The Life and Teachings of Bhagavan Sri Sri Sri Venkaiah Swamy (Part 3)

Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 1

BHAGAVANSRI SRI SRI VENKAIAH SWAMY

“THE NOBLE BIOGRAPHY”

CHILDHOOD AND

ADOLESCENCE OF SWAMY

It is a common phenomenon that now and then, God

incarnates on the earth in a human form to uphold the values of

dharma. Lord Sri Rama and Lord Sri Krishna were such Godly-

persons who incarnated and wandered on the earth as normal

humans. Rare indeed are such persons who are worshipped in

this Srishti by humankind. And, Bhagavan Sri Sri Sri Venkaiah

Swamy, the Auspicious Form, is one such Sadguru and Mahatma,

who is the absolute incarnate form of God. Whoever reads His

Life and Teachings with devotion and faith and whoever listens to

His Story with unwavering mind, their lives would be blessed with

abundant peace and prosperity.

Bhagavan Sri Sri Sri Venkaiah Swamy is a true form of the

Holy Trinity – Brahma, Vishnu and Maheswara – who incarnated

on the earth in a human form. Our Divine Father, neither had any

formal worldly education nor was he familiar with any Epics. Yet,

He was such a Sadguru, who commanded the Srishti, ruled the

universe and saved the mankind. Devotees, blessed by His Divine

Glory, have become purified and sacred and have realized that ‘God,

indeed has a Form and Name’.

The leelas displayed by God-Incarnate persons are beyond

the grasp of human intellect. Their birth and death are so mysterious

that they are ever-elusive to evaluate with human wit. Similarly,

VSwamy Inner_1-119_Final Feb2012.pmd 2/11/2012, 9:12 PM1

Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi2

Bhagavan Sri Sri Sri Venkaiah Swamy’s year of birth is an unsolved

mystery. But, responding to His devotee’s whole-hearted appeals,

Gurudeva, the Creator, Himself disclosed through a ‘Srishti Cheeti’

about His birth. Since the Srishti Karta (Gurudeva, the Trikala Jnani,

is well aware of the past, present and future) the Creator, Himself

narrates the matter and ensures that the same written on a Cheeti

(paper slip), it is called a ‘Srishti Cheeti’.

‘SRISHTI CHEETI’



Chit relating to Podalakuru Venkataiah :

For the pain in the buttock, left leg and elbow of right arm, it is

Anjaneya Swamy and for the pain in the thigh it is the Universal

Mother (Ammavaru) who removed the pain. I am the sixth person

suffering the pain and treading the path of Venkatagiri Muddu

Krishnaiah’s brother. For the pain in the elbow of right arm and for

the pain in the left knee; eight lakh crores worth Gems and 10 lakh

crores worth precious stones have been bestowed by the creation.

All the daughters-in-law of the house have agreed for six days

postponement.

Divinity incarnate, Kaliyuga Avatara, Gurudeva, Bhagavan Sri

Sri Sri Venkaiah Swamy was born at Nagula Vellaturu of Atmakuru

Taluq, Nellore District. In course of time, the village became fa-

mous as Nagaleturu As the fruit of the penance performed by fa-

ther Sompalli Penchaia Naidu and mother Pitchamma, he was born

as their eldest son. He has two younger brothers Venkatadri Naidu

and Chinappa Naidu and a sister, Mangamma. The family of Swamy

had two houses, two cattle sheds and about ten acres of land.

From childhood, he never used to mingle with the children of his

age, but used to move like a mad man here and there. The local

people used to call him a ‘Mad Venkatapathi’. Swamy from his child-

hood used to do hard physical labour. Swamy while taking care of

cows used to examine the palms of his fellow cattle grazers and

tell their future. Others used to pile up the dung cakes with the

help of sticks dubiously placed in between the cakes to show that

they collected more. Swamy used to pile them right from the

ground. Thus, from childhood, Swamy demonstrated that one should

work hard and be honest. If anybody did not hear his words, he

used to disturb the pile and press it with his legs, teaching them a

lesson.

In those days while he was bringing bundles of grass, if any-

body on the way said, “Venkaiah we do not have grass for cattle”,

he used to throw the heap of grass there itself and go on his way.

From childhood he used to move without showing any distinction



between ‘yours’ and ‘mine’. Until completion of twenty two years

he used to do the work of two persons single handedly and learnt

all other different works of an agricultural family. In those days

running like a madcap he used to shout, “at home gold has been

dropped. The thieves dropped it, go and see”. As if to prove all

religions, castes and faiths are one, he used to snatch the food of

harijans from behind while they were going in the streets and run

to a distant place and eat it. Once when Sri Nutheti Sriramulu

Naidu, a native of Nagula Vellaturu was giving food to Sri Hazarath,

a harijan of the same village, Swamy suddenly came there,

snatched the food which was in the hands of hazarath and ran

way. Unable to control his anger Hazartaiah blurted out saying ‘what

a devilish act is this!’.

Fearing that Sri Venkaiah might be around, people of the Mala,

Madiga and Chakali castes of the village while returning to their

homes after getting alms from the local houses used to come in

groups. Even then, somehow without their knowledge, Swamy used

to take their food and eat it. When any one asked why he had taken

their food, he used to laugh in his special way.

THE WAY GURUDEVA TAKES FOOD

Some times he used to go to different houses, beg for food,

collect it and used to distribute it to crows, dogs and ants and then

offering homage to the sun god with folded hands, he used to take

the food for himself. When Swamy was called to take food in a

house, the women folk or the members of the house hold had to

serve all the items in a leaf (vistari) for eating and leave him alone.

Then only would he commence taking food. These details were

given on Monday 30.06.80 by Sri Veluru Obul Naidu, an eighty three

year old contemporary of Swamy living in Nagula Vellaturu.

In this state he used to roam around the village shouting

‘Chakali Yogam, Mangali Yogam, Jakkala Yogam, Budabukkala



Yogam’ Kikara Bakara, Dookudu Boora, Yakara Saidu’. Because he

was taking food from other castes, the elders of the village once

scolded him. From that day he stopped going to others houses. He

was criticized and expelled by own caste people. Some elders

with an intention to bring Swamy back into the caste; as a ritual of

repentance (prayaschitta) burnt his tongue with a hot golden ring

(It was the superstition in those days that this procedure would

purify the man). The maternal uncle of Swamy, Korrakuti Narasappa

Naidu thinking that Swamy was a mad man or influenced by plan-

etary disturbances, tied him to a tree, had his head clean shaven

and applied different herbal decoctions to his head on the advice

of various doctors. Many talismans tied by many charmers could

control Gurudeva only for two days. On the third day he freed him-

self and continued to behave as before.

When he felt tired roaming all around, he used to take rest on

a bullock cart which was available on the street. In those days

whenever he used to come across young women on the streets,

entire body of Gurudeva used to become rigid. Only after they went

out of sight his body becomes normal. Externally the physical body

seemed to become rigid, because he used to control his mental

attitudes with reins of knowledge so that it might not waver. That

was how Gurudeva passed his childhood and teenage.

Despite measures to control him by own caste people, he

behaved as he wished. All efforts of Swamy’s relatives to ensure

Swamy marriage went in vain. Thinking that the mental imbalance

of Swamy had increased, there were incidents when he was tied to

a tree and given a good beating. Swamy, who is personified Brah-

man used to bear all these troubles with a smile, not even uttering

a harsh word for his torturer. It seemed as if he used to invite them

fearlessly, thus setting an example for us that all these troubles

are for the body and the soul is not affected. Such was our father,

Gurudeva.

One day Swamy was sitting on the platform (mandapam) at

Lord Sree Rama Devastanam. Using harsh words, Sri Kannam



Vekama Naidu a native of that village with a few other ignorant

persons slapped Swamy and threw him out of the Mandapam, say-

ing, “You, who eat the food of harijans have no right to enter the

temple premises”. After this incident Swamy lost interest in the

village. Later on Sri Kannam Venkama Naidu faced many troubles,

went on losing weight and breathed his last.

One day some wicked people of that village who were of

Swamy’s age called him for lunch. Swamy accepted their invita-

tion. Wishing to insult Swamy, the mean persons cooked meat and

were awaiting Gurudeva’s arrival. What is that the Divine Master

cannot know? To teach them a lesson the divinity incarnate placed

burning faggots on his head and two more on his shoulders and

came to the place of invitation as the Fire-God personified. Seeing

the Master as a deity of death, afraid the wicked people ran away.

From that day Swamy made a bullock cart which was lying idle in

his fields as his bed. His family members used to bring food for

him there itself. He used to work in the fields when required and

at other times used to live according to his wishes. Generally in

day time to avoid others, he used to stay alone behind a big bundle

of “Jonna Choppa”.

THOROUGH PRACTICE -

DARSHAN OF SRI SAI

One day Swamy tied a well trained bullock and an untrained

calf to the plough. As the calf was not habituated for this kind of

work It did not cooperate with the bullock and remained standing.

Swamyin a fit of anger hurt the calf. Shedding tears, it looked at

Swamy writhing in pain. As Swamy was of divine origin, filled with

compassion his heart melted. He left the plough and whip there

itself and sat under a “Uleendra” tree nearby. Those who brought

lunch for Swamy from home, not finding Swamy any where saw the

plough pointed stick and the calf which was looking back. They



were freed from the plough so that they might graze and searched

for Gurudeva, but could not find him.

The moment Swamy hit the untrained calf with His pointed

stick and the animal looked at Him in pain, Swamy’s heart-beat

galloped. Fear gripped Him. Not knowing what to do, He could not

stand there and ran to the nearby village, Chintalatmakuru. He

used to run between the two villages shouting day and night ‘fear’,

‘fear’. Sometimes He used to ask people to shut him alone in a

house and sitting under a cot used to shout ‘fear’, ‘fear’. His rela-

tives thinking that He had become mad, tortured him by forcing to

take different herbal medicines. He also went to Balaji Raopeta

which was three miles away from Chintalatmakuru. In those days

Swamy used to go to the place where lambs and sheep were kept

and used to sleep there on the stem of palmyra leaves (thati matta).

He used to take food at nights, if offered by the shepherds. Early

in the morning He used to go deep into the forests away from the

human habitat and used to comeback to the place where the sheep

were kept at night.

When this routine was being continued, the relatives at

Nagula Vellaturu unable to trace Swamy, came to Balaji Raopeta

and came to know the above facts. They asked local people to

catch hold of Swamy, tie him and inform them. That night when

Swamy returned to that place to take rest, with great difficulty ten

strong people could capture and tied him and then they sent word

to Nagula Vellaturu. Again the villagers at Nagula Vellaturu tor-

tured him using various herbal lotions. He escaped again and

started living in the fields as before.

(These incidents were narrated by Sri Gutta Ramaiah Garu, a

native of Balaji Raopeta on Sunday night 17.01.88 at Guru Nilayam)

One day when Sri. Swamy was hiding behind a “Jonna Chappa”,

on the village outskirts in the fields, a saint wearing a white

“Kaphni” gave him Darshan. It was noon time. The Saint asked

Swamy that he wanted milk. Immediately Swamy went to the vil-

lage and got milk with sugar mixed in a vessel and gave hospital-



ity to the Saint. The great Saint accepted Swami’s hospitality with

great joy and wrote on the Swamy’s tongue some Bijaksharas (holy

letters of initiation). We strongly believe that the great Saint is

none other than Shirdi Sai baba. As a proof I am narrating a real

incident to the readers.

Sri Vaman Bhai Patel visited the temple of Sri Somanath at

the young age of eight years around 1881 or 1882 A.D. He saw a

muslim faqir outside the temple. He saw the faqir later many times

around the temple. After 29 years in 1911 he was astonished when

he saw the same Fakir at Shirdi. He was told by the villagers that

for the last 50 years Baba had never left Shirdi. But he told them

that he saw this same mahatma near Somanath temple.

It is astonishing that these incarnations co-existed in the same

period, displaying leelas of each other.

At that time Sri Swamy’s age was about twenty five. Swamy

lost alI worldly interests but as some responsibilities were yet to

be fulfilled, He decided to complete them, Therefore he left his

village and did agriculture at East Khambampadu and made ar-

rangements that these earnings be given to his parents. He gave

his share of his ancestral property to his sister Mangamma and

thus became free from all worldly bondages, seeking the protec-

tion of the divine power. The Swamy with discriminative intellect

moved from that place, reached a Margosa tree on the outskirts of

Madapalli village. Noticing that the branches of that huge tree

were hanging into the middle of a big well, he decided that the

place is suitable for his Sadhana. From that day, twisting both his

legs to the branches of tree and hanging downwards into the well,

day and night he was engrossed in various ascetic practices.

At the time of these practices, when he used to lose con-

sciousness in the process of linking Jeevatma with Paramatma and

attaining self-realization, the body which was being supported by

the branches losing the grip, used to fall in the well. The body of

five elements getting contact with water, which is one of the ele-

ments, came back to consciousness, with an intense desire to



merge in God, never leaving dedication to Yoga again and again

and started it’s Sadhana for liberation. Hanging like a bat from the

tree, he was always immersed in Tapas. In this Sadhana, cleans-

ing himself of the sins of many lives, developing the noble instincts

of previous births, he continued meditation. He dedicated one full

year in ascetic practices and conquering the illusion of sleep, he

reached the state of continuous awakening.

By that time, Gurudeva was about 27 years.

After finishing these practices endowed with continuous

knowledge, strength and Tejas to get control over Mula Prakruti,

which is made up of Satwa, Rajas and Tamo Gunas and is the form

of Vishnu; Swamy who had a physical body, invisible to anyone,

went straight to Penchalakona. Swamy spent some time in Upasana

in the caves not seen by others. In the course of that Upasana,

Swamy remained hidden from all, spent some time behind the

bushes on the north side of the temple of Sri Lakshmi. During

those days, it rained one day in torrents continuing till mid-night

and the water was overflowing all over. It was dark on the new

moon day. Unable to find any way and unable to bear the gush of

flowing waters, he strongly embraced the trunk of a tree. Swamy

felt that there was something very smooth between him and the

tree and thought that in the dark night if he missed the grapple

hold, he would be washed away in the rushing waters. He enjoyed

the smooth touch between him and-the tree till early morning. As

the dawn came and the rush of the waters reduced, Swamy also

loosened his grip on the tree. Oh! What a great surprise, through-

out the dark night between Swamy and the tree, the Adishesha

himself slept as a bed. It is the duty of Adishesha to serve Maha

Vishnu as a bed in “Vaikunta” and because Swamy was an incar-

nation of Srimann Narayana, Adisesha Himself served him by of-

fering his body as a bed. What else can we say other than that of

Gurudeva who is the Divinity Incarnate. Then Swamy separated

himself from the tree. Adishesha with the satisfaction of perform-

ing its duty, simply moved away.



THE POWER OF PENANCE

(TAPOYOGA) AT PENCHALAKONA

When Swamy was in Penchalakona for some days, he used to

sleep on the compound wall of a choultry constructed by some

business people of Nellore and used to drink water from a nearby

canal. In those days he generally used to go to the forest on the

mountains early in the morning and after coming back in the

evening, he used to relax on the compound wall of the choultry.

What sort of food he used to take in those days? Only God knows.

What intense practices he performed throughout the day in the

mountains and forests, one cannot even guess. During this sadhana

period, one day Swamy was climbing the Southern hills towards

.the West of Penchalakona temple. On the way he had to go through

bushes full of thorns (undra-chandra kampa). After going some

distance he was unable to move forward. When he tried to return

back it was not possible. While the dusk was descending, a pecu-

liar incident took place. When Swamy was unable to find the way,

a person attired as a worshipper of Basava (Jangama Veshadhari)

questioned, standing behind Swamy, “ayya, what are you search-

ing for?” Immediately Swamy replied that he was unable to find

the way. The person asked Swamy to follow him. Following the

man dressed as a Jangama, Swamy came down the mountain and

reached the four pillared Mandapam. Then the man vanished be-

hind the tree. Since Swamy was an incarnation of divinity, God Him-

self showed the way as a man dressed in a tribal attire. What

great luck it was that we could see and serve the physical incarna-

tion of God who in this age of Kali was shown the path by God

Himself. Let us remember our Gurudeva and think how blessed we

are! None can determine a value to our lives. That is why the words

that Gurudeva made me to utter in Gurustuti as, ‘it is our good

fortune that we are able to serve your feet. It is the result of pious

deeds done in many earlier lives”, are literally true.



During this period of Upasana by Sri Swamy, when he was

sitting in the Ammanni Devstanam, from the west door of Penchala

Swamy Devasthanam Sanctum Sanctorum (Garbhagudi), an old

Brahmin came out with a stick in his hand, wearing wooden san-

dals and shining brilliantly. Swamy in complete humility and devo-

tion by seeing this mahatma from a distance went forward to re-

ceive him. It seems that the divine form which came out from the

Garbha Gudi of Sri Pemchalakona Narasimha Swamy Devasthanam

entered into Swamy himself.

I am narrating a quotation of Gurudeva from Geethamrutham:

“Myself and Penchala Narasimha Swamy are one and the

same”

It has already been made clear to us that Swamy was an in-

carnation of Sri Maha Vishnu, when Adishesha himself rested un-

der him as a bed in the midst of flowing waters in Penchalakona

forest.

When in the mountains Swamy said that he was unable to

find the way, that is the path of liberation, Parameshwara Himself

appeared as Jangam Veshadhari. This itself is enough to conclude

that Swami was of Shivamsha (part of Siva). The merging of the

brilliant divine form shining with Brahmavarchhas coming out of

Penchala Narasimha Swamy’s temple proves that Swamy was of

Brahmamsha (part of Brahma) also.

The above three incidents prove that Swamy was not a hu-

man but a combination of the Holy Trinity - Brahma, Vishnu,

Maheshwara. Swamy was an absolute Para Brahma. He was the

combined form of Brahma, Vishnu and Maheswara in physical form

(in accordance with the necessity) of a Kaliyuga Daivam. God in-

carnates Himself in the human form to dictate dharma to human-

ity. That is what Sri Krishna told Arjuna in Bhagavad Gita. To keep

his promise of “Sambhavami Yuge Yuge” God incarnated himself

in many forms to help mankind and our Gurudeva, Venkaiah Swamy

is one of them.



KANWA MAHARSHI – DARSHAN OF RISHIS

– MANIFESTATION OF THE UNIVERSAL

GODDESS (JAGANMATHA)

Thus, Swamy spent three years in ascetic practices at Penchala

Kona, The age of Swamy was about 30 years at that time. One day

when Swamy was in deep meditation, Sri Kanwa Maharshi appeared

before him. Swamy with extreme joy prostrated before him and

satisfied him by his services. Sri. Kanwa Maharshi invited Swamy

to come with him to a distant place and touched the eyes of Swamy

with his divine hands and placed his thumb between Swami’s eye-

brows. In an instant Swamy found himself along with Kanwa

Maharshi in a cave at Ahobilam (a mountain dedicated to Sri

Narasimha Swamy). At Ahobilam, Sri Kanwa Maharshi and

Swamyhad the darshan of 101 Maharshis. Swamy showed due re-

spect to all and served them. Then Sri Kanwa Maharshi told the

Rishis as follows... ‘O! Mahatmas, I told whatever I knew com-

pletely to this great man. All of you should also grant your powers

to this man’. Saying so, he vanished. Swamy served the Rishis

there for three and half days and learned the vidyas’ and shaktis’

from them. On the noon of the fourth day, Swamy found himself on

the outskirts of Ahobilam forest. Swamy did not know from which

way he had entered the caves and came out. He could not even

find a trace of the 101 Rishis he had served.

Of the 101 Rishis, some Rishis took only air as food, hanging

with heads down from the branches of trees, leaving the physical

bodies to the vagaries of Sun and Varuna. Some did Tapas in

Seershasana (a yogic feat), some had deer and tiger skins as

asanas and some were completely naked. What Swamy gained in

the three and half days he spent with these Deva Rishis, one don’t

know. Only He alone knew. From that day onwards, forgetting thirst

and hunger Swamy entered a state of other worldly bliss. Elders

call this state as an infinite eternal bliss devoid of all external



worldly affairs. In those days Swamy used to wear a piece of jute

cloth as lion cloth (koupina) and used to tie another jute cloth to

his head and carry an axe on his shoulders like Parasurama. In this

state of internal bliss, forgetting the external world, for thirteen

years Swamy wandered all over India from Cape comerin to

Himalayas. I am reproducing the divine words of Gurudeva as proof

of this.

“Venkaiah walked for thirteen years.” Thus Gurudeva spent

his days in mountains and forests doing purifying rites and pen-

ances. In this period the Divine Mother appeared before him and

showered Her Grace on him. The utterances of Gurudeva from the

Gitamrutam are direct evidences.

2nd chapter : 95th Geetha: Mysore king should think.

98th Geetha : Then Swamy saw God.

162nd Geetha : The Mysore King gave Dalam Swamy.

Explanation:

Gurudeva Bhagavan Sri Sri Sri Venkaiah Swamy conquering

jealousy, hatred, greed and attachment through self control, es-

tablished the Paramatma in Himself, that is, he could win over

creation (Srusti), preservation (Sthiti) and destruction (Laya). He

became the lord of nine kinds of riches (navanidhi), eight kinds of

Sidhis and other various powers. For some time he did tapas in the

presence of Penchalakona Narasimha Swamy. For some time he

did tapas in the presence of Chamundeswari Mahasakthi. He real-

ized Paramatma there and became a part of Him. Throughout the

period of the penance Swamy exercised total self control, eating

only leaves. At that time, not giving prominence to the rules and

regulations of caste, creed and religion, treating all as himself,

giving them due respect, he used to accept the offerings of

Jaggayya and Pitchayya of Mala Caste. Compassion is the great-

est of all mantras. This is mantra of the wish-fulfilling tree

(kalpavruksha), said Gopala Krishna, that is, Sri Krishna Paramatma.

In compassion exist all the divinities. Compassion envelopes all

directions. There is no other way for liberation than compassion.



ARRIVAL AT MADRAS

Swamy being blessed by the Divine Mother, not knowing thirst

and hunger roamed for thirteen years. At last he took rest on the

steps of the Madras High Court. Swamy had roamed all over the

world thirteen years. By that time Swamy was 42 years old. When

the Swamy awakened again, the worldly ties were re-established

and he became thirsty and hungry. At that time he wrapped a

gunny bag to the waist, sporting a gunny cloth as a headgear and an

axe on his shoulder and the financial condition was nil. From that

day hunger and thirst which are basic necessities to every human

being reappeared. Full of hunger, he did not know whom to ask

and how to ask! He heard the sound of a running machine coming

from a nearby building and was attracted by it. When Swamy went

there he found that it was a groundnut mill. Our father standing

before the building, seeing the heaps of groundnuts asked, “ayya!

