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The Life and Teachings of Bhagavan Sri Sri Sri Venkaiah Swamy (Part 4)

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SATCHARITRA OF BHAGAVAN SRI SRI SRI VENKAIAH SWAMY
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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 120 MUDRA (The ‘Thumb’ Impressions of Swamy) Bhagavan Sri Sri Sri Venkaiah Swamy during His routine wan- derings used to visit several places. By the sacred touch of His Holy Feet, the places He visited became pious and purified. Those were the days when God-Incarnate Venkaiah Swamy began offer- ing His (assuring) Thumb Impressions (Mudra) for the sake of uni- versal welfare. God, when incarnates in a human form, He not only appears with bodily organs but naturally acquires one by thousandth of human attributes too. After taking human form, in accordance to dharma, He discharges His divine responsibilities by enlightening and purifying devotees who seek His refuge. The divine incarnate attained serenity of mind at first and thereby led a virtuous, dedi- cated and practicable life. Keeping aloof from material life and worldly desires, the ever-active incarnate, safeguards the welfare of the world and gets closer to humankind. To ensure this, Swamy, the Guiding Light of Peace, using the weapon of “Mudra” (His ‘Thumb impression’) accomplished His mission on this earth. Those determined to get blessed by His Grace; Swamy bestowed them with His Ever-Protective Mudras. It is for certain that the ‘Impressions’ bore ‘Auspiciousness’ of His Divine Grace as they originated from the form of His Divine Phy- sique. The impressions are not only, ‘Gurudeva blessed impres- sions of protection’ for those in distress but also for those getting drowned in the whirlpool of family life (samsara). It is an open secret that the divine Mudras are eternal blessings to one and all. Gurudeva, The Face of Supreme Serenity, who bestowed this eter- nal truth to this world, no doubt, is Himself Parameswara. The God Supreme wanders across His entire creation to su- pervise its affairs in association with His Deva Ganas (the group of divine personalities). Similarly in this Yuga, Gurudeva, the God- Venkaiah Swamy Inner_120-296_Final_Feb2012.pmd 2/11/2012, 8:12 PM 120
Transcript
Page 1: The Life and Teachings of Bhagavan Sri Sri Sri Venkaiah Swamy (Part 4)

Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi120

MUDRA(The ‘Thumb’ Impressions of Swamy)

Bhagavan Sri Sri Sri Venkaiah Swamy during His routine wan-

derings used to visit several places. By the sacred touch of His

Holy Feet, the places He visited became pious and purified. Those

were the days when God-Incarnate Venkaiah Swamy began offer-

ing His (assuring) Thumb Impressions (Mudra) for the sake of uni-

versal welfare.

God, when incarnates in a human form, He not only appears

with bodily organs but naturally acquires one by thousandth of

human attributes too. After taking human form, in accordance to

dharma, He discharges His divine responsibilities by enlightening

and purifying devotees who seek His refuge. The divine incarnate

attained serenity of mind at first and thereby led a virtuous, dedi-

cated and practicable life. Keeping aloof from material life and

worldly desires, the ever-active incarnate, safeguards the welfare

of the world and gets closer to humankind.

To ensure this, Swamy, the Guiding Light of Peace, using the

weapon of “Mudra” (His ‘Thumb impression’) accomplished His

mission on this earth. Those determined to get blessed by His

Grace; Swamy bestowed them with His Ever-Protective Mudras. It

is for certain that the ‘Impressions’ bore ‘Auspiciousness’ of His

Divine Grace as they originated from the form of His Divine Phy-

sique. The impressions are not only, ‘Gurudeva blessed impres-

sions of protection’ for those in distress but also for those getting

drowned in the whirlpool of family life (samsara). It is an open

secret that the divine Mudras are eternal blessings to one and all.

Gurudeva, The Face of Supreme Serenity, who bestowed this eter-

nal truth to this world, no doubt, is Himself Parameswara.

The God Supreme wanders across His entire creation to su-

pervise its affairs in association with His Deva Ganas (the group of

divine personalities). Similarly in this Yuga, Gurudeva, the God-

Venkaiah Swamy Inner_120-296_Final_Feb2012.pmd 2/11/2012, 8:12 PM120

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 121

Incarnate, began His journey in a human form along with sishyas

on this earth. The group of divine personalities following the God

Supreme in the heavenly abode and the group of sishyas following

Gurudeva on this earth in the form of humans is one and the same.

In those days, Lord Siva used to search and pile-up human

skulls and bones from the graveyards. Now, wandering from vil-

lage to village, Gurudeva collected heaps of waste paper from open

places and mounds. While Lord Siva offered Chita Bhasmam (re-

mains of ash from burnt corpses) to the world as divine offerings

(prasad) at that time; Gurudeva offered the waste paper slips with

His attested thumb impressions with the aid of “Kandena” (the

black greasy material applied to the axis of the cart wheel for free

movement) to the people caught in the mire of worldly affairs.

Sporting soul-endearing smile, without concern for cleanli-

ness or dirt, Swamy used to collect waste paper slips during His

wanderings across several places. Some wise people who noticed

this act of Swamy felt upset and offered nice paper slips and thread-

rolls to whatever extent they could. On His part, Swamy was to-

tally absorbed in the sacrificial work of putting countless protec-

tive impressions of His Thumb (Mudra). While engaging in this

sacrificial ritual, Swamy demonstrated the features of Hamsa in a

bid to inculcate the same in us. (Hamsa is essential to organic life,

i.e., Divine Spirit. It is a yogic practice of breath control, the inhala-

tion is believed to sound like HAM, while the exhalation is believed

to sound like SA. Thus, a HAMSA came to epitomize the PRANA,

the breath of life). This way Swamy disclosed to the world as to

how a person should bind to the philosophy of purity of thoughts

and serenity of mind.

Not only offering the blessed “Mudras” to His followers, Swamy

was even offering the ‘thumb impessions’ to the sick and the suf-

fering people so as to save them from the gallows of worldly suf-

ferings. Those who are in possession of these sacred “Abhaya

Mudras” - not only are they relieved from the shackles of evil days

but their recurring and unsolved issues are getting miraculously

solved.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi122

This, in fact is a boon bestowed by Swamy. But, overlooking

this aspect and forgetting the truth, it would be unfair on their part

to think that they solved the problems on their own. And, what-

ever riches, luxuries and status they acquire in life; they should

not boast that the status they are enjoying is a mere outcome of

their abilities and wit. If such is the illusion, it is merely because

they are totally influenced by the ego of Kali Maya and such people

are bound to lack morals and ethics. It is the order of the day that

people who are impure by mind, ignore the existence of God with

a careless attitude and live in mere illusions and ill-conceived

thoughts.

It is but natural for the noble people to feel at peace once

their problems disappear. Such meritorious people aspire for

Swamy’s darshan and naturally long to surrender at His Sacred Feet

so as to feel blessed with His Divine Glance. Omniscient Gurudeva

is aware of the feelings of such devotees and He safeguards them

at all times and fulfills their desired will. Our Soul’s Temple, Swamy,

takes His seat in such purified hearts and liberates them from the

clutches of illusion (Maya). Venkaiah Swamy, the Divine Force,

like a Heavenly Mother, keeps away the devotees from treading

evil paths and gradually guides them to higher spiritual planes.

Showing utmost care and concern towards His devotee children, it

is the God in Human Form - our Sarweswara Swaroopa Bhagavan

Sri Sri Sri Venkaiah Swamy leads them to the heavenly abode.

Till He left His mortal body, Swamy dedicated the

‘Yagnaphalam’ (result of the holy sacrifices performed by Him) for

the universal benefit alone. In fact, wherever the “assuring mudras”

are worshipped with reverence; like Gurudeva’s glow of blessings,

they protect the devotees at all times and at all places. This is an

eternal truth. With the spirit of this truth, whoever, wherever and

at whatever place they worship the ‘abhaya mudras’ offered by

Gurudeva and constantly recite His Divine Name and follow His

Sayings, the Compassionate and Supreme God bestows perpetual

joy and peace on them. Along with protection, the perpetual joy

and peace are not merely limited to this life-span alone, but shall

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 123

continue in the future births too, if any. Such is the Protective

Assurance of Bhagavan Sri Sri Sri Venkaiah Swamy, the one who is

aware of the past, present and future. This is the Heavenly Gift of

the Omnipotent Bhagavan to the humankind.

“Eternal joy and peace … these words are not restricted to

this life alone”.

To support this theory, what Swamy expressed in Guru

Geetamruta text, Ch. 3 – 66 sloka, is ....

· What is there with Venkaiah

· I don’t know

· There is nothing, Swamy

· Barbers’ and Dhobis’ have said thus.

· What He told the people living in ignorance.

· Sixty persons got it

· A chit is got written in the abode of God

· How many remain still.

· Swamy ! Look.

Clarification:-

What is there with Venkaiah? Why should we serve Him?

There is nothing with Him, all is trash. So, is the opinion of the

barbers (mangali) and washermen (dobhi). Here, they do not rep-

resent any caste. And, we cannot say anything about those who

are imprisoned behind the bars of ignorance? Sixty percent of

people imagine so. The fate of everyone is written on the fore-

head. It is called the Creator’s Writing, i.e., Brahma Rata. It is

Venkaiah, God Incarnate, who explains the gist of writings. And it

is He, Sristi Kartha, who is deputed from the heavens to narrate

the Sristi Chits (about the past, present and future) with an objec-

tive to bestow peace and happiness on the humankind. One should

ensure seeing God in every living being. I am not the only Form of

God. The entire universe is the form of God. Everything is

Venkaiah’s Form. But there is no distinction between ‘you’, ‘Me’

and ‘God’. This is the knowledge which you ought to acquire.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi124

For compiling this sacred biography and teachings, Swamy

Himself wielded His Divine influence on me by showering His nec-

tarine compassion. In every word I composed (as a writer) in the

book, He utilized me as a tool to accomplish the task of not only

writing the Satcharitra but to propagate His Message and Teach-

ings across the world through this book.

Considering us as His own children, Gurudeva, the Divinity

Incarnate, imparted His message to enlighten the humankind so

that one can readily choose the path shown by Him. As His chil-

dren, it is our primary duty to realize the essence of His sayings

and to initiate efforts to tread the path shown by Him. Like a trusted

solider, ‘Padarenuvu’ (the writer) with the wisdom (jnana) bestowed

as biksha by Swamy, I am explaining in detail, the core gist of

‘Ramakoti Bhagavath Yagna’ and ‘Mudras’, with His consent, to

the revered devotees.

In this Kali Yuga, whoever chant the five syllable sacred word

(Panchakshari Mantra), viz., ‘Venkaiah Swamy’ and follow Swamy’s

sayings; they will not lack any want in life. The narrations from

Gurudeva’s Geetamruta stand as ample proof to the fact. By con-

sistent recitation of Swamy’s name, people were able to fulfill their

wishes by His blessings.

The divine name for such recitation is, Venkaiah Swamy

‘Nami’, means, the God-Incarnate in Human Form with the

name, Bhagavan Sri Sri Sri Venkaiah Swamy.

In the process of performing the Yagna rituals, Swamy, the

God-Incarnate in human form used the ‘thumb impressions’ of His

right hand as the All-assuring and Ever-protective Shield (abhaya

raksha mudra). Though the thumb appears small in size, its utility

in performing divine rituals is incomparable. This is understood

by anyone while utilizing the ‘thumb’. Gurudeva directly preferred

the ‘thumb’ as a tool to accomplish His Divine Objective. The palm

without a ‘thumb’ may appear normal, but one would reckon its

dire necessity in times of its utility.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 125

During the Dwapara Yuga (the age of energy - the third of the

four Yugas), Dronacharya (the great tutor of Archery) was the re-

vered Guru of the heroic disciples of Pandavas (the five of King

Pandu sons, popularly known as Pandavas) and Kauravas (the hun-

dred of King Dhritarastra sons, popularly known as Kauravas). The

Guru’s sole objective is that his most sought-after sishya, Arjuna,

should be proved and presented as the greatest archer to the world.

But, narrating a historic event at this juncture is imminent to nar-

rate on the “significance of a thumb”.

The story relates to Ekalavya, the son of a low-caste hunting

tribesman. He approached Dronacharya (the tutor to the sons of

the prince of Hastinapur), bowed to him in obedience and pleaded

to impart him the art of Vilu-vidya (archery), which is his long-

cherished life’s aim. Dronacharya sensed that Ekalavya may more

than equally compete with the prince sishyas and may even excel

his valued sishya Arjuna in archery. Apart, he even felt that im-

parting the skills of archery to a low-caste tribesman may be against

the prevailing customs. With concern over Arjuna’s supremacy

and the caste factor of Ekalavya as well, Dronacharya, the great

tutor of archery, refused to impart the art of archery to Ekalavya.

But without getting disappointed or dejected, Ekalavya installed

with great respect, ‘the form of Dronacharya as his Guru in his

heart’ and returned back to his place. Shaping the image of

Dronacharya with clay, Ekalavya installed it at a right place meant

for a Guru at his place. With steadfast faith and sincere devotion,

he offered regular worship to the statue of Guru Dronacharya. By

sishya’s determination and adoration, Ekalavya was blessed to re-

ceive some internal commands from the Guru. Day by day he gradu-

ally procured the required guidance to become a great archer.

While Dronacharya was sitting with his sishyas, displaying a

sense of ego, Arjuna came to him in a fit of rage . Prostrating

before the Guru, he questioned, ‘am I your treasured sishya or

someone else?’ What happened to your proclamation that there

can be no other archer who can outshine Arjuna in the world? Do

your words bore any value now? You have failed to keep-up your

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi126

word. Instead, you taught archery skills to one more sishya who

seems to be a more challenging and sharp archer than me. Thus,

losing self control, Arjuna blamed his Guru.

The sharp words of Arjuna pierced the heart of Dronacharya.

Perturbed by Arjuna’s words; in a bid to know the reason for the

outburst, Dronacharya gently asked, ‘what Arjuna, why is your heart

so furious and agitated? Tell me the reason’. Then, Arjuna told ...

‘His name is Ekalavya. He says he is the most-skilled archer of

the times. He happens to be your sishya. I saw your statue at his

place and came here’.

Who is Ekalavya! My sishya! Who’s he? Suddenly, the form of

Ekalavya striked Dronacharya’s mind in a flash. He recollected that,

in fact it is Ekalavya whom he rejected to impart archery. He could

guess that Ekalavya is the only person who is so daring to dwell in

these deep woods and who has the will, ability and determination

to become a master in archery. Having come to a conclusion about

Arjuna’s dejection, Drona stood up immediately and assuredly said,

“Arjuna, I am not going to deviate from the word I gave you. I

reiterate to stand by my words” and left the place in search of

Ekalavya.

Though Drona went forward on his task, his innerself was

pestering him not to move in that way. One end, he is caught to

the binding words he promised to Arjuna, while on the other he

felt trapped by the intense devotion, dedication and reverence

Ekalavya has towards him. His heart was engulfed with overflow-

ing feelings of compassion towards Ekalavya who became such a

great archer than Arjuna even without his tutelage. Drona felt that

his love and affection for Ekalavya may create obstacles to stand

by the word he gave to Arjuna that there cannot be a great archer

than him in this world. Feeling dejected, at times he felt sorry for

indirectly hindering the exceptional talent of Ekalavya, who, in fact

adores and worships him as a Guru.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 127

With every step he was moving ahead, his heart became a

battle ground within him. Ekalavya’s will power, apart, the word

he gave to Arjuna; like two darted arrows, both started torturing

him mentally by piercing deep into his heart.

