Mahan Of The Day:- Anandamoyi Ma

Anandamoyi Ma

Other Names and Nicknames: 

Nirmala Sundari, Sri Sri Ma Anandamoyi, Anandamoyi Ma, Sri Anondomoi Ma, Ari Anandamayi Ma, Dakshayani, Kamala, Vimala, Mother of Shahbag

Function: 

Avatar

Traditions: 

Hinduism, Tantra

Main Countries of Activity: 

India

Date of Birth: 

04/30/1896

Place of Birth: 

Kheora, West Bengal, India (nowadays Bangladesh)

In His/Her Body ("alive"): 

No

Date Left His/Her Body: 

27 August 1982

Sri Anandamoyi Ma was a spiritual teacher, Guru, saint and a mystic from Bengal, and hailed as one of prominent mystics of the 20th century. During her times, she was considered the embodiment of spiritual bliss and her name literally means Joy Permeated Mother.

Early Life

She was born as Nirmala Sundari on 30 April 1896 to Bipinbihari Bhattacharya and Mokshada Sundari Devie in Kheora, Brahmanbaria District, British India, in what is now Bangladesh.

At the age of thirteen, in 1908, she was married. She spent 5 years after her marriage at her brother-in-law's home, where she was in a trancelike state much of the time.

When she was about 17, she went to live with her husband in Ashtagram. It was here that a devout neighbor, Harakumar, developed a habit of addressing her as "Ma", and prostrated before her morning and evening.

In 1918, they went on to live in Bajitpur, where she became famous for her beauty. Here they stayed till 1924, while she went deeper into her trances. On his return from the office at the end of the working day, her husband often found her lying on the kitchen floor, the food half cooked or burnt.

On the full moon night of August 1922, at midnight, 26-year old Ma went through the actions of spiritual initiation - all by herself.

Members of her husband's family did not respond to his wife’s strange behavior as calmly as he did. While his relatives suggested he remarry, he became her first disciple in 1922.

The Dhaka Period

In 1924 she moved to Shahbag with her husband where he had been appointed caretaker of the gardens of the Nawab of Dhaka.

During this period she used to manifest the ecstasy that resembled Chaitanya Mahaprabhu.

In 1926 she set up a Kali temple in the Siddheshwari area and devoted herself to spirituality.

She underwent a mystic experience while praying in the temple one day. Henceforth, she became known as Anandamoyi Ma, meaning the Joy Permeated Mother. She set up an ashram at Ramna within the precinct of the Ramna Kali Mandir. Though her parents were Vaishnavas, she followed the Tantric creed.

Scholars and followers were attracted to Anandamoyi Ma's spiritualism, though she called herself "a little unlettered child".

The Dehradun Period

In 1932, Anandamoyi Ma went to Dehradun with her husband and started working there. She traveled across the subcontinent to enlighten others. Several ashrams, and seats of learning hospitals were established in her name at Ramna (near Shahbag) and Kheora in Bangladesh, and Benares, Kankhal and other areas in India. Twenty-five ashrams are named after her.

She also renovated many dilapidated holy places, including the Naimisharanya, where she set up a temple there and arranged for the recitation of holy names and the performance of kirtan and other religious rites.

At this times people like Arnaud Desjardins, the French producer of sprititual films, Melita Maschmann, the German novelist, and Dr. Collin Turnbull, the English author, became her disciples.

Kamala Nehru, wife of the future prime Minster, Jawaharlal Nehru, became a devotee in 1933. Anandamoyi was then staying at a small temple in Dehradun, while Pandit Nehru was incarcerated by the British in Dehradun jail. Later she took Kamala to the Ambika temple in Kajpur to perform a three-day yajna. She gave to her daughter Indira the rosary which Mataji had given her.

Mahatma Gandhi came to hear of Anandamayi through Kamala and sent his aid, Jamnalal Bajaj, to see her. He in turn became a devotee. After the unexpected death of Bajaj, she went to Wardha to console Mahatma Gandhi.

She visited Ramana Maharshi at his ashram and also met J Krishnamurti.

Although she is mentioned in many books about Indian spiritual teachers, she is notably written about in Paramahansa Yogananda's Autobiography of a Yogi. His meeting with her is recounted in the chapter titled The Bengali "Joy-Permeated Mother", where he wrote:

Father, there is little to tell." She spread her graceful hands in a deprecatory gesture. "My consciousness has never associated itself with this temporary body. Before I came on this earth, Father, I was the same. As a little girl, I was the same. I grew into womanhood, but still I was the same. When the family in which I had been born made arrangements to have this body married, 'I was the same... And, Father, in front of you now, I am the same. Ever afterward, though the dance of creation change[s] around me in the hall of eternity, I shall be the same.

She died on 27 August 1982 and was buried on the banks of the Ganges near the Kankhal Ashram in Haridwar in North India.

Teachings

Anandamoyi never prepared her discourse, wrote anything down, or revised what she had said. It is said that noting down what she said in her discourses was difficult, as the musicality and alliterative word-play of her saying died in writing. Only Brahmachari Kamal Bhattacharjee is said to have had the ability to transcribe her discourse with scrupulous fidelity.

The central theme of her teaching in endless variation is:

The supreme calling of every human being is to aspire to self realization. All other obligations are secondary.

and

Only actions that kindle man's divine nature are worthy of the name of actions.

However she did not ask everyone to become a renunciate. "Everyone is right from his own standpoint," she would say. She did not give formal initiations and refused to be called a guru, as she maintained that "all paths are my paths" and kept telling "I have no particular path".

She did not advocate the same method for all.

How can one impose limitations on the infinite by declaring - this is the only path - and, why should there be so many different religions and sects? Because through everyone of them He gives Himself to Himself, so that each person may advance according to his inborn nature.

Though she was Tantric, Anandamoyi Ma blessed Saivas, Shaktas, Vaishnavas, Muslims and Christians equally. Even now, the Muslim population of Kheora still refer to her as "our own Ma".

She taught how to live a God-centered life in the world and provided the powerful living inspiration to enable thousands to aspire to this most noble ideal. Her way of teaching involved jokes, songs and instructions on everyday life along with long discourses, meditation and reading of scriptures.

A gallery of photos of the guru and/or that are related to the guru

Mahan Of The Day :- Sri Swayamprakasananda Saraswati Swami (Alangudi Periyavaa)

Sri Swayamprakasananda Saraswati Swami (Alangudi Periyavaa) 