I am hungry. Please give me some groundnuts”. The proprietor of

the mill seeing Mahatma, with full reverence said, “ayya! On that

corner are the nuts! Eat to your satisfaction but please do not take

them outside”. He added “you can come at any time you want and

consume groundnuts to your satisfaction”. Swamy sat before the

heap of groundnuts and ate. Later he said he was not aware of the

quantity he had consumed. We do not know what amount of hun-

ger the illusion of Kali created in our Swamy, who before that had

not eaten for thirteen years. This was told by Swamy to his de-

voted disciple Sri Chalama Naidu. After satisfying his hunger with

groundnuts, naturally he felt thirsty. When the Narayana incarnate

Swamy came out, he saw before him at a distance the waves of

the ocean. Immediately he went to the sea and drank sea water,

quenching his thirst. He went directly to the High Court buildings,

relaxing on the steps he went to sleep.

For two days he slept and when he woke up, said, ‘five Judges

wrote the accounts.” When he felt hungry, he used to eat ground-

nuts at the mill and drink water from the sea. At present people



An artistic imagination of how Gurudeva looked-alike

at the age of 42 years, wrapping a gunny cloth to His waist,

sporting a gunny cloth as a headgear and so on.



are worshiping Venkaiah Swamy as their Lord, their God and a great

saint. But at that time even though the external appearance of

Swamy was repulsive, how great and noble was the proprietor of

that groundnut mill, who reverentially invited Gurudeva. Because

of the pious actions of his past lives, he gave hospitality for some

years when the Swamy was hungry! We offer our heart felt

namaskarams to that lucky person. We do not hear of any person

who survived in this Kaliyuga after drinking the sea waters. Even

in the puranas it is said that Mahamuni Agasthya is the only per-

son who drank the sea waters.

How lucky we are that we could serve this Yuga Purusha, Di-

vinity Incarnate, seeing him and telling about him to others.

In those days Swamy used to tie a gunny bag around his waist,

placing an axe on his shoulders with another gunny bag covering

his physical body. Swamy used to take rest on the steps of the high

court, eating ground nuts when hungry and drinking sea water when

thirsty. At other times he used to roam in the streets of Madras. In

those days on a hot summer day, before the houses of the wealthy

people, he saw smooth mattresses, pillows and covers made of

velvet being kept in the sun for drying. When he saw them, for a

moment, Swamy felt an urge to sleep on them. To teach a lesson

to the mind which was craving a smooth bed for the comfort of the

physical body, immediately he went to the outskirts of the city where

the plants of “Nagajamudu” (a kind of cactus plant with sharp

poisonous thorns) were growing, axed and laid them as a bed. At

that time a man saw this from a great distance and fearing that a

mad man was rolling on the thorns and might die, came running

there. Even then Swamy was engrossed in his work and did not

notice the person or hear the sound of the new comer near him.

The passerby asked Swamy, ‘being a normal human being, why

are you behaving like this?’. Afraid as if, Swamy answered, “ayya,

this (mind) wanted a silk bed, that’s why I have prepared this bed.

This desire is now fulfilled”. When the stranger saw the back of

Swamy thinking that a number of thorns had pierced and blood

might be oozing, was astonished to see that there was not a single



sign of thorns piercing the skin or any trace of blood. Instead, all

the thorns of Nagajamudu were flattened. Seeing this peculiar

scene, the traveller understood that Swamy was a great man and

ran away to tell the nearby people about the miracle. When a large

group of people came to have darashan of this Mahatma, he qui-

etly disappeared from there knowing well that people would not

allow him to move freely. He went directly to the railway station

and started roaming near the railway station.

In those days hundreds of workers (coolies) were engaged

on the Egmore railway line. Seeing Swamy, they asked if he de-

sired to work. Gurudeva immediately accepted and worked as a

coolie on a wage of six annas per day. After working for a few

days like this, a very peculiar incident happened. One day, due to

some signal fault on the Madras - Rameswaram line, two trains

came opposite to each other on the same track. Recognizing that a

disastrous accident is likely to occur in a few moments, the Divin-

ity Incarnate, protector of the helpless, Swamy jumped between

the two approaching trains about to collide, stretched both his

hands and ordered the two trains to stop. As per Gurudeva’s order,

both the trains approaching fast in opposite direction have instantly

stopped.

‘Jumped in between the two thundering trains,

Shouting at the Godly mandate to ‘stop’,

The trains came to a screeching halt

They sang glories of the Swamy in hope.’

The helpless drivers who were aware of the imminent acci-

dent were astonished and were unable to guess how the trains

had come to a sudden halt. Hundreds of travellers who were sure

of going to the other world, and were in a terrified state, took some

time to learn that they were safe and realized the great miracu-

lous help rendered by Swamy. The one who saves people from the

clutches of death is the Lord Himself. The officials and coolies

working there realized that Swamy who had saved the lives of so

many people was not a colleague of theirs but a God in human



form. The travellers singing praises and hailing Swamy did

circumbulations (pradakshinas) to him for saving their lives and

offered heaps of money. Our Gurudeva is beyond the grip of worldly

ties and attractions of money. The moment the passengers real-

ized His greatness, anticipating that they would not allow him to

move from that place, behaving like an insane person, Swamy es-

caped from there. It seems that he roamed in and around Madras

for a period of about four years.

DARSHAN OF KANCHI VARADARAJA

SWAMY – VISIT TO RAJAPADMAPURAM

Swamy reached Kanchi from Madras. At Kanchi, Swamy used

to stay in the Devasthanam of Sri Varadaja Swamy. At

Rajapadmapuram, near Kanchi, relatives of Swamy were large in

number. They generally used to go to Kanchi to get household items.

Wondering that mad Venkaiah was there, they came together and

took him to Rajapadmapuram. Swamy installed the idol of Sri

Narasimha Swamy there. He used to visit the Devasthanam of Sri

Alamgedu Nataraja Swamy which was near by. The people of

Rajapadmapurarn who first thought that Swamy was mad, after

understanding his divine leelas, started worshipping him as ‘God’

with utmost reverence. Gurudeva was completely non-attached.

He ate, but did not know the taste. He did not enjoy the scenes

whatever he saw. In celibacy he was equal to Lord Hanuman. He

did not show any interest in any thing. He was pure, conscious

and completely detached. Not seeing any thing, he was a ‘com-

plete Yogi’. Such a Mahatma keeps away from worldly pleasures.

Therefore, Swamy not showing any interest in the honours given

by people, slowly left that place. For some time he lived in moun-

tains and forests of Tirupathi, Penchalakona, Srisailam and

Badrachalam, performing various penances (tapas). Calculating the

Karmas of many lives with the full knowledge and staying here



and there he came back to Nellore District after one year. There

Swamy went to a place by name Chenna Reddy near Lakshmipurum

which is about a mile from Duttaluru Village. He constructed for

himself an ashram with the help of revered Sri Keshava Avadhuta

and Sri Subbayya Swamy. Swamy was 48 years of age. There these

three Mahatmas spent two years together. From there they went

to Kakuvaripalli which is about two miles north of Kotiteertham,

constructed an ashram (hermitage) and spent two years there also.

After that, Swamy never stayed permanently in any town or village

but used to roam around all the villages and nearby places, such

as ... Madapalle, Koti Teerdham. Teluguraya Puram, Penna Badvelu,

Isukapalli, Revuru, Minagallu, Venkatareddy Palle,. Kothapalle,

Kachadevarayapalle, Bedusupalle, Srinivasa Purum,

Ananthasagaram, Talupuru, Cherlopalle, KulIuru, Rajupalem,

Mudugedu, Inukurthi and Deegani. These were some of the places

he frequented. We are not capable of numerating the places where

divinity can roam. But with the details I could gather, I have given

the names of some of the villages. Can human beings say that the

divine physical form pervading every where is located at a particu-

lar place?

One can be recognized as an incarnation if He conforms to

the requisites detailed in ‘Brahma Sutras’ 111-3-32. He roams all

over the world as Omnipotent and Omnipresent. Even though he

moves in this world, he is always engrossed in Brahman and there

is nothing in this world which can lure him. Likewise, our Sadguru

incarnated as an Avatara in this Kaliyuga. He was Omnipotent and

Omnipresent. The entire population saw him as Sri Venkaiah Swamy

who left a few indications of his movements and thereby bestowed

great blessings on us. What else can He be other than God incar-

nate?

Y



PRACTICE OF YOGA AT KAPILA WELLS

The physical body of Paramatma was now 52 years old. Dur-

ing his wanderings Swamy used to do tapas, hanging with head

down in the wells situated in the garden on the outskirts of the

villages. The farmers who used to take their bullocks for agricul-

tural purposes early in the mornings and seeing Swamy there, ac-

cepted him as the incarnation of divinity and not desiring to dis-

turb his tapas, silently brought back their bullocks. In each garden

Swamy used to spend two or three days in tapas in that manner.

The farmers intending not to disturb the incarnation of divinity used

to stop all their routine activities during the stay of Swamy in their

gardens. They again started their routine when Swamy finished

his tapas. Some times Swamy in the period of his tapas losing his

grip of the tree used to fall in the well. Again he used to get-up and

start his tapas as usual. After performing tapas for two or three

days at one place, he used to shift his location to another garden.

Gurudeva being happy with the devotion and faith of Sri Podaparthi

Narasappa Naidu, a resident of Madapalle village stayed longer in

the premises of his house and sanctified it by the dust of his feet.

Sri Naidu who was loved by the Swamy was afraid of water be-

cause he did not know swimming. The All Knowing Gurudeva to

remove the fear of water of his devotee asked him to Iie on water.

Without thinking of the pros and cons he followed the order. That

is how a disciple should have complete faith in His Master.

Gurudeva, the Necatarine Form, whoever approach him, is capable

of making them immortal. The Guru Swamy is capable of creating

anything by mere wish. He does not need any means to get re-

sults. For the pious soul of Sri Naidu, the word of Gurudeva who

was divinity incarnate was enough. From that day onwards, he could

lie flat even on fast flowing waters without any fear by chanting

the name of Gurudeva.

Gurudeva spent four days in his tapas going to one of the

gardens. Every day going with his bullocks, the proprietor after



having darshan of Swamy used to come back silently. The propri-

etor seeing that the garden was drying due to lack of sufficient

watering was greatly worried and was counting every moment for

Swamy to break his tapas. He was waiting in great concern with-

out causing any disturbance to Swamy. On the fifth day, the divin-

ity incarnate approached to the edge of the well after finishing his

tapas. As soon as Swamy stopped his penance, the proprietor

started drawing the water from the well with the help of the bul-

locks. Swamy started diverting the water that was being drawn out

from the well towards a waste land. Swamy said, ‘that was the

wish of God’. The proprietor continued to draw the water, greatly

worried about the wastage of the water. Seeing this creative activ-

ity (channeling the drawn water to wasteland without allowing it

to wet the garden) with great anger the proprietor attempted to

push Swamy by placing his hands on the throat shouting, “for four

days you did not allow me to supply water to the garden and now

when I am working hard to wet the trees, you are wasting water

like this’. Swamy going two or three yards ahead, showed Abhaya

Hastham (a gesture of assurance of protection) lifting his right

hand. The proprietor thinking that Swamy was showing some signs

with his hands, looked back. He had a very peculiar experience.

The land on which the bullocks and the bullock driver who was

sitting on the platform rose to a height of one foot and were about

to fall into the well. By the effect of Swamy’s Abhaya Hastham,

the two bullocks and the bullock driver seemed as if they were

coming back to their original position. It is to be witnessed to be

understood. The farmer with great repentance and grief for his

wicked action, out of deep fear fell at the lotus feet of Swamy and

sought protection. Gurudeva who was an incarnation of Parabrahma

Himself, the root cause of the entire creation, Srishti, Sthithi and

Laya happening in Himself could see any being different from Him-

self. That is why He is the divinity incarnate. The Anadha Rakshaka

(the protector of the helpless) and Apadbhandhava (the relation of

all those who are in trouble), dayapethudu (one who is full of com-

passion), with great love excused the farmer.



Love never abuses. Love never searches for the faults. Love

endures what ever may be the difficulties with utmost patience.

God means Love. Love is God. To realize the Love of Incar-

nate, the only way is Love. The goal is also Love. Such people who

tread that path shall invite the ‘love of God’ into their hearts and

they will always enjoy the privilege of keeping affinity with the

God.

When God is available to us, when He is moving along with

us, it is good to invite him into our hearts. From that day, people

started praising the miraculous powers of Gurudeva with thousands

of voices and realizing, Swamy as an incarnation of Sriman Narayana,

they sought his blessings.

ASSESSMENT OF GOD

God = Divinity – Angels – Brahmam

The ways = The farmer, the tax given to the king for the land

Karma, means the creation of the Universe

Akarma, means Parabrahman (inactivity)

Gurudeva diverted a part of the water drawn by the farmer

towards dry fields. Swamysaid that this action was His divine act.

Land is the visible God. Every type of energy can be found

in the Earth. The Mother earth contains in herself the element of

water which gives energy to the whole humanity. The agricultur-

ists cultivate only the land which they think fertile and by their

hard work and service they harvest the grains required for the

mankind. Hard work always gives good result. They not only get

DhanyaIakshmi (food grains) but also get money. So their physical

requirements are also fulfilled and therefore they live in content-

ment in the world according to the wheel of time.



Creation is equal throughout and we cannot divide it as fer-

tile and non-fertile. In the eyes of God everything in the world is a

divine creation. Some people live in the illusion that only a part of

the land is fertile. As every thing in the Universe is Brahman there

is no differentiation as fertile and non-fertile, useful and not use-

ful. God, who is All-Pervading has no limits. In this infinite limit-

less earth the powers of the Anantha (infinite) co-exist.

Not differentiating between personal and that of others and

realizing the truth that all are equal, if we make efforts, wealth can

be generated. To make this truth of creation understood by the

people, Gurudeva behaved like this.

O! Man! Being enchanted by life, squeezed with different ten-

sions and working only for worldly desires, do not waste your Life.

Try to understand the creation, its root cause and realizing the

Parabrahaman, chanting the name, turn your eyes towards His

message.

‘Feed the hunger - Save the sufferer’

“With love and compassion towards all beings we should live

in this world” is the great message which the Parahbrahma incar-

nate Bhagavan Sri Sri Sri Venkaiah Swamy gives to us in this age.

Giving directions, ‘to turn our lives towards light’ is the mes-

sage of Kaliyuga Avatara, Gurudeva.

Inner Meaning

Gurudeva who is a Parahbrahmam Himself, after tapas used

the stream of his tejas i.e., illumination in the form of water to

make the barren land fertile. He gave water to hearts which were

dark with illusion i.e., he illumined their hearts.

Special Meaning

Asthi - Bhathi - Priyam

Asthi - That which exists - eternal



Bhathi – The self illumination

Priyam - That which gives favourable results at all times and

places.

In this world, it is the Parabrahman which is truth and eternal.

It is the Parabrhamam which is self-illuminating. It is the light

which gives to beings what is liked by them or good for them. The

process of self-surrender to the Lord of the world in search of truth

is the tax the human being has to pay in order to reach the eternal

self-illuminating god.

The public who called him as mad Venkaiah are now serving

him as divinity incarnate repeating his name as “Venkaiah Swamy”.

Wherever tapas Swamy did in a garden to divert the waters as a

stream, that land became very fertile and gave more yield to the

farmer making him rich. All the fields which were touched by His

Holy Feet became fertile. The owners of the fields who did not

benefit by Bhagavan’s Foot touch, observing the wealth generated

by the fields were lucky enough to get the privilege of His touch.

In contrary, those who tired to produce more yield, provided more

water and fertilizers but could not obtain even half of the crop

produced by the lands sanctified by His Feet. They could not com-

pete with these fields and the difference can be seen very clearly.

Realizing the truth, farmers awaited his arrival at their gardens

with a thousand eyes. Whom to bless, where, how and when …

only Swamy knew. Human being can never understand. He used to

bestow His Grace only on those who serve Him with body, mind

and soul (Trikarana suddhi). He never cared for the allurements.

Those house holders who were graced by Swamy used to look af-

ter the needs of Swamy and serve him in all respects. Hearing

about the miracles of Swamy, the nearby villagers came in large

crowds seeking his grace and blessings. The omniscient, omnipo-

tent Swamy, unfolding their past, present and future, used to give

them protective blessings from their impending dangers. He also

bestowed them with sufficient patience and energy to bear diffi-

culties and sanctioned both the worldly and heavenly happiness.



Sri Koteswara Swamy atKotiteerdham

Goddess Parvathi at

Sri Koteswara Swamy

Temple



KOTITEERDHAM - THE SHRINE -

ITS IMPORTANCE

The abode of Lord Koteswara with Goddess Parvathi at

Kotiteertham, a village situated on the southern side of river Penna,

Atmakur Taluk, Nellore District, is an ancient and very sacred place.

Legends say that Sage Parasurama installed the Shiva Linga (the

emblematic representation of Shiva) during the Treta Yuga. Siva

means auspicious. He established this to keep the creation happy.

It was known as Dakshina Kasi, i.e., ‘Southern Benares’. Later it

was covered by and got buried in the earth. A shepherd was going

there with his cows every day. One among the cows was going

there and offering milk to the Shiva Linga and joining the other

cows silently in the evening. This cow, the blessed soul, had been

doing this without any hindrance or hesitation. One day, an inci-

dent of rare virtue and opportunity was witnessed by this spiritu-

ally-ignorant shepherd. Being illiterate, uncultured and brutal, in a

state of emotion he hit the Linga with his axe.

The traces of damage on the head of the Linga can be noticed

even now. As a result, the shepherd became blind then and there

itself and started crying. Having realized the sin he had commit-

ted, begging pardon for his unholy act, he began to render service

to the Lord. After some days Lord Shiva got pleased and restored

back his eye sight. He felt thrilled with the regaining of his eye

sight and constructed a small temple there as a mark of gratitude.

In this way the miraculous power of Lord Shiva was made known to

the world. Later Kotiraju, a feudal king was travelling through this

area with his men and money packed on the backs of cows. From a

distance they noticed a gang of robbers approaching them on horses.

The king then surrendered at the Feet of Lord Shiva, situated on a

southern side of the river Penna and decided to construct a grand

temple for the Lord if he safely reached his country. They crossed

the river and reached the other bank before the thieves could ap-

proach them. But as soon as they all reached the other side safely,



The Moraceae (Marri -

Ficus benghalensis) tree

planted by Gurudeva at

Kotiteerdham

The stones that have been transported onelephants and laid as steps at the bathing-ghat

on the banks of river Penna



Late Sri Chinnappa Naidu, brother of Gurudeva,

who reached the divine abode on 09.10.1991

The birth-place of ‘Gurudeva’ at Nagula Vellaturuvillage, Nellore Dist., AP



the river at once was flooded with water, giving no chance for the

thieves to cross the river and reach them. The king who was greatly

benefited by this miracle, kept his word. He engaged elephants for

carrying huge boulders and constructed wide steps so that the river

water might not enter the temple. The temples of Lord Subrahmanya

on the South West, Goddess Parvathi in the North West were also

constructed. It is believed that great saints come and pay homage

to the Swamy at nights.

Many people have attained salvation here. To quote a few,

His Holiness Sri Kesava Avadhuta, Sri Papayya Swamy, Sri Subbaiah

Swamy, Sri Yagna Siddhi Sadananda Baba, Bhagavan Sri Sri Sri

Venkaiah Swamy, Brahma Sri Ramanaiah are some.

His Holiness Sri Kesava Avadhuta was born in 1932 (approxi-

mately) at Akkwlaya Palle of Kadapa District. He was a Digambara

and his Samadhi is at Akkulayapelle.

His holiness Sri Papayya Swamy was born at Kottavangulu

village of Kavall Taluk, Nellore District. He attained salvation in

the year 1940. His Holiness Sri Yanga Siddhi Sadananda Baba

merged with God in the year 1977 at Rekkamaru village, Kadiri

town of Anathapur District.

Those who take bath in the holy Penna river, do Pradakshinas

(going round the temple premises) and serve the Lord, they are

sure to be released from the clutches of their previous bad Karma

and would attain Salvation. We can now see a huge Banyan tree

flourishing well with its branches to the North East of Lord

Koteeswara. It was planted by Bhagavan Sri Sri Sri Venkaiah Swamy.

These details were given on 09-12-87 in Nellore by Bhramarshi

Sri Ramanaiah Swamy varu who built a platform around this Ban-

yan tree planted by Venkaiah Swamy. He also built a Gita Mandir

on the north side. His mother, late Smt Subbamma planted a Ban-

yan tree in the east, opposite to the main entrance. It has now

grown big and Sri Ramanaiah Swamy performed Maha Rudra Yagna

under this tree. Our Gurudeva reached this grand place of the pi-



ous Kotiteertham, the abode of Lord Shiva.

Prayer

The trees come running when so ordered

The Fire, The Wind and The Waters obey your orders

I am unable to extol your miracles,

Lead on my pen! 0 Venkaiah Swamy !

While Swamy was at Koti Teertham, He used to wrap the gunny

piece as his loin-cloth (koupeenam). He used to tie the country

twine around his waist with pieces of rope (which was used to

draw water from the well) on his head like a turban. He had a

piece of rope with fire, keeping it in his left hand and seeming to

be an incarnation of Parasurama, wandered all over.

Swamy used to cut huge trees which were located in the

Temple of Sri Eswar. The logs which men cannot easily carry were

put in the Holy Fire (dhuni) throughout the day and night. One day

a very big margosa (vepa) tree was cut with axes by ten strong

men working for the whole day and they tried to carry that log

towards the Dhuni, but their efforts were in vain. They were disap-

pointed and felt very much for their helplessness and decided to

bring a cart to carry the log. Thus thinking, they returned to the

homes. Early next morning they reached the spot where the log

was left with all the essential items in a bullock cart. The log was

not there, nor were there any signs of its removal. By whom and

when it was taken away? The huge tree which was intended for

the sake of Divya Yagna was not found in the vicinity. Not finding

the log, people ran towards Gurudeva and found the log blazing in

the fire. They were perplexed on seeing the log burning in dhuni

which was helplessly left by them on the earlier day. In astonish-

ment and full of awe they became silent spectators to the scene.

Recovering from their senses after some time, they felt sad for

their inability to perform the pious task, fell at the Lotus Feet of

Swamy and asked, ‘how could the huge tree trunk was brought

single handedly, which all of us were not even able to move?’. Thus,



expressing their doubt they stood’ with folded hands in all humility

before Swamy. Swamy, pleased with their devotion looked at them

in compassion and with smile playing on his lips said, ‘ayya, will it

not come if I order’? Purified by the looks of the Omnipotent Lord,

having full faith that Gurudeva was divinity incarnate, they ap-

plied the Divine Dust of His Lotus Feet on their heads. With peace

obtained by the divine blessings, immersed in the bliss of the

experience, they reluctantly left for their homes.

While Gurudeva was at the temple of Sri Koteswara Swamy,

Podapati Penchala Naidu got an opportunity to serve the Lotus

Feet of Gurudeva. One day Swamy was suffering from uncontrol-

lable malaria fever and shiveringly began to moan. Penchala Naidu

who was in the service of Swamy, seeing the physical suffering of

Gurudeva was in an inexplicable mental state, not knowing how to

deal with the situation! Helpless, he came near the lotus feet of

Swamy and imagining the suffering of Gurudeva to be his own,

losing courage and with sorrowful looks kept on looking at Swamy.