Dronacharya was reeling under a state of inexplicable de-

spair. In such a state, even a most daring person becomes timid

and submissive. Dronacharya approached sishya Ekalavya, who at

that time was deeply engaged in his own objective. When Ekalavya

saw Guru Drona standing before him; with joy-filled tears he im-

mediately prostrated at Drona’s feet .

Acharya Drona’s heart melted at the steadfast dedication, de-

votion and adoration displayed by Ekalavya. Yet, he wanted to

stand by the promise he gave to Arjuna. Hence, he decided to

destroy all sources of glory acquired by Ekalavya in archery, who

by all means is a true, calm, pure and well mannered archer-per-

sonality. Without the presence or guidance of a master (Guru),

Ekalavya became a great sishya in mastering archery. As no beg-

gar would even guess to beg for such a thing, Dronacharya took

the opportunity as a Guru and stood before sishya Ekalavya. He

beseeched Ekalavya with guilt surrounded shyness to offer ‘him’

his right hand thumb as Guru Dakshina (a gift given to the Guru as

a token of gratitude).

Without any hesitation but with over-flowing love towards

Guru in his heart, Ekalavya took out a dagger tucked to his waist

and instantaneously chopped-off his right hand thumb. He delight-

fully placed it in the palms of Drona as an offering of Guru Dakshina.

Seeing Ekalavya’s blood-daubed thumb, Drona’s heart melted and

engulfed in a fit of emotion.

Despite knowing that the thumb is the sole means to achieve

his objective and without which even the hand is of no use,

Ekalavya’s heart was filled with the only thought of fulfilling his

wish of ‘Guru Dakshina’ sought by his revered Guru. With this

courageous and sacrificial act, Ekalavya became eternally known

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi128

to the world. Thereby, he imparted the message that ‘Guru

Dakshina’ is the supremely precious and sacred thing that every

sishya should remember.

Ekalavya felt that his unique talent in archery is the outcome

of Guru Drona’s blessings, without whose consent, he could not

have become such a great archer himself. For this reason, without

a blink of hesitation, Ekalavya slashed his right hand thumb and

placed it in Guru Drona’s palms. How fortunate and blessed is he?

Has Ekalavya become a second Arjuna in Guru Drona’s heart?

No. Or, does he stand as number one amongst his sishyas? That’s

why Ekalavya’s name is eternally remembered for the sacrificial

instinct, pure character and adoration of a Guru.

Guru Drona’s heart was deeply hurt for making an unjust de-

mand which should not have been demanded by a ‘Guru’. By de-

lightfully fulfilling his Guru’s demand of ‘Guru Dakshina’, Ekalavya,

the charming, gallant and the master archer, demonstrated the

invaluable bond of Guru-Sishya that existed in those times.

Let us prostrate at the Supreme Holy Feet of Gurudeva, to

bless us with the ‘sacrificial nature’ as similar to that of Ekalavya.

Let us wash the Sacred Feet of Gurudeva with the tears trickling

down our eyes. To live in that supreme bliss; indeed is a blessing

for a meaningful life.

‘Kalov naama sankeerthanam’, i.e., ensure that we keep on

chanting the Holy Name of Gurudeva - the sacred path in this Kali

Yuga through which source we can attain salvation.

It is the wish of Gurudeva that His sishyas adopt such a sacri-

ficing nature of Ekalavya and to desist from ego-centric nature.

‘yagno vai vishnuhu’ i.e., Sacrifice itself is Vishnu.

By this sacrifice only, Vishnu became jeeva (the individual)

By this sacrifice only, jeeva (the individual) becomes Vishnu

By the sacrifice with which Ekalavya was transformed into

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 129

Vishnu Swaroopa, everyone should inculcate such sacrificial in-

stinct and get transformed into Vishnu Swaroopas. This is the will

and wish of Gurudeva.

Jagannadha, the Lord of the Universe, by sporting a shankh

(conch shell), charka (disc) and gadha (mace), keeps protecting

the world. The Lord, in fact is Sriman Narayana Murthy, who incar-

nated in a human form as our most revered Bhagavan Sri Sri Sri

Venkaiah Swamy.

Sristi Cheeteelu

A compilation of words voiced by Gurudeva, the Creator (Srishti

Karta), and written on small chits by disciples or devotees. Since

the past, present and future is narrated by the Creator Himself

(Srishti Karta - Gurudeva), the chits are called as ‘Srishti Cheeteelu’.

Truth is eternal

righteousness and salvation

Truth itself is the form of Para Brahma (the Supreme Godhead)

the Supreme Form is indeed Narayana Murthy

He is the one who incarnated in a human form as an ‘avadhuta’ on

the earth, yes, He is Venkaiah Swamy

Gurudeva, the God in Human Form made use of His Thumb as

‘Chakrayudha’ (Disc - the weapon of Lord Vishnu) similar to the

weapon of Sreehari. He relentlessly offered the Abhaya Mudras

(blessed ‘thumb’ impressions) for the sake of universal welfare.

Those who preserve and worship these Divine Blessed ‘thumb’

impressions offered by the Paramatma Swaroopa, they are blessed

with abundant peace and a prosperous life too.

Lighting the Holy Fire and constantly calculating natures’

(srishti) positioning, Gurudeva was engrossed in putting the blessed

‘thumb’ impressions. Outwardly His Divine Form looked encircled

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi130

in ‘the orb of radiance’. In the divine aura, Gurudeva was so deeply

absorbed in attesting the blessed ‘thumb’ impressions that He was

unmindful of the time factor and as well ignored the occurrences

of day and night. While performing some peculiar looking actions

(to the onlookers) in the presence of Agni Hotra (the Fire God);

nobody was able to understand or guess His actions. Even the

dedicated servants of Swamy were unable to guess the purpose of

His actions and were always in a state of confusion.

To enlighten the world about His ever-active and regular di-

vine rituals, Swamy gave a dream appearance to His sishya Sri

Balananda Swamy and briefed about the significance of ‘thumb’

impressions. In the dream, Swamy explained that the ‘thumb’ im-

pressions are not mere impressions of ink, but in fact they portray

the weapons adorned by Lord Vishnu, viz., the shankh (conch shell),

charka (disc) and gadha (mace).

It so happened on the midnight of that day, Sri Balananda

Swamy had a dream in which he was blessed to view the seven

hills of Tirumala Tirupathi and the sanctum-sanctorum of Kaliyuga

Daiva, Lord Venkateswara’s temple. Not merely that ! He saw a

glowing sheet of gold in place of Lord Venkateswara’s primary idol

in the sanctum-sanctorum. On the radiating golden sheet, Sri

Balananda Swamy noticed our Kaliyuga Daivam’s protective ‘thumb’

impressions shining like diamond-studded jewels. What a marvel,

what a phenomenon? Balananda Swamy experienced what is in-

explicable to narrate in words. With the amazing dream, revered

Sri Balananda Swamy lost his physical sense, while his mind be-

came similar to a spotless sky, pure and static. He is unaware of

the time he spent in that spell of supreme bliss. When he re-

gained senses, he felt some internal vibrations, suggesting some

divine messages, one after the other. He concluded that Gurudeva

is none other than the Form of Paramatma, the God Supreme, who

incarnated on the earth in a Human Form.

To assert this, sentence no’s 7, 8, 9, 10, 11, 12,13 from

Gurudeva’s Geethamrita (first part) stand as ample proof:

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 131

7. If one becomes two, how many shall they become by then?

8. Three

9. You told ‘Saramu Soledu’

10. Then, you please tell

11. If not here, then where?

12. Venkatappa Naidu

13. Do, everything is God

Explanation :- One became two, i.e., righteousness has become

two viz., Artha and Kama (wealth and desire). If we observe them

individually, they become three i.e., Dharma-Artha-Kama. There

is no essence in Artha and Kama. Can you tell, ‘it is there’? If yes,

‘tell’? There is nobody here to clarify. Ask Venkatappa Naidu.

Which means, ask Lord Venkateswara. He will reply, ‘the entire

creation is God’. There is no need for you to go anywhere. Right

now I am here … as Lord Venkateswara, Venkatappa Naidu and

Venkaiah Swamy. I am saying this. Here ‘I’ means, Parabrahma

(the Supreme Personality of Godhead). I am not ‘mad Venkaiah’.

Understand this essence.

Here, the three-syllable Mantra (trakshari) “Om, Aum, Vem”

is indoctrinated. If, either this Mantra or the words of Swamy are

recited as they are; one shall attain Gnana (knowledge) and real-

ize that, ‘everything is God’. That, the whole of Dharma-Artha-Kama

is Parabrahmamu (supreme status) and one can easily grasp that

the Parabrahma is Venkaiah Swamy Himself.

Madhava (Lord Vishnu) is showing His appearance in a hu-

man form. In the present era, recognizing the divinity and having

His darshan is certainly fortunate. It is absolutely lucky to live at

the Holy Feet of such a divine personality; which is possible only

by the purva-punya (merits of past life) of one’s life. The experi-

ence of such unique opportunity is beyond the boundaries of ex-

planation. Without explaining the concept through His words or

action, the Supreme Incarnate Venkaiah Swamy revealed the pur-

pose of His Incarnation through a dream to Sri Balananda Swamy,

the fortunate sishya. The resultant bliss is the supreme of all.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi132

Blessed Balananda Swamy explained the extraordinary dream se-

quence (swapna drishya) to his near and dear ones.

The true devotees (bhaktas) are those who selflessly dedi-

cate their lives in the service of God and leave everything to His

Will, saying, ‘O! Heavenly Father, except You we have none’. In

fact, they treat their pleasures and pains as well as success and

failures in equal terms. The ever-considerate Swamy, not only ful-

fills their desires like the divine wish-fulfilling tree (Kalpa Vriksha)

but as well solve their problems.

Caught in a violent sea-storm, people traveling in a small boat

lose all hopes to reach the shore safely. Terrified, they shout and

scream with fear. But, their fears are bound to disappear once

they sight a big ship which can rescue and take them to safety.

Similarly, for the people caught in the whirlpool of sufferings

midst the ocean of life (samsara sagaram); Gurudeva, the Ocean

of Kindness, offered His protective ‘thumb’ (Mudra) impressions

to ensure that they smoothly navigate the journey of life. Those

who follow the teachings of Gurudeva in word, thought and spirit

and constantly recite His name; they are bound to be protected by

the marvel of His ‘thumb’ impressions. Just like those terrified

people in the small boat caught in a violent sea-storm search for a

source of safety in crucial times; Gurudeva’s ‘thumb’ impressions

rescue and steer them to safety like a big ship. This is an irrevo-

cable doctrine.

Bearing the physical strain and suffering, Gurudeva, the Foun-

tain of Love, in a bid to ward-off the worldly evils and to curtail

their effects, offered the ever-protective thumb impressions to the

suffering-lot and devotees as well. Offering the resultant benefits

to the mundane beings, Gurudeva dwelled in the All-pervasive Ul-

timate Reality (Brahmam), His actual abode. Can the humankind

repay Swamy’s debt for such compassionate acts even by serving

at His Lotus Feet, birth after birth?

Most of the people in the world consider that ‘everything in

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 133

the world is money-oriented’ and without money nothing can be

achieved. Borrowing money from relatives and friends and even

from business circles to fulfill their needs is not at all justified. In

such a case if they fail to secure the desired money from all pos-

sible sources, they feel dishonored and assume that their lives

have come to a standstill. In such a state of utter dejection, it is

possible that they may even tend to commit suicide - for they be-

lieve that they cannot do anything without the ego-tag as a ‘wealthy

person’. Even in such alarming situation if they happen to worship

Swamy’s ‘thumb’ impressions, they shall never-ever face such

troubles. This is the truth of the three ages. I assure and appeal

that this theory applies to everyone.

While borrowing money, it is a normal practice adopted by

the lender and borrower to make the deal through a “promissory

note”. While writing the promissory note, the borrower of the loan

promises to pay not only monthly interest in time but shall repay

the loan amount with interest to the lender as and when asked for

and affixes his thumb impression or signature on the said note.

This is the normal procedure followed every where.

The document empowers the lender to recover the amount

with interest as and when required from the person who borrowed

the money by affixing his thumb impression or signature on the

pro-note. Let us think, if the ‘thumb’ impression of an ordinary

person is having such a great value, what would be the power of

the greatest mahatma like Swamy. That’s unimaginable! What is

to be understood here is that, Gurudeva’s ‘thumb’ impressions

(Mudra) are divine assurances of protection. At any given time

the ‘thumb’ impressions are bound to protect us in crucial and di

ficult times, as assured and blessed by Swamy.

Y

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi134

THE SIGNIFICANCE OF “MUDRA”

(IMPRESSIONS)

There are seventy two thousand nerves in the human body.

The Vyana Vayu is one of the five vital energies supporting the

functioning of the inhalation and the exhalation process. Thereby

it helps in controlling and maintaining the vital breathing process

of inhalation and exhalation of air. Apart, it also helps to transmit

the energy-elements from the food intake to all corners of the body.

The Samana Vayu that exists at the naval place of the stomach

accelerates the Jataragni (the fire of hunger) and digests the four

kinds of food stuff. Thereby it ensures the distribution of energy

cells to all the seventy two thousand nerves.

Description of the four types of food

aham vaisvanaro bhutva

praninam deham asritah

pranapana-samayuktah

pacamy annam catur-vidham

Yoya Manah Purushena yeneda Mannam Pachyate (Veda)

(Bhagavad-Gita 15 Ch. 14th sloka)

Meaning : In order to answer the question as to who dwells

within Purusha (the eternal spirit) and by whom the food intake is

digested; it is explained in the Gita that, Lord is situated within

sound and within the body, within the vital air and even within the

stomach, as the digestive fire in the bodies of all living entities, to

digest the following four kinds of foodstuff:

1 Bhakshyamulu : The hard food that is chewed

2 Bhojyamulu : A liquidized food that is swallowed

3 Lehyamulu : A food that is licked

4 Choshyamulu : Mango like fruit that is sucked

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 135

The seventy two thousand nerves are extended upward, down-

ward and parallel within the body. Their nature is to move, run,

oscillate, fold and to get tired. These nerves are internally co-

related and hence they are closely associated with the mind. As

such, they are able to gather sufficient strength and energy. The

fickle nature of mind and the wavering character of nerves, both

compete to prove their superiority over each other. Thereupon,

the wavering nature of mind gets astray and provokes us to take

hasty decisions and wrong steps. Whoever controls the fickle and

wavering nature of mind with a determined will and successfully

detached from the self-esteem of ‘I’ am doing, ‘I’ am enjoying, he

shall attain a state of stead-fast wisdom (Sthithapragna).