Srimad Bhagavatam is liberation bestowing Holy Text [Moksha Granta]. Mahans have opined that mere reading/listening to the Bhagavatam liberates one. The uniqueness of this Holy Text is that every letter in it is verily Lord Krishna! No wonder that mere reading about/listening to the Lilas of Jnani of all Jnanis [Lord Sri Krishna] bestows liberation not only at the end of one's life on earth but also has the ability to bestow Jivan Mukti state ['realising' one's nature even while living in the physical body]. This has been illustrated in the life of Sri Swayamprakasananda Saraswati Swami, popularly known as 'Alangudi' Periyava. The youth Ramakrishna attained Jivan Mukti by merely reading the Bhagavatam. Here, we bring to you the life history of of the great Mahan 'Alangudi' Periyava whose samadhi is in Mudikondan, a village near Tiruvaroor, Tamizh Nadu state, S.India. The 'aradana' of the Mahan was celebrated on 18th May 2008. A week long Bhagavata Saptaham was performed in this connection and Sri Sri Swamiji rendered Srimad Bhagavata discourse.  Narayanar, a poor Brahmin lived in Alangudi, a small village in the fertile Chozha kingdom. He had completed his Vedic studies and was a highly virtuous man. He earned his living through priesthood, assisting people in conducting Vedic rites and scriptural duties. A married man, he lived as per scriptural injunctions laid down for a householder and was deeply devoted to Gopala Krishna. After many years of marriage, through the Grace of Sri Venugopala Krishna swami, he was blessed with a son. Christening the child Ramakrishna the parents brought him up with much love and care. The child's 'akshara-abhyas' [learning to write] was performed at the age of five. When he turned seven the holy thread ceremony was performed; thereafter, he was left under the care of a great scholar for education. He learnt the Vedas wholly and became an adept in 'Sikshai vyakarana' that form part of the Vedas. The parents desired to find a suitable bride for him. However, Sri Ramakrishna feared married life, as he felt it to be a block to Hari Bhakti [devotion to Lord Hari]. He considered married life a camouflaged well. One should be careful not to fall into this; instead, move into a forest and take efforts to attain Lord Hari. He felt that this was the essence of all the Shastras [scriptures]. Feeling that the Grace of a Guru was most needed to strengthen his Jnana, Bhakti and Vairagya [wisdom, devotion and dispassion] he was in search of a proper Guru. Sri Balakrishnananda swami appeared in his dream, imparted Sri Nrisimha Mantra to him and also gave him Srimad Bhagavatam. After this Sri Ramakrishna's Hari Bhakti [devotion to Lord Hari] reached its pinnacle. He began to remain in solitude doing Mantra japa and reading the Bhagavatam. Due to the Grace of Sri Balakrishnananda, Sri Ramakrishna earned deep love for Srimad Bhagavatam; and, through reading the Bhagavatam, earned deep Jnana. The parents forced Sri Ramakrishna into marriage. Unable to go against the wishes of the parents he married the virtuous girl that they had chosen for him. Marriage did not spoil his pristine state. The fortunate bride was still in her parents home. Sri Ramakrishna was deeply upset by the new bondage. One night, he had a dream in which he found himself in a forest and many dacoits trying to bind him. Suddenly, a lion appeared from nowhere, roaring ferociously. The dacoits threw the rope down and took to their heels. He realised that Lord Nrisimha would soon save him from the cruelty of his relatives who were the real dacoits trying to bind him to the world. The next morning he received the news of his wife's death. Mahans feel that the worldly ties are bondages that keep them away from their spiritual life. In Srimad Bhagavatam, we see how Sage Narada takes the death of his mother as an 'anugraha' [blessing]  (1:6:10). Sri Periyava had a similar feeling when he heard this news. He performed the death rites for his wife. After the death of his wife his dispassion deepened. All worldly comforts seemed trivial. He spent all his time in meditating on his favourite Deity Lord Nrisimha who had protected his great Bhakta Prahlada. The relatives mistook his attitude to be longing for his lost wife and began to make plans for another marriage. Sri Ramakrishna sensed the danger. Days passed and suddenly one early morning, like the great Mahan Sri Sadasiva Brahmendra, he attained the 'unmathha' state. He ran away from home. He was twenty-eight years of age when he attained 'self-realisation'.  He had no consciousness of the body and wandered about as an 'avadhoota' [naked sadhu]. Unaware of the world he wandered about like a madman. [Srimad Bhagavatam describes the state of a Jnani as 'unmathha, mookha, jadavat' -- he is like a madman, the dumb and the inert].  His unkept hair hung in knots. The body was frail. The mind, however, going beyond the differences of man and woman remained pure. Almost always he was silent or chanting the Divine Names of Lord Narayana. Filled with the nectar of the Lord's Name he would at times dance, at times sing, at times shed profuse tears, at times cry out loudly. Wherever the Lord's stories were recited he would go and listen to it. But this would push him into ecstacy and he would begin to sing, dance and cry. He would experience horripilation. He would cry out loudly, "Narayana! Narayana!" At times he would fall down in a swoon. During his wanderings he came to the Holy Place Thiruvisanallur. Sri Ramasubbha Shasri, who was proud of his scholarliness lived here. He was a thorn in the way of all other learned scholars. Due to the pride of his learning he held an indifferent attitude to the great Bhagavatam. But he turned over a new leaf after listening to Srimad Bhagavatam from Sri Ramakrishna swami, just once! He earned deep faith and taste for Srimad Bhagavatam!  Suddenly, a deep desire to discourse on the Bhagavatam took hold of Sri Ramakrishna Swami. He arrived at the village Kamakshipuram. Sri Panchanata Iyer, a resident of this village, welcomed him with all reverence. Many others joined him. But the great renunciate said to them, "I have not come here for food. I have come here with the deep desire to discourse on the Bhagavatam. Is anyone interested to listen to it?" Hearing this, some of them prostrated to the Swami and said to him, "It is verily our fortune that you have come here to bless us. But some amongst us feel embarrassed to see you an 'avadhoota' [naked Sadhu]. We do not possess your spiritual maturity; hence, though we all deeply yearn to hear the Bhagavatam we hesitate to come to your presence on this account." The surprised Swami said to them, "If this state of mine proves a block to giving discourses or listening to the Bhagavatam I will embrace sanyas and live according to scriptural injunctions." All present there were wonderstruck. The Swami at once set out and received sanyasa, as per Scriptural injunctions, from Sri Panangudi Swami. Sri Panangudi Swami gave him the 'diksha' name of Swayam Prakasananda Saraswati [one who shines on his own] because like Prahlad he had had attained Jnana without a Guru in a human body. Sri Panangudi Swami comes down in a great lineage of Mahans who were all Krishna Bhaktas and loved Srimad Bhagavatam.  Sri Ramakrishna swami embraced sanyasa [ascetic life] a s his state of 'avadhoota' was a block to his rendering Srimad Bhagavata discourse. He desired to give discourse on the Bhagavatam even to the spiritually immature. Therefore, embracing ascetic life, he began to wear ochre colour loin cloth, 'gopi chandan' on his forehead and held 'danda-kamandalu' in his hand and scrupulously followed the various rules and regulations prescribed for this life. He was ever doing Bhagavata parayana [reading] and discoursing the Bhagavatam. The Divine Lilas and 'gunas' of Lord Hari drew the great 'avadhoota' into a life of scriptural discipline! Is it not the Divine Lila of the Lord to attract the hearts of Jnanis and make them sing His glory? People who listened to the Bhagavatam from 'Alangudi' Periyava, who wandered about in the same state as Sri Suka, were indeed most fortunate. Sri Suka who had 'realised his self' and wandered about like the inert, dumb, child, took to Srimad Bhagavatam as he felt deeply attracted to the 'gunas' of the Lord: so too, 'Alangudi' Periyava had for sometime wandered about in this state and later, due to his deep love and taste for Srimad Bhagavatam, took to living as per strict scriptural injunctions and began to visit innumerable villages to give discourses on the Bhagavatam. He was the very personification of tolerance and patience. He was totally free from from anger and lust. He followed all the scriptural injunctions laid down for the ascetic way of life. Of these, bathing three times a day and food restrictions are very important. At times he would eat a little grated coconut and remain without food for months together; at times he would eat bilwa fruit and at times only milk. Some times he would eat 'sathhuma' [a health gruel].  