After some time Gurudeva slipped into sleep. Sri Naidu also felt

weak and tired. Though the mind of Sri Naidu was telling that it

was his responsibility to look after Swamy, yet because of fatigue

Sri Naidu went to sleep. Around mid-night, Sri Naidu woke-up sud-

denly in great excitement and looked towards the place where

Swamy was lying down. He found no one on the bed. He searched

all around for Gurudeva, but he did not find him any where. Suffer-

ing with Malaria fever and with unbearable body pains, where might

Swamy have gone? Naidu searched every where. At last with some

hope in mind he walked towards the Penna river. Swamy who suf-

fered unbearable pains during that night was actively swimming

in the Penna river. Where was the malaria fever? How was he

swimming in the coldwater? What kind of co-relation was there

between these two actions? The man who does such unusual acts

in this Kaliyuga has no hope of survival.

While ‘creating’, He dons the role of Brahma, while ‘preserv-

ing’ He acts as Vishnu and while ‘destructing’ He performs like

Maheswara. Creation, Preserving and destruction, though the three



are different in physical aspect and three names are used for the

above three actions, in real the three are one (ekarupa).

In reality the whole universe is the expression of the Omni-

present God who is only One. Nothing else is there. That one and

only one Parabrahman, according to Yuga Dharma is taking innu-

merable names and forms (rupas) with the influence of his great

Maya in order to bless his devotees.

In this Yuga, Bhagavan Sri Sri Sri Venkaiah Swamy has show-

ered his blessings on all of us as the incarnation of Parabrahman .

For the humanity which is struggling in the ocean of ‘sansara’

and is burdened with Asta Madhas (eight prides) and Arishad

Vargas (six enemies), the only way to get salvation is to serve

Him. This was the message. For such divinity incarnate, these small

plays are mere fun!

Om Saranam Saranam Saranam Bhagavan

All capable (sarva samartha) Sadguru, God of Gods (Devadideva) Saranam Saranam.

Om Saranam Saranam Saranam Saranam, the form of Shiva (sivarupa)

Noble among the Gurus (Guru-kulasresta). Mahabhaga Saranam Saranam.

Om Saranam Saranam Saranam

Service at Your lotus feet fulfills the objective of life.

Om Saranam Saranam Saranam

Service at Your lotus feet paves the way for Salvation.

These words uttered by me by the grace of Swamy are true at

all times. If urbanity lives up to these words which are given by

Gurudeva, taking its essence, keeping it in their minds and put

them in practice will get salvation; is a certainty at all times.

Seeing his beloved follower, Swamy, with a smiling face and

glittering form came out of the river and both of them came back

to the temple.

Till that moment Sri Naidu was suffering from great mental

agony. Now seeing Swamy’s auspicious form with Brahma Tejas,



his joy knew no bounds. Then he came to a conclusion that Swamy

whom he was serving and worshiping is none other than the ‘Cre-

ator of the Universe’. Knowing this naked truth, getting enlight-

ened, he spent his remaining life at the feet of this beloved Lord

with inexplicable love and devotion.

FIVE COGNITIVE SENSES, VIZ., HEARING,TOUCH, SIGHT, TASTE AND SMELL

In those days Swamy explained the importance of the five

elements and their Gunas as Hearing (Sabda), Touch (Sparsa), Sight

(rupa), Taste (rasa), Smell (gandha) to the world. In order to show

the importance of sound to the universe, he showed the following

experiment.

1. Sound: Its Origin

At night in the temple of Sri Koti Theertham between two rock

pillars he fixed two poles and connected them with ropes. In be-

tween these two poles he arranged seven wires. In between these

wires he arranged six small pieces of wood to keep them apart. In

between these two poles, on the seven wires he experimented

with sounds. At a distance equaling to a hand length (mooredu)

from the wires, he placed 24 small pots filled with water. Because

of the sound vibrations, water in the pots used to get evaporated.

Water was continuously refilled by Gurudeva.

Significance :

Gurudeva fixed two pillars as symbolic of contraction and ex-

pansion to the Nirvikara achala paripoorna Brahmam (which is

without changes (Nirvikara), immobile (achala)).

The two wooden sticks symbolic of night and day are bound

by the rope of illusion. Between these two wooden sticks the seven

worlds (Bhooloka, Bhuvaraloka, Suvaraloka, Maharloka, Janaloka,



Tapoloka, Satyaloka) are symbolized by the seven strings. Between

these strings he created the six types of beings separating them

by six small wooden pieces. They are respectively (Deva, Danava,

Manava, Gandharva, Yaksha, Kinnera). Between the seven strings

of wire located in between the two Pillars, he used to succes-

sively create the sound of ‘Om’ (pranavanada), thereby activating

the seven planes. About a yard away from the strings, he used to

fill 24 earthen pots with water symbolizing the five-fold differen-

tiation of five elements. The water content in the twenty four

earthen pots was getting evaporated by the Pranavanada created

by Gurudeva. And, He would fill them with the water of river Penna.

24 Earthen Pots:

The Five vital Elements :1. Earth

2. Water

3. Fire

4. Air

5. Sky

The five-fold division of Sky (Aakasa) :

1. The knower - jeeva.

2. Mind

3. Buddhi

4. Chitta

5. Ahamkara

These, are called the inner senses (Anthah Karnana)

The Five-fold division of Air:1. Prana

2. Apaana

3. Vyana

4. Udana

5. Samana

These are known as five Vital Airs (Panchapranas)



EXPERIMENTING ON SOUND - PURPOSE

East

Maya(illusion)

West

Night

Day

Contraction

Expansion

Bhooloka

Bhuvarloka

Maharloka

Thapoloka

Satyaloka

Janaloka

Suvarloka

D

e

v

a

North South

24 Earthen Potswith filled-in water

Danava

Manava

Gan

darva

Yak

sha

Kin

ne

ra



The Five-fold division of Fire :1. Ears

2. Skin

3. Eyes

4. Tongue

5. Nose

These are called as sense organs by which the external knowl-

edge is obtained (Gnanendriyas)

The five-fold division of the Water :1. Sound

2. Touch

3. Form

4. Taste

5. Smell

These are called the Pancha Tanmatras. (The measure of

elemental essence)

The five-fold division of the Earth :1. Mouth

2. Hands

3. Legs

4. Sex organs

5. Anus

These are called the tools of action (Karmendriyas)

The fundamental basis of all the five elements is the

Nirvikaara, Achala, Paripoorna, Brahman. This Parabrahman is the

Parameswara.

That absolute Parabrahman incarnated on the earth as

Purushottam – Bhagavan Sri Sri Sri Venkaiah Swamy. The incarna-

tion is our worshipful Gurudeva even though the five-fold division

give the number of 25, the knower (Jeeva) which is a part of the

inner senses is our Gurudeva, The Onipresent. The remaining 24

are symbolized by the earthen pots.



These earthen pots are made up of the Earth - the grossest of

the five elements.

Nature is the total combination of five elements. Because of

the Earth which is one of the five elements of nature, every visible

object in this world must be destroyed (yeth drusyam tath nasyam).

What is visible to the physical eyes is sure to get destroyed after

some time. Therefore everything must get absorbed in the lap of

the Mother. That is why it is said that there is neither a begining

nor an end to the Mother Earth. To such as a creation, the

Parameshwara who is without a Beginning, a Mid point or an End

(Adi Madhyantha Rahita) is he Lord. The Parameswara came to

the Earth In the physical form of Gurudeva, with the physical body

consisting of the Five vital elements.

Long back He incarnated as the Lord Seshasai who handed

Amrutha (Nectar) to the Devatas. Today the five-fold physical body

incarnated as Gurudeva. According to the Yuga Dharma, he trans-

formed the virtuous water of the River Penna as ‘nectar’ and filled

it in the earthen pots. He used the earthen pots as the instru-

ments for His penance and showed ‘sound’ (sabdha) to the world.

Because of the sound vibrations of Narayana, the nectarine

water in the earthen pots used to get evaporated. Unable to bear

the Divine vibrations (Pranava Naada) of the God in Human form,

the nectarine water was unable to bear the power of vibrations.

And, unable to bear or able to move at once as a whole to seek

refuge in Brahma, the water used to evaporate (perhaps tired for

running at high pace) and thereby the water levels decreased, leav-

ing mere traces in the pots. Swamy used to fill the pots again.

Gurudeva showed this act to the world for a few days.

Melodious vibrations took birth in Light

In these Vibrations the Bindu (POINT) took birth

From the POINT, the Earth and Sky took birth.

The deep meaning of this can only be understood by Gurudeva,

the Omniscient Creator, others are helpless to understand it.



When Gurudeva was engrossed in His penance, the devotees

according to their ability used to offer food as Prasadam to Swamy.

After his tapas, Swamy used to give the entire offerings as food to

the living beings (ants, rats, snakes etc.,) which used to move around

those surroundings.

Sound, Inner Significance:In Krita Yuga, the incarnation of Maha Vishnu using the mount,

Mandhara as the churner and the serpent Vasuki as the rope,

churned the ocean of milk and created a terrific sound which was

as loud as if the entire universe was exploding. The breath coming

out of the thousands of heads of the king of serpents, Vasuki, de-

stroyed the power of rakshasas’ (demons).

The same Sriman Narayana in the age of Kali incarnated as

Bhagavan Sri Sri Sri Venkaiah Swamy.

In that age, Sri Maha Vishnu at the time of churning the ocean

of milk, by the fiersome hisses of Vasuki, weakened the mighty

power of the demons (asuras).

Incarnating as Venkaiah Swamy in this Yuga, with His vibra-

tions of Pranavanada, He made the water (which cannot be con-

verted as nectar) in the earthen pots to evaporate (asuras).

To confirm that Gurudeva, Bhagavan Sri Sri Sri Venkaiah Swamy

is the incarnation of Maha Vishnu in the age of Kali, I include here

the sentence from Geethamruta, the discourses given by Gurudeva

on the morning of Thursday 15-01-1981, at Golagamudi ashram.

Hearing that universal sound (Jagannadha), I brought into the

World and it forms

The vibrations which are pranava

Jagath + Nadha = Jagannadha = Mahavishnu – (the Lord of

the Pranavanada forms of this world).

Hearing that universal sound, Sri Vishnu sounded the

Pranavanada which exists under all the forms of world.



I am Sree Maha Vishnu who creates all forms in this world

and the Lord of all these forms. In this age of Kali, I am bringing

down the Pranavanada causing divine vibrations is what Bhagavan

Sri Sri Sri Venkaiah Swamy is disclosing by his divine acts men-

tioned above.

Dividing the time period into Yugas and explaining the order

of creation, the King of Saints (Munis), Vyasa was influenced by Sri

Narada at the end of Dwapara Yuga. To prove that in the coming

Kaliyuga devotion easily gives better results than that of the gnana

and karma yogas (the yuga of knowledge and karma); he was in-

spired to write Maha Bhagavata. The same incarnation of Maha

Vishnu is Bhagavan Sri Sri Sri Venkaiah Swamy. Both these incar-

nations are one and the same. That is why, I am the same Sriman

Narayana, said Venkaiah Swamy, our Gurudeva.

Once breathing out the worlds

Inhaling them once again

Witnessing both in every aspect

I remember that in every atma.

The name of Grurudeva is a Great Sacred Word ‘Maha Man-

tra’. The orders of Gurudeva should be followed.

In the age of Treta, Sri Prasannanjaneya who was the most

devoted servant of Sri Rama, establishing the lord in the caverns

of his heart, could make the name of Rama tingling out from every

hair in his body. Such was his great devotion. He was the great

devotee who moulded his whole life chanting the name of Rama

and became the leader of all devotees for all ages. He served Sri

Ramachnadra Murthy who was the incarnation of the divine Vishnu

and got the blessings from the lord who embraced him and said,

“O warrior, vanara veera, let every wish of yours be fulfilled. Your

story will remain until my deeds are sung in this world. May you

live forever’. Even now he remains the symbol of devotional fer-

vor. Taking him as our ideal, with body, mind and soul (Trikarana

Suddhi), let us repose total faith in the Lotus feet of Gurudeva.



Repeat the name of Gurudeva, chant the Guru Manthra

(panchakshari) and perform the actions imposed by Gurudeva. It is

a universal truth that those of humanity who follow what is said

above will merge in the divine personality.

As a proof, I reproduce a Srishti Chit dictated by Swamy to

beloved devotees:

Nellore

24.01.1976

Okka proddunte yedi kavali ante adi vasthadi

okka : single (in word)

proddu : day (time factor)

ante : If existing

yedi : whatever

kavalante : you desire

adi vasthadi : that will come

Explanation:

If a person can steadily maintain purity of mind on the Lord

even for a day in his entire life span, he can get everything. The

statement of Gurudeva is the explanation of the Mahavakya ‘Aham

Brahamsmi’ (I am God).

This body is a great tree and the Jeeva resides in it in a very

subtle form. Tied by the desires, the human being forgets Jeevatma

throughout his life because of his kama and krodha (lust and an-

ger) and behaves like an animal.

At such times, a person recollecting the message of Gurudeva

should spend one whole day in trying to link Jeevatma with

Paramatma. On that same day, the Jeevatma merges with

Paramatma and the person gets a way for liberation.

The essence of the Paramatma which is not attained even by

Maharshis, our Compassionate Gurudeva who is divinity incarnate,



gave us the knowledge of liberation by his message in this age.

Such is our Gurudeva, the incarnation of Sri Maha Vishnu.

GURU’S NAME IS THE

GREATEST MANTRA

As a proof of this I am placing before the readers the divine

words of Gurudeva uttered on 15-01-1981 at Golagamudi Ashram:

“Swamy is the mantra for mandaara”

(Mandaramunanaku mantramu Swamy)

1. Mandaaram

2. Paarijatham

3. Santanam

4. Kalpa Vruksham

5. Harichandanam

The above five are called divine trees.

Here, the word Mandaara means happiness. Swamy is indica-

tive of Paramtma who is in the form of Jeevatma.

Mantra is that which brings happiness to jeevatma and

paramatma i.e., it can merge the Jeevatma in paramatma and give

the happiness of liberation. Mandaara also means that which has

very small thorns which remove foul diseases.

Thus, in this divine utterance, the word Mandaara has three

Meanings :1. Happiness

2. Having subtle thorns

3. Removal of foul diseases.

Thus …. that which cures diseases, removes the worldly thorn

and gives happiness is mandaara – the Mahamantra.



“O Swamy “ O! Jeevatma! O! Paramatma!

Understand. Behave by understanding.

Just as the divine tree Kalpa Vruksha fulfils every desire, that

which brings back the mind from the worldly glamour and firmly

establishes it in the divine and grants realization of God is

Mandaara, Itself is a mantra. This mantra can be obtained only as

a grace from Gurudeva. Therefore, the name of Gurudeva is the

Maha Mantra. The Guru is the protector and the Paramatma in-

carnate.

Sir Sri Sri Venkaiah Swamy, our revered Gurudeva, the incar-

nate Head of Lord Vykunta is the Divine Form of Lord Venkateswara

Swamy in this Kaliyuga. To confirm this I am going to explain the

divine words of Gurudeva, who is the lord of the Vykunta in this

Kaliyuga, uttered at Golagamudi Ashram on 23.02.1981.

Venkaiah exists in the ‘Mantra’.

In this ‘Mantra’, Venkaiah means Lord Venkateswara.

Venkaiah is another name used for Lord Venkateswara, the avatar

of Kaliyuga!

‘Mantra’ means that which protects the man who contem-

plates (manana) on it. In this age of Kali, Sri Venkateswara Swamy

is the visible lord (pratyaksha daivam). The seven hills are sym-

bolic of the seven worlds - Bhoor, Bhuvaha, Swaha, Mahaha, Janaha,

Tapaha and Satyam - made up of five elements, five inner senses,

five vital airs (pranas), five senses of knowledge and five senses

of action. The lord of all these worlds and everything that is present

in Lord Venkateswara. To please the lord easily, we are chanting

the Panchakshari Mantra of our Gurudeva i.e., Venkaiah Swamy.

“O Swamy, O Jeevatma Venkaiah – Venkaiah” is ‘Mantra’, the

‘Mahamantra’.

Hence, when we do the upasana of the mahamantra

‘Venkaiah’ incessantly; it will protect us always. “Here at

Golagamudi I, who am an incarnation of Lord Venkateswara and



known as Venkaiah, enshrined to bless people, save sinners, pun-

ish the wicked, protect the sadhus and those who are unable to

ascent the seven hills and get the darshan of Sri Venkateswara”.

Thus, Sri Venkaiah Swamy confirms that he is an incarnation and

those who chant his name will always be happy and content.

The divine secret, that he who exists, from the beginning of

creation, himself came down as different incarnations and as our

revered Swamy again confined to the world by the divine utter-

ances given on 23.02.1981 at the ashram of Golagamudi. These

words are taken from, Gurudeva Gitamrutham..‘Rama is Venkaiah’.

How blessed are those who serve Gurudeva by forgetting their

bodies in divine bliss, knowing that Gurudeva is none other than

Sri Rama Himself by his utterances.

If we can understand the intentions of this incarnation of the

divine, probably we will not have any more births! That is what is

meant by liberation. When we completely surrender to one who

allows us to see and understand the unavailable divine in creation

and gives us a chance to live near the compassionate Narayana in

physical form, we get liberated and merge in Parabrahmam. This

is a fact reiterated again and again in Upanishads, Vedas and

vedangas!.

In this age of Kali, the Parabrahmam, the protector of the world

incarnated as the physical form in the name of Bhagavan Sri Sri Sri

Venkaiah Swamy.

I am explaining to the readers what Gurudeva told on

15.01.1981 in the Golagamudi Ashram about the service and de-

votion rendered by Sri Anjaneya Swamy to Sri Rama Chandra dur-

ing the time of Rama Avatara in Gitamrutham.

“Choornam - Bhooranam – Dharanam ---- Niluvu Swamy”

The powder (choornamu) – War on earth (bhoornamu) – be-

ing engrossed in God (dharanamu) – not going anywhere, estab-

lished itself – Swamy, keep me there”, thus said Swamy.



Even when the world because of wars and sounds (like earth

quakes) becomes dust (powder) i.e., completely destroyed; the All-

Pervading Lord instals Himself permanently in the hearts of those

devotees who do not waver and who pray to the Swamy.

Essence : It means that such devotees become Gods them-

selves. That is they merge with God.

The method of touch (sparsa) : Using the method of

touch, Gurudeva experimented on his body. In the early stages of

tapas, Swamy used the thorns of naga jemudu (cactus), eetha (wild

date tree) and regu (zizyphus jujube). Later on, when the mind

wandered, He used the bigger and larger thorns of Buluja tree pierc-

ing with them between his eye lids or gums. Thus, he gave the

method of touch as a sadhana to the world. Sometimes he even

put the powder of capsicum in his eyes to control the vagaries of

mind. Gurudeva never permitted anyone to be near him at night.

When Swamy was in deep meditation or sitting in a relaxed mood,

every kind of living being, irrespective of whether they are poison-

ous or not (snakes, ants, rats etc) used to move about freely on his

body, playing and chasing each other. The divine incarnation with-

out giving them any trouble or disturbance used to enjoy their play.

Touch : Because the immortal, desireless and absolute Brah-

man took human form, he experimented the method of touch by

using his body. With the thorns of the mind, intellect, chitta, light,

the absolute Brahman in His tapas practiced fullness

(paripoornathvam). The creator Guru Brahma making his own

physical body as a temple for the sake of his fellow beings whom

He himself had created, becoming the main God in Garbha Gudi

(sanctum-sanctorum of a temple) and remaining immobile like a

statue, permitted the playful pranks of the dumb animals, witness-

ing their deeds and enjoying them and blessed their lives and also

gave them liberation. Such is our Gurudeva, the Parabrahman in-

carnate.

In the age of Dwapara, in the incarnation as Krishna, the little

pretty black child, lying in the cradle and seeing the wicked asura



who came to kill him in the form of a wheel, began to weep in a

very loud voice, creating a great noise. The gopikas (cow-herd

girls) ran towards him in great anxiety and the little boy jumped

into their laps. They smothered the child with kisses and to divert

his attention they showed him carts and wheels. He reached the

Sakatasura who was in the form of a wheel and killed him by the

touch of his left foot.

The Compassionate God incarnate Sri Krishna burnt the sins

and wickedness like camphor of the asura who came to kill him

and blessed him with liberation by the touch of His left foot . Such

was the compassion of the Neela Megha Syama. The black com-

passionate Krishna of Dwapara Yuga has come into our midst as

Venkaiah and according to the yuga dharma, developed the tapas

by touch.

As a proof of this, I quote the divine words uttered by Swamy

(from the Gitamrita of Gurudeva)

Compassion and Venkaiah came to the same side

(Golagamudi, date: 23-02-1981 )

It means, Compassion and Swamy are on the same side. Com-

passion, kindness and love are all the attributes of our Guruswamy.

Compassion is Swamy (God) and Swamy is Compassion. Stressing

this universal truth he announced that he was the divine incarna-

tion.

The two syllable Sanskrit word ‘daya’ unites the entire cre-

ation. Disclosing this truth and putting this in practice with body,

mind and soul, Gurudeva, the Wish-Fulfilling Tree, blessed the world.

As a proof of this I am submitting a sentence uttered by

Gurudeva on 15-01-81 at Golagamudi.

Swamy ! What supports the universe?

Swamy ! What did they know ?

Swamy ! Compassion?



In the above sentence Gurudeva is questioning people, ‘what

is the basis on which the universe is built and what is that one

should learn’. Answering, Swamy says ‘it is compassion’ (daya).

Making people to realize that in this world ‘daya’ gives vital

support and if there is no mutual understanding and compassion,

it will be a baseless world. This is the knowledge provided by the

compassionate Gurudeva.

The puranas also state that there is no greater pious deed

than compassion.

“Slokardhena pravakshami yaduktham grandha kotibihi”

Daya samam nasthi punyam, papam himsa samam nahi.

The essence of what is written in crores of books can be told

in half a sloka. There is no punya (pious deed) equivalent to com-

passion or a sin which is equivalent to violence.

“Nacha dharmo dayathparam”

There is no dharma which is equal to ‘daya’. Dharma is the

essence of absolute Parabrahman and that essence is the

Parameshwara. That Parameshwara came down to earth in human

Form as Gurudeva, bearing the name ‘Venkaiah’. Those human

beings who understood and practiced whole heartedly the divine

words of Gurudeva, they became immortal.