Slokam : duhkhesv anudvigna-manah

sukhesu vigata-sprhah

vita-raga-bhaya-krodhah

sthita-dhir munir ucyate

(Bhagavad-Gita, Ch. 2 – 56 Sloka)

A person who is unperturbed in mind, even in pleasures and

pains or influenced by any attachments or elated by likes and dis-

likes and does not surrender to fear and anger and who is always

steady in his determination is called Sthithapragna.

He Himself is the form of Paramatma. Such a Paramatma

incarnate, Gurudeva, revealed that; one who surpasses the stage

of mental speculation will reach the Abode of God. The fortunate

ones who aspire to get rid of the cycle of birth and death; for their

sake Gurudeva demonstrated His Divine Form in a pure glow of

Gold (Harini). The outcome of this is indeed the ‘thumb’ impres-

sions of Gurudeva, equivalent to the gold form. To offer the ‘Mudra’,

Gurudeva, the Treasure House of Mercy, utilized His ‘thumb’ as a

tool i.e., His All-assuring Palm. In the process of putting it into

practice, Gurudeva attained perfect control over the mighty power

of the nervous system. That itself is serenity. The eternal protec-

tive Mudra offered in that serene state by Gurudeva is equivalent

to the universal protective Sri Rama Raksha.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi136

THE SIGNIFICANCE OF “HAMSA”(Principle of breath)

Hamsa :-Ha ( ) - The syllable represents the Form of ‘Paramatma’

Sa ( ) – The syllable represents the individual ‘Jeeva’

Ha – Sa – The point (binduvu) in between these two letters

denote that the ‘Jeevatma’ itself is the ‘individual’, and that very

individual is ‘Paramatma’. This way, the binduvu is drawing the

Jeevatma and Paramatma closer and unifying them into oneness.

Hence, ‘Hamsa’ is the form of ‘Absolute Truth’, a symbol of

purity, detachment, divine knowledge, cosmic breath (Prana) and

highest spiritual accomplishment.

By nature, a monkey runs and jumps hither-thither. By force, if

the monkey is tied to a pillar with a rope; unable to move freely, it

stays there only. Similarly, one has to fasten the ‘monkey like na-

ture’ of mind with the rope of “breath” and force the mind to recite

the Mantra of “Soham” (Hamsa). Then, the “monkey-natured mind”

will be compelled to engage in the job of recitation, for it cannot

go anywhere. Similarly, people of all genders should always stay

cautious and ensure that the ‘rope of breath’ remains ‘intact’. This

unique process is called “Hamsa”.

Slokam : “avichchinna gatih: chida atmatah: pumaane hastha tatra

swasankalpavan baddah: nissankalpa noochyateh”

Explanation: - Even though, “atma” (of Parabrahma’s breath -

Prana) exists in all living beings; engulfed by illusions (Maya) and

chained to the bonds of samsara, it keeps struggling to free itself.

Atma is able to attain moksha whenever it succeeds to free itself

from the chains of samsara.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 137

In the mantra of “Hamsa”, there are three syllables, viz., ‘Ha’,

‘Sa’ and ‘Zero’ (anuswaramu). The entire universe is the swaroopa

of Hamsa. Hamsa swaroopa means naada, bindu and Kala.

Naadamu means sound (sabdha), Bindu means the God Supreme

(Paramatma) and Kala means sky (akasamu). This knowledge

dwells in atma and stands as witness to the thirty six Tatvas, viz.,

the organs of Jnana and Karma etc. and it represents itself as the

universal truth. The one existing in between the Ham and Sa is

itself the “Om” “Kara” (anuswaramu). The Kala which is merged

with the “Om” “Kara” is the individual (Jeeva). So, the static

(nirvikara) Parabrahma, upon merging with nature (prakruti) is nur-

turing the feelings that, ‘‘I’ am doing, ‘I’ am enjoying’. This is the

cause for samsara (birth-and-death cycle).

Samsara : - The dual combination of desire (Kama) and anger

(Krodha) is what is called ‘samsara’. The combined activity of mind

and physic is samsara. The coming together of any two objects is

samsara. In samsara, if a chance is given to dualities like joy and

sorrow, desire and reality, it is mere illusion (brama).

Brama (delusion):- Before it dawns or after the dusk fall, mi-

rages are not visible in the deserts. Only in between this time, the

vision of flowing waters (mirage) is visible. It’s an illusion. In fact,

there do not exist even a ripple or a drop of water.

The six vices, viz., kama (desire), krodha (anger), lobha (greed),

moha (delusion), madha (pride) and mathcharya (malice) are the

root cause for all delusions. They influence humans to believe the

unbelievable things as believable ones. And, becoming a slave of

the eight arrogant traits (ashta madambulu), human beings are

compelled to lead a life of delusions.

Those who keep away from the illusionary bonds of samsara

can resist all worldly joys and sorrows. They will not give scope

for such mundane things to occupy their mind. With such a will

power they triumph over the eight arrogant traits and the six en-

emies or impurities. Desires cannot crop-up in their mind. And

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi138

Imp

ress

ion

s o

f G

uru

deva

’s ‘A

bh

aya

Hast

am

u’,

the s

tate

of ‘‘S

rish

ti’

Impressions of Gurudeva’s Fingers, the state of ‘Srishti’

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 139

they cannot be lured either by the delusions or by Kama-Krodha.

They gain total control over the five indriyas (sense organs) and

with that grip they keep the mind under control. They are always

absorbed in Hamsa mantra (Paramatma is Jeevatma and Jeevatma

is Paramatma) by seizing and reciting the mantra in tune with the

process of inhaling and exhaling breath. Such a person is called a

Paramahamsa.

Paramahamsa :- In whom the elements of satya (truth), jnana

(wisdom), ananta (infinite), ananda (happiness) exist, such a bliss-

ful form is regarded as Parabrahma. If such a Prabrahma concludes

Himself as “I” and if He remains merged with Brahmamu, He is

worshipped eternally. He is the ‘Veda Purusha’. He is the lasting

Purusha i.e., the time (kala) and the atma.

Sloka : “Hakarena Bahiryaati, Sakarena Vasheth Punah

Hamsa Hamsethi Mantram Jeevo Japathi Sarvada.…”

Ha karamu (vayuvu) - In this form, life means breath (air)

– comes out

Sa karamu (vayuvu) - In this form, life means breath (air)

– comes in

“O” binduvu – This is the sound track (nada swaroopa). It is the

form of sky and travels across the universe

So’ ham=Sah: The Paramatma Himself is “I” (aham). This is the

saying of “Aham Brahmasmi”

Aham-Sah – “I” - The Paramatma

Sah-Aham – That Paramatma is “I”.

It does mean that this ‘mantra’ should be incessantly chanted.

Indriyamula nigrahinchi

Pranamulatho manasamunu goorchi, vaani thoda,

Hamsa yanaga noppa nakshara dwayamu

Yojinchi, santatamu bhajimpavalaya

Sita Ramanjaneya Samvadam (167)

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi140

Explanation: “Hey Anjaneya, clinching victory over the indriyas

and attaching the mind with life’s breath, constantly recite by heart

and soul the two-syllable Mantra, ‘Ha’ kara and ‘Sa’ kara by merg-

ing at the point (binduvu), which in fact are the Purusha (the eter-

nal spirit) and the Prakrithi (primordial nature).

Unique meaning: “bramhmai vahamsa sansari”, meaning, the

word of “Brahma” is all-pervading’. Such “Brahmamu”, though

associated with samsara, yet remains untouched by samsara, which

feature is as similar to the water drop on a lotus leaf. Bhakti (de-

votion), Jnana (wisdom) and Vyragya (dispassion) are the reasons

to gain and remain in that state. To demonstrate this truth to the

world, Bhagavan Sri Sri Sri Vankaiah Swamy has shown the path of

Hamsa Tatva (the highest spiritual accomplishment).

HASTAMU (HAND)(represents protection, peace and dispelling of fear)

The nature (prakruti) is a combination of five life-giving vital

elements (panchabhutas) and the Master of them is Paramatma.

The form of Paramatma, Gurudeva, bestowed all living beings with

the fortune of protection, peace and dispelling of fears with the

impressions of His blessed Hand (hastamu).

The God Supreme created human beings as the other form of

Paramatma by unifying the Panchabhutas (five elements). Apart

the five elements; mind (six), intellect (seven) and ahankara (ego)

(eight) are the eight traits. Having different individual forms, these

eight traits are a combination of minute and hard substances and

exist in the entire Prakruti (nature). The birth of a human being is

related with Karma (good and evil actions of an individual). Humans

are since surrounded by various elements of characteristics; they

cannot break the chains of such interlinked traits which bind them

without giving a scope to escape. Hence, a human cannot attain

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 141

liberation (mukti) under the influence of Tamo guna (a

characteristic of being inactive and lethargic viz., do not work, eat

stale & junk foods, no respect for other human beings, negative

and harming tendencies). Thus, the waves of illusions (maya) bind

the instinct of liberation and force the seekers to stay under their

influence. Attracted by Maya, mind becomes instable with various

illusions and it runs after the alluring indriyas (five sense organs)

and becomes self-centric. With ever-increasing material and

physical desires and ego-bloated tendency, the fickle mind keeps

running hither and tether to fall again and again into the wheel of

birth and death. This, of course is the nature of mind. By practice,

mind can remain stable with the help of Satwa Guna (wise, selfless

and spiritually motivated persons. No interest in material world,

help other humans. Eats simple blend foods and enjoy spiritual

aspects). Controlling the mind is the only path to reach the ultimate

objective. That path would ultimately lead to the path of wisdom.

On attaining wisdom, one should concentrate on acquiring

Brahmamu with a sole objective and definite determination.

This upasana should begin with a distinct practice. It should

glow like a morning sun, whereas the systematic practice of worship

should glow like a mid-noon and ultimately should shine like a

polished diamond eternally. A self-realized Jnani should purify the

soul with the sacred waters of Brahma Upasana (a type of

meditation - worship of the Almighty). A purified Jnani, under the

influence of Jnana can observe all vital elements within him. He

can grasp that he himself is Prakruti and finds no variation between

himself, Paramatma and Prakruti. With this, all delusions and

illusions vanish from him. Like darkness disappearing before the

sun rise, ajnaana (ignorance) disappears at the dawning of jnana

(wisdom). Gurudeva offered His blessed ‘palm’ impressions to

those who struggle to break out of the dark shackles of ignorance.

Y

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi142

THE ORIGIN OF “ABHAYA HASTA MUDRA”(Impressions of the All-Assuring Protective Palm)

Gurudeva, the Face of Supreme Serenity, who wanted to exhibit

the element of ‘truth’ to the world, offered the blessed ‘Abhaya

Hasta Mudra’ (impression of right hand palm in front with fingers

pointing upwards; indicating assurance and protection) to the

devotees. What the Parameswara Incarnate Gurudeva, as a

commander of the five vital elements representing His five fingers

(panchabhutalu) demonstrated before the presence of Nature

(prakruti) - itself is called “Abhaya Hasta Mudra”. He exhibited

the five fingers of His Divine Right Hand by presenting the

impressions (Mudras) as equivalent to that of the five vital

elements. His main objective is to bless the righteous people who

sincerely crave to attain liberation by sowing the seeds of Jnana in

them.

At all times He stood by the liberation-seeking devotees with

a quest to bless them with self-realization. He utilized His five

fingers as “tools” to bless the determined and revered devotees.

The impressions of His Blessing Hand, He put them to use as

offerings to the devotees who are eager to tread the path of

righteousness. He utilized the ink placed before him for initiating

the impressions of “Abhayahasta Mudra”. By His Godly touch, even

the ink became nectarine and attained divinity. It is an eternal

truth, by the mere touch of Paramatma anything becomes nectarine.

Gurudeva would apply the nectarine ink to His entire palm

and press the palm to generate impressions on the paper slips

gathered by Him. Even the paper slips have attained divinity by

His touch. Can such paper slips which have earned unique

sacredness be without a sanctified glow? On such glowing paper

slips, with the nectarine ink, Gurudeva, the Nectarine Form, put

the impressions of His Nectarine Hand. They are the “Abhayahasta

Mudras” meant for the earthly beings. Such paper slips bearing

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 143

the nectarine impressions of Gurumurthy which give a new life of

knowledge and virtue, what can they be called! Since the paper

slips bore the “Abhayahasta Mudras” of God-Incarnate in Human

Form, they are eternally called as “Abhayahasta Mudras” of

Bhagavan Sri Sri Sri Venkaiah Swamy.

Ven - Sins

Ka - katathi, prevent

Ayya - father

The meaning is, “God”. That ‘God’ is none other than ‘Venkaiah

Swamy’, the God Manifest on earth. It is He who offered the

“Abhaya Hasta Mudras” to those devotees who constantly meditate

on His Divine Name and Godly Form.

With uninterrupted efforts, Gurudeva, the Shower of Nectar,

initially drew the attention of people towards Madhava with the

‘thumb’ impressions of His Divine Hand. He protected them as

similar to the eyelid that protects the eye. So protecting, He made

them forget the miseries of earthly existence and drew them

towards self-realization. Gurudeva, the Form of Paramatma,

blessed them to realize the absolute truth (Paramartha) through

His nectarine-like ‘thumb’ impressions. He taught them as to how

to be successful in their endeavor. If with such a will ….

“Kriya Karke Kriyaki Paravasthana Rehane”

As narrated by ‘Bhakta Kabir Das’ during the course of

imparting wisdom (jnana prabodha) - one should not only discharge

the responsibility but live-up to the true spirit of his duty. To

propagate the teaching, God chose to demonstrate it in different

forms. As the cow cleanses the impurities on her new born calf

with its own tongue as its duty; so also God Himself takes the

responsibility to bear the natural hurdles of such revered devotees

who rely on Him and bestows them with enlightenment. How

Gracious He is! It is Paramatma, who offered the nectar of

enlightenment through our God-Incarnate Venkaiah Swamy

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi144

Sloka: “ananya-chetah Satatam

yo mam Smarati nityasah

tasyaham sulabhah partha

nitya-yuktasya yoginah”

(Bhagavad Gita, 8 Ch. – 14 Sloka)

Explanation: -

Partha (Arjuna), I am easily attainable to such a controlled yogi

who always worship Me with unwavering mind. “Unwavering” and

“regular” are the true qualities of meditation and Smarana

(recitation). Sri Krishna intended that a pure devotee without

reference to time, life-span always engages in worship with

commitment.

As a source of witness to above, a unique occurrence in the

Krita Yuga by the mere touch (sparsa) of Lord Rama’s Hands, is

narrated hereunder

When Lord Sri Ram along with the army of monkeys (vanara

sena) was approaching to invade Lanka, He came across a hurdle

of crossing the sea waters. With no other option, the army of

monkeys (vanara sena) started constructing a bridge over the sea

and they played a key role in accomplishing the work. At that

time, a squirrel intended to partake in the service of Lord Rama. In

that quest, it bathed in the sea, came to the shore, rolled in the

sand, approached the site of construction and there it shook-off

the sand particles stuck to its body. It was absorbed in repeating

the act, again and again. Lord Rama happened to observe the

marvel of service rendered by the squirrel. The love and devotion

with which the squirrel was serving, moved the heart of Lord Rama.

