r head a dried
chrysanthemum flower lying on the ground after smelling
it. Within a week after that incident, the prostitute
acquired an affluent partner and gained a lot of wealth
from him. The foregoing illustrates how, due to Swamiji's
grace, everyone attained profit in his profession/business
and those who incurred his displeasure suffered losses.
There were many more examples of this type but we stop
with these.
84 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Swamiji's Every Single Act is for some good

It will be difficult to describe the extent of Swamiji's
benign grace. It was boundless; it was unique. Swamiji
changed the effects of a man's good or bad deeds in a
moment. If he so willed, he could even alter the destiny of
a man. Even on sighting Swamiji, a person's previous
births' consequences as well as karma will shiver. Swamiji
was not bound or hamstrung by anything and he was
totally free. It was God Almighty who had manifested
himself in the form of Swamiji. Anyone who had darshan
of Swamiji or had the benefit of his visual grace, became
cleansed of all his impurities. As such, things like job
elevation, salary hike etc., were ordinary occurrences
derived from his blessings. For the benefit of readers a few
more examples are given below:

Ex-High Court Judge Dewan Bahadur K.Sundaram

Chettiar
Dewan Bahadur K.Sundaram Chettiar was a sitting
Judge in Tiruvannamalai in the years 1909-1910. He came
to know from his many friends about the yogic powers
and greatness of Swamiji. Therefore he had a deep desire
to see Swamiji and pay his respects. Knowing this,
Swamiji suddenly came to his residence one day. On
seeing Swamiji, Chettiar was overwhelmed as if his
favourite deity had condescended on him and invited
Swamiji to have meals. Swamiji consented and sat for the
meals laid on a banana leaf. He mixed up all the various
dishes served. As usual he fingered the mess for a few
minutes and gulped down a few morsels. Suddenly he got
up and took his seat at a different location. The judge's
happiness at seeing the God who had condescended to
partake of food in his house, knew no bounds.
SRI RAMANA BH AG A WAN 85

It occurred to him that he should present Swamiji

with a new cloth and immediately arranged to get one
and prayed to Swamiji to accept and wear it. Swamiji
wore the new clothes and laughing aloud folded his old
cloth and put it on the judge's shoulder. He put it on him,
removed it and again put it on him. In this way he
mirthfully repeated many times the act of putting and
removing the old cloth on the judge's shoulder and
around the neck and suddenly departed from his house.
On another occasion, while he was the district judge
of South Arcot in 1927, he was on his way to avail a
holiday in his home town and stopped at Tiruvannamalai
en route and paid obeisance to Swamiji who was at that
time at Sadu Chathram. Whereas on previous occasions,
Swamiji never allowed him to prostrate and used to run
hither and thither, this time in his gracious way, he asked
him to sit down. Swamiji took the judge's hands and put
his own hands over them again and again and blessed
him with his touch and left the place after uttering some
apparently unconnected words.
In the meantime, the judge was worried that the man
who had been entrusted with the task of buying the new
cloth for Swamiji had not returned. On the other hand,
Swamiji had intervened and picked up that new cloth by
himself from the chap and had worn it. Seeing this, the
judge became happy. He continued his journey to his
village where he enjoyed his well earned rest. Even before
the expiry of his leave, he got his promotion as High
Court judge. The fact that within a brief period of time
after Swamiji had conferred his blessings by touch, judge
Sundaram Chettiar got his promotion as a High Court
judge was an indication of Swamiji's awareness of his
innate good nature, intellectual attainment and other
positive characteristics. The conferment of his blessings
86 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

for the same was not a big thing for Swamiji, being an
ocean of divine power. j

Sivaprakasa Mudaliar (Retired Prosecuting

Sub-Inspector of Police)

Sivaprakasa Mudaliar was an ardent devotee of

Swamiji. His salary was Rs.70 per mensem. One day he
was in his uniform and proceeding to the house of the
circle inspector. On the way he encountered Swamiji who
asked, if he was willing to accept Rs.10 if he gave him.
Sivaprakasa Mudaliar replied that his boss was angry
with him and, therefore, would not give him promotion.
Swamiji told him "Never mind if your boss will not give
you promotion; I am offering you promotion and you
accept it". Mudaliar extended his hand to accept it.
Swamiji removed Mudaliar's headgear and put it on his
head and garlanded him with his dirty looking shoulder
cloth (Angavasthram). Both of them proceeded to the
inspector's house. The Inspector's wife told Mudaliar
"From today your good days have come. Your salary will
be raised". Swamiji laughingly agreed.
Sometime later Mudaliar consulted Swamiji on some
vedantic issues. Thereupon Swamiji abruptly left the place
with the remark that one should not cultivate friendship
with policemen as they would keep on asking probing
questions. Within three days after the above incident,
Mudaliar got his increment of Rs.10 over his salary of
Rs.70/-. Later on it came to light that even though
Mudaliar's DSP had vehemently argued against his
promotion, the ASP had strongly supported his
promotion and this argument had taken place on the same
day that Swamiji had asked him if he was willing to
accept Rs.10/-.
SRI RAMANA BH AG A WAN 87

Venkatarama Iyer (Teacher) Danish Mission High

School, Tiruvannamalai.

At first Iyer was an assistant teacher in the school.

His bosses had for some reasons, developed jealousy and
hatred for him and suspended and withheld his salary for
three months. Their intention was to remove him from
service after those three months. Poor Venkatarama Iyer
could not do anything about it and continued his
precarious existence by visiting the school daily.
Meanwhile, one day, Swamiji was coming near the
Bhoothanarayanar Temple when Venkatarama Iyer who
was about to start for his school, saw him and after
removing his chappal prostrated before Swamiji. As he
was getting up, Swamiji gave him a beating on his head
with the same chappal. The terrified teacher proceeded to
his school thinking that "everything happens for good".
He was living in a state of suspense, fearing his dismissal
any time. That day his fears were aggravated on seeing a
closed envelope on his table. He was terrified as if he was
facing a serpent. With trepidations he opened the letter.
What a surprise! That letter was from his superiors
promoting him as the head master of the Danish Mission
School. His fears gave way to immense pleasure. He was
like a possessed person, overcome with delight and could
hardly breathe. When he came back to his senses, he
realised that Swamiji's act of beating him with chappal
was in fact harbinger of his promotion and he prayed to
him wholeheartedly.
By Swamiji's grace, he flourished in his post and
constructed a double storied house in Sannidhi street
where he was living happily at the time of writing this
biography. This is a sufficient proof that Swamiji would
88 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

drive away one's misfortune even by beating with /

chappal. ;

K. K. Irawadam Iyer
K. K. Irawadam Iyer was a Botany teacher in the
Tirupathi Devasthanam High school. He was fond of the
company of sadhus and was a pious person. He was keen
to receive Devi Manthram as upadesa from a Guru. As he
had not succeeded in his objective for a long time, he
concluded that he was not destined to receive that
upadesa in this life. One day he started to go to
Tiruvannamalai to see Sri Ramana Bhagawan and
Kavyakanda Ganapathy Sastrigal. In those days
Sri Ganapathy Sastrigal was living near the sacred Pond
(Mulaippal Theertham). Before proceeding there, Iyer
went into a coffee restaurant to take some tiffin. Even
before he entered the hotel, the owner came in from the
street, announcing that Swamiji was coming there and
that he would surely visit his restaurant. Iyer had not had
the good fortune to have met Swamiji till then and looked
forward to seeing him expecting that his long cherished
desire would be fulfilled. And by chance Swamiji
happened to reach there. He walked in quite fast towards
where sweetmeats and snacks were kept. He put in a few
bits of the eatables into his mouth and handed over the
remaining pieces to Iyer asking him to eat the same. Iyer
was overwhelmed with joy and consumed the eatables
and prostrated before Swamiji. Immediately after this,
Swamiji left that place. For Irawadam Iyer it appeared as
if Swamiji had come there specifically to bless him.
Thereafter Iyer proceeded to meet Kavyakanda
Ganapathy Sastrigal. He saw him and prostrated before
him. Sri Sastrigal, after scanning the sky, looked at Iyer
and said "I am glad to impart the Devi Pancha
SRI RAMANA BH AG A WAN 89

Dasaakshari Manthram to you and you receive the same".

Iyer was given the upadesam. Iyer felt that his
long-cherished desire was fulfilled because of Swamiji's
grace. He returned to his place and soon he got an
increment in his salary. From this it is evident that
Swamiji was more than the Kalpatharu which bestows the
desired objects.

A Vaishnavite
Once there was a vaishanvite police inspector in
Tiruvannamalai. He had immense devotion to Swamiji.
One day he was admonishing some one with his stick.
Swamiji was passing by that way. The inspector did not
pay any heed to him but continued to perform his duty.
Swamiji in apparent anger at his indifference, took the
stick from the inspector's hand and beat him with it four
times on his back. The inspector trembled and prostrated
before him. A few days later he got a big post in Mysore
state and enjoyed an ample emolument. (This is based on
a prevalent rumour)

Another Rumour
A sub-magistrate lost his job. He put up an appeal
and came to see Swamiji. For seven days, he could not
locate Swamiji. In the morning of the eighth day, he was
standing near the Sivaganga pond. Swamiji wetted a
corner of his shoulder cloth and with his hands, wrung
the wet cloth on the sub-magistrate's head and walked
away. By God's grace,the latter did not lose his temper.
People who were standing by, told him that he was
Swamiji. After being told about his identity, he followed
him. But Swamiji could not be located. The magistrate
returned to his place. Two days later he won his appeal
and got reinstated in his job.
90 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

A Casual Labourer
A Casual Labourer of 15 years age, picked up a dried
mango kernel thrown by Swamiji. Swamiji warned him
not to touch it but he did not heed it. Swamiji angrily
caught hold of his hair, pushed him to the ground and
stepped on him with his feet a number of times and
knocked his head down on the ground. The boy had
bleeding injury. The passers-by pacified the boy. A month
elapsed. The boy who used to roam the streets, clad only
in loin cloth, came in the street like an emperor wearing
dhothi, shirt, cap and wrist watch. On enquiry it came to
light that he was employed as a farm-hand on a salary of
Rs.15 per month. Thus various people had gained various
benefits after the peculiar treatment received at the hands
of Swamiji.

Blessings Conferred on Devotees

Swamiji used to bless his devotees on their specific
desires or on his own. He would never forsake his
devotees. Who were such devotees? There is no doubf that
those who worshipped him as God were his devotees.
Otherwise it would be adequate if one steadfastly
worshipped any of the deities Siva, Vishnu, Ambika,
Skanda, Ganapathy, Surya, Sri Krishna, Sri Rama. All
those who did that were Swamiji's devotees. Among such,
Swamiji was most fond of those who did Sri Rama
Bhajan. Any outside the fold of the above were not
considered as his devotees and he would never allow
them to come near him. There are hundreds of such
devotees who received Swamiji's blessings. A few
examples are given below.

B. V. Narasimha Swamigal
B. V. Narasimha Swamigal was once a reputed
lawyer in Salem. He was also a member of the Legislature.
SRI RAMANA BH AGAWAN 91

He was a great nationalist and was rendering yeoman

service. His two children while playing in the compound
of his house, by chance, both fell into a well and were
drowned. That incident totally changed his attitude to life
and he lost his interest in worldly things. He became
interested in spiritual matters and sought the company of
the devoted. His favourite deity was Lord Rama and his
Bhakthi to Rama increased. His concern for his family,
relatives, home, fields etc., became less even as he
continued to live in Salem for sometime. In 1924 he
together with eight like-minded people left for
Tiruvannamalai to see Swamiji and Sri Ramana
Bhagawan. At that time he could only snatch a glimpse of
Swamiji. However, as a result, his sense of renunciation
grew and he left Salem. Later he wrote the biography of
Sri Ramana Bhagawan and those of two great saints of
North India, Sakkori Baba and Sai Baba and he also
translated into English some publications of Ramana
Maharishi. He came to be associated with a number of
saints and also undertook a pilgrimage to Haridwar in
Uttar Pradesh. At this time he lives in his own asram in a
place known as Palaakkothu which is not far from
Ramanaasram and there he remains in silence and visits
Sri Ramana Bhagawan daily.
He was highly devoted to Swamiji. He has described
in his own words as given below as to how he obtained
the grace of Swamiji.

An Experience
"I had a desire to move closely with Seshadri
Swamigal. But as he distanced himself from me on several
occasions, I doubted if I would be able to meet him or talk
to him. When Brahmasri Kuzhumani Narayana Sastrigal
met me for the first time in Salem, I mentioned my
apprehensions to him. Sastrigal told me not to worry
92 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

about it and exhorted me to continue Sri Rama Nama J

Japam in which case Swamiji himself will come to me in
the same manner in which Swamiji himself had come to
him. Thereafter I returned to Tiruvannamalai and one day
was sitting in a brass vessel shop doing Rama Nama
Japam. All of a sudden Swamiji came there and stood by
me but as soon as I glanced at him he departed. I
concluded that Swamiji had in his spiritual insight learnt
the Sastrigal's suggestion and he came there as if to
honour his words. I do not have any other direct
experience about Swamiji.
"Having understood my mentality, Swamigal
distanced himself from me to show the uselessness of
enquiring some facts as if to write some history without
having deep devotion or faith. When I came with some
friends in Salem on two occasions Swamiji gave us a
glimpse of his appearance. For the first time in 1924 I
could prostrate before him. In 1929, sitting near Sadhu
Chathram, he told by sign language, "If one prays to God
with total faith, all can be achieved". From this, Swamiji's
blessings are conveyed to all Rama Bhaktas."

T. V. Subramania Iyer
T. V. Subramania Iyer was a clerk in the Taluk Board
office in Tiruvannamalai. Everyday he used to take his
bath before sun-rise and do meditation of Gayathri. He
never missed this routine any day. He was full of affection
for Swamiji and the latter used to consume food given by
him. One day he was doing some official work sitting in
the house of Venkata Subbaiyer who was president of the
Taluk Board. President Venkata Subbaiyar was an ardent
devotee of Lord Rama. He was also having boundless
affection for Swamiji. Despite this, one day he started
working against his own conscience." Sri T. V. Subramania
SRI RAMANA BH AG A WAN 93

Iyer had been wanting to go on a pilgrimage to Varanasi

and had asked for some six months leave for that. Now
the Board president thought that he had swindled some
money and hence wanting to go on long leave and with
this thought he proceeded to write an adverse remark
against him. At that very moment Swamiji came running
to him and told him "The Brahmin sitting in the verandah
is an innocent person and you are thinking of spoiling his
record. If you proceed to do that a corpse will fall in your
house. Beware". On hearing this harsh pronouncement by
Swamiji, Venkata subbaiyer became nervous and felt
guilty like a thief. He felt as if he was stung by a scorpion.
He immediately rushed inside his house. From that
moment he fell sick and for seven days he could not show
his face anywhere nor could he dispose of his pending
office work. Then one evening when T. V. Subramania
Iyer was standing near him paying obeisance, Swamiji
asked him "Why are you working for this Telugu
Brahmin? Can you not get a job somewhere else? Leave
this job in the next four or five months. He cannot do any
harm to you.If he does so, a corpse will fall in his house.
You can see". This incident took place in January 1919. By
June that year Subramania Iyer got a job in Trichirapalli
Board as predicted by Swamiji. In this way Swamiji
protected the interests of his ardent devotee.

Bhanukavi
Bhanukavi was a vidwan and an ardent follower of
Swamiji at whose very thought, his heart would melt. If
he met Swamiji in person he would forget himself. The
scholars in Tiruvannamalai had formed a society. One day
they convened a meeting on the first floor of the Anna
Chathram. There Bhanukavi had to deliver a lecture on
"Yoga and Yogi" with Mahamahopadyaya Sri Dandapani
94 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Dikshidar of Chidambaram presiding. Prior to that, two f

other scholars had already addressed the gathering. In his '

introducing remarks Dikshidar made a sarcastic reference
to the subject saying it was "Yoga and Yogi", it would be
enough if the subject was yoga only. "As for the speaker",
he continued, "it is one Bhanukavi who is to speak. Let us
see his face as Bhanu means Surya". At this introduction,
Bhanukavi got unnerved. One who could speak fluently
was stuck with stage fright. He got up and was
tongue-tied. He tried and swallowed some words. He
uttered something incoherently and five minutes elapsed.
The audience got restive and thought this to be a scare
crow (drishti pariharam). At that point, Swamiji emerged
from somewhere. The audience stood up. Bhanukavi fell
at Swamiji's feet and was in tears. Swamiji laughed
boisterously and left the stage. That was all that happened
and now one should know the sequel. The ocean of
Bhanukavi overflowed its banks. Said he "I am now going
to speak in this Devasabha under the chairmanship of
Brihaspathi". With that beginning he continued for two
hours delivering a virtual flood of words like nectar
which enthralled the audience. The chairman applauded
his superb performance and said he was true to his name
Bhanukavi. They said that by Swamiji's grace Goddess
Saraswathi herself had spoken and that it was not
Bhanukavi. In.the above manner Swamiji shielded his
devotees from being humiliated in the same way as Lord
Krishna had shielded Draupadi in Mahabharat.

S. Parasurama Iyer
S. Parasurama Iyer was Swamiji's devotee with
infinite faith in him. His daughter and son-in-law were
living in Srivilliputhur. She took seriously ill after
delivering a child in 1926. It appeared as if she might not
SRI RAMANA BH AG A WAN 95

survive. Even eminent doctors had given up hopes.

Accordingly his son-in-law had sent a telegram saying
that his daughter was seriously ill and if he wanted to
have a look at her, he should come immediately.
Parasurama Iyer and his wife both swooned on receiving
the above telegram. While Iyer gained his senses, his wife
started wailing beating her breast. Iyer thought that he
should see Swamiji and take his Vibuthi Prasad and
started towards Lord Muruga's temple campus. Lo,
Swamiji was seen on the way running very fast with the
remark "Oh! if your wife is weeping, she is mad. Go-Go!
She will be cured". Parasurama Iyer conveyed this to his
wife and both were pacified and they did not go to
Srivilliputhur. Two days later they got a letter from the
son-in-law not to come as she had become all right. Thus
Swamiji would not allow his devotees to be aggrieved.

K. Krishna Iyer (Contractor)

K. Krishna Iyer was doing contract work and he had
immense faith in Swamiji. Swamiji used to come to his
house and to take his meal there. Even though he had
some work in Thirukkoilur, he desired to take some
contract in Mathuranthakam. When he expressed his
desire to Swamiji, he told him not to go there but to stay
on here itself. Because of his greed, he violated Swamiji's
instruction and proceeded to Mathuranthakam. He was
not successful there and went to Saidapet, Vellore and
other places. He did not get any work and squandered his
money and returned to Tiruvannamalai. He met Swamiji
who told him "Everyone has to learn by his own bitter
experience".
Thus Krishna Iyer continued his work in
Tiruvannamalai in 1926. Supervisor Ramanatha Iyer
wanted to make a surprise visit to find some fault in his
96 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

work. One day Swamiji accosted him going at a leisurely

pace near Bhoothanarayanar Temple and said "Go on, go
on don't stand, go fast, you fellow" and directed him
towards Eesaanya street side. Krishna Iyer rushed and
reached his place of work. The supervisor reached that
place only after him. The Supervisor did not succeed in
finding any fault in the work. If Krishna Iyer had reached
five minutes later, surely some misfortune would have
befallen him. Swamiji protected him. Like this, Swamiji
cautioned his devotees about good and bad, like a father
saves his son.

Krishnaswamy Sastriar
Krishnaswamy Sastriar was a distant cousin of
Swamiji. He was a man of character. He was a keen
practitioner of Sanathana Dharma. He was an ardent
devotee of Lord Subramania. He was meticulous in his
daily routine of bath, japa and tapas. He was a deep
devotee of our Swamiji. One day he met Swamiji. He
applied on his whole body the sacred ash and kumkum
brought by another devotee and ordered him to go to
Kasi, Rameswaram. To his query whether money would
not be needed to go on such a pilgrimage, Swamiji said
"you will get but start right now". Sastriar immediately
went to the house of the zamindar of Vettavalam and
narrated what had happened. The zamindar handed over
to him Rs.100 right away and urged him to start on his
pilgrimage. Accordingly he undertook the pilgrimage and
returned after completing it in two months. He also
informed Swamiji of his visit to Kasi and Rameswaram.
Swamiji told him "you will have a son and strike some
treasure". He got his son and the treasure. He had taken a
lottery in the name of his wife which won a motor car in
SRI RAMANA BH AG A WAN 97

lieu of which he got Rs.1100 as per his stipulation. Within

a year, a son was born to him.

A. V. Srinivasa Iyer, Police Inspector

A slave of Swamiji, A.V. Srinivasa Iyer and his wife
came to Swamiji for his darshan. Swamiji pulled his wife's
ear rings studded with red stone saying "chi chi, dirty
dirty". Within a month,thereafter they received a pair of
diamond ear rings. They were also blessed with a son
after a year.

M. K. Subramania Sastriar
Sastriar had filed in the High Court, a claim on
insolvency side. There was an objection to this leading to
a stalemate. In the meantime, his son died. Alas! he was in
great trouble. Swamiji had come to know about it and he
got an one anna coin from somewhere and put it in
Sastriar's hand, telling him "you will get your money, you
will have a daughter". Within two weeks he got Rs. 730. A
daughter was also born to him.

Rajamanikkam Ammal
Rajamanikkam Ammal had no issues. She met
Swamiji in the temple one day and doing obeisance to him
prayed to him to bless for a son and sat near him. Swamiji
told "Why are you sitting? No No, go go". Instead of
leaving she was obstinately sitting there. Swamiji got
annoyed and left.
Even after 15 years she was not blessed with a son.
One day her husband was ill and bed-ridden, she
approached Swamiji to receive the prasad. Swamiji got
up, slapped her and pulled her ear ring and departed. The
second day after that, her husband died; she had to
98 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

remove her ear ring. For having approached Swamiji, she •

should have received his blessings. But since she was'
arguing with him stubbornly, Swamiji understood her
lack of devotion and did not confer his blessings.

A Student
Venkatraman was a student in III form. He happened
to pick up the stone pieces thrown by Swamiji and shoved
them on one side of the street. Swamiji came running,
asking him "why did you pick up that?" and slapped him
three times on his cheeks. With tears in his eyes, he asked
Swamiji "Would I get promotion in my examination,
Swamiji?" Laughing, Swamiji told him "yes". The boy had
failed previously, securing zero out of hundred and was
in a frame of mind to be contented to get zero out of fifty.
As such how could he secure pass marks? Nevertheless he
did get his promotion, How? He was an extremely poor
boy and got promoted to the eighth standard for that
reason.

Suryanarayana Iyer
Suryanarayana Iyer was a distant relative of Swamiji.
One day he saw Swamiji standing near a neem tree close
to the temple and prostrated before him. Getting up he
told Swamiji; "People say you are a big Mahan. I want to .
understand your powers (Mahima). Please show me some
miracle". He pleaded with Swamiji a number of times in
the above manner. Swamiji went hither and thither for |
some time, then he picked up some dry neem leaves lying j
on the ground and asked him to eat it. What a miracle! He
ate and found it tasted like sugar cane. He wondered
whether it was sugar or candy. Even if a basketful of those
leaves had been offered, he would have polished the
whole lot.
SRI RAMANA BH AG A WAN 99

V.R.S (Polur)

V. R. Subramania Iyer was a man of charitable

disposition. He never swerved from his code of conduct.
He was a great devotee of Devi. By nature he had a pure
heart. On one occasion the forest department authorities
foisted a false case against him. He opposed that case. As
a result the case got dilated. He went to see Swamiji; from
somewhere Swamiji suddenly appeared before him
saying "No harm will come to you. Don't fear" and patted
him on his back and left. A few days later that case came
to an end.
In the above manner Swamiji conferred his devotees
with various acts of blessings.

Cure of Devotees' ailments

Swamiji drove away his devotees' ailments whether
it was paralysis or lung disease or fever or whatever
serious illness, they all would vanish at the sight of
Swamiji. Ghosts, devils, brahmarakshas would fly away.
Scorpion, Snake poison would all be reduced to ashes.
Swamiji would offer such patients some bits of food
brought out from his mouth. Sometimes he used to give
some green leaves and herbs to eat. After consuming the
same, the disease would vanish. On the face of it, such
remedies might seem to be strange but after getting cured
one would wonder at it. Whether it was Ayurveda or
allopathy, all doctors would gladly learn those remedies
so that they could apply the same in their practice. They
were left wondering "where did Swamiji get to know
about these remedies?" For one who could wipe out the
consequences of previous birth's misdeeds, this was no
great task. To satisfy the curiosity of the devotees, some
instances are given below:
100 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

A Poisonous Disease
Swamiji's aunt's son Krishnaswamy Sastriar was
living in village Thandarai near Tiruvannamalai. His first
wife Shankuntala (alias Alamelu Ammal) developed a
strange poisonous ailment because of which her entire
body became swollen. Her hands and legs became dead
like the stem of a tree. She vomited often and every time
worms as long as four inches came out with the vomit.
Sastriar was flabbergasted. Even the doctors gave her up.
Finally he put her in his horse-driven cart and drove her
to Tiruvannamalai. Near the point where the Temple
Chariot was located, he found Swamiji- He jumped out
from the cart and prostrated before Swamiji "Oh Cousin!
Shakuntala is lying in the cart in a precarious condition.
Please see her. Except you there is none who can cure her.
I have come all the way only to seek your help", he said,
all the while in tears. Swamiji saying "Oh, is that so?
Where is she?" Got into the cart. He put his feet on the
lady's legs, abdomen and neck and crossed over to the
front of the cart and took hold of the horse's reins and
whipped it to speed up. The horse ran like the high wind.
He stopped it near the Sadhu Chathram and got down
from the cart. He came to the rear and picking up some
earth, threw two handfuls inside the cart. He made her
swallow another handful of mud. He asked her to pack
three handfuls of earth in the corner of her sari and
instructed that she should smear the same on her body for
three days and departed. Sastriar followed the instruction
and on the fourth day her ailment vanished.

Delirium /Vomiting and Swelling

Chengalvarayan was a pleader in the criminal court
in Tiruvannamalai since 1899. Later on in his old age he
donned the saffron robe and was serving Swamiji as his
SRI RAMANA BH AG A WAN 101

disciple. He had a friend by name Rao Bahadur Siva

Chidambaram Pillai, a Deputy Superintendent of police.
Pillai's daughter, Meenakshi, developed high fever with
delirium at 105 deg F and the fever did not abate. The
doctors gave up the case as difficult to cure.
Chidambaram Pillai wept bitterly before his friend
Chengalvarayan. He, out of compassion, informed our
Swamiji who was sitting in the sanctum of Lord Muruga
(Kambathu Ilayanar). He directed him to appeal in that
direction. Hence Chengalvarayan composed a verse in
Tamil and placed it at Swamiji's feet and did obeisance.
Swamiji smilingly instructed him to go into the sanctum
and read it to the deity. Accordingly he went into the
sanctum and read it five or six times and showed
camphor flame and brought the paper to Swamiji again.
A translation of his poem is given below :
Lord Muruga of Red Complexion! The sick who fall at
your feet get rid of their sickness in this life. If this is true, please
see that this child Meenakshi becomes healthy today.
Swamiji told him "Go, go. It will be cured before
sunrise". Acordingly the girl's fever receded at 4 a.m. and
she became all right.
Similarly, on another occasion, his younger daughter
Thangammal started unceasing vomiting from night.
Every time, the girl's eye balls used to go up and her limbs
became rigid. As before Chengalvarayan informed
Swamiji about the case. Swamiji instructed him to give her
goose berry (Nelli) and chilli. When asked as to how to
administer chilli to a three year old child, Swamiji told
that it should be burnt to ashes and mixed with water and
boiled and given, as otherwise, it will turn worse. When
Chengalvarayan passed on this advice to his friend, he
said that he had already given goose berry and Swamiji
had known this by his spiritual insight and hence the
102 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

child was given the chilli preparation after which the

vomiting stopped. And the child fully recovered.
On another occasion Chengalvarayan could not walk
as his knees got swollen very badly due to gas trouble. He
showed it to Swamiji who said "Oh God! It will go on its
own and massaged the knees with his own hands and he
could walk as usual. He used to repeatedly say that even
Adisesha could not tell the glory of his Master.

Scabies
Krishnamurthy was a village Munsiff. He heard from
his friend about Swamiji's greatness even when he was in
his school. Every summer he used to get scabies in both
his hands. It used to bother him for four months. During
that period he had to depend on somebody else to do his
work. For ten years he struggled with it and neither
application of medicine nor magic could cure him of that.
He then remembered Swamiji and rushed to
Tiruvannamalai. On reaching there he went to a
restaurant and took some tiffin. When the server brought
coffee, Swamiji suddenly appeared there and started
pouring the coffee to cool it and also drank a little. As
Krishnamurthy had not seen Swamiji before, in his
ignorance, he became somewhat angry. Luckily for him,
he controlled his temper. Swamiji asked him if he had
scabies in his hands and advised him to apply kumkum
on it the very next day. Saying this, Swamiji ran away
from the place. When Krishnamurthy came to know that
that was Swamiji he regretted what a foolish thing he had
done and thought that he had not taken even a whole cup
of coffee. Hating himself for the ignorance, he started
searching for Swamiji, who could not be traced. The next
day he applied kumkum on the scabies and by evening
the scabies dried up. By next morning the entire thing had
SRI RAMANA BH AG AW AN 103

faded. How could one describe the grace of Swamiji who

had not only cooled the coffee for his devotee as he knew
he could not use his hands but also gave him a remedy to
cure his ailment.

Odema (Veekkam)

Our T. V. Subramania Iyer was blessed with a baby in

1918. On the fifth day after the delivery, his wife
developed a swelling in her breast and could not
breast-feed her child. It caused severe pain and was not
ameliorated by medicine. At that stage he came running to
Swamiji, who gave her some vibhuti (Sacred ash) and
asked her to apply it on the breast. The very next day after
it was done, the swelling disappeared.

Brahmarakshasam

Our T. V. Subramania Iyer's Sister-in-law was caught

hold of by a Brahma Rakshas (a kind of devil). From the
time of her becoming mature, the devil caught hold of her
and was tormenting her making her run hither and
thither, shout, stare and laugh boisterously. All known
remedial measures like Japam, Penance, medicines,
manthras, temple, pond, everything was tried but in vain.
He brought her in a hopeless physical condition, lean and
haggard-looking to Tiruvannamalai where for a few days
she was lying like a corpse without any food. Swamiji was
informed by Subramania Iyer about her state. Swamiji
wanted a few turmeric roots to be brought and rubbed
them on his chest and instructed that they should be
ground into a paste and applied on her entire body.
Within half an hour after it was done, the girl gained
consciousness and sat up shouting that she was hungry.
After taking food she uttered a few good words. She
104 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

consumed food and water regularly. She gained her

normal health and went on to give birth to a baby.

Asthma (Kasam)
Saradambal, wife of Viswanatha Mudaliar, an agent
of Parry and Co., was ill with breathing problem. For four
months every year she suffered from hardness of
breathing, wheezing and was almost in death pangs. One
day Swamiji came there and she mentioned to him about
her ailment. He advised her to take butter-milk made
from cow's milk. Saradambal, who previously had
shunned taking buttermilk, started taking it. Her ailment
reduced in intensity and in due course she was totally rid
of it.

Bileous Fever (Pithavaatha jwaram)

Echammal, who was an ardent servant of Swamiji,
was sick with bileous fever for a month. Swamiji who had
been previously visiting her place every now and then,
did not turn up during the entire month. One day
Echammal's adopted daughter met Swamiji and described
her mother's condition as also her own child's illness and
requested him to go over to their place. Asking her to go
away, Swamiji promised to go there the next day and
turned up at her house at 6 a.m. next morning. Sitting on
the cot in which Echammal was lying, he asked her if she
would take curd-rice. Curd-rice was brought and he took
a mouthful, he gave some of it to her and to her child.
That very evening both became all right.

Sprain
On another occasion, Echammal's grandson, Ramana,
had fallen down and sprained his leg and it became
SRI RAMANA BH AG A WAN 105

swollen and he could not walk. Echammal was on her

way to the hospital with the boy. Swamiji who was on the
way, when told about the trouble, picked up two handful
of earth and applied it on his whole body and a bit of it on
the forehead and in a sarcastic tone asked her to go to the
hospital. Echammal reached the hospital where she told
the doctor what had happened. The doctor took the boy
down and holding his hand, asked him to walk along. The
boy walked fast and the sprain had vanished. The doctor
declared that there was no sprain and Echammal returned
home and praised Swamiji.

Recurrence of Bilious Fever

Echammal was having another bout of bilious fever

when Swamiji asked her to eat wood apple (Vilam fruit)
and sugar. She did so and she was cured of her ailment.

Tuberculosis
Venu Animal's daughter, Balammal, was on her
deathbed struck with tuberculosis. One day Swamiji
chanced to pass by her house when Venu rushed to
Mahan and invited him to her house. She brought a plate
containing sacred ash (Vibuthi) and pleaded with him to
cure her daughter. Swamiji applied part of the sacred ash
on his forehead and part on her forehead. He also partook
of upma brought by Venu and also fed her some of it.
Saying that there was nothing to fear, he left. Wonder of
wonders, the very next day Balammal recovered
gradually. In the course of the next 10 days she staged a
full recovery and looked like a beautiful doll. She lived for
eight years thereafter and left behind a progeny of three
children. This was another case of miracle wherein
Swamiji had rescued a person from the jaws of death.
106 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Poisonous Fever
P. K. Arunachala Iyer's father was suffering from a
poisonous fever and he approached Mahan to receive
prasad for curing it. That day Swamiji was sitting in the
campus of Lord Karthikeya (Ilayanar Temple) and
playing with some bananas in his hands. Arunachala Iyer
stood by his side with all humility. Swamiji ate part of one
banana. Throwing the other part of the banana into Iyer's
hands Swamiji asked him to go home. Wondering at
Swamiji's grace, Iyer returned home and gave his father
that banana. The very next day the poisonous fever
vanished.

Carbuncle-Chathram Kutty Aiyer

Kutti Aiyer who had been working as a cook for
many years in food choultry (Anna Chatram) was a
guileless person. He was very devoted to God and
Swamiji who used to frequently visit his house. His wife
used to offer food by hand to Swamiji. Everyone in that
family used to render some service to Mahan. Once Kutti
Aiyer suffered from carbuncle on the right side of his back
and was suffering from excruciating pain. Swamiji ran his
fingers over that portion of the back.That same evening
the carbuncle disappeared. Swamiji cured in three hours
the man who was in distressing pain for three days.