FORM : (RUPA SADHANA)

For some days, decorating a human skull with turmeric pow-

der (pasupu) and kumkum (a powder composed of turmeric, alum

and lime juice) and roaming in burial places and fields, Gurudeva

displayed His Image (Rupa). In those days Swamy’s body was full

of dust and with an axe on his shoulders, he was always smeared

with smoke. Gurudeva with a burning torch, unaware of day and

night, used to roam in the burial grounds like Parama Shiva. Thus,

he gave proof that the Lord of Kailasa had come down and he was

moving between us with skull in his hands. In Siva Sahasranamam

it is said:



‘Smasana vasi bhagawan khacharo gocharordhinah,

Abhivadyo mahakarma tapasvi bhoota bhavanah’

Smasana vasi : One who lives in the burial grounds

Bhagavan : Who is God

Khacharo : One who is roaming in the sky

Gochara : Visible only to the prophetic eye

Ardinahaa : Seeking alms

Abhivadyo : One who is to be respected

Mahakarma : Performer of great actions

Tapasvi : Great ascetic

Bhoota bhavanah: Lives in all creatures.

Parama Shiva lives in burial grounds. He is a great ascetic

who occupies the whole space and seeks the alms of wisdom. To

such a Parama Shiva, performer of great deeds, living in all crea-

tures, I pay homage.

‘Kamandaladharo dhanvi banahastah kapalavan,

Ashana sataghni khadgai pattasicha ayudhi mahan’

Karnandaiadharo: One with a kamandala in hand

Dhanvi : Having a bow in one hand

Banahastah : Arrows in another hand

Kapalavan : Carrying a skull

Ashani : Who is having a Vajrayudha (the weapon

of God Indra)

Sataghni : Destroyer of hundreds of evil qualities

Khadgai : One who sports a sword

Pattasicha : A special type of wide sword / axe

Ayudhi mahan : having the most powerful weapons

Gochara : the transit or passage of a planet in rela-

tion with other planets during the course

of their usual movement. At any moment

of time, a planet’s position is different from

its natal position



I pay homage to The Lord who sports a bow and arrows, a

skull, vajrayudha in the hands and destroys hundreds of sins with

powerful swords.

“Smasaneshwakrida smarahara pisacha sahachara

Chitabhasmalepala, sragapinpakaroti parikarha

Mangalayam silam tava bhavathu Naminamakhilam

Tadapi srothrunaam varadaparamam mangalamapi”

(from the writings of Pushpadantachari)

Smasanesu kreeda : One who plays in burial ground

Smarahara : The slayer of Manmatha

Pisacha sahachara : One who has demons as companions

Chitabhasmalepa : One who smears all over the body the

ashes from pyres

Sragaspapi karoti parikara : One who utilizes the human skull

as an instrument

Tava : For you

Mangalyam sheelam : Auspicious character

Bhavathu : May give

Tathapi : Even then

Hey varada : One who gives blessings

Evam akhilam nama : Thus your every name

Srothrunaam : Those who hear

Paramam mangalam : Highly auspicious

Api : May happen

Slaying kama and krodha, moving in burial grounds, killing

the demons forms of lust, egoism, illusion etc., smearing the ashes

from the pyres, using a human skull as a vessel, removing bad

qualities, he blesses all. One who hears about such a lord Shiva,

he is bound to get auspicious results.

Our Gurudeva possessed all these divine qualities. Therefore

He is certainly the incarnation of Parama Shiva. Thus bearing re-

semblance to the form, Gurudeva appeared as Shiva.

I bow to Gurudeva who is the absolute Parabrahmam having



all the powers.

That is why the ancient Aryans, our forefathers described the

master as Parabrahmam. It is revealed in the following verse

Gururbrahma, Gururvishnu,

Gururdevo Maheswaraha

Gurusakshat Parabrahma

Tatsmai Sree Guravenamaha

In those days of his wandering, one day when some people

were going to a nearby village, Swamy who was holding a skull in

his hands said, ‘ayya ! the head horn is jumping and falling before

the house you are going to visit’. Thinking that he was speaking

about the branches of the neem tree falling before the house, they

went to the house. As they reached the house they heard people

weeping. The only heir of the house was dead.

Gurudeva knew what was to happen in the past, present and

future (trikalagnana). He is omniscient. That is why the absolute

Brahman Incarnate said like that.

Imagination of form (Rupamu)

Thus, Gurudeva was the immobile desireless paripoorna

Parabrahmam creating compression and expansions and symbol-

izing the number of different worlds as the skull, decorating them

with turmeric and kumkum, that is Prakriti and Maya used to roam

between burial grounds and fields (death and life).

Taste: (RASAMU)

When he was roaming around the area of Koti Theertham, a

peculiar disease affecting the spleen and liver was spread all over.

The symptoms of the disease were, the patients stomach used to

bulge double the size of a pumpkin, legs and hands becoming thin

and thus slowly the patient becoming very weak used to die.

Man is helpless, completely dependent, and has to behave



and act according to the divine will. If he thinks that he is power-

ful and great, it is only an illusion. Overcoming the situation or

illusion and seeking refuge in the divine, if we pray asking for com-

passion, the Lord of compassion is sure to shower His Grace.

To cure this disease, the Compassionate Master, on the shores

of the river towards the East of the temple dug a pit three yards

square. There he placed three Kapila Moku (thick rope used to

draw water from a large leathern bucket passing over a wheel and

drawn by bullocks) ropes entwined in such a position that it re-

mained a yard above the pit. The pit was filled-up with the sacred

Penna water. Then he lit the entwined ropes. The sacred water

worked as ghee to the fire.

Then he placed sixty earthen pots of regular graded sizes very

close to the pit. He asked the disease-stuck persons to fill all the

sixty earthen pots with Penna water without any break for two

months ( i.e., sixty days).

What is the proof that there is God? Because God is invisible,

we can’t see him with our naked eyes. We can recognize God by

spiritual practices.

Gurudeva (Paramatma) is without a beginning or an end. From

the beginning to the end he used to sit with intense dedication

(deeksha) near the sacrificial altar giving the results of his tapas

to those who approached him, suffering with bad Karma. Because

of this Yagna and by the Grace of Paramatma, the physical ail-

ments of the disease-struck persons gradually decreased and fi-

nally they were cured. The graceful look of the divinity incarnate

not only released the physical troubles of those who approached

him, but also resulted in a change of mental attitudes and used to

lift them to the ecstasy of unselfish, noble, spiritual intoxication.

Sri Swamy, until the disease-struck persons who were under his

protection were completely cured, allowed the divine auspicious

pyre to burn continuously for sixty days. In this period of intense

tapas, the Guru Brahma glowed like a light merged in Paramatma.

Gurudeva who incarnated in this age of Kali was Self-luminous. He



was in the form of light. Light is God and it is the form of God

which is all pervasive. From the eyes of God this creation evolved.

From the words of Swamy we can know that he was the creator

himself.

As a proof, I am placing before the devotees his utterances of

23.02.1981, (155 verse) at Golagamudi Ashram as follows :

“Whose is this Iamp? The lamp is that of God.

Whose is this Iamp? The lamp is that of Venkaiah

God is Venkaiah”.

The light of Venkaiah is pervading all over the Universe. One

of the important characteristics of great persons and incarnations

of God is Satya Sankalpa. That is, ‘the determination of the Ma-

hatma is firm like the Himalaya mountain and cannot be shaken’.

The Mahatmas with the power of the truth can order even

impossible happenings to occur.

Even though Gurudeva who incarnated in this age of Kali could

remove the people’s karma by touch, divine looks, speech and even

by mere wish according to the Yuga Dharma. Following the laws

of Karma to confirm the saying “Serving Humanity is Serving God”,

Himself acting as the doer, performing the duty, made the world

know how to use the Rasa Tatva (Jalatatva) in a grand experiment.

‘Paropakara Punyaya Papaya Parapeedanam’

(One who acquires Punya by helping others and acquires sin

by harming others)

Madhava who incarnated as the man, Gurudeva, showed to

the whole humanity this truth which is the essence of the whole

Vedanta.

Only the sky can compete with the sky and an ocean with an

ocean. Following the above aphorism, only the leelas of our

Gurudeva can be comparable to the power of Narayana. None else



can compete in this creation. Even today these facts are told and

retold as leelas by the villagers.

With this experiment, not only did he remove the sufferings

they were bearing, but he could create by his Brahma tejas a de-

sire in them to know divinity and prepared for them a royal road to

acquire liberation. Such an incarnation of Sriman Narayan was our

Gurudeva.

In the 22nd verse of Karma Yoga of Bhagavad Gita, it is said,

“Na me pardhasthi karthavyam, trishu lokeshu kimchana”,

‘’Nanavaptha mavapthavyam, vartha evacha karmani”

Explanation :

“Partha, I have nothing to do in these three worlds or which I

need or desire to acquire. Therefore I need not stress again that I

do not have anything to do as duty.

Even then I do works just as all of you perform. (He is telling

that he is God Himself doing acts of Love). “Dharma Samsthapa

Nardhaya - Sambhavaami YugeYuge”

Explanation : I incarnate in every age to establish dharma. I

act as an example, so that people may perform actions as I do.

It can definitely be said that our Gurudeva Bhagavan Sri Sri Sri

Venkaiah Swamy is the incarnation of Krishna; because of the above

words of Lord Sri Krishna in Bhagavad Gita.

‘In this connection I put before the readers what Swamy told

on 15.01.1981 at the Golagmudi Ashram.

“Those who-have conquered sleep should worship God”

The above sentence means that only who could conquer sleep,

that is, ‘laziness, drowsiness and ignorance’ can really worship.

Distinct Meaning :



Here, sleep also means ‘Maya’. What Gurudeva says is proved

by himself as an exemplar of those states. That is why, to prove

the above statement, for 60 days he was continuously engrossed

in tapas night and day, guarding the pyre which he lit with the

waters of the river and conquering Maya. Removing the sufferings

of those who sought refuge in him, Himself acting as the performer,

doing the duty, in him we witness the words of the Gita. Such a

compassionate one is our auspicious Gurudeva.

RASA – Inner Meaning :

When righteousness, that is ‘Dharma’ declines on the Earth,

evil is on the increase. The creator Brahma from his attributeless

aspect (nirguna) steps down with an elemental body on earth and

establishes himself as an incarnation. Even though the divine de-

scends on the earth in the form of Purushottama from the higher

planes, following the Yuga Dharma he behaves on earth as normal

human beings do.

That incarnation in this age of Kali who appeared as Bhagavan

Sri Sri Sri Venkaiah Swamy is the Lotus Born Brahman Himself, who

mixing both the traditions of earth and heaven was the essence of

Karma Yoga and gave it to those who were suffering, making them

free from their Karmas. Thus, He is a person of Karana Janma - A

man born with a mission.

It is natural that human body since birth undergoes a regular

graded change in physical and mental characteristics that occur

till sixty years of age. Gurudeva showed this gradual change of

nature by manifesting divinity in all its aspects.

Madhava with love towards humanity determined to show the

world miracles and leelas which are beyond human imagination,

to remove the sufferings of those who are in distress.

Sixty Earthen Pots: The sixty earthen pots symbolize the

gradual changes that occur right from the time of emergence from

the mother’s womb and the effects shown on the physical body for



a period of sixty years. Beginning with a very small earthen pot, he

gradually changed the sizes of the earthen pots. These 60 earthen

pots, he placed them very near to the place of sacred fire.

To remove the suffering of diseased persons, Swamy uti-

lized the 60 earthen pots using his creative bhavana and sankalpa

(vitalized and visualized imaginations). For the limited human in-

tellect they seem to be only earthen pots, but the fact is that they

are tools to understand the various prakriyas (actions) of the all

pervading Paramatman. In the divine presence of Swamy, reaching

a stage of ecstasy, completely surrendering to this divine father,

blessed are the lives of those humans who utillzed this great occa-

sion to lie in the lap of the World Protector.

Sixty Days : The Vedas and Vedangas proclaim that two thou-

sand years of Earth cycle are equal to one day for the creator

Brahma in His plane of existence. The same Brahma has incar-

nated in this age of Kali as our Gurudeva and cured the diseases of

those who sought his protection in a span of 60 days.

The effect of sixty years karma-phala was cleared by Bhagavan

Sri Sri Sri Venkaiah Swamy by his miraculous powers.

In the Heaven (swarga loka), according to human time scale,

two thousand years are equal to one day. That dweller of swarga

loka who took birth on the earth showed that one year is equal to

one day.

He granted them a healthy Life with wealth for sixty years

from Prabhava to Akshaya (the starting and ending year names in

the cycle of sixty years of Telugu calendar). He also gave them the

boon of nine types of devotion to be practiced in the ‘Vanaprasta

Ashrama’ and later gave them a chance to merge with him. Such is

the glory of our Gurudeva.

In the age of Dwapara, he gave the message of Gita to the

grief-stricken Arjuna, in the battle of Kurukshetra field, removing

his despondency as Lord Sri Krishna and giving him the strength to



do the work on hand and in the end absorbed Arjuna in Himself.

The same Parabrahmam, who, hearing the cries of those in

distress, came to their rescue and gave them peace and happi-

ness. Gurudeva, the Incarnate Divinity, is bestowing us the re-

quired purity and concentration in action and is making our lives

blessed. It is Varnashrama Dharma to get purified by taking ref-

uge at the Divine Lotus Feet of Gurudeva, despite following the

duties of a house holder (Gruhasta Ashrama) before entering the

Vanaprasta Aashrama. The devotion to God in a house-holder’s

life is like the “Marjala Kishore Nyayam” and we should try to un-

derstand the depths of such an attitude.

It is but natural to forget the Paramatma, the Rescuer in Ca-

lamity, while we are struggling to cross the ocean of family bur-

dens. Even though we forget Him in our day-to-day life, the kind-

hearted Omniscient, Omnipresent Master comes to our rescue as

similar to a cat going in search of its kitten and bringing them back

to safety.

It is quite natural for the devotees to keep their minds at the

Lotus Feet of Paramatma when they enter in ‘Vanaprasta Ashram’,

leaving all family burdens and worldly distractions of their previ-

ous Life.

The blessed soul who is determined to lead a life of unflinch-

ing devotion and finds that his mind is wavering, immediately brings

it back to the state of unwavering devotion and craves only for the

support of divine.

We observe that in ‘Vanaprasta Ashram’, ‘the Markata Kishora

Nyayam’ is applicable.

It is quite natural for the mother monkey to be nonchalant

when the kid leaves its lap and roams hither and thither. The mother

monkey knows well that its kid will come back again after the play

is over. The mother monkey takes the child to her heart and show-

ers all its love and affection as and when the kid comes back after

the play is over. The elders take this play of ‘hide and seek’ be-



tween a mother and child as a measure of faith and devotion. It is

important for the devotees in their Bhakthi and Shraddha towards

Paramatma who observes them, to know fully well that they are

sure to get Salvation at the end.

The Vanaprastas, who have dedicated their lives to the feet

of Lord Trinetra perform their duties developing the Sadhana

Chatustaya offering their devotion and faith with body mind and

soul. It is a certainty that a seeker of knowledge who is deter-

mined to realize even while being in the physical body, and natu-

rally may at some instant forget the name of Madhava to take a

wrong step; but he can wipe-off the Chitta, when it rises its evil

head for a moment and divert his mind again towards Sath (Truth)

to achieve salvation. It is the divine grace of the Compassionate

Gurudeva that He bestows the highest stage of self-realization on

His children who surrender at His Lotus Feet. He liberates them

from the illusory sorrowful mortal world by merging them into His

Own Divine Self.

He had a pit dug having three yards dimensions.

Brahma, Vishnu and Maheswara are the three deities who

create, protect and destroy. These three control the universe per-

forming their duties sincerely. Even though they are three (Holy

Trinity) they are but the manifestations of the one absolute

Parabrahman. The absolute Parabrahman is the Paramatman. The

Paramatman is indestructible, all knowing and the only real con-

troller of this world. The Paramatma exists in all beings in a unique

manner manifesting himself in the three worlds and in all planets.

To show that he is the Paramatma the basis for the three

deities and for the three worlds, Gurudeva asked for the three yard

pit to be dug.

In reality, the three deities Brahma, Vishnu and Maheswara

are one. That single absolute Parabrahman is Gurudeva. To make

the earth and human beings understand this Bhavana (emotion)

and understand the triple manifestation in Himself, he made the



three yard pit.

To show the unity of creation, the manifestation and destruc-

tion, the Incarnation of all the three-fold gods, he symbolized them

by having three yards as the dimensions of the pit.

The basis for the three deities is Shakti. This power is He, the

the All Pervading Universal Mother. She is infinite and boundless.

Gurudeva symbolized this Shakti by the hollowness of the pit.

WHAT IS THERE IN THE PIT?

The void is there.

· What is seen in the void?

The infinite Sky is seen.

· What is there in the sky?

The sound is heard.

· What is seen in the sound?

Vibrations are seen (heard).

· What is seen in the vibrations?

‘OM’ kara is seen.

· What is OM kara ?

It is the Brahma. Nada Brahma, is All-Pervading and All-Pow-

erful. He Manifests as all forms and is the Creator, the Protector

and the Destroyer. This Parabrahman is one and is not many, To

make it easy for us to understand, Swamy showed the infinite form

of the Paramatma by digging a three yard pit.

The fundamental power, the root cause for the three fold dei-

ties pervades everywhere. As a symbol of that power, the hollow-

ness of the pit was shown by Gurudeva. Now the mankind has to

get control over this infinite power. How?

Rasovaisa : He is Rasa in everything. The Paramatma the uni-

versal Mother is manifesting herself as Rasa. How to have control

over this Rasa?



Vedas through the Upanishads have distributed rich knowl-

edge. The devotees controlling the wavering minds and praying

God with devotion show that this knowledge can be obtained. Long

back, Markandeya, the son of a Rishi satisfied the Lord Parama

Shiva with great devotion, obtained immortality and attained lib-

eration through devotion.

Devotion is the main way to get liberation. Without any doubt

we can reach the Feet of Lord by serving the Paraathpara with full

mind control and faith and devotion with body, mind and soul,

thereby getting release from the bonds acquired from life after life

and which bind us to the world.

Gurudeva, to show an example to the world of the above state-

ment entwined three stout ropes and arranged them over the pit

so that they were a yard above. Then he filled the pit with Penna

water and then lit the rope. This means he united the three states

of human consciousness-, i.e., the wakeful state, the dream state

and the sleep state. He also entwined the three Gunas; Sathwa,

Rajas and Tamas and brought them into an equilibrium state. This

entwined heavy rope ball, which symbolizes the mind was dropped

into the pit which was symbolic of boundless and infinite power.

Thus he showed that a mind which is controlled by the universal

Mother (pit) cannot be in contact with the external world. It cannot

come out. Then the rope which was symbolic of the mind was filled

with river water. Water -means rasam (taste) having ability to burn.

Because of this power, the past sins and their bad effects are com-

pletely burnt and the mind acquires a pure Satwic State. Then he

lit the rope (mind). That is, he lit the light of knowledge. Thus he

protected the human mind, from Sattva (harmony), Rajas (motion),

Tamas (inertia) characteristics and from the states of awakening,

dreaming and sleeping. He filled it with Rasa of devotion and knowl-

edge, thus showing the divine light. We understand by this dem-

onstration that the Rasa of devotion protects man from sins and

merges him with the divine. He becomes one with the light of di-

vine knowledge.



Slokam :Sparsa shyamapya samsaram nayathi kanakathaam

Chanthi kamchumbavashma suthe agnim surya

Kantho dravathi thada parashandra suryabhimukhyath

Hanythyannam sannidhanath wishamathi gahano

Hyashi vestu prabhavo jeevanaam mukthi

Revam Bhavathi Bhagavatha kim punarbhavanthah

(Bhagavad Gita 8 - Paramahamsa Balasubramanyam Brahma

Swamiji’s writings)

Explanation : The touch-stone (magnet) attracts iron. The

Suryakanth Mani attracts the sun. The Chardrakanta Mani attracts

the moon. Poison attracts the Prana and kills it. Similarly the man

in the physical body gets attracted to luxuries, worldly enjoyments,

likes egoism etc., and after some time becomes lifeless. Therefore

man should entwine all of them, control the mind and burn them

with the fire of knowledge.

Slokam:anta kale ca mam eva

smaram muktva kalebaram

yah prayati sa mad-bhavam

yati nasty atra samsayah

(Bhagavad Gita 8 - 5)

Whoever incessantly meditates on Me (smaran) throughout

his life at all times on the absolute divine light, at the end of one’s

life one can have the full benefit of consciousness. By the continu-

ous prayer of the absolute Brahman, the Jeeva will certainly real-

ize Brahmam.

Slokam:Vilakhata mive rupam chitta bhitthout murareh

Sumuna iva Mano yairarpitham tatpadabje

Pratipada mudyadbhi sathvikai Ragnak.

Tagnastha iha bhava payotheh paramullagna yanthi



Explanation : Those who pray the absolute Paramatma as having

form or without attributes, meditate with devotion and enter the

inexplicable state of Samadhi are jeevan mukthas (people who have

attained liberation while still having a physical body). Such a

jeevanmuktha is Gurudeva Sri Sri Sri Venkaiah Swamy. He is the

physically visible Sadguru, the Absolute Parabrahmam. That, we

are able to remember and serve him to our hearts content is the

greatest fortune bestowed on us by this Sadguru Paramatma.

SMELL (Gandha)

The saying that smell is punya, shows that water etc., have

this quality of punya. Just as the natural pure Jeeva though having

the light of knowledge, by coming in contact with ignorance be-

comes impure and ignorant; similarly the qualities like smell etc.,

though pure before creation, by coming into contact with living

organisms become impure. Hence the state of impurity is not natu-

ral to them.

Being born as a human being is the highest fortune in the

evolution. Hence it is the duty of every human being to utilize it

with Buddhi (intellect) and acquire knowledge.

The ability to experience the divine leelas of the incarnated

-formless absolute as Gurudeva, with form and attributes and en-

joying the bliss of contacting the Brahman in the heart and roam-

ing there is called Gandha (smell).

One Sunday Morning, Sri Chalama Naidu, a native of Penna

Badvelu was stung by a poisonous snake and started for

Kachadevarayapalle to get medicine (Iingam). To reach

Kachadevarayapalle he had to cross the Penna River. The moment

Sri Chalama Naidu put his feet in River Penna to cross it, he saw

Swamy with a small gunny piece tied round the waist and an axe

on His shoulder and a burning torch in the hand and his body was



smeared with dust and smoke. It seemed as if Gurudeva who was

the creator of the whole universe was wandering in the burial ground

with a light in his hand in the serene environment, as if he was the

awesome God Rudra. Noticing Gurudeva in such a form, Sri Naidu

screamed aloud in great horror and stood as a statue, unable to

speak as if the heart had stopped beating. The Compassionate,

Kind-Hearted Saviour in distress, the soul which has no beginning

and end, the Parabrahma Swaroopa, Gurudeva, showering great

love and affection came near Sri Chalama Naidu, touched his body

and back slowly and smoothly with His nectarine hands. As and

when Swamy touched his body, Sri Chalama Naidu gained conscious-

ness from an unconscious state. Immediately the fear disappeared

when he saw the glittering and gleaming face of the Paramatma.