With overflowing compassion, He held the squirrel by His hand

and fondly caressed on its back with a gentle touch of His Divine

Palm. The very moment, by the Divine Touch (sparsa), three line

marks formed on the back of the squirrel. Since then, the lines

became a hereditary feature of every squirrel.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 145

“Ages may change,

as also the nature

but the heart of the Compassionate God

can never change”

It was because of the whole-hearted and sincere service

rendered by the squirrel, Lord Rama was immensely moved and

blessed the squirrel with Jnana and thereby entitled it for attaining

liberation (moksha). Sri Ramachandra, the Creator, incarnated in

the Krita Yuga, conveyed the essence of absolute truth to the world.

It is the very Form of Godhead who incarnated as Venkaiah Swamy

in this Kali Yuga. Like a Wish Fulfilling Divine Form, Venkaiah Swamy

offers His blessings to devotees. It is Venkaiah Swamy who

incarnated as the glowing auspicious form of Paramatma,

shouldering the burdens of His devotees in tune to “Bhakta

Bharavahaya Namaha”. Thereby, He engaged Himself in imparting

the nectarine wisdom (jnanamruta) in the form of impression of

His Divine ‘Hasta” (Hand).

By giving due respect to the yuga dharma (that is valid for

that Yuga through which the Jeevas can realize The Lord), Lord

Rama, the Supreme God, by his touch of hand has transformed

human beings into jnanis and purified them. Similarly, in the

Kaliyuga, Lord Rama incarnated as Venkaiah Swamy and by the

mere touch of His Hand exhibited the “Abhaya Hasta” as a visible

sign of protection, peace and dispelling fears and enlightened the

righteous persons with wisdom.

‘changes may occur in time

yugas may move ahead

universe may transform

But the Bhagavat tattva (gaining liberation from material

association)

Remains the same.

The Form of Highest Brahman is the one which is real, eternal

and serene at all times, and, itself is the Supreme Truth.

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ABSOLUTENESS(POORNAMU-THE STATE OF “LAYA”)

‘Poorna’ means, acquiring

absolute wisdom. This is ‘light’.

The one which is immature is

Ajnana i.e., ‘darkness’. It does

mean that the ‘light’ or the

‘darkness’ is pervading

everywhere. The all-pervading

‘Poorna’ is jnana which is the

Supreme Personality of

Godhead (Parabrahmamu). And,

it is the Supreme Soul (Paramatma). It is Paramatma, who is the

all pervading, at all times and by all means. And, it is He, who is

the base for the entire creation (Sristi). It is the absolute reality

(Brahmamu). The eternal truth itself is what is called ‘absolute’.

From that absoluteness, this absolute looking universe has

emerged. Even though the world has emerged out of the Absolute

Reality (Poorna Brahmamu), it is neither eternal nor truth.

‘Poornamevavasishyate’ (that what is infinite cannot be

measured)

The “infinite” always remains infinite. Though it is infinite,

and from that if an infinite is removed, to the external world it

seems as if nothing is left. Even then what still remains is Brahmam

(the Supreme Reality). Since it cannot be totally removed, yet it is

full, it is Paripoorna and itself is Paramatma. And, it is He who is

glowing with perfection (Paripoornatwa).

Between untruth and uncertainty, a human takes birth after

going through different phases and different forms of birth. After

crossing all the hurdles, the individual has to ultimately merge

into the Supreme Being (Parabrahmamu). The individual, who very

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carefully treads the righteous path of living, shall ultimately reach

the goal. Such virtuous persons shall obtain liberation from the

cycle of Karma (birth-and-death).

It is said that… ‘Jnana devatu kaivalyam’ i.e., liberation

(kaivalyam) can be acquired through the means of wisdom (jnana)’’

If self-realization (Brahma Jnana Prapti) has to be attained:

1. ‘E’ Kova see sarva Bhootantaratma

‘Ekam roopam Bahudhayah Karoti

Tamaatmastham Enu Pasyanthi dheera

Steshaam Sukham Sasvatam Neta Resham

(Katopanishad)

Paramatma is God Supreme, existing in every atom and in all

living beings. He manifests Himself in several forms through all

the animate and inanimate creations. The one who reverentially

worships such Paramatma with the eye of devotion, shall experience

everlasting happiness, which none other can never-ever experience.

The divine energy that binds the entire universe on certain

principles, is itself called the great divine consciousness. And, all

the worlds are singing the glories of the Great Lord (Maha Prabhu).

2. Such people adore the Lord with steadfast devotion. Such

sadhakas wet the wisdom-like ‘wheat flour’ with the ‘liquid’ of

“Bhakti” and make it a nice dough. With that, they cook the loaf

(rotte) on “Gods Divine Name” (Bhagavan Naama) on the flames

of firewood called “selfless” action (nishkama karma). By eating

this roti, they will not face any spiritual confusion or delusion or do

they undergo the torments of hunger and thirst. Wherever they

be, the Form of God Supreme glows in their heart. This is possible

only by the blessings of a Supreme Master (sadguru).

3. Punya paape vidhooya nirjanah

Paramam Samyamupaiti

After realizing the form of Parabrahma, a Jnani deserts both

the virtue (punya) and sins (papa), become a purified one

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(nishkalanka) and merges with the Supreme Cosmic Spirit

(Parabrahma).

Paramatma who is the Absolute Parabrahma, incarnated as

the soul of the universe (purusha) in the name and form of Venkaiah

Swamy and shone like Lord Shiva. He turned ordinary jeevas into

blessed ones and bestowed them with the fortune of salvation. In

the Kali Yuga, to liberate people from the affect of Karma, He blessed

the people with three divine offerings viz., Abhayamudra (srishti),

Abhayahasta (stithti) and Poornamu (laya) through the yoga of

action (karma yoga).

In the first stage (Sristi), He offered Abhayamudra (gesture of

reassurance, blessing and protection) as equivalent to the Sree

Rama Raksha. Those who attained peace through the divine offering

have acquired the will power and spirit to station their mind in the

concentration of God.

In the second stage(Stithi), the Lord of the Universe

(jagadeesha) aspired to keep such people within His Divine Fold

with a determination to purify them. As the Commander of

Panchabhutas, Gurudeva Himself vowed to bless such people who

are bodily influenced by the five vital elements, with enlightenment.

Hence, the Commander of Nature (Prakriti), as part of representing

the panchabhutas, chose to bless the devotees with the five-finger

impressions of His Divine Hand (Abhayahasta). The fortunate ones

who received His blessings are freed from the worldly bonds and

they are bound to stay in the pious meditation of the Supreme.

In the third stage (Laya), the Godhead blessed the great souls

with the knowledge and wisdom of the Supreme Lord. With the

blessed boon, it is but certain that they acquire the virtue of

liberation.

Gurudeva is Paripoorna Parabrahma and the Supreme Form

of God. He disclosed the nature’s secret (srishti rahasyamu) through

the mode of impressions, by exposing the right hand palm

(Poornamu), which is more sacred than the five-finger impression

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 149

(panchanguli mudra) and Hasta Mudras of the past. In the third

phase, Gurudeva, the God-Incarnate in Human Form, aspired to

bless the devotees with the boon of liberation from the ties and

miseries of worldly life and to absorb them in His Own Self. In the

process He proved His command by disclosing the uniqueness to

the world about His absolute manifestation of God in a Human

Form on the earth (Poornavathara Tatwa). He demonstrated His

Absoluteness (poornatwa) to the world by dipping His Right Hand

Palm in the Nectarine ink and taking out impressions on paper

slips with that blessed hand. He even blessed the Jnanis with

enough wisdom and transformed them into absolute jnanis. And,

it is none other than Bhagavan Sri Sri Sri Venkaiah Swamy, the God-

incarnate of Kaliyuga, who blessed them with such an absolute

state.

The State of Absoluteness (Poorna stithi-Laya) :Poorna Sukhamu Poorna Jnaanamu Poorna Stithi

Mudra-Sristi, Hasthamu Sthiti, Poornamu-Layamu

Poorna Jeevithamu, Poorna Jnaanamu, Poorna Sukhamu or

Poorna Stithi

The state of reaching the absoluteness is the state of highest

bliss. For those who have reached this state, there is no further

stage to reach. This state itself is Moksha (liberation).

Our Gurumurthy, the Form of Holy Trinity, has created His Ever-

Protective and Assuring Hand Impressions. They are not mere

impressions of ink, but, blessings of Protection and Assurance.

Whoever worship them with utmost reverence in heart, Gurudeva

showers on them His Divine and Merciful Looks, which protect them

as similar to an eyelid which protects the eye. In the initial stage,

He created ‘Mudra’. Thereby, like Brahma, the Creator, Gurudeva,

bestowed virtuous people with a fulfilled life.

By blessing a fulfilled life, Swamy implanted Jnana in the

righteous people. He nourished the seed of wisdom and spirutuality

to take roots in them. Once the sprout grew, to ensure that it

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keeps growing day-by-day, Gurudeva would bless it to become a

big tree. He would see to it that His blessed devotees tread that

path with the assuring and protective impressions of His right hand

palm (abhaya hasta mudra); through which means He bestows them

with wisdom. In this second stage, blessing them with absolute

wisdom, He became their cause of providing ‘assured protection’,

like Lord Vishnu, the Preserver.

In the third stage, Gurudeva, the Absolute Parabrahma, as

part of offering absoluteness (poorna stithi) to the universe; with a

glowing orb around His Divine Form, like the sun surrounded by

the red orb at the sunset hour, He bless His revered devotees with

Poornamu (absoluteness). Gurudeva - the Creator, Protector and

Destroyer - by bestowing highest bliss, merged them in His Divine

Form and thereby became the cause of His Holy Trinity Form.

This way, He gave the message by initiating great acts in three

stages, viz., Mudra (Sristi), Hasta (Stithi) and Poornamu (Laya).

Since humans are always surrounded and influenced by illusions

(maya), Gurudeva did not give a scope to the human wit to realize

His Divine Form of Maheswara (Lord Shiva). Those who realized

His Divine Form that He in fact is Madhava (god) and not Manava

(human); He not only stood by them but as well protected them at

all times and at all places. Thereby, He justified the objective of

His incarnation.

As such, Gurudeva, the God Supreme, demonstrated to the

world the core meaning of His great and divine act of offering the

Ever-protective and Assuring ‘Mudras’. He blessed Mataji

Tulasamma with absoluteness for the selfless service rendered

and the motherly love she showered on Him. After blessing her

with a highest form of bliss, and a state of absoluteness, He

absorbed her into Him and thereby accomplished the divine task

of Maheswara (laya -the destroyer). The Form of Perfect Glory

(Paripoorna Parabrahma) is our Gurubrahma Bhagavan Sri Sri Sri

Venkaiah Swamy.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 151

The one who creates, protects and destroys is Gurudeva, the

Paramesha. He is the Trinetra (three-eyed God). The Trinetra with

a Divine Third Eye, in fact, incarnated on the earth as Venkaiah

Swamy.

THE SUPREME WITH THE THIRD EYE

(TRINETRUDU)

To accomplish the objective of His incarnation as the Eternal

Spirit on the earth, God Shiva, the Compassionate three-eyed Lord,

undertook the task of cleansing the sins of the sinners, inculcate

virtue in the righteous and inspire the blessed ones towards divinity.

Whenever Gurudeva visited Nellore, He used to frequently visit

‘Guru Nilayam’ and sanctify it with the dust of His Sacred Feet.

One fine morning during the year 1978, while Gurudeva was

sleeping at ‘Guru Nilayam’, a thought sprang in the mind of

Padarenuvu to take a photo of Swamy. When this was submitted

through disciple Gopalaiah, Swamy slowly woke up from the bed

and said, “ayya! Venkatramaiah! Will you take a photo, Will you

take a photo’. So saying, Swamy firmly sat looking at the

photographer who was standing opposite to Him. The photographer

took a photo and followed it with another. When he tried for a

third photo, Swamy ordered “It’s enough”.

What a wonder! What a miracle of miracles ! When the

negative was developed? A marvel of marvel and a wonder of

wonders has unfolded. That is, Gurubrahma exhibited to the world

through the photo, His Third Divine Eye, visibly stationed in between

the eye brows. This is the third eye (trinetramu). Such an amazing

divine eye, if had darshan by normal human eyes and if the sacred

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi152

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 153

five syllable mantra ‘Sri Sri Sri Venkaiah Swamy Sharanam’ is

constantly recited by heart, how blessed will be our lives !

I narrate hereunder a true incident which was exhibited to

the world by Gurudeva, the Nectar of Love.

Those were the days when Gurudeva was

engaged in performing His divine rituals

in Panchalingala Kona in the company of

His disciples. Mataji Tulasamma was not

only serving Gurubrahma but also other

disciple group. At that time, on the

request of disciples, the Architect of the

Universe (viswakarma), the Supreme

Cosmic Spirit (parabrahma) and the

Absolute Master (gurubrahma) not only narrated Mataji

Tulasamma’s past birth, but also her future.

Doubts of disciples - Saying of Gurudeva

Disciples : Swamy, what might be Mataji in her past birth ?

Guruswamy :

1. Ayya, she was a saint in her past birth.

2. By missing the worldly track she came this way.

3. Now onwards she need not come to this world.

4. This is the mother’s last birth

These are the words uttered by Gurudeva - blessed was the

revered disciple Mataji Tulasamma.

As per the saying of Bhagavan, the virtuous woman was

blessed with moksha (liberation) as well as the state of

absoluteness. After Gurudeva left the mortal world and left for

His actual abode of heaven, six months later, Mataji Tulasamma

left the world and merged with Gurudeva, the head of Anda, Pinda

and Brahmanda. (Anda is the combination of Padartha (matter)

and Prana (life principle). Pinda is that which is born out of the

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mother’s womb. Ultimately, they both merged into one with the

Brahmanda). In witness thereof, I narrate a true fact to the

devotees. Gurudeva left His mortal coil on Tuesday afternoon, the

24th of August, 1982. Mataji Tulasamma reached the abode of

Guruswamy on the evening of Friday, the 4th February, 1983. Many

devotees attended and watched the funeral of the revered devotee

at the sacred place of Golagamudi Ashram where her mortal body

was confined to flames. The very night, a glow emerged out from

the place where her body was confined to flames and straight away

moved to the edifice erected over the burial place (Samadhi) of

Gurudeva, the Heavenly Father’s Love Lap, and merged with it.

Merging of the Jeeva (individual soul) with that of Jeeveswara

(the Supreme Soul) is called Poornastithi (absoluteness). By the

divine grace of Gurudeva, the merging of Mataji Tulasamma’s soul

with that of the Supreme Soul at Gurudeva’s Samadhi place was

witnessed by His revered disciple Sri Guravayya.

When the righteousness people felt worried that “truth” and

“dharma” have lost their track in this Yuga, then, Gurudeva, the

Absolute Form of Truth, displayed what is ‘truth’ to the world. He

therefore demonstrated the ‘truth’ that He Himself is the Form of

Brahma, Vishnu and Maheswara (Holy Trinity). Those who read

the sacred life history and the divine teachings of Gurudeva and

whoever even listens to them attentively, they are bound to receive

the protective blessings of the Eternal Soul, Paramatma. This is

true. Righteous people, who, by reciting the Truth-Incarnate’s Name

(Gurudeva) and tread the path abiding by His Divine Sayings; alike

Mataji Tulasamma, they shall also reach the state of absoluteness

and merge in the lap of Heavenly Father, Gurudeva. This is the

truth of the three ages. Whoever contemplaes on this fact with a

compassionate heart, they shall become sacred. This is what the

author intends to convey.