'Alangudi' Periyava loved children. He would gather them around and play with them. If a village did not have a pond, he would gather the youths of the village and dig a pond. He loved to maintain gardens, conduct 'utsavs' in Temples. He always stayed in a garden outside the village or in a Mutt or in a Temple. He wore only a loin cloth. He carefully followed the 'asrama dharma' as spoken in the Bhagavatam. He never touched money for any reason. He would accept an invitation to a village only if people agreed to conduct Bhagavata saptaham there. He would refuse to visit for the sake of 'bhiksha' [food]. He used to visit some villages quite frequently He performed innumerable Bhagavata saptahams there. Even today one finds the people of these villages interested in Bhagavata saptaham and possessing Krishna Bhakti. Several disciples still recall his Bhagavatam discourse. All these villages turned holy due to the stay of the Swami. All people were great devotees of the Lord. Due to his association many read the Gita and the Bhagavatam and many performed Namakirtan. Even women and children in villages blessed by his visits knew the Bhagavata slokas by heart. The Swami had great love for the commentary of the Bhagavatam by Sridhareeya. In his discourses, he would always quote from it. 'Alangudi' Periyava was also an adept in Ayurveda and Mantra Shastras. But he did not practice them. When situation demanded it, he would put this knowledge to use through his disciples. Once, Pattabhirama Iyer, a disciple of his, was in deep anguish as someone had used black magic against his family. Learning about this, the deeply compassionate Swami initiated the victim into Nrisimha Mantra, through his disciple Sri Kothandarama Iyer. The man was saved from his troubles. At the end of every 'Saptaham' there would be Namakirtan in which the Swami would participate. The Namasankirtan would go all through the night; yet, the Swami would be fresh and give discourse the next day. Through these unique qualities and Bhakti he was a great solace and support to the householders. Once, the Swami conducted Srimad Bhagavata saptaham in Dittacheri village. Every day Namakirtan was also performed. 'Alangudi' Periyava always enjoyed rendering Gajendra Moksha and Prahlad charitra. His discourse on Gajendra Moksha was excellent that day and he said, "Lord Narayana is the Supreme Godhead. All other gods are in His control. Gajendra Moksha is a testimony to this. When Gajendra, in seeking refuge in the Lord, chanted a 'sloka' no deity rushed to his help because, this sloka calls out to the 'One who is the prime cause of all'. They were well aware that there was someone else who had created them. Lord Vasudeva Himself came on His divine vehicle, the Garuda, and saved Gajendra. Therefore, Lord Hari [Vasudeva, Narayana] is verily the Supreme Godhead." There was a Pundit amidst the audience. He said that each Purana spoke of a different God as the Supreme Godhead. Gajendra Moksham in the Bhagavatam was a spin story to show Lord Hari as the Supreme Godhead and that one should not attach any importance to it. 'Alangudi' Periyava was deeply hurt by this. He said to him, "It is difficult for people like you to earn faith in Srimad Bhagavatam. Only the Grace of the Lord can clear your confused mind. My explanations will not suffice." The Pundit retorted, "Why don't you own up your mistake? Being a 'smarta' [saivite] sanyasi why do you speak like a Vaishnava sanyasi holding Lord Vasudeva as the Supreme Godhead?" The Swami said, "I spoke only the words of the Bhagavatam. You can accuse me of speaking wrongly only if it were my imagination." The Pundit walked away haughtily. 'Alangudi' Periyava bathed in the river there during the early hours of the morning. On one such morning the Swami had gone to bathe and a few of his disciples were with him. While the Swami was bathing a crocodile came up to him and caught hold of his leg. At once, the Swami lifted both his hands and cried out, 'Hare! Hare!" and the crocodile immediately let go of his leg. However, the Swami's leg was badly hurt. The Pundit who had watched this incident realised the greatness of the Swami and at once fell at his feet seeking his pardon. He said that his argument that 'Gajendra Moksha' was a spin story was due to his pride and that it was only to wipe out his ignorance that 'Yateendra Moksha' had taken place. [Yati means ascetic]. The Swami said to him, "Why do you beg my pardon? Do not feel envious if anyone speaks of Srimad Narayana as the Supreme Godhead." The Pundit became a great devotee of the Swami. A deep wound had been formed on the Swami's leg due to the bite of the crocodile. At the request of the disciples the Swami agreed to treat it. He asked them to collect some herbs and boil it in oil. He then asked them to pour it hot over the wound! No disciple came forward. The Swami said to them, "Hey, ignorants! why do you fear? Have not I repeatedly told you all that the Atma is different from the body? If it were true how would I, the Atma, suffer? Also, how would the body which is really inert suffer?" Uttering these words he removed the boiling oil from the oven and poured it over his wound and laughed loudly! This brought tears to the eyes of the devoted disciples. The leg healed within a few days. Once, the Swami gave a discourse in the woods of Koothanur village. The day was quite hot. A snake suddenly wound its way through the audience and moved below the Swami's seat. Some of them requested the Swami to move away. The Swami said, "A man becomes eligible to embrace the ascetic life only when he earns the Jnana that all forms are verily the Lord. There is no difference between my body and that of the snake. It is verily Lord Nrisimha who is the Atma in both. Why fear? All of you sit quietly and listen to the Lord's story." But is it possible for the people to forget the presence of the snake and listen to his discourse? So, the Swami, through his yogic power, held their attention. The people totally forgot about the snake and were engrossed in the discourse. At the end of the discourse the Swami asked one of them, "Where is the snake? See if it is still here?"  The man feared lifting the seat to find out.The Swami laughed and lifted the seat only to find the snake gone. All were wonderstruck. The Swami said, "This is not surprising at all. The snake went back the way it came but all of you were totally engrossed in listening to the Bhagavatam and did not notice it!" The people at once prayed to him to bless them so that their minds would always be engrossed in the Lord's stories in this manner.  The Swami thus passed his days wandering about several villages conducting hundreds of Bhagavata saptaha yajna and preaching Bhakti to the people. He became old. He had not spent his life labourig for his family. Shunning worldly comforts he had spent his days in the thought of the Lord. The Swami's eye sight failed and the disciples arranged for a surgery. Dr.Mahalinga Iyer was at first very indifferent towards the Swami. But soon he realised that the Swami had come to him with the excuse of a treatment only to bless him. The Swami refused to use anesthesia. He said that one could lose body consciousness without the anesthesia; and that when he did so, the doctor could perform his surgery. The Swami then lay in 'savasana' and lost consciousness of his body in yogic state. The doctor performed the surgery with deep reverence and devotion. All through the surgery the Swami lay without any movement. The doctor was simply amazed. He realised that the physical state of Jnanis were beyond their medical world, that the surgery he had conducted was only for his own good and that the diseases of Mahans were only their Lila. The vision of the Swami was restored and the doctor earned spiritual vision! The house where Sri Alangudi Periyava lived for nearly one and half years at Mudikondan village 'Alangudi' Periyava, fully aware of the day whence he would shed his mortal coil, arrived at Mudikondan village. The fortunate ones there served him in various ways. The Swami decided to celebrate Lord Nrisimha Jayanti during Vaikasi month in 'yuva varusha' grandly. He celebrated Nrisimha Jayanti every year. A Bhagavata Saptaham was arranged in this connection. He gave discourse on the Bhagavatam in his own unique way. On the day of Sri Nrisimha Jayanati, celebration of Sri Rukmini Kalyanam came to an end in the evening. It was the last day of Bhagavata saptaham. At the end of the discourse, 'Alangudi' Periyava gave a brief discourse on Prahlada charitra, as it was the day of Lord Nrisimha Jayanti. He was narrating the scene of Prahalad offering his prayer to Lord Nrisimha. When the Swami was speaking on the verse that says, "Oh, one of such great glory! Self-illuminating, verily the Time, holding the Universe within Thee, Thou shines with splendour without being affected by 'prakriti'. Here am I suffering, being caught in the wheels of life. Hey, Nrisimha, My Lord! Please take me unto Thy Feet!" A divine light ['jyoti'] shot out of the top of his head. A few spiritually evolved people were blessed to witness this. The pure body of 'Alangudi' Periyava was buried as per scriptural injunction laid down for a sanyasi.   Place where Sri Alangudi Periyava attained Sidhdhi.  A a very big hall in those days, the two side walls were constructed later.  Sri Alangudi Periyava attained sidhdhi in the corridor just before the grill gates seen in the photo Left: The sanctum sanctorum at Sri Bhagavatha Bhavanam of Sri Alangudi Periyava at Mudikondan village Right:  The sacred Adhisthanam of Sri Alangudi Periyava at Mudikondan Village The article is adapted from 'Alangudi' Sri Swayamprakasananda Saraswati Swami Divya Charitra published by Sri Sri Alangudi Swamigal Aradhana Sabha Trust.