A Severe Skin Disease (Megam)

Arumuga Padayachi was a poor man. He took ill
with syphilis and was talked ill of by relatives and
without any hopes reached Tiruvannamalai. He came to
know about our Swamiji and his powers and started
following him so that he could get rid of the disease. One
day he caught hold of the feet of Swamiji. Swamiji in
apparent anger took a granite stone piece and hit his head
SRI RAMANA BH AG A WAN 107

so that there was bleeding and Padayachi swooned.

Within a month from then, his disease flew away. He
returned to his village, duly got married and had three
children. He reaped a profit from his crops and
accumulated Rs.10,000/-. One day the writer (Renu)
encountered him and asked him what was the reason for
his tracking Swamiji daily and he narrated the above
story.

Black Leprosy
A Madhva girl got black leprosy after her marriage.
Her husband hated her and threw her out. She went back
to her home and was suffering in agony. In due course her
fingers became septic. However her good time dawned on
her. Her friends persuaded her to see Swamiji. One day
Swamiji slapped her, caught hold of her hair and pushed
her to the ground and left. From that very day her disease
started disappearing. Within a month she was fully cured.
She and her family used to visit Swamiji to pay their
obeisance every year.

Scorpion
Swamiji used to visit frequently the house of
Venkatasubbaiyar, the president of the Taluk board. His
brother-in-law had no faith and did not at all like Swamiji.
He was also obstinate and harsh in temperament. One fine
morning he was roundly stung by a fierce red scorpion.
As at that time Swamiji was seated in the outer Verandah
of that house, this chap came out rushing and caught hold
of Swamiji's hands threateningly and said"all persons call
you Swamiji. I like to see that Swamiji now. If you do not
relieve me of my pain now I will surely lock you up in the
room". Swamiji laughed but that fellow would not leave
him. Swamiji told him to put earth on his wound. Having
done that he insisted on Swamiji to pronounce a manthra.
108 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Swamiji told him to say "Seshadri" when applying the

mud. He took mud in his right hand and put it on his left
hand saying "Seshadri". That very moment the poison left
him and it was as if the scorpion sting was in a dream. He
showed immense gratitude by bringing fruits, betel
leaves, nut, and candy but Swamiji was not seen
anywhere in the vicinity. He could not locate him for three
days. Later on he became an ardent slave of Swamiji.

Swamiji drinks Poison

It was well known that Swamiji used to remove

poison. It was interesting to know that he also drank and
digested poison. Here is a case history to this effect:
"Chlorodyne" was a poisonous drug usually administered
for cholera. A drop of it would cure one of cholera but
anything in excess would burn the stomach lining and
lead to death. Tincture Iodine was an external application
for skin disease like scabies and it was also poisonous and
was used as curative for cholera. The taluk board
president Venkatasubbaiyar had kept both the above
substances in his almirah for administering when public
needed. As Swamiji was a frequent visitor to his house, in
one of his visits, he opened the almirah and drank totally
the poison in one of the two bottles. He also emptied in
the same way the second container also. On top of that, he
applied on his body the contents of a third container
having similar poison. Venkatasubbiyer became panicky
and was thinking of how to give Swamiji an antidote.
Swamiji never bothered about it and walked off with a
smiling face giving a belch as if he had partaken of the
sweet dish"Payasam".The poison could do no harm to
Swamiji and he resembled Lord Siva who had swallowed
poison. This incident was the talk of the town for several
days.
SRf RAMANA BHAGAWAN 109

The above instances illustrate how Swamiji saved a

number of people from poisons and poisonous diseases.

Fig.
 Chapter 6

SPIRITUAL INSIGHT
(GNANA DRISHTI)
Spiritual insight (Gnana Drishti), a light of
knowledge arises out of one's own subtle intellect
(Sukshma Buddhi). It enables one to perceive the three
kaalas (Past, Present and Future). It enables one to know
the minds of others. With that insight, one can also hear
and see the action of Devas, Gandarvas (Celestial beings).
One can see material objects which are located at great
distances. One can get to know the whole world. This trait
comes naturally to Devas. Men can attain that power by
means of divine herbs, manthras and yoga samadhi. Just
as there is a twilight before sunrise, this power comes just
before self-realisation. It comes effortlessly to those
earnest devotees who are involved in intense prayers to
Iswara (God). Sri Nandikeswara, Prahalada and others are
examples of personages with Gnana Dhrishti. Rishis,
Tapasvis, Yogis and Siddas use this power as tool when
needed.
Gnana Dhrishti was shining uniquely in our Swamiji
because of his knowledge of self (Soul) (Atma gnana).
Swamiji would perceive in a moment the three times
 SPIRITUAL INSIGHT (GNANA DRISHTI) 111

Kaalas). He could read others' minds much faster. The

novement of Devas, worldly affairs and earthly affairs
vere known to him in a trice. In brief Swamiji was a
larvagna. We have segregated into different groupings,
ixamples of his Gnana Dhrishti and furnish a few
nstances hereunder:

leading other's minds

L. The writer (Renu) was once sitting in the outer

verandah of Sadaichi Ammal's house and without
even lip movement mentally pronouncing
Bhagawat Gita stanzas. Swamiji came there and said
twice, "One should repeat with single-minded
concentration Bhagawat Gita"(Egakra siddam}. The
writer was taken by surprise and stood up and did
obeisance to him.
2. Another day morning Renu purchased four lots of
mallika (jasmine) flowers at a market at an anna per
lot with the intention of placing one each at the feet
of Iswara, Ambika, Sri Ramana Bhagawan and
Swamiji. He completed the task with the first three
but he could not locate Swamiji. Finally he located
him at 9 p.m at the Ilayanar Temple and prostrated
before him. Swamiji remarked even before he got up
"It is enough to buy flowers worth a quarter of an
anna. It is the mind that matters". The author was so
moved by this that he wept in ecstasy. Then Swamiji
accepted the offering of flowers intended for him.
3. Tiruppugazh Swamiar was an illiterate person in his
younger days and because of his good deeds in
previous birth was devoted to Lord Muruga and by
his Grace started learning Tiruppugazh. Due to that
grace he could easily learn by heart all the hymns of
Tiruppugazh. Even an agnostic would be moved to
112 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

become a believer if he heard his moving songs. He

came to Tiruvannamalai with the intention of
becoming a disciple of Swamiji. When he stood by
the side of Swamiji in prayerful stance, he told him:
"Tiruppagazh is your manthra. Don't leave it." On
hearing this he was overwhelmed. Further Swamiji
continued, "Your forefathers were also sannyasis."
He agreed and said that when he performed their
shradh ceremonies (On the anniversary of their
passing away), he had to say "Brahmee Bhoodha."
From this it appears that Swamiji considered that as
his father was a sannyasi, he should also be one.
Later he got to learn Tiruppugazh from Swamiji
himself and went to live and do penance at
Vallimalai, the place where Sri Valli Deviar (Consort
of Lord Muruga) was standing guard to protect the
millet crops from birds. (At the time of publishing
this book he was still in penance at Vallimalai).
4. Our Chengalvarayan (previous reference at page
102) gave up his material pursuits and took
'sannyas' at Chidambaram and came to
Tiruvannamalai in search of a Guru (Master). For
two or three days he camped at the Pearl hill, sang
a hymn in praise of Lord Muruga. He remained on
fast on the fourth day. He came in the evening to the
temple of Lord Muruga (Kambathu Ilayanar) and
there made obeisance to Swamiji. Immediately
Swamiji caught hold of his hand and said,"Dear
fellow you have not taken any food the whole day."
He was overwhelmed with tears and agreed. Then
Swamiji ordered him to stay in the sanctum itself
and left the premises. From then on Chengalvarayan
considered Swamiji as Lord Muruga and his
spiritual mentor and started living there itself.
SPIRITUAL INSIGHT (GNANA DRISHTI) 113

5. On another day Chengalvarayan, Sivaprakasa

Mudaliar, his wife and other friends came to know
that Swamiji was talking in Sadaichi Ammal's house
and proceeded to that house to see Swamiji. On the
way they came across the wife of priest Subbarama
Iyer. On seeing her, Chengalvarayan was reminded
of a* past incident which was as follows :
That lady, when she was 15 years, attempted to
commit suicide because of extreme poverty. People
around tried to rescue her and the police also came
in. She was saved from committing suicide by
hanging but the police filed a case against her. As at
that time Chengalvarayan was an advocate (vakil)
he appeared on her behalf andi won her release.
All these thoughts came to his mind when he met
Swamiji and paid obeisance to him. Swamiji then
told Sivaprakasa Mudaliar's wife "Hear! I'll tell you.
She tied the rope around her neck. As the rope
tightened, she raised a noise. A crowd gathered and
policeman cut the rope and there was a big case."
Thus Swamiji spoke out the thoughts which were in
Chengalvarayan's mind and asked him whether he
remembered the name of that girl. Chengalvarayan
was amazed to hear Swamiji tell whatever was in
his mind and he mentioned it to his friends.
6. Suddenly one night Swamiji asked Chengalvarayan,
"Are you not from Walajahpet? And they used to call
you "Abbayi". Chengalvarayan was wonderstruck at
this, as none except his parents knew the place and
name. That was his pet name in his boyhood.
7. Ratnavelu Mudaliar became mentally ill after he
suffered a big loss in his textile shop. Once when he
went to the temple, Swamiji saw him and told him
 SESHADRI SWAMIGAL OF TIRL'VANNAMALI

that his illness would go only if he obtained

spiritual knowledge (Gnaanam).
Somasundara Swamiar who was in charge of the
Kumaramangalam Mutt became disgusted that
family life continued to bother him even though he
was a sannyasi and hence he threw away every
thing and came to Tiruvannamalai. One day he
happened to meet Swamiji who was having a small
stone in his hand and remarked "It is better to throw
everything away and attain spirituality". Saying this
he, with a wry face, threw that stone away.
Karuppanna Swami sustained on leaves, like goats.
Sometimes he used to eat coconut if nothing else
was available. That was his habit and people called
him "Green Leaf Swamy". One day he could not get
any green leaves and expecting to get coconut from
Swamiji as someone might have presented him one
he came to him. Swamiji told him, "Go to a coconut
shop. You will get one." He accordingly went to a
coconut shop. That shopkeeper had some vow to
fulfill and he invited Karuppanna Sami and gave
him two coconuts with betel leaves and nuts.
T. R. Subramania Sastriar, alias Raju, was teaching a
student the Sanskrit epic Maagam, Sisubaalavatham.
There he came across the word "Kaayamaanam". Its
meaning was "tent". That was a difficult word not
used commonly and its meaning had to be found
from dictionary only. Other words with the
meaning "tent" were "Chibiram", "Padagriham" etc.
These words were in common usage. While this
lesson was being taught, Swamiji was going in that
street. Sastriar wanting to test Swamiji called him
and asked him what was the Sanskrit word for tent.
Swamiji at once told him "Kaayamaanam" and left.
SPIRITUAL INSIGHT (GNANA DRISHTI) 115

Sastriar was surprised to hear Swamiji say the same

thing which was in his mind.
11. Perumalswamy was a great devotee of Sri Ramana
Bhagawan and our Swamiji. Once he went to take
his bath in the pond known as "Breast Milk Pond"
(Mulaipal Theertham) and left his bag containing
some coins and sacred ash (Vibhuti) on the banks of
the pond and came away forgetting the bag. It was
10 O'clock in the morning and finding our Swamiji
standing in the street, he called him and said he
would buy some sweetmeat for him. Hence Swamiji
accompanied him for some distance, then suddenly
turned to Perumalswamy and asked him "where is
the money to buy sweetmeat, you better go to the
pond" and went back. Only then Perumalswamy
remembered about his missing bag.
12. R. Subramania Mudaliar, an advocate in Salem,
came in his car from Salem with some of his
relatives to see our Swamiji. With fruits and sweets
as offering in his hands, he started searching for
Swamiji. He could not find him anywhere. Thinking
that he would go to Kanchipuram and meet Swamiji
on his return, he was starting for Kanchipuram. At
that moment Swamiji came running, touched the car
and asked "Will this vehicle go to Kanchipuram"?
they were surprised and got down from the vehicle
and prostrated before him.
13. T. K. Sundaresa Iyer was, in his student days, in the
seventh form and was working out some sums
along with some friends sitting in the front
verandah of his house. Swamiji chanced to come
that way and asked "What is all this"? He told that
they were problems, Swamiji stared at the sums and
reeled off the answers; "For this problem the answer
16 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

is 2. For this sum, it is 3 3/4, for this Rs.4-40. In that

way Swamiji went on giving the answers, for 12
sums. As the boys were curious, they went on
asking Swamiji the answers for more and more
questions and he went on giving out the answers.
When they tallied those with the answers given in
the book, his answers were all correct.
14. On another occasion, T. K. Sundaresa Iyer was very
concerned that Hindu practices were deviating from
those laid down in the past and thought that the
Avathaara Purusha (God as Saviour) could come if
some good deeds were done and wondered what
those good deeds could be. He was wondering as to
how he could pose the question to our Swamiji. One
day when he was on his way to the temple Swamiji
met him and told him, "If you have any doubts, you
ask me", and proceeded by saying "performing
yagna would constitute that good deed and the
Saviours (Avathaara purushas) will come after
many years" and left that place.
15. One day four or five advocates were going through
the newspaper 'Hindu'. At that time a person who
was working as an attendant was also reading a
newspaper. He appeared like a respectable person
the way he had dressed himself and conducted
himself. Swamiji suddenly came there and asked the
chap,"Are you F.A., B.A. or IE form?" and laughed.
It turned out that the person was only a III form as
he had studied only upto seventh class.
16. Poovakkonaan was a cowherd and used to graze his
cows on the hill. One day he was frightened by a
cheetah and ran for his life and stumbled on the
way. He escaped with a few scratches. Next day
when he was going in a street, Swamiji accosted him
SPIRITUAL INSIGHT (GNANA DRISHTI) 117

and asked him,"Why are you grazing the cows on

the hill. Cheetahs will come there and you have to
be careful. Have no fears, no harm will come to
you". Saying that Swamiji departed. That man was
taken by surprise as he had not mentioned it to
anyone and later told his story to all.
17. G. Narasimha Iyer celebrated the marriage of his
daughter. Somehow he managed to bring Swamiji to
bless the couple. While on the way it occurred to
him that he should seek some spiritual instructions
from Swamiji. At the same moment, Swamiji
instructed him,"You should all the time pray to Lord
Arunachaleswara; in particular you should do
perambulation of the hill (Giri Pradakshinam) on
Tuesdays".
18. One day R. V. Ardhanari found Swamiji seated in
the front verandah of his house and contemplated
how good it would be if one could take a
photograph of Swamiji in that posture and keep it
for worshipping. As if answering his thoughts,
Swamiji told him to take a copy of his photo
available with Venkatasubbaiyer. Astonished at that
statement, Ardhanari did obtain Swamiji's photo
from that person.
19. T. K. Ramabhadra Sharma was on a private business
tour going to Sringagiri and stopped en route at
Tiruvannamalai and stayed at Krishna Iyer's hotel.
As his sister was expecting a baby in Arnipatti he
was thinking whether to go to that place. At that
very moment Swamiji appeared from nowhere and
told him: "The delivery is over and a male child is
born. Don't worry" and left that place. Sharma was
extremely happy and surprised.
118 SESHADRI SWAMIGAL OF T1RUV ANN AM A LI

20. Tirumangalam Thenammal was serving in the

Ramana Asram. Once she was standing near the
temple gopuram (entrance) with some banana chips
to take it to Sri Ramana when Swamiji appeared and
told her,"Oh! you are taking banana chips! Go and
give it, no matter who eats it."
21. On another occasion, Thenammal missed her train
and came back with her luggage and was resting in
the Food Choultry (Anna Chathram) when Swamiji
turned up there and remarked, "Why, have you
missed your train? you can go later."
22. Thayammal : Muthuswamy Mudaliar's wife,
Thayammal, was observing Sashti fast with great
devotion. On one Sashti day she took milk, fruits,
betel leaves and nuts, flowers to do puja to Lord
Muruga at the temple (Kambathu Ilayanar). Swamiji
happened to be there and told her, "I am
Subramanian, you give me all those" and picked up
the plate containing the offerings. He distributed the
fruits to the boys and others who were there and
threw some away, drank a part of the milk and
asked her to drink the balance quantity and
departed. Oh! How lucky she was! Who will be so
blessed by Swamiji, like her! Swamiji proved that he
was Lord Subramania himself. How could one
describe that blessing?
Even though Lord Skanda Himself manifested as a
speaking deity in Swamiji and received her devotion
on Sashti, poor Thayammal cheated herself. Full of
remorse that her offering to Lord Muruga had been
polluted by the dirty Swamiji, she did not drink the
residual milk but went home and threw it away and
cleaned the vessel also. Thayammal usually
respected Swamiji and he also showed his affection
SPIRITUAL INSIGHT (GNANA DRISHTI) 119

to her. Whenever she came to see him, he did not

run away nor showed any anger.
Having thus cheated herself, she went the next day
to Swamiji at the house of Sadaichi Ammal. Swamiji
who was there, became angry and told her, "Go, go,
go, you are so orthodox, you dumped the milk and
cleaned the vessel. You wretch, go, go" and so on.
Showering abuse, he did not allow her to go near
him, and pelted her with stone. He drove her like
that for full six months. Thayammal now regretted
her foolishness. She then went to him and told him
"I have committed a mistake. Hereafter I will not do
it" and gave herself a hundred slaps on the cheeks
which became red. For fifteen or twenty days she
repeated the above. After that Swamiji relented and
treated her as before.
23. One evening Chunampet Thiruvengada Mudaliar
was sitting in Food Choultry (Anna Chatram) and
repeating mentally the Panchakshara Japam.
Swamiji came and patting him on the back told him,
"Hereafter you do Rama-Rama Japam. Don't do
Panchakshara Japam."
24. The brother-in-law of Post Master F. T. Peters, an
Englishman, was a station master in M. S. M.
Railways. The latter and his wife (Mr. Peter's Sister)
were great devotees of our Swamiji. There was a
complaint against him. A wealthy Gujarati filed a
suit against the Railways claiming damages to the
tune of Rs. One lakh. It appeared that because of
that case Mr. Peter's brother-in-law might lose his
job and might have to pay a penalty of Rs. 10,000/-
To protect himself from such an eventuality, he had
submitted the relevant records of accounts to the
court. Because of miscarriage, those records did not
120 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

reach the destination in time. This increased the

suspicion against him and threatened his career. He
immediately sent a telegram to his brother-in-law to
seek Swamiji's blessings. The PMG sent postmaster
Govindaswamy Iyer to meet Swamiji. Accordingly
Govindaswamy Iyer went to Tiruvannamalai but
could not locate him the whole day. He was able to
see him at 8 p.m. Immediately Swamiji looked at
him saying /'Bus, bus, bus, Gup, Gup, OOh! OOh!.
It went that way and came this way".
Govindaswamy Iyer inferred that Swamiji referred
to the railway by his initial words and from the
subsequent words that the records have been found
and sent a message accordingly to the PMG. When
the latter received that telegram, there came another
telegram to the effect that the records had been
located. He was happy with that and the danger to
his brother-in-law was averted.
25. A. Natesa Mudaliar of Aanaangur was a pious
person who cultivated the company of the wise. He
went to Tiruvannamalai and worshipped Lord
Arunachala and Ambika at the temple. From a
Brahmin at the temple, he came to know about our
Swamiji. Next day at 8 p.m he met Swamiji and
prostrated before him wondering whether he would
receive any spiritual instructions which could
elevate him. Swamiji looked at him with kindness
and with a smile, told him,"Don't be wonder-struck
about Gnana and Moksha! Contemplate on transient
and ever-lasting (nithya and anithya) things. Shine
as a manifestation of the everlasting." Having
imparted the above message, he left.
26. When District Judge, Salem S. Sundaram Iyer was
the judge at Tiruvannamalai, he had to arrange the
SPIRITUAL INSIGHT (GNANA DRISHTI) 121

marriage of his daughter Chellammal. While

searching for a suitable match he sent word to a
relative of his at Tiruppathur by name Sitarama Iyer
to come to Tiruvannamalai and when he did come,
pleaded with him to accept his daughter to marry
his son. The gentleman declined on the ground that
his daughter was too old. There was a big
discussion between the two on the subject. There
were a few friends and relatives present during the
talks. Swamiji came there by sheer chance. All
present showed their respect to him and treated him
to coffee. Suddenly Swamiji got up and pointing to
Sitarama Iyer said:"The daughter can be given in
matrimony to this party" and left the premises.
Accordingly the marriage was celebrated and the
couple lived happily thereafter.

Atheetha Gnanam
Atheetha Gnanam means the ability to know all that
has happened. Our Swamiji knew all that happened in
this world, all that happened in the spiritual world and in
the dream world. Though there are hundreds of instances
concerning such knowledge, a few are given hereunder:-
1. Our Venkatachala Mudaliar had to go to Madras to
attend some obsequies. When he asked Swamiji for
permission, he told him not to go. He pleaded that if
he did not go it would create a misunderstanding
with relatives. Swamiji repeated "Don't go. The train
will not go". Ignoring Swamiji, he proceeded. The
railway authorities refused to give him a ticket as
the S.I.R. employees had gone on a strike that very
day. Mudaliar was ashamed and returned.
2. Venkatraman, a relative of our T. V. Subramania
Iyer, left his home at Trichy with Rs. 15 and did not
122 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

inform anyone and reached Madras. A couple of

days later his father sent a letter to Subramania Iyer
requesting him to send the boy back in case he had
reached Tiruvannamalai. By that time Venkatraman
had reached Tiruvannamalai. Subramania Iyer took
him to Swamiji. Swamiji asked Iyer," Why are you
keeping this boy here? His father has written to you
asking that he should be sent back home. Have you
not read that letter?"
3. Srirangam Sundaram Pillai was a rich person. He
was indulging in the pleasures of worldly life.
Finally he renounced everything and left home as a
Sannyasi named Vamadevar. In his younger days he
had married a prostitute of Dindigal and bedecked
her with jewellery worth Rs.10,000/- and came with
her to Tiruvannamalai. He lived there for some time
and used to have darshan of our Swamiji. A person
who had worked as his cook for many years stole all
that jewellery and buried the same under a gutter.
When the lady returned after her bath, she found
the jewellery missing and ran to Swamiji and
informed him. That thief also came along
pretending to be sad about the loss. Swamiji slapped
him and said,"You thief! Would this cat drink milk?
Chi! Rascal! Take the jewellery from below the
gutter." Even after that he insisted that he had not
stolen the jewellery. A complaint was lodged with
the police. The police gave him the right treatment
and handcuffed him. After that, crying loudly, he
retrieved the jewellery from below the gutter. Even
prior to that incident, it is said, Swamiji used to ask
him "Are you going to wear silver handcuffs? Are
you going to wear rings in every finger?"
SPIRITUAL INSIGHT (GNANA DRISHTI) 123

4. In the village Seelaippandal, a dikshidhar was doing

puja in the house of one T. S. Jagadeesa Iyer. He was
considered as a "Guru" and the people in the house
showed immense affection and regard for him. But
because of his past karma, the thought of dishonesty
grew in him. On two occasions he stole a hundred
Rupee note and a gold necklace weighing 8
sovereigns from the house and buried the same
beneath the sanctum of the village deity. Three
months elapsed. Even though a thorough search
was conducted in the house, the lost articles could
not be found. Jagadeesa Iyer used to reside in his
house at Sannidhi street in Tiruvannamalai and
when he had some work visited Seelaippandal by
his horse drawn cart. Once when he was on his way
to the village, Swamiji asked him if he could come in
the cart. Jagadeesa Iyer told him. "This is your
vehicle. Please get in and we shall go". Swamiji got
into the cart and they reached Seelaippandal which
was six miles away. On the way Jagadeesa Iyer
mentioned to Swamiji about the theft in his house.
Swamiji replied that, that was why he was coming
and that the stolen articles would be found on that
day. As soon as they reached that place, Swamiji
said, "The thief is in your house. The thief is in your
house. There is a dog. I am leaving" and with these
words he hastily left the house. On the way back to
Tiruvannamalai, Jagadeesa Iyer pleaded with him
that he could go along in the cart after he drank
some milk at least. Swamiji never heeded and
posthaste went away. Soon after, the village officials
gathered in his house and disclosed that the
Dikshidhar had been seen digging at the sanctum of
the village deity and it looked suspicious. Then they
persuaded the Dikshidhar to come, and applying
124 SESHADRI SWAMIGAL OF TIRTJV AN NAM A LI

the tactics of sama, dhana, bheda, dandam (peaceful

pleading, inducing to say by giving incentive,
threatening and using the stick) made him confess.
The entire village crowded near the temple of the
village deity. The Dikshidhar saying,"O! goddess!
Even though I had taken refuge under you, you
betrayed me! see what I will do to you", tore up the
idol from its foundation and retrieved the cash and
jewellery from there. Jagadeesa Iyer was happy to
have got back the stolen property. Incidentally in his
40 years in Tiruvannamalai, the above was the only
occasion when Swamiji was away from there for
about one hour.

Anagatha Gnanam
Anagatha Gnanam is the ability to know the future.
This faculty enables one to predict from the next few
minutes to future thousands of years every thing that will
happen. Swamiji possessed this faculty and some
examples are given below-
1. Alamelu Ammal, sister of advocate Narasing Rao,
had been bed ridden for three months after delivery
at Rangoon and was now lying in his house at
Tiruvannamalai. One day Swamiji went there and
touched her. She became frightened and shouted
and Narasing Rao came and roundly abused
Swamiji who left without uttering a word. The next
day Echammal met Swamiji and asked him if that
lady would recover. Swamiji replied, "She died and
that is what people say". That very night Alamelu
Ammal breathed her last.
2. Subramania Thambiran was fighting a case in court.
That case did not end and was dragging on and on.
One day Swamiji told Thambiran "Your opponent is
SPIRITUAL INSIGHT (GNANA DRISHTI) 125

a meat-eater. Stop the court fight and arrive at a

compromise." Thambiran replied that he would not
leave the case but continue the fight. Swamiji told
him that even if he did not leave, a compromise will
be reached on Saturday. Accordingly, the
respondent initiated a compromise the next
Saturday.
3. Muthuswamy Mudaliar was like a disciple to
Swamiji for thirty years. A cousin of his launched a
court case against him. When Mudaliar told Swamiji
about this, he said that that man would not succeed.
His prediction came true. The case was taken to the
High Court. When informed of this, Swamiji again
said that the case had been dismissed. Fifteen days
later they received a message to the effect that the
appeal had not been admitted at all.
4. One day Swamiji remarked to our Sivaprakasa
Mudaliar. "There is a big fire". He was a little
perturbed on hearing that. The very next day
Mudaliar received a telegram stating that his
daughter Pattammal had died. Ten days later
Swamiji told him, "Nothing belongs to us".
Thereupon Mudaliar regained his composure.
5. The grandmother of Clerk Sama Rao was suffering
from some minor disorders due to old age. One day
he asked Swamiji "Will I have to incur some
expenditure on account of my grandmother"?
Swamiji replied "A ticket to Tiruvannamalai has
been bought. Is this not Tiruvannamalai, go". Sama
Rao did not quite make out what was told. He
returned home. That same night his grandmother
passed away at 4 a.m. That morning, seeing Sama
Rao standing at his door, Swamiji asked him "Now
do you understand the meaning"?
126 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

6. Wearing a rudraksh (beads) costing Rs.5 or 6, one

Sundaresa Iyer came to Swamiji and bowed before
him. Swamiji asked him,"why don't you sell this
garland and feed the poor?". Sundaresa Iyer replied
that it was a cheap one and would not fetch even
Rs.2 or 3. Three days later Sundaresa Iyer lost the
garland when he was bathing in the Kaveri river at
Trichy.
7. One day Swamiji warned the prostitute
Kannammal, "A thief has come, beware. There will
be a theft." Even though she was careful for two
days, later she was robbed at night of her earrings
and bangles worth Rs. 200/-.
8. Mangalore Raghunatha Rao was a resident of
Vellore. He used to have darshan of all the big
sadhus of South India. He was also a devotee of
Lord Rama. One day he went to pay his respects to
Swamiji. Swamiji brought a big stone piece to hit
him. Ragunatha Rao praying to Lord Rama bowed
his head asking if it was "Sethubhandhan or
Samudra Langan" (Dam across the sea). Swamiji
threw the stone away and patted him nicely saying,
"Monkey, go Monkey." From then on Raghunath
Rao came to be known as Hanuman, Maruthi. Many
people came to know him as Maruthi and he also
became a devotee of Lord Hanuman.
9. Rama Rao, a clerk in the post office, once told the
writer (Renu),"My younger brother is studying
Sanskrit in Tirupathi. Even though he has been
studying for two or three years he has not picked up
anything. He is a big dud". The writer suggested,
"Please take him to Sri Seshadri Swamigal so that by
his grace he would flourish." As per the writer's
instruction, he brought his brother to the temple of
SPIRITUAL INSIGHT (GNANA DRISHTI) 127

Lord Muruga (Kambathu Ilayanar) at 9 p.m. On

reaching there the boy stretched himself on the
ground near the compound wall and all efforts by
Renu to wake him up did not succeed. Suddenly
Swamiji emerged there and pointing to that boy
with both his hands stated "In six months he will be
taken away by Yama" (The Lord of Death). Exactly
as per the prediction, that boy died after six months.
10. Once Swamiji told Natesa Iyer of Adi Annamalai
"You will have a son who will have a namam
(sacred mark) in his forehead". Accordingly a son
was born bearing the three vertical stripes in his
forehead like Vaishnavites wear.
11. Sundara Sastrigal of Manakkal
Sundara Sastrigal was well learned in Veda Sastras.
By nature he was very devoted to Swamiji and
goddess Parasakthi. One day he was bowing before
Swamiji when he told him twice, "You will get a
devoted son" and instructed him to repeat Sri
Lalitha Sahasranamam without fail. By Swamiji's
grace a son was born in the same birth star as
Swamiji's i.e. Hastham. He also named the child
Seshadri.
12. There was a couple by name Ramaswamy Mudaliar
and Manonmani Ammal. They had two daughters
Sohusambal and Valliammai. They were suffering
from bilious fever. As they were in precarious
condition all their relatives were called
telegraphically. The father-in-law of Sohusambal
was a Saivite wearing sacred ash on his forehead.
Valliammai's father-in-law was a Vaishnavite.
Manonmani Ammal asked Swamiji if the children
would survive. Swamiji replied that the vaishnavite
daughter would go. That same night Valli Ammai
28 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

died. When they were all weeping, Swamiji reached

there and remarked "Has Valli passed away? poor
girl! Sohusambal is lucky".
L3. Swamiji quenched his thirst one day at
Radhakrishnaiyer's house. His better half asked
Swamiji "Would I go first or would my husband
precede me"? Swamiji responded that her husband
would precede her but that both would live like
Parvathi Parameswara for many years and that
there would be no death in the near future. He
pointed to the next door neighbour R. A. Ramanatha
Iyer "In his house, a person will die in a week's time.
It will be frightening". Ramana tha Iyer became very
angry on hearing it and said," you answer the
question raised and don't be frivolous." Swamiji
remarked "This is where spiritual knowledge
(gnanam) is required. "Ramanatha Iyer replied that
the knowledge would be available only in Tiruvarur
and not in Tiruvannamalai and asked angrily, "Why
don't you teach me that spiritual knowledge?"
Swamiji replied that that knowledge will accrue
after seeing God.
Exactly seven days after the above, Ramanatha
Iyer's aunt who had apparently been in good health,
suddenly breathed her last. Swamiji chanced to
come that way on that day and recalled the name of
the deceased and picking up a mango kernel lying
on the ground, biting it and putting it on the
ground, he circumambulated it thrice and sped
away from there.
14. A. Natesa Iyer had no issue. By the grace of God he
happened to buy for Swamiji some idlis. Swamiji
asked him to come near him, asked him to eat the
remainder of an idli consumed by him and
SPIRITUAL INSIGHT (GNANA DRISHTI) 129

predicted that he would get children. Natesa Iyer

ate the remaining idli as directed by Swamiji and
became, in due course, father of a number of sons
and daughters.
15. Puduppalayam Appavu Chettiar had a chariot
prepared for Lord Arunachala. As soon as it was
completed he and his friends approached Swamiji to
seek his blessings before a trial run of the car.
Swamiji said, "Hey! This is short-lived. It will be
consumed in flame. It has incurred the curse of
Goddess Lakshmi!." All were saddened on hearing
the above. As predicted by Swamiji, that car, three
years later, was struck by lightning and burnt out.
At that time Swamiji called out to Subbalakshmi
Ammal and other ladies and showed them the
burning car saying that it was due to Lakshmi's
curse.
16. Meyyappa Chettiar had arranged for illumination in
the entire temple of Lord Arunachaleswara. One
evening he started inspecting the electrical
installation for lighting. Swamiji told him, "Go! go!
your machine will not run". He pretended as if he
had not heard it and crept out. The machine man
tried hard to run the generator but to no avail.
Chettiar returned and invited Swamiji to see the
machine. Swamiji swept his hand on the wheel of
the machine and came out and prostrated before the
machine. No sooner had he done so, the mechanic
succeeded in rotating the machine to the wonder of
all standing there.
17. One day in the company of the writer (Renu),
Swamiji rounded off his usual mysterious talk with
a sloka "Yeke Saasmathkule Jaathaa", which referred
to the departed ancestors (Pithrus). Soon thereafter,
130 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

he asked, "Have you been to a fair?"(santhai) and

pronounced "Hundred younger brothers, hundred
brothers, here hundred persons, there hundred
persons. Hundred persons in that country, (Pointing
to the street), here are hundred people! All told how
many?" Renu did not clearly make out what Swamiji
implied. Four months after that incident, a dear
younger brother of Renu breathed his last. Only
then Renu could understand what Swamiji had said.
His mention of a sloka refering to departed souls,
indicated that some one would die, the reference to
hundred younger brothers meant that would be a
younger brother; the question about visiting a fair
meant that there would be a crowd i.e. lot of people
including younger and older brothers, his repeating
the number referred to the entire living creatures in
the world and all of these should be deemed to be
brothers and the query,"How many in all" indicated
that in various births one had countless brothers. As
such, one should not become sad or grief-stricken.
18. On another occasion when this writer (Renu) was
all alone, Swamiji asked, "I wanted to see both of
you together". He asked twice, "Why have you
become isolated?". Five minutes later he asked, "Are
you getting married?", repeating this three times. As
a result, three years thereafter Renu's wife breathed
her last.
19. Kumara Pillai married a girl. She died without any
child ten years later. He got married again. Even
that wife breathed her last, a year later. To attempt
matrimony a third time he had seen a girl in Polur
and another in Tirukkoilur and came to Swamiji to
seek his permission. In his mind the preference was
for the more beautiful and affluent girl from Polur.
SPIRITUAL INSIGHT (GNANA DRISHTI) 131

As soon as he saw him, Swamiji said, "The crow at

Tirukkoilur would lay egg and hatch it. The parrot
at Polur will get trapped by others." He was
astonished at Swamiji's knowledge of what was in
his mind and he acted in accordance with his advice
and married the Tirukkoilur girl and lived with a
son and wife happily.