Mudra Hastam Poornamu

Sristi Sthiti Layamu

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Naadu vosangina moodu mudralella

Trijagambulalo’ Trimoorthulaguchu

Trikaalamulalo Trisandhyalalo’

Sristi Stithi Layamula bhangima la nithya bhakta janulella karuna thoda

Mudra, hasta, poornamanu, naamadheyambulatho prasiddhi ganchaga

Guru karuna vaarnidhuly viraajille

Aviye nella bhakta janulakella abhayapradaalu

Aviye nella veda vedanta tatwa satyaalu

Aviyu nella Bhaaratha, Bhaagavatha, Raamayanaalu

Aviye nella Bhaarataavaniki nityaneerajaanaalu

Meaning: The Triple Forms of divine ‘Mudras’ offered by

Gurudeva represent the Holy Trinity of Gods; in all the three

divisions of time; i.e., birth, state and absolution. By naming the

Triple Forms as ‘mudra’, ‘hasta’ and ‘poornamu’; Sadguru’s

compassion became ocean alike. These Triple Forms of ‘Mudra’

are the All-Protective and Assuring blessings to the devotees, who

seek His Serene Shelter. This is a bare truth. A ‘mudra’ is as sacred

and as powerful as the holy epics like Maha Bharatam, Bhagavatam

and Ramayanam. They are the most adorable ones and no less

than the waving lamps of this nation, “Bharata Desam”.

THE HISTORY OF GOLAGAMUDI

Bhagavan Sri Sri Sri Venkaiah Swamy visited Golagamudi for

the first time during 1952 and sanctified the place. He was

accompanied by revered disciples Sri Chalama Naidu, Sri Poli Reddy

and Sri Lakshmaiah Naidu. How great the sacred place Golagamudi

is - Swamy chose as His own Home. The place was sanctified and

purified by the most sacred dust rolled from the Holy Feet of Swamy,

the Paramatma Incarnate. How much sanctity Golagamudi is going

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to attain in the coming days! In the first year, Swamy visited

Golagamudu only once, followed by two times in the next year.

Afterwards He began visiting the place once in two or three months.

Swamy, the Creator of the Universe, was always engaged in His

divine activities and was constantly on the move to whatever place

He intended to go. He usually puts His stay on the outskirts of a

village or under the trees or at the temples or at the sea shore; till

such time he accomplishes His divine activities and intends to

move. The strength of the theory that Gurudeva sanctified

Golagamudi during the year 1952 is based on the age of Smt. Veluri

Subbamma, daughter of Sri Kuchi Narasappa Naidu, the revered

disciple of Gurudeva.

The age of Smt. Veluri Subbamma during the year 1987 is 53

years. Hence, her year of birth can be concluded as (1987 (-) 53

years) i.e., 1934.

She came to Golagamudi from Nagulavellaturu during her 17th

year i.e., 1934 + 17 = during the year 1951

She got married during her 19th year i.e., 1951 + 2, i.e., during

the year 1953.

Gurudeva’s first visit to Golagamudi as well as the period of

gap between revered Subbamma’s arrival at Golagamudi and her

marriage 1953 (-) 1 year, i.e., during the year 1952

At the time of Gurudeva’s first visit to Golagamudi, the Home

of All Sanctity, there was no prominence for that village. It was a

small hamlet located at an interior place and there was no transport

facility even. The village is surrounded by thick forests, mostly

with leafy milk hedge trees (Bonthajamudu, botanical

name: Euphorbia nivulia ). The small village is not even having

pathways and is unknown to the external world. The village is full

of stones and pebbles with small mud-built houses, lots of cattle,

sheep and goats. The villagers are hard-working and their source

of livelihood is agriculture. They solely rely on the natural rainfall

to meet their seasonal crop requirements. And whatever crop yield

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they produce through hard work, it is the same stock of food on

which they survive. To the north of the village stands a small

Hanuman temple, with a water pond just behind it. The pond is

used by the villagers to meet their cooking, drinking and cattle

needs. The villagers have to walk seven miles or else travel by a

bullock cart to go to Nellore town to procure their domestic

necessities. It is a deserted place surrounded by thick forests,

lacking all basic facilities, apart a place unknown to the outer

world. Gurudeva, the Supreme Sadguru, put his Sacred-Feet on

such an unusual and unknown place. And, such a village has now

become a holy place and became familiar all over the world. The

name ‘Golagamudi’ is now ringing and echoing at all the four

corners of the world. It is merely by the divinity-instinct of the holy

dust particles that rolled on to the parched land from the Sacred

Feet of Venkaiah Swamy; Golagamudi has become a prominent

pilgrim centre (punya kshetra). The Paramatma Swaroopa who

gave His physical presence at Golagamudi, the Chosen Place of

Heavens, has now become a most sacred and prominent place.

And, the holy place where the rectangular marble-clad edifice was

erected over the mortal body of Swamy (Maha Samadhi) has

become a refuge to lakhs of pilgrims. Miraculously they are getting

rid of their ailments and troubles which constantly harass them.

The place is resounding with devotees chanting the Divine Name

of Gurudeva, where food is also served everyday (nityannadanam)

to the devotees.

Time and again it’s proved that the places sanctified by

incarnate forms become glorious and holy. The sacred places are

bound to have ever-lasting significance till the universe exists. The

Form of Absolute Truth, Gurudeva, who sanctified the place, became

a destination for the saints, noble persons and the suffering people.

It is the divine sport (leela) of Gurudeva, the Ultimate Refuge, to

shield the shelter-seeking devotees and to liberate them from the

hassles of worldly affairs. Listen, O listeners! I shall narrate such

acts of a divine personality in human form, Bhagavan Buddha, to

the devotees.

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During the sixth century BC, Bhagavan Buddha visited

Pataliputra (now Patna), a place, unfamiliar at that time. After

visiting the place, He described it’s prominence … ‘as long as noble

people live, Pataliputra will flourish in all respects and it would

become a business centre and a capital city’. As said, after two

decades, Pataliputra became a capital of the vast kingdom of

Chandragupta Mourya. It also became a familiar capital to the

kingdom of his grandson, King Ashoka.

Because of the blessings and sacred presence of Bhagavan

Buddha and by placing of His Holy Feet on the land, the place

became so prosperous and familiar. It acquired unique prominence

by just a single visit of Bhagavan Buddha. If such is the instance,

Gurudeva visited Golagamudi, the Abode of Ever-New Joys,

innumerable times to demonstrate His Divine Presence. After

wandering across the world, He frequently come over to the place

for resting. In His routine actions, He often engaged Himself in

performing Yajna rituals at that place. After performing the rituals,

He would go on His normal wanderings. Not just that ! While

displaying the last voyage of His life to the world, the God-Incarnate,

reclined in a lively posture as similar to Sri Maha Vishnu. The place

where Gurudeva reclined, the fragrance of eternal serenity has

spread all over the place. It is prompting everyone to forget worldly

miseries by its ever-protective fragrance and radiance. What more

can that place be, except the “Abode of God in Kaliyuga” (Kaliyuga

Vykunta). Even the holy relics strengthen the fact that there exist

the Vykunta, the Abode of Gods. Righteous people create

imaginative Vaikunta in the skies of their heart and aspire to dwell

there. For such people thirsting for a divine goal, Gurudeva, the

Asylum of Devotees, established a similar Vaikunta at Golagamudi.

For this, their delight is inexplicable and the lives of such people

who visit the place are indeed blessed. It is for the sake of such

revered devotees, Parameswara incarnated on the earth as

Gurudeva and consecrated Himself at that sacred place. He made

it evidently memorable to the universe that, He, in fact is the Form

of Holy Trinity. Narrating the glory of such incarnate person, who

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bestowed us with such an amazing virtue in this yuga is

undoubtedly the primary objective of us all.

There’s no doubt, Golagamudi is a place of divine glory and

auspiciousness where Gurudeva dwells in the deity form of God.

We do not know as to how many great saints and others visit that

place to have a glimpse of the All-pervading God. In such a case,

why the blessed place Golagamudi, the Abode of Liberation, should

not be compared with that of Lord Sri Krishna’s Brindavan. By the

presence of compassionate Lord Krishna, all living beings in and

around Brindavan have been blessed. Similarly, Golagamudi, the

Cosmic Place of Love, cannot be deprived of such a virtue, for

Gurudeva dwells at the place. The fortunate pilgrims who crave

for Paramatma’s darshan cannot go away without worshipping His

Comely Form. There, the great sins of past births of the devotees

are bound to perish. Gurudeva Himself declared about Golagamudi,

‘in the coming days there won’t be as little a space even for a cow

to stand’. He foretold that Golagamudi, the Shelter of the Suffering-

lot where delusions get destroyed, will be crowded with devotees

and pilgrims and there will be no vacant space as such, in the

future. Can there remain any trace of darkness before the Sun? At

such a sacred place where devotees come in great number and

virtuous people frequent, there blows the wind of eternal

knowledge (jnana) which drives away the darkness of ignorance

(ajnana). Such a place illumines like anything. Such is the glory

abound that surrounds Golagamudi, the Nectar of Hope. It’s the

marvel of Bhagavan Sri Sri Sri Venkaiah Swamy’s Grace. This is the

history of Golagamudi where the ‘Ashram of Venkaiah Swamy’

exists; which, I (Padarenuvu) humbly present for the benefit of every

devotee.

Y

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THE HISTORY OF GOLAGAMUDI ASHRAM

In those days a noble house-holder was living on the sacred

land in his small house constructed in the south-west corner of the

village. For the livelihood of his family, he used to sell betel

leaves(tamalapakulu). His pious name was Narasaiah. Because

of his profession of selling betel leaves, he is called as

Tamalapakula Narasaiah. Despite living in dire poverty, he was

having a big family viz., wife Eswaramma, sons Eswaraiah and

Naraiah, daughter Eeswaramma and a grandson Eeswaraiah. His

earning through betel leaves business was very meager. With a

big family and meager income, he was unable to meet the dire

necessities to run a family. Hence, he engaged his two sons in the

service of Mataji Tulasamma at Penabarthy to look after their

agricultural fields. In turn Mataji took care of them. Even then,

Narasaiah was either able to meet his family requirements or could

satisfy their basic necessities and was persistently facing untold

sufferings. Troubles of those suffering in poverty are inexplicable.

It is quite common for relatives and near and dear ones to look-

down such house-holder who is struggling in dire poverty. It is but

a play of the Poverty Goddess to create unrest amongst family

members in such of the houses. Sri Narasaiah, despite facing

insults and irritants with utmost patience, kept on sailing in the

stormy ocean of samsara. All his efforts to overcome the situations

failed. Having felt tired of worldly life, he searched for other ways

and means. Ultimately he came to a conclusion that meditation on

God is the only divine remedy to get rid of all the worries of a

doomed life. Staying in the thought and service of God, Sri Narasaiah

decided to get rid of the inevitable miseries of past actions and to

lead a peaceful life hereafter. He felt it a primary need to keep

away from the bondage of samsara and strongly resolved to

implement his plan of action in word and spirit. During the year

1955, Sri Narasaiah broke the bonds of samsara and got absorbed

in meditating on God. Here, one should understand the eternal

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truth that … ‘it is from a certain place, all living beings originate on

the earth, and, it is to a certain place they ultimately reach at the

end’.

Explanation: The origin of life for every living being is the womb

of its mother. All creatures originate into the world from there

only. This is the only passage for every living being to come enter

the world. That means, this is the only passage for every jeeva to

enter the world. So also, the place where all jeevas ultimately

reach after death is one and the same, i.e., the ‘graveyard’. If at all

an individual intends to reach the abode of God, he should acquire

total merit (punyaphalamu) by the fruit of meritorious deeds. Such

people are blessed by the Ruler of the World to reach His Holy

Lotus Feet.

Sri Narasaiah, the noble person, who is in search of self-

realization, has come to a conclusion to have a true companion to

accomplish his task. He explained in detail what he had in mind

and about his plans to Sri Pullaiah, a native of Anikepalli village,

who is a well-mannered and spiritual person. In the process, both

of their views matched. Without any delay, they undertook the

task of constructing a small ashram with the help of the villagers

on a sacred land outside the village. Chosing the path of knowledge

and devotion, they started to lead a new and peaceful life at that

place. Constantly reciting the Divine Name of Gurudeva, they both

planted trees around the ashram and ensured their growth with

utmost care by watering them from the adjacent stream. They felt

satisfied with whatever alms they were offered by the villagers in

the course of their Biksha. In that peaceful atmosphere, they forgot

whatever tiredness they had undergone by their hard work. By

stationing God Mahesh in word and thought, both of them were

leading a spiritual life, filled with joy.

The great persons who undertook the grand task of planting

trees at that time, those trees have now grown big in the new

ashram. Thereby, the trees are providing shade and shelter to lakhs

of devotees who visit and travel that way.

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The basis of proof for saying that the ashram was constructed

during the year 1955 is based on the age of Smt. Veluru Subbamma.

It was during the 21st year of her age that Sri Narasaiah and Sri

Pullaiah have constructed the ashram.

Birth of Veluru Subbamma - 1934

+ 21 years of her age - 21

1955

The old ashram was constructed 27 years prior to Maha

Samadhi of Gurudeva, which took place on 24.08.1982. Even as

per this calculation (i.e., 1982 (less) 27 years = 1955) we can

conclude that the construction of the ashram was taken-up during

1955. In those days, Gurudeva used to visit Golagamudi now-and-

then during His wanderings and after staying there for a few days,

He used to leave the place and continue His wanderings. Gurudeva,

the God in Human Form, sanctified the place with the sacred dust

of His Feet. He would visit such places where devotees and

suffering people thirst for his darshan and blessings. Upon having

His darshan and blessed by the Divine Grace of Swamy, devotees

feel delighted with a feeling, ‘can there be a more virtuous occasion’.

Gurudeva’s objective is to provide a fruitful spiritual state to such

treasured devotees. To wipe-off the effects of past actions (Karma)

of such devotees, He would visit their houses and meditate in a

state of ‘hamsa’. Thereupon, He gets engrossed in calculating the

Creation’s positioning and stays absorbed in the divine act of

placing the ever-protective and assuring hand impressions (abhaya

mudra) on paper slips. Karma Yoga (the spiritual path of action)

alone is the alternate option to wipe-off the effects of Karma.

Gurudeva has not only put-it in practice but as well exhibited it to

the external world.

‘Sadhoonam darshanam punyam pavitram papanashanam’

The Vedas have stressed that, by having darshan of great

saints; not only the accumulated sins will perish but virtue and

sacredness shall also be acquired in their lives. With His presence,

Gurudeva, the God Supreme, sanctifies the place as also its

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surroundings chosen by Him. Every atom all around shall rejuvenate

with divinity. It is the wish of Godhead. In such a charged

atmosphere, people who render selfless service to the Divine

Mother Gurudeva, not only will they be saved from the gallows of

life-death-rebirth, but will be blessed to attain moksha i.e., ‘punarapi

jananam punarapi maranam’.