Mahan Of The Day :-SRI SESHADRI SWAMIGAL

HISTORY OF SRI SESHADRI SWAMIGAL

INTRODUCTION

Everyone at some stage in his life, sits up and thinks: Where from he came? Where is he heading for? What is he doing? And what he should do? He also ponders as to how to overcome death and how to get salvation. He longs for God - realisation while still in this body and understands that such god-realisation is the knowledge that destroys death and grants everlasting bliss and that it is the paramount need of any man before the body may drop down any moment. Here he looks for guidance and feels assured that God has not left him in lurch. India, has given to mankind several Saints, Sages, Rishis, Sidda-purushas from time to time.

The aim of life is to make it sublime. It is the Saint who has reached that stage. He has shown us the path, which we have to tread in this world of materialism and uncertainty, to reach the goal of life. Books like Upanishads and Bhagavad-Gita contain the theories on Self-realisation, while the Saints and their life are the laboratories where you find them to actual form and practice. One can read an entire library of books and yet not realise the goal of life but if he gets the contact of a "JIVAN MUKTA (Realised Soul)" and earns HIS BLESSINGS, he would get it in no time. One such Mahan (great saint) is Sri Seshadri Swamigal of Thiruvannamalai.

CHILD-HOOD AND YOUNGER DAYS 

At Kanchipuram, in the illustrious Kamakoti family, there lived one Sri Kamakoti Sastri. He was an adept in Sri Vidhya Upasana and had mastered in boyhood itself vedas, puranas, smritis, tharkam, vyakarana and mimamsa. Besides these he had another valuable talent- music (gandharva veda). His brother's daughter was Maragatham. She was born beautiful and had learnt epics, darma, alankara and music from Sri Kamakoti Sastri. She earned the title "Sahitya Sangeetha Kalavathi" when she was 12 years old. She was given in marriage to Sri Varadharaja Joshyar of Kanchipuram who was also a Sri Vidhya Upasaka besides mastering vedas and astrology. To them - Varadharajar and Margatham- Sri Seshadri Swamigal was born as elder of the two sons. He was born on 22.1.1870 in Hastha Nakshatra (Star) at Kanchipuram.

When he was four years of age he would sing devotional songs and stotras, taught by his mother, in melodious voice and everyone regarded the boy as a Divine-child. An incident at this age of four, gave him the epithet of Hiranya-bahu--one with the golden touch. The occasion was a festival time at Sri Varadaraja Perumal Temple at Little Kanchipuram. Among many, one merchant has brought moulded replicas of Sri Krishna idol. The boy in the lap of his mother noticing it wanted one and at the instance of merchant, the boy picked up one of his choice. On the following day, when the mother and boy were passing through the shop, the merchant came running to them and prostrated before the child and took the two hands of the child and worshipfully pressed them to his eyes, and exclaimed that they are "Golden Hands". He narrated that all the idols were sold away on the previous day when the child picked up one and the normal experience was that only a few will be sold. This was a forerunner to highlight His Grace to devotees, even today.

When he was 5 years of age, he was sent to school in the traditional and orthadox manner. At the age of 7, Upanayanam (sacred thread ceremony) was performed. When he was 14, his father died. By 16 years of age, he completed his education. He had mastered various texts in Sanskrit and Tamil -- the whole Vedanta with three primary texts - Gita, Upanishads and Brahma Sutras, besides Vedas, Nyaya and Vyakarana. He had also mastered music and astrology. When he was 17, his people tried to marry him off, but his paternal uncle Ramaswamy Josyar predicting his horoscope that he will become a Sanyasin (Recluse) and Jivan-mukta (realised soul), dropped the idea.

When his mother was to breath her last, she chanted two slokas keeping her hand on the chest of Seshadri -- one of Sri Adi Sankara -- (Sat Sangatve - in Baja Govindam) which meant that the company of the good led one in time to solitude and thence to emancipation and the other sloka indicated the sacredness of Arunachala -- how merely by thinking of it, one attained ultimate Bliss. Repeating the word "Arunachala" in her tongue, she breathed her last on the lap of Seshadri. He took these two slokas from her mother for guidance in his life. Arunachala stands for Lord Shiva in Agni (fire) form at Thiruvannamalai. He drew a picture of Arunachala by instinct. His personal Gods were Goddess Kamakshi of Kanchipuram and Sri Rama - the divine avatar (God in the form of a person) depicted in Ramayanam (a great literary work of Bharath written by Valmiki Maharishi and adopted by several others in other languages). With the pictures of Arunachala, Rama and Kamakshi his worship was going strong. He had no sleep and no appetite. He will be seen in Chakrath-Azhwar and Kamakshi temples for several hours chanting mantras, slokas, etc. His rigorous and exacting religious practices were viewed with concern by his foster-parents who were taking care of him. He got immersed in Sri Kamakshi's divine form and regarded himself as Goddess Parvathi (Sakthi aspect of Brahmam). He began doing his meditations in Rudrabhoomi (cremation ground) which was resented and questioned by his people. He was wandering in the streets of Kanchipuram, when he met a Gouda Sanyasi, Sri Balaji Paramahamsa, who finding him worthy and fit, took him as his disciple). On the due date, Seshadri's father's annual ceremony was performed by his brother. To give him his father's blessings, he was brought home forcibly and kept locked in a room. At a stage, when the room was opened his relatives noticed that Seshadri had disappeared from the locked room and then only realised his greatness and attainment. He was 19 years of age then. After sometime he was noticed in the temple precincts of Sri Mukteswara at Kaveripakkam, 20 miles away from Kanchipuram.