Dooradrishty (Sight of Distant Objects)

This is a faculty enabling one to see clearly objects

even at great distances. It is a part of the faculty of
spiritual knowledge (gnana drishty). Examples of such
knowledge on the part of Mahan would be such as to
form a book by itself. Only a few instances are given
below:
1. A leprosy patient from Pondicherry came to Swamiji
once. Swamiji did not allow him to come near him.
When Swamiji was sitting in the house of R. V.
Venkatasubbaiyer, a number of persons such as
Ramaswamy Bhagavathar, T. V. Subramania Iyer
and others approached Swamiji there and pleaded
with him to suggest a cure for that man's disease.
He was also present there then. Swamiji specified
the remedy as "Suvana- gandhi" and when asked
where it would be available, he stated that it would
be available on the banks of the Ganges 3 miles from
Varanasi. Immediately Venkatasubbaiyer referred to
an English dictionary and there also it was stated to
be available near Benaras. But Swamiji further said
"Even if he is given that remedy, he would be only
cured half. He is a big miser and has therefore to
suffer from half of that disease". When Iyer asked
him how he knew about its availability not having
gone to Benaras, Swamiji smiled and left that place.
132 SESHADRI SWAMIGAL OF T1R U V ANN AMA LI

2. When the writer (Renu) met Swamiji for the first

time, Swamiji asked him if he was 'kurumani'?
instead of'Kuzhumani'. As Swamiji who was all
knowledgeable mentioned it that way, it is quite
possible that in ancient times the name must have
been Kurumani and in due course got converted to
the present form. Thus Swamiji was able to perceive,
without being told, the name of a place 250 miles
away and this incident is an example of his distant
vision (Doora Drishty).
3. When Subramania Iyer from a place called
Poonthottam met Swamiji for the first time, he
accosted him, "Subramaniare!. Is the river Arasalar
flowing by the side of your house? But is there any
water in it"?. That gentleman was flabbergasted to
hear this and concluded that a person who could
know the name of the place, the river etc., without
being told anything must be a great Maharishi and
lost himself in amazement.
4. A retired Police Office Manager, Seshadri, met
Swamiji and bowed to him. Swamiji said, "You are
Seshadri. I am also Seshadri. Why don't you chant
the name of Lord Rama?" Accordingly he started
Rama Nama Japa and became a great devotee of
Lord Rama. This is the only occasion that Swamiji
mentioned his own name.
5. Serthalai Travancore Sankaranandha Swamigal
approached Swamiji for funds to go to Varanasi. He
requested Swamiji's blessings so that he could
obtain the money for his pilgrimage from the
Nattukkottai Chettiar who had constructed the Food
Choultry and who usually rendered such help to
piligrims. Swamiji told him "Look! Chettiar is just
now getting down from a train at the railway
SPIRITUAL INSIGHT (GNANA DRISHTI) 133

station. You go immediately and ask him and he

will help". Accordingly he met Chettiar while on his
way from the railway station and sought his help to
stay for 10 days. Chettiar gave him the money
required for one month stay.
6. Thiruvengada Mudaliar who was a cook at the food
choultry had taken food at a marriage feast, brought
three laddus and kept them in an almirah. Next day
in the evening Swamiji came there and asked him to
give him a laddu. Thinking that he will throw away
the pieces, Mudaliar gave him only one laddu.
Swamiji asked him why he did not give the
remaining two laddus also. Mudaliar unwillingly
gave him the second. As per his apprehension
Swamiji scattered all the laddus in all four
directions.
7. One Kannaadi Swamigal was living in a cave up in
the hill. He had prepared the sweet, Mysore pak,
and had it kept in a pot. One day when it was
raining Swamiji came totally drenched to his cave
and asked him, "There is a pot full of Mysore pak.
Do you like Mysore pak? I also like it." Ashamed ai
this disclosure, he had to give some to Swamiji.
8. S. Jayarama Mudaliar and his better half rendered
service to Swamiji considering him as their soul and
God. They used to give him milk every day. One
evening there was lunar eclipse. As on such days,
eating could be done only after 10 p.m, many
devotees brought various eatables to Sadaichi's
house thinking that no one would have brought any
food for Swamiji till 10 p.m. Swamiji refused to take
the above. Only Jayarama Mudaliar had stayed on
with Swamiji since morning. Swamiji instructed him
to bring rice, rasam and dal chutney. Sadaichi asked
134 SESHADRI SWAMIGAL OF TIRU V ANN A M A LI

Swamiji why he asked for these three items only and

rejected various delicious dishes and sweets.
Jayarama Mudaliar went to his house and brought
exactly those three items as in his house that
evening nothing else had been prepared. Swamiji
was aware of that.
9. Another evening S. Jayarama Mudaliar's wife
brought milk for Swamiji. After drinking that milk,
Swamiji told her "Don't go to your house. If you go
there, you will be bitten by a snake. So you stay here
itself". Two hours later he told her that she could go
home as the snake had been beaten. When she
reached her house, she came to know that there had
been a snake there and that it was killed. They were
all amazed at Swamiji's foresight.
10. On another occasion, Swamiji asked Jayarama
Mudaliar to fetch a mango fruit when that was not
the season for mangoes. Mudaliar remonstrated
with him to take milk as he would not be able to
find any mango in the shops. Swamiji insisted that
he would like to drink milk after eating the mango.
Finding no way out, Mudaliar went searching in the
shops and located one mango only in one particular
shop and brought it for Swamiji. Thus Swamiji was
able to perceive by his spiritual vision the
availability of the single mango in the entire row of
shops.
11. One day Swamiji was standing in the middle of a
street and prostrating a number of times. People
standing near asked him why he was doing that.
Swamiji replied "Look, Lord Ekambara Nathar is
just getting on into his rath (Chariot) at Kanchi, you
can also do obeisance". Saying that, Swamiji
prostrated some forty or fifty times.
SPIRITUAL INSIGHT (GNANA DRISHTI) 135

Swapna Drishty (Dream Perception)

Swapna Drishty is the faculty by which one gets to

know about another's dream. Our Swamiji possessed this
faculty in ample measure. Apart from this, Swamiji was
capable of inducing a dream in another person. How to
describe this power in ordinary words? There is no
gainsaying the fact that Swamiji was an incarnation of that
God who had swallowed and spat out the whole universe
from his mouth.
1. Manikka Swami's story
Our Swamiji used to warn Manikka Swami not to
sleep. One night sitting in the temple of Lord Muruga
(Kambathu Ilayanar), Swamiji was scattering his
mysterious words from 9 p.m. to 2 a.m. in the company of
Manikka Swami. As it was high time for sleep, without
bothering that he was sitting with Swamiji, Manikkasami
was overpowered by sleepy feeling and laid himself down
to sleep for five minutes. Seeing that his verbal warnings
not to sleep did not succeed, Swamiji thought of another
strategy, through which he induced in him a nightmarish
dream as described here:
Riding a huge big buffalo,a dark and ugly looking
Yama (Lord of Death) with five or six of his minions
standing by, commanded "Tie a rope around the
necks of these five or six sinners and drag them
away." Accordingly, the minions of Yama were
bringing those persons. Then turning to
Manikkasami, Yama ordered "Pack up this sleepy
fellow also and drag him along." Accordingly the
messengers of the Lord of Death rushed to
Manikkasami as if hunting for him. He was crying
in terror when Swamiji reached there and he begged
him to release him from their clutches. Swamiji
 170 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

accordingly told Yama not to touch Manikkasami

who was freed from the hands of the Death God
who dragged away the other sinners. Having
dreamt the above terrifying dream, Manikkasami
came out of his dream. Waking up before Swamiji,
he was not a little ashamed about his having slept
away in his presence. He was still trembling with
fear when he prostrated before Swamiji who asked
"Did not Yama catch you when he was taking five or
six others? and were you not terrified?" Manikkam
was too overcome with fright to reply. Then Swamiji
told him, "That was Yama, a big thief. Sleep is Yama.
You should not sleep and if you do, Yama will seize
you." After some time Swamiji told him to sleep.
Manikkam said he would not sleep as per his
warning. Swamiji agreed and instructed "If you
think of me and apply the sacred ash (Vibuthi)
before sleeping, Yama will not catch you?". Thus
Swamiji used the strategy of Swapna Drishty to
wean his disciple.
2. Our Chengalvarayan was a great devotee of
Mahaganapathy. One night he was conversing with
Swamiji for a long time at the temple of Lord
Muruga (Kambathu Ilayanar) and as directed by
Swamiji slept away in the front part of the temple.
That night he had a dream as described here under :
There was a big elephant with a trunk as thick as a
palm tree and head and shoulder correspondingly
huge. Ambal (Devi) was standing alongside and
playing with it. Then Chengalvarayan woke up
congratulating himself on his good fortune in
dreaming about his favourite deity Lord Ganesha
and Devi. He kept awake throughout the rest of that
night. He prostrated before Swamiji in the morning
SPIRITUAL INSIGHT (GNANA DRISHTI) 137

when Swamiji described exactly the huge palm like

trunk and the mammoth proportions of the elephant
seen in his dream. Chengalvarayan was struck with
amazement at that description.
3. Sub-registrar Sundaresa Chettiar had two
unmarried daughters named Paravathibhai and
Janakibhai. They were great devotees of Swamiji.
The two girls sought refuge at the feet of Swamiji for
the whole day. One day Janaki had a dream: Janaki
and Parvathi were bathing in the Sivaganga;
Parvathi got drowned, seeing that, Janaki cried
aloud. At that moment Swamiji rushed and lent his
hand to lift her out of the water. When they were
returning home, a chameleon kept chasing Janaki.
Swamiji again appeared on the scene and drove
away the chameleon. Janakibhai divulged the above
dream in the morning to all members of the
household. When latter that day they called on
Swamiji, he told Janakibhai "Sivaganga is very deep.
Should you not have cautioned Parvathibhai not to
get into that place? Yama who came to take her life,
chased you in the form of a chameleon. You need
have no fear hereafter." Saying that he soothed them
with his hands. It is clear from the above that
Swamiji saves his devotees even when they are in
danger in a dream. How could one measure this
quality of mercy to his devotees?
 Chapter 7

PERCEPTION OF MINUTE
OBJECTS - SOOKSHMA DRISHTY
Sookshma Drishty is ability to perceive subtle objects.
The atom is a minute thing. Even more minute is
Jeevaswarupa (Soul). Soul has no shape. It has no senses.
However the wise have conceived it dimensionally and
compared it to one out of hundred parts into which one
hair of a cow's tail is split. The concept is that soul is the
minutest object and there is nothing more minute than it.
While soul is not perceptible to ordinary senses, for
Brahma Gnanis it becomes manifest. Such perceptive
power was innate to our Swamiji. This power was also
possessed by great sages like Vasisht. They were a
repository of such faculties. A few examples of Swamiji's
perceptive power are given here:
Swamiji used to bow down before corpses, when
questioned as to why he was bowing down to a corpse he
replied that he was prostrating to the Atma (Soul) which
was proceeding above. This kind of reply emanated from
Swamiji1 a number of times. From this it is considered that
Swamiji was able to perceive soul after it departed from
the body. Further it is not as if the soul immediately after
PERCEPTION OF MINUTE OBJECTS - SOOKSHMA DRISHTY 139

departing reaches other heavenly worlds. Only sometime

after death, the soul gets carried to other worlds by the
messengers of Yama (the God of death) or other Devathas.
That is when they are observed clearly by Gnanis like our
Swamiji. This explains why Swamiji on several occasions
prostrated before corpses as he was able to see the
departing souls and mentioned to others "Look! so and so
is going." Two instances of this kind are cited below.
1. Meenambal, the mother of Sri Kuppuswamy
Sastrigal alias Chinna Gurukkal, was laid up with
bronchitis and was struggling for life. His
mother-in-law Suvarnambal was blind of both eyes.
When Suvarnambal had Meenambal lying on her
lap, the latter breathed her last. The Gurukkal was
busy with his work at the temple, it was 4 p.m. His
daughter-in-law Parasakthi was preoccupied with
her household chores. Because of her blindness,
Suvarnambal was not at all aware that Meenamabal
was lying dead on her lap. It was half-an-hour since
her death. Our Swamiji who was near the Vallala
Maharaja Gopuram at that time, pointing to the sky,
exclaimed "Lo! there Meena is going to heavens"
(Swargam) and repeated it four or five times. Some
people who had heard Swamiji's words, informed
the Gurukkal and also went and saw in his house
how the corpse of Meenambal was on the lap of
Suvarnambal.
2. Sri Vittobha Swamigal
One day Swamiji was running in the streets of
Tiruvannamalai pointing to the sky saying "There
Vittobha is going. He is going in royal style. Ah,
Ah!" Now, Sri Vittobha Swamigal was living in
Polur which was 10 miles away from
Tiruvannamalai. On the day when Swamiji made
140 SESHADRI SWAMIGAL OF TIRUVAN'NAMAL!

the above observation, he had attained samadhi.

Swamiji made those remarks at 6 a.m. and at 11 a.m.
a telegram was received in Tiruvannamalai
intimating his passing away. Swamiji perceived this
by virtue of his ^ookshma Drishty. Our Swamiji, Sri
Ramana Bhagawan, Sri Vittobha Swamigal were all
jiwan mukthas. As Swamiji mentioned that Vittobha
was on his way to the heavens, he could be classed
as a sagunopasakar who could reach Brahmaloka.
Mankind could be classified as sinners, karmis,
upasakas and gnanis. Those who do not carry out the laid
down duties but lead a casual life are sinners. Such people
are taken to Yamaloka after death and punished there.
They get reborn in the world as sinners. Those who
perform yagnas etc., are karmis. After they die, they are
taken by smoke, night, waning moon, etc.,. to various
places and finally to swarglok (heaven). After exhausting
the period due to their good deeds, they fall back to earth.
Those who worshipped Siva, Vishnu, Rama, Krishna and
such others are classified as upasakas. After their death,
they are escorted by Agni, Jyothi, day, etc., to various
places and finally to Brahmaloka. They do not return to
the world. They attain mukthi (Liberation) with
Brahmadeva. Those who have accomplished Nirguna
Brahma Nishtai are gnanis. Even if their physical bodies
fall, their souls do not depart. Such people having
obtained Jiwan Mukthi, attain Videha kaivalyam on their
death. This is what our Vedantha Sastras proclaim. From
the fact that our Swamiji described "There Vittobha is
going," it looks as if Vittobha Swamigal was an upasaka.
A Jiwan Muktha's soul does not migrate. Hence Sri
Vittobha could not be classed as Jiwan muktha. From the
affectionate and smiling way in which Swamiji described
Vittobha's proceeding to heaven, it is felt that he was an
PERCEPTION OF MINUTE OBJECTS - SOOKSHMA DRISHTY 141

exceptional devotee and hence his brief life history is

given here under:
His photograph is given on page 148. Sri Vittobha
Swamigal was born in Tiruvallikeni (Triplicane) in
Madras in a family of tailors known as Langaar caste. His
father was one Kondal Rao, his mother was Pucibhai. His
mother breathed her last when he was four years old. The
father remarried and this wife gave birth to two sons and
two daughters. Kondal Rao was a God-fearing person.
Hence he constructed a mutt where he used to do Bhajan
very often. Vittobha also used to sit in a corner in the mutt
and appeared to be silently praying. Mostly he used to call
out Vittobha, Vittobha in his bhajan and kept his beat with
his hands. He was sent to school only after his 10th year.
Even in the school he remained silent. His behaviour was
also odd. He was always mumbling something and
keeping beat with his hands.The teachers used to punish
him but to no avail. Then he was removed from the
school. By then he was 14. He had no hunger or thirst. He
used to roam around in the streets as if he was not in his
senses. Kondal Rao tried his best to reform the boy. He
could not succeed. One day as he found his son's hair
dishevelled, Kondal Rao asked his wife to give him an oil
bath. Even as she was applying oil on his head, Vittobha
was keeping beats and mumbling, so she got annoyed and
gave him a slap on his cheek and asked him to get lost. At
the same moment and with oil smeared on him, Vitthobha
left his house. At 11 o'clock, the father came calling out his
pet name Thothi. But the boy was not there and his wife
narrated what had happened. Full of sorrow at the turn of
events, the father searched the whole of Madras for three
or four days but could not locate the son. Meanwhile our
Vittobha had reached Vellore via Walajah. After staying a
few days each at various places, he arrived at a village
142 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

called Tiruchur near Polur. There some rowdies tried to

force him to speak but he did not. Finally using some tools
they tried to make him open his mouth even injuring him
in his cheek forcing Vittobha to shout "Vittobha". Blood
poured from his cheek. Seeing this the rowdies ran away.
After the incident there was an outbreak of cholera in that
village and 21 persons died. Out of this number all those
who tortured Vittobha, died. Vittobha then departed from
there and reached Polur. For some days he was roaming
the streets naked. At that time a Mudaliar was the
Sirasthar of that place. His wife saw Vittobha and
considering him to be a great Mahan, gave him food.
Everyday, Vittobha used to come near their house and
clap his hands. The lady then used to give him food. This
continued for some days. One day when the Sirasthar was
strolling in the front verandah, Vittobha came there and
clapped his hands. Thinking that he was a vagabond, the
Sirasthar drove him away with his cane. Meanwhile his
wife was wondering why he had not turned up. That
whole day Vittobha did not come. The Sirasthar went to
his office and started to write something. But he could not
move his right hand. It also pained him intensely and he
could not bear it; his colleagues brought him home in a
cart. No one knew why he could not write. Finally he told
about his driving away Vittobha. Then his wife brought
him to Vittobha and described how her husband lost the
use of the right hand and pleaded with him to pardon
him. Thereupon Swamigal kindly said "ja" (go) and at that
very moment he got normalcy in his hand. From then on
both the husband and wife became his slaves. And the
fame of Vittobha spread in the town.
Sri Vittobha could be called a Yogabrishtar. For
ordinary people he looked like a Jiwan Muktha, he had in
ample measure the characteristics of a Jiwan Muktha, he
PERCEPTION OF MINUTE OBJECTS - SOOKSHMA DRISHTY 143

never spoke. However, whenever he saw some people he

used to say "Naas Paan". Thinking that it meant snuff
powder and water, people used to bring them both.But he
never accepted that. Sometimes he used to take them and
dump them. He was staying at the northern part of the
town near a place where all the sewage drains of the town
joined and flowed to the point known as "Chekkady
Medu". That place was horribly dirty and one would
hesitate to put his feet there. But Vittobha never stepped
out of that spot, whether there was heavy wind, rain,
lightning or sunshine, he never bothered about it. He had
no hunger or thirst. If anyone wanted to give him fruits,
sweets or rice, they had to force it into his mouth. He
would never take anything by himself. Even if forced to
eat, that would stay put in his mouth itself. On such
occasions, those who were grazing cows and goats, and
animals like dogs, crows or hens would pick the food
from out of his mouth and eat the same. Sometimes when
he was thirsty, he would take the gutter water in his
hands and gulp it down. In this way Sri Vittobha lived
absolutely bereft of body senses. Vendors of oil, ghee,
curds, milk and fruits would place their wares before him
like doing naivedhyam before a deity and then only
proceed to sell their ware. By doing that they would
complete their sale with in a couple of hours and also reap
a good profit.
Sri Vittobha was possessed of some rare feats of
Siddhi. Once there was such a heavy downpour that the
gutter near him overflowed and the water carried him
away. After the rain ceased,- people were worried, not
finding him. As the whole place was a sheet of water, it
was not possible to pinpoint where he was. Five or six
hours later, the flood water receded and they found the
top of his head in a deep trench where he was stuck
144 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

neckdeep in mud. Thinking that he might have lost his

life, people trembled and removed him* after clearing the
heap of earth. When he opened his eyes people got
reassured that he was alive and they were overjoyed. That
he could survive after being immersed in water for five or
six hours speaks volumes for his Yoga Siddhi.
On another occasion, due to heavy storm, a huge tree
near where Vittobha was sitting fell down on him, it being
totally uprooted. People came alarmed that he would
have been killed. When they cut off the branches and
debris, they found him alive. There was not even a scratch
on his body. He resembled Lord Krishna who was once
thus entrapped by falling trees. People were very happy at
his survival.
Once in those days a circus team headed by a
Maharashtrian came to Polur. Having heard about the
great Vittobha, he tried his best to invite him to his circus
tent. Vittobha did not respond to his request. As his
persistent approach for a few days did not elicit any
response, he prostrated before him and subsequently tried
to lift him forcibly. In spite of his several attempts he
could not move him at all. On the other hand he appeared
to get a choking feeling in his chest. Notwithstanding the
above failure, he brought three hefty minions from his
team and they all tried to lift him with all their might. By
this time a big crowd had gathered there. Finally they
gave up their efforts saying that he was not Vittobha
Swamigal but an iron mountain Swamigal. They brought
him some fruits and milk as offering and departed after
salaaming him several times.
It has also come to light that our Vittobha Swamigal
was an adept at a process of meditation known as Kanda
Yogam or Videha Yogam. One night three devotees by
name Thellakula Venkatrama Chettiar, Eeyakkulathur
 PERCEPTION OF MINUTE OBJECTS - SOOKSHMA DRISHTY 145

Swamigal and Molava Nayagar, slept near him. At dead

of night one of them woke up and found Vittobha
missing. Then all three searched for him with a hand
lamp. Then they found near a thorn bush Vittobha's
dismembered parts: hands, legs, head, body all lying
separately. They became frightened by that sight and
called the town people. Fifty of them gathered there to see
him. They found him seated quietly in his usual place
with a face resembling full moon. It was an amazing feat.
Vittobha Swamigal had also cured some devotees
from incurable ailments. Subbaraya Mudaliar of Madras
suffered from chronic stomach ache. In spite of spending
a lot of money he was not cured. He had neither heard of
nor seen Vittobha. One day Vittobha appeared in his
dream and asked him to come to Polur. He woke up and
made enquiries and reached Polur. He found the real
Vittobha exactly as he appeared in his dream. Subbaraya
Mudaliar was extremely happy. Vittobha smiled at him
but continued to remain in silence till 5 p.m. Mudaliar
stayed on at Vittobha's feet the whole day suffering from
his chronic ache. Velu Mudaliar who was by his side,
asked Swamiji "Is it justified that he should suffer like
this? " Vithoba who was reclining on his seat, on hearing
the above, put his left foot on the patient's abdomen. After
a few minutes he removed his leg. That very moment
Subbaraya Mudaliar was relieved of his pain. He became
happy and continued to stay on there for ten days
rendering service to Vittobha. Before leaving Polur he
arranged with two ladies, Parvathi Ammal and
Chinnapitta ammal, that they should serve him three
meals daily. This arrangement continued till Vittobha
attained siddhi.
A Chettiar girl was suffering from a skin disease
causing black patches on her body. She prayed to Vittobha
in the morning and evening every day and was feeding
him. But he never consumed the food. This continued for
146 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

48 days. The next day when he was given food, Vittobha

ate a few morsels and spat it out from his mouth and
threw that on her two times. Within ten days the girl was
rid of her disease.
A Purohit of Polur was an ardent devotee of
Vittobha. He would not do anything without consulting
Vittobha. Yielding to his earnest devotion, Vittobha used
to talk to him by sign language. The Purohit's wife had
gone to her place for delivery. As there was no one to help
there, the Purohit wanted to be by the side of his wife and
sought Vittobha's permission to go to his place. Vittobha
did not respond and shifted from one side to another. The
Purohit was wondering at this strange behaviour and
entreated Swamiji several times. Finally with his hands
raised in obeisance over his head, he said "My Saviour? I
have not done any wrong. Why this revulsion at me?
Please shower your grace on me!." Vittobha's eyes were
shedding tears and he was wiping the same with his
hands. The Purohit got frightened and left for his place
without specific permission from Vittobha. On reaching
there he found that his wife had breathed her last. At the
very moment when Vittobha was in tears the previous
evening, she had died of complications in delivery. After
some time he sought Vittobha's approval for remarriage,
when Vittobha indicated north-east direction.
Accordingly he married a person from that direction and
lived a happy life. From the above incident it is seen that
Vittobha did not want to alarm his devotee by giving bad
news.
Thus Vittobha continued at Polur for 25 years
worshipped as God by his devotees. On every full moon
day and other important days they performed abhisheka
and aradhana to him. Towards the end, he developed
High fever with swelling of his hands and feet. He never
permitted any medical treatment. For 20 days the fever
used to rise and subside. They wanted to know from
Swamiji himself about when he would be cured and
PERCEPTION OF MINUTE OBJECTS - SOOKSHMA DRISHTY 147

persuaded his confidant, Velu Mudaliar, to ask him about

it. Velu Mudaliar addressed him in Hindi as below:-
"Swamiji! Aap ka swasthya tho istharah bigad gaya
hai. Na malum kab yah sudhare. Ham rath dhin isi chinta
mei doobe rahthe hain. Hame malum nahin hotha hai ki
kuch hi dinon thak hi aapki seva karthe rahneka
Sowbaghya hame praapth hoga ya nahin! Aap hi hame
yah bathayen?" Swamiji said, "Aur theen hi dinh mere is
sansar me rahna hoga. Thisri rath ke anthimbahar mein
rawana hojaoonga".
"Swamiji! Your body is ailing badly. We do not know
if and when it will get cured. This is causing us anxiety
day and night. We do not know whether we will have the
good fortune to serve you for some more time. You alone
should tell us". To this appeal Vittobha's reply was "I
would continue in this life for only three more days. On
the third day I would depart at the next day-break". This
reply evoked uncontrollable tears of sorrow from all. The
specified third night arrived. They brought him to a
nearby dilapidated building. With a lamp on, his devotees
slept near him. There was some noise at 3 a.m. Some
people woke up and found Vittobha was awake and
seated and moving backward towards the wall. There
with his eyes half closed, he sat in padmasan and got
absorbed in meditation. About hundred persons gathered
there. Just as per his prediction, Brahma Muhoorath
started and it was 5 a.m. Suddenly there was an
illumination. Sri Vittobha started his departure. It was
Tamil year Satharana, Aippasi month, 8th day, Wednesday
and the star was Thiruvathirai when he attained samadhi
and reached Brahmalok. That very day our Swamiji in
Tiruvannamalai was seeing him between 5 a.m and 8 a.m
in his journey to Brahmalok and announcing it to the
public there. The usual Abisheka, aradhana puja was done
by his devotees and he was taken in procession at Polur.
N.Appavoo Chettiar, son of Sri Narasimha Chettiar, who
was an important disciple of Vittobha, donated his land
148 SESHADRI SWAMIGAL OF TIRUVANNAMALI

for constructing a temple at the place of his samadhi and

continued services there lit the time of writing this.

From his photograph above, it will be evident that

Vittobha was totally devoid of his bodily senses and that
every thing done to him was at the behest of others. In the
beginning he was not willing to allow himself to be
photographed and a devotee had to bodily lift him and
the la i ter's hand is also visible in that photograph.
i
i
i
 Chapter 8

MIRACULOUS POWERS OF
SRI SWAMIJI

Causing Rainfall
Tiruvannamalai is a place where there is hardly any
rainfall. Even in the rainy season the lakes, ponds etc., do
not get filled. Drinking water is also difficult to get. As for
sunshine, there is an excess of it. True to its name, Agni
mountain (Fire mountain), the lord of fire, Agni, himself
would prevail and subject the people to tremendous heat.
As for summer, it would be most unbearably hot. On such
occasions, people used to plead with our Swamiji and
request him to bring some rain. Hearing that, Swamiji
would look at the sky and say "See it will now rain".
Within a few minutes after that, there would be a
tremendous downpour. Once R. V. Ardhanari Iyer of
Aiyankulam street requested Swamiji to bring rain.
Immediately Swamiji looked at the spotlessly clear sky
and said "Very clear sky. The whole body is drenched.
Have to dry the clothes." Within ten minutes thereafter,
there came a virtual cloud burst from a sky which had
been devoid of any speck of cloud previously. From 12
150 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

noon to 3 p.m. there was an incessant downpour, causing

great inconvenience to the people. The streets were
flowing with knee-deep water. Till then Swamiji was
watching the fun from the verandah of the house where
he was seated. When one thinks of such ability of our
Swamiji to bring rains, one is reminded of the deeds of
yore of Maharishi Rishya Sringar who brought rains to the
parched land of Anga State.

Swamiji's Kayavyuham
Kayavyuham means ability to take several forms. With
this siddhi, once upon a time a maharishi by name
Saubhari took fifty bodies to marry fifty Rajakumaris
(Princesses). In the same way, our Swamiji is known to
have taken four or five forms simultaneously and
presented himself at as many places. People like T. K.
Sundaresa Iyer, Sama Rao, Venkatarama Iyer, and others,
fixed up 4-45 p.m on a particular day and had seen
Swamiji at that time in various streets simultaneously.
Thus what we have read in the puranas about Saubhari
was manifested by Swamiji to the delectation of his
devotees.

Taking other Forms

The Writer, Renu, went from Trichy in 1921 to have
darshan of Swamiji. On that occasion, Swamiji, keeping
his eyes towards the sky, took the copy of Sri
Bhagavatham from his hand and opening a page asked
him to read a line pointing his finger to it. That was the
first sloka in 5th chapter 10th kanto beginning with
"Nandasthwaathmaja uthpanne" which usually is
imparted by a master to his disciple. Having imparted
that, within a few minutes he took from the Food
Choultry, a coconut which he put two or three time to his
MIRACULOUS POWERS OF SRI SWAMIJI 151

chest and on the ground and presented it to the writer.

After spending 7 or 8 days in the service of Swamiji, the
writer was left with no money to return to his place. Then
by Swamiji's grace Renu took his seat in a train without
any ticket. A devotee of Swamiji by name Ananthapuram
K Rajam Iyer who was a total stranger to the writer,
purchased for 13 annas a ticket upto Villupuram and gave
it to him. At Villupuram that gentleman arranged for
some snacks for the writer but he did not have money to
buy him a ticket for the journey beyond. Renu boarded
the train without any ticket. He had bundled his dothis,
the copy of Bhagavatham and the coconut given by
Swamiji and kept that bundle in the overhead rack. By the
time the train reached Tiruppaathiripuliyur, someone had
taken away that bundle. Renu was very much perturbed
and came out of the train to search for it but did not
succeed. Full of grief at the turn of events, he resumed his
seat in the train. Two stations before Chidambaram, the
compartment had become vacant and an elderly person
came into the compartment. He did not have any luggage
and was wearing a rudraksh and had sacred ash adorning
his forehead. His face was grinning and even though there
was plenty of space, he came close to Renu and sat
nudging him. He patted on his back and asked him "Why
are you worried? Don't worry. If you get off at
Chidambaram and have darshan of Lord Nataraja, all
your worries would vanish." Overwhelmed with
emotions on hearing the above, Renu decided that it was
our Swamiji himself and narrated the story of loss of his
bundle. Having heard the story, he remarked, "Is the grace
in the coconut? Or is it in the book? The grace is not
visible and can be had regardless of what had happened.
Where will it go? You have darshan of Lord Nataraja and
everything will be all right". Saying that he got off at the
next station. The writer had never been to Chidambaram
152 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

before. That evening he got off at that station and as per

Swamiji's instruction, had darshan of Lord Nataraja,
when his mental worries cleared. How could one appraise
such wonders? There is no doubt that Swamiji came in the
form of a stranger to shower his grace and vanished.

Calling out for Garuda Birds (Brahmini Kite)

On one occasion the writer (Renu) was given a
send-off by Swamiji. It was 8 a.m. They were passing near
Sadu Chatram. Swamiji put his hands around Renu's neck
and stood for a while. In the distant sky it appeared as if
a lone bird was flying. Pointing to that, Swamiji asked the
writer "Is that a garuda?" Renu replied,"Yes, it looks like a
garuda". At that time Swamiji made a gesture with his
hands as if calling that bird. He bade farewell to Renu
saying "That bird will come, you can go." Hardly had
Renu walked on a few yards on the way to the railway
station, when two garuda-birds flew very close to him,
one on his left and another on his right. As Swamiji had
said that the birds would come, hundreds of garuda birds
flocked there. It was as if the devotee's journey should
have a good augury. One could normally expect a few
such birds like sparrows, crows. But hundreds of garuda
birds would not normally be seen. The conclusion is
irresistable that Swamiji had purposely called them in.

Calling various Birds

Venkatachala Mudaliar and his wife Subbalakshmi
Ammal were earnest devotees of Swamiji. Quite often
Swamiji used to visit them, take food in their house and
talk to them in a jolly fashion. In the centre of their house
there were two Poovarasa (Portia) trees and two
drumstick trees. It was a new moon day. Swamiji dropped
in at 4 p.m. and said, "Subbalakshmi, come here, I will
MIRACULOUS POWERS OF SRI SWAMIJI 153

show you some fun". When she asked what he was going
to show, Swamiji was looking into the sky through the
open verandah and raised his hands calling out "Come!
Come!". Immediately one crow came, then another crow
flew in, then five, ten, fifty, hundred crows flew in;
likewise a number of other species of birds like pigeons,
parrots, various types of sparrows — yellow sparrows,
black sparrows etc., all flew in. They all crowded the
whole place including the neighbouring house, sitting on
the ground, on the roof, on the trees, etc., and started
making a noise and jumping hither and thither and
playing. Swamiji was standing in their midst and played
with the birds. Subbalakshmi was watching the scene with
curiosity. A few minutes elapsed when she told Swamiji:
"You have called the birds from somewhere and are
playing with them like this! After all they will also feel
hungry and thirsty. Will their young ones not feel
anxious?" Swamiji asked, "But should I ask them to go
back?". Saying that, he took a strand from his shoulder
cloth and blew it. Immediately all the birds departed.