The happiness of the man had no bounds and he looked very closely

into the eyes of Sriman Narayana. The incarnation of Srimann

Narayana, Gurudeva took Sri Chalama Naidu into his embrace with

full of love and affection and said, “ayya, I know where you are

going. But please come along with me to the temple of Eswara”.

With the compassionate words and nectarine touch of Gurudeva,

Sri Chalama Naidu lost all his suspicions and fears about the

changes that were occurring in his body due to the poisonous ser-

pent bite. Sri Naidu followed Gurudeva to the temple of Koteswar

Swamy, as if a snake follows the melodious sound of Nadaswara.

When they reached the temple, Swamy placed all his utensils

on the floor and brought out two yoganadas from the corner and

arranged them on the opposite sides. Swamy took a wild date

(Eetha) stick in the right hand and a broom stick in the left hand.

With great devotion and love, Swamy touched a yoganada with

the broom stick three times singing in a melodious tone and touched

the second one with the Eetha stick only once in a different nada,

before Lord Shiva. Gurudeva immersed himself in this ragalaapa

(melodious tune) with great concentration. Hearing the melodious

tunes of Sri Parabrahma at the door steps of Parameshwara, Sri

Naidu was also immersed in Nada Yoga with full concentration

and did not observe the passage of time. Sri Naidu forgot the ex-



istence of the universe and was immersed in deep devotion, hear-

ing the melodious tunes. His mind was swimming in that sweet

state, not knowing whether he was asleep or awake, hanging in

between these two states. Sri Naidu who was thus hovering be-

tween these two states was suddenly surrounded by the aromatic

sweet smells emanating from the Infinity, which cannot be experi-

enced or known in this universe, and is unknown even to the

Maharshis, which even the Vedas and Vedangas cannot describe.

Till then the mind of Sri Naidu which was swimming between

the shores of sIeep and wakefulness, now entered a state beyond

the three, namely, wakeful, dream and sleep wherein the Atma

merges with Pararnatma. How long it took for the Jeevatma (Sri

Naidu) to come back from that state leaving the experience of be-

ing with Paramatma, one cannot imagine. Sri Naidu after coming

to the normal state, leaving those sweet memories of nirvikara,

nivrithi state, fell at the feet of Gurudeva who was the incarnation

of Sadashiva. With devotion and obedience, he begged, “Father !

I am unable to understand these smells that I experienced till now”.

Gurudeva, the incarnation of the Holy Trinity (Trimoorthi Swaroopa)

said, “ayya, In Devaloka the packets of honour were broken. This is

their fragrance”.

Oh! in this yuga, at this time, mingling amongst us, he who

shone as divinity, incarnated as God, Gurudeva on that day itself,

to fulfill his mission, himself being that and that being himself

(Swamy), placing himself between the created worlds, standing

between that plane and this plane, protecting the relationships of

all the lokas (planes) created by him, sang in ecstasy, call it celes-

tial or the melody produced by God, who knows! It is incomprehen-

sible to human intellect and imagination and indescribable as well.

I heartily congratulate Sri Chalama Naidu, the blessed soul who

heard the divine melody so pleasing to the ears.

I am explaining the message from the Gitamruta delivered by

Gurudeva on 15.01.1981 at Golagamudi Ashram:



1. Aalokamu – ee lokamu - coming of Gurudev :

From the nether world to earth came Venkaiah.

(AaIokamu - ee lokamu - coming of Gurudev)

2. Lokalokamulu :

Namaskarams - Think that Venkaiah is in all the worlds.

(lokalokamuIu)

3. Srusti - Creation: What Jagannatha has done I brought.

(creation)

Smell is the expression of miracles performed by Swamy who

is Parameshwara Incarnate.

A doubt arose in the mind of Sri Naidu, who had heard the

inexpressible infinite song, inherent in creation and sung by ananta

(Infinity) himself. In order to clarify his doubt he came to the door

steps of Gurudeva and with great love and affection and asked,

“Swamy you have played the Nada Yoga with the broom sticks three

times and one time with Eetha sticks, praising the Lord. I did not

understand the reason for this. Please enlighten me’. In that peace-

ful atmosphere, looking at his disciple, who was enthralled by hear-

ing the celestial tunes, with eyes so cool and pleasant like air waft-

ing from the Himalayas, the ‘Compassionate Divine Power,

Gurudeva repiled, “ayya, the sound produced using the broom stick

is Parvati and the sound produced by Eetha stick is Lord Eswar”.

The whole secret that lies in the divine music of creation was ex-

pressed and explained through these nectar–like words.

Sloka:

Na bhoomi na jalam chaiva na tejo na cha vayuvah

Na cha Brahma ne cha Vishnu na cha nekshatra tarakah

Servashoonya niralambam swayambhooh viswakarmanah

(Not the earth, not the water, not the Fire or the wind, not

Brahman, not Vishnu and not the stars, all was void without sup-

port, Self-Born is the creator of the Universe)



Explanation : When the five elements, the earth, the sky, the

air, the water and the fire, were not; the three deities, Brahma,

Vishnu and Shiva were not the gods beginning from Indra, were

not; the planets beginning from the Sun, were not; the stars begin-

ning from Ashwani, were not; Vishvakarma, the Creator of the Uni-

verse, existed without support, in the void as ‘’SWAYAMBHU’’.

The world had no name and image before the creation. It ex-

isted as a void, the Parabrahmam. The pure Parabrahmam which

has no qualities and no form has in it, the root cause (moola prakruti)

as Maya. It takes three forms namely, Avidya Shakthi (ignorance),

Maya Shakthi (illusion) and Nikshepa Shakthi (super imposition).

Our Gurudev who was an incarnation of Paramatma, delighted

the divine Mother, who is the personification of the three powers

mentioned above by the celestial music played by him, three times

with a broom stick.

In the Universe, the Parameshwara was created by the Mother

of the Universe, and was united with Gurudeva once by his devo-

tion (by beating Eetha stick only one time)

We get peace, stability, infinite power and limitless love in

the presence of Mahatmas.

Gurudeva, the incarnation of Shiva having a stable mind used

to move about in the lonely nights to perform the rituals to ap-

pease the Gods, for the benefit of mankind and to give peace. Sri

Naidu, who, by the grace of the Compassionate Gurudeva, who

was an ocean of bliss, was established in peace, stability, infinite

power and limitless love by the divine vision of the four-handed

form (Vishnu Swaroopa), the root of four fold efforts (dharma,

ardha, kaama, moksha), with a heart, overflowing with joy and was

permitted to stay for three days with him.

After getting the permission from the Paramatma, as per the

orders of Gurudeva with great delight Sri Naidu, spent two days at

the feet of Gurudeva and spent two nights in continuous nama



japa of Jagadeeshwara, forgetting the existence of the mundane

world. For two days and two nights Sri Naidu was completely en-

grossed in the given task. On the third night, the Creator Gurudeva

left the place in order to perform his own creative work. As soon as

Swamy had left the place, the mind of Sri Naidu wanted to witness

the divine activities that were performed by Him. He became rest-

less and could not concentrate on the job on hand.

Desires invite trouble to the Desiree : The curiosity that arose

in the mind of Sri Naidu made him very restless. On one side was

the fear of disobeying the orders of the Swamy and on the other

side was the desire to see what Swamy was doing. Till midnight

he experienced a struggle in his mind whether to go after his mas-

ter or not. At last his mind decided not to stick to his promise and

decided to go after his master. In an inexplicable anxiety to reach

the feet of his master, he lost concentration and said, “I will get

happiness whatever may be your decision. I come here to surren-

der myself to your divine power. I have no other place to go, except

your feet. Hey ! Master, do as you like’. Thinking like this, Sri Naidu

ran towards the thorny place where Gurudev was camping.

Sruthi :

Agne Naya Supadharaye

Asman Viswani Devayunani Vidwan

Yuyodhya smagnuhuranameno Bhuistam

Te Nama Uttaram Vedhema

Explanation: O God of Fire I Who is the form of Light, please

lead us to your path in order to get Salvation. O God of Wisdom!

Please give us wisdom to get liberation. Please destroy all the sins

that are done by us, which obstruct our pious goal. If You render

this help, we will pay homage to you in gratitude.

He is the master of all the five elements in Agni. Gurudeva is

Lord Brahma who took birth in a human form on this earth with a

body consisting of the five vital elements. In order to show his

Tejas, the incarnation of Paramatma, Gurudeva is shining in this



world in the form of Agni. There is no difference between Agni and

Paramatma Swaroopa. In order to explain the duties of a human,

Madhava has taken the body form of a man. To show the impor-

tance of Fire, he worshipped Agni as his deity.

I am narrating the following words as uttered by Gurudeva in

Gitamruta.

Who is the Light? The Light is the Lord’s Light. Whose Light is

it? It is the Light of Venkaiah. Venkaiah is the Lord. The Light is

Venkaiah. Where is the Light? Every thing is accounted for, the

light of Venkaiah spreads all over.

Light means, the light of wisdom. That is Agni the God of Fire.

Gurudeva Venkaiah was nothing except the Light of Wisdom.

Venkaiah became a God. The fire in the form of Light of Wisdom

was obtained by Venkaiah. So, Venkaiah became a God and spread

this light in the form of Jyothi all over the Universe.

God, in order to save his devotees, takes the human form and

shows many miracles which are very significant. Madhava, who

has taken the body form of man, though self-luminous, performs

deeds according to the laws of Karma to mitigate the Karma of

humanity. Gurudeva came to this world as an incarnation. We can

see auspiciousness and immense Bhakthi in each and every move-

ment of this Sarweswara who was in the human body. I humbly

assure that no man can get rebirth on this earth, if he can under-

stand even a single atom of his Parama Tatvam, though unable to

digest the whole of his nature. Those who become one with the

Divine Father are not re-born.

Complete surrender to the Narayana in Human form who

preached the essence of Paramatma.

Oh! Doers of good deeds! To our hearts content, we are now

going to hear the exploits of such a God.

The Paramatma in Human form, Guru Swamy, prepared a big

sacrificial altar (Agni Gundam) on an elevated place. As if to cool



the Agni-hotra water filled in nine earthen pots, he placed them in

a circle. The rasa (water) separated from the admixture of ele-

ments by the terrific heat of its colleague (Fire) and in the process

of evaporation reached its mate, the infinity in human form (ananta)

filled the earthen pots which were being used as instruments with

more water. When he could fully satisfy the Agnihotra (i.e, when

the fire was blazing), then he brought a huge tree trunk near the

altar to be used as Aasana (seat) and sat on it. Gurudeva who was

the embodiment of Fire, offering His Lotus Feet as Aahuthi (obla-

tion) stretched his legs into the fire. Thus offering His feet to the

Agnihotra to use, forgetting the labour of the body, the Brahmi

Bhoota (One who has become the Brahmin) merged his Atma in

Paramatma and remained in that state.

Verse:

sarva-bhuta-stham atmanam

sarva-bhutani chatmani

ikshate yoga-yuktatma

sarvatra sama-darsanah

(Bhagavad Gita, Ch : 6-29)

Explanation : A true yogi observes himself in all beings (the

atma) and sees (the atma) alI beings in himself, seeing unity in

diversity and diversity in unity in all beings. He possess an equal

and balanced vision or vision of the knowledge. Indeed, the self-

realized person sees Me and recognizes the All-Pervasive Supreme

Lord.

External expressions and attributes cannot have their influ-

ence when the Brahman incarnate transcends the world and the

five senses. The Lotus Feet of the divinity in the dhuni-fire altar -

became red like a piece of iron kept in the furnace. They shone

brilliantly like the red Sun at dawn erupting flames which were so

bright that they could not be seen and no living being could with-

stand them.



Sri Naidu who witnessed this extraordinary scene which no

human being might have seen, became rigid. He felt as if his body

is in flames because of the immense heat emanating out of Swamy

in the Agni Gunda. Losing all senses he stood like a statue of stone.

How long it took for him to regain his senses, we do not know.

After coming back to senses, repeating the name of the Guru, like

a mad man in agony he ran for help, shouting, “What Swamy is

this”.

Till then Swamy was in another plane of existence beyond

the five senses, like a free bird flying in bliss. Because of the fierce

shout, Swamy came back to His senses and again the Vasanas of

the five senses were felt. Immediately he withdrew his Lotus feet

form the fire. The All Knowing, though disturbed in His penance

did not get angry and with great patience and infinite compassion

sent him back saying, “ayya, are you still awake. You should not

stay here”. Spending the whole night there itself, after finishing

Tirumajjana (the ‘abhisheka’ to God), he offered all the instruments

used for the sacrifice early in the morning along with the earthen

pots to the sacred and pious Penna River.

Gurudeva installed nine earthen pots near the sacrificial pit.

These nine earthen pots were symbolically placed there to show

that, in the world there are nine different paths of devotion. These

instruments using the Upadhi water as Upadana (the main rea-

son) were exhibited as the symbols of devotion. The authentic

words of Lord Sri Rama Chandra in the age of Treta, as told to his

close devotee, Mother Shabari that the Nine Types of devotion are

the means by which a Sadhaka (practitioner) can reach the divine

presence, were shown to his follower, by Sadhana in this age, by

Venkaiah Swamy.

Y



THE SCIENCE OF NAVAVIDHA BHAKTI(Nine Types of Devotion)

Navadha Bhagathi Kaha oo Throhipaahim I

Savadhan Sunu Dharuman Mahim II

Pradham Bhagathi Santhankar Sangaa

Dusri Rati Mama Kadhava Prasangaa I

Gurupadhi pankaj seva Theesri Bhagathi Amaan I

Choudi Bhagathi Mama Gunagana Kara Ekapathi Thajgaan II

Mantrajaap Mama Dhruda Bikshasa I

Panchama Bhajhan Soobedh Prakasa II

Charadham seel Birathi Bahukarama I

Nirat nirantar Sajjana Dharamaa II

Thsaathva Aamsam Mohimai Jagdhekaa I

Mothemsanth aadhik Karilekha II

Aatva Jadhalaabh Santosha I

Sapne Hanahim Dekhi para Dosha II

Navam Sarath Sabman Chalhina I

Mama Bharosi Hiyaharam nadina II

Navamahu ek uianha kemhoi I

Naari purusha sa chara charkoi II

Soie atisaya Priyabhamini Morem I

Sakal Prakar Bhagathi Dhrudatorem II

- Rama Charita Manas

Oh ! Shabari, I am telling you the nine types of Devotion.

Listen to me attentively.

1. Keeping company of the righteous people.

2. Curious to hear my stories.

3. Leaving egoism and serving at the feet of Guru.

4. Singing my glories without deception.

5. Repeating my Mantra with unwavering faith.

6. Practicing good actions with a spirit of Vyragya (dispassion).

7. Know that the whole world is pervaded by Lord Rama and

grasp that the righteous persons are superior to ME.



8. Believe, I am the sole refuge and be content with what is

obtained unasked. Treat joy and sorrow alike and trust that I

look after your welfare and safety.

9. Shed the cunning and wicked nature and love aII beings with a

pure heart. Desist from counting the faults of others even in

a dream.

Oh! Noble woman Sabari, all the creatures, male or female

become dear to me by practicing any one of the above nine devo-

tional paths. .

“Bhakthi Priyo Madhava”. There is nothing more pleasing to

the Lord in this Universe than the devotion of a person. This is the

message given by Lord Sree Rama Chandra to his devotee Sabari.

Let us meditate on this message and pray Gurudev (the incarna-

tion of various God heads) to give us the ability to practice the

paths of devotion, with mind, word and deed (Trikarna Suddhi).

Kaha Raghupathi Sunu Bhaminibata I

Mana u Ek Bhagateekar Naathaa I

Jati Pati Tul Dharm Bada Ee I

Dhenubal Parujan Gun Chatura Ee I

Bhagathi Heenar Soho Ekasisa !

Binujal Barid Dekhi Akhisa II - Aranya Kand 3-10-20

Oh Bhamini, you hear my words. I can only be controlled by

devotion. One who practices devotion is very dear to me. Devoid

of devotion - the factors of caste, religion, greatness, strength,

family honour, expertise etc. are as useless as a cloud without

water.

In reality God demands and likes only devotion.

The divine words uttered by Sri Sri Sri Venkaiah Swamy on 23-

02-1981 at the Golagamudi Ashram to make the truth that every-

thing is ‘Paramatma’, the progenitor, supporter and destroyer who

incarnates in all the ages known to all, I am placing before the

devotees.



VENKAIAH IS LORD RAMA

He made ‘Fresh’ on the Earth the words uttered by God. Lord

Rama, who incarnated in Treta Yuga came down in Kali yuga as

Sree Venkaiah Swamy. It is but natural that helping humanity and

establishing righteousness has to be shown in practice. The ad-

vent of this incarnation is very difficult to grasp. All devotees who

are themselves embodiments of divinity and are thirsty for the di-

vine nectar can have their fill through the message of this grand

immortal incarnation of earth.

All incarnations have the purpose of uplifting the down trod-

den humanity and establishing Dharma by following and making

others to follow it.

But who can try to follow every act of Poojya Gurudev, the

God Incarnate.

Only he alone could do it. It is impossible for others to follow.

In this age of Kaliyuga, the divinity incarnate Gurudeva by precept

and practice gave this message to people who are unable to un-

derstand the mysteries of divine worship. That, if they are unable

to grasp completely the various paths of Bhakthi Yoga, even the

practice of a single step is sure to give Union with God, by both

practice and precept.

‘Ayya, are you still awake’? ‘You should not be here’. Hearing

these words of Gurudev with a heart gripped in panic, unable to

stand there even for a moment, as if some super-natural power is

guiding him, Sri Naidu entered the premises of the temple. Losing

confidence, unable to stay at one place and vacillating, he hid him-

self near the Lingam of Chandra Shekara. Waiting for the arrival of

his Lord (Swamy), feeling each passing moment as a yuga, fearing

the consequences of not following the orders of Gurudev, he was

continuously chanting the Lord’s name. When the Lord wants to

enter into a devotee’s life, such a repetition of Pranava occurs.

Gurudeva, the personification of all Lokas (world’s), after comple-



tion of the Yagna which was conducted for the welfare of the world,

entered Sri Koteswara Swamy temple. The vision of “Ananta”

searched for his companion. The grace filled eyes fell on him, who

was hiding in a corner owing to fear and anguish near the place of

Sarveswara lingam. Just as we, the ignorant cannot leave this world

of illusion, similarly a knowledgeable disciple, being away from

illusion, even if he wants to leave the proximity of Gurudev cannot

do so. The Guru also cannot leave his ward behind. Such is the

great bond between the Master and the disciple.

God is a slave of true devotees. Times may change. Yugas

may pass by. Worlds may collapse. But, divinity is essentially the

same. It is a truth that when divinity saw with eyes full of divine

love, all the anxieties which were troubling his heart were swept

away like fog by the sun rays. With a heart full of bliss, Sri Naidu

sat before the Lord.

Purity comes and takes hold of such pious devotees by itself

who could take refuge at the Lotus feet of Poojya Gurudeva. Such

people enjoy the fruits of ever-lasting peace. The pious soul of the

blissful companion went into wondrous rapture at the feet of the

worshipful master.

The nearness of Guru Swamy, the God Incarnate, is naturally

an abode of Peace and Purity.

SERVANT CHELAMA NAIDU

The recipient of Divinity’s grace was waiting as if every mo-

ment was a Yuga to hear the words of the Lord. To cure the malady

of one who took refuge in him, who was Rudra, Gurudeva, with

beautiful and grace-filled eyes saw him from head to feet. Just the

vision, the Divine Look of the one in Human form can bring about

the complete transformation of any living or the non living thing,

but to keep up the general behavior. Gurudeva the expert Medical

Man - as per the sayings of Vaidyo Narayana “took nine pulse seeds



in his hand, filling them with nectar and

wishing to give them as ‘Prasad’ to his devo-

tee, asked him to take three seeds a day for

three days, and put them in his out-stretched

hands. Intoxicated by the divine touch, un-

able to express his acceptance, he kept his

head on the feet of the Master and indicated

that he would follow Guru Swamy’s order

by the Grace showered by the Guru; the in-

curable and undiagnosed ailment troubling

Sri Naidu vanished on the third day. The Com-

passionate, All-Knowing Gurudev cut asun-

der all the bonds of his devotee whom He

wanted to bring close to Him. It is an estab-

lished fact that he who is showered by the

grace of the Guru has all his bonds broken.

From that moment onwards till his last breath, Sri Naidu dedi-

cated his Life to the service of the Paramatma reaching the heights

of Paramapada or Salvation.

While Gurudeva was at Kotiteertham, a middle- aged person

who was beautiful, strong and tall used to beat Swamy with a cane,

asking ‘Tell me something’. The body of Swamy, unable to bear

that caning went into the midst of trees to take rest. Yet, that

egoist person followed Swamy, pulled him out and beat him with a

tamarind cane. Seeing this atrocious situation, the people of that

village took him into the temple and locked the doors of the temple

very strongly. Seeing this sorrowful incident, the Compassionate

Gurudeva requested, “Ayya, leave him, don’t do anything”. The

people could not ignore his request and complied. After coming

out, the wicked man repeated the same brutual action towards the

Omniscient. The beloved people, unable to see the situation, put

the strong headed man in the temple and closed the doors again.

Again Gurudev, the Embodiment of Kindness, ordered his follow-

ers to let out the person who was locked. Owing to the order of



Gurudeva, the people released the wicked person, who again re-

peated the same activity. Seeing this unwanted situation the kind

hearted people once again locked the villain in the temple. Again,

the kind hearted Gurudeva ordered his followers to release this

unwanted soul from confinement. It became a routine feature for

the wicked, perverted man to misbehave with the infinite incar-

nate.

Those who could not control themselves any more, stood

before Gurudeva, the Form of God, and humbly asked, ‘what is all

this game’? The non-attribute personality in a slow gentle voice

replied, ‘this is the game of God’. ‘Why do you meddle’? They

humbly consented and continued to observe with sympathy the

playful acts of the Absolute. After seeing the troubles of their Fa-

ther for three days, they lost self-control and decided to end the

misdeeds and to face the villain fearlessly. They bundled him and

took him in a cart to a distant lonely place and left him there with

a warning that his head would be smashed if he came back. From

that day onwards there was no trace of that gigantic personality.

Gurudeva said, ‘It is the play of God, why do you interfere in

this game?”·

The God in human form took an unknown person as a com-

panion and exhibited to the world, how to face the problems and

difficulties in the world. Narayana in the form of a human, gave a

wonderful message to the humankind entangled in bad habits and

tendencies symbolically. He showed by his playfuI acts to the man-

kind who are making rounds in the cycle of birth and death, af-

fected by mental perversions that they have to take punishments

for their misdeeds in this life itself or in some other plane. Our

father, beloved Swamy gave a message to this world like

Geethacharya, by this play.

By engraving the words of Gitamrita, the “Namaskarams to

Venkaiah in all world’s”, in-our hearts and doing japa of Panchakshari



Mantra -Venkaiah Swamy by remembering the noble words, if we

put their essence in practice it is definite that we get liberation.