One day, in the temple, a big serpent came out; Seshadri beckoned it and it came and coiled over his body and held its hood over his head. Those who witnessed were awe-struck. Seshadri now "Seshadri Swami" was unperturbed. His act showed that all creations of Almighty are alike and is all pervasive. When pleaded, he refused to go back home and was heading for Thiruvannamalai - keeping his mother's direction and guidance - and passed through various towns, villages, hills; At the age of 19, in the year 1889 AD, he reached Thiruvannamalai and never left its outskirts, till HE attained Mukti on 4.1.1929 AD. His Holy-body was interred in a Samadhi, witnessed by Sri Ramana Maharishi and several devotees, at Thiruvannamalai - Tamil Nadu (South India) and is worshipped daily.

SPIRITUAL LIFE IN THIRUVANNAMALAI

His 40 years of spiritual life in Thiruvannamalai showed that Swamigal was God himself. Speaking and walking among People, he was Sanchara-Dakshinamurthi (God as man on the move). His biography vividly shows that he was a Jivan-mukta (a realised soul while in body). He did not have body-consciousness and was in ever communion with his Atman (Soul). He saw atman in everything-animate and inanimate. He was seen going round and round a stone pillar and doing pranams (offering his worship) and saying that he was seeing God in it. Similarly he used to worship animals-buffalo, donkeys--seeing God in them. Sometimes he would embrace people on the road including ladies and say that he saw para-sakthi (mother aspect of Brahmam) in them. He did not have any fixed abode. He was always on the move. He will be seen at many places within a few minutes. He will be in rags and dirty clothes. He will enter any shop on the roads and pull out anything from them. The shopkeepers revered him and considered his visit and touch as a great blessing. If anyone gives him a new cloth, he will wear it for a while and give it to someone. Sometimes he will be seen going half-shaven. He appeared without a bath and his hairs matted and hung pell-mell round his neck. There was always a heavenly-smile in his face. Eyes always remained half-closed and turned inward in eternal contemplation. When opened they looked beautiful and slightly orange-tinged like a full moon. If at all he sat, he was in Swastik Asana, with his ankles crossed and the rest of his body poised over and out of contact with the ground. He was often seen at Sri Arunachaleshwara temple – at Kambattu Ilayanar (Murugan) Sannidhi. There was a devotee by name Manikkam, who used to beg in the streets and collect some food and offer it to Swamigal. If Swamigal does not eat, he too would not eat. The stale food would remain for days and Swamigal may some times take it not minding its foul smell. So was his detachment from the body and things of the world. All were alike to him. He was a saint of advanced spirituality. He possessed supernal powers and Godly possession. There was total abdication. Sthitha-pragna state spoken in chapter II of Bhagavad-Gita and Mano-nasam (control of mind) mentioned in various scriptures including Bruhadarinya Upanishad are the "states" the Swamigal attained. He did not get entangled in siddies (Spiritual powers) attained by him. Sri Swamigal was one of the greatest saints of our land and whose holiness has few parallels.

One Vitoba Swamigal was at Polur, 10 miles away from Thiruvannamalai. On the day Vitoba Swamigal attained Mukti, Sri Seshadri Swamigal was running in the streets of Thiruvannamalai shouting that Vitoba was ascending to Heaven. His power of clairvoyance was astonishing. The news from Polur reached Thiruvannamalai much later.

When Sri Ramana Maharishi was in his younger days doing meditation in Pathala Linga cave of Arunachala Temple, it was Sri Seshadri Swamigal who gave him protection from urchins and brought him to the notice of the world that there was a great soul in Sri Ramana. Ramana, younger in age used to be called Chinna-Seshadri (Little Seshadri). Sri Seshadri was called Mother Parvathi and Sri Ramana as Skanda (Lord Subramanya). There were instances when devotees have experienced that Seshadri was Ramana and Ramana was Seshadri. They were contemporaries and each knew the greatness of the other. Sri Ramana's presence, when Sri Seshadri's body was interred and Sri Ramana's personal reading and approval of script of Seshadri's Biography showed Ramana's reverence for this great Mahan. Many were his beneficiaries. Sri Vallimalai Swamigal, Kavyakanta Ganapathi Muni and Bhanu Kavi are to cite a few. Even men of ordinary walk of life had their several ills-mental and physical cured. Several had initiation in mantras according to their eligibility.

Sri Chandrasekarendra Saraswathi, Maha Periyaval of Sri Kanchi Kamakoti Peetam was reported to have said once "will I become like Seshadri Swamigal". Such was the greatness of Sri Seshadri Swamigal.

Mahan Of The Day : -Bhagawan Nityananda

Bhagawan Nityananda
Bhagawan Nityananda as a young yogi
Date of birth	1897
Place of birth	Tuneri, Koyilandi, Kerala, India
Date of death	August 8, 1961
Place of death	Ganeshpuri, Maharashtra, India

Bhagawan Nityananda (November/December, 1897 – August 8, 1961) was an Indian guru. His teachings are published in the "Chidakash Gita". Nityananda was born in Quilandy (Pandalayini), Kerala, South India.

Early life

Details about Nityananda's birth are relatively unknown. According to his disciples, Nityananda was found as an abandoned infant in Tuneri village, Kozhikode, India by a lady named Uniamma Nair, who was married to Chathu Nair. The Nair couple adopted this child and took care of him along with their own five children. Nityananda was named as Raman by his foster parents. The Nair couple were farmers,who also took care of the farms owned by a wealthy lawyer named Ishwar Iyer, who greatly trusted them. Nityananda's foster father died when he was three and his foster mother when he was six. Before dying she handed over her responsibility of Nityananda to Ishwar Iyer.Even in childhood, Nityananda seemed to be in an unusually advanced spiritual state, which gave rise to the belief that he was born enlightened. He was eventually given the name Nityananda, which means, "always in bliss".

Before the age of twenty, Nityananda became a wandering yogi, spending time on yogic studies and practices in the Himalayas and other places. By 1920, he was back in southern India.

Adult life

A life size statue of Bhagawan Nityananda at Bunt Bhavan,Mumbai India

 

Settled in southern India, Nityananda gained a reputation for creating miracles and wonderful cures. He started building an ashram near Kanhangad, Kerala state. The local police thought he must be producing counterfeit money to pay for the building, so Nityananda took them to a crocodile-infested pool in the jungle. He dived in and then produced handfuls of money, which was apparently enough to satisfy the police. The beautiful hill temple and Ashram in Kanhangad are now pilgrim centres. The Guru Van, a forest in the hills nearby where Bhagawan sat on penance, is now a pilgrim retreat.

By 1923, Nityananda had wandered to the Tansa Valley in Maharashtra state. There, his reputation as a miracle worker attracted people from as far away as Mumbai, though he never took credit for any miracles. He said, "Everything that happens, happens automatically by the will of God." Nityananda gave a great deal of help to the local adivasis, who were despised by the population at large. Nityananda set up a school, as well as providing food and clothing for them.