Showing 'Yama Pattinam' (Kingdom of God of Death)

Whenever our Sundaresa Chettiar's wife called on
him, Swamiji used to ask her, "Have you seen the
kingdom of Yama?" For about two or three months he was
asking her that question. She started wondering why he
was asking her that question and became worried
thinking that she might be dying. One day she ventured to
tell him that she had not seen Yamapattinam. Swamiji
asked whether she would like to see it and she agreed.
Immediately Swamiji took hold of her left hand and asked
her to see into his open mouth. Oh! What a horrendous
sight she saw? Most ugly looking creatures like Bhoothas,
pisasa etc., with frightening protruding teeth, eyes,
154 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

demons, hunting dogs, reddish dogs, snakes etc., were

seen. She could not bear that sight and swooned. For 5
minutes she remained unconscious. Then Swamiji put his
shoulder cloth on her face and she woke up. She described
that sight to all her people and they were all astonished. A
few days later she was to go to Madras to attend a
marriage. Swamiji forbade her from going. Initially she
agreed but later on she thought that she may incur the
displeasure of her relatives and proceeded to Madras
violating his instruction. There she took ill with cholera
and breathed her last. It is inferred that Swamiji had a
prognostication about her death, that at least by showing
the Kingdom of God of Death, he wanted to remove the
stain (dosha) of death, that if she had been in
Tiruvannamalai in his company death could not have
overtaken her and that is why he did not want her to go
to Madras as she could not be saved from the jaws of
death there. In the same way as Lord Krishna showed
Yasoda the whole universe in his mouth, our Swamiji had
similar power as illustrated in the above incident.

Showing Swargaloka and the Trinity

One day Venkatachala Mudaliar had to go out of
town for some work and requested Swamiji to take care of
his house as he would be away for five or six days.
Swamiji told Mudaliar's wife Subbalakshmi "Tomorrow
night there will be a hubbub as in the next house some
thieves will come. But don't be afraid as I am here".
Accordingly, a neighbouring lady who had kept gold
weighing 20 sovereigns inside her pillow, was robbed of
her pillow with all the gold inside it. She started wailing
aloud and crowd collected there. Swamiji said "You see,
the thief came. However you need not be afraid. "The next
night he woke her up at 11 p.m. She opened the door and
MIRACULOUS POWERS OF SRI SWAMIJI 155

let Swamiji in. As she treated Swamiji as her family deity,

she spoke to him with great respect and stood by his side
with humility. She always used to ask him queries relating
to devotional or spiritual matters. The same way she
started her queries that night. Brushing aside her
questions, Swamiji told her "I am going to show you Lord
Narayana, Parvathi-Parameswara, Brahma, Indra and
Swargaloka" and asked her to lie in her bed. Swamiji put
his right hand on her chest and told her to look up. When
she did so, she could hear divine music with the blowing
of conches, ringing of bells etc., the like of which she had
not heard anytime. Next moment she saw beautiful globes
with illumination, exquisite jewellery and an
indescribable light which was descending. In the middle
of that halo, was a handsome person sitting on a white
elephant. On seeing that sight she was overwhelmed and
swooned. Swamiji who was announcing "Look here, there
is Indra, there is Rudra, there is Parvathi, there is Vishnu;
describing individually the deities and when she swooned
he removed his hand from her chest. Because of that
divine illumination Subbalakshmi lost her eye sight.
Swamiji patted her on the back and when she sat up, told
her "You are not fortunate. Your previous karma is not
wiped out. That is a big hurdle. Sleep well" and he
departed. Because of her having seen the Devas and other
celestial beings and because of having lost her vision, she
was restless throughout that night and did not sleep.
Somehow she woke up in the morning fumbling her way
and crying loudly bemoaning her lot. Swamiji came at
11 a.m. He asked her why she was weeping. She said,
"see what you have done! I have lost my eye-sight". With
his shoulder cloth, Swamiji wiped her eyes, immediately
she regained her vision. Thus, Swamiji had very unique
powers.
 Chapter 9

INCARNATION OF
SRI PARVATHI DEVI
Our Swamiji was Sri Parvathi Devi Herself. If one
were to extol Swamiji's Grace in brief, it could be stated
that he was an incarnation of Sri Parvathi Devi Herself,
sufficient proof of this is given below

Brahmasri N. Subramania Iyer

Brahmasri N. Subramania iyer was a famous votary
of Sri Vidya. He was repository of all virtuous traits. He
had known the esoteric secrets of Paraasakthi upasana. In
South India he was a path finder for Manthra Sastras. By
nature he was a keen follower of traditional duties and
responsibilities. He was a man with equipoise. Even at the
very sight of him, feelings of anger and hatred would
vanish. Further he was a divine poet. He had authored
valuable religious books like Sri Nagara Vimarsam,
Gurutathwa Vimarsam, etc.
He owed his achievements in a large measure to our
Swamiji. Our Swamiji was his Parama Guru. Earlier he
moved to Tiruvannamalai from Madras to have the
benefit of Swamiji's darshan. He was happy to worship
INCARNATION OF SRI PARVATHI DEVI 157

Swamiji, who, knowing his intentions,instructed him to

see him early morning at Lord Muruga's temple (Ilayanar
Koil). Accordingly he met him at the temple in Brahma
Muhurtham. At that time a miracle happened. Swamiji for
a moment appeared to him with the grace, beauties and
red complexion of none other than Sri Parvathi Devi. On
seeing that he was over-whelmed with devotion and
forgot himself. Subsequently he was given an upadesa
and went back. From the above, it is clear that for the
good of humanity Sri Parvathi Devi Herself manifested as
Swamiji.

Natesa Iyer of Adi Annamalai

Natesa Iyer was a relative of Swamiji. He had a son
who was in good health up to his fourth year. In his fifth
year, the boy was afflicted with a toxic fever and small
pox and suddenly lost his vision as the eye-balls became
like shells and protruded from the sockets. After the fever
subsided and the small pox became cured, attempts were
made for treatment of the eyes. But this was not effective.
Natesa Iyer was non-plussed at this failure, remembered
Swamiji. He came to Swamiji and pleaded with him to
cure his son of the eye problem saying he had exhausted
all other remedial measures. Swamiji told him to bring his
son to him and leave him with him for the night. When
Natesa Iyer replied that he would bring his son to him
immediately, he told him that he need not bring the boy
to Swamiji but that he should leave him at night in the
sanctum of Ambal. When the temple priests were
informed of Swamiji's instruction, they agreed and locked
up the boy in the deity's sanctum overnight. At 7 a.m.
next morning they opened the sanctum after breaking a
coconut and showing camphor. Lo! how to describe the
miracle! Having got his vision fully restored, the boy
158 SESHADRI SWAMIGAL OF TIRUVANNTAMALI

himself came running out of the sanctum. Iyer shed tears

of joy and embraced his son and this miracle became the
talk of the town.
Every one praised Swamiji. Nattukkottai Meyyappa
Chettiar, out of consideration for Iyer's relationship with
Swamiji, helped in his daughter's marriage with
considerable funds. The above incident proves that Sri
Parvathi Herself was Swamiji and vice versa.

The Temple Car Moves

On one festive day, during the Brahmotsav for Lord
Arunachalewara, with thousands of people drawing the
Chariot for Sri Ambal, it got stuck in a depression at a
point with inadequate space for movement. Lot of efforts
at pulling it out, did not succeed. It was as if the car had
got firmly anchored, as, inspite of strenuous efforts for
two or three hours it could not be moved. Swamiji
appeared all of a sudden from nowhere. Swamiji applied
his hand at two or three spots of the stuck wheel and with
his own hand pulled the hemp rope. Seeing that Swamiji
himself was giving a helping hand, the other people
joined in the effort. Immediately the car started moving
freely. People expressed their appreciation saying that the
Devi Herself had pulled the rath.

Venkatraman
A 15 year old boy by name Venkatraman did his
evening worship of the 'Sandhya' (Sandhya vandhan),
and having applied sacred ash (Vibuthi) and kumkum on
his forehead went to the temple to have darshan of
Amman. Swamiji stopped the boy near Lord Muruga's
temple (Ilayanar Temple) and asked him where he was
heading. When he told him that he was going for darshan
of Ambal, Swamiji asked him if he would like to see
INCARNATION OF SRI PARVATHI DEVI 159

Ambal here itself. He closed the boy's eyes with his hand
and asked him to see carefully. The boy was amazed to
see the deity Abithakusambal herself. He described that
he was able to see Ambal Herself. Swamiji asked him
what sari was being worn by Ambal. The boy replied it
was yellow in colour. When asked what garland she was
wearing, he replied that it was of mallika (Jasmine)
flowers. He also described her ornaments, the crown on
the head, the gold waistband and her footwear. Then
Swamiji opened his eyes and asked him to proceed to
Amman Sannidhi. The boy was wonder-struck when he
saw the identity of her appearance to the vision Swamiji
had showed. Swamiji always showed immense affection
to the worshippers of Ambal. This is another instance to
prove that Swamiji and Ambal were one and the same.
This was known as Abhinavaswarup.

Madurai Saurashtrar
There was a man of Saurashtra, living in Madurai. He
did not have any issues. For this purpose he was praying
to the deity Sri Meenakshi every day. After two years of
such prayer, Sri Meenakshi Devi appeared in his dream
one night and instructed him to see Sri Seshadri Swamigal
at Tiruvannamalai. Accordingly he came to
Tiruvannamalai with his wife. For one whole week he
could not locate Swamiji. Later he located him at the
sanctum of Ambal and bowed to him in obeisance.
Swamiji asked him "Have you been sent by Devi
"Meenakshi?" Astonished at this, he replied in the
affirmative and wept with joy. Swamiji tied that
gentleman's top cloth with his wife's sari and told him
"You can return and a child will be born". Then Swamiji
followed them for some distance and undid the knot.
They prostrated before him and happily returned to
Madurai. Within a year thereafter, a son was born to them.
160 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

They gratefully named the boy Seshadri. From then on,

every year they came to Tiruvannamalai and spent five or
six days in the service of Swamiji. The fact that Devi
Meenakshi told them to go to "Our Seshadri" proves that
Swamiji and Devi Parvathi were identical.

Initiation by Touch (Sparsa Deekshai)

So far we had dealt with Swamiji's Yoga siddhis and
the way he blessed his devotees in worldly matters
comprising Dharma, Artha and Kama in accordance with
their yearnings. Hereafter we would deal with the subject
"Abhavarkam" by which Swamiji blessed his disciples in
the direction of Moksha (Liberation). Upasana is the route
to Gnana (Spiritual wisdom). Upasana requires siddha
shuddhi (Purity of thought). That would be achieved by
service without motive (Nishkamya karma). That in turn
is a consequence of the previous punya (good deeds in the
past). Swamiji had inculcated these sequences depending
on the individual's record of deeds. His aphorisms
towards that end are described in the next chapter. Here
we illustrate by two examples how he instructed two
good souls. This instruction describes how Swamiji by
touching the head or any other part of the body, imparted
the light of the soul (Atma Jyothi) to the disciple. In days
of yore, great saints, Maharishis practised this technique.
It was also called the instruction by touch of the sphere
(Kukuda dikshai). Just as a hen gives life to a lifeless egg
by hatching it, in the same way a master (guru) touches an
ordinary person and arouses in him the illumination of
the soul (Atma Jyothi). Imparting such knowledge of the
soul by eyeing the disciple is known as Nayana Dikshai.
Imparting such knowledge by acting on the disciple's
mind is known as "Vaidha Dikshai" or "Meena Dikshai" or
"Kurma Dikshai". We are describing hereunder the
imparting of spiritual knowledge to E. S. Ramaswamy
Iyer by touching him.
INCARNATION OF SRI PARVATHI DEVI 161

E. S. Ramaswamy Sastriar was a sub-magistrate in

Tiruvannamalai. He was well learned in the Veda sastras.
He was practising all that was laid in the Vaidika code of
conduct. He was immensely fond of the company of the
elders. He was an ardent practitioner of worship of
deities, meditation etc., so as not to waste this life and to
obtain spiritual knowledge. He had great devotion to our
Swamiji and Sri Ramana Maharishi. As per his usual
routine, one day he started his meditation at 4 a.m. But he
was finding it very difficult to control his mind which was
swinging from one end to another and he could not focus
on spirituality. Our Swamiji came to know this on his own
and he came and knocked at his door. Sastriar opened the
door and was overjoyed as if his favourite deity had
come. To a query from Swamiji as to what he was doing,
he prostrated and told him that he was trying to meditate
but it was not successful. On hearing this, Swamiji asked
him to open his mouth and put two of his fingers beneath
the tongue and pressed. That very instant, Sastriar forgot
himself and was immersed in the joy of self-illumination
and swooned. He recovered after half an hour. Swamiji
then advised him that that is the way of meditation and
departed from there. After this incident, Sastriar's nature
underwent a radical change. He became a man of peace as
if he was self-realised. He used to recite the following
slokas recalling the opening of this spiritual vision by
Swamiji:-

"Angulyakrena thehesmin Kahvareshtam parammaha!

Brahmapradharsitham yena thasmai Seshadreye namaha:
Thanyosmi Krithakrith yosmi yasyanugraha lesathaha!
Karunamurthaye thasmai Seshadri gurave namaha:
Agnana thimiraanthasya gnanaanchana Salaakayaa!
Sakshoorunmeelitham yena thasmai Seshadreye namaha:"
162 SESHADRI SWAMIGAL OF TIRUVANNAMALI

From then on, by the Grace of Swamiji, he led a

family life with detachment for five or six years and I
finally shed his mortal Coil.

Murugesa Mudaliar of Chittoor

Chittoor Murugesa Mudaliar was co-brother of

Sivaprakasa Mudaliar who was the police prosecuting
inspector at Tiruvannamalai. He had retired as a
sub-registrar. By nature, he was a man of upright conduct
and God-fearing. He used to sing movingly the four
thousand hymns Four thousand Prabhandam. As
Sivaprakasa Mudaliar was a devotee of our Swamiji, he
used to extol Swamiji's greatness to Murugesa Mudaliar
whenever there was an opportunity to do so. Having
heard so much about Swamiji, he developed an yearning
to see him. On one occasion he had to come to
Tiruvannamalai with his entire family to attend to some
obsequies. At that time he met Swamiji and prostrated
before him. Having got the opportunity after a long time
to see Swamiji he used to meet Swamiji every day in the
morning and in the evening. One day he prayed to
Swamiji to impart spiritual knowledge. Seeing his pure
heart and strength of determination, Swamiji one day took
him to the sanctum of Lord Muruga (Ilayanar Koil), made
him sit down and lightly pressed his head with right
hand. Right away, self-illumination dawned on Murugesa
Mudaliar, who became ecstatic and jumped with joy. He
ran out shouting loudly "Hare Rama Hare Rama Seshadri,
Seshadri." He danced, sang, ran and jumped up and
down. He did not even notice that his dothi had slipped
off. He was totally bereft of so-called decency and his
bodily senses. People started gathering wondering
whether it was a disease or what. Sivaprakasa Mudaliar
and other relatives were un-nerved and asked Swamiji

i
INCARNATION OF SRI PARVATHI DEVI 163

what had happened. Swamiji replied "He is Pattinathu

Pillai (a Saint of that name in his previous birth) and was
ready for spiritual instruction and sought it and I
imparted the same. The camphor has got lighted up, what
could I do?" Sivaprakasa Mudaliar and other relatives ran
after him. For two or three days he was in ecstasy and ran
to Ramana Asram and other places shouting Rama Nama
and doing things in a peculiar manner and did not pay
any heed to the relatives plea to come back. Therefore
Sivaprakasa Mudaliar requested Swamiji to bring him
back home. By chance Swamiji saw him near the Sadu
Chatram and in gentle voice told him "You can go home".
Immediately after that Murugesa Mudaliar returned to his
co-brother's house. Sivaprakasa Mudaliar saw Swamiji
that midnight at the temple of Lord Muruga (Ilayanar
Koil). Swamiji told him he could not bear the illumination.
It worked on his brain. Since that was very powerful, he
will take a few days to become normal. But there is no
harm. Accordingly, he became perfectly peaceful and
returned to his normal self after a few days. At the time of
writing this biography he was living at Chittoor as a
spiritually enlightened person. The above details have
been furnished by Sivaprakasa Mudaliar, Raasi
Arunachala Mudaliar and others who had personally
witnessed the happening. The above is an example of
Swamiji imparting spiritual instruction by touching
(Sparsa Dikshai).
 Chapter 10

APHORISMS OF SWAMIJI

Upadesa (Instruction)
Swamiji was like a Kalpa-Vriksha (Divine tree), able
to perceive the mental aspirations of his devotees and to
bestow the benefits desired by them. Every one of them
approached him for improving their financial position or
for getting a son or some such worldly benefits. People
seeking spiritual knowledge or liberation were few and
far between. Inspite of their material approach, Swamiji
was gracious to offer them suggestions for spiritual
advancement subject to the limitations of consequences of
past deeds. Swamiji always wanted all the devotees to
become like himself. Referring to one such devotee,
Swamiji said "He spreads his shop in the morning and
closes it at night. He does not see Lord Arunachala. What
is the use?" One can imagine his abounding sympathy for
people when he remarked as above. In his forty years at
Tiruvannamalai Swamiji has saved lakhs of people from
falling into the deep traps of sin, i.e. from wasting their
time in useless worldly pursuits. Many such beneficiaries
of grace have not publicised the same. Some 500 such
devotees point blank refused to disclose Swamiji's
APHORISMS OF SWAMIJI 165

upadesa (Words of spiritual instruction) saying that they

should be kept secret. Hence, given below are Swamiji's
upadesa given to a few devotees and to the writer himself.

Instructions to Renu (The Writer of the Biography)

1. "Suklambaradaram Vishnum Sasivarnam Chaturbhujam

Prasanna
Vadhanam Dhyayeth Sarva Vignopa Santhaye"
Swamiji mentioned this to Renu three times on the
first occasion. Swamiji's order was that before
commencing any work the above should be pronounced
thrice.
2. "What business are you doing?"
The query was addressed to Renu four or five times
and a reply was expected. The writer replied that to the
extent possible he was engaged in contemplating the
various attributes of God and that he was not engaged in
any trade. Inspite of his giving this reply every time,
Swamiji kept on asking him the question. Perhaps Swamiji
wished to convey that he did not at all like the writer
spending all his time in worldly pursuits and wasting his
time instead of seeking to attain spiritual liberation
(Moksha)
3. "Do you take castor oil? Shall I rid you of all your
ailments?"
Half-an-hour after asking the above question,
Swamiji said "It is dirt (Malam). Brahmam is nirmalam
(without any dirt, i.e. pure), Swamiji conveyed that
instead of wasting one's pursuits on dirt-laden unspiritual
matters, it would be better to get rid of all desires and
pursue the eternal entity (Parabrahmam) and eliminate
the burden of past deeds.
166 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

4. "If you find who is Iswara, the body is got rid of."
Attachment to the body, arrogance and desire for
worldly things appear as the destroyer of all individuals.
Detachment from the body, desires, conquers death.
Self-realisation is the only means to develop such
detachment.
5. "Ullankya Sinthows Saleelam Saleelam"
The above is a part of a hymn on Lord Hanuman and
means: "I worship Hanuman who leaped across the sea
effortlessly, wiped out Sita's worries and burnt Lanka
using the same fire which caused Sita's fire of sorrow. The
meaning of the above is that everyone should, like
Hanuman, leap across the ocean of human sins, get rid of
sorrow and desires and with spiritual fire burn down the
body (Lanka) with nine portals. Hanuman had the
blessings of Lord Rama to enable him cross the sea. In the
same way everyone should use the master's (guru's)
blessings to cross the ocean of sins.
6. "How to read Ramayana? How to Read Ramayana?"
Ramayana means the way Lord Rama conducted
himself. One could only show by actual personal conduct
the right conduct and such a conduct cannot be
understood by merely reading Ramayana. Swamiji's
concept was that merely by reading Ramayana without
conducting oneself like Lord Rama did, will not do. That
is why he repeated the word "read" twice.
7. "This is Siva Lingam. It is enough to worship this.
One can become spiritually enlightened and attain
liberation".
This Renu had told Swamiji that he had devotion for
Lord Rama, Lord Krishna, Siva, Gowri and all deities. But
he had not developed real lasting devotion to any deity
and he requested Swamiji's blessings to correct his
APHORISMS OF SWAMIJI 167

situation. The above words came from Swamiji by way of

response to that question. By referring to himself as Siva
Lingam, he meant that prayer to Guru is itself prayer to
deity. Guru himself is Siva and Siva is Guru.
8. "Differences based on caste, enjoyment of women,
should be got rid of to attain samaadhi" (This was
said three times).
Differentiating one from another and worldly
pleasures are the two hurdles in the path of self
realisation. Swamiji stated in Tamil as above what the
Upanishads had stated, viz. "Udhara manthram Guruthe.
Athathasyabayam bhavathi. Sthriyaathyaktham jagath-
thyaktham". The above instruction is enough to enable
success in achieving self-realisation.
9. "Is Brahma Great or Vasisht Great?"
Renu who was asked this question, replied that as
Brahma was Vasisht's father, Brahma was great. Swamiji
did not accept that reply. He said "Vasisht was great.
When Brahma told Viswamitra that he had become
Brahmarishi, Viswamitra rejected Brahma's certificate and
expected to get that certificate from Vasisht's own mouth.
Hence the guru (master) is bigger than deity". From this it
is clear that like Viswamitra one should have devotion to
the guru.
10. "This is Moksha! This is Moksha! See"
The words came from Swamiji when he was in
Subbalakshmi's house. Swamiji picked up a big mirror
(looking glass) from the house and handing it over to
Renu, put his hand around Renu's neck embracing him
and pointing to the image in the mirror, said "This is
Moksham". The meaning of the above is as follows: "If the
mirror is removed, the shadow is eliminated leaving the
168 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

image and in the same manner the jiwan disappears and

only image of Brahmam remains."
11. "Rama Rama Mahabaho" -"If one repeats this, one
attains Moksha".
These words are contained in 'Aditya Hridayam'.
Sage Agasthya imparted Aditya Hridaya sthotram to Lord
Rama calling him "Rama, Rama Mahabaho" with great
affection. In the same manner we should also read the
Aditya Hridaya sthotram(Which has 31 stanzas) with
deep devotion and repeat the Rama Nama Japam.
According to Swamiji this practice would enable one to
attain liberation (Mukthi) easily.
12. "One should repeat 'Aditya Hiridayam' regularly.
At dawn one should at least sit for half a minute,
then the rakshasan will die".
The above words were addressed to Renu one day at
12 noon. Renu was prostrating before Swamiji at noon
when he was focusing his sight on the sun. Before Renu
got up, Swamiji went to Sadaichi's house and made the
above pronouncement. The instruction was that at the
time of dawn, with the mind concentrating at least for half
a minute on the rising sun, repeating the Aditya Hridaya
Sthotram would eliminate passion and purify the mind.
Swamiji always likened anger to rakshasan and when he
said "Rakshasan will die", he meant "Anger should die".
One could also interpret the word "rakshasan" to refer to
all the six facets of desire or passion.
13. "Read the Sundara Kandam, you will become
enlightened".
14. "Parithyaktha Sarvaasamabi upakatha dakshinaasam".
"You should practise this well."
In describing the features of Sage Agasthya,the
Sambukaavya of Ramayana mentions the above as
APHORISMS OF SWAMIJI 169

attribute of Agasthya. The essence of this saying is that the

sage Agasthya abandoned the other three directions and
preferred to come to the South. There is a pun on the
word "Dakshina" as it could also be interpreted to mean
that sage Agasthya, though rid of all desires, was desirous
to receive dakshina (compensation to the master). But the
latter interpretation is not so important. By imparting the
above, Swamiji expressed his opinion that one should
have absolutely no desires, that there is no need to run
hither and thither for the sake of filling one's belly and
that one should be contented with what one has. In fine,
his admonition is that desire should be totally eliminated.
15. "Rama is omnipresent. As such one should always
meditate on Rama Nama". (Swamiji moved his
thumb to indicate constant repetition of Lord
Rama's name)
Swamiji has inculcated the practice of repeating Lord
Rama's name to many people. He opined that in this
Kaliyuga, there is no other better practice to attain moksha
or liberation. That is the reason why he pinpointed his
thumb to emphasise that one should do the japa all the
time. Its implication is that without regard to time of day
or night, country or place, Meditation on Lord Rama's
name would lead to moksha (liberation). A noteworthy
incident related to the above is described below:
Swamiji had, one day ordered that Renu should sleep
in the temple of Lord Muruga (Ilayanar Temple). As per
that instruction, Renu was sleeping in that temple laying
himself close to Swamiji so that his feet touched Renu's
head. During that week, Swamiji induced a couple of
dreams on two nights and thereby imparted two
instructions which are described at items 16 and 17.
170 SESHADRI SWAMIGAL OF IIRU V ANN AM ALI

16. One special feature/aspect of Rama Nama Japa is

brought out as follows:
Suddenly one day Swamiji told Renu that he should
no longer sleep in the temple but go and sleep in the
street. Accordingly Renu left the temple. He had kept a
particular sloka written on a piece of paper inside his
book on Bhagavatham which was left in the bed where
Swamiji used to sit. That night Swamiji had torn into
hundred bits that piece of paper and left the bits inside the
book at the same place. Renu who was perturbed not
knowing the reason why Swamiji had asked him to sleep
outside, saw the bits of paper kept inside the book kept
near Swamiji. That paper contained maxims of Sri
Bodhendra Swamigal where he had admonished the
practitioners of Nama Japa against ten types of defects:
"Sanninthaasathy Nama Vaibavakatha Srisechayorbheda
dheerasradha Sruthisastra desikakiraam naamnyartha
vaathabrahmaha! Naamaastheethi nishitha vasthu
vihithathyagauca darmaanthrais saamyam naamani
sankarasya saharer naamabharaathathasa."
The above sloka was composed by Sri Bodhendra
Swamigal. The defects against which he had cautioned
were:-
1. Abusing Sadhus
2. Extolling the merits of Nama before mischievous
persons
3. Differentiating between Siva and Vishnu
4. Lack of faith in Vedas
5. Lack of belief in Sastras such as Smrithi
6. Not giving credence to Master's (Guru's) words
7. Running down the virtues of pronouncing
Lord's names
APHORISMS OF SWAMIJI 171

8. Doing misdeeds under the assurance that

singing in praise of God would compensate for
the wrong acts.
9. Throwing away one's dharma or duties
10. Comparing the blessings of Nama Japa of
Easwara (God) as equivalent to the benefits
derived from other good acts.
Swamiji tore into bits the paper in which the above
sloka was written because he considered that there could
be no control or restraint on doing Nama Japa or singing
the names of Lord (Nama Kirthanam). Perhaps
Sri Bodhendra Swamigars intention in imposing the
above constraints was to instill in the minds of people, the
essential need to do Nama kirthanas (hymns in praise of
God) to achieve liberation (moksha). On the other hand
our Swamiji by pointing his thumb and mentioning all the
time (sada) emphasised one pointedness and freedom
from constraints of time as adequate adjuncts of
Namakirthans and therefore there was no need to impose
any other constraint. Both are mahans and each in his own
light and authority found it appropriate to specify the
specific conditions to attain liberation.
16. "You can go in royal style by repeating Rama, Rama,
Rama."
During the seven days, Renu was ordered by Swamiji
to sleep in Lord Muruga Temple, he appeared in his
dream on the third night. There was a beautiful banana
plantation. Renu was sitting there when Swamiji brought
a big cluster of 500 bananas and told Renu "(These) should
ripen." This was repeated twice, after which Swamiji
disappeared. When describing the style in which one
could go, Swamiji speedily threw up his hands. There
were a few bananas which were red and on the point of
172 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

getting ripe and the rest were totally unripe. Swamiji

conveyed to Renu the unripe state of his spiritual pursuit i
and advised him to do Rama Nama Japa to attain
liberation (Moksha)
17. "You should forget the body that way".
The above is the outcome of Renu's dream on the
sixth night. The dream was as follows:
Renu was doing Rama Nama Japa sitting under a
tree. Swamiji came behind him brandishing a knife with
which to cut him. Renu without getting up was trying by
his hands to ward off the attack. Swamiji increased the
tempo of his attack. Few minutes after the above struggle,
Swamiji threw away the knife and laughing boisterously
told him "What kind of meditation are you doing? You
should not have any awareness of the body. This is
absolutely useless. You should totally remove the body
awareness." In the morning Renu tearfully bowed to
Swamiji, when he said "Have no worries. God will take
care of all that." The above illustrates the need to meditate
with all body senses eliminated even under threats to
one's life.
18. "One should do good deeds (Satkarmam)".
19. "Aapathaamapa harthaaram Thaathaaram Sarva
Sampathaam!
Lokaabiraamam Sri Ratnam Bhuyo Bhuyo
Namaamyaham!"
One day Swamiji was at Sadaichi's house at 2 p.m.
and laughed for five minutes having taken out Renu's
sacred thread and putting it on his neck. Later he put back
the sacred thread on Renu himself. That night at 9 p.m.
Swamiji made Renu stand under a tamarind tree opposite
to Sadaichi's house and went on talking in his peculiar
style the whole night at the end of which at dawn he
APHORISMS OF SWAMIJI 173

asked Renu "Would you like to take sannyasa?". To that

Renu replied that he did not possess adequately the
strength of mind to renounce. Swamiji's rejoinder was,
"You should do good deeds (satkarmam)." When Renu
queried the master how to do those good deeds, Swamiji
recited the above sloka and disappeared. From the above
it is clear that if treating the reciting of the above sloka
itself as a good deed, one did recite it, by the grace of Lord
Rama, one could achieve the pleasures of the present life
and attain liberation (Moksha) in the life after .
20. "How to get rid of sins".
21. "I shall procure for you a copy of 'Bhagavatham'.
22. "Sanaihi Sanaihi Apoojayathu".
One afternoon at 4 p.m. Swamiji uttered the above
three lines sitting at the Sadhu Chathram. Addressing
Renu, he said/'Vyasa - great, very great man! Very Very
great man". The meaning is that one should read the
Mahabharatham to get rid of one's sins. One should not
give up in the middle thinking it is too voluminous and
should completely read it in stages. As stated by Swamiji,
Renu was the recipient of the 18 Kantos of Mahabharatha
as a gift from a friend at Salem.
23. "Kaveri Virajaathoyam Vaikundam Rangamanthiram
Paravasudevo Rangesah Prathyaksham Paramam Patham".
Once Renu had darshan of Lord Ranganatha at
Srirangam and came to see Swamiji at Tiruvannamalai
with the prasad like Tulasi (leaves) etc. A day after
reaching Tiruvannamalai he met Swamiji at Sadhu
Chatram and stood beside him in obeisance when Swamiji
uttered the above sloka and said, "If one takes bath in the
river Kaveri, he washes off all his sins. Having darshan of
Lord Ranganatha, liberates you (you attain Moksha). It is
so at Chidambaram also. Did you do that?" he asked. As
174 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

Renu had not spoken a word, he was amazed at the 1j

11
statement of Swamiji and presented to him the prasad he
had brought. From the foregoing, it is apparent that both
Srirangam and Chidambaram are centres for liberation
(Mukthi Kshethra).
24. "Mathru sanaamanaathaanaam Kaakathihi
Purushothama!
Aham Sanyasi Veshena Bodhayami DananjayalI" ,
One day when Renu was seated at a lower verandah
in Sadhu Chatram, Swamiji who was seated at the higher
level and after making his usual mysterious observations, \
pronounced the above sloka. The meaning of the sloka is I
as follows: "Krishna! what is the fate of the people like me
who are lost without any direction?" " Arjuna! I would
impart to you spiritual knowledge clad in the garb of a
sannyasi". Swamiji considered himself as Lord Krishna in
sannyasi garb and Renu as Arjuna. It is evident from the
above that great incarnations like Swamiji appear often to
uplift the people and in the interest of well-being of the
world.
25. "You can go to Kasi later. You should go to
Rameswaram right now. You will also get rid of
brahmahathi".
One morning at 9 a.m., Renu appealed to Swamiji
thus: "For one month after I have your darshan, my mind
is absolutely under control. But after that it starts its
monkey tricks. Please show me some way to control my
mind." Swamiji did not respond to this immediately but j
later at 3 p.m. gave the above words as his response. Renu i
did not have any money to go to Rameswaram. Though
he did not express it, Swamiji in his supreme perception
understood it and told him that he would get the money
right away. At that moment someone brought to Swamiji
a large quantity of sacred ash which had been mixed with
APHORISMS OF SWAMIJI 175

rosewater and other sweet smelling ingredients. His

intention was that he should take it back as prasad from
Swamiji. Swamiji took it and smeared the whole lot of it
on his forehead and head. He also took the sacred ash
from his head and from the floor droppings and smeared
it on Renu's forehead and head. When the person who
had brought it asked Swamiji to give him some quantity,
Swamiji roundly abused him and showed him off.
Thereupon that person tried to pick up the piece of paper
lying crumpled on the floor and in which he had brought
the sacred ash. Swamiji told him, "Don't touch it. If you
touch it, you will be bitten by a snake" and prevented him
from picking it up. After the above, Swamiji having
applied all the sacred ash on Renu, told him that he could
then proceed to Rameswaram. Accordingly Renu
proceeded to Trichy.
At Trichy he met a scholar by name K. Natesa Iyer
who had retired as a D.E.O., at an upanyasam in a
building constructed for conducting yagnas. Renu had
some previous acquaintance with him. After the spiritual
lecture was over the retired D.E.O. invited Renu to his
house. Sri Natesa Iyer was a person with a liberal
disposition towards those who had good character and
pursued worship of God. Thus he feasted Renu and
offered him Rs.100/-. Not having dreamt of such a
development, Renu thought that this was entirely due to
Swamiji's grace, went to Rameswaram and had his holy
dip and returned. From then on, his mind became clear.
The above incident indicates that having a sacred dip is a
means to achieve mental clarity and maturity.
26. "A sannyasi was saying Narayana! Narayana, What
next?"
It is to be inferred that he attained liberation. Just as
he attained liberation by meditating on Narayana, all
should follow that lead. As there is nothing more to be
176 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

done after that, it means that one should continue it till

one attains mukthi.
27. "Gnaanaanandamayam devam nirmala spatikaa-
kiruthim!
Aathaaram sarvo vidyanaam hayagreeva mupaas-
mahel"
28. "Gurave sarva Lokaanaam bhishaje bhavaroginaam
Nithaye sarva vidyaanaam Dakshinamurthaye namah!"
29. "Mouna vyagyaa pragaditha
parabrahmathathvam yuvaanam
Varshishtaanthe vasathrishiganairaavrtham brahma
nishtaihi
Acharyenthram karakalitha chinmuthram anantha-
murthim
Swaathmaaraamam muthithavathanam Dakshina-
murthymeede"
30. "Manthasmitham spurithamuktha mukhaaravintham
Gantharpakoti satha sunthara divyamurthim!
Aathamrakomala jadctn gadithenthulekam
Aalogaye vadathadeenilayam dhayaalum!"
It was our Swamiji's order that one should recite
daily the above four slokas in praise of the Guru (Swamiji)
31. "Ananyas Chintayanthomam yejanah paryu-paasathe!
Deshaam nithyaabi yukthaanaam yogakshemam
vahaamyaham"
By this sloka Swamiji has kindly assured that he takes
care of the welfare of those who practise the previous four
slokas relating to the Guru (master).
32. "If one sings hymns in praise of Sri Ranganatha one
attains mukthi (Liberation)."
33. "if one narrates the Lord's stories (Harikatha), one
attains moksha (Liberation)."
I APHORISMS OF SWAMIJI 177
r
1 34. "I give you an almanac (Panchaangam). Would you
I receive it?"
Earlier Swamiji's imparting to Renu Bhagavatha
Upadesam has been touched upon. Subsequent to that the
speaking God, full of mercy, (Swamiji) inculcated to him
the panchanga (five parts). In this context, the word
"Panchangam" does not mean the book containing details
of the festivals, their dates, etc. It refers to the
mahamanthra of Lord Krishna comprised of 18 letters,
5 words, (Panchaangam) in Sri Gopala thaabinee
upanishad.
35. "Aarthaa vishannah chithilaascha bheethah
Goreshucha vyathishu varthamaanah
. Sangirthya narayana saptha maathram
Vimuktha dukaah sukino bhavanthu"
Swamiji repeated the above twice so that one should
not miss the objective.
One should unceasingly practise Sri Narayana Japam.
The principle underlying the above is that thereby one
gets rid of one's inner-most spiritual thirst and attains
everlasting bliss. Since Swamiji imparted the above on
two or three occasions, perhaps, his intention was that the
same could be used to cure sickness.
36. "Raghavathve abhavath Sita Rukmini Krishna janmani
Anyeshu cavathaareshu Vishnureshaa nabhaayinee"
Swamiji applied the kumkum prasad brought by
Renu from Amman Sannidhi on Renu's entire forehead
like one usually applies the sacred ash(Vibhuthi) and said
the above. Just as Sivam cannot be separated from Sakthi,
sacred ash and kumkum should not be applied separately
but together.
37. "Have you read Kaumuthee"? I have read it crores
of times"
178 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

Once, Swamiji addressed the question, "Have you

read Kaumuthee?" to Renu and when he replied in the
affirmative, Swamiji again asked "How?" Renu replied
"Aa Ee Unhal. Ithi Maaheshwaraani soothraan yanaathi
samgyarthaani". Swamiji said,"No No, not that way. It
cannot be reckoned this way" and shook his head
vigorously.
One meaning of Kaumuthee is moonlight. It is also
the title of vyakarana sastra. As it explains in clear terms
the concepts of vyakarana sastras as in moonlight, that
title is given. Renu thought that Swamiji was asking about
vyakarana sastra and so recited a suthra, on the other
hand Swamiji referred to his own experience of the
coolness of spiritual bliss which was like the rays of the
full moon. Renu then asked him as to when he would be
able to attain that kind of a state, his response was as cited
at 38.
38. "Parithraanaaya Sadhunam Vinaayaacha Dhush-krithaam
Dharma Samsthaapanaarthaya Sambhavami Yuge Yuge".
From this, one infers that Swamiji referred to his
incarnation to remove evil and establish righteousness,
that he would perform the task of wiping out ignorance
and instilling spiritual enlightenment in those who sought
refuge in him.
39. "Don't you know the route? Kamakshi, Meenakshi,
Visalakshi all three are one and the same. They will
confer liberation on those who contemplate them.
Do you not know the path to attain liberation? The
route consisting of yagas, yoga, etc., is very strenuous. The
path of Bhakti (Divine Love) is the best. And in that path
of love, worship of Devi is the most effective. The
mother's concern for a child is much more than that of the
father. Hence Devi who is the mother of the entire world
APHORISMS OF SWAMIJI 179

has manifested herself as Visalakshi at Kasi, Kamakshi at

Kanchi and Meenakshi at Madurai. Devotees who
dedicate their mind to any of the three would reap the
same benefits.
40. "Sri Krishna Karnamritham, Lalitha Sahasranamam,
Siva Sahasranamam - all these three are great, where
is the world?" The meaning is that there is no world
without the above three. Our Swamiji in his younger
days used to keep an idol of Lord Krishna and do
puja. Later on he used to worship Sri Lalitha,
Rajarajeswari and also Lord Siva. He reached his
spiritual pinnacle by doing the above pujas. In his
immense mercy to the people, he has kindly
exhorted them to do the same.