Message of Gurudeva :“Feed the hunger – Save the sufferer

offer your hand to the needy”

The entire universe is God-pervading

It is Gurudeva, the Paramatma who gave the message

Bhagavad Gita. He preached that all mankind is equal, irrespec-

tive of religion, caste, creed and all creation is the play of God. On

the banks of the Penna river near Kotiteertham temple he used to

cut trees, huge trunks of palm trees in day time. The trunks on the

ground were ignited and burnt. When they blazed fully he used to

cover them completely with sand. During midnight when the world

stays calm and quiet, the Almighty Swamy felt with his touch that

the covering used is lit for penance. He used to roll on the very hot

bed of that sand and burnt his body. Sri Maidukuri Subbanna, who

was with Gurudeva in those days described this extraordinary di-

vine play of Gurudeva.

The desires of human grow like a palm tree for a long time. To

eradicate the desires he used to burn the palm tree symbolically.

Covering the trunk with sand and rolling over it, represent the vi-

tality of the soul and the mortal nature of the body. To make this

clear was the goal of Swamy’s life. Thus, we should realize that

Venkaiah Swamy was born with a definite purpose. (Sri Y. Obul

Reddy, Tallapalli, Pulivendaia Taluka, Kadapa Dist)

The Paramatma is all pervading in each and every atom. The

Paramatma is present in all planes of existence like effulgent fire.

He preached Paramatatva to those creatures who have taken

birth on this earth and who are intensely desirous to know about

the unknown by his symbolic acts described above.

Y



AGNI STAMBHANA

(Performing Fire Rituals - Yogic act)

On auspicious occasions Gurudeva used to put wooden sticks

about a yard deep in the sand on either side of the Stream of Penna

river near Kotiteertham. The wooden sticks were properly protected

from flowing waters with the fencing of thorny bushes. He used to

fill the intervening space with dust, leaves and waste material,

small pieces of wooden bark and ignite it. Standing in the river

Penna’s water flowing toward the East, the Lord of nature, the re-

vered Gurudeva stood in the North, draw the pious waters of the

Penna river and pour it over the blazing fire in the Southern direc-

tion. Even though the water which was full of Rasa was thrown in

large quantities by the Nectarine hands of one who was the incar-

nation of infinity, it could not show its supremacy over the Davanala

(Fire). The Ominipotent Gurudeva, to appease the fire God, used

to fill the watery sacrificial pit with the Homa Samagri (small pieces

of wood and leaves). Gurudeva, when occasionally sprinkled Penna

water on the sacrificial pit; Agni Deva, unable to control his Ananda

- in joy unbound shone with brilliant flames mounting with full

splendor.

The Sun, a symbol of wisdom raises in the East. The pious

waters of the Penna flow towards the East to spread the nectar of

knowledge to the world. Sri Swamy, who is all pervading, who has

neither the beginning nor the end, established two pillars on the

banks of the Penna river. These pillars are Satya Stupam (the pillar

of truth) and Dharma Stupam (the pillar of righteousness). In this

illusion filled world, the presence of non-violence and tolerance

creates the fears of illusion in the wicked people. These fears and

illusions are represented by the two pillars. To exhibit these re-

flections to the world, to educate and to enlighten the wicked people

about the importance of the truth and Dharma, Gurudeva estab-

lished the two pillars namely the Satya Stupa and the Dharma Stupa



and fenced them symbolizing Ahimsa (Non-violence) and Kshama

(toleranc) that is Satya and Dharma depend upon the practice of

Ahimsa and Kshama.

The place between the two pillars was filled with sand and

dust symbolizing Asta madas and Arishad vargas.

East side - Sadguru part (side):

The Sun who symbolizes wisdom, rises in the East. So it is

Sadguru’s side. It means that Sadguru gives knowledge.

South:

It creates ignorance. Here expectations, desires, anger, self-

ishness, arrogance (madamu) and envy (mathcharyamu) develop.

West and North: (The parts of Jagannatha)

The above two parts are called the division Jagannadha. Those

who acquires knowledge and illumination by Sadhana and Tapas

can reach the great heights and at last they become united with

Jagannadha.

To destroy the waves of ignorance from the southern direc-

tion and to remove the dust of arishdvargas between Satya and

Dharma, Swamy lit the fire.

Being the embodiment of Parabrahman, he stood with a steady

mind in the Northern Part. The West and the North parts are called

the Jagannatha parts. Jagannadha stood in his place, that is in the

North, steadily as if he had been allotted the task of protecting the

world. The upadrasta (One who determines the nature of work),

standing in the North as the world protector, poured water draw-

ing it from the river over the brilliantly burning fire god in the South.

By the touch of the Amrita Moorthy, the water which became

nectar-like, performed abhisheka (ritualistic bath) to the fire God.

Gaining strength from the Amrita, the Fire God unable to control

the bliss He experienced by the shower of nectar on him, burnt to

ashes the evil planetary material that existed in him. Observing



the panchajanya (Fire) in full joy by the touch of Sarveswara, the

Divinity Incarnate, offering water like Amritha to the brilliant flames

of the fire burning at the altar brought out Ahimsa from it giving

support to vahni (Fire) with air, he brought out forgiveness

(kshama) from the sacrificial altar with the help of cleanliness

(showcham). Thus, showing the way to the ignorant and confused,

He made them acquire the Amruta Tatva (immortality).

Gurudeva is the compassionate Showree (Hari) who created

non-violence and forgiveness as the nectarine truths from the fire.

Gurudeva admonished those who are struggling for liberation from

life, advising them to seek union with God through devotion and

faith is Brahma Gnana. He thus showed a sure way to the human-

ity suffering in bondage. The human intellect is not able to pierce

through the secrets of nature. But God finally reveals all aspects

and secrets to the devotees.

When the material five elements, the earth, air etc., are linked

with the subtle senses, the living being acquire a body.

Because of the physical body, the various Karmas of the jeevas

start bearing fruit. The physical body is a reservoir of Karmas. It is

said to be the house of pleasure and pain.

Slokam :“Agnir Moortha Chakskhusi Chandra

Suryow Disha Srothre Vag Vruthascha Vedaah

VayuhuPranohridayam Viswa masya Prudhvam Privithivi”

(Adhvaita Ramayana – Aranaya 9-33-48)

Head = fire god

Eyes = moon and sun

Ears = the ten directions

Vak = (words) vedas

Prana = air

Heart = world

Bhoomi = Prithivi (Earth)



Thus the human beings contain in themselves the essence of

all the five elements.

When the physical body which is acquired by gathered karmas

is linked with the five elements and thus attains siddhi (control), a

human can realize the Parabrahma. The Omniscient, all pervad-

ing Gurudeva, an Aahitagni (one -who keep fire), by mixing both

water and fire was preparing to give the method of fire worship

(aahitagni) to the earth. To express for the first time to humanity,

his intense noble intentions (deeksha) to allow a symbolic touch

of the Fire God to the physical body, he used to take the pieces of

thick ropes which were thrown as waste bits near Kapila wells and

Iighting them used to bear the Fire God on his shoulders day and

night. Such was the determination of the Divine Master.

To give inspiration to the external world, the Brahma

Swaroopa used his physical body as an instrument to conduct the

great divine sacrifice. From out of it he brought the treasures of

divine qualities, namely, non-violence (Ahimsa) and forgiveness

(Kshama) and determined to exhibit these qualities to the world.

Swamy, who was an embodiment of the formless attributes

of Paramatma in physical form was involved in continuous work so

that every one could learn the method of Salvation to reach the

Lotus Feet of Sarveswara.

Burning the bits of Kapila rope and from that burning our bril-

liantly shining qualities of Ahimsa and forgiveness, stressing that

these two qualities are the stepping stones to give the results of

the Sadhana; was undoubtedly the mission of Gurudeva.

Ahimsa (non-violence) : Ahimsa is not harming any living

being in the universe through mind, speech or physical actions

and abstaining from doing harm through mind or actions to any

being.

KSHAMA (forgiveness) : Forgiveness also means patience.

Elders say that the evolution of humanity was possible only be-



cause humans learnt forgiveness. Forgiveness is piety. Because

of forgiveness, the world experiences a harmonious life of coop-

eration. Forgiveness is mental peace. Forgiveness is the quality

of gentlemanliness. It is a quality of those who have self control.

These are eternal noble qualities.

(The outcome of love and forgiveness is non-violence)

From the qualities of forgiveness and love, non-violence takes

birth naturally.

According to the ancient adage, “Ahimsa Paramo Dharmaha”;

only non-violence is the highest virtue on the earth which is prac-

ticed and prescribed by revered Gurudeva. Those who whole-

heartedly follow this message of the Lord Earth are the luckiest

persons! Swamy is a synonym with forgiveness. Forgiveness is

Swamy. The form of Swamy is the union of the external and the

internal qualities of forgiveness manifested itself as a great shin-

ing power illuminating the universe. The physical incarnation of

the Infinite Absolute even when others wanted to punish the per-

son who was creating great trouble to him asked them not to inter-

fere. The divine incarnation, Swamy gave the practical demon-

stration that nothing could be equal to the power of the divine

quality of forgiveness. The lord of the five elements, Gurudeva

carried paanchajanya (Fire), making his physical body made-up of

the five elements appear to the world at large as his representa-

tive and placing it on the shoulder used to roam about. The flights

of winged manifestations of the three fold deity roaming all over

the earth like trivikrama (the Vishnu incarnation who measured

the three worlds by three steps) not caring whether it was three

Sandhyas or three nights, the beings of the world cannot under-

stand, but only the Viswatma (the Brahma) can know !

The Lord always bows to the wishes of his devotees! The Pro-

tector of Orphans, He is the one who gave solace to those in troubles

and to those who seek His Shelter. The grand Gurumurthy changed

directions of their lives giving them the required assistance.



Searching for a suitable field (devotee) for his needs which

were very secret and of great depth, Gurudeva, the Agriculturist

who Sow the Seeds of Loka Kalyana (seeking good to the human-

ity), used to move continuously from place to place. The protector

of orphans, used to tell the devotees dedicated to the service of

the infinite (Ananta); “ayya, so and so is coming here. Ask them to

stay”. Thus ordering, he would move away to fulfill his personal

work somewhere else. His physical movements were visible to the

people. That is all. How can the ignorant people assess the move-

ments of Paratpara? No, it is not possible. Only his followers can

understand his visits when manifested in the visible worlds. Can

humans determine the movements of Narayana? The Gurudeva in

his tours around the world, not understandable to the mortals, af-

ter solving the problems of the people, he stays elsewhere. Com-

pleting his self-determined tasks, making them happy and relaxed,

he used to come back from where he left, to perform his unknown

ministrations. Attending to the needs of the physical body, per-

form his regular duties, the Aatma meditating on the depths of the

Universal creations, he used to move all about. Our Gurudeva, the

protector of those who sought his refuge, hearing the complete

details of their past, present and future sufferings, would bless

them. Removing their physical and mental sufferings, mixing both

the requirements of this world, fulfilling their wishes, changed the

ways of their lives. Such was the grand and magnificent personal-

ity of our Gurumurthy.

Gurudeva is God in human form talking and moving amongst

us. He was not a human being.

Slokam (Verse) :Utpatti Pralayam chiva Bhootanam Gathim Gathim

Vettu Vidyamavidyache Savachyo Bhagavanthi

Meaning: One who knows the birth of elements (bhutas) and

their destruction, knowing future benefits and dangers, knowing

both ignorance and knowledge, is called the Lord (Bhagavan).



(Sri Bhagavan Uvacha - Sankya Yogam - Srimad paramahamsa

Bala Subramanyam Swamy)

Understanding the past and the future of those who seek His

help on this earth; He makes them easily cross the ocean of the

worldly life with His rudder like compassionate looks. And, bless-

ing such persons was Gurudeva’s primary task.

It is a fact, those who with steadfast complete surrender be-

lieving that the dust of His Holy Feet is everything, spend their

lives in the service of that Divine Father whole heartedly, will be

united with him and acquire liberation. He is the Universal Faith

pervading the whole universe since the beginning of the creation.

To manifest this essence of devotion of the people on the earth,

the lord descends in the world as different incarnations.

Then, now and every time divinity incarnates in human form

to express to the external world, ‘what is right’ and ‘what is wrong’.

In this age, at this time, this great opportunity which is beyond our

intellect remains an unsolved problem, filling us with great won-

der and happiness. But, is it not the responsibility of the creator to

save and protect the world which is without a beginning and an

end, taking incarnations in different forms.

Even in those days when the pious river penna was in floods

and dangerously flowing, if the Almighty Gurudeva decides to cross

and reach the other shore; it seemed as if he took a dip at this

shore, the next instant he used to appear on the other shore giving

the pleasure of his presence there.

There were small boats which used to pIy over the danger-

ously flowing waters of the penna helping the travellers to cross

the river. Thus some people used to earn their livelihood.

One day Swamy desiring to reach the other shore by boat,

embarked it along with other travellers. The moment the Almighty

set His feet on the boat the travellers were overjoyed with the

thought that they could get the fortune of travelling with

Paramatma.



The boat which was full of travellers was moving on the river

penna like a nine-month pregnant woman. By that time the miracles

of Gurudeva were being narrated as stories, the proprietor of the

boat was collecting the fare for crossing the river and was en-

grossed in that work. The boat reached mid-stream.

Egoism makes even a great scholar behave like a fool. When

egoism takes hold, even though one is aware of the greatness of

others, one loses one’s common sense and this leads to destruc-

tion.

Reaching the dark depths of ignorance, without showing any

sort of kindness and respect, the foolish boat owner asked

Gurudeva, “will you pay the money or get down”. Gurudeva hear-

ing his senseless talk was not at all disturbed. Not even a trace of

emotion crossed him. He remained serene.

Is it possible for normal human beings to remain undisturbed

in honor and dishonor, in pleasure and pain?

It is impossible.

But for Gurudeva, the Omniscient, Omnipotent and Omnipres-

ent, all these were a simple child’s play and nothing else.

Even while the passengers in the boat were asking the owner

not to behave like that, ignoring their pleadings, the proprietor con-

tinued his foolish and harsh words, asking for money from the Al-

mighty Sarweswara. Gurudeva, without any disturbance of mind,

remaining steadfast, taking pity on his ignorance and agitated mind,

remained silent.

We all know that Madhava incarnated in the human form to

enlighten the ignorant seeking their personal destruction, because

of the eight kinds of pride (asta madamulu); viz., luxury in food

(anna madamu), pride of wealth (artha madamu), pride of lust

(stree madamu), pride of learning (vidya madamu), pride of rank

and family (kula madamu), pride of beauty (roopa madamu), pride

of station (udyoga madamu), pride of youth (youvvana madamu)



and six classes of foes, namely; lust, anger, avarice, longing, de-

sire, pride and envy (arishadvarghas).

The All-Knowing Gurudeva, to make others recognize His

Omnipresence and Omnipotence, jumped from the boat into the

flooding waters. That was all! In a fraction of a second, the

Narayana did what a normal human being cannot dare to do. The

kind hearted travellers in great anguish and anxiety about the fate

of the Swamy swinging between hope and despair scanned the

surface of the waters in a state of speechless and helplessness.

Seeing the sorrow of the travellers, the proprietor of the boat filled

with wickedness and egoism, not trying to find a solution to the

sorrowful incident and not caring as he was under the illusion that

he was making fun of a mad man went on joking. That foolish man

could not guess the great danger he was attracting by making fun

of a great man.

Aha! How can we describe the Leelas of the Sarweswara In-

carnate!

Even before the boat could reach the other shore, from a dis-

tance the travellers and the egoistic proprietor of the boat saw the

Omnipotent Master of all Sadgurus, Gurudeva, standing at the

banks squeezing his wet clothes.

Gurudeva is the one who could unite with the infinite deter-

mination (Anantha Sankalpa) which is capable of yielding any re-

sult by rearranging the root particles (Moola Kanaas) in any form

by his mere wish.

Such one is a Brahma Gnani.

Gurudeva, the Creator of the World, happens to be such a

Brahma Gnani. He knew that the entire nature (Prakruthi) is noth-

ing else but a dream expressed according to His wish, because of

his union with Parameswara, the divine dreamer. He could make

anything vanish or manifest or to bring out a desired change.



Seeing the extraordinary work that was done by Brahma Gnani,

all people were stupified and recovered to their senses after some-

time. The foolish boat owner who had done the mistake, knowing

that the only solution was to beg pardon of Gurudeva, fell at the

Lotus Feet seeking forgiveness.

The compassionate kind hearted Gurudeva, forgetting all the

mistakes committed by this foolish man, excused him with kind-

ness and consoled him saying, ‘you need not worry for all those

things’, and continued his journey .

“Every thing in the world is the manifestation of God’s illu-

sion”

To Excuse - It is an ornament for human race

To Excuse - It is highly impossible

To Excuse - To give

To Excuse - Sacrifice (yagna)

To Excuse - Fame

To Excuse - Dharma

The entire world is filled with forgiveness. It is a great truth in

this world. Gurudeva, the Incarnation of Jagadeeswara, explained

to this world by practicing it himself and preached that there is

nothing beyond forgiveness and it is the only Dharma.

Explanation : The essence of SouI : The teachings of wisdom.

Man is a spectator. There is something else which can save

or destroy. Knowing the essence that the soul which is linked with

the five elements in the form of the human body, surrounded by

maya (illusion), sitting in a boat sailing in the sea of the world

with the help of Sadhna - chathustayam (the four methods of do-

ing penance) using Manas, Bhuddi, Chitta, Ahamkara which are

called anthaha karana chatustyas, one can get salvation.



The everlasting soul in the cyclic process of evolution, taking

birth in a human body suffering in the whirlpools of pleasures and

pains, without understanding the webs of poisonous desires, with-

out standing outside the evil deeds in the unbound darkness of

ignorance, caught in the web of desires and pleasures, having ego-

ism developing selfishness, as the boat caught in mid ocean does

not know which shore it will reach, not knowing the great law

“Sarvam khalvidam Brahma”, is ensnared in illusion. But, one who

knows this world is a mirage created by the senses, understands

the truth and recognizes that the illusory powers of the Lord are

playing their game.

One who is one with the creator (Brahma) and the one who

has expressed the creativity to the world - the Lord of Creator

(Brahmanath or Vishnu), is Gurudev.

Gurudeva in those days introduced a slight change in his dress.

He used a jute piece as a loin cloth and a torn old piece of cloth to

cover his body and a similar cloth as the head dress.

The Lord of Nature, in this world made up of the five ele-

ments, to make people understand that the body which is formed

by the five elements is sure to perish, remained himself a witness

and showed the above play (Ieela).

We all know that Gurudeva, the Form of Destiny (vidhi-roopa),

as also the incarnation of Lord Vishnu was plain and simple in His

dress, food and habits.

Gurudeva the Omniscient, Omnipresent and who knew the

past, present and future (trikalagna), while predicting and bless-

ing His devotees, used to press the lower power portion of his

throat. It is the personal abode of Bhagavan. Hearing the mes-

sages from that plane, wishing to make us know about them, He

used to bless humanity with some words....

“Greeva koope vishuddhe padakamala

Shweta raktanam Trinetrinaam”



Keenly observing the sixteen letters in the space of throat

and also the Jeevatma dwelling in Him as per the beautiful verse

(su-shloka) referred to above, knowing the divine statement,

“khagagalana hrudiyari ninnam”, soaring like a bird, merging ev-

erything in knowledge, knowing all, the Sarweshwara used to in-

form all in a gentle and soothing manner.

In this way, Bhagavan Sri Sri Sri Venkaiah Swamy who was an

incarnation of Madhava, always remaining in the divine atmosphere

of higher planes and controlling his soul with His wisdom, explain-

ing to those people who came for his blessings with Pragna, made

them happy.

Sri Swamy understood and calculated their Karma acquired in

innumerable previous births by stationing His looks and gave ex-

treme happiness and bliss obtained by attaining the Supreme state

(Paramatma Tatva).

Those who were suffering from difficulties, leading unfortu-

nate lives, in order to have a darshan of Swamy in a great hope to

get relieved of their sorrows, came with great obedience to seek

his blessings, even waited for a long time in order to touch his

Lotus Feet.

Compassionate Gurudeva, Iike a merciful father and as a be-

nevolent guide, removing the shackles of ignorance (of those who

were suffering from ignorance) hearing their difficulties of this

world, gave pleasures removing all their difficulties. Gurudeva, the

Kaliyuga Avatara showered his divine energy on them in order to

overcome the resultant pressures and difficulties of their past births

by sowing the seeds of godliness in their hearts. He blessed them

and ensured protection to those sprouting godly trees, so that they

might overcome their future difficulties.

Gurudeva, the Pranava Swaroopa, showed a nice way to the

world to burn their karmas.

By folding the blanket which was on his body, Gurudeva, whirl-

ing it with a great speed would utter some mantra in low voice.



Exhaling and inhaling violently as if the earth and the sky had be-

come one, a change, invisible to the eye and inexplicable by words

occurred. These kinds of situations removed the difficulties of hu-

man beings by the Divine Power of this Leela Manusha .

CAN THE INCREDIBLE LEELAS OF THE

CREATION (SRISHTI) BE DESCRIBED

Gurudeva used to remove the karma of some - giving them

good health in an astonishing way. Chanting some mantras He

used to give some water as Theertham (sacred water). Some

people were simply sent away by showering divine blessings. By

this, they were freed from the difficulties of life in this world and

resulted in instant liberation.

“mac-cittah sarva-durgani

mat-prasaddat tarishyasi”

(Bhagavad Gita, Ch 18 -58 verse)

“You can come out of your obstacles if you become conscious

of Me” says Krishna.

In order to practice and protect Dharma, the Swamy of

Dwapara Yuga incarnated as Gurudedva in this Yuga as a visible

God.

All your sins are pardoned by realization and devotion to god.

It is the same message given by Jesus, who is also an incarnation,

who said; ‘your sins are pardoned, do not repeat sins in future’.

Just as the fragrance of the lotus though born in the mire,

spreads all over the world; the preaching’s and messages of incar-

nations, though they may be born in any caste or surroundings,

echo all over the world.



At the divine vision of the incarnated Gurudeva, the unlucky

people who were rolling in heaps of sins, realized that they had

been purified. Getting out of their difficulties by the Grace of

Paramatma, determined to be good, they take oath not to commit

any more sins in future. They got mental peace quickly and were

blessed.

Day by day people came in hundreds and thousands to have

darshan of Swamy. The people who were strong enough came

from distant places on foot to have darshan of Sriman Narayana

and got relief from their physical and mental illness by the Grace-

filled Divine Glimpse of Swamy and felt immersed in joy and hap-

piness.

Is it not really a happy thing to have darshan of Sarveswara?