During the Dwapara Yuga, there lived many a great person

who had close acquaintance with Lord Krishna. But, it is

Bhishmacharya alone who at first understood the Krishna Tatwa.

In this Yuga, it is Sri Kuchi Narsappa Naidu who acquired such a

merit in grasping Venkaiah Swamy’s philosophy of self-realization.

The blessed people who were showered with Gurudeva’s

Divine Grace, they used to provide shelter and serve the food offered

as consecreted offerings to Swamy and His disciple group. They

were so alert in providing their services to Gurudeva that they do

not want even a bit of Gurudeva’s fortunate blessings slip their

hands. And, whatever merit they are likely to be bestowed with,

they compete to procure it individually without giving scope for

others. Whatever selfless service they rendered to Parameswara,

their lives were suitably rewarded. To grasp such meritorious

opportunity, several great people waited impatiently. The divine

leelas of God, no doubt are mysterious and beyond human grasp.

Devotees who are spiritually enlightened and thirst to dwell under

His Divine Refuge, Gurudeva, at times would keep away from them,

as if He did not recognize them and as if they have no scope to

reach Him. Whatever external actions Gurudeva demonstrates at

times, presuming all of them as real, is like day-dreaming.

It is the responsibility of the Creator to ensure that each

individual carries out the entrusted work with total responsibility.

This principle of dharma is the other name of ‘God’. With the

blessing of such a God, any impossible task will become possible.

In turn, the burden of shouldering the welfare of the devotees will

be invisibly borne by Him. This unique process is undertaken by

Bhagavan. At times, Gurudeva, the God of Gods, would similarly

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respond to some devotees, yet, His Love and Compassion towards

them is a part of His leela to uphold the morals and ethics of

dharma.

In accordance with the merits earned during their past birth

and the earlier bond they had with Gurudeva, some virtuous people

got the privilege to stay in His presence. To assure them of His

protection, Gurudeva used to visit their places, sit in the open yards

at their houses and carried the required rituals. Since they took re-

birth on account of merits earned in thier past-births, they had a

chance of serving Gurudeva, the Commander of the Universe. But

due to the strong influence of Maya (illusions) of Kaliyuga, they

could not recognize the God in Human Form. Not only that they

failed to recognize Him but unfortunately they humiliated and

abused him at times. Since Gurudeva is untouched by worldly

pleasures-sorrows-luxuries-relationshps and since He is above ego

and pride, He is not at all offended. Without showing any concern

for being ill-talked or ill-treated, He used to make efforts to make

them devout and pure with His merciful looks. He was just like a

flowing river that just keeps on flowing without showing any concern

for anything that comes across its way. In such a way Gurudeva

gets Himself absorbed in performing the Divine Rituals. He used

to shower love and concern even on those who ill-treated Him.

Apart, during critical or grim situations, Gurudeva would smilingly

leave the place after accomplishing His task. Those who are tied

to the shackles of ignorance and those enveloped within the worldly

illusions; considering their past and present merits of life,

Gurudeva’s primary objective is to enlighten them and ensure that

they are blessed to tread the path of Moksha.

Sloka :

“Avishpanna samadistu Parabrahma Pralabdhavan

Yadyantaraya doshena duhyathe hanya manase

Janmantharairasyanato muktih purvaragni dagdha karmachayo chirat”

(Vishnu Puranam)

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Explanation: A person who wants to attain Brahma Sayujyamu

(merging the jeevatma with the divine) by practicing Yoga, he would

acquire enough power and wisdom to acquire it. He may not fulfill

his desire due to sins accumulated in earlier births. But, with the

task remaining unaccomplished during the past birth (janma

samskara), he will once again practice Yoga and gains enough of

knowledge through which he can become perfect. By acquiring the

knowledge of self-realization he will be relieved from all worldly

bondages. If he could get Yogasiddhi in this Janma (present birth)

itself, his merits and demerits will be reduced to ashes by the

Yogaagni and very soon he shall attain Brahmatva.

Gurudeva was wandering all around, untouched by desires,

showering love on everyone, extending love even to those who

hate him and wherever He went, He shared what is good with others.

Considering the acts of the ignorant and foolish persons, revered

devotees with mournful looks submitted their heart-felt concern,

saying, ‘Swamy, even though they behave foolishly with You, You

are still visiting their homes”. With a giggling smile on face,

Gurudeva affectionately replied, “Ayya, if they speak foolishly or

not, we have to accordingly discharge our duty”.

Sloka : “Na priyato’ vardhamaano’ na kushyati

Nyno dwijati marena’, jeevane’ naabhinandati”

A jnani will not feel contented for being worshipped. He will

neither express his anger on being abused nor would he have any

fear of facing death. He will not be lured either by desires or by

pleasures of life.

Gurudeva used to wander in and around the surroundings of

Golagamudi, a Spring of Compassion. He would stay with the

righteous and virtuous people for some days and after blessing

them according to their merits, He would move to another place.

Without staying for longer periods at any particular place, He would

wander here and there. After several such wanderings, He would

finally reach the ashram of Sri Narsaiah and Sri Pullaiah, the revered

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disciples leading a peaceful life by reciting His Divine Name. In

that serene atmosphere, Guruswamy absorbedly sits before the

Holy Fire by partaking in the divine rituals. With Gurudeva’s

presence and by the rituals performed by Him, the place became

sacredly charged and secured utmost divinity. But people enveloped

in worldly illusions cannot grasp this divine wonder. Those who

could realize the significance of the divine place and those who

served Swamy, their lives became blessed indeed.

Sri Narsaiah is one such fortunate and meritorious person who

was able to spend five full years in the service of Gurudeva by

totally absorbing himself in recitation of His Sacred Name. That’s

why, Gurudeva, the Soul of the Universe, detached him from the

illusory world and allowed him to acquire more knowledge to realize

the ultimate reality.

“Satyam jnanam anantam brahma”

True, Consciousness, Infinite OR

Brahma is undivided, it is truth and knowledge.

Merging of the atma with that of the divine life material

(Brahma Padardha), is equivalent to merging of the individual soul

with that of the Supreme Soul. To recollect such a thing, Gurudeva

ensured that such a resolve sprout in Sri Narasaiah (during 1960)

to visit sacred places. Having left the ashram, the whereabouts of

Sri Narsaiah are a mystery till date. Gurudeva wished that Sri

Pullaiah should stay in the ashram itself and thereby blessed him

with the fortune.

After a five-year period, the ashram constructed by Sri

Narsaiah and Sri Pullaiah (during the year 1955) became a

dilapidated structure and was unfit for living. Tulasamma, the

revered devotee of Swamy, wanted to re-construct the ashram. A

wise person, without any delay would commence a righteous work.

Gurudeva, the Absolute Form, is absorbed in performing His Divine

rituals. Gurudeva is neither having basic amenities nor any shelter.

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For the sake of Swamy’s welfare, Mataji Tulasamma ensured

immediate dismantling of the dilapidated ashram and began the

work of constructing a new ashram. The goddess-like-mother was

able to finish the work of foundation with stone admeasuring three

Ankanams (one Ankanam is equal to 72 Sq. Feet) of total plinth

area. The big pond adjacent to Sri Prasannanjaneya Swamy temple

is utilized as a life-source not only by the villagers and wayfarers

but also by the dumb animals. Whatever it be, water is very

essential for every being. To ensure that there won’t be any water

shortage in the future, she resolved to undertake digging of a well.

The construction work of new ashram was completed in the

year 1960. To ensure that there won’t be any water scarcity at the

ashram, she firmly resolved to accomplish the task. She offered a

donation of Rs. 600/- to ensure that the work of digging a well is

undertaken immediately.

Tulasamma gave six hundred rupees to Sri Narsappa Naidu,

the beloved disciple of Gurudeva and told him to begin the work.

Sri Narsappa Naidu obliged her and made preparations. In the

process, he sought the help of Vaddi Venkataiah, a resident of

Tikkavarappadu, who is familiar in that field to accomplish the

welfare work of digging a well. Without looking back, Sri Vaddi

Venkataiah took a wise decision to undertake the work.

The satsankalpa was inspired by pure-hearted Tulasamma

The satkarya is entrusted to the noble person Sri Narasappa Naidu

To accomplish the satkarya under the guidance of an expert

It was accomplished under the supervision of Vaddi Venkataiah.

The one who implanted the thought of inspiration for initiating

satsankalpa, executing of satkarya and accomplishing of satkarya

is, ‘the Universal God, Gurudeva’. It is by His Grace that they came

together to carry out the task. And, He chose to commence the

work with His own Hands. Gurudeva, the Form of Mahesha,

initiated the auspicious work with His own hands by taking out the

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mud and lifting it in a tatta (a saucer like tool meant for lifting

mud).

What a wonder – surprise – delight – the Supreme Being

Himself initiated the work. The resultant outcome is definitely

beneficial to all living beings, till such time the universe exists.

And, the water of the well is still utilized by lakhs of people.

In the new ashram built by Mataji Tulasamma, where earlier

existed the old ashram of Sri Narasaiah and Sri Pullaiah, Gurudeva

spent a few years by performing holy fire rituals (homa gunda) to

please the Fire God. With such rituals, He prevents the natural

calamities and visits such of the places which He feels appropriate

to accomplish His objective. He blesses the devotees at those

places and moves on His routine wanderings. Ultimately He reaches

Golagamudi, the Warm Love-Lap.

By virtue of past birth merits, Sri Sesha Reddy, a native of

Mitatmakur, Gudur Taluq, Nellore Dist., was freed from the bonds

of samsara and was in search of Gurudeva, the Most-Auspicious

Form. After roaming several places he felt fed up. But due to the

strong suppressed desire, his mind was constantly engrossed in

finding Gurudeva. It is but the play of God, to put to test, such of

His true seeker. A small child may run around only for a while, but

if he continues the act without a break, he may faint. And, it takes

a long time to bring him back to normal. After concluding that His

seeker Sri Sesha Reddy is totally absorbed in His search, Gurudeva,

the Cultivator of Love, decided to reveal His stay. There is no place

Sri Sesha Reddy did not visit and it is through some reliable villagers

Gurudeva passed the information about His place of intended stay.

With a firm resolve to unfold the secret of what he heard, he came

to Golagamudi, the Supreme Spirit Power, where Gurudeva was

staying at that time. On seeing Gurudeva’s Divine Form, his heart

overflowed with boundless joy and melted down with emotion. With

loving devotion he immediately prostrated in the dust at His Holy

Feet. Gurudeva fondly touched him with His hand. Instantly all

the doubts and anxieties which shrouded him, got dispelled.

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Gurudeva permitted him to stay with Him. In total surrender, Sesha

Reddy moved with Gurudeva during His wanderings. Constantly

reciting Gurudeva’s name in every thought and embossing His

Divine Form all over his heart, Sri Sesha Reddy gradually got close

to Gurudeva. After staying in the service at Gurudeva’s Holy Feet

and blessed by His Compassion, Sesha Reddy, now-and-then used

to go home and came back to continue his service. Tired of

materialistic worldly life, after some time, Sri Sesha Reddy decided

to stay at Golagamudi in the company of Gurudeva, the Form of

the Supreme Being. He constructed a small house, facing

eastwards, in an area admeasuring ‘five ankanas’, during the year

1962. In the same year he made arrangements for getting a well

dug. But, he stopped the work as there was no trace of water even

after digging the well to a depth of 24 feet.

With great faith and devotion Sri Sesha Reddy continued his

service to Gurudeva and passed time by staying in his small hut-

like house (kuteeramu). Whenever Gurudeva permitted him to go

on pilgrimages, he would go to all corners and at last will come to

serve at the Lotus-like Soft Feet of Gurudeva. In this way he spent

four years. During the year 1966, Sri Sesha Reddy wanted to tour

the country and desired to bequeath his kuteeram to Gurudeva. In

witness of the panchabhutas (five-vital elements), by performing

a ritualistic process of passing waters over his hand to Gurudeva’s

hand, Sri Sesha Reddy bequeathed his kuteeram to Him. For the

sincere and devout service rendered to Gurudeva and the blessings

showered by the God-Incarnate, Sri Sesha Reddy was acclaimed

and conferred with the name, ‘Sesha Avadhuta’. Imparting the theory

of Sadguru-Gurutatwa, he went wandering across the country.

Whenever he felt like having darshan of Swamy, without caring for

any sort of natural hurdles, wherever he is, he would go and have

His darshan. He is not only a revered devotee but a saintly person

who served Gurudeva, the Destroyer of All Obstacles. He finally

shed his mortal body during 1983 and left for the heavenly abode

in Balayapalli village (Venkatagiri Tq., Nellore Dist.). Our great

respects to the great person who acquired such unique merit.

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The kuteeramu of Sri Sesha Reddy constructed during the year

1966 became an old structure. Hence, dismantling the old one a

new structure came up there during the year 1982.

WHILE HAVING FOOD, GURUDEVA SAYING

‘EAT, EAT’ - WANT MORE, WANT MORE’

EXPLANATION: Anything on this land attains sacredness by the

mere touch of Gurudeva, the Supreme Sadguru. Now we are going

to know the marvel of Gurudeva’s leela as to how he prefers to

take food and how He displays it to the external world. Taking

food in hand, Gurudeva would say, ‘eat, eat’’ and follows it by

saying ‘want more, want more’ and putting food in His mouth, He

says ‘eat’, ‘eat’. Afterwards He would say, ‘is it enough’, ‘is it

enough’, and offers the remaining food to the Holy Fire (dhuni),

that was lit before Him. Gurudeva, the Peace Incarnate, Himself

knows as to how much time he spends in the process.

Explanation :

Shareeratraya vilakshanavastathraya sakshi panchakosha vyatirikta

sachidananda swaroopa pratyagathmundavaina neevu –

Satya jnanananda Swaroopa paramatmundanaina nenu -

Satya jnanananda Swaroopa paramatmundanaina nenu -

sachidananda swaroop pratyagathmundavaina neevu –

ee abheda vijnana drushti cheta nannu avalokinchuchu

jeevanmukthi sukhambunu anubhavimpumu.

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Clarification: The existing form (sakara) with the confluence of

five essential sheaths (pancha koshas) appears as a totally

enlightened body in a consciousness form (dehatma). If it is

compared with that of the other form glowing on par with the

Supreme Being, it is none other form than that of Gurudeva’s. It

can be ascertained that the ‘formless’, ‘nameless’, ‘attributeless’

Supreme Soul (Paramatma) exists with the five essential sheaths

(pancha koshas) in a human form i.e., Gurudeva.

The Panchakoshas (basically the interpretation of the existence

in the five essential sheaths of Kosha) are (1) Annamaya Kosha (2)

Pranamaya Kosha (3) Manomaya Kosha (4) Vijnanamaya Kosha

and (5) Anandamaya Kosha.