Instructions to Other Devotees on detachment

I. Matters Pertaining to Renunciation (Vairaagyam)

41. "After all, all of us are going to go one day". The
above words were addressed to Echammal to pacify
her when she was in profound grief on the death of
her daughter.
42. "Do you want Kalyanam? Do you want
Santhikalyanam?"
This was addressed to Parabrahmanantha Yogindra
Saraswathi Swamy near the Mulaippal Theertham. On
hearing the above, that Swamy told our Swamiji "I am not
able to understand the meaning". Swamiji explained
"Marriage is the wiping out of feelings of self, pride.
Destruction of bodily senses is consummation of
marriage"
43. "Nothing is our own." These words were addressed
to pacify Sivaprakasa Mudaliar who was immersed
180 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

in inconsolable grief on the demise of his daughter,

Pattammal.
44. "Is the rakshasan dead"
T. S. Kuppuswamy Iyer was asked the above
question. Swamiji used to visit his house often. It was as if
it was his own home. Swamiji also used to beat and abuse
the womenfolk in the house in their own interest. But
Kuppuswamy Iyer did not like this and he used to
criticise Swamiji for that and he used to get angry with
Swamiji because of that. Swamiji considered "anger" as
"rakshasan" and whenever he met Kuppuswamy Iyer,
Swamiji used to call him "Rakshasan, Rakshasan." Some
time later Swamiji came to his house and asked him "Is
the rakshasan dead? "On hearing this, Iyer's mother
became sad and cried. Thereupon, Swamiji used to say
that the rakshasan had left and that Kuppuswamy Iyer
was alive. By repeatedly saying this, Swamiji was
successful in removing anger from Kuppuswamy Iyer's
mind.
One day Swamiji took this author, Renu, to the house
of Chinna Gurukkal. At that time Chinna Gurukkal and
his son-in-law were engaged in a debate regarding some
temple matters and also some family matters. Soon the
discussion became hot and they started shouting angrily
at each other. Swamiji witnessed this for about
half-an-hour and departed. That evening when Renu met
Swamiji, he reminded him, saying "Rakshasan,
Rakshasan, wicked Rakshasan. You should slay
rakshasan. Can you do it? May be the rakshasan will kill
you also." From the foregoing incidents, it is inferred that
Swamiji considered"anger" as "rakshasan" and that anger
should be totally got rid of.
APHORISMS OF SWAMIJI 181

45. "If it sprouts, get rid of it"

These words were addressed to one Subramania
Thambiran. This person was visiting prostitutes in his
village. After serving Sri Ramana Bhagawan and Swamiji
for a long time, he was weaned of his bad habit. On one
occasion he was eyeing a dasi (temple dancer) when she
was dancing at the temple of Lord Arunachaleswara. The
next day when he went to Swamiji, he threw stone at him
saying "If it sprouts, cut it out" and did not allow him to
come near him. From this incident, it is obvious that the
trait of sexual passion was anathema to Swamiji and that
one should get rid of such desires.
46. "Unless Ravanan dies, the head will not grow.
Tongue, nose, nose, tongue, tongue, lick, lick, lick.
What have you seen? Is it so beautiful-Mere
Phlegm?"
These words were received by Bhargava Rama Iyer
of Thiruvananthapuram. That chap was indulging in
sensual pleasures and conflicts. Ravanan meant passion.
"Ravanan dies" means ridding oneself of such,passions.
"Head" means the ten senses. These are like the ten heads
of Ravanan. Control of sexual passion would result in
control of all bodily senses. The words "Tongue, Nose"
and such other revulsive words caution people from
falling prey to feminine charms. In general the above
utterance of Swamiji serves as a stern warning against
indulging in sexual passion.
47. "Truth, peace, humility, patience are relatives,
relatives, relatives"
These words were directed at Peria Thambi Mudaliar
of Vellore. This gentleman was well versed in the Tamil
works of spiritual excellence like Thevaram,
Thiruvasakam, etc. He was a very devout person. Once
182 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

when he met Swamiji, he threw a piece of broken coconut j

on him and silently watched him for a while after which
he spoke the above words. Truth, peace, humility and
patience lead to the habit of speaking the truth, control of
senses, ability to bear good, bad, cold, heat, comforts, grief
which arise as a consequence of one's previous deeds. The
words "relatives" excludes commonly known relatives
such as brother, uncle, brother-in-law and so on. Such
persons are relatives because of bodily association and not
relatives of the atma or soul. Truth, etc., help in achieving
spiritual elevation. The fact that Swamiji repeated the
word "relatives" thrice is to emphasise that they should
never be neglected. By these words, reformation of the
mind, speech and body is enjoined.
48. "Be patient, Be patient"
This advice was received by K. Vaidyanathan, a
teacher in Mahanth High School of Vellore.
Sri Vaidyanathan had an innate devotion for
Sri Ramakrishna Pramahams and his deity Sri Parasakthi.
Once he had come to Tiruvannamalai as a part of
pilgrimage to places like Tirupathi etc,. There, after
having had darshan of Iswara at the temple, he was
eagerly awaiting Swamiji at Sadaichi's house. Knowing
about his innate qualities, Swamiji suddenly appeared
there and gave the above advice, repeating twice that he
should be patient. It will be seen that the advice contained
at 47 above is enshrined in these brief words. This is the
only aid to attain liberation. Like Yudishtra, if we adhere
to this steadfastly we can also easily achieve
self-realisation (mukthi).
49. "He spreads his shop in the morning. Closes it at
night. He does not see Lord Arunachaleswara. What
APHORISMS OF SWAMIJI 183

is the use? Visit the temple, Visit the temple, Visit

the temple"
The above words came from Swamiji when our S.
Parasurama Iyer went to call on Swamiji at the Ilayanar
Temple. There were some five or six saffron-clad sadhus
and one of them asked for Swamiji's advice to which he
responded as above. Swamiji opined that though clad in
saffron robes, they were wasting their time, like a
shopkeeper who opens and closes his shop every day, in
discussing worldly affairs and they never visited the
temple for worship of God. Thereupon the person who
had raised the discussion remarked that they were not
able to see Iswara in the temple. Swamiji was disgusted
with this, and departed from there without uttering a
word. There have been persons who without paying heed
to Swamiji's advice, indulged in useless discussion. From
the above words, it becomes clear that immense spiritual
benefits could be derived by worshipping at temples.

Some Instruction on Ahimsa

50. "Don't beat the snake! Don't beat it!"

Once a snake sneaked into Sadaichi's house. People
started beating that snake with sticks and stones. Swamiji
prevented them from doing so by his above words. These
words emphasise Ahimsa Dharma.
51. "It is a Sin! Don't beat it, Don't beat it"
One morning at 7 a.m. Swamiji was sitting on a stone
near the compound wall at the back gate of the temple. A
snake came from somewhere and circling Swamiji's neck,
spread its hood on his head as if providing him cover
against sunlight. Manikkasami and some temple
employees raised a hue and cry on seeing that. The snake
crept away and tried to hide itself below a heap of bricks
184 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

near there. At that stage the temple employees started

pelting stones on it and Swamiji told as above. This is
another example of Ahimsa (Non violence).
52. "Arre! Don't beat the cat, Don't harm it."
A cat which used to frequent the milk booth, caught
hold of a squirrel and on seeing that some urchins
released the squirrel from the cat's hold. The squirrel was
struggling for life. Some boys took the squirrel in their
hand and sprinkled water on it. Some others started
troubling the cat. At that stage Swamiji intervened as
above and took the squirrel in his hand and gave it to
Manikkam and instructed him to leave it at the Hall of
Thousand Pillars. Swamiji told them not to harm both the
squirrel and the cat. From the above the concept of
kindness to living beings is brought out.

Equivision (Samadarsanam)
53. "It is all the same"
A cat once drank away a part of the milk kept for
Swamiji. Swamiji started drinking the balance quantity.
People in the mutt told Swamiji "It is left over after the cat
has sipped. It is poisonous. Don't drink it. We will give
you fresh milk". Swamiji's response was as above and he
finished the balance quantity. It means the unity of man,
cat, dog etc. It did not matter if it had been sipped by a
cat, poisonous or otherwise, whether it was nectar
(amrith), clean or dirty, it was all the same. This brings out
the attitude of non-discrimination.
54. "What is good? What is bad?"
1. This is also referred at sub-para 4 below. There
was a common talk in Tiruvannamalai that
Swamiji was afraid of dogs, policemen. In fact he
was not afraid of these two. Just as he described
APHORISMS OF SWAMIJI 185

anger as "rakshasan", he characterised those who

inflicted pain or injury as "dogs", "policemen".
But there was some basis for what the people
were saying.
A retired army man living at Adi Annamalai
was having a hairy dog as pet. When he brought
that dog on leash to see someone in the temple,
it pounced on Swamiji who was seated in the
corner hall there and Swamiji fell on a flower
plant nearby. Iswaraswamy and some other
witnesses took that army fellow to task.
2. When Tiruvannamalai had a plague epidemic
and the entire town had been evacuated, our
Swamiji used to roam around in the streets.
Seeing this, the magistrate by name Yagneswara
Dikshidar had Swamiji arrested by a policeman
and put him behind bars. The police fellow had
illtreated Swamiji. They, however, released him
at once. From then on, Swamiji used to say
"Dog-policeman" quite often. That was the basis
of the rumour.
3. Once Swamiji picked up a young pup which had
not even opened its eyes and brought it to
Sadaichi's house and was playing with it. Some
persons who were there remarked "after all you
are afraid of dogs, but now you are fondling a
dog." Swamiji said "This is only a pup." They
asked "No doubt it is a pup but its mother is big.
How did you separate it from the mother?"
Swamiji laughed and took the pup and left it
with its mother. Even though that mother dog
was not familiar with Swamiji, it did not bite
him. Swamiji without any fear had removed its
186 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

pup and had been playing with it. From this it is /

obvious that Swamiji was not afraid of dogs.
4. On another occasion Swamiji was seen near the
'Sadhu Chathram' eating from a used banana
leaf the leftover food thrown in to the dust heap
and side by side a dog was also eating from the
same leaf. Those who saw the above told him
"Oh what a pity! we will serve you fresh food.
Please don't consume the left over." Inspite of
their pleading, Swamiji replied "What is good?
What is bad?" From the foregoing it is proved
that our Swamiji was perfectly pure and things
like leftover food, dirt, dog, cat, donkey, etc., did
not appear different in his eyes. Thus Swamiji's
vision saw the unity permeating and he did not
discriminate between one and the other.

Instructions on devotion to Guru (Master)

55. "One should be clean like the fly, strong like the ant,
wise like the dog and affectionate like Rathi, then
one can see the Guru."
These words were conveyed to Manikka Swami.
Even though the fly is associated with refuse, it is clean in
itself. The ant keeps on working day and night without
any respite and hence it is strong. Even if the master cuts
its tail or ear, a dog is loyal to him without forgetting that
he feeds it once a day; hence it is very wise. A virtuous
wife serves her husband with intense love and affection.
This way a good disciple who is clean in body, mouth,
hands, waist, mind and action and who is free from
laziness and is active, who does not mind any hurdles
which come as a test and serves his master happily and
without respite, receives the grace of his master (Guru)
APHORISMS OF SWAMIJI 187

Instruction on Karma

56. "A seed which has been fried, will not sprout"
These words were uttered to Subbalakshmi Ammal
who was the mother-in-law of Subramania Siva.
Action done with a motive achieves the objective but
binds the one who acted. Things which have been done as
offering to God will not produce any consequence like a
seed which is fried. From the above it is obvious that only
action without any motive and with no sense of
ownership that one has done it and action done as one's
duty cleanses one's mind and aids in spiritual elevation.
(Gnana nishtai)

Instruction on Meditation

57. "This is how one should meditate"

This was received by Echammal. One day Swamiji
came to Echammal's house and asked her "What puja are
you doing?" She replied "I keep Sri Ramana Bhagawan's
picture and yours and worship". Swamiji asked her "How
many days will you be doing puja? You should sit in
meditation." She wanted to know how to meditate.
Swamiji demonstrated it to her by sitting in padmasana
and in samadhi from 10 a.m. to 4 p.m. without any
movement, like a lifeless doll. Echammal and others
having completed their household tasks sat by his side
and observed him. At 4 O'clock Swamiji opened his eyes
and said "Did you see, Echammal? This is how you have
to do meditation." From this it is understood that instead
of doing puja, it is better to do meditation.
58. "One should meditate on God who is hidden like a
jack fruit pieces inside the outer rind".
This instruction was given to one Swami at the
Mulaippal Theertham. This was in response to a query
188 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

from the Swami as to how to meditate. He also gave two

further instructions. This instruction links meditation to
God. One should liken God to the jack fruit seed. The seed
has the creative ability to foster the growth of many trees
and millions of fruits in the same manner that God in his
power of Maya, creates invisible as well as perceptible
huge globes constituting the universe. Further the seed is
covered by five shields. In the same way, God is
transcending the five shields like annamayakosa etc.
Hence Iswara or God resembles the jack seed. To meditate
on God one has to remove the five shields which cover
Him. Thus Swamiji had brought out the essence of what is
stated in Thaitriya Upanishad.
59. "One should meditate like one sees one's image in a
mirror".
Our Swarupa is in reality only one. Because of the
mirror it makes it appear like two. In the same manner the
atma swarup is only one. When it is reflected in pure
buddhi (intellect), we experience it during meditation. At
that time dyatha, dyanam and dyeyam, the three facets
appear. That is savikalpam. When they do not appear it is
nirvikalpam. Thus, in the beginning one should practise
savikalpam.
60. "Read Atma-Bodha Upanished a 100 times. Rishis
attained moksha by repeating Narayana, Narayana."
Atmabodha Upanished extols the attributes of
Omkaram and Ashtaksharam. By practicing these
one sees Krishna Paramatma in ones own heart.
That identification (Sakshaatkaaram) explains
advaita kandaarthabodham. This instruction exhorts
one to read that Upanished and ashtakshara
manthra a hundred^ times and attain mukthi
(liberation). Those who do not at all know how to
meditate should start with the instruction at 60.
APHORISMS OF SWAMIJI 189

After that Savikalpadyana as mentioned at 59

should be done. Subsequent to that instruction at 58
is followed to attain atmaswarupa sthithi.

Instruction on Devotion (Bhakti)

61. "Did you have darshan of Kamakshi? Did you see

her Peetam? Kamakshi will confer mukthi"
This was addressed to Echammal who had returned
from a visit to Kanchipuram. The word "Peetam" (Throne)
means Srichakram. Everyone should worship Kamakshi
seated on Srichakram.
62. Atmaatzvam girijamadhihi Sahacharaah Praanaah
Sariram gruham, Pujaathe uishayobhogarachanaa
Nidraasamaadhi Sthithihi Sanchaarah pathayoho
Pradakshina Vidihi Sthothraani sarvaagirah
Yadyatkarma Karomi thaththathakilam Sambo
thavaaraadanam
This was addressed to Tiruppugazh Swami. It means
that instead of doing pradakshinam, Sthuthi, puja etc., it is
better to immerse oneself in the thought that everything is
manifestation of Sivasakthi which is the supreme soul.
63. "Bhoodamumaai Bhooda Vikarpamumaai
Udalwnaai Ivai Allavumaai Iraaninra
Gnana swarupa Vinnnagia
Arunachaleszvara Parabrahmane namah"
"Sri Kamakoti Sastriar taught this. You also do this."
This was received by Manikka Sami.
64. "One should pray to Lord Arunachaleswara all the
time. In particular perambulation of the hills should
be done on Tuesdays. Deep devotion will arise".
This was addressed to G. Narasimha Iyer.
190 SESHADRI SWAMIGAL OF IIRUV ANN AM ALI

65. "Devah Paayaath Bhayaci Vimale Yaamune

Majja- dheenaam
Yaacantheenaam anunayabadairvanchithaanyam cukaani
Lajjaalolai ralacavilacair unmishath pancha baanaihi
Gobhasthreenaam nayanakucumairaarchidhah kesavohnah"
T. S. Kuppuswami Iyer was instructed to utter this
sloka and worship Lord Krishna. Kannan (Krishna)
removed the clothes of the gopis and climbed a tree when
they were bathing naked in the Yamuna. The unfortunate
girls having found that their pleadings were of no avail,
cast their passionate glances at Lord Krishna which had
vanquished the Lord of Desires "Kama". Let Krishna, who
treated those glances as offerings of flowers, protect us.
66. "Manthasmitham spuritha mukta mukaaravindam
dayaalum "
This was mentioned to Narasing Rao and his wife.
Please see item 30 above. This is in praise of Guru when
Narasing Rao and his wife had gone to the temple and
met Swamiji there, they requested him to give upadesa
and he mentioned the above sloka which is in praise of
Dakshinamurthy.
67. "Yegaakaara camasthaloka janakam hemaathri
baanaa- sanam
Naagavaasa kreeda kundalatharam nagenthra
bhoosho- jwalam
Raagachanthra Samaanakaanthi uadhanam
rajeeva nethra- architham
Sogaaranya thavaanalam subhagaram Sonathri
natham bhaje"
The above verse is from 'Arunachala Sathakam' and
Sathram Kutty Iyer received this.
68. Do Pradakshina at this Kambathu Ilayanar (Lord
Subramanya). Give up anger. Do not mix with
APHORISMS OF SWAMIJI 191

evil-minded persons. This instruction was given to

K. Srinivasa Rao. This person had a reputation of
being a scoundrel in Tiruvannamalai. He often met
Swamiji at Lord Muruga's temple. On one such
occasion Swamiji gave the above instruction. He
implicitly followed Swamiji's instruction and turned
a new leaf in his life.
69. "Guhan steered a boat. Rama embraced him. Guhan
Fell into the Ganga and died."
These words were uttered to G.Venkatarama Iyer. He
was a learned person. He was a very great devotee of
Lord Rama. One day he was asked to address a sangh in
Tiruvannamalai on the subject "Guhan's friendship". He
had a high regard for Swamiji. When he was on his way
to deliver his discourse he came across Swamiji, who
asked him where he was going. He told Swamiji that he
was to deliver a talk on "Guhan's friendship" but that he
could not muster his thoughts and was confused and
requested Swamiji to give him guidance. Swamiji uttered
the above in response and asked him to proceed with the
talk. Accordingly he elaborated the above and completed
his talk. The three sentences of Swamiji refer to Karma,
Bhakti and Gnanam. Every one should perform work
enjoined on him without any motives and that constitutes
karma. Guha was a boatman and he did his duty by
rowing the boat. To worship God with a pure mind is
Bhakthi, Guha thus worshipped Rama and Rama
embraced him. This refers to Bhakthi yoga. Ridding one's
mind of differentiation is Gnana. Mukthi means becoming
one with the all pervading. "Guhan fell into the Ganga
and died" refers to Gnana yoga and its aim of attaining
moksha. Thus Swamiji summed up the entire gamut of
spirituality in the above pithy sentences.
192 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

Sri Rama Nama Upadesa

70. Sri Rama, Rama, Rama
Swamiji had imparted Sri Rama Taaraka Nama to
many devotees. He used to say often that one could attain
moksha easily by Rama Nama Japam. Many devotees
have received from Swamiji the above manthra and
practised the same in their lives. Chaitanya Swamy,
Kumbakonam Srinivasa Iyer, Rukmani Ammal, Ozukkai
Ramaswamy Bhagavathar and others were given such
upadesa. Among those who continued doing this Japam
at the time of this publication (i.e.1939) were T.S.
Kuppuswamy Iyer, Krishnaswamy (otherwise known as
Malayala Swamy), Kutty Iyer, Tiruvengada Mudaliar,
Radhakrisha Iyer, Ganghadara Sarma etc. Seeing the large
number of people to whom this was imparted it is
confirmed that Sri Rama Nama Japa is an indispensable
aid in achieving liberation (Moksha).

Manthra Upadesam
71. "Tiruppugazh is the only big Manthram"
This was addressed to Tiruppugazh Swamy.
72. "Om Siva Siva, Om Rama Rama" (Palaathipalaa
Manthram)
This was received by Sivaprakasa Mudaliar. Swamiji
imparted this to Sivaprakasa Mudaliar saying that it was
useful, very useful manthram. However, "Palaathipalaa
Manthram" is contained in Savithri Upanishad and is
interspersed with Gayathri Manthra and consists of 100
letters interpersed in a very secret manner. Its Rishi,
Chandas and Devathas are also mentioned. In the
manthra sastras, it is referred as "Sathaakshari",
"Kshoocchathi" and every letter has to be doubly
pronounced. Swamiji did not impart it to Mudaliar, may
APHORISMS OF SWAMIJI 193

be because of extreme difficultly in repeating it and in

following it. As per the Sastras anything that emanates
from the mouth of a Guru is equivalent to Vedas,
Manthras. The disciples should devoutly follow his
instructions. As Swamiji mentioned Om Siva, Siva as
"Palaa Manthram" and "Om Rama, Rama," as "Athipalaa
Manthram, one should follow the same with sincere
devotion. Such an upadesam is not usually imparted to
anyone.
73. "Abha sarpa sarpa bathram they thooram gacha mahaayacaah
Janamejayasya yagnaanthe asthika vachanam smara "
This manthra is about snakes and was imparted to
V. Sitarama Iyer. If this manthra is repeated daily three
times in the morning and evening, snakes will not come,
neither scorpions and they will not sting.
74. "(1) .There is a big ocean (2) A Ship is going there
(3) There are five persons in the ship (4) Another
person is steering it (5) It should be steered
carefully."
The above words were received by Sundarammal of
Vellore. Sundarammal had asked Swamiji what "Ajapa"
meant. By way of reply Swamiji imparted the above. What
Swamiji imparted is the essence of "Ajapa Gayatri
Manthram." Ajapa Gayatri Japa is one which takes place
without any effort. "Japa" means pronouncing the letters
with an effort. "Ajapa" means that which occurs without
any effort. That is, in nature, ajapa is taking place in our
body without any effort. That is known as Ajapa Gayathri.
We breathe in, out 21,600 times daily. "Aham Saha
Soham" is the manthram. It is part and parcel of breathing
in and out. The meaning of the manthra is "I am he; he is
I". This manthra is running through women, men,
children, the aged — through all by itself in the form of
breath. Without being aware of that, living beings get
194 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

drowned in the sea of sins. If any one keeps watching this

Ajapa Gayathri, it is equivalent to doing the japa 21,600
times. By this means we can discover the Paramatma
enshrined in our body as the minutest manifestation of
nathaswarupa (personification of sound or music). That
constitues knowledge of self (atma gnana). This is referred
in Upanishads such as Hamsa Upanishad. Swamiji had
instructed in the foregoing, as to how everyone should
observe the Ajapa Gayathri. The first pronouncement
means the sea of birth, death. The second refers to the
body with the five senses. The third sentence refers to the
five passengers Thik, Vayu, Surya, Varuna and Ashwini
Deva who are presiding over Surothram, thwak, satsu,
jihwa and karnam, (Gnanenthrium) the five spiritual
senses. The fourth sentence refers to the jiwa as boat-man
(helmsman). The fifth sentence refers to the destruction of
the senses and identification of the self as "I am
hamsa-Parmatma." "Careful steering" means identification
of the self as parmatma and existing in that stable state of
awareness. A drunken helmsman can topple the boat. In
the same way, a jiva confused with differentiation could
topple the human (boat) in the sea of birth and death. The
concept is to be forewarned against such toppling.
75. "Aham Saha Soham"
This was imparted to Palaasur Natesa Iyer. Iyer
received this upadesa after moving with Swamiji for a
long time. Swamiji had shown him how to control breath
and concentrate on the point between the eyebrows. At
the time of publishing this biography he was still
practicing Swamiji's instructions at Vellore.
76. "Om Namoh Narayanaya! Om Namah Sivayal
Arunachala, Arunachala, Arunachala, Sri Rama, Rama,
Rama "
APHORISMS OF SWAMIJI 195

Aathwambadi Krishnaswamy Sastriar got this

manthra. One day, Swamiji in his company perambulated
the big Nandi at the temple three times, writh his hands
twined over Sastriar's shoulder and imparted the above
instruction and enjoined on him to practise it without any
break. He was abiding by that instruction, at the time of
going to press.
77. "Do the Japa: "Om Namah Sivaya" and meditate on
both Annamalai and Unnamalai. You will get
abundant moksha."
This instruction was given to Arunachala Swamy.
78. "Om Sreem Hreem Kleem Klaum Gam Ganapathaye
Vara Varada Sarvajanamevasamaanaya Swaha"
This was imparted to S. Parsurama Iyer. It is the
manthra of Sri Vallabha Ganapathy. It has 28 letters. If it
is practised 28 lakh times, one would become wealthy and
popular with people.

Instructions relating to Spiritual Matters (subject of

Gnana)
79. "If one gets to know the one who senses the taste by
the tongue when eating, then it becomes known"
This was imparted to Echammal. It is boktha
(experiencer) who has got the characteristics of mind,
intellect, prana who gets to know the taste. Once one
understands that he is pure without any attributes, then
atmaswarupa is perceived (the real nature of self).
80. "Om Pragnaanam Brahma - Om Aham Brahmaasmi
Om Tatvam Asi - Om Ayam Atma Brahma "
Echammal got this upadesa. Swamiji elaborated for
four hours the meaning of the above four statements. One
196 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

gets to know the inner meaning and secrets only through

a guru (master).
81. "You will get enlightenment if you repeat Atma
Bodha Upanishad 100 times daily."
This instruction was given to Brahmananda Yogindra
Swamigal.
82. "Suryan (Pointing finger at it), That is gnana"
This instruction was given to Santhammal. Swamiji
imparted this to Santhammal who bowed before him at
the temple by making her sit. Ignorance (Agnana) is
darkness and Surya (Light) is gnanam. It may mean that
where ignorance is removed, there shines gnanam. There
is a special significance in Swamiji mentioning "Suryan",
then pointing finger at the sun saying "That is gnana
(Light)." The sun's image reflected in water has the
movements of the water. In the same manner one
attributes to oneself blindness, disability (such as hunch
back) and such other things whereas the soul as spirit has
no such attributes. Once one sees the real sun and
distinguishes it from the image in water, one realises that
Atma has no disability and is in a state of supreme
indifference, (uthaaceenam).
83. "This will go only with spiritual knowledge
(gnanam)."
This was addressed to Rathinavelu Mudaliar. He
suffered serious losses in his textiles shop. He was
overcome with distress and grief. So he was on his way to
seek solace at the temple when Swamiji met him on the
way and uttered the above words.
84. "If you eat bitter berry (Sundaikai-its name indicates
its small size), you will get moksha. Just as Raman is
Raman, Lakshmanan is Lakshmanan so bitter berry
is bitter berry."
APHORISMS OF SWAMIJI 197

This was addressed to T. S. Kuppuswamy Iyer and

others. Swamiji often said that one could attain moksha by
eating the bitter berry. If someone asked him what he
meant, he would repeat the words "Raman is Raman...."
The intention is the act of renouncing. Just as Swamiji
referred to anger as "Rakshasan", he meant "renunciation"
when he used the word "Sundaikai". For people immersed
in family affairs, to renounce is as difficult as eating the
bitter berry. And the concept is that however bitter it is, it
is essential to achieve liberation. The Vedas say: "Kaschit
Theerah"; "Thasya deeraah; Parijaananthi Yonim";
"Thyagena eke amruthathwamaanasu:" The route to
liberation by renunciation is brought out by Swamiji.
Brahma Swarupam comprises the three elements Sat, Chit,
Anandam. Here he clarifies the "Sat" part. The other two
are deemed to be established when outlining the
boundaries from the biggest to the smallest; everything is
encompassed in between. Thus the boundaries are
Sri Rama on one side and bitter berry (smallest) on the
other side. While Raman remains Raman, Lakshmanan
remains Lakshmanan, the small bitter berry remains as
such, there is a linkage connecting the whole lot i.e. "Sat".
Realisation of this is Atma Gnanam or enlightenment.
That enlightenment is not attained without sacrifice. Thus
for attaining the pinnacle of Mukthi (Moksha)
renunciation is essential.
85. "There is nothing here, outside town, outside town".
K. Rajam Iyer received this message. K. Rajam Iyer of
Anantapuram was a decent person. He was always in the
company of good persons. He was of a very charitable
disposition. He had a high devotion to Swamiji. He used
to visit Tiruvannamalai often either for some personal
work or visiting the temple to have darshan of the Lord.
Swamiji imparted the above upadesa to him. When he
198 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

said "There is nothing here" he meant that he did not have

anything pertaining to the material affairs. When he
mentioned "outside town" he meant the all pervading
illumination outside the material affairs. People quite
often say they have come to town for this or that purpose.
On the other hand the most important object of the visit
should be darshan of the Jyothi (Illumination). This is
relevant as beside the sacred illumination there is no
material object comparable to it. It is inferred that
Swamiji's admonition to Rajam Iyer was that henceforth
his visits to Tiruvannamalai should be only for spiritual
enlightenment and not for worldly matters.
86. "Is one who has not conquered Yama, (the Lord of
Death) a man? Is one who has not conquered Yama,
a man?"
This was also addressed to Rajam Iyer.
Dridharashtran asked Sanat Sujaatha Yogi: "Is there
Mrithyu in the world or not" ("Mrithyu" is Lord of
Death). The Yogi replied "Pramaatham Vaimrithyumaham
Praveemi". Swamiji imparted the same concept to Rajam Iyer.
"Pramaatham" means slipping from "Brahmaswarupam"
i.e. the nature of Brahman. That is, not knowing Atma
means death. That is why life proliferates with birth and
death. One who has not conquered death is not a human
being. He is like an animal. Having been born as a human
being, one who does not become an animal but remains as
a human being, resting without slipping in his real state
(Swarupasthithi) conquers death. Swamiji advised Rajam
Iyer to give up material pursuits and reside at
Tiruvannamalai itself so that he could attain moksha or
liberation. Regardless of where one resides one should
rest in a state of self-realisation.
APHORISMS OF SWAMIJI 233

87. "Thwaa Suparnaa Sayujaa Sahaayaa Samaanam

Vriksham Parishasvaajaathe Thayoranyah Bippalam
Swaath vathi Anaschanan anyo abisaakaceethi"
This was directed to T. K. Ramabhadra Sarma. This
gentleman was well versed in the sastras. He came to
Tiruvannamalai on his way to Sringagiri where he wanted
to see the Sankaracharya to receive guidance to enable
him to propagate sanathana dharma. He met Swamiji at
Tiruvannamalai and received the above message which is
from Mundakopanishad. Swamiji further told him "That
which happens, happens. One who acts, acts." One is not
to be elated or depressed seeing the rise and fall of
Sanathana dharma. The various creatures in the world
experience the consequences of their deeds. The one who
is unconcerned with all these is Iswara. It is essential for
us to know Him. It is not important for us to worry about
the ancient dharma or modern dharma. Whatever
happens is as ordained by God. With full faith in this, one
should pursue the matter of self-enlightenment.
88. "Yovedhaathow szvarah broktha: vedanthesa
Pradishtithaha thasya prakrithileenasya yah
Parassa maheswara:"
This was mentioned to A. V. Gopalachariar of Trichy.
He was involved once in giving a talk in Tiruvannamalai
on Vedantic issues. At that time Swamiji happened to
come there and he contradicted what Gopalachariar had
said. Then he requested Swamiji himself to say
whereupon Swamiji quoted the above and told him
thereafter to enunciate the above as the philosophy.
89. "Enlightenment will come. Truth will shine.
Ramayanam, Valmiki Ramayanam. Read the
Sundara Kantam seven times repeatedly."
200 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

The above instruction was given to Arunachala

Mudaliar.
90. "If you repeat Arunachala, Arunachala, you will get
moksha."
This was told to Kamakshi Ammal. This lady and her
husband Subramania Mudaliar, his mother
Alangarathanni Ammal had been feeding Sri Ramana
Maharishi for many years. She was also feeding Swamiji
for some years. She had received quite a few more
instructions from Swamiji.
91. "Adatwajagatho Vismrithihi; Nathu brahmanaha"
This was told to Sivarama Sastrigal in reply to his
question as given below. His father was Sundara Sastrigal.
Their friend was a Sanskrit scholar. The three of them
were seeing Swamiji going around a pillar again and
again at the charitable choultry. The Sanskrit scholar
asked Swamiji in Sanskrit: "Abithe Vismrithi?": The
meaning of the question is "Have you lost your senses?".
He thought that Swamiji was going round the pillar like a
mad cap. Swamiji's reply meant that his forgetfulness was
of this false world and not that of the Brahman. The word
Vismrithihi in Sanskrit has a double meaning (1) One who
lost his senses (2) One who has forgotten. Sastriar's
question was with the first meaning and Swamiji's reply
was with the second meaning. From this reply it is clear
that Swamiji had totally forgotten this world.
92. "Do you drive a refuse cart? or do you drive a rail
car? You are sleeping like a log? You cobbler! You
rascal! Don't sleep. Be in meditation. Meditate on
Lord Rama".
Arumuga Swamiar received the above instruction.
He was a very close devotee of Swamiji. He used to serve
APHORISMS OF SWAMIJI 201

Swamiji in Lord Muruga's temple (Ilayanar Koil). Out of

his kindness for him Swamiji cautioned him with the
above instruction. Swamiji did not like anybody to sleep.
This has been illustrated in the incident involving
Manikka Swami. Dirt cart meant earthly or worldly life.
Rail car meant spiritual path. Whether it is a dirt cart or
rail car, the driver should not sleep. If he sleeps, it is
dangerous. Even if he is awake, he should not divert his
attention from the track. There will be danger if he is not
watchful. All the three, namely, the mind, speech and
body should focus on the task of driving to avoid danger.
His reference to meditation is for such focusing. Even
th6ugh one is in the worldly path, one who does not do
his duties without looking for the fruits of action and
proceeds wilfully in his path is comparable to the one
driving the refuse cart loading the human form (the cart)
with sins pushing the whole to the depth of hell. The
driver of a train takes all his passengers through various
towns, villages and other areas to their destination safely
focusing his attention carefully on the track. In the same
way, a person in the worldly path by his circumspect
attitude to worldly matters, renunciation, detachment,
non-discrimination, fairness, earnestness, non-violence,
service of his master and who steers his life carefully,
passes through heavens (swarga) and other heavenly
abodes reaching Nirathicayabrahmaloka. On the other
hand if one indulged in practices like sleep and degrading
pursuits, he spoils himself and does harm to his human
form. Thus even if one has taken to saffron robes but
indulges in negative pursuits like sleep, it is a grave
mistake. It is therefore, preferable to immerse oneself in
the thoughts of Lord Rama.This was the message of mercy
to Arumuga Swamiar.
202 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

93. "Where to go ? Where to come? I am where I am. i.e.