As a guru, Nityananda gave relatively little by way of verbal teachings. Starting in the early 1920s, his devotees in Mangalore would sit with him in the evenings. Most of the time he was silent, though occasionally he would give teachings. A devotee named Tulsiamma wrote down some of his teachings and his answers to her specific queries. Later, these notes were compiled and published in the Kannada language and came to be known as the Chidaksha Geeta.

Some believe that Nityananda had the power to transmit spiritual energy (shaktipat) to people through non-verbal means. He could also be extremely fiery and intimidating in his behaviour, even to the point of throwing rocks on occasion. This was his way of deterring people who were not serious in their spiritual aspirations, or who came to him with ulterior motives.

In 1936, he went to the Shiva temple in the village of Ganeshpuri and asked if he could stay there. The family that looked after the temple agreed and built a hut for him. As his visitors and followers increased, the hut expanded and became an ashram. To the people around him, he was an avadhuta: one who is absorbed in the transcendental state.

Nityananda died on August 8, 1961. His samadhi is located in Ganeshpuri at the Samadhi Mandir. There is also a shrine dedicated him in the Gurudev Siddha Peeth ashram at Ganeshpuri. His ashram, tourist hostel, and other buildings associated with his life in Ganeshpuri are preserved by the Shree Bhimeshwar Sadguru Nityanand Sanstha Ganeshpuri. This trust is also responsible for his samadhi shrine in Ganeshpuri, which is a pilgrimage site.

A trust at Kanhangad looks after the Ashram and temples located there. The trust also runs a few educational institutions and a dharmasala.

Nityananda’s Guru

According to Nityananda's biographers, the identity of Nityananda's guru is a mystery. Some believe that he had no guru. In one of his talks, his student Swami Muktananda said Nityananda’s Guru was an unknown Siddha Purusha from Kerala.

Bhagawan Nityananda, died August 8, 1961, supreme Avadhut and Siddha Guru of Ganeshpuri, India. He was considered by everyone who knew him to be a janmasiddha, one born in the state of enlightenment. His name, which means "everlasting bliss," is a description of his exalted state. During Bhagawan's lifetime, thousands of people flocked to his ashram, just to be in his presence. They might sit for hours waiting for him to appear. It did not matter. Bhagawan rarely spoke. It was not necessary. What mattered and is well documented, is the transformation that occurred in countless people's lives. As early as the 1920s he traveled northward across Kerala and Karnataka states, gaining a reputation as a miracle maker wherever he went. Many hundreds of people gathered around him for blessings and for cures. Many miracles (including spontaneous healings) and instructive stories are attributed to him. His successor is Sathya Sai Baba (Sathya Sai Organization, pamphlet)
 
Leader claimed to perform miracles: 

"a reputation as a miracle maker wherever he went. Many hundreds of people gathered around him for blessings and for cures. Many miracles (including spontaneous healings) and instructive stories are attributed to him"

Mahan Of The Day :- Thavathiru Chitra Muthu Adigalar

Life and Times of Thavathiru Chitra Muthu Adigalar

To ensure that all the people of the World enjoyed peace and lived in love and brotherhood, the Benevolent Lord Shiva, Who as Lord Dakshina Moorthy meditates silently under the Kallaala Tree in Kailasam decided to incarnate Himself on Mother Earth. In order to be a Living God, an Acarya who gives Divine Discourses, a Loving Mother and a Doting Father, He manifested Himself as SatGuru Chitra Muthu Swami.

SatGuru Chitra Muthu Swami was born in the month of Chitrai (April) in the year 1900 in a village called Mannaargudi in the Ramanad District in the south of Tamilnadu. He was the second child of Sree Dhanuskodi and Sreemati Karuppai Amma.

As soon as He was born, the house He was born in was consumed by fire. A divine power wanted Him to move away.

It was also an early indication that Swami Who trasended births and deaths, represented the basic element Fire.

Swami's mother sought refuge in the home of a relative before moving with her infant child to her home village of Marikovil. When they reached that village, the homes of the sanitary workers there were mysteriously burnt to ashes. His father's goats too were destroyed by wild animals. Seeing these 'inauspicious' signs, the people began calling Swami Chitrai Sool(h)iyan.

However, Swami's mother who considered her son to be a gem bom to rid the world of Ignorance and lay the foundation for the Salvation of Mankind decreed that her son should be called Muthu (pearl). Henceforth Swami was known as Muthu.

Having discharged her sacred duty of mothering Him, Swami's mother breathed her last when Swami was just eight months old. His earthly bonds were being destroyed.

Thus at a very tender age, Swami lost His Mother's Love and was placed under the care of His aged grandmother named Kumaraiamma. Miraculously, His grandmother who was then sixty years old was able to breastfeed Him. Swami enjoyed this privilege until He was five years old.

In addition to food for His Body, His grandmother also built His Spirits by reciting to Him heroic stories about the Motherland. Often she would dress Him up and enjoy herself watching Him dance while reciting Veera Ganapathi Namoh Namah. As He stood with His left Leg raised, Swami reminded her of Lord Thillai Nadaraja Himself. Thus Swami was imbued with positive and sacred thoughts from His childhood. The word SUCCESS (vetri) facinated Him from youth. It became His Mantra. Swami knew not defeat.

When about five years old, Swami developed a rash in his Leg. As part of His treatment, Swami's grandmother put Him on a sugar-free diet. When His pleadings for sugar fell on deaf ears, Swami, in order to convince her of His earnestness, called after her and as she watched He plunged a thin wooden splinter into His rash. Such was His courage. It was beyond His years.

Being a Divine Incarnation, Swami obtained the Grace of the Divine Aruloli Maatha early in His life. At night as He slept He used to hear the sound of bells. Often He would sense a Divine Light envelop and transport Him through the air as He slept. Whenever He experienced such Divine Visitations Swami used to get up with a start often falling off His bed. After several years these experiences stopped.

One day while on the way to the town with His grandmother, Swami passed a Muslim girl playing in the sand. Swami held out His Hand towards her and playfully asked for some sugar. In response the girl offered Swami some sand. When the sand reached Swami's Hand, it had indeed become sugar. Eating the sugar Swami continued His journey.

Even as a child, Swami could trasend Maya. Whenever, He looked towards the Anggaladevi Amman Temple fron His grandmother's house, all He would see was a Divine Flame. For hours He used to sit enjoying the Divine Flame with great joy.

At an age when He could not even control His senses, Swami used to become oblivious to His environment and would often fall to the ground unconscious. While friends and relatives watched anxiously Swami would soon get up and go about His business as if nothing had transpired.

Once Swami jumped over a sixteen-foot fence to join His family for a meal, surprising everybody. These events were mere samples of Swami's divine Nature.

But careless childhood was not to last. When Swami was six years old, His grandmother who was more of a mother to Him died. Once again Swami was alone.

With the demise of His grandmother, Swami moved in with His paternal aunt called Seeniyaayi Ammal. However as the result of His aunt's poverty and His father's neglect Swami was sent to His elder sister, Ramaiammal. Here He earned His keep by grazing goats.

One day while grazing goats at a coastal village called Sinnavalanggapuri Swami was engrossed in the glory of the setting sun. The occassion inspired Swami to compose His first verse. Swami's first song was:

Mannul(h)ip Paanbuthaane

Maraiyavark Ethire Nindru Seithathor Paavatdosam

Sirappudan Sollinirkka Appothu Sitthar Elian Arumaiyaai

Eduthu Uraitthar Paaivathu Pallithane

Padukail Paambuthane Kooruvathe Ipothu

Kul(h)anthai Nee Deivanthane

Since then this song was always in Swami's mind.