1. Annamaya Kosha (Physical Sheath): The baby is formed

with the combination of blood, sperm and through the sustenance

of food (annamu). The basic layer of the existence is built on the

basis of food and the baby will grow-up by the intake of food. This

is called Annamaya kosha (the food sheath). This kosha cannot be

an atma. Because the body cannot be there before birth or will it

be after death. Hence, Annamaya kosha is the necessary layer of

either existence or non-existence of an individual (jeeva).

2. Pranamaya Kosha (Pranic or Vital Sheath): Physiologically,

this is directly related with respiratory system, which is vital for

the body or existence. This sheath is formed with a combination

of five organs of actions and five vital airs. Thus, there is a

relationship between the atma and the Pranamaya kosha as it keeps

the Jeeva (individual) alive. Yet, this cannot be an atma. Why

because, the sense organs are activated by the vital airs and

tempted towards evil actions.

3. Manomaya Kosha (Mental Sheath): This forms the psychical

existence. The functioning of the mind and the role in shaping the

life are considered. This sheath possesses resolutions and

conclusions, distress and happy moods, desire, suspicion, anger

etc., and displays a person’s normal or abnormal mental condition.

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So this also cannot be an atma; for it remains untouched and

unscratched by worldly materials.

4. Vijnanamaya Kosha (Sheath of Knowledge): This is more

accurately related with consciousness i.e, the knowledge of reality.

Apart from the combination of five sense organs, it is combined

with Buddhi (intellect). This sheath prefers meditation and

contemplation, apart it fluctuates midst the yogi (saint) and bhogi

(seeking pleasures) attributes. It is because of these attributes,

there exist a relation exists between the soul and the sheath of

knowledge. Yet, this cannot be atma, for, atma is devoid of desires.

Hence, this Kosha cannot be an atma.

5. Anandamaya Kosha (Sheath of Bliss) : This is associated

with adoration, pleasure and delight. This Kosha is the root cause

of all ignorance. It derives not only enjoyment on procuring but

also experiences physical joy and happiness upon fulfilling the

desire.

The atma-borne three forms of Sat (truth), Chit (consciousness)

and Ananda (bliss) are evident in the sheath of bliss. Hence, there

exists a co-relation between the Anandamaya Kosha and the atma.

Even then, this cannot be the atma. Since the atma keeps on

glowing and remains untouched by the five essential sheaths

(Pancha koshas), the atma is distinct from the Pancha koshas.

Even though the appearance of the physical body comprising

of Pancha koshas and that of the Form of God-Incarnate Gurudeva

are one and the same, He is supporting the Annamaya kosha by

offering food. This is done with a purpose to enrich the remaining

four sheaths, viz., Pranamaya Kosha, Manomaya Kosha,

Vijnanamaya Kosha and Anandamaya Kosha. He is offering bliss

to the Anandamaya Kosha. Though the sheaths do not relate to

‘atma’ in any way; yet, they are co-related with the physical form.

Hence, Paramatma is speaking to them on this occasion. As such,

Gurudeva demonstrated to the external world about the extent of

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limits of Jeevatma’s existence within the blissful Soul of the

Universe (Paramatma).

O ‘jiva’, do you not feel hungry and crave for food now and

then. In the presence of everyone, Gurudeva was saying with the

jeevatma (individual self), ‘you eat - you eat without hesitation’.

Evaluating the extent of limit of jeevatma, He was saying, ‘is it

enough - is it enough’. So saying, Gurudeva, the Form of Fire God,

offers the remaining food to the Holy Fire before Him. Gurudeva is

the one who incarnated in this world as the Godly Form of Nature

(prakruti). He displayed to the world, the amazing event of

conversation between the individual self (jeevatma) of Nature

(prakriti) and the Supreme Being (Paramatma).

Significance: To establish the deep essence of truth, citing

examples is necessary. One should grasp the examples as they

are. They should not be misled between what is ‘real’ and what is

‘ illusory’. The delusions are likely to result in adverse

consequences. While comparing, there is a possibility of

similarities existing between two objects, but not with one object.

Clarification:Upamanamunu Upameyamuga,

In case, if an object is compared with another.

It should not be that, the object of – ‘Moon’; should not be

compared – with that of a ‘face’. Hence it is to be concluded that

the ‘moon’ is moon and the ‘face’ is face. This truth should be

realized.

We should not assume the image of a ‘face’ as that of a ‘moon’.

Similarly, the shape of a moon should not be deemed as that of a

face. We are attributing the features of ‘moon’ with that of the

‘face’. Hence, a ‘face’ cannot be a moon and a ‘moon’ cannot be a

face as well. We should not imagine in that way. It leads to

unwanted complications. The difference between the two is

presumed by individual attributes. We should take note that there

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does not exist any possibility to compare a single item without

another. Therefore, ‘truth’ cannot be compared with that of another

or through imaginations, for it is devoid of any form and comparison.

To establish ‘truth’ - ‘truth’ alone is a standing example.

The world is a not an exclusive place meant for pleasures. It

is a combination of joys and sorrows. Human nature is to discharge

all types of duties in the world. By discharging the permissible

duties in the world and feeling detached by heart, with the works

done, is the quality of the wise.

nahi kaschit ksanamapi

jathu thistatya akarma-krt

kaaryate hyavasaha karma sarvaha

prakruti-jair gunaih Bhagavad Gita, Ch. 3, 5th sloka

Every human is forced to act helplessly according to the

qualities he acquired from the modes of material nature. Hence,

no one can desist from doing something, not even for a moment,

because body is ever-active with the spirit soul.

There is no chance for a human being to stay idle even for a

moment. One has to work till he goes to sleep. Every work should

be done as if it is a dedicated in the name of God. Before going to

sleep, try to keep aloof from all worldly affairs. We are not aware,

at which moment sleep clouds us. Similarly, we are unaware as to

when we will wake-up from sleep. The entire world is an illusion,

which means, it does not exist at all. The ‘I’ness is also not eternal,

whereas, atma is immortal.

When Gurudeva said ‘eat’, ‘eat’, it does mean that the formless

atma ‘within’ (the atma ‘within’, without form) is being asked by

the atma sporting a physical form (the ‘external’ atma - with a

from). This aspect is purely ‘external’. The one who is asking the

atma ‘within’, is in fact the witness to Prakruti, the Eternal Spirit.

One who has self-control becomes an emperor of the universe.

He can overcome the influencing authority of atma over his body.

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Gu

rud

eva

wit

h H

is g

rou

p o

f d

isci

ple

s

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Hence, the truth is ‘atma’. That means, `for Prakriti this is a

visible truth i.e., it itself is Prakriti. Hence, what is ‘you’ is not

‘you’. You are the Prakriti. You are the witness not only to the

‘truth’, but as well to ‘Prakriti’. If you grasp this truth, you shall

become the Form of Absolute Truth i.e., the Form of Prakriti. If you

grasp it as the form of illusion, you will merely be a witness of

‘untruth’.

ARRANGING FOOD FOR THE

SERVANTS AND FOLLOWERS

DURING GURUDEVA’S WANDERINGS

Gurudeva would not stay for long at a particular place or at a

particular ashram. With an objective of universal welfare, He used

to wander in and around the surroundings of Kaluvayi village, viz.,

Kulluru, Rajupalem, Badwelu, Bellamkonda etc., which are a few

known places to quote. But, to pin-point the exact places of the

wanderings of the All-Pervading God is like attempting to put a

ladder to the sky.

‘‘No doubt should arise whether God is here or there

The All-Pervading Lord Vishnu, sporting a disc, wherever is

searched for, He exists there. Hear! O King of Demons’’

This is what Prahlada highlighted through a hymn. A devotee

may be a shelter seeker, a sufferer or a victim of circumstances.

But, whoever whole-heartedly craves with single-minded devotion

and faith, saying, ‘Swamy, you are our only savior’; enslaved, He

would see to it that such devotees are saved from the crisis. Yes,

not only then, even now and any day too, at any place, irrespective

of the distance factor, Gurudeva, the Provider of Shelter, would

appear before them in any form or even without a form and resolve

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the devotees’ problems. Such is our Gurudeva, the Form of Supreme

Self, who takes upon Himself their sorrows and sufferings. If such

is His Glory, can anyone on the earth have access to the wanderings

of such a divine personality? Devotees who had such experiences

and whose wants are fulfilled, they used to reveal Gurudeva’s

marvelous miracles with their near and dear ones. Day by day

Gurudeva’s name and fame spread to all corners. Listening to His

teachings-like-incidents and leelas, people became curious and

came in multitudes to have darshan of the Divinely Glowing Form.

Some aspired to become disciples of the Heavenly Father so as to

make their lives blessed. In this way, several people with several

desires were yearning to have darshan of Gurudeva. With that

quest, reciting His Divine Name, villagers used to impatiently wait

for Gurudeva’s visit to their places. They strongly felt that their

villages, homes and everything would become virtuous, once

Gurudeva put His Divine Feet in their village or at their places.

Thirsting for Gurudeva’s visit, they wait impatiently for His arrival

with a thousand eyes to experience the inexhaustible bliss.

Wherever Paramatma wandered and sanctified the places with

His Divinely vsits, a group of disciples and servants followed Him.

They used to derive utmost pleasure in serving at His Holy Feet.

Absorbed in that pleasure, the disciples boast that it is by the virtue

of their past birth merits, they were equipped with such rare fortune.

Not only the ever-watchful sishyas but the disciples and devotees

too, who approach for Gurudeva’s darshan and blessings were

provided with sufficient food and water. The place of His visit may

be a town, a tiny village, a forest or whatever it be, and whatever

time be it; Gurudeva would ensure that not even a single person is

left with hunger or thirst. The mystery remains unsolved as to how

so many people were fed and where from the food is procured.

Though aware of the amazing powers of Gurudeva, disciples used

to discuss amongst themselves the fascinating miracles, but, no

one ever dared to question Gurudeva, the Supreme Soul.

In those days, Sri Balananda Swamy, a disciple, was in the

service of Gurudeva. Like a son fondly and innocently asks a father,

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he questioned the Heavenly Father, ‘Swamy, there are so many

persons with us. It is mysterious as to how the massive food

requirement of so many people is met’? Gurudeva, the Incarnate

of Sriman Narayana, gently replied, ‘ayya, when we are following

the Goddess of Wealth (Gajalakshmi), can there be anything that

we feel lacking’. What Gurudeva meant is…

Gajamu, means elephant

Lakshmi, means Goddess of wealth

When Lord Sriman Narayana Himself descended from Vaikunta

(the eternal planet of the spiritual world) on to the earth with an

objective to free the living beings of His Creation (srishti) from the

shackles of worldly miseries; and, when righteous and pious people

follow the Heavenly Father; can there be any lack of food or water

for them? To ensure that such a situation does not arise, Lakshmi,

the Goddess of Wealth, came mounted on an elephant; leading

Swamy’s Lotus Feet to follow it. The disciples, devotees and

followers of Swamy may look in large numbers to the external

world. But for Goddess Lakshmi, the Mine of Wealth, it is not even

the hundredth fragment of a particle. When the Form of Riches

and Prosperity is paving a way for all of us, can there be a shortfall

of anything? This is what, Gurudeva, the Ruler of the Universe,

declared.

It is the order of the-then times in the Vaikunta for Lord Sriman

Mahavishnu to follow His Consort Goddess Lakshmi along with

other gods and goddesses to protect the entire creation. Similarly

in this Kali Yuga, Gurudeva, the Form of Sriman Narayana in Human

Form, was moving in an auspicious manner, following Lakshmi,

the Goddess of Riches and Prosperity, who was moving mounted

over an elephant. What shortfall of comforts can there be to the

large number of devotees, disciples and followers of Gurudeva,

who are as similar to the large group of gods and goddesses

(devaganamu) following Goddess Lakshmi.

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As an evidence to this, I (Padarenuvu) hereunder quote the

first verse from the second chapter of ‘Gurudevula Gitamrutamu’

…. “Jagannadamu Chesinadu ante nenu thechinanu”.

Jagannadham chesinadu, means, the whole world is pervaded

by Lord Vishnu. In that universe, ‘I’, the Form of Vishnu (Gurudeva),

incarnated on the earth for the absolute prosperity of the entire

universe.

Devotees who are following the Godhead, can they either

see or sense the external occurrences of the marvel of miracles!

Lakshmi, the Goddess of Wealth, is the ‘Form of Shakti’

(woman) and a blend of Divine Energy (shakti swaroopini) that’s

spread all over the universe. Lakshmi, means, ‘riches’ and

‘prosperity’ means ‘wealth’. The combination of infinite energies

means ‘siri’ - means infinite riches. Except for Gurudeva, who is

following the Foot-Steps of that infinite ‘siri’, who else can recognize

the amazing and heavenly sight? The impossible view of the

glorious phenomenon is made visible by Gurudeva. Even in the

forests He saw to it that food and water is provided to the devotees,

disciples and followers and ensured that no one feels the punch of

hunger and thirst. He Himself practically demonstrated to the

humankind about the significance of putting things into practice.

Though the devotees are unfortunate to miss the amazing view of

Gurudeva following the Goddess of Riches and Prosperity riding

over an elephant, but, by following the divinity acquired dust

particles of Gurudeva’s Foot-Steps, their lives became indescribably

virtuous. Revered are they really, blessed are those who recollect

their high merit.

Y

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GURUDEVA’S WAY OF DRESSING

Paramatma is the one who always shows concern towards

auspiciousness, a well-wisher of all living beings, protector of

morals and ethics of dharma (righteousness) and resemble a

normal human being. Apart, He appears to the world as if He is

untouched by worldly material. And, He is Parameswara, the

harbinger of universal auspiciousness in a human form. He is the

other Form of God. When He descends on the earth :

1. The sky looks clear and peaceful.

2. He looks as similar to the mother earth; be it the knowledge

of language or culture and customs.

3. He appears like the form of serenity and gently blows like a

breeze of auspiciousness.

4. He remains in a state of absolute peace, in a state of

absolute bliss, like that of a silent flowing stream.

5. He glows like the protector of devotees who surrender to

Him. But, for the wicked ones, He appear like a destructive fire.

With the combination of above five qualities, He descended

on the earth in a human form. That incarnation is the unfolding of

God. That God is none other than the Commander of Nature

(Prakriti), Paramesha. And, He is none other than our Gurudeva,

the Doer of All Actions. He is the one who is giving darshan in the

Form of Paramatma. He appears in many forms in tune with the

changing times and situations.

Though Gurudeva gave darshan as the form of God, at times

He creates an illusion by appearing as a very common man mingled

amongst the general public. Doing auspicious and beneficial things,

Gurudeva, the Fountain of Love, always seemed self-absorbed in a

serene and resolved state of mind. During His wanderings, He

ensured several changes to take place. While engrossed in blessing

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Gurudeva’s mode of dressing

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devotees with the Ever-protective and Assuring Hand Impressions

(Abhaya Raksha Mudra), Gurudeva used to sport a turban to His

head, wore a half-sleeve shirt over His body and a loin cloth (dhothi)

to the waist. In the view of the world, he may be one among a

crore, but as per the outlook in dress, He appears like any other

common man. Yet, He is the truly visible Sriman Narayana Murthy.

It is a lasting truth that, not only His way of dressing, but His way

of life is entirely different.