I am in myself. You stay where you are (you should
be in yourself)"
This was conveyed to the Swami from Skanthasram
near Salem. He was a sadhu who had served our Swamiji
and Sri Ramana Maharishi for many years. He was fond
of going on pilgrimages. He had traversed from
Rameswaram to Kasi, Haridwar, Badrikasramam several
times. Swamiji apparently advised him not to waste his
time in moving hither and thither and that like himself he
should stay at one place in self-realising meditation.
94. Viswam Tharpanathrisyamaana nagareethulyam
nijaanthargatham.
Pacyannaathmani maayayaa bagirivothbhootham
yathaanithrayaa
yacsaakshaat guruthe prabhodhasamaye
swaathmaaname vaathvayam
thasmai Sri Gurumurthaye nama itham
Sri Dakshinamurthaye"
This instruction was received by Gnanamabal of
Kattagarampalayam. She had lost her husband at a young
age. Her father had, with the help of many sadhus, taught
her the contents of many spiritually oriented books. She
had an innate attitude of detachment and like
Brahmachaarinis of yore, spent a lot of time in meditation
on inner self. At the time of this publication (1939) she was
80 years old and had immersed herself in spiritual
inquiries. Once she had gone to see Swamiji when he gave
her the above message and asked her to continue to recite
that. It is the first sloka of Sri Dakshinamurthy Ashtagam
composed by Adhi Sankara Bhagwath Pada Swamigal.
The essential meaning of it is: Thousands of prostrations
to Sri Dakshinamurthy guru who is the manifestation of
that spiritual illumination which has eliminated the
APHORISMS OF SWAMIJI 203

darkness because of which one suffers from the illusion of

seeing outside oneself the entire universe which is
enshrined in oneself. The elaboration of the concept is
contained in the writeup "Maanasollasam".

Instructions on Inner Spiritual characteristics of the

Spirit (Atma Lakshanam)

95. "Who is Woman?"

This was addressed to Echammal. Echammal was
living as a servant in the house of advocate Narasing Rao.
One day Swamiji told her "There are mischievous people
here. There is a dog. Leave this house, come and stay in
the temple porch." On hearing this Echammal replied. "I
have not spiritually ripened to that extent. I am only a
woman. How can I come and stay in the temple?."
Thereupon Swamiji asked her the above question. "Who is
woman?" It is the crass body that has attributes of male,
female. The soul has no such attributes. It is a pure entity.
Distinctions such as caste, gothra, community, sect, name
etc., do not belong to that entity. Hence one should forget
about being male or female and immerse oneself in
meditation on that pure self or soul. The attributes of the
soul, its characteristics are brought out in this instruction.
96. "Iswara is in Fig"
This message was also given to Echammal. The fig is
round and if broken it reveals presence of many insects.
Here the word "fig" means the universe. "Insects" refers to
living beings. The Vedas proclaim that Iswara created the
universe and has permeated into the creation as their soul.
Hence it is established that Iswara (God) is responsible for
the entire universe and its evolution. Its creation, existence
and destruction are his functions and these characteristics
are subsisting in the soul/atma.
204 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

97. "Iswara (God) is in this - see very carefully"

This was also mentioned to Echammal. One day
Swamiji was going round and round a stone pillar in the
temple hall and was prostrating before it. He gave the
above message when Echammal asked him why he was
prostrating there. God (Iswara) is Omnipresent. He is
visible to the spiritual eye. "Seeing very carefully" means
seeing with the spiritual vision. The Omnipresence of the
soul is brought out here.
98. "Vaagarthaaviva samprukthou Vaagartha
prathi bathaye !
jagadhoh pidharow vandhe Parvathi Parameswarou"
This instruction was given to one Sadhu. The above
sloka was by Kalidasa. It means that "I worship
Parvathi-Parmeswara who are one like the word and its
meaning and who are responsible for the entire creation".
The word "Parvathi" refers to "maya" (illusion) who has
been appropriated in Himself by Parameswara. The same
concept is contained in the statement of Upanishad:
"Mayandhu Prakrithim vidyaath mayi nanthu
maheswaram." The same thought is expressed by
Siddhantis: "The whole world is Siva-Sakthyaathmakam".
The meaning is that God creates the whole world in his
own image. Thus the essential characteristic of the world
is that it is the seat of maya which manifests with various
names in the universe.
99. "Vayu runs"
This was imparted to Mahalingaswamy of Kottayur.
One day this gentleman in all humility questioned
Swamiji as to why he was constantly running hither and
thither. The concept is: "Neither do I run nor do I stop. I
don't perceive that this body is there nor that it is running.
Movement and running is the mischief caused by prana.
APHORISMS OF SWAMIJI 205

This air (prana vayu) causes the body to move hither and
thither". The Lord has stated in the 4-18 sloka of the Gita:
"Karmanya Karmayaha Paschyeth." The Upanishad
explains the state of a self realised person thus : the snake
sheath lying on a snake-mound does not lie there but is
blown by wind to many places. In the same manner the
body of a jiwan muktha is impelled by prana vayu (air)
hither and thither. This brings out the fact that the soul (or
atman) is free from actions (nishkriyan).
100. "This is Rama's foot; if you worship both these, you
can attain moksha. Don't forget it"
This was addressed to Rukmini Ammal of Trichy.
She considered Swamiji as God. She used to practise daily,
Arya Sathakam of "Mooka Panchasathi". Once she met
Swamiji at the Saadhu Chathram and bowed to him and
repeated 10 to 15 slokas from Mooka Panchasathi in praise
of Devi. On hearing it, Swamiji who was seated at a
distance, became happy and came to Rukmini Ammal and
hugged her. That very moment she swooned. Manikka
Swami who was there at that time went to fetch some
water but before he came back Swamiji touched both her
eyes. Immediately she revived and sat up. Swamiji was
seated in a cot and she put his feet on her head and
prayed, at that time Swamiji made the above remark. As
the author of Gita had stated "Gnaneethvaathmaivame
matham." There is no doubt that our Swamiji being
Atmagnani, was Lord Rama. His feet were like the ship to
take one across the ocean of life. Singing in praise of such
a seer, worshipping him and meditating on him would no
doubt confer liberation (moksha). Therefore everyone
should meditate and worship on the feet of our Swamiji as
stated in the Mundakopanished. Swarniji being the master
of the universe (Loka guru), the messenger of Dattatreya,
Lord Krisha of Kali Yuga, the ocean of mercy, the
206 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

speaking God, worshipping him will surely confer all

worldly and spiritual blessings. His statement "Don't
forget" emphasises the need for us all to remember it.
From this it is clear that the best means to achieve
liberation (mukthi) is through worship ofstfie Guru
(master).
101. "Should you not experience the bliss of realisation?"
This was uttered to Mukkur Srinivasachariar.
Swamiji was in mounam (Silence) and showed him
chinmudra to indicate that jiva brahmam is one and told
him the above. By this piece "Rasoveisah" which is from
Taithriya sruthi, the bliss of realisation was explained.
102. "My Father, My Master, the God for all".
This was addressed to the manager of Sarada Vilas.
103. "Meditate on the sun, Do namaskar as prescribed in
the Vedas"
Kaarathur Ganapathi Sastry received the above.
Swamiji imparted the above instruction after touching his
head and blessing him with the Veda manthra
"Sadamaanam Bhavathi".
104. (i) "Only who has forgotten, should think of it"
(2) "That is also a chaithanyam"
(3) "Yagnavalkya has asserted in Brihadaaranya
Upanishad that
Brahmam is the truth-permanent entity."
(4) "You will realise this if you read about the family
of Mogajit"
The above was communicated to R. Srinivasa
Mudaliar.
1. For one who is always in meditation on one's soul
(atmanishtai), there is no need for him to think of it.
APHORISMS OF SWAMIJI 207

2. Swamiji uttered this when he was going in a street

embracing a prostitute and he was asked "Is it
proper for you to touch prostitute?"
3. Saiva Siddanthis say that the universe, soul (jivan)
and God are the three entities prevalent in the past,
present and future. On the other hand Vedantins
state that Brahmam is the only permanent entity.
"Which of these two statements is correct?". To this
question Swamiji's reply was as above.
4. A query was raised as to whether all the members of
a family could be gnanis. Swamiji repeated as at (4).
There is a story in Gnana Vaasishtam to the effect
that Mogajit,his mother, father, wife, servant - maid
and others in that family had overcome passion
(desire). Swamiji suddenly referred to this in a
surprising manner.
105. "If you remain without taking food, you can go to
moksha. This was told to C. V. Subramania Iyer.
Here "remaining without food" means "if you give
up attachment". Those who have given up all
attachments, will attain moksha.
106. "Is it a buffalo? A buffalo? It is not buffalo, say, it is
Brahmam".
Once Swamiji was keenly watching a buffalo which
was grazing. One C. Narayanaswamy Iyer who was
observing this, asked him why he was looking at a
buffalo. Swamiji replied as above.
107. "Give up your anger. If anyone beats you, do not
abuse him. Do not beat him. Give up worship of
many deities. Believe in one. That one will help in
case of danger."
208 SESHADRI SWAMIGAL OFllkUVANNAMAlAl

This message was given to Venkataswamy Naidu.

108. "Na vairaagyath param bhagyam
Na bothaatha param sugam
Na haro parasthraatha
Na Samsaaraath paroribhuhu"
This was imparted to Sri Subbu Bhagavathar of
Trichy. This gentleman was by nature a true devotee. He
was fond of the company of good people (Sat Sangh). He
was a vidwan. Once he gave some bananas to Swamiji.
Swamiji ate some and brought out part of it from his
mouth and gave it to him to eat and imparted the above.
The meaning is that one can attain Gnana by winning
over the enemy of family ties which are one's worst
enemies by means of renunciation and taking refuge at the
feet of Sriman Narayana and receiving His grace.
 Chapter 11

THE LAST DAYS

(VIDEHA KAIVALYAM)
Having thus lived in Tiruvannamalai continuously
for forty years and having helped lakhs of people of all
kinds, the illiterate, the poor, scholars, affluent, to elevate
them from the perils of life, Swamiji who had inherited his
physical form in the family of Kamakoti sect and who was
an incarnation of Sri Parasakthi, finally decided to shed
his mortal coil. It was the month of Karthigai in 1928 and
Swamiji hinted to Subbalakshmiammal about his
approaching end. He told her "I have been thinking for
many days to ask you for your suggestion. If you
conclusively suggest, I shall abide by it. People are
troubling me very much in the world. Should it continue
like this? Or shall I construct a new house and practise
yoga? What do you suggest?." The above actually meant "I
have completed my task. I am departing from this
existence. Do you agree?" Subbalakshmi did not grasp the
real meaning. She replied in a sarcastic manner. "You
don't even realise whether your loin cloth is lost. You are
roaming from street to street. As such, how would you
construct a new house? And would you sit steadily at one
place and do yoga?" But Swamiji persisted and asked her
210 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

again. She repeated her reply as before. When Swamiji

continued to ask her the same question for the next few
days, she started worrying that there could be some
deeper intent to the question though she did not grasp
that. Finally she told him that he should construct a new
house and practise yoga. He responded "That is what I
also thought. Yes, yes. That will be done" and left her
house apparently happy with the suggestion. After the
above incident, he stopped going to her house. It is
inferred from this that Swamiji had considered that all
women were manifestation of Parasakthi and he treated
Subbalakshmi's words as Parasakthi's approval.
A few days elapsed. Some devotees decided to take
photograph of Swamiji after doing abhishekam and
alankaram. At first they arranged to shave him. Then
when they invited him for bathing, he declined saying
that it would lead to cold and fever. But the devotees in
their own devout way brushed aside his objection and
rained on him rose water and followed it up with pots of
fresh water drawn from well in Chinna Gurukkal's house.
When the town people saw this, they did not want to miss
the opportunity to participate in his abhishekam.Thinking
that it will fetch them divine blessings, they lined up with
a pot of water on the head of each. All thus poured huge
quantities of water on Swamiji's head. The Sivaganga tank
in the temple was practically emptied. Then the bathing
process ceased. Then his alankaram was done by applying
sacred ash, fresh clothing done, and he was bedecked
with flower garlands and garland of sacred bead
(Rudraksham). His photograph also was taken. Swamiji
took ill with cold fever that very evening. This was the
appropriate beginning of the process of Videha
Kaivalyam. Fever or no fever,Swamiji never showed it
and he was his usual self. It was like Siva Linga. It hardly
THE LAST DAYS (V1DEHA KAIVALYAM) 211

mattered whether it was the water from Siva Ganga or

Ganga from the sky He looked like Ganghadhara murthi.
By then it was forty days since the commencement of his
fever. There remained only eight more days to complete a
mandalam. However the fever took its toll and Swamiji
was reduced to a thin form.That was the nature of the
physical body. It was as if the cold fever itself sought
Swamiji's blessings. On the 41st day Swamiji yielded and
laid himself down in the front verandah of Chinna
Gurukkal's house. Chinna Gurukkal kindly provided him
with a mattress and pillow. He also attended on Swamiji.
The news spread like a wild fire and huge throngs of
devotees from far and wide converged at Chinna
Gurukkal's house. The number of people gathered was a
multiple of the number usually gathering for the lighting
Festival in the month of Karthigai. Heaps of offerings of
milk, fruits, sugar, candy, sweetmeats etc., were dumped.
There was not a single doctor of medicine left even at
distant Madras. For one whole week the doctors all
gathered to treat Swamiji. In all this hubbub, Swamiji
neither took a morsel of food, nor did he touch any
medicine. People did not dare to come close to him and
watched him from at a distance.
At that point of time, it was Sri B. V. Narasimha
Swamy who was good enough to send a message to this
writer at Salem. The message was: "Our Swamiji is bed
ridden for the whole week. His face has become very
shriveled. His condition is such as to cause much anxiety.
He has not taken any food for the past 40 days. He has not
taken even a drop of water and if anyone offered
anything, he declines. Because of your extreme devotion,
perhaps if you offer, he might take some food. Please treat
this as a telegram and come here immediately". On
reading the above message, the writer (Renu) swooned.
212 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

He recovered and showed that letter to some of Swamiji's

devotees who were all stricken with sorrow. Thereafter
Mysore Swamigal, post master V. S. Mani Iyer,
Co-operatives Inspector Venkata Subbaiyar, Swamigal
from Skanthashramam, writer Subramania Iyer, Surveyor
M. Subbaraya Iyer, Forest Department person
Ramaswamy Iyer, Ardhanari Iyer, and other devotees sent
Renu to Tiruvannamalai with fruits and other offerings.
On reaching Tiruvannamalai, Renu was overwhelmed
with tears swelling in his eyes at the sight of the very
much reduced physical form of Swamiji. Till then Swamiji
had not opened his eyes and he just cast his glances for a
minute at Renu. The assembled crowd then raised the cry
"Har Har Mahadev". At this Swamiji got up and sat. He
took one of the oranges brought by the writer, put it on
the floor, crushed it, then smelt it and threw it into the
street. That was the way Swamiji ate the orange brought
by Renu. The fact that, having fasted for 40 days he at last
appeared to have eaten the orange, was a matter of
gratification. Prior to this, the weather had been cloudy
and rainy for a few days. Chinna Gurukkal told Swamiji
"As it is cold and rainy, please accept the shawl brought
by Renu from Salem" and spread it on him. Swamiji
gracefully accepted the shawl. This was followed by an
interesting development. The next day at 4 p.m., Swamiji
with all his weakness, got up and walked into the temple.
Renu and Manikkam supporting him walked along with
him. Near the Sivaganga Praakaaram between two trees
there was a depression containing knee-deep water.
Swamiji went into that and laid himself down. It was the
month of Markali and it was a very wet, windy and cold
day. The wind was piercing cold. Not minding all that,
Swamiji continued immersed in that pit. Crowds of
people braved the rain to watch him. By nightfall it was 8
p.m. when all departed. Even Manikkam left at 11 p.m.
THE LAST DAYS (V1DEHA KAIVALYAM) 213

Renu, however continued to stand by. About

3 a.m.Swamiji got up from there. He came back to Chinna
Gurukkal's house dripping with water and laid himself
down. Even in that precarious juncture, Swamiji never
bothered about himself. It was as if the shawl was
adorning the wall. He never had any connection with it;
neither was he affected by cold, heat, fever or anything.
Apart from the five sheaths provided by nature, to have a
shawl as the sixth sheath was not called for and Swamiji's
behaviour clearly brought out the purposelessness of the
shawl.
The next morning our B. V. Narasimha Swamy had
an idea. He thought that by reading Sundarakandam (of
Ramayanam) Swamiji would come out of the danger to
his physical body. It would immensely benefit the people
at large if 'Swamiji lived some more years in his physical
form' he thought. He immediately urged Renu to read the
Sundarakandam. Because of his abounding affection for
Swamiji he even arranged to send some doctors known to
him. But Swamiji did not permit any treatment. Till the
end he did not achieve his object. As per his suggestion.
Renu sat at the feet of Swamiji and completed reading the
68 sargas of Sundarakantham by 3 p.m. Swamiji did not
even open his eyes and was deeply involved in Yoga
Nithra. At the conclusion of the recitation when camphor
was lit up Renu had a doubt whether Swamiji might not
have noticed the reading of Sundarakandam. The wonder
of wonders! Swamiji without opening his eyes sprinkled
water on Renu from a tumbler with his left hand. It looked
as if he was admonishing Renu for having doubted
Swamiji's omniscience. Renu was moved by this act of
Swamiji and with tears streaming from his eyes bowed
before Swamiji. This recitation continued for two days. All
this notwithstanding, Swamiji continued in his yoga
214 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

nithra. In the meanwhile another incident happened.

Subbalakshmi Ammal arrived and wept bitterly on seeing *
the condition of Swamiji. At that time Swamiji opened his
eyes and asked her "Did you see?" she said "I never meant
this yoga practice nor such a new house" and rolling on
the floor, continued to weep. Only now Swamiji showed
her the meaning of his earlier talk with her on
construction of a new house. That sight moved everyone
witnessing it.
It was Vibhava year 21st day of Margazhi month, a
Friday on 4-1-1929. Moon whose consorts Hastha and
Chitra had nursed Swamiji reached Swati. The planets
Jupiter, Saturn and Venus stood at the same position as at
the time of Swamiji's birth respectively at
Mesha,Vrischika and Kumba. The Lord of the house,
Surya, reached his Lagna. The deity of Abhijin
muhurtham also reached there to see the liberation
(mukthi) of Swamiji. The celestial beings came in the sky.
Lord Annamalai and Mother Unnamalai Devi reached his i
body to receive their favourite son. Swamiji bade farewell
to the deities of the senses.
Because of damning the flow of Prana, each organ
remained immobile. In the state of Supreme bliss, he
retained the smile on his face. He finally attained the state
of Satchitananda Nirathisaya Parabrahma Swarajya. The
entire town of Tiruvannamalai was engulfed in the
darkness of sorrow.There was a virtual upsurge of the sea
of sorrowing people. Sannidhi Street was so full that not
even a pin could be dropped. Some people wept and j
rolled on the ground. Some people burst into
uncontrollable spasms of tears. Some sang devotional
songs. Some people threw flower petals. Some brought
garlands of flowers. Then Swamiji's body was bathed in
milk, honey, sandalwood paste, pancha-amrith, Ganges
i
i,
;ii
THE LAST DAYS (V1DEHA KAIVALYAM) 215

water, rose water etc. Thereafter it was decorated

(alankar). Then the procession started. Even Adiseshan
could not describe the splendour of that festive
procession. The entire stock of camphor in the shops of
Tiruvannamalai was exhausted. There was Illumination
all over the place caused by burning camphor. With
group-singing of devotional songs and groups of
instrument players playing various instruments, Swamiji's
auspicious body was brought to Agni Theertham. At that
point Sri Ramana Maharishi appeared on the scene. Puja
was done and his body entombed appropriately.
Swamiji did not leave Tiruvannamalai in his 40 years
stay there. Some devotees would have felt sorry over his
attaining Samadhi. But there is no need for them to feel
aggrieved. Everyone should pacify oneself with the
thought that he being a Parabrahma Swarupi, is enshrined
in everyone's mind. The word "Seshadri" means
"Parabrahmam". One could arrive at the meaning
"Srinivasa" residing at Tirupathi. In fact its actual meaning
is Parabrahmam. The word "Sesha" means "remainder".
That is the sat which remains after having rejected
everything else as "not existing" (nethi) not existing
(nethi); "Adri" means "mountain". That is bigger than the
biggest, that is it is all-pervading. "Swamy" means "one
who is free" i.e. one who shines by himself. Thus what is
that which is "sat"(truth), which is all-pervading and
self-illuminating? It is Parabrahmam only. Knowing this
and keeping in view that he is shining in our hearts, that
we are one with him and inseparable from him, we should
free ourselves from feelings of sadness. We should always
worship him, we should speak the truth and give away in
charity. We should be non-violent. We should seek the
company of good people. We should fulfill duties
imposed by our station in life. We should carry out
216 SESHADRI SWAMIGAL OF TIRUVANNTAMALI

penances involving the three tools (Mind, Speech, Body).

We should not give up the practices laid down from ages
past. We should not mingle with mischief-minded people.
We should not sleep after 4 a.m. We should not lose faith
in God. We should not forget that one day we would die.
Therefore, we should not waste our time. We should not
ridicule Guru (the master). These will confer blessings in
the present life and future.

Om Shanthi, Shanthi, Shanthi

 Chapter 12

THE SEQUEL
After his Samadhi in Jan. 1929, Mahan started
functioning through a man in Tiruvannamalai. Mahan's
keen desire to help people was such that he started his
activities through his subtle (Sookshma) body soon after
his videha kaivalyam. But people started harassing that
person even to the extent of pelting stones at him. They
called him a mad person. Hence Mahan did not continue
with him. Later on, Mahan started functioning through a
lady by name Srimathi Kaveri Ammal near Coimbatore.
This was also discontinued after sometime. Subsequently
he started operating through a lady by name Srimathi
Parvatha Ammal in Bangalore. A few of the incidents
relating to this period (upto 1980) are included in this
write up.
Mr. R. Boothalingam had bought a second hand car.
But it gave a lot of trouble. After struggling with it for
about one and half years, he consulted Mahan through
Parvathammal. Mahan indicated that he had transferred
to the car the physical travail which he would have
otherwise undergone.
218 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Mr. Boothalingam was transferred to Mysore and

prior to his shifting, Mahan through Parvathammal
predicted that he would secure a house on the 11th day,
that his wife who was in the family way, would deliver a
male child, that this child should be named
Balasubramaniam, that soon after the baby's birth a black
cow would come to his house and that he should keep a
bucket of water for it to drink. She also gave him a packet
of viboothi (sacred ash) and told him that it should be
scattered at various points in the house in Mysore and the
reason for this would be known in due course.
All the above predictions were fulfilled exactly as she
had said. Within a few minutes after the child was born, a
black cow came. As per Mahan's instruction, it was given
a bucket of water after drinking which it went away. A
few months later, the children in the neighbouring house
suffered from whooping cough. (It may be mentioned that
Sri Boothalingam had earlier lost a child because of
whooping cough). Even though it is a highly contagious
disease to which children are vulnerable, it did not affect
the newT born baby. It was clear that the spreading of the
sacred ash given by Parvathammal had warded off the
disease.
Mr. Padmanabhan was working for a Ph.D.in U.S.A
but his professor who was acting as his guide was quite
unhelpful and came in the way of his completing his
course. Mahan acting through Parvathammal gave a
cardboard with a sketch showing (Murugan's) vel(arrow)
and the cross (of Jesus Christ) combined together and also
gave a divine number for him to do puja. Padmanabhan
did the puja as instructed for the specified number of
days. A few months after that the professor breathed his
last. The new professor who became his guide, enabled
him to complete his Ph.D. successfully.
THE SEQUEL 219

Sri Boothalingam used to go from Mysore to nearby

places on duty by his scooter. Once in 1965 he was on his
way back from Krishnaraja Nagar to Mysore when his
rear wheel suffered a tyre puncture forcing him to stop.
Unfortunately for him his stepny too did not have
adequate air pressure. It was hilly terrain and nothing was
available in the vicinity. He closed his eyes and prayed to
Mahan. When he opened his eyes, a tall and well built
person was coming by bicycle. And he had a hand-pump
in his hand. He asked him not to worry and pumped the
stepny, removed the punctured wheel, replaced it with
the stepny and departed saying that because of divine
grace he happened to come his way with a pump which
normally no one carries and not even waiting for his
grateful thanks, disappeared. Later on he learnt through
Srimathi Parvathammal that it was Mahan who had come
and helped him.
After Srimathi Parvathammal passed away Mr.
Boothalingam visited Tiruvannamalai. He had brought
with him certain chakras drawn by Parvathammal on
Mahan's instructions and guidance. He had also brought
with him some money collected by the Bangalore
devotees of Mahan. As Mahan had started functioning
through Ikabara Sowbhagyavathi Sri Sri Umai Ammaiyar
at Tiruvannamalai, Mr. Boothalingam went to her. As if to
prove to him that Mahan's link continued, she, without
his informing her, asked him to give the chakras so that
they could be displayed in the Dhyana Mandapam
coming up opposite to Mahan's samadhi. She told him
that the money he had brought could be given to Sri R. M.
Iya for purpose of construction activities in the Mutt.
Another incident happened to prove the linkage of
Mahan. Mahan, through Parvathammal, had asked
Mr. Boothalingam and his wife to go to Kasi and
220 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Allahabad. Boothalingam had at that time pleaded his

ignorance of Hindi and that, therefore, he would find it
difficult. Mahan had assured him that he would come to
his help if and when needed. Now during his visit to
Tiruvannamalai, Annai Umaiammaiyar asked him why he
had not gone to Kasi. Thereafter Boothalingam and his
wife visited Banaras, Allahabad. They wanted to come to
Delhi from Allahabad but could not get railway booking.
When they were thus stranded at the railway station, all
of a sudden a tall person came and volunteered to help
them. He came to the train and speaking in Hindi
managed to get them the berths required and
disappeared. During their subsequent visit to
Tiruvannamalai, Annai Umai Ammaiyar referred to the
incident proving that Mahan had come to their help when
necessary.
The above clearly establishes the fact that Mahan's
continued presence exists to help his devotees. Later on,
some queries were raised by devotees about Mahan's
functioning near Coimbatore and Bangalore, he clearly
stated that these days he is functioning only at
Tiruvannamalai and through Annai Umai Ammaiyar. He
had also given out that while the previous persons
through whom he functioned were selected by himself,
Iswara had selected Ikabara Sowbhagyavathi Umai
Ammaiyar for him to function through her.
There have been many revelations by Mahan about
his life through Annai Umai Ammaiyar and he has been
rendering help to hundreds of people through her in the
last decade and more. Some of these are narrated here.
Most of these are published in the translation of the Tamil
booK by Sri D.M.Panneerselvam on Mahan's life and are
THE SEQUEL 221

cited below for continuity of the biography as written by

Kuzhumani Narayanaswamy Sastrigal.
One day Mahan was doing Hatha Yoga in a tank on
the hill. At that time the Saptha Rishis (Atri, Brighu,
Kutsa, Vasishta, Gautama, Kasyapa and Aangirasa)
appeared before him and wanted to test him. They told
him that he should dive deep into the tank, collect the
sand of seven colours in the bed of the tank and make
them into a rope. At the outset Mahan stated that he could
not do it. But the seven Rishis encouraged him saying he
could do it. Praying to Goddess, Mahan dived into the
tank and found another tank inside. At the bottom of this
tank, he found to his surprise varieties of sand with
various colours such as black, red, green, yellow, earthy
(brown), white (even more white than milk). He prayed to
Goddess Mother Loka Matha, Parasakthi and he did japa
with Santhi Manthra, so that he could weave the sand
particles into a rope. He took the sand in his hand and
succeeded in making it into a rope. When he brought it
out, the Saptha Rishis examined it and found that the
white colour was not there. Mahan was worried that it
might be because his mind may not have been pure (white
represents mind).But the Saptha Rishis opined that as he
was staunch devotee of Sakthi, he was able to take all the
colours except white which is the colour of the sacred ash
whose presiding deity is Lord Siva. They told him that
while he had the blessings of Sakthi, to unite with Siva he
must increase his austerity in Meditation. Saying so the
Saptha Rishis blessed the Mahan and departed. Mahan
was also tested by sage Agastiyar.
It may be stated that purely from the physical point
of view, making rope with sand would involve raising it
to a high temperature. Infact there is a joke about weaving
222 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

a rope out of sand. The fact that Mahan came through the
test successfully speaks of his mastery over nature.
Mahan has furnished considerable more information
about details relating to his life through Ikabara
Sowbhagyavati Umai Ammaiyar. He reached
Tiruvannamalai on Ratha Saptami day and did his Giri
Pradakshanam right away. He entered the
Arunachaleswarar Temple by the Northgate. Mahan did
tapas at various places in Tiruvannamalai such as Durgai
Amman Temple, Kambathu Ilayanar Temple, Pathala
Lingam, Arunchala Yogiswarar Mandapam and corridor
surrounding the Durgai Amman Sanctum. He did Hatha
yoga and used to drink a lot of water as his body
experienced abnormal heat partly due to yoga and partly
due to karma. He had had darshan of many deities and it
was Parasakthi who had unlocked his room on the day of
his late father's annual shradh at his uncle's house. But he
had Iswari's darshan only at Tiruvannamalai.
The left hand of Mahan had three kinds of "Soolam".
Three lines joined together to form a Trisulam (trident). In
his right palm there was a circle with red colour. The
circle appeared in the form of a Nava-graha. These signs
were unique conferring the possessor with the
charateristics of Kamadenu (Sacred cow) and Kalpaka
viruksha (wish fulfilling tree).
Mahan was well-versed in Astrology. Mahan chose a
spot in the Girivalam path, known as Tirimoorthy darsan
spot, where the mountain appears like a Tirisulam
(trident). Sitting at that spot which was surrounded by
thick bushes, Mahan poured red and black coloured mud
on himself so that he appeared like an ant hill. People
mistook his eyes as snake and hastened away from the
spot without disturbing him. Thus he was able to carry on
his Tapas undisturbed for a long time.
THE SEQUEL 223