Those hopeful people who were unable to face bodily diffi-

culties, children or people who were suffering from lack of mental

peace are anxious to have a darshan of Swamy. They came either

in bullock carts or in other forms of available transportation at that

time. There was more rush than that which gathered on festive

occasions at religious places. Having great patience, Gurudeva,

the Physical Embodiment of the Divine, holding a conch in his hand

(like Vishnu), with great patience and kindness, removed the diffi-

culties of the suffering-lot and blessed them with pleasures and

peace before permitting them to go back.

In this world, after sun set, Gurdeva used to ignite pieces of

thick rope and moved to-and-fro from the Devasthanam of Somasila,

the Abode of Someswara, to Sree Ranganadha Swamy temple,

Nellore. The distance between Somasila and Nellore is about fifty

miles. Those lucky ones who could have darshan of Gurudeva, like

a flash of lighting around Somasila area felt great joy, for they

could view the beautiful form to their hearts content. It is because

of their pious deeds bubbling with happiness and not caring where

and how and what time they spent in divine mediation, they had

that opportunity.



Even though they were in the fold of worldly desires, they

used to share the bliss they obtained with their near and dear ones.

For some, Gurudeva used to give darshan at Nellore and its sur-

rounding areas or in and around the temple premises of Sri Ranga

Nadha Swamy .

At nights, ordinary people will not have contact with the outer

world! Faith and devotion alone attracts the God’s grace. He will

create an occasion and will offer His darshan in order to make

them pure. This is a familiar method of the Lord. It is a fact that

God will give darshan only to selfless devotees.

No body can compete with those blessed souls who had the

privilege of having His darshan and are already treading the path

of devotion and on seeing Swamy, accepting that He is the chari-

oteer to liberate their lives.

It is his divine play (Ieela) which makes them come into mu-

tual contact with other blessed souls on this earth for some rea-

son or the other. Those lucky people, who chanced to come across

this incarnation in the age of Kali, discussed among themselves

their unheard of experiences of the leelas exhibited by the

Paramatma like God, present at different places at the same time,

on the same night, on the same day and praised and commented

with reverential wonder. In their discourses they used to ask each

other - who could understand the Mahatma? Their general conclu-

sion was, how confusing was the play of God with his devotees.

It was the speacialty of this self-realized great man living in a

physical body to manifest himself at different places at the same

time and to roam all around in two or more physical forms.

Just as the waves rise from the ocean continuously, the great

god-incarnate persons appear in a physical form. Miracles happen

around. But, intently they never show any miracles.

It is not only for the pious and blessed people that the Lord of

Earth gives darshan; all beings in nature are the sons of divinity. It



was the grand activity of this great man to make the heart of those

people as his abode and make them lead a pure Life.

Seeing the dress of Gurudeva, there were many who used to

feel a superiority-complex and they stayed at a distance. Can we

say that it is a past karma? Or is it only fun?

We cannot guess the number of people who do not realize

the God present before them even when he declares that He is

God Himself. Such ignorant persons remain attached to the cycle

of birth and death. We can say with certainty that they are bound

to creation. And, liberation is a dream for them. Those who could

know the reality that Lord Sri Krishna was divinity incarnate were

wise. Fools, thinking him to be a normal human, did not care.

The dialogue between Swamy and his barber at Kallchedu vil-

lage should be examined. The barber questioned, “Swamy, how

does God look? Where does he live?” Swamy answered, “ayya, if

he sits before you, can you recognize?”

Sri Krishna could not be known by all. Similarly Swamy also

could not be understood by all. Those who are capable can see

the Universal Form of Swamy. Those who are in illusion are unable

to recognize Paramatma. Those who fall in the whirlpool of the

meterial world which is full of sorrows, they are unable to either

come out of it or able to realize God. Who ever is unable to dedi-

cate life in the service of Madhava, that life is worthless.

Gurudeva, the Divine Father is visible to us in the form of a

Divine Master and blessing us His physical appearance (darshan).

Hence, searching for God in books and temples is futile. It is like

throwing away the water which has been gathered in the palms

and running after the water in cloud. Those who are devoted, can

they be influenced by time? Even when devotees grow old, their

age does not disturb them. It does not trouble them.

Such devotees do not ask any boon from God incarnate on

earth. They are happy to get the great chance of getting liberation



in his service. It is their firm faith that by asking boons from him

who is capable of giving liberation is nothing but inviting bondage

and troubles. The only goal for them is to become fit to get the

grace of the Divine Father by leading a pious Life and merge in the

light of Paramatma.

The nectarine words of Gurudeva,”ayya, can you recognize

him even if he sits before you”, are reproduced from the chapter

401 of the first part of Gitamrita. The time has come to meditate

and utilize these words of the Divine Master.

By meditation on these words, being freed from the ignorance

of a closed mind, the sadhaka (practitioner) who practices three

times a day the nama-japa (chanting of His name) and Sandhesha

(message) of Bhagavan Sri Sri Sri Venkaiah Swamy, the Conqueror

of Death, and serves His Lotus Feet, gets an opportunity of pos-

sessing the divine knowledge. In this age of Kali, Gurudeva showed

the path of liberation by granting the ability to recognize both in-

ternally and externally the divine form with a physical body with

the eyes of wisdom.

Y



THE SAYING OF GURUDEVA

Every one cannot know God.

It was said that he was the God of Sompalli.

God does not go any where, He became God.

Gitamrutam, Chapter-I-Verse

Explanation: All people do not know about God. We cannot

find him even though He is before us. Where can’t we find God?

Where ever we search with our eye of wisdom, we can find him.

“Sompalli Venkaiah” who is before you is God. This Venkaiah who

attained divinity in his past birth was bestowed with supreme

powers in this birth.

Meaning : The soul will definitely reach the Parabrahma by medi-

tating with full concentration on the living divinity.

Naham prakasha sarvaswa yoga maya samavruthaha

Moodhoyam nabhi janathi Lokao mamaja mavyayam

(Bhagavad Gita 7 ch. 25 verse)

Under the influence of Sattva (harmony), Rajas (motion) &

Tamas (inertia) characteristics (Gunas) of Maya (illusion), except

my devotees, others cannot recognize My true form. Also, people

who are under the influence of Moha (lust) cannot recognize me

as Paramatma Swaroopa is neither born nor can be destroyed. This

is known as ignorance.

“Avyaktam Vyakti mapannam mannyanthe maya buddayaha

Param bhavamajanasthuma maavyaya manuttamam”

(Bhagavad Gita, Ch.7 - 24 verse)

For the sake of protecting the universe, on my own I have

chosen the human form. In order to give the supreme fruits of

Moksha I came to this world. Unaware, people think that I am also

one amongst them. Without praying Me, they approach some other

deities to fulfill their desires, thereby not getting real fruits from

Me.



Humans who are caught in worldly illusions do not recognize

the divine Parandhama. They are unable to get out of the whirl-

pool of desires and sorrows. Taking birth in a human form is a very

privileged aspect. Praying Madhava but ignoring God is an unde-

sirable life.

To confirm this, it is my duty to represent Gurudeva’s creation

plays (sristi leelalu) to the readers:

The Miracles (sport) of the Creator (Srishti Leelalu)

During 1975, Gurudeva reached the village of Cherlopalle

(Podalakuru Mandal, Nellore Dist. – one has to go by foot for a

mile from Talapuru village) in the torrid heat of summer with His

disciples. Swamy sat under a neem tree which was in the pre-

mises of Sri Anjaneya temple. Due to summer season, all the wells,

lakes, tanks, pits have dried-up and the villagers were suffering a

lot due to the acute drought conditions. And, what can we say

about the pathetic condition of live cattle?

At that moment, Gurudeva, the Paramatma Swaroopa came

there. The disciples arranged a seat with palm leaves and a mat

over it and made Him sit. It was mid-day. A cow came there search-

ing for grass and noticed the green palm leaves laid under the

mat, upon which Swamy sat.

The cow came with anxiety to pull out the palm leaves and

eat them. Noticing this, compassionate Gurudeva asked his near-

est disciple, revered Gopalaiah, to write a chit to God that there

was no grass for the cattle. Placing the chit under his head,

Gurudeva slept. Early in the morning at 4’ O clock, it rained heavily

and all the wells, tanks and lakes were completely filled. Then

onwards, the difficulties of the people who faced water scarcity

have been totally removed.

In 1976, Gurudeva reached Degani at around 3.00 PM with

his disciples (Degani is a mica mine in Nellore District, belonging

to Late Sri Anchuri Subbayya Naidu, nicknamed as ‘Dana Karna’,

(half brother of Pandava princes, famed for munificence). In order



to reach this village, we have to travel three miles west from

Inukurthi village which is three miles from Podalakuru. The sur-

rounding of Degani is deserted. It is a forest. There was a huge

mango tree near Degani. Because it was deserted, the dry leaves

fell in heaps. Opposite to it there was an old construction in a

ruined state. In order to reach that place, Gurudeva was to be

taken either in a bullock cart or in a palanquin (doli). As Swamy

reached that place, clouds came in full, and it began to rain slowly.

In that ruined building some people sacrificed a goat and were

preparing food with it. Knowing all the conditions of the atmo-

sphere, Paramatma remained like a child as if he did not know any

thing. At that time Sri Sompalli Rama Naidu one of the disciples

reminded Guru Swamy about the imminent danger. The master,

the Creator, Protector and Destroyer, immediately took up the re-

frain, “ayya Veera Raghava Swamy! Stop the rain”, and performed

pranava nada for fifteen minutes. By the pranava nada of the

Pranava Swaroopa, Varuna, the rain god, carried the clouds to a

distant place. The weather which was overcast with darkness be-

cause of drifting dark rainy clouds, cleared soon and the imminent

torrential rain was stopped and everything became as usual again.

Oh! Such are the Kali Yuga leelas of this incarnation of Kali age.

At one place he quenched the thirst of the people who were

earnestly seeking for rains, thereby granting them peace and hap-

piness. In another place he saved his dear children from the same

rain, letting not a drop to fall on them.

What more proof do we require about Gurudeva’s control over

the five elements so that devotees can sing the glories, recite the

miracles shown by the manifesting Paramatma on earth, thereby

becoming capable of searching the path to reach the absolute.

In this age of Kali, when ignorance reigns, how many can un-

derstand the existence of Parandhama? One in hundreds of crores

can reach the shelter of the manifested infinity! Without conquer-

ing maya we cannot rest in the lap of Madhava. This is the secret

of creation.



MEASUREMENT OF EARTH

Gurudeva used to measure with a stick in his hands the rocks,

hills of Penna Badvelu and surrounding lands, without differenti-

ating between low lying and high lying areas, between trees, shrubs

and leaves with a high concentration. In this supreme effort he

was immersed for a period of one year, not caring whether it was

night or day. Noticing this scene, ordinary people were thinking

that the activities of Swamy were those of a mad man, having no

other work. They used to discuss the activities of the Lord and

were making fun out of it.

With our language and knowledge we may think that Gurudeva

measured the earth, it is but natural to wonder why the Divine

Father who could order the entire universe with the corners of his

eyes measured the earth? In this Kali Yuga, our Gurudeva showed

the path of salvation to those who deserved it. But ordinary men

cannot understand it though he proved it in human form.

When we look very deep, it becomes very clear that in this

manifold nature every from is linked to a uniform plan.

That is why the divinity in the human form showed unity in

diversity, even though on earth the five elements form a number of

forms and are visible as different from each other. He proved that

the whole creation is one and is motivated by the divine. The

Vidhatha (Brahma) showed this by measuring the earth. Whether

plain or bumpy areas, the heights and depths, rocks and stones,

trees and shrubs, hillocks and mountains, all of them were mea-

sured in this special Sadhana. Measuring in a uniform way without

any fatigue in this process, He accomplished this self-appointed

task.

Similarly the Jeeva should live without feeling happy for the

riches he gains, or feeling unhappy for the troubles, accepting them

as the two sides of a same coin. Understanding that life is a jour-

ney of unpredictable ups and downs, they should be faced with



equanimity. This is the inner meaning of the physical activity of

Gurudeva. Thinking of the incidents which happen in the middle of

life as visions in dreams, one should not become a prisoner of

Astamadas and Arishadvargas. Keeping aloof, taking the process

(prakriya) of Guru Swamy as the rudder of a boat, concentrating on

it one should try to find solutions.

The one and only goal at all times for the all people is to

reach the lord. That Sadhana, the Lokeswara showed to the world.

To show a royal road, Himself walking as a guide, for those who

showed intense desire to get experience in Sadhana and for those

who were desirous for liberation, this act was performed by god

incarnate, our Gurudeva.

“Tatsashtwa, tadhevenu pravisat”

(Bhagavad Gita 14. Ch. 17 Verse Shruti)

Creating the world, the Paramatma entered it.

“Najayathe Mriyath”

(Bhagavad Gita 4 Ch. 18 verse)

One who has the experience of the knowledge of Brahman

has performed all the deeds - know him to be a liberated soul

(Jeevan muktha).

Karma means the creation of the universe. Akarmi means one

who is Parabrahma.

Explanation: The action which is done with a desire for its results

causes bondage and becomes the cause for the creation of the

universe. When an act is done without desire for its fruits, it re-

moves bondage and therefore is called Akarma. That is one be-

comes Parabrahma and one fulfilling all actions becomes Jeevan

Muktha.

Measuring the land is over. Gurudeva then started measuring

waters. He used to pour water from one pit into another, from the

small holes existing in the river bed. He continuously showed this

process (prakriya) for a period of about one year to the world. In



this period he used to divert twenty five percent of the waters

drawn by the farmers for the purpose of watering their gardens

from ‘kapila’ wells to the holes dug by him and used to meditate

there. Those who repose firm belief that Guru Swamy is God Him-

self, when He was involved in the above activity. He really de-

serves to be worshipped.

The serenity of a pond makes us understand the intense peace

of god. Just as many a thing is reflected in the waters of the pond,

the universe is reflected in the pond of the universal mind. This

universal human, the abode of peace, the ruler of nature, Gurudeva

performed these deeds to unfold the naked truth that the entire

creation is reflected in the ponds of human mind.

Those who could understand these activities as something

great are rare and few. Many in this age of Kali Yuga, because of

ignorance and egoism think that this is an exercise in futility. This

unique experience was given to the people, by the God Incarnate

who for all external appearances seemed as an ignorant villager,

because of their pious deeds of many past births.

The incarnations of Lord Rama and Lord Krishna, though they

were divine, took birth in human form, mingled with human be-

ings, practiced human morals and vedic admonishments and mak-

ing others to follow them, put before humanity the rules to be fol-

lowed scrupulously. Probably because the all knowing Rama and

Krishna bore pleasures and pains like all of us they have become

adorable personages for us. Even then in those periods of Dharma,

Lord Rama and Lord Krishna, though they were incarnations of di-

vinity, very few people could recognize them. But the majority

thought of them as normal human beings. In the age of Tretha and

Dwapara when dharma was more prevailing than Adharma, when

divinity in human form could not be recognized, in this age of Kali

when Adharma is more dominate, how can divinity in human form,

appearing before the world as an innocent villager, be recognized?

How many of us can understand him as divinity incarnate? Those

rare pioneers and leaders of the people who recognized this fact



were able to do so because of their pious deeds of many past

lives. This can be asserted.

The essence of the above truth is that our Divine Father Guru

Swamy who moved with us like an innocent villager, seemed mad

to those who were without Samskaras. But to the pious persons

with good Samskaras, He gave darshan as the incarnate divinity.

Gurudeva, the Divine Father diverted the water from the fields

into various pits dug and He sat meditating near them. By the di-

vine wish of Ganga Bhavani, He protected the fields of the farmers

and the entire area. Moving with great love, pervading the whole

area and merging with it, the fields were blessed with fertility and

abundant yield.

Those who had no belief in the Divine Grace, putting such

things aside, feeling proud of their self efforts, boasting that it

was possible to lead a life without divine cooperation, such people,

in the darkness of their ignorance, despite tremendous efforts they

could not get the desired result. Therefore, the Divine Mother, Ganga

Bhavani, as if wishing to teach a lesson to them and make them

understand the naked truth that before the eyes of Madhava, hu-

man power and ingenuity are of no avail, touched their fields to a

very small extent. Hence, however much water was drawn and

diverted into their fields, the result was far less than their expec-

tations. That is, the earth is not fully wet.

Therefore, “Daivayuttam, Phalam, Pumsaam”, that is, ‘all

good results are in the divine custody’. Therefore, know that the

divine must be believed and served. Wherever the divine incar-

nate sets His Divine Feet, the earth becomes Holy with the dust of

His Feet.

While exhibiting in many places this Sadhana Prakriya

(spiritual act) of diverting the drawn waters from the Kapila wells

towards pits dug in the waste fields, He happened to reach

a village called Venkata Reddy Palle. The Paramatma began His

procedure in one of the gardens. The owner of the fields could not



understand the Satwik Sadhana (pious activities) of Pujya Gurudeva.

Rare indeed are those who understand the abilities of divin-

ity, its holiness and the unlimited selfless specific love.

Only the fortunate ones can guess and measure the noble

deeds of the infinite. Those who can digest the supreme process

of the Supreme Lord are the righteous ones. They are fortunate to

have darshan of the Omnipotent, Omnipresent and the Omni-

science. For their fortune, they always remain in a state of bliss.

“One who knows is wise

One who cannot recognize is ignorant”

It is but natural for human beings entangled in Maya (illu-

sion), ensnared in the bonds of ignorance and having egoism and

emotions as their friends, to behave very closely to Thamo Guna

(one of the three characteristics). With affinity towards selfish ends

it is natural for them to behave foolishly.

The owner of that land was such an ignorant man. The

Sarweswara, the Adobe of Affection and Love, was performing a

great act, but to the fool it looked very absurd. He felt like that. In

that illusion, all the eight prides (asta madaas) raised their heads.

Egoism and emotions reached their peak. The wicked, non-

pious thoughts that arose inside were expressed outside and made

him utter very wicked and unfair words, towards the infinite. It did

not stop with the words but motivated him to take a physical ac-

tion. Because of the motivation, the physical body of the God In-

carnate Gurudeva was subjected to great pain by the continuous

whipping by the wicked man.

All the situations that seemed painful were very negligible to

the incarnate divinity.

For the divinity, these troubles pertaining to the external world

seem only like a shower of flowers. What else, can it be? For

Gurudeva who is always engrossed in the eternal bliss, honour



and dishonour, abuses or praises were only a sport of Maya and

nothing else. The Compassionate Master, feeling sorry for the ig-

norance shown by the farmer and becoming aware of external

world, with over-flowing love from the heart, changed His place to

some where else.

In the darkness of ignorance, humans get excited momen-

tarily, but the result of this momentary emotion causes tremen-

dous upheavals in their lives and causes great sorrow. The sinful

attitude ultimately leads to destruction.

The mental discrepancies and unstable mind caused by ego-

ism and emotions, keep a person in an illusion that there is no

power higher than his power and he makes individual efforts. But

all his tremendous exertions cannot in any manner be compared

with the Sankalpa (determined wish) of Madhava.

Though in his anxiety he supplied more water to his garden

than he physically could and provided an abundance of fertilizers,

the final outcome was zero.

The heart of one with noble intentions which feels that God is

everything, becomes the Abode of Madhava. God Himself stands

witness to all such actions and it is the duty of the Divine Father to

give eye-pleasing, beautiful results for the actions of his sons.

In this world of illusion, persons who assume that the mi-

rages are real, completely forgetting themselves, not only they

behave indecently towards great people, but show disrespect to

them. Such people are bound to experience the ill-effects of their

karma.

Just as ice would meIt when the Sun God rises, before the

omnipotence of All Pervasive Sarveswara, the efforts of the wicked

people become useless and waste, just like a perfume poured in

ashes.

Not only this, he cannot escape the results of the acts that

should not have been done.



Slowly behavioral changes began to take place in the wicked

person’s body. Without any diseases his body started to wear down.

He spent more money than he could afford with great anxiety for

the treatment. All his efforts became useless just like a forest fire

burning a dry forest. Failing in human efforts, the wicked person’s

wrong action towards the worshipful Gurudeva started creating

havoc in his mind. Because of grief in his heart, he started pining

slowly. The seeds of the guilt started growing inside. Day by day

they slowly grew and on that particular day reached the state of

fructification. The foolish person realized that because of his in-

flicted suffering on Gurudeva, the Form of Divinity, he was under-

going such a suffering.

On realizing this and praying Gurudeva, night and day with

great repentance to forgive his wicked deed and afraid that he

might die, he became very weak and was full of grief.

“For the weak - repentance and surrender is the means.

For the sorrowful - courage is lost”.

Fearing the approaching death, the weak man, in great men-

tal tension, not even having energy to move his limbs, expressed

his agony to his people. With folded hands he begged them to take

him to Gurudeva. The kind hearted relatives understanding the in-

herent desire of the wailing man, took him to Gurudeva, the Ocean

of Mercy. The moment he reached the attributeless Gurudeva, he

was startled by the pleasant darshan and shivering aII over, he

clasped the Divine Feet saying, “that you are the only one who can

excuse my guilt. There is none other who can protect me”. With

this loud appeal of surrender with great sorrow and grief; com-

pletely tired, he fell like an axed tree at the Lotus Feet of the Di-

vine Father.

The person who seeks refuge may be a hypocrite or a noble

man. Godly Gurudeva, the Ultimate Refuge, the Bestower of the

Boons, the Supreme Form of Love, passed His Abhaya (protection)

and vara (blessings) hands all over the body from head to foot



with compassion, ignoring the grievous error the wicked person

had committed. By the divine touch of the incarnation of love, his

physical and mental ailments vanished and peace descended in

his mind.

For incurable diseases, the divine blessings work as a potion

of medicine. Medicines have a limit but for the Divine Creative

Force such limits are not applicable. Making the suffering people

pure by his divine touch, the Master bestowed on them the good

fortune of serving His Lotus Feet. He liberates them from the ago-

nies of all diseases and troubles of the world and give them a

chance to tread the paths of the supreme goal.

The divine power, chith shakti - the power of love cannot be

intercepted by any power of the world.

Our Gurudeva, Bhagavan Sri Sri Sri Venkaiah Swamy is the

embodiment of love and made it known to the whole world that

nothing but love is comparable to love. By the lord who is said to

be the divine and god-like, we seek freedom from the chain of

difficulties, getting that which is good, and happiness.

Love is other form of compassion. Compassion is the other

form of love. They can pave way for us to reach the God.

It is the nature of Holy Trinity to appear in a single form but

with three different names. That very form shines as that of

‘Paramatma’s glow’.

Instead of seeking vengeance for the misdeeds done, recip-

rocating with a good deed, with love and generosity and incarnat-

ing as the protector of one who surrenders, is shown by this ex-

ample. Love is the nectar. Those who wish to walk the path to-

wards the divinity are taught that this is the only means to reach

God. Such is Gurudeva, the Lord Narayana in Human Form.

Sri Krishna is Narayana himself. In that Yuga, to bless His

devotees and those who sought help, He showed many miracles.



In this Yuga he took the name Venkaiah and showed His unique

method to express divinity and to please humanity.