Poverty is Cruel

Crueller still is Poverty in Youth

so sang Saint Aviyaar. It was such cruel poverty that Swami had to endure at a tender age of seven years.

Because His sister too lived in abject poverty, often Swami suffered from hunger. One day unable to contain His hunger Swami asked His brother-in-law who was eating for some porridge. Incensed with the request, His brother-in-law not only beat up Swami but he also threw Him out of his house. Swami's sister watched helplessly.

Our SatGuru, Who would establish the Thaaiveedu and offer refuge to all who came, later in life was now a destitude with no one to care for Him. Homeless, He walked five miles to the nearest village of Thillaigundu. There Swami, not yet an adult, lived by Himself for sometime working in a plantation.

It was during this time that Swami's father decided to leave for Malaya, like many other Indians then, to make his fortune. Before leaving he enrolled his young son in a village school in Mudiveeran Pattinam.

After Swami's mother died, His father remarried. Swami now had a step­sister called Muthunaatchi. Before leaving for Malaya Swami's father placed Him under the care of His step-mother. His step-mother not only ill treated Swami but also put an end to Swami's education. Swami's education thus ended almost as soon as it began. In order to earn His keep she sent Swami to work in a toddy shop in a village called Atthiyutthu.

Being physically weak, from lack of proper food and rest, Swami often dropped the heavy toddy pots and suffered the consequences at the hands of His employers. Swami's trials and tribulations at the hands of His step-mother and His employers became the talk of the village.

Our SatGuru, Who ensured that no one who visited Thaaiveedu left hungry, often stole from His step-mother's kitchen to satisfy His hunger.

Swami's father extended his stay in Malaya for several years. When Swami was about twelve years old, His step-mother made Him work as a toddy tapper. However this was not to last, One day while climbing a tall tree to collect toddy, Swami fell and broke His left knee. He was laid off of almost a year as He recovered fron His injuries.

After Swami recovered, He went back to grazing cattle and goats. Lack of food soon had its effect on Swami. He began suffering from stomach ulcers. As a penance towards Lord Naaganaatha, Swami decided to let His hair grow. It was during this time that Swami befriended an aged astrologer. Swami used to supply him dry palm fronds to be used as fuel in exchange for food. One day as Swami was stealthily removing some dry palm fronds from His sister's stock a serpent leapt on to His matted hair and began dancing with its hood open.

When Swami's sister saw the serpent she began screaming and the snake quickly disappeared into the thick pile of dry palm fronds.

When Swami came of age, it was decided to get Him married. However, His maternal uncle, who had a marriageable daughter, rejected His proposal. He did not want Swami as his son-in-law. Disappointed, Swami decided to follow His father's footsteps and leave for Malaya to seek His fortune.

With the help of another uncle, Swami left for Malaya in 1922. On arrival Swami settled in Kuala Kangsar, Perak and began working as a toddy tapper. After working for about six years Swami returned home to His sister's house in 1928.

The following year Swami entered the holy order of matrimony when He married Mother Sivagami Ammai, the younger daughter of a Sree Kaalaiyappa Nadar of Al(h)agankulam Village.

Wedded bliss did not last long and soon Swami and His young wife had to face the harsh realities of life. Financial resources were always in short supply. Then as today happiness depended to a great extent on money.

Not with standing their problems, the following year, Mother Sivagami became a proud mother of a bouncing boy. Their joy was, however, short lived. The child lived for only three short days. Having no money Swami had to borrow Rs 100 from a Aiyavu Chettiar to send His wife to her mother's home. Having no prospects in India, Swami decided to return to Malaya a second time.

This time Swami settled in Taiping, also in Perak. Again, He worked as a toddy tapper. During this time Swami gained the acquaintance of an astrologer called Sree Irusappa Mudaliy ar who was the principal pupil of Tenkasi Rangoon Sadagopal Acari. Sree Irusappa introduced Swami to the mysteries of astrology. Swami was a good student and soon mastered astrology. Astrology helped Swami to understand His true nature.

It was during this time that Swami, by the Grace of Almighty God, learnt of Sree Jaganatha Swami, a Siddhar who lived in Tapah. After serving Him for sometime Swami was initiated by Sree Jaganatha Swami. Thus Sree Jaganatha Swami became the Guru of SatGuru Chitra Muthu Swami. It was Sree Jaganatha Swami who changed Swami's name to Chitra Muthu.

JagatGuru Sree Jaganatha Swami helped His pupil realise His true Self, His full potential and His Mission in Life. Swami learnt Yoga and the secrets of life from His Guru.

Through His knowledge of astrology Swami learnt that He was in for a difficult period. He, therfore, decided to returne to His native land and to face His problems there with His loved ones. With His Guru's Blessings Swami returned to India.

In due course Mother Sivagami gave birth to a son whom Swami named Jaganathan, after His Guru. Soon after Swami renounced domestic life and began preparing for His Mission.

Like many saints and sages before Him Swami too was going to be tested. The world had to know His true nature.

First Swami lost sight in both His eyes. In His time of difficulty Swami looked towards His family and friends for comfort and support. Unfortunately, His family and friends had no time or need for a blind man.

Blind, abandoned and hungry Swami suffered both physically and mentally. After some thought Swami decided to end it all. Death appeared to be the better alternative to life. While He was thus contemplating, one night, Swami had a vision of an old man approaching Him. With a smile the old man handed Swami a lime before leaving in a notherly direction. Something in Swami clicked and erased all thoughts of sucide in His Mind.

Swami now resolved to face both His physical and mental pain brought about by the callous attitude of His family and friends. He decided to seek treatment at the Government Hospital at Ramanathapuran. Borrowing Rs 2 from a relative called Ulagayammal Swami left for Ramanathapuran by the night train.

On arriving at the Ramanathapuram Swami decided to spend the night at the railway station. Being blind He began feeling around for an empty place to rest. When He accidently laid hands on a lady who was asleep, she mistook Swami to be a thief and began calling for help.

Soon a crowd gathered, ready to cause Swami bodily harm. However, before anybody could lay a hand on Swami a voice rang out. " Bring him here unharmed. " Soon Swami found Himself before Sree Suppiah Pillai, who after listening to Him realised the truth and decided to take Him to his home.

On reaching his home Sree Suppiah Pillai bade Swami wait for him at the verendah while he went in. When Suppiah Pillai did not return in a long while, Swami began to feel hungry. When He could no longer control His hunger Swami began begging food from the passers-by. However, all His pleas fell on deaf ears. Finally, a lady offered Him some food but strictly instructed Him to find another place to spend the night.

Alone and abandoned Swami went in search of alternative accommoda­tion. As He was struggling along a man led Him by the hand to a mutton stall and told Him that He could spend the night there. Grateful to have a roof over His Head, Swami tried to sleep. But He was attacked by swarns of insects. Swami spent the rest of the night avoiding the insects.

As the saying goes There is a Limit to Everything. Swami's sufferings too were to end soon. Swami's deliverance came in the shape of a local officer - the village Municip. The official took Swami to a native physician and instructed him to attend to Swami's eyes.