Annai Umai Ammaiyar through whom Mahan

operates now, herself is a sage in her own right. She has
received initiation from Isakki Swamigal. She is capable of
talking to departed souls. Great saints like Arunagiri
Nathar, Ramalinga Swamigal, Adi Sankara and a host of
others including Boghar, Raghavendra Swamigal,
Vallimalai Swamigal, have spoken to her. It is to the gain
of the present day generations that Mahan Seshadri
Swamigal is functioning through such an elevated saint.
Some interesting experiences of Mahan's functioning
through Annai Umai Ammaiyar are narrated below.
These are only a sample of the large number of
beneficiaries.
The author of the brief Tamil biography (Life Sketch
of Mahan Sri Seshadri Swamigal) Sri A. D. M.
Panneerselvam was suffering very much from Hernia.
When he approached Annai Umai Ammaiyar, Mahan
advised against surgery but asked him to do Girivalam
for 12 days. While doing the perambulation he
experienced some beautiful scents in the route (indicating
Mahan's grace). After that he was totally cured from
Hernia without any operation or treatment.
S. R. Veeraraghavan, a leading advocate of
Tiruvannamalai had an attack of Jaundice and his life was
at stake. Through Annai Umai Ammaiyar, he was given
vibrated water (after doing japa) and by a course of
treatment in that manner, he was saved from the disease.
Sri Lalitha of Bangalore, a staunch devotee of Mahan
was undergoing an operation under anesthetic. During
operation Mahan was conversing with her. As had been
predicted by Annai Umadevi Ammaiyar, the operation
was completed successfully and the doctors were
surprised to hear about the happening.
224 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Sri Usha Devi of Madras was in the hospital for

confinement and the doctors were of the view that it
would be a caesarian delivery. But she approached Mahan
through Annai Umadevi Ammaiyar and with that
intervention she had a normal delivery.
Sri A. D. M. Panneerselvam started writing the life
history of Mahan in "Villupaattu". Mahan through Annai
Umadevi Ammaiyar had told him that he would come to
his house when he was writing. Sri Panneerselvam was
wondering as to how Mahan would come. Suddenly a red
flower which was adorning Mahan's picture dropped
down. The light rays from Mahan's face in the picture,
touched and passed through his body through the space
between his eyebrows, which threw him into ecstasy.
The father of Sri A. D. M. Panneerselvam
J1 i\. had been a
personal witness to Mahan's siddhis. He was affected by
acute leg cramp. Mahan protected him by giving his
Viboothi for application.
Sri B. Sundar, a staunch devotee of Mahan, was
benefited by Mahan's blessings in getting a decent job,
marriage, children and a peaceful family life.
Tamil Vidwan Sri A. Pandurangam, devoted to Saiva
Siddanta service had some problems with landed
property. This was intimated through Annai Umadevi
Ammaiyar to Mahan and the problem was resolved.
Mahan had instructed that after the birth of his
grandson Sri Boothalingalm and family should visit
Tiruvannamalai and accordingly they went and after
receiving blessings from Annai Umadevi Ammaiyar
started rather late in the morning for perambulation. It
was summer and quite hot. Praying to Mahan all the time
they completed the girivalam. The surprising thing was
THE SEQUEL 225

that contrary to the expectation of hot weather, the sky

was cloudy and they did not also feel the burden of
carrying the child. After completing the perambulation
they went to Annai Umadevi Ammaiyar and Mahan
speaking through her asked them that they would have
completed the girivalam with pleasure and that he had
contrived to make the weather comfortable for them. He
also told them that he had made the child light so that
they did not feel the burden of carrying it all the way and
saying it there was a significant smile emanating from
him.
Srimathi Meena Prasanna was living with her
husband in their own house at Virugambakkam in
Madras. She is a devotee of Mahan and was practising the
3 a.m. prayer as per Mahan's instruction. A few months
before (i.e. in May 1989) there was the sad demise of a
child of her relative. Because of that she had stopped the
3 a.m. prayer for some days. One day when she was
sound asleep she felt that someone was prompting her to
wake up. Further she was told "To cease from prayer for
reasons of death or some such reason is only indicative of
laziness. I am not affected by pollution of such
happenings." She woke up and felt it was Mahan who had
spoken to her. This swapna dikshai by Mahan would be
an object lesson to all devotees that Mahan is above such
inhibitions/prohibitions/pollutions.
One night at late hours Sri R. M. Iya, Sri
Boothalingam and others went for girivalam. It was pitch
dark causing some anxiety in the minds of the devotees.
As apprehanded, two ruffians followed this group.
Suddenly there was a smell of scent and followed by this,
a red figure with green turban with a stick in hand,
overtook this group. On seeing this,the ruffians ran away
226 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

and the red figure also disappeared. It was then realised

that Mahan had come to their rescue.
P.Karthi, employed at Madras, was sitting in
meditation at Mahan's mutt. But his mind was disturbed.
At that time he heard a sound as if someone was clapping
his hands. When he opened his eyes he did not see
anyone. He than asked Achyuthan Swami who is in the
Asramam if he heard the clapping. He said that he heard
the sound coming from inside only. In fact he thought that
Karthi had clapped his hands. It was then realised that
Mahan had done it to enable him to do his meditation
better.
Anantharaman, a devotee of Mahan, was once
traveling by air with his wife. Before undertaking the
journey they had obtained a copy of Mahan's photo from
Sri.R.M.Iya and had kept it in their suitcase. Though the
plane met with an accident, by Mahan's grace Mr & Mrs
Anantharaman were saved.
Sunil Kumar, an earnest devotee of Mahan was
riding a scooter in a high road in Madras. Suddenly the
scooter developed some trouble and he was about to
collide with another vehicle coming in the opposite
direction. As Mahan had already predicted such an
accident, Sunil was cautious and moved to one side
praying to Mahan and thus he was saved.
Boothalingam of Bangalore in whose house Mahan
has been playing his siddhis wanted to construct upstairs
rooms in his house. Mahan was reluctant as the
foundation was only 3 1 / 2 feet deep. As he was persisting
in his prayer to Mahan, he permitted him to go ahead. He
completed the work and after some time he wanted to
construct a water tank. The civil engineer who was to
THE SEQUEL 227

clear the construction wanted to check the foundation

before approving it. Lo! the foundation was now 6 ft.
deep. This could be only by Mahan's miraculous act.
Chandran, an aged person, was suffering from some
eye problem. The doctor told him that his eye problem
was incurable and that it could be treated as lost. He came
to know about Mahan and did Nama-japa of Mahan. One
day he felt as though Mahan was wiping his eyes with his
tongue. What a wonder? He got back his eyesight.
Srimathi Jayalakshmi of Madras directed by Mahan,
went for girivalam. It was a team consisting of a number
of her relatives and others led by Asramam secretary Sri
R.M.Iya. After passing Sonai river and near the Krishna
temple, something bit Srimathi Jayalakshmi and she
screamed. Nearby was an ant hill and it was suspected
that a snake had bitten her. Immediately the leader Sri
R.M.Iya smeared viboothi on the spot and chanted the
Mahan's moola manthra by which the intensity of pain
was reduced and she and the others completed the
permabulation. This was an indication of Mahan's
presence and the power of girivalam.
Sri.A.D.M.Panneerselvam's daughter, Sujatha, was at
the portals of death. She was placed at the feet of Annai
Umadevi Ammaiyar who was able to see the sentrys of
Yama, the Lord of Death. At that stage Mahan speaking
through Annai Umadevi Ammaiyar asked Paneerselvam
to look for some famous doctor immediately. He replied
that Seshadri Swamigal is the only famous doctor. Mahan
saved the girl and complimented Panneerselvam on
standing the test and winning his case.
Sri Radhakrishnan of Bangalore had heart trouble for
which doctor had suggested surgery. Homapriya
228 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Suryanarayanan who is a staunch devotee of Mahan sent

him to Annai Umadevi Ammaiyar through whom Mahan
instructed him to do "Ayushhoma". Accordingly this was
done at the Dhyana mandapam. Radhakrishnan was later
examined by doctors who pronounced him free of heart
problem.
At Bangalore Sri Boothalingam's grand son, aged
seven, fell from a compound wall and his head hit a storm
water drain wall of granite and became unconscious. He
was rushed to a doctor who tried to revive him but he did
not succeed fully as the boy's memory came back but he
still continued in a state of semi-consciousness.
Meanwhile the family members were praying to Mahan.
A few hours later the boy woke up saying"Swamiji has
saved me".Later when they went to Tiruvannamalai and
met Annai Umadevi Ammaiyar, she said that she had
already known about this incident. In fact Mahan had
previously predicted that the boy would have a bad
period in his seventh year and had directed that once a
month on the day of his birth star they should do puja at
Vinayaka temple and distribute boiled legume as prasad
(Sundal) and accordingly it was being done. Mahan, on
the day of the occurrence, had informed Annai Umadevi
Ammaiyar that as it was Navarathri he was in silence and
had requested her that she approach Ambal to save his
life. Heeding to Annai Umadevi Ammaiyar's prayer,
Ambal (Goddess) out of her immense mercy had agreed
to do the needful. Mahan also told Annai Uma Deviar that
even in his unconscious state the boy was praying to
Mahan and that was why the child was saved.
Sri V. Sadayappar who was sub-judge at
Tiruvannamalai had sugar complaint. When he
mentioned about this to Annai Umadevi Ammaiyar
THE SEQUEL 229

Mahan suggested some herb (Mooligai) for curing it. He

followed that treatment and was cured of his ailment.
Mrs. Kumar, wife of an operator in All India Radio,
Nagpur was suffering from severe pains in her joints.
Annai Umadevi Ammaiyar gave viboothi as per Mahan's
instruction. With the application of that viboothi, her joint
ache was eliminated.
A girl by name Thenmozhi was living in
Tiruvannamalai with her parents. It so happened that the
house was haunted by the evil spirit of a man who had
committed suicide and the spirit was troubling the girl.
Mahan got rid of the trouble and saved her.
Mahan appeared before Annai Umadevi Ammaiyar
in the early hours of one Deepavali day and blessed her
saying "Pravaham, Pravaham" and disappeared. Annai
Umadevi Ammaiyar who was sleeping on a sofa in the
ground floor of the house, put her hand down and found
that the floor was full of water. All people in the house
became anxious and ran out when Mahan reappeared and
told them that within 1 1 / 2 hours the water would clear
away and it happened exactly as per his prediction.
Mahan predicted that Srimathi Suganthi of Bangalore
would conceive within three days and it happened as per
his prediction.
Once Srimathi Sownthara Kailasam met Annai
Umadevi Ammaiyar and sought Mahan's prediction as to
who would be the next president of India. Mahan said
that it would be Zail Singh and he did become the
President.
Mr.Sivaraman, a railway employee at Hubli met
Annai Umadevi Ammaiyar and narrated to her his
problems whereupon she told him that his period was not
good, that he should do Siva Puja. As there was no Siva
230 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

temple near his place, he had not followed up that advice.

Meanwhile he had to come to Trichy on leave but his (

request for a pass was turned down and his period of >
leave was treated as absence without permission. At this ,
stage he recollected Mahan's instruction and started
visiting Jambukeswara temple etc. at Trichy. Even though
his various letters to his office did not elicit any reply
finally he wrote one letter inscribing Mahan's name on the
cover. After this he got his leave approved and was paid
his leave salary also. This was entirely due to Mahan's
grace.
M. Sundar of Patna had been aware of and been
beneficiary of the grace of Mahan from the time he was
acting through Parvathammal. Even though she had been
telling him to go to Tiruvannamalai he could not do it at
that time. After she breathed her last, he had an
opportunity to come to Tiruvannamalai when Mahan
spoke through his uncle at Madras, who was a great
devotee of Lord Muruga. Mahan directed him that at least
once a year either on the birth star of his mother or his
own date of birth he should make it a point to come to his
Asramam and offer sweet rice (Pongal) as Naivedyam.
Accordingly he came to Tiruvannamalai and did
girivalam and later offered pongal as prasadam at
Mahan's sanctum. At that time because of some heart
problem he could not do the whole girivalem by walk and
engaged a horse drawn cart for half the way. Then when
they went to Annai Umadevi Ammaiyar's place, Mahan
without their mentioning anything, voluntarily stated that
he had accepted the pongal and that while he walked only <
half the distance during perambulation he would enable
him to walk the whole distance next time. While he was •'
taken by surprise by Mahan's revelation he did not fully
believe in his prediction. Therefore when he came in May
J
1i1
THE SEQUEL 231

1987 to Tiruvannamalai he engaged a cart and walked

behind it during girivalam. As he did not experience any
discomfort he was able to walk the whole distance and
after that went to the Asramam and offered Pongal at
Mahan's sanctum. From this it is crystal clear that there is
no need to express one's problems to Mahan. When we
pray to him with sincere devotion, he perceives our
problems and removes the same without having to
explicitly describe the same.
Sri Ramakrishna, a big businessman of Pondichery,
was doing girivalam carrying a bag containing banana
fruit. While on the way he was praying at the Hanuman
temple, he heard his name being called and turned back
and saw an elderly man asking to be given banana fruits.
The elderly person pointed to the mountain, muttered
some words and went away. While continuing his
girivalam, he was wondering how that stranger knew his
name and how he knew that he was carrying bananas in
his bag. On completing the girivalam he met Annai
Umadevi Ammaiyar who stated that the person he met
was, Mahan himself. On a previous occasion Sri
P.R.Kumar of All India Radio, Pondichery, who had
introduced Mahan's Asramam at Tiruvannamalai to
Mr .Ramakrishna had an exactly similar darshan of Mahan
at the same Anjaneya temple.
The above incident was interpreted by Annai
Umadevi Ammaiyar that Mahan had accepted the papa
karmas(effect of sinful acts) by accepting the fruits and
transferred the same to Lord Siva who is the karma pala
datha by showing the same to the mountain. It is
understood that these days Mahan gives his darshan in
the gross form. Mahan had also given darshan to Sow
Manjula, a devotee, at her house in Delhi. Similarly he
graces other devotees with his words/vision.
232 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Mahan has, out of his great mercy to present day

humanity, simplified his instructions for alleviating their
sufferings and through Brahmarishi Ikabara
Sowbhagyavathi Umai Ammaiyar gives certain specific
numbers to devotees to repeat. The number differs from
individual to individual. Along with these, he suggests
the following moola manthra:

"Om Satguru Sri Seshadri Swamigal Thiruvadikke"

Om - This is Brahmaswarupam.lt is the manthra

swaruparm of Beejaksharam.
Sathguru - refers to the unity of the entire creation
Sri - Goddess Mahalakshmi's grace - means the
indestructible wealth of divine bliss.
Sehadri - refers to Lord Siva's mountain; also to
Vishnu's mountain - as also Athi Seshan's
mountain-Parabrahma Swarupam with the name
Seshadri- an avathar higher than that of all other
Mahans-can be considered as the 11th avathar
(incarnation)
Thiruvadikke - the presiding deity over all deities in
the three lokas - The one who having become one with
Brahmaswarupam offers the grace of his feet - it can also
be taken as the feet of Mahan at which the karmas of birth
and death are offered.
Repetition of the above moola manthra with earnest
devotion everyday would facilitate Mahan's blessings or
even the grace of one's favourite deity.
If one wants to interpret the meaning of "Seshadri", it
would mean that stable entity which "remains", which
means the cosmic entity which is the only reality. Mahan
advises that the prayer be done between 3 a.m. and 4 a.m.
THE SEQUEL 233

Before concluding; it would be worthwhile to bring

to the notice of one and all a few facts about Mahan Sri
Seshadri Swamigal's mutt or asramam at Tiruvannamalai.
The Asramam has a round the year programme of
feeding,"Annadhanam", the daily contribution being only
Rs.100/-. There is a scheme involving payment of
Rs.1500/- on the basis of which annadhanam is done on
one specific day in a year for an indefinite period.
According to Annai Umai Ammaiyar the annadhanam
done here removes "papa" (sins) and accumulates "Punya"
(Credit)
The asramam is a bee-hive of activities, religious,
devotional, and spiritual. Homam acts as a bridge
between man and God. The asramam on the instructions
of Mahan conducts homas. Noteworthy occasions are
Mahan's Aradhana day and Jayanthi when such homas
are conducted. A leading part in arranging such homas is
by Homapriya Sri Surayanarayana of Bangalore. The
Asramam is a scene of puja on every full moon day to the
sacred .hill after which devotees go on girivalam.
The asramam has brought out books relating to
various subjects such as girivalam, biography of the great
saint Arunagirinathar, apart from biography of Mahan in
English and Tamil. There is also a library. A monthly
Tamil magazine "Mahan Sri Seshadri" is published at a
very small subscription.
There is an open air mandapam for "Sookshma
Darsanam" with meditation platforms facing the sacred
hill.
At the specific guidance of Mahan, a well was dug
even though the place is rocky and water availability
reached as predicted by Mahan who stated that it is
234 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

Ganges water and has asked that anyone can verify that it
is Ganga water.
Mahan has not only intervened to help in the
humdrum affairs of ordinary folks, he has pronounced
some little known secrets such as at what point of time
"Brahma libhi" is written, what happens to a departed
soul, about the future and so on.
The site of the asramam happens to house the
samadhis of some 22 great saints,the 22nd being that of
Mahan.lt has also been Mahan's prediction that there will
be one more saint to be accommodated in the campus.
While there have been a number of saints and sages
especially in India, there is hardly another comparable to
Mahan Sri Seshadri in going out of the way to uplift the
lives of common people. He has divulged the inner
meanings of many a secret text or concept. He has proved
himself to be above caste, creed, religion, etc., which
divide human society. He has blasted the crust of
meaningless practices and conventions and simplified the
path to attain freedom from life's entanglements. The
world has not seen another sage like Mahan Sri Seshadri
Swamigal, an incarnation of God.

"Om Sathguru Sri Seshadri Swamigal Tiruvadikke"

 ASHTOTHRA SATHA NAMAVALI
Women, men, youngsters, the aged, everyone who
has been born as human being, should without fail,
worship Swamiji every day. It is usual in our country that
in every household they worship a deity. It is essential to
have such worship. But worshipping a Guru is even more
important. The Guru should be treated as God. We have
not seen God in person. Our Swamiji is a manifestation of
God and doing puja to him is like doing puja to God.
Even the Vedas proclaim: "If God becomes angry, by
Guru's grace one can ward off that effect. But even God
cannot undo the effect of Guru's Grace". Even as per
advaita-vedanta "Naathvaitam Gurunaasaka." Whereas
advaita is applicable to all, it is not applicable to Guru. A
Guru should be worshipped with due deference. Even
Lord Krishna has stated "The various Gods whom we
worship in this birth, may not bless us in this birth, Divine
favour accrues after many births. The Gurus who are
speaking and visible Gods confer their blessings soon and
protect us even as we have their darshan." Hence we
should pray to Swamiji every day. We can do puja to him
everday or at least on Thursdays (Guru's day). For those
who cannot do this, at least puja can be done one day in a
236 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

month when the star is Hastha. On that day one can do

puja with bilwa leaves, Tulsi, mallikai, mullai, arali
flowers chanting his ashtothra, Trisathi and with
neivedyam. Depending on one's capacity, at least one
person could be served with food and offered dakshina
and thambool and his blessings sought treating him as our
Swamiji. He himself had told this to Renu. It is assured
that Swamiji would either through dreams or some other
means fulfill the requests of his devotees who worship
him as above. Even those who have not met him in person
could derive benefits by doing puja to him.

Ashtothram
At first the writer composed an Ashtothra
Sathanaamaavali bringing out Swamiji's life history.
When that was read before Sri Ramana Bhagawan he
stated that "The entire life of Swamiji has been covered in
this. This itself is adequate to enable one to write his
history." Then only this biography was written from
beginning to end. At some few places the sequence of
events described differs from that in the ashtothra. The
108 namahs and their meanings are given below. Add
"Om" before uttering each namah.
1. "Om Parabrahma swarupa Sri Seshadri Swamy desikaya
Namah"
Prostrations to the sadguru Seshadri Swamigal who
shines as Parabrahmam.
2. "Om nanaavathara Sankritat Saguna brahma rubaprithe
namah "
, Prostrations to the one who is the manifestation of
Saguna Brahmam; Brahma, Vishnu, Rudra who take
various incarnations.
ASHTOTHRA SATHA NAMAVALI 237

3. "Om Brahmapratheeka Mukyartha

Punyakshara Mahamanave Namah"
Prostrations to the one who bears the name with the
five sacred letters embodying the meaning of Om
which is the embodiment of Brahmam.
4. "Om Ebatharyu Pathyakaa rajathabijaatha maha manaye
Namah"
Prostrations to the shining jewel in the lower
reaches of Hasthagiri.
5. "Om Kanchipuryanganaa bheeshta
Ramyarathna Vibhushanaaya Namah"
Prostrations to the valuable splendrous jewel
adorning the deity Kamakshi at Kanchipuram.
6. "Om Srimath Varadarjaamsa Vidyothitha Suvigrahaya
Namah"
Prostrations to the one who derived his physical
form by being born to Sri Varadaraja Josiar who was
an Amsam of Lord Varadaraja Perumal.
7. "Om Lakshmi, Saraswathi, Gauri tridayaathmaathma
Suprasuve Namah"
Prostrations to the one whose dear mother was an
incarnation of the trinity Lakshmi, Saraswathi,
Gauri.
8. "Om Sri Bourakuthsaabijana
poorvapunya Samuthbavaaya Namah"
Prostrations to the one who was born as the boon
for the severe penance of the great souls belonging
to the Baurakuthsa gothram.
9. "Om Isaanurakthi saralathaathri Sauharthaboshithaya
Namah"
Prostrations to the one who was nurtured by the
affectionate foster mother devotion to God.
238 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

10. "Om Virakthi Sedee Sankrishta kreedaa Sakata

Sankramaaya Namah "
Prostrations to the one who learnt to walk by
holding the perambulator pulled by the hand-maid
of abnegation.
11. "Om Mathaamaha Mahaasidha
Kamakoteesa Pandithaaya Namah "
Prostrations to the one who was the grandson (on
his mother's side) of Sri Kamakoti Sastrigal who had
got the Sri Vidya Sidhdhi.
12. "Om Taraabhi Manthritha
Ksheeralabtha Saaraswathakramaya Namah "
Prostrations to the one who gained the knowledge
of all the sastras as he had partaken of the milk
vibrated with the manthra "Tara", the saaraswatha
manthra.
13. "Om Aasrithabheeshta Varatharajaathma
kula deivathaaya Namah"
Prostrations to the one whose family deity was
Sri Varadaraja Perumal who conferred the desired
boons on his devotees.
14. "Om Ekamranatha Padaabja nithyathasyaiga Jeevanaaya
Namah"
Prostrations to the one whose most important work
was to serve at the Lotus feet of the Lord
Ekambaranathar
15. "Om Mahapeedastha Kamakshi seva niratha maanasaaya
Namah"
Prostrations to the one whose stead-fast mind was
rooted to the devotion to Goddess Sri Kamakshi
Devi who shines seated in her Sri Chakra peetam.
ASHTOTHRA SATHA NAMAVALI 239

16. "Om Mahadesika Labthaathma Saakshaathkaara

Kuthoohaline Namah"
Prostrations to the one who had attained joyous
bliss having received upadesa from Sri Balaji
Swamigal who was a thathva darsi.
17. "Om Jikrukshukrihi Vaakchitra Vaaguraathaava
Bhaavagaaya Namah "
Prostrations to the one who was like a forest fire to
the various traps laid to catch the animals by
enticing words of his relatives to entangle him in
family life.
18. "Om Ekothpaathaathq. Shashtou Koraajan Maskari
Kesarine Namah"
Prostrations to the one who is shining having
reached the sixth state in spiritual bliss in one grand
leap.
19. "Om Ithanthwabivinirdesa Viprakrishta Nijasthithaye
Namah"
Prostrations to the one who had reached the highest
spiritual state which could not be defined as this or
that.
20. "Om Sthri baala vritha thaxuna thiryakkauthuga
Veekshidaaya Namah"
Prostrations to the one who was looked upon with
blissful delight by women, children, elders, youth
and animals, M
w. ,,
21. "Om Nijasanchaara Sambootha Nanasthaavara
Jangamaaya Namah" . , t ,
Prostrations to the one who by his movements
purified all animate and inanimate things.
240 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

22. "Om Kudeemada Puragraama nirvisesha Pathakramaaya

Namah "
Prostrations to the one who without distinction
walked across huts, mutts, towns, villages, and
many other places.
23. "Om Gopala Muraligaana Swavishkrutha Siuapriyaya
Namah"
Prostrations to the one who had an innate love for
Lord Siva (Lord Arunachala) who was brought out
by the music played on his flute by Lord Krishna.
24. "Om Viswaiga Vandhya Sonaathri Nithyavaasa
Kuthoohaline Namah "
Prostrations to the one whose great desire was to
reside only in Annamalai, worshipped the world
over.
25. "Om Sri Sonasaila Mahaatmyasaara Sukshma Rahasya
Vithe Namah"
Prostrations to the one who knew the sacred secrets
of the glorious Tiruvannamalai.
26. "Om Abeethakuca gaureeca Puthra Nirbhedalaalithaaya
Namah"
Prostrations to the one who was nurtured like their
son by Goddess Unnamalai & Lord Arunachaleswara.
27. *Om Sri Sonaparoatha Kshetra Maha Divya
Vibooshanaya Namah"
Prostrations to the one who was shining like a jewel
on the Tiruvannamalai Kshetra.
28. "Om Smruthimukti Prathakshetrarooda
Moolanijastithaye Namah "
Prostrations to the otie whose life was rooted in the
Kshetra which conferred moksha on being thought of.
ASHTOTHRA SATHA NAMAVALI 241

29. "Om Arunaathri Mahakshetra Seemaanthana

Tilanganaaya Namah"
Prostrations to the one who did not come out of the
boundaries of Tiruvannamalai.
30. "Om Srimath Rathnagirikshetra Prathirathya
Vihaarakruthe Namah"
Prostrations to the one who played in every street in
Tiruvannamalai.
31. "Om Nithyaprasanna Susrikasmayamaana
Mukambhujaaya Namah "
Prostrations to the one whose Lotus-like face was
always clear and most lovely and smiling.
32. "Om Amsatrikaanthi Kaalambi Hriswapinjara
Sajjadaaya Namah "
Prostrations to the one with the short golden
coloured thinly matted hair which was hanging
upto his shoulder and back of neck.
33. "Om Visaalabaala Vilasatregatri daya laanchanaaya
Namah"
Prostrations to the one with a broad forehead with
three lines on it.
34. *Om Nisarga Karunaaceethu tharangidha
trigambhujaaya Namah"
Prostrations to the one with Lotus eyes dripping
nectar of mercy.
35. "Om Kandasreejitha Vamsotha Dakshinaa vartha
Kambukaaya Namah"
Prostrations to the one whose handsome neck had
excelled the beauty of Valampuri conch (a special shell).
36. 1Om Abathrasaya Nishbheshachana Ramya mahaam
bhujaaya Namah"
Prostrations to the one with long hands capable of
destroying all evils.
242 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

37. "Om Suthaptha Swarna Sangaasavyuda

Vakshastalojvalaaya Namah "
Prostrations to the one with the broad chest
resembling casting of gold.

38. "Om Asesha soushta vaatyorukadijaanu

pathaambhujaaya Namah"
Prostrations to the one with handsome features of
thighs, waist, knees and feet.

39. "Om Chaarugandaravothutha Kalaganda galathvanaye

Namah "
Prostrations to the one with melodious voice
surpassing that of the "koel".

40. "Om kshanothyachaaru Sangeetha Lajjabhita

Sudaarasaaya Namah"
Prostrations to the one whose fleeting music
exceeded the taste of nectar.
41. "Om Asraanathaa nanvidhaathyantha durbhodhaa
bhaashana Kramaaya Namah"
Prostrations to the one who was constantly and
without respite and with no relevance and
connection talking in estrange manner which could
not be understood. u
42. "Om thravaifiruthaya bhakthaiga vigneyaamrutha
bhaashanaaya Namah"
Prostrations to the one who uttered sweet words
which could be understood only by his genuinely
affectionate devotees with a melting heart.
• • •

43. "Om Katyamsatrutha gaarbhasa sukachara padacharaaya

Namah "
Prostrations to the one who wore dirt-laden rags as
cldthes in his waist and on his shoulders.
ASHTOTHRA SATHA NAMAVALI 243

44. "Om garhichit chitra sathvasthra raangavathi

vibhooshanaaya Namah "
Prostrations to the one who sometimes wore
multicoloured beautiful shawls and silk dhoti.
45. "Om Kwachin Moogajadonmatha seshtaa bhaashana
Sankramaya Namah "
Prostrations to the one who on some occasions
behaved and talked as if he was dumb, stupid or out
of his senses.
46. "Om Kwachith baalaga santhohakreeda kauthuga
thathparaaya Namah"
Prostrations to the one who sometimes was engaged
in playing with young ones.
47. "Om Kwachithathwanganaslesha pragadollaasa
haasyakruthe Namah "
Prostrations to the one who sometimes embraced
the women going in the streets and burst into
laughter.
48. "Om Kzvachichagadikaagnaatha
Sakadaarohanothsukaaya Namah" • v,
Prostrations to the one who sometimes liked to sit in
a cart without the knowledge of the driver.
49. "Om Kwachith gruhigruhaanthastha ^
pakshyaathangyaatha Sarvanaaya Namah" •
Prostrations to the one who took the liberty of
sometimes entering the kitchen in a household and
eating the eatables available.
50. "Om Kwachithugraarka santhabtha rathyaabrahmana
thathparaaya Namah "
Prostraitions to the one who sometimes roamed in
the streets which were boiling in the hot sun.
244 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

51. "Om kwachitraagaa nisaajyothsnaasothsaaha

narathaadaanaya Namah "
Prostrations to the one who sometimes used to roam
around enthusiastically in full moonlight.
52. "Om Kwachith vrishtyaarthra sarvaanga rathyaambu
kreedanothsukaaya Namah "
Prostrations to the one who sometimes liked to soak
himself wet in the rain and to play in the flooded
streets.
53. "Om Kwasithaananda Vaivasya
sanchaathoteenathaavanaaya Namah "
Prostrations to the one who sometimes in high
exultation runs around hopping up and down.
54. "Om Kzvasitaagasmigaascharyathrugivaa
Kalpahaasakruthe Namah"
Prostrations to the one who sometimes showed his
amazement as if he had seen something
extraordinary.
55. "Om Kwasit Vivaha Vethistha Vathoovara Sameeba
bhaje Namah"
Prostrations to the one who sometimes sat close to
the bridal couple in a marriage hall.
56. "Om Kwasithakshaali thaabyaktha thaila pinyaaka
samsravaaya Namah"
Prostrations to the one who on occasions applied oil
and oil cake powder on his head and roamed
around with that appearance.
57. "Om Athrathathretya nirthesya swagiya
mahithasthithaye Namah "
Prostrations to the one who lived without having
any specific residing place here or there.
 ASHTOTHRA SATHA NAMAVALI 245

58. "Om Nisseema Seethalaa vyajakrubhabheeyusha

saagaraya Namah"
Prostrations to the one who was a boundless ocean
of the nectar of kindness.

59. "Om Muhurmuhaabja paanyabja yogaa yogaathi

kauthugine Namah "
Prostrations to the one who often applied both his
hands on his eyes (as a mark of reverence)

60. "Om thapanmathyaanha maarthaanda mandaloth

veekshanothsukaya Namah"
Prostrations to the one who used to focus his sight
on the solar system on spotless middays.

61. "Om Siva Vishnu Ambikaa Skanda Saamarasya

Paraayanaya Namah "
Prostrations to the one who treated and taught the
oneness of Siva, Vishnu, Ambika and Kumaran.
62. "Om Sri Krishna Lalitha Devi Mahadevaanuraktimathe
Namah"
Prostrations to the one who had an incomparable
devotion to Lord Krishna, Sri Lalitha Devi and Lord
Mahadeva.

63. "Om Sindoora Kumkuma Akshatha pacithaalebana

priyaaya Namah "
Prostrations to the one who was very fond of
applying vibhooti and kumkum.

64. "Om Athithushpraabha thussaathya mahavairaagya

sevathaye Namah "
Prostrations to the one who was an embodiment of
such renunciation which was impossible of attaining
and unsurpassable by anyone.

I
246 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

65. "Om yathruchaalabtha susvaathubhojya bhoothika

thannabhuje Namah"
Prostrations to the one who ate without distinction,
stinking stale food and tasty fresh food obtained by
chance.

66. "Om Kashaaya kaduthikthaamla vasthu bheda

vimushtathiye Namah"
Prostrations to the one never differentiated between
things which were pungent, bitter or sour.

67. "Om Samakaasa Mahaarathna Kaashtaloshtaasma

Kaanchanaaya Namah"
Prostrations to the one who treated on par glass
beads, precious gems, lump of clay and gold.

68. "Om Ishtaa nishtothayaaswaatha spashtaa jagara

vardhanaaya Namah "
Prostrations to the one who like a python was
unmoved in his experiences of good and bad.

69. "Om basmachannaana Laaspashta brahmavarchasa

vaibhavaaya Namah"
Prostrations to the one who had an aura which was
not obvious and which was hidden like a fire
covered by a layer of ash.
70. "Om neechaa neechaa viseshanathyaatma vishnuthwa
bothagaaya Namah"
Prostrations to the one who taught the all-pervasive
nature of atma by his worship without any
distinction, of all creatures, high and low.
71. "Om Isaanusyuthi dhibantha gokaraathi pranaamakruthe
Namah"
Prostrations to the one who bowed in obeisance
even before cows, donkeys and other beings in the
firm faith that Iswara exists in all of these.
ASHTOTHRA SATHA NAMAVALI 247

72. "Om rathyaagathaasmaloshtaathi Dooranishkaasana-

tharaaya Namah "
Prostrations to the one who engaged himself in
clearing the streets of stones and other things.
73. "Om prasitha Kshana gnana paduprathyaya Sakthimathe
Namah"
Prostrations to the one who possessed the Siddhi
(Power) "Prathyayam" with which to know what is
in the minds of other persons.
74. "Atheethaa Anaagathaa gnana doorasravana, drishti
mathe Namah"
Prostrations to the one possessed of the siddhies
atheetha gnanam, anaagatha gnanam,
doorasravanam and dooradristhi.
75. "Om Ekaamresa rathaaroga sakshaatkaara
brahrushtathiye Namah"
Prostrations to the one who being in
Tiruvannamalai saw with delight the sight of Lord
Ekambaranatha starting on his ratha for procession
in Kanchi.
76. "Om Vittobha Yogi Niryaana Visrungala Vibothakruthe
Namah"
Prostrations to the one who from Tiruvannamalai
perceived the attainment of samadhi by Sri Vittobha
Yogi at Polur.
77. "Om Gangatheeroru durgasthitha divyaushadhi rahasya
vithe Namah"
Prostrations to the one who knew about the
existence of highly valuable herb at one spot on the
Ganges bank.
248 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

78. "Om Vichitra Yoga Samsithi Lakshmi Leela Niketanaaya

Namah "
Prostrations to the one who is the field for play of
Lakshmi of various high level yoga siddhis.
79. "Om Ikshana Sparsana dyana sarvasreya pravrithi
Kruthe Namah "
Prostrations to the one who confers all good on
those who see him, touch him and think of him.
80. "Om vibanyaa banika vraathasaprema prarthya
vaibhavaaya Namah"
Prostrations to the one who was awaited with innate
affection by all the shopkeepers (of Tiruvannamalai).
81. "Om kabadyutha thabaidaala Vrathikaathi duraasathaaya
Namah"
Prostrations to the one who was not accessible to the
evil minded, the boastful and the cunning and such
others.
82. "Om Sri Rama nama mukarajana saulabya darsakaaya
Namah"
Prostrations to the one who was partial to those who
did the Rama Nama Japa.
83. "Om Iszvarasthuthi Krulloga sapremaaslesha lolubaaya
Namah"
Prostrations to the one who showed love and
embraced those who worshipped Iswara with love.
84. "Om Aditya hridaya sthothra mahaapadma
mathuvrathaaya Namah"
Prostrations to the one who was like a bee in the
Lotus flower of Aditya Hruthaya stothra.
ASHTOTHRA SATHA NAMAVALI 249

85. "Om Nadathsarpaaryamothbutha sahasraara Saroruhaya

Namah"
Prostrations to the one with the enlightenment of
the Lotus with thousand petals created by the
aroused Kundalini Sakthi (the serpent power
encoiled at the base of the spinal column).