To have the darshan of Parameshwara who established Him-

self on the banks of River Pinakini, not knowing the bounds of this

ocean of the world, not knowing that they have lost the way be-

hind the veil of ignorance due to illusion (maya), because of previ-

ous Samskaras, having an inkling of knowledge, but not having a

clear grasp of the way which leads to Salvation, in anguish and

anxiety mixed with bliss and enthusiasm, people started coming

in large numbers. Not limiting this great opportunity to their family

members alone, they told this good news to their relatives and

friends and came with them. From a just born child to one who is

on the verge of leaving the world, without regard to age, came

with great enthusiasm to the Lotus Feet of the Master. Even those

gentlemen who had just heard about Him, used to come in large

numbers to have darshan of this Divine Splendor. In playing the

role of Apadh bandhava (the protector from troubles), fulfilling their

desires, the lord of compassion Gurudeva, the incarnation of God,

used to take pleasure.

To show the world that whatever good and noble qualities

are observed in any substance or being, or his expressions in dif-

ferent forms, Gurudeva, the three-eyed God, the root cause of the

creation, the manifestation and destructor of the world, the God in

human form used to dictate and put in writing a number of chits

(pieces of papers). As they were dictated by the Creator Himself,

they are all called as ‘Srusti Cheeti’.

The sayings coming out of the heart of infinity, though, they

are naked truths, cannot be understood by ordinary human intel-

lect. Through these chits, Sriman Narayana, our Gurudeva, con-

veyed His blessings.

The Ocean of Love for those who seek His protection, using

his own special devenagari lipi (script), showering nectarine words

like “Kotlu, Padigalu, Manulu, Kondayetlu, Arubudulu, Nirubadulu”



etc., purified those who came into His fold. Such Narayana in Hu-

man Form is Gurudeva.

The enemy of demons, Maha Vishnu spoke with a smile to

those anguished weaklings who approached him and heard their

pitiable stories and treated well.

Taking into account their past, present and future, He used to

get His blessings written on chits (Srusti cheeti) and bringing out

the blessings of Brahma from sahasrara and pressing those bless-

ings on the chits, He presented them to those depressed people

with soothing words, “It will go away, go’’. These words came from

the Almighty Parabrahma Himself.

Vadanvak pasyam chkshu srunavan

Srotam manva noma

Nastanya saityani karmanamani

Saptapada Brahmana Shruti

Meaning: The tongue which speaks, the eyes which see, the

ears which hear, the thinking mind, these all are the names of

Brahma. He who saw Brahma and obtained his blessings is sure to

lead a pure, pious and worry-free life. Some may have experienced

great difficulties in the past, but with the darshan and the bless-

ings of the Mukkanti (the three-eyed Lord Shiva) they will not be

disturbed by their past and will lead a peaceful life.

All the worrying thoughts of people vanished with the

Bhagavan’s words by having his darshan. The breeze of happiness

would sweep over them, bringing joy and happiness and making

them forget the purpose for which they had come and stood be-

fore his gorgeous figure with awe, oblivious of the results and sur-

roundings. After getting His blessings and with the touch of His

Lotus Feet, they returned back to their world and went away from

there with faltering feet and a heavy heart.

Anticipating crisis for water and food, the Creator and the

Protector, Swamy, uttered a few words to overcome the disaster.



Who can understand the essence of His words which are Veda-like

by character.

At that time he dictated 63 chits with words Nandi Konda and

Eatichoopu. The details of these extraordinary writings are not

within the reach of all. The innocent people considered them as

the writings of a mad man. They could not recognize them as di-

vine. But as per the order of the divine, Nandi Konda project is

taking shape and that water is going to flow into the river Penna.

That is the-end of drought and famine. Such points are also found

in the Bible as hymns.

“Then very poor people take food, the poor sleep securely”

(Yoshayah, 15th Chapter 29th line)

Our great Gurudeva used to dictate aplenty such miracles

which would occur in future. Incarnations in their own way stimu-

late themselves, overcoming difficulties and obstacles and work

unselfishly to uplift the humanity

CONTROLLING AND DIVERTING

THE WATERS (JALA STAMBHANA)

Swamy used to divert the flowing waters of the Penna river at

Penna Badvelu, Kotiteertham in the opposite direction with the

help of a spade when the river was flowing from West to East,

Gurudeva dug a small canal making the water flow towards the

North. Then he diverted it to West and then towards the South

mixing with the river which was flowing from West to East.

Explanation: At the beginning of creation, penetrating the

Brahmananda, the Lord created water. Therefore, the Ruler of the

Universe, Jagannatha, came down as an incarnation and showed

again the same progress symbolically. Thus, He displayed



North

South

West

Riv

er Penna

Ste

ps

West

East

Sri K

ote

swara

Sw

am

yTem

ple

CONTROLLING AND

DIVERTING RIVER WATERS



Jalasthambana process for the welfare of His sons. What service

can we render to Gurudeva to be freed from the debts we owe to

him!

Gurudeva, the All-Pervading God in Human Form, in a bid to

bring down divinity to earth, performed the above process so that

His followers would follow suit. From the beginning of creation,

He was continuously involved in accomplishing the triple process

of creation, protection and destruction. And, it is Bhagavan Sri Sri

Sri Venkaiah Swamy who showed ways and means to reach His

Divine Abode.

Parts (or) Directions: Explanation

The Eastern Part: The part of Sadguru

The Sun, symbolic of knowledge and illumination rises in the

East. Therefore it becomes a part of Sadguru (the Supreme Mas-

ter). Hence, this gives knowledge and is a part of the Grace of

Sadguru.

The Southern Part: The southern part generates ignorance.

Here, hope, lust, anger, desire, egoism and inability to discrimi-

nate arise (Arishadvargas). This is the second part.

The West and North Parts : These are Jagannath parts:

The north and the west parts: They are the third and the

fourth parts. They may be one remaining together or they may be

two. This part is the part belonging to Jagannadha. The being ac-

quiring knowledge and Tejas by spiritual practice (sadhana) and

strict spiritual discipline (tapas) can merge directly with

Jagannadha. Or, leaving the temporary body in the west, a new

body may be donned and ensure merging with Jagannatha by

means of Sadhana.

When the river flows from west to east that is those who are

fit to merge in Jagannadha, in order to acquire knowledge should

move towards the east, because the rays of the light reach us from



the Sun God who symbolizes enlightenment. Therefore it is the

duty of Sadhaka to move in the direction to have a chance to turn

west, that is towards Jagannatha. They are then made to move

towards the east to acquire knowledge. Ultimately, when they are

fully evolved they are liberated and become a part of Him. He

wanted to merge them in Jagannadha. Because very few people

come across this chance and because there was some Prarabdha

Karma yet to be exhausted, they were given the good luck of trav-

eling in the direction of the west. That is why the canal was di-

verted towards the west. Of those Mahatmas, those who could

get Paripoornata (completeness) were given a chance to merge

with Jagannadha. Those who could not avail themselves of this

grand opportunity, being egoistic like Nahusha who got the post of

Indra, again got involved in the passage of time, being slaves to

Astamadas were set aside and forcibly sent towards the south,

that is the waters were diverted towards south. Such jeevas are

born again and again.

Only some of those pure ones who were traveling, depending

on their Sadhana Chatustaya (four-fold accomplishments) were

separated from the group in order to be given a suitable opportu-

nity.

The protector of the world keenly observes all their activities,

shields them when they reach the state of fruition and lets this

cyclic process of bringing Jeevatma to the earth and again sending

them back to the source is the grand play of Chandrasekhara.

Gurudeva used to call ten to fifteen people to work every day

early in the morning. Extremely pleased to accept Gurudeva’s invi-

tation, the people with a feeling that by being with Him and by

having a continuous darshan, their lives would be blessed. Hence,

they immediately used to give their consent.

For the persons ensnared on earth, even in these moments of

supreme bliss, it is a habit to limit themselves by baseless and

harmful thoughts. They were worried whether they could get suffi-

cient food for their labour and money to run their families.



The Lord who dwells in all hearts is aware of the thoughts of

everyone. To those disturbed minds, the Vidhatha (Brahma) used

to say in a fraction of a second, “ayya, you need not doubt. When

you till (sedyamu) a God’s farm, will he not provide food? Ayya”.

These words are spoken by the Paramatma.

As if an ocean of nectar is made available to those who are

running after mirages, these words of Gurudeva were heart pleas-

ing and they used to dismiss whatever little suspicions that arose

in their minds. Because of this, they became calm and were ap-

peased. Then, following the director’s directions, without any hesi-

tation and repenting for their silly thoughts, they felt proud that

they could serve the God in human form. This pleasure used to

banish all their fears.

Those who cross the threshold of the mind, their physical

troubles get removed. Their mental worries too vanish. It is then

natural to know that they are different from their bodies. In this

natural state, being only witness to their physical and moral agita-

tions they rest in the ocean of bliss.

The invitees of Gurudeva were such lucky persons.

Those persons who are chosen by Madhava Himself, experi-

ence His Manifestation Form.

In Dwapara Yuga, the righteous Pandavas and the devotees

of Hastinapura were grief struck when Lord Sri Krishna was getting

ready to leave for Dwaraka, knowing that He was the Narayana

Himself. To have a vision of His Divine Form, many Rishis did pen-

ance despite facing severe hardships. Because of our past good

deeds, the Madhava in Human Form moved amongst us. Now, how

can we live without him? Rather than living here without Him, it is

better-to go with Him and serve Him there.

The pious persons knew that the same divine form of Dwapara

is Venkaiah Swamy. Understanding that there was no other better

opportunity on earth than serving Him with great humility and joy,



they dedicated themselves at the service of the Anantha (infinite).

They used to forget the passage of time and their labours.

Gurudeva, the nourisher of all, will no doubt see that those

who work for Him will not be left hungry!

Has someone to remind a Mother about her child’s hunger?

The eyes of God see the whole Universe.

What is it that God cannot do in this world?

The Sarveswara, who by mere thought can make things hap-

pen, implants a thought in a mother or father at an appropriate

time for having food. And, they would bring “Ragi Sankati” (a mixed

potion of Ragi powder with buttermilk) for Him in a basket.

The Prasadam brought for offering to the Parandhama was

accepted as nectar. As in the past, Gods took the nectar distrib-

uted by Lord Vishnu with great joy and enthusiasm, today when

the Vishnu incarnate Bhagavan Sri Sri Sri Venkaiah Swamy used to

distribute to those who worked under him and others, the offer-

ings given by him were received with joy. They wondered how they

could work for such a long time. But, since their hunger and thirst

were appeased, peace descended on partaking the divine offer-

ings. Their fatigue vanished and again they were ready to work for

the lord.

“Yagnanam Japayagnosmi”, said the Lord stressing the im-

portance of Japa Yagna (constant repetition of the divine name)

and the being dedicated to it’s practice has no fear.

Those who work with the divine incarnation, Gurudeva must

naturally be those worshipful divinities who in the ancient past

took the nectar from Lord Vishnu and are today participating in the

Yagna of Bhagavan Sri Sri Sri Venkaiah Swamy, sharing again the

offerings offered by him. Who else can they be? Such blessed

people who have the support and grace of the divine who assures

Abhaya (protection from everything) the word ‘fear’ is beyond the

three worlds.



At the time of sunset, the money required to dispel the

troubles of this world was offered by some god-in-human-form,

answering the call of the Lord of the Universe, Gurudeva, distrib-

uted the required amount to the workers. Thus, the physical work

used to be over. Can there be any want unleft for anyone who is

under the shade of the kalpavriksha? (the wish-fulfilling tree).

Gurudeva working like an expert as an example Himself, creates a

desire in His followers to follow Him and inspires them in every

way.

Gurudeva in his very tough Yagna activities used to stand in

knee deep waters, continuously working and laboring, performing

personal Sadhana.

One who is completely dedicated to His work is not aware of

his body. The divine incarnation’s physical body, due to continuous

contact with water and water-weeds was fully soaked and exuded

pus and blood from the feet upto the knees.

Though he is Narayana, because He is in a human Form, to

show ideal behavior and the effects of the deeds done by Him to

the world, He allows things to happen in a natural way.

Swamy used to come out of the knee-deep waters at the time

of sunset, only after completing the sadhana for the day. The devo-

tees who had been waiting to get his blessing would run towards

him in great devotional fervor. And what did they see when they

neared him and were about to fall at his lotus feet! The oozing pus

and blood from the feet upto the knees. Oh! How to describe that

pathetic scene!

Consoling those who were seeking refuge at His Feet, who

were grief-stricken and were looking at his face in great anxiety,

the Divine Father who was beyond sorrow with over flowing pa-

rental love, with a smile on his lips, pacified them saying, “ayya,

this is divine cultivation. Is it not!”. Such is Gurudeva, the Universal

God.



“Ayya, this is the cultivation of God :

Explanation:God : The divine

Cultivation : Farming, making efforts in a special direction.

A slave without any grumbling does the duties entrusted by

the master. Similarly, performing duties and shouldering responsi-

bilities ordained by the lord with unceasing firm determination,

without any attachment to the fruits, nor developing any personal

interests like a feeling of mine and possessiveness, is the duty of

a devotee.

The divine message is that, God like a wish-fulfilling tree gives

Salvation to those noble devotees who render continuous selfless

service by accepting it as a divine farming. Such a virtuous salva-

tion is lovingly bestowed on us by the Supreme of All, Gurudeva.

When desireless activities are performed as absolute truths

and with dedication, the physical and mental troubles are not felt.

Such purified persons acquire knowledge and finally reach the goal

of liberation.

They proudly proclaim, “I am God” (Aham Brahmasmi)

The state of Existence (Bhavamu) :

To get a Sadguru (Supreme Master) who is like a wish-fulfill-

ing tree is very difficult. Seeking refuge at a Sadguru who is Wis-

dom-Incarnate, unmindful of the difficulties involved, serving him

in all service activities is the first step. This search is like discover-

ing a fertile land.

Seeds do not sprout in a barren land !

Here, the devout devotee is preparing to sow the seeds of

liberation.

The dependant, totally surrendering to the Divine Father and

by performing selfless service acts becomes a trust-worthy dis-



ciple. Receiving praises for rendering selfless service as a disciple,

he becomes a beloved of the Sadguru. This is the second stage.

Here, the devotee has sown the seed of liberation in a fertile land.

The devotee who sought refuge, now obtains parental affec-

tion and attains the status of a son. This is the third stage.

Here, the seed sown has sprouted.

After attaining the third stage, being steadfast in carrying out

the orders of the Father and establishing his place as a son is the

fourth stage.

Here, the seeds which have sprouted are growing fast and

becoming a crop.

As a son, when he installs Sadguru in his heart, he acquires

all the powers of a Master. Now, there is no difference between

the ‘Sishya’ and the ‘Sadguru’. They are one. This is the fifth stage.

The well grown crop, bending under the weight of paddy, yields

a rich harvest. Thus, to those whoever cultivate the divine farm in

five stages, the Almighty provides the desired ‘food’. It is not the

‘food’ meant to eat, but ‘wisdom’ in the form of blessing with

Parabrahma Jnanamu. That is, the soul which has realized the

Parabrahma, merges and becomes one with it. This is the es-

sence of all the preaching in the Vedas and the Upanishads and

reaffirmed by the divinity incarnate Swamy.

That is why the disciple and the Master show unity in diver-

sity and diversity in unity.

“Gurur Brahma Gurur Vishnu - Gurur Devo Maheshwara”

Gurudeva is beyond the Divine Form of Holy Trinity. The dis-

ciple who resides in the heart of the Sadguru can be none other

than the Guru himself.

On receiving the Grace of the Father, every being merges in

Him and becomes illumined. That is liberation.



“Yagyou vai vishnu” says the Shruti. I, who am called as

Vishnu, the presiding deity of all Yagnas, is the form of the sacri-

fice (Yagna-swaroopa) to be practiced by those who have a physi-

cal body. Gurudeva Venkaiah Swamy, the Omnipresent, the Vishnu

incarnate, as usual wandering places to bring prosperity and good

fortune to the world, reached Kakuruwaripalle (Anantasagaram

Mandal, Nellore District) and decided to visit nearby places. Sri

Maidukuru Subbanna, having performed good deeds in the previ-

ous births was given a chance to serve Swamy. Gurudeva, early in

the morning with His disciples used to bathe in the canal waters

flowing along the sides of the paddy fields on the outskirts, only

then would He enter the village.

“The man who stepped in is ‘God’ himself”.

The place became pious by the touch of His Holy Feet. Those

who live in such a pious environment must be pious. To grant lib-

eration to the pious people, the Purushottama (great among per-

sons) started a unique process.

Deciding to give the benefit of His blessings to the whole

village and not to some privileged few villagers to offer Him food,

Gurudeva, along with His beloved disciple went seeking alms in

the village. He went around with that objective and thereby re-

lieved all the villagers from their Karmas and blessed them with

His Omniscience. The food obtained thus was first offered to the

Sun God, then to all beings. The remaining food was taken with

great relish by the divinity in human form and his disciple.

“In the creation of Brahma,

Venkaiah exists in all the 84 crore jeevatmas”

(Guru Gitamrutam - Ch .. 3.30)

As if He were the practitioner of His own Gita, Gurudeva made

it appear that he was partaking the food along with the creatures

around him. Though in reality he existed in them, externally He

seemed as if He is partaking the food along with others.



How many can recognize the realized Brahma–nistas, who,

though they are incarnations, move, eat, drink and mix freely as

one among us!!

Moving and living in illusions (maya), humans never find time

to remember Madhava. Being prisoners of hope and ensnared in

illusions, they think that this world is everything; seeing those who

are unable to utilize the greatest gift given to mankind by God and

those who succumb to the wheel of time, the Goddess of Dharma,

is crying bitterly. Even she could not escape these troubles. Even

for those who believe that there is a God and wish to remember

him, the name and form of the Lord of the World (Jagadeeshwara)

remain hazy and swinging to and fro in their imaginations, they

cannot have a steady mind. This is the side play going on these

days. This is the nature of time. There is no doubt about it. Pious

souls, who perform their duties along with worship and nama-japa

(repetition of the Lord’s name) of Sarveswara will certainly obtain

a part of the Infinite

“All is the form of the Lord, says Dharma”.

(Guru Gitamrutam - Ch 1, 478) said Sri Swamy’

The hearts of the children, who either due to the previous

sanskars or as if adding brilliance to the intellect, just as gold is

polished, by sincere practice of adoring all beings as the Lord in

selfless service, climb one branch after another, are the abode of

the Divine Father. Only such dedicated souls can feel the omni-

presence of the divine. Rare are such people in the world. Such a

virtuous person is Sri Chintagunta Peda Chenna Reddy, a resident

of Kakuruwaripalle village. As a reflection of true wisdom, he de-

cided to lead the rest of his life at the Divine Feet of the Master.

The valiant one with firm determination could not dare to express

his desire before the Master.

Formulating a well thought plan, he went ahead to implement

it. In the course of his deliberations he got an inspired idea. This

man with stead-fast wisdom (Sthitapragna), observing the daily



routine of the Master, being fully aware that His Lotus Feet were

his sole refuge, used to wait early in the mornings at the path

generally taken by Swamy. The Supreme, upon finishing his morn-

ing routine was returning. Just as a child who pines for its mother,

who upon seeing jumps at her with joy; Sri Chintagunta Peda Chenna

Reddy who was waiting for Gurudeva, with great joy prostrated at

his feet, clutching them tightly, with a piteous tone urged Swamy

to accept him as His disciple.

Not answering the heartfelt yearnings of the seeker, the wor-

shipful Swamy just looked at him and remained silent and kept

looking at the sky. ‘Gurudeva did not give his grace today, I may be

fortunate tomorrow’, thought the seeker. He came again and again

but finding no change in Swamy’s stand and thinking that he did

not deserve that great fortune, he became silent and rigid. One

who is immobile becomes pure.

If the mind is completely pure and under control without any

thought, there is no need to give any Upadesha (preaching). Knowl-

edge dawns by itself. Such knowledge is sure to liberate.

That’s why, Swamy without giving His consent or denial, kept

silent and looked at the sky.

Gurudeva knew that the person seeking refuge in him is pure

by heart and though he might be in the world, nothing could tar-

nish him because he was established in his own Swaroopa (form).

Because it is against dharma to disturb peace of those who were

dependant on him, He kept looking at the sky and without uttering

a word indicated to him that he became a pure-hearted.

Serve me as the root cause of the elements like sky (akasha)

etc. and eternal. I am the taste of all liquids, the illumination of

the moon and sun, the essence of the Vedas and the sound which

is the basis of akasha. Therefore the aspirant with noble inten-

tions;



“Yatna sheelow yatih - Manana sheelow munih - Yoga

sheelow yogi”

When you practice these three-fold methods whole heartedly

(trikarana suddhi), the birth of human body is fulfilled. This knowl-

edge is conveyed silently by Gurudeva to the Sadhaka by the mere

touch of His Heavenly Feet. Purified by the initiation of touch and

walking along the path shown by Gurudeva, constantly reciting

His Name, Sri Chenna Reddy was in the process of becoming per-

fect (Paripoorna).

Parandhama thus bestowed knowledge to the one who sought

refuge at his feet and went to Pancha Lingala Kona (a gorge in

hills) and worshipped Lord Pancha Lingeswara Swamy. Though he

seemed to the eyes of the world as if offering worship, in fact, He

Himself is that Divine Form. Gurudeva spent a few days there,

worshipping and distributing the concecreted food (Prasadam) to

all beings.

As time moved on, Sri Peda Chenna Reddy became sick and

suffered a lot. To relieve His revered disciple from the shackles of

Karma, Sarweswara decided to free him from the suffering. With-

out being asked by anybody, He went to that place. Gurudeva, the

Ocean of Compassion, neared him and looked at him from head to

foot. As the divine vision showered on the person and because of

the effect of the illuminating vision, Sri Peda Chenna Reddy felt a

change in his physical and mental condition. Soon he became

healthy. Swamy told the near and dear ones of his disciple, ‘what

has happenedd to him, he is well - He is better than Me’. Saying

so, immediately Swamy left the place. After crossing the outskirts

of the village, He continued his routine travels.

“What has happened to him?”

“He is well. Better than Me”. (said the Master)

Knowing that his revered disciple, who, by body, mind and

soul performed various practices, he was able to relish the nectar



of knowledge and had become an illumined soul. Hence, Swamy

said, “What has happened to him? He is well”.

By keeping aside the dualities like joy and sorrow and per-

forming his residual duties as offerings to God, Sri Peda Chenna

Reddy has reached the stage of Siddi and attained a status for

acquiring salvation. “As for myself, I am immersed in self imposed

duties, but he is better than Me”, said Gurudeva.

Later, Swamy left the place and went on his usual

wanderings.

Bhagavan Sri Sri Sri Venkaiah Swamy’s Samadhi Mandir (temple),

at Golagamudi, Nellore District, Andhra Pradesh


Documents

The Life and Teachings of Bhagavan Sri Sri Sri Venkaiah Swamy (Part 3)