Only the revered devotees, spiritually enlightened persons

and those who possessed enormous merits of previous lives were

able to realize the Divine Form of Gurudeva.

Lord Sriman Narayana, who, in the Krita Yuga reclined on the

Serpent-King (Sarparaju Adi-sesha) making it His bed, on the ocean

of milk; similarly in this Kali Yuga, Gurudeva, the Ruler of the

Universe, rested like Lord Vishnu on the mat made-up of the date-

tree leaves.

The conch (Shanku), disc (Chakra) and mace (Gadha) adorn

the Hands of Lord Jagannadha as the most auspicious signs. They

have been sported by His Earth-Descendent Form, Gurudeva, in

the form of Sitara (a stringed musical instrument), through which

the ‘Omkara’ (pranavanadha) tune is played, that soothingly echoes

across the world.

The Serpent-King which spread its body as the bed of Lord

Sriman Narayana - decorated itself as a head-gear of Gurudeva.

And, for the Paramatma who descended on the earth with a

combination of five vital elements (Panchabhutas); the Mother Earth

itself adorned the Heavenly Father like a garment of shirt.

What the Mother Earth offered as a small gift to Gurudeva,

the nether world (pathala loka) felt annoyed and jealous for being

partial and biased towards it. As a token of its primary duty, the

nether world adorned itself as a loin cloth (dhothi) to Gurudeva’s

waist and felt delighted on fulfilling its act.

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Gurudeva, adorned Himself with such amazing forms of nature

for the sake of universal well-being. And, while engrossed in

offering the ‘Mudras’ (impressions); the ink he utilizes for the

purpose is similar to the ‘ambrosia’ which Lord Srimannarayana

gulped during the Krita Yuga.

In the Krita Yuga (also called as Dharma Yuga), Lord

Srimannarayana shared ambrosia (amrutam) with the devatas

(Gods of the heavenly abode). In this Kali Yuga the very form of

Lord Srimannarayana, incarnated as Gurudeva, i.e., Bhagavan Sri

Sri Sri Venkaiah Swamy. Whoever sought His Divine Shelter,

Gurudeva offered His Divine Hand impressions (Abhaya Raksha

Mudra) generated with the aid of the nectarine ink and offered the

same to them. Similar to the Gods who toiled hard day and night

and challenged the demons to procure the vessel-full of Ambrosia,

who, by relishing it became immortal; today, the same assembly

of Gods, in the form of devotees and disciples are blessed with the

Ever-Protective and Assuring Abhaya Raksha Mudras. In what way

can we describe their very great good fortune! It is not just limited

to the present times. It is bound to remain with them till Kali Yuga

lasts. By the divine blessed offering, they are showered with

supreme divinity.

In the process of offering Abhaya Hasta Mudras, The nectarine

ink is smeared by Gurudeva’s own hand not only on His dress but

even to His physical form and even the food He savours. It seemed

to the world as if Gurudeva, the Supreme Self, is soaked in the

nectarine ink.

The ink-smeared shirt worn by Gurudeva is preserved by the

daughter of Gurudeva’s revered disciple Smt. Veloori Subbamma,

daughter of Kuchi Narsappa Naidu of Golagamudi village. Blessed

is she with the unique virtue for making available to public darshan

the shirt worn by Gurudeva. She is delighting Gurudeva’s substituted

form of Lord Srimannarayana by preserving the shift. How fortunate

is she!

Om Sri Sadguru Parabrahmane Namaha !!

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SRI KOLLA VENKATA RAMANAIAH

When Gurudeva gave a special appearance

to the outside world with such unique way

of dressing, Sri Kolla Venkataramanaiah,

then a young boy, had the rare good

fortune to be with Gurudeva for some time.

I, (Padarenuvu) narrate a few details about

his privileged service to Gurudeva :

Sri Kolla Venkataramanaiah, Ph.d

Chief Technical Adviser to the United Nations Organization

Father’s name : Sri Kolla Venkataiah

Native village : Depuru village, Atmakur Tq., Nellore District.

During the year 1960 when Gurudeva was at East

Kambampadu village, Sri Kolla Venkataramanaiah, who was an

eight-years old boy, came from Depuru village to his uncle’s house

at East Kambampadu to continue his studies. At that time, while

most of the people were teasing Venkaiah Swamy as ‘mad

Venkaiah’; Smt. Ramanamma, aunt of Ramanaiah, was fortunate

to realize that Venkaiah Swamy is a Paramatma in human form.

She used to attend to Gurudeva’s needs with an absolute pure mind

by ensuring that His necessities are attended to in time. Ramanaiah

who was studying 4th class at that time was following the foot

steps of his aunt. It is but common for school children to run from

home to school and vice versa. As soon as he reach home from

school, Ramanaiah would keep his school bag at a corner and rush

to Gurudeva’s presence. It became a routine feature for him.

God-Incarnate persons extend such fortune only to the chosen

ones whom they intend to draw towards them. Since, in some way

or the other they had companionship with Paramatma in their past

births, they are bound to get the opportunity.

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Ramanaiah is one such boy who is blessed with such good

fortune, hence, he got the opportunity to serve at Gurudeva’s Feet.

The purpose with which he is brought into the world by God,

Gurudeva provided him with such a rare opportunity. The boy’s joy

knew no bounds to accomplish the entrusted works. The

compassionate Gurudeva used to explain the boy about the

significance of the holy rituals performed by Him which are solely

meant for the benefit of universal welfare. Whatever holy words

Gurudeva would utter, Ramanaiah used to write (note) them with

utmost devotion.

Smt. Ramamma would cook a pot-full of rice in the morning

and keep it aside exclusively for Gurudeva. She used to impatiently

wait for Gurudeva’s arrival, who, after His routine rituals, will have

the food. Upon Gurudeva’s arrival, she feels elated and quickly

arranges the food for Him.

God is a slave of the devotees who do not expect anything in

return. He surrenders to the unwavering devotion of such devotees

towards Him. Being a slave of Ramanamma’s unique devotion

and motherly love; like a son, Gurudeva will take the food with

great pleasure. His way of having food is entirely different. He

would sit at a corner of the open place in such a way that no one

would be able to notice as to how He takes the food. At that time,

he never allows anyone to come close to Him.

All through the night, Gurudeva would sit over the stones by

spreading a gunny bag over them in the shed situated in the

backyard of Sri Chappidi Kondaiah’s house. There, He gets engaged

in slicing and peeling apart the stems of Jowar (Sorghum) crop.

The fortunate woman, Smt. Atchamma, used to provide Him with

required food and water at any given time. Feeling contented with

Gurudeva’s service, her life became blessed by His Grace. How

fortunate is mother Atchamma!

On Sundays and during holidays, Gurudeva, the Indweller of

our Hearts, holding the boys hand with compassion, takes him to

the river Penna, two miles away. With utmost care through the

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shrubs and through waist-high flowing rivulets on the way, they

both safely go to the precincts of Bandarupalli village, situated on

the shore of river Penna. Reaching the place, once Gurudeva

entrusted the work of digging small water beds to the boy,

Ramanaiah. Both Gurudeva and Ramanaiah would see to it that

the water from Penna river flows into the small water beds. Until

the work of ‘filling-up of water beds with water’ is accomplished,

Gurudeva would not show any facial changes to the boy. But, after

the work is over, Ramanaiah would feel startled on noticing

Gurudeva’s Face surrounded with amazing radiance. He would stay

spell-bound and delighted for what he is seeing in the face of the

Heavenly Father, Gurudeva, until he regains his senses by His

Grace. And, back to senses, the boy gets ready to take Gurudeva’s

instructions.

Gurudeva would offer to His dear son, a pencil and some

papers. Glowing like the Commander of the Nature (Prakriti),

Gurudeva, indeed is the Creator, Preserver and Destroyer. He

stations His Divine Look on the filled-in water beds and goes on

describing and uttering; ‘gods, six lakhs, twelve lakhs, they are

moving away’, and so on. With utmost devotion, the boy,

Ramanaiah, would write the commentary of events on a paper.

While involving in the writings, Ramanaiah, out of childish curiosity,

would look at the small water beds on which Gurudeva has

stationed His looks and hopefully looks to find whether Gods really

exist there. But, it is only water what he finds.

Ramanaiah, at the same time, gets ready to follow Gurudeva’s

instructions. Gurudeva used to carry a small match box and at

times an earthen pot (muntha) too. After performing divine rituals,

Gurudeva, along with the boy would go around and gather thorn

bushes and dry-root shrubs. They return back to their place and

light the Holy Flame. What was lit is meant to invoke the God of

Fire. But, the one who undertook the task is Himself the Form of

Fire God. To demonstrate the fact to the world that there is no

disparity between His Form and that of the Holy Fire, the Form of

Fire God; absorbed, Gurudeva sits before the Holy Fire at all times.

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The core message, what Gurudeva intends to convey us is, ‘to burn

the evils of Karma accumulated during the past and present births

in the Holy Fire and thereby attain purity’. That’s the reason;

Gurudeva often gives darshan seated before the Holy Fire. To get

liberation from the cycle of birth-death, the best ways are constant

recitation of God’s name and rendering of selfless service. To get

rid of the sins, both the actions are utmost useful. Fire means

flame – flame means brightness – brightness means wisdom. With

this wisdom, one can burn away the past and present sins and this

is the ‘truth’ what Gurudeva displayed to the external world by

keeping the Holy Fire burn at all time.

While performing the Divine Ritual of Holy Fire, Gurudeva,

the Destroyer of Obstacles, would spend some time with Ramanaiah

and later offer the items of Yajna to the motherly river. After

accomplishing the task, Gurudeva would take the boy with utmost

care, drop him at his place and return back.

While Ramanaiah was in the service of Gurudeva, his mother

Smt. Mahalakshmamma often used to visit her son. A mother cannot

keep quiet without offering something to her son. She used to give

five rupees to her son to meet expenditure for the month. It was a

routine feature every month. But when she visits her son after a

week, her son would say that the money is already spent. One

day, she approached Gurudeva’s Holy Feet and pleaded, ‘Swamy,

this boy spends whatever money I give him. Money won’t stay in

his hands. Can’t You show a way out’. The All-Knowing God, replied

with joy, ‘amma, the boy’s hand is removing sand by the river bed

to a certain depth and water will ooze out (chelama) from the

depths. It will come as is spent’. When she asked, ‘how come

Swamy, if money is spent like that’; Swamy said, ‘fasten the creeper

of uttareni (aspera or the prickly chaff) to his waist’. As said by

Gurudeva, she fastened the creeper to the boy’s waist. What

Gurudeva ordered as a remedial measure at that time, Sri

Ramanaiah is sporting the ever-protective and assuring creeper to

his waist even now.

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Several people used to have darshan of Gurudeva. They plead

Gurudeva to relieve them of their physical, mental and evil worries.

Gurudeva, who is verily the Supreme God, after patiently hearing

their woes, not only shows them a way out but protects and guides

them in accordance to their merits. Some people used to seek

Gurudeva’s clarifications on Vasthu and location of their dwelling

houses. Without looking back, Gurudeva, the Fountain of Love,

gives appropriate remedial measures and would send them back

contented. There will be no one who would leave the place with

discontent. Though there are countless instances where lakhs of

devotees have been blessed with amazing virtues, I (Padarenuvu)

feel it befitting to narrate a heart-pleasing incident.

A resident of Depuru village Sri Poosala Ramanaiah, suffering

with a chronic pain in the knee joint came to Gurudeva to seek a

remedy and relief. Here, we are going to hear a novel method

offered as remedy by Gurudeva to liberate the person who sought

His Shelter in suffering. After hearing the agony of Sri Poosala

Ramanaiah, Gurudeva, the Grantor of Divine Shelter, ordered to

write a chit to ‘Lord Sri Murugalla Venugopala Swamy’, the Form of

Brahma (the first divine ‘person’ of the Holy Trinity). From the very

day the ‘chit’ was written, Ramanaiah, the victim, got rid of the

pestering agony.

It is the victim who expressed his agony

The agony is cured by the God

The remedy prescribed is ‘writing a chit’

Is there any relationship between the ‘suffering of a person’,

with that of ‘writing a chit’! Can a relation co-exist between both?

These actions are incomprehensible to human wit. Yes, whoever

constantly recite the ‘Divine Name of the Absolute Form of Truth’

with absolute faith and single-minded devotion, they shall receive

the ever-protective blessings of Gurudeva.

After a four-month stay, Gurudeva left for Kotiteertham.

Ramanaiah, the little boy, got the great opportunity to serve

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Gurudeva and to be with Him for four months. Later, Ramanaiah

left for Depuru.

The manner in which Gurudeva used to dress in those days : a

head gear, a half sleeve shirt, a cotton loin cloth (neerukavi pancha).

People who have seen Gurudeva in that dressing form, indeed

are fortunate. A mere glimpse, just once, ensures that the

accumulated sins, at once are dispelled, once and for all. They are

bound to acquire absolute purity. To quote an example in witness

thereof; during the year 1967 Gurudeva was staying in the make-

shift sheds of Sri Yenugu Pattaiah (a social worker) at Kondayipalem

Gate, Nellore. It is Sri Pitchaiah, the fortunate devotee, who served

Swamy at that time. Once he wanted to clear some doubts with

Gurudeva. To clear Pitchaiah’s doubts, the divinity acquired words

uttered by Gurudeva, the Form of Holy Trinity (Brahma, Vishnu and

Maheswara) have remained eternal in the world. Without

overlooking the heavenly words of Gurudeva, one should recite

them in heart and become absolutely virtuous.

The conversation between Gurudeva and devotee Sri

Pitchaiah:-

Place – In the make shift sheds at Kondayapalem

Time – Midnight

Service – Oil messaging from foot to knee joint of

Gurudeva

The doubt that arose in Sri Pitchaiah while serving Gurudeva

at that time ... ‘Swamy, intentionally or unintentionally we might

have committed several mistakes and sins in this life. How should

we get rid of them’?

Gurudeva’s saying :- ‘Ayya, whoever looks at this Face, his sins

shall stay a thousand amadalu away (one amada = measure of

distance equal to either 8 or 10 miles). Remember this’.

Gurudeva, the Creator of the Universe, bestowed the boon in

this Yuga to the devotees, who saw His Face at least ones.

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If such a great boon is granted to devotees who saw

Gurudeva’s face just ones; the boon granted to Ramanaiah, the

little boy, who spent four months with Gurudeva is unimaginable.

GURUDEVA, THE PROTECTOR OF

CATTLE-HIS BLESSINGS TO CHILDREN

‘sristya shramadhi pathaye namaha

sarva jeeva samrakshana baddha kankane namaha’

In accordance to the said saying, Sarveswara Gurudeva was

ever-alert in protecting all beings during His wandering in a circu-

mambulation manner from place to place .

Agriculture is the only source of livelihood to those who live

in villages and their yield merely rely on nature and the cattle they

breed. If there is enough of cattle to meet farming needs, the

farmer enjoys a good livelihood. But the cattle are since exposed

to various hazards of disease and if they die, the suffering of the

economically poor farmer is inexplicable. At times, unable to face

the gravity of situation, the poor farmers commit suicide, followed

by their dependent family members. In such grave and compelling

circumstances the villagers rely