The physician immediately went to work. First he applied some herbs on the Swami's Eyes. Then, he prepared some herbs for Swami to consume. Having thus treated Swami he instructed Swami to return home.

Swami now faced the dilema. He didn't know where to go. He had no wish to return to His family and friends who had abandoned Him in His hour of need. After some deliberation Swami decided to go to Al(h)agan Kulam. He was still blind.

One day, about two years later, Swami regained sight in both His Eyes at about midnight. Swami not only regained His sight. He also became a new man. Gone was the feeling of gloom and remorse.

However, Swami's financial problems continued. Swami then decided to return to Malaya. This time Swami was a changed man. He now enjoyed the Grace of His Aruloli Maatha.

Thus in 1940 Swami returned to Malaya, not as a toddy tapper but as a Missionary. He now wore saffron robes befitting His status as one who had renounced the world.

In order to reinforce His decision to renounce the material world Swami swore on Mother Bharata Maatha that henceforth He would not touch money. This vow Swami kept till the end.

1940 was the time when the Independence Movement in India was at its peak. While in Malaya Swami joined the Indian National Army (INA) organised by that great Indian nationalist Subas Chandra Bose and played His role in the Independence Movement.

After the war ended, Swami left for India in 1947, leaving behind thousands of followers who had taken Him as their Guru. Back in India, Swami plunged into missionary work. He first converted His wife and son and opened His home, now known as Aruloli Madam to all. There He gave daily Discourses.

Starting from His base in Ramanad District Swami would travel to surround­ing villages spreading His Message of Love and Ahimsa. Through His Teachings and conduct Swami convinced the people to discontinue the practice of animal sacrifice in many temples including the Vinaitheerthan Temple. This was no mean feat since animal sacrifice had be practised in that temple for many years.

Swami' s teachings embarassed several false sanyaasis and politicians. These individuals then embarked on a scheme to discredit Swami's Teachings. They tried to influence the local printers not to print Swami's teachings called GURUMATHI MAALAI that contained references to false sanyaasis.

But Swami was undeterred. His was a Divine Mission. He placed His Teachings under the scrutiny of His religious peers in Madurai. He convinced all His detractors about the validity of His Philosophy and published the GURUMATHI MAALAI with their blessings and support. Swami subsequently published His THIRUPUGAL(H) THIRAVIYAM, PERINBA RURAL, MOUNAANTHA MANI MOL(H)IGAL, MARANA SINTHANAI, NYAANA PANDITHAN, NERAI NERI MOL(H)IGAL, SEERTHIRUNTHUMANITHA!, KARUNAI KANNEER, KIRUBAI PIRAGAASA POKKISHAM, ARULOLI MALAR and GANDHIYIN THIRUVARUT PULAMBAL.

The above mentioned volumes were all published separately initially. Finally in 1954 all these Teachings of SatGuru Naathar were combined into a single volume called the ARULOLI. This publication now forms the basic text for the followers of SatGuru Naathar all over the world.

Since 1952 Swami has travelled to major towns in Malaya and in addition to propagating His Sitthantham, He has meditated in the major temples there for the welfare of all Malaysians. Among the temples that Swami has visited are the Sree Thandayuthbani Temple in Penang, the AruloliMurugan Temple in Penang Hill, the Maha Marimman Temple in Ipoh, the Court Hill Pillaiyaar Temple in Pudu, the Scott Road Kandaswami Temple in Brickfields, the Aathieeswaran Temple in Sentul, the Sree Maha Marimman Temple in Jalan Bandar, the Shivan Temple in Jalan Sungei Besi Kuala Lumpur and the Marimman Temple in Singapore.

Swami was a great nationalist. Whilst as an Indian He was loyal to India, He urged all Malaysians to be loyal to their country of adoption.

Our SatGuru realised the importance of religion in nation building in a multi­racial, multi-lingual countries like India and Malaysia. Thus in 1958 He established the Aathma ShantiNilayam in the village of Al(h)agan Kulam in Ramanad District. Swami's service towards Hinduism since then is legendary.

Recognising Swami's ability to lead people, the Malaysian Government of the day donated the piece of land on which the Ipoh Aruloli Mandram now stands.

The Aruloli Movement in Malaysia began in the year 1960 and the Mandram Building was built by the Grace of SatGuru, the co-operation of members and the public and patronage of Tun V. T Sambanthan, the then Minister for National Unity. It was declared open by the then Mentri Besar of Perak Datuk Sri Haji Kamaruddin bin Haji Isa on 11 Feb 1973. Thus the Mandram in Ipoh is the first organisation established in Malaysia to propagate SatGuru's Teachings.

Aruloli Mandrams have now been established in Madurai, Thrichy, Kambalikarang Kuppam (all in India) in Sri Lanka, Pulau Pinang, Singapore, Australia and London. These organisations are performing yeoman service to the people residing in their respective areas.

The Aathma Shanti Nilayam in India too saw rapid development. Several buildings were added to accommodate the ever increasing number of devotees who vist Swami regularly. The provision of Annadhanam to all who came, regardless of class or creed remains an important Thondu there. In time the Aathma Shanti Nilayam has become the Thaaiveedu - the Refuge for All.

The Deepa Dharishanam Thiruvil(h)a has been celebrated annually at Thaai Veedu for the past 46 years on the 7th day in the month of Chitrai, to commemorate the birth of our SatGuru.

In 1987, for the welfare of the world Gurunaathar observed strict Thavan for 48 days. When Swami came out of His Thavam He revealed the following secret:

Parasuga Ragasiyam

lllaamal Irukkum Iraivan Iruppidatthai

Sollaal Unartthuvathu Sulabamilla - Ellam

Sooniyamaai Sookkumamaai Sudaroliyaai Sul(h)alkira

Vaaniraivil Nee Nilaiyai Nil

Many years ago Swami completed His Samathi Mandabam and in the year 1991 personally supervised the performance of the Kumbha Abishegam of the Shivaraja Kopuram by Shivasri Muthu Kumara Shivachariar.

Our SatGuru, Who saw all His followers as His own children was the personification of love. No one who had the privilege of visiting Thaaiveedu would think otherwise. All men were welcomed with a loving Vaa Magane! while all ladies can still hear Swami inviting them with an equally loving Vaa Magale!.

All births, even those of Divine Manifestations like our SatGuru, must end. That is the Universal Law. Thus on Sunday May 5th 1995 Swami's mortal presence on Mother Earth ended. Mother Aruloli Maatha has claimed back Her Child. Our SatGuru has now merged into the elements transending time and space. He has become one with Nature.

As per His instructions Swami was interred in the Samadhi Mandapam in Thaaiveedu the following day. Since that day Mandala Prathanai Poojas lasting 48 days have been conducted by Swami's devotees all over the world.

We humbly submit ourselves to the Lotus Feet of our SatGuru Who continues to live in the Hearts and Minds of all His Devotees, showering His Blessings upon All Who approach Him with Love and Devotion.

Andru

Panaikulatthil Sudarvitta Aathmajothi

Indru

Paarenggum Niraintha Antha Paranjothi

Karunai

Vadivaana Chitra Muthu Nyaanajothi

Kaana

                                               Vaareer Jagatheere Paripoorana Aananthajothi