86. "Om sthitha pragnathva Sauvarna Manjoosha Madya

gausthubaaya Namah"
Prostrations to the one who is a jewel preserved in the
golden box of sthithapragnathva (self-realisation).

87. "Om Bhagawat Bhakthi dukthaabti mathithotha

suthaarasaaya Namah"
Prostrations to the one who is the divine nectar
derived by churning the ocean of milk that is
devotion (yearning) for God.

88. "Om gunaatheetha pathothyaana vadeekalpa

maheeruhaaya Namah"
Prostrations to the one who is the all-yielding tree in
the flower garden of profound knowledge of all
happenings (Knowledge of all that has happened)

89. "Om Jzvalath Braahmanya Keervaana Mahaasamsat

Brihaspathaye Namah"
Prostrations to the one who is the Brihaspathi of the
Deva mahasabha which radiates the quality of the
Brahman.
90. "Om Athivarnaasramisthaana Manasollaasa Hamsaraje
Namah"
Prostrations to the one who is the Royal Swan
playing in the Manasasarovar (Celestial Lake) of
Athivarnaasrama.
250 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

91. "Om Jiwantnukta pathaspaara Chidambara mahanadaaya

Namah"
Prostrations to Lord Nataraja who is shining in the
boundless Chidambaram of the state of Jiwan
Muktha.
92. "Om Maharishi Ramana praarthya Mahaneeya
Nijasthithaye Namah "
Prostrations to the one who had attained the highest
spiritual state liked by Sri Ramana Maharishi.
93. "Om Mahaamohaantha thamaca thiraskaara Vibaavacave
Namah "
Prostrations to the Sun who dispelled the utter
darkness of Maha moham (Intense desire or
infatuation).
94. "Om Vichithra visha vidvamsa vainadeya mahamanaye
Namah"
Prostrations to the great jewel of Brahmini kite
(Garuda) which could get rid of the lethal poisons
from serpents, scorpions etc.
95. "Om duschihitsya maharoga girivraatha mahabhavaye
Namah "
Prostrations to the one who was a big vajrayutham
(a powerful weapon) to deal with diseases incurable
by conventional medicines.
96. "Om dhaarithriyaanala santhaptha Samhlaathana
cuthaakaraya Namah"
Prostrations to the one who was like a sun to
destroy death and bring to life those who had been
roasted in the fire of poverty.
97. "Om bhoothapretha pisaasaathi bhayathoola
Susukshanaye Namah"
Prostrations to the one who was like fire to the
ASHTOTHRA SATHA NAMAVALI 251

cotton fibre of fear of boothas, pretha and pisaas

(various uncouth, unseen evil spirits).
98. "Om thabhatrayotha dhuhkaabthi majjajjana
mahaaplavaaya Namah "
Prostrations to the one who was like a life boat to
those drowning in the sea of sorrow created by the
three malaises of the spirit.
99. "Om Abeepsithartha Santhoha visraanana
surathrumaaya Namah "
Prostrations to the celestial wish-fulfilling tree
which yields all siddhies conceived by flights of
mind.
100. "Om Naanaadesa camaayaatha naanaajana
subhoojithaaya Namah "
Prostrations to the one who is worshipped by
various peoples coming from various countries.
101. "Om Sampoorithaa nanyacitha naanaajana
manorathaaya Namah"
Prostrations to the one who fulfilled the heart-felt
desires of his earnest devotees.
102. "Om bhakta thatha palaannaathi veebsa sarvitha
sarvanaaya Namah"
Prostrations to the one who ate the fruits and food
articles brought by devotees, after mixing it with the
fingers a number of times, chewing the same,
bringing it out of his mouth many times.
103. "Om vrushali premasantha dayavaagoobhaana
thoshithaaya Namah "
Prostrations to the one delighted in consuming the
rice porridge brought with great love by a low caste
woman by name Unnamalai (the same name as the
Goddess/consort of Lord Arunachala).
252 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

104. "Om Praabhanjikaakilo thantha deha deihiga vismrithaye

Namah "
Prostrations to the one who had totally forgotten
about worldly affairs and about his body and
related matters.
105. "Om sathvaarim sathvarshakaala Sonaathraya
vyagathasthithaye Namah "
Prostrations to the one who did not leave
Tiruvannamalai for forty years.
106. "Om sashtyapthaavathi bhoobhoosha swagiye
saamsadehabruthe Namah "
Prostrations to the one who lived sixty years with
his divine body which was an incarnation of Iswara
and which was a jewel adorning this earth.
107. "Om saakshath Sri Dakshinamurthy Lila virbhava
Vigrahaaya Namah"
Prostrations to the one who was an incarnation of
Lord Dakshinamurthy to perform his various divine
plays in this world.
108. "Om Akandaanantha chinmaathra Seshadri Siuamy
Sathguraue Namah "
Prostrations to Sri Seshadri Swamy Satguru who
was the swarupa of Sachithaanantha Parabrahmam.

Om Tat Sat.
 TRISATHINAMAVALI
TRISATHI means three hundred. In Swamiji's
Trisathi four manthras are covered: "Om Namah Sivaaya"
the Siva Panchaksharam, "Om Namo Mahadevaya", the
Siva Ashtaksharam, "Om Namoh Narayanaaya" the
Vishnu Ashtaksharam, "Om Namoh Bhagavathe
Vasudevaaya", the Vishnu Dwadasaaksharam - these are
covered in the Trisathi. Every manthra has pranavam as
Beejaaksharam. The four manthra pranavas are added in
series as the starting words. The rest of the letters follow
in sequence. If one reads the first letters in these manthras
in sequence the aforesaid four manthras will appear in
series. Siva Vishnu manthras are included to show that
Swamiji was an incarnation of Siva-Vishnu. The writer
had informed Sri Ramana Maharishi about this. As they
have been approved by Sri Ramana Bhagawan, and the
manthras contain the essence of the above Maha
manthras, and as they bring out the nature of Swamiji as
parabrahmam, devotees would benefit by using these for
archanai. They could also learn it by heart. It will do good.
254 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

It will bring wealth. It would facilitate crossing the ocean

of sins.

Trisathi Namavali on Sri Seshadri Swamigal

1. Om Sri Sadguru Seshadraye Namah
2. Om Omampara Sudhakaraaya Namah
3. Om Omabthi Gausthubha Manaye Namah
4. Om Omampara Mahanadaaya Namah
5. Om Nagathmajaa Krubhaapaathraya Namah
6. Om Namyaaya Namah
7. Om Nathajanapriyaaya Namah
8. Om Navyaabja Lochanaaya Namah
9. Om Nanthine Namah
10. Om Nashta Mohaaya Namah
11. Om Nagasthiraaya Namah
12. Om Mahadevaaya Namah
13. Om Manotheethaya Namah
14. Om Maryathaa Sethu thaaranaaya Namah
15. Om Madangajaathri Kshetrothaaya Namah
16. Om Mahaajana Thamonuthaaya Namah
17. Om Manasvine Namah
18. Om Manmathaarathaye Namah
19. Om Magee mangala mangalaaya Namah
20. Om Marthya marthyalpa bhogathvishe Namah
21. Om Mahaa vairaagya sevathaye Namah
22. Om Sivaaya Namah
23. Om Sishya vruthaaya Namah
24. Om Sishtaaya Namah
TRISATHI NAMAVALI 255

25. Om Sikaamathya nikethanaaya Namah /

26. Om Siva thaathaye Namah

27. Om Sisukreedaaya Namah
28. Om Sishteshtaaya Namah
29. Om Sigilochanaaya Namah
30. Om Sigi gothra kshetra vaasine Namah
31. Om Sivadyana paaraayanaya Namah
32. Om Silaathajaathmane Namah
33. Om Sigivaahe Namah
34. Om Sithathiye Namah
35. Om Siva deivathaaya Namah
36. Om Vasudevaaya Namah
37. Om Vamadevaaya Namah
38. Om Vaakmine Namah
39. Om Vaathsalya bhushanaaya Namah
40. Om Vaathavaasase Namah
41. Om Vayumithra gothrougase Namah
42. Om Vanchida pradaaya Namah
43. Om Vasanaa rahidaaya Namah
44. Om Vaarthi dayaaya Namah
45. Om Vaasaama gocharaaya Namah
46. Om Vaaranaasya priyaaya Namah
47. Om Vaama Vaamaaya Namah
48. Om Vaarthagya varjithaaya Namah
49. Om Yagnaaya Namah
50. Om Yagnya pathaye Namah
51. Om Yajwane Namah
256 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

52. Om Yagnaangaaya Namah

53. Om Yagnavaahanaaya Namah
54. Om Yagnapruthe Namah
55. Om Yagnakruthe Namah
56. Om Yagnine Namah
57. Om Yagnabhuje Namah
58. Om Yagna Saadhanaaya Namah
59. Om Yagnaantha Kruthe Namah
60. Om Yagnaguhyaaya Namah
61. Om Yathisreshtaaya Namah
62. Om Yathaarthathiye Namah
63. Om Yathruchaalaaba santhushtaaya Namah
64. Om Yathechaa saranaaya Namah
65. Om Yamine Namah
66. Om Naragandeera vaagaraya Namah
67. Om Nayanaantha kaaragaaya Namah
68. Om Nashtadushta ribusthoymaaya Namah
69. Om Narma marga vicaarathaaya Namah
70. Om Mahamaneeshine Namah
71. Om Mahithaaya Namah
72. Om Maranothpathi varchidaaya Namah
73. Om Mahaakirthaye Namah
74. Om Mahaavamsyaaya Namah
75. Om Mahapaathaga naasanaaya Namah
76. Om Mahaa buthaye Namah
77. Om Mahaa veeryaaya Namah
78. Om Mahaa thejase Namah
TRISATHI NAMAVALI 257

79. Om Maheswaraaya Namah

80. Om Mahaabhalaaya Namah
81. Om Mahaasakthaye Namah
82. Om Maha dhurmadha banjanaaya Namah
83. Om Manojavaaya Namah
84. Om Mantha gathaye Namah
85. Om Mahasenaalayaalayaaya Namah
86. Om Mayugamaalidhathaakshaaya Namah
87. Om Mageemandana mandanaaya Namah
88. Om Mahilaasleshakuthugaaya Namah
89. Om Mathuraalaabalolubaaya Namah
90. Om Mahotsavaaya Namah
91. Om Mathura vaase Namah
92. Om Mallee Malayajapriyaaya Namah
93. Om Haasya priyaaya Namah
94. Om Haadagabaaya Namah
95. Om Haartha Santhama Saabakne Namah
96. Om Haahaa hoohoo gana sthuthyaaya Namah
97. Om Haalasyaaya Namah
98. Om Haayanathigaaya Namah
99. Om Devadopasakaaya Namah
100. Om Devaaya Namah
101. Om Desikaaye Namah
102. Om Devathaa danave Namah
103. Om Devi bhaktaaya Namah
104. Om Deva Devaaya Namah
105. Om Devaki Puthra thathva vithe Namah
258 292 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

106. Om Dehaathi vasanaa Heenaaya Namah

107, Om Desakaalaartha thathva vithe Namah
108, Om Vaakyagnaaya Namah
109, Om Vaakyakuchalaaya Namah
110 Om Vaameesva gajadevathiye Namah
111, Om Vaakyaartha vethre Namah
112 Om Vaakeesaya Namah
113, Om Vaalakilyaathi pujithaaya Namah
114, Om Yasasvine Namah
115, Om Yakshmagne Namah
116, Om Yakshaaya Namah
117, Om Yanthri daakshaaya Namah
118 Om Yamaaya Namah
119 Om Yayave Namah
120 Om Yajur Vedine Namah
121 Om Yadhaa jaathaaya Namah
122 Om Yajussaamarg visakshanaaya Namah
123 Om Yavaa gubhana santhushtaaya Namah
124 Om Yathna labhyaaya Namah
125 Om Yacaha pradhaaya Namah
126 Om Namah sabthaiga sulabaaya Namah
127 Om Nara Naraayanaathmagaaya Namah
128 Om Navaambharadharaaya Namah
129 Om Nagnaaya Namah
130 Om Namaskaara kuthoohaline Namah
131 Om Nashta thaabaaya Namah
132, Om Nashta sokaaya Namah
TRISATHI NAMAVALI 259

133. Om Naragaarthi vinaasanaaya Namah

134. Om Navyaaya Namah
135. Om Navothruthaswaanthaaya Namah
136. Om Nagthasaarine Namah
137. Om Nayaasrayaaya Namah
138. Om Maheendra saaraaya Namah
139. Om Mathyasthaaya Namah
140. Om Madhu vidyaa visaarathaaya Namah
141. Om Manthasmera Mukaambujaaya Namah
142. Om Mahaabhaya nivaaranaaya Namah
143. Om Mahaadeva priyaaya Namah
144. Om Mantha maanthya harthre Namah
145. Om Mahaasanaaya Namah
146. Om Mangshoo bhojine Namah
147. Om Mahaa maayine Namah
148. Om Mahaa rakshonivaaranaaya Namah
149. Om Mahaa visha mahaaroha mahamaree
vishoosigne Namah
150. Om Mahaakrooraaya Namah
151. Om Mahaa saanthaaya Namah
152. Om Mahaa kaarunigaaya Namah
153. Om Mahathe Namah
154. Om Narayanaaya Namah
155. Om Naadha vedhine Namah
156. Om Naarathaaya Namah
157. Om Naasavarjithaaya Namah
158. Om Nanaroobaaya Namah
260 294 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

159. Om Naagi vanthyaaya Namah

160. Om Naama paaraayana priyaaya Namah
161. Om Naamagothraa sramaabhedaya Namah
162. Om Naamagothraasraman vayine Namah
163. Om Naagaathi paatri punyaakyaaya Namah
164. Om Naadidhaanya vidambhanaaya Namah
165. Om Naadeepaththathi nishnaathaaya Namah
166. Om Naasthikaathyantha dhurlabaaya Namah
167. Om Raama Naama priyaaya Namah
168, Om Raamaaya Namah
169, Om Raama Naama Upadesa Kruthe Namah
170 Om Raama Bhakthaaya Namah
171 Om Raama Maanyaaya Namah
172 Om Raama Yaadaarthya Govidaaya Namah
173 Om Raaththaartha vardine Namah
174 Om Rajyasthaaya Namah
175 Om Raajaraaja sahapriyaaya Namah
176 Om Raagaa chandhrothayaa nandine Namah
177 Om Raathri sooktha jabhoth sukaaya Namah
178 Om Yathnamrukyaaya Namah
179 Om Yathna heenaaya Namah
180 Om Yamasaathvasa bhanjanaaya Namah
181 Om Yavameenaabja panyabjaaya Namah
182 Om Yavasoogaadhi sukshmathiye Namah
183 Om Yavasobhala mrichchayyaaya Namah
184 Om Yamaathyashtaanga gocharaaya Namah
185 Om Naanaa swabhaava veshaatyaaya Namah
TRiSATHI NAMAVALI

186. Om Naanaa dhuhkhaabthi soshanaaya Namah

187. Om Naanaa hridyoththama gunaaya Namah
188. Om Naanaa bhushana bhaashanaaya Namah
189. Om Yathisreshta ganaananthine Namah
190. Om Yathisreshtouga pujithaaya Namah
191. Om Yathisreshta prarthya gunaaya Namah
192. Om Yathi sreshtoththamoththamaya Namah
193. Om Nagendhra thanayaa manthra yanthra
thanthra rahasya vide Namah
194. Om Nagendra danayaa puthraaya Namah
195. Om Nagendra danayaa vidhaaya Namah
196. Om Nagendhra dhanayaa dheenaaya Namah
197. Om Nagendhra dhanayaa gathaye Namah
198. Om Nagendhra dhanayaa vandhine Namah
199. Om Nagendhra dhanayaa sravaaya Namah
200. Om Mahaa devaiga nilayaaya Namah
201. Om Mahaa devaiga maanasaaya Namah
202. Om Mahaa devaiga sallaabhaaya Namah
203. Om Mahaa devaiga jeevanaaya Namah
204. Om Mahaa devaiga vihruthaye Namah
205. Om Mahaa devaiga mandanaaya Namah
206. Om Mahaa devaiga Nayanaaya Namah
207. Om Mahaa devaiga nirvrithaye Namah
208. Om Mahaa bhishaje Namah
209. Om Mahaachaaryaaya Namah
210. Om Mahaa saaraaya Namah
211. Om Mahoushadhaaya Namah
262 296 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

212 Om Mahaasanaaya Namah

213 Om Mahaa yogaaya Namah
214 Om Mahaa sidhyaashtagaasrithaaya Namah
215 Om Bhagavathe Namah
216 Om Bangarahithaaya Namah
217 Om Bhargaaya Namah
218 Om Bhavadhamoravaye Namah
219 Om Bhadra murthaye Namah
220 Om Bhavya Rubhaaya Namah
221 Om Bhasmathruse Namah
222 Om Bhaktha vathsalaaya Namah
223 Om Bhakti priyaaya Namah
224 Om Bhaktigamyaaya Namah
225 Om Bhaktivasyaaya Namah
226 Om Bhayaabhagne Namah
227 Om Bhavishyathvartha maanaathi sarvakaala
visesha vidhe Namah
228 Om Kaveshaneeyaaya Namah
229 Om Gangaadhi punya theertha visudhi kruthe
Namah
230 Om Gadhormikaaya Namah
231 Om Kabiraathmane Namah
232 Om Karalaamrutha Thulyadiye Namah
233 Om Gathanithraaya Namah
234 Om Gaganathruse Namah
235 Om Ganaathyaksha sahotharaaya Namah
236 Om Gandharva vidyaa thathvagyaaya Namah
237, Om Gadhya bhathya prabhanjasraje Namah
TRISATHI NAMAVALI 263

238. Om Vakragachara thaamraabha prakirna mruthu

sajjadaaya Namah
239. Om Vasuprathaaya Namah
240. Om Vanik prarthyaaya Namah
241. Om Vasam vatha jagathraaya Namah
242. Om Vahni parvatha thathvagyaaya Namah
243. Om Vara samhananaaya Namah
244. Om Vasine Namah
245. Om Varshavaari parikreedaaya Namah
246. Om Varenyaaya Namah
247. Om Varshakaalavidhe Namah
248. Om Vanthaarujana mantharaaya Namah
249. Om Vanapriya galathvanaye Namah
250. Om Vamryathyajaantha bhaavagyaaya Namah
251. Om Vandhya vandhyaathvagandanaaya Namah
252. Om Dejolingaiga nilayaaya Namah
253. Om Dejaschaya suthapluthaaya Namah
254. Om Dejomandala sanchaarine Namah
255. Om Dejaswaraajya raaja raaje Namah
256. Om Vaatha varshaa thapahima sahishnave Namah
257. Om Vayu vikramaaya Namah
258. Om Vayupakshaaya Namah
259. Om Vayuthulyaaya Namah
260. Om Vaasasthala vivarjithaaya Namah
261. Om Suhruthe Namah
262. Om Sukanthaaya Namah
263. Om Sumanase Namah
264 SI-SI IADRI SWAMIGAL OF TIRUVANNAMALAI

264. Om Sulabhaaya Namah

265. Om Suvrathaaya Namah
266. Om Suthiye Namah
267. Om Sukruthine Namah
268. Om Sukumaaraangaaya Namah
269. Om Suthaamsukara seethalaaya Namah
270. Om Suka pradhaaya Namah
271. Om Suraraathyaaya Namah
272. Om Sutha sampath samruthithaaya Namah
273. Om Surari sampan nirmaathine Namah
274. Om Surasampath prathaaya Namah
275. Om Sukhine Namah
276. Om Devaathi devaaya Namah
277. Om Devarishiye Namah
278. Om Devasura ganedithaaya Namah
279. Om Devasura mahaamaathraaya Namah
280. Om Devasura namaskruthaaya Namah
281. Om Vaani Gauri Ramaa sthothre Namah
282. Om Vasamya mahaavrathaaya Namah
283. Om Vaarithaakila bhashandaaya Namah
284. Om Vachaspathi mahaamathaye Namah
285. Om Vaagartha sruthi sampurnaaya Namah
286. Om Vaagartha rasa bhaavugaya Namah
287. Om Vaagartha vaibhavaahlathine Namah
288. Om Vaagartha jyothi raaththathruse Namah
289. Om Vaagartha saurabhaa nandhine Namah
290. Om Vaagarthaigaantha jeevanaaya Namah
TR1SATH1 NAM AVAL! 265

291. Om Vaagartha mangalaa laabhaaya Namah

292. Om Vaagartha graha yanthrithaaya Namah
293. Om Yasoraasaye Namah
294. Om Yaso murthaye Namah
295. Om Yaso vandhyaaya Namah
296. Om Yaso thanaaya Namah
297. Om Yaso hethave Namah
298. Om Yaso maanyaaya Namah
299. Om Yaso bhushaaya Namah
300. Om Yaso radhaye Namah
Om Sri Seshadri Swamy Sathgurumurthaye Namah
Sri Seshadri Swamy Trisathy Namavali Sampurnam
Subham! Subham!
Om Shanthi: Om Shanthi: Om Shanthi:
Om Tat Sat!
 LIST OF THOSE WHO FURNISHED
INFORMATION
1. Sri Ramana Bhagawan 23. Vaidyanatha Sastriar
2. Sri Kavyakanda 24. Sama Rao
Ganapathi Sastrigal 25. Raghunatha Sastrigal
3. Sri Muthu Gurukkal 26. T.K.Paramatma
4. Echammal 27. Kandan
5. Subbalakshmi Ammal 28. Muthiyalu Chettiar
(Madras)
29. Meyappa Chettiar
6. Lakshmi Ammal
30. Natesan Chettiar
7. Venkatachala Mudaliar
31. Narayanan Chettiar
8. Subbalakshmi Ammal
32. Trivengada Mudaliar,
9. Saraswathee Swamigal Chunampattu
Tiruvarur
33. Kutty Iyer
10. B.V.Narasimha
Swamigal 34. Venkatrama Iyer,
Perumanam
11. Tiruppugazh Swamigal
35. Sundaresa Kottadiar
12. Ex-High Court Judge
Dewan Bahadur K. 36. Janaki Bai
Sundaram Chettiar 37. Parvathi Bai
13. Sitharama Iyer, 38. T.K.Annaji Rao
Mithadar Vellore
39. Appavoo Reddiar
14. Lakshmi Ammal
40. Abbayi Reddiar
(Tiruchuzi)
41. T.S.Jagdisa Iyer
15. Thenammal,
Tirumangalam 42. S.Jayarama Mudaliar
16. Santhammal 43. Sundaram Pillai
17. Alangaarathanni 44. Muthusamy Mudaliar
18. Kamakshi 45. Thayammal
19. Gambiram Sesha Iyer 46. T.C.Annamalai
Mudaliar
20. T.K.Sundaresa Iyer
47. A.Natesa Iyer
21. T.R.Subramania
Sastriar 48. Sundara Sastriar
22. Gopal Rao, Khadi Shop 49. K.Srinivasa Rao
LIST OF THOSE WHO FURNISHED INFORMATION 267

50. Aathuvambadi 78. Venkata Subbaiyer,

Unnamalai Ammal Cooperative Inspector
51. Arunachala Iyer 79. V.R.Subramaina Iyer,
52. Ramaswamy Iyer Polur

53. Ramanatha Sastriar 80. Panthulu Iyer

54. Krishnaswamy Sastriar 81. Reddiar

55. Natesa Iyer 82. Appavoo Chettiar

56. Srinivasa Iyer 83. Thellakula

Venkatarama Chettiar
57. Suryanarayana Iyer
84. Eeyakulathur Samiar
58. Parvatha Vardhani Chunampattu
Ammal
85. Mouva Nayagar
59. Ambulu Ammal
86. Mannaru Krishna
60. Saraswathi Ammal Chettiar alias Sriram
61. K.V.Venkatrama Iyer 87. Chaitanya Swamigal
62. Malayala Swami 88. Natesa Iyer, Palaasur
63. Arumuga Sami 89. Ramanatha Iyer
64. Subramania Mudaliar Pathiwaadi

65. A.K.Ramachandra Iyer 90. Venkatrama Iyer

66. F.T.Peters 91. Santhaswami, Salem

67. Govindaswamy Iyer 92. Sundara Iyer Dist.

Judge
68. A.V.Gangadara Sastriar
93. Peria Tambi Mudaliar,
69. Ramasami Iyer Vellore
70. M.S.Lakshmana Iyer 94. N.Subramania Iyer
71. Venkatarama Iyer 95. Sundara Sastriar
72. Thiagaraja Iyer 96. S.Subbarathnam Iyer
73. Seshadri Iyer 97. Manikkam Mudaliar,
74. RBalakrishna Iyer Vellore
75. L.S.Venkatramana Iyer 98. K.K.Iravatham Iyer
76. Varadaraja Iyer 99. K.Vaidyanathan,
Vellore
77. R.Subramania
Mudaliar 100. Ramanatha Iyer, Vakil
268 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

101. Nataraja Sastriar 124. Subramania

Thambiran
102. Margabhandu
Dikshidar 125. Sankaranantha Swami
103. Arunachala Sastriar 126. Rathnavelu Mudaliar
104. Gnanambal Ammal 127. Mahalinga Swami
105. Venkatramana Iyer 129. Krishna Swamy
106. Ranganatha Iyer 128. Manikka Swami
107. Sambamurthi Iyer 129. Krishna Swamy
108. Ammur Swamigal 130. Somasundara Swami
109. Sundara Sastriar, 131. Gangadara Sarma
Mecheri 132. Arunachala Swami
110. Subramania Sastriar,
133. Muthuswami Mudaliar
Senkunnam
134. Subramania Sastriar
111. Seshachala Sastriar,
Pathivadi 135. Pachaiyappa Asari

112. P.V.Ramachandra Rao, 136. Sivaprakasa Mudaliar

Kalahasti 137. Sesha Iyer,
113. A Madhwa Girl, Kaverippakkam
Muhaiyar 138. Venu Ammal
114. Rukmani Ammal, 139. Sri Narasimha Josiar
Trichy
140. Rasi Arunachala Iyer
115. P.R.Doraswamy Iyer,
Vellore 141. Krishna Iyer

116. Rama Rao 142. Chokka Lingam

117. Meenakshi Sundaram 143. Chengalvaraya Swamy

Iyer 144. V.Sitarama Iyer
118. Sitharama Iyer, 145. Viswanatha Iyer
Senkunnam
146. Perumal Sami
119. G.Venkatrama Iyer
147. G. Narasimha Iyer
120. S.R.Narayana Iyer
148. Arunachala Pandithar
121. Karuppanna Swami
149. Sri Chinna Gurukkal
122. Saradambal
150. Eswara Swamigal
123. Viswanatha Mudaliar Tiruvannamalai
LIST OF THOSE WHO FURNISHED INFORMATION 269

151. Sundara Ammal, 177. Pattanna Thathachar

Vellore
178. S.Venkata Thathachar
152. T.S.Kuppuswamy Iyer
179. Sundararaja
153. K. Rajam Iyer, Thathachar
Ananthapuram Ramasesha Sastriar
180.
154. Bhargava Rama Iyer
181. Iya A.Venkata Varada,
155. Poovakkonan Thathachar
156. R.V.Ardhanari Iyer 182. Dakshinamurthy
Sastriar
157. R. A.Ramasami Iyer
183. Nageswara Sastriar
158. T.K.Ramabhadra
Sarma 184. I.E.Krishnaswamy
159. Subbaraya Gurukkal, . 185. Malaisaamaa
Padaivedu Tiruvenkatachar
160. T.V.Subramania Iyer 186. Srinivasa Sastriar,
Kalpattu
161. Manonmani Ammal
187. Sundaram Iyer
162. M.K.Subramania
Sastriar 188. D.S.Krishna Swamy
Iyer
163. A.Venkatramana Iyer
189. Keez Theruvu
164. Venkataraman
Saradambal
165. Narasingha Rao, Vakil
190. Thaiyal Nayaki
166. K.V.Swaminatha Iyer Ammal
167. G.Krishnamurthi Rao 191. Narayana Swamy Iyer
168. Mysore Swamigal 192. Pandaweswara
169. Halasyanatha Iyer Gurukkal

170. Parasurama Iyer 193. S.Appasami Pillai

171. Vasudeva Sastriar 194. K.C.R.Kandaadi Sami

172. A.S.Krishnaswamy 195. K. Subramania Iyer

Iyer 196. S. Thiruvenkitaananthar,
173. C.N.Ramasesha Iyer Vellore

174. P.V.Venkata Arya 197. Arunachalam Iyer,

Arni
175. Thayammal
198. Rajamanikkam Ammal
176. Venkatachala Mudaliar
199. C.Narayanasami Iyer
270 304 SESHADRI SWAMIGAL OF llkUVANNAMAl Al

200 Venkatasami Naidu 226. A.V.Gurumurthy Iyer

201 Subramaniam 227. Venkatramana Iyer
202 Venkataswami Das 228. Kanaka Sabai
203 Sakthivel Swami 229. Flute Sivaram
204 Sivaprakasam Pillai 230. Vaishnava Swami
205 T.K.Subramania 231. Annavaiyar
Dikshidar
232. Thanneerpandal
206 Ramakrishna Iyer Samiar
207 Rangasami Goundar 233. Kapaleeswara Sastriar
208, Chidambara Samiar, 234. K.V.Swaminatha Iyer
Tiruvaiyar
235. Krithigaananthar
209. Thottakkaara
236. Dhanabhagya m
Sabapathi Pillai
237. (Nameless) Sadhu
210. K.Narasimha Iyer
238. T.K.Kannaiyer
211. Akandaanandasami
239. Ramanantha Swamy
212. Nithayaanandasami
240. Subbayya Samiar
213. Sabaapathi Sastriar
241. Vaiyabhuri Samiar
214. K.C.Arumuga Chettiar
242. C. R. Krishnas wamy
215. Palanisami
Iyer, Tiruppathur
216. Sivasankara Mudaliar 243. Srinivasachariar
217. Eswara Swamigal Mukkur
218. Narayanasami 244. Ramaswamy Iyer
Mudaliar Kalpattu Sitarama
245.
(Hospital Peon)
Sastriar
219. Poongavanam 246. Ganapathi Sastriar,
220. Vaazi Appavoo Kaarathur
Mudaliar 247. R.Srinivasa Mudaliar
221. Krishna Ganapaatigal 248. O.Krishnaswamy Iyer
222. Jagadisa Iyer Veerasami Swamy
249.
224. A.Natesa Mudaliar
250. C.V.Subramania Iyer
225. Moolamandapam Bhagirathi Ammal
251.
Samiar
252. Swaminatha Sivan
LIST OF THOSE WHO FURNISHED INFORMATION 271

253. Subramania 278. Venkatrama Sarma

Bhagavathar, 279. Kausthubam Ammal
Vepathur
280. Visalakshi Ammal
254. Gopalakrishna Swamy
281. Sadaichi Ammal
255. R.A.Venkataramana
Iyer 282. Harihara Ganapaadigal

256. J.Sivaswamy Sarma 283. Arunachala Aiyer

Amur
257. M.V. Ramaswamy
Aiyer 284. Rama Rao

258. K.Natesa Pillai 285. Veeraraghava Sarma

259. M.A.Chinnathambi 286. Suryanarayana Sastriar

Nayanar 287. A.R.Suryanarayana
260. Rathnaachari Aiyer

261. Perumalsami Naidu 288. Janaki Ammal

262. Isanya Mutt Swamiar 289. Venkatraman

263. Ozukkai Ramaswamy, 290. Venkateswaran

Bhagavathar 291. Ponnusami Sami,
264. A.Natesa Mudaliar, Sathuvaachari
Ananthapuram 292. Rajarathina Mudaliar
265. Govindaswamy Iyer 293. Ratnam Ammal
266. Achutha Rao 294. Balagurumurthi
267. T.S.Ramasami Aiyer 295. C.R.Krishnaswamy
268. P.Krishnaswamy Aiyer Aiyer,
Clerk in District Court
269. Pichu Iyer
296. Kalyana Gurukkal,
270. Chellammal
Padavedu
271. Gopala Chettiar Tyagaraja Gurukkal
297.
272. Srikanta Aiyer Natesa Gurukkal,
298.
273. Subbaraya Aiyer Senbakkam
274. Kalyani Ammal 299. Subramanya Aiyer,
Aathvambadi
275. Kalpagavalli
300. Venkatachariar,
276. Lakshmi
Padavedu
277. Panchanatha Aiyer
272 SESHADRI SWAMIGAL OF TIRUVANNTAMALI

301. Vedamurthi Swamy, 308. Krishnasami,

Kallikkottai Velliambakkam
302. R.Rajarama Iyer 309. Raghava Aiyer,
Velliambakkam
303. Maruthi,
(Ragunatha Rao) 310. A.Raghava Aiyer,
Arumbakkam
304. T.R.Thangvel Pillai
311. Murugesa Mudaliar,
305. V.K.Tiruvengadam
Chittoor
306. Narayana Aiyer,
312. E.S.Ramaswamy
Sub Registar
Sastriar
307. D.Gurusami Mudaliar,
313. Subbu Bhagavathar,
Madras
Tiruchi
314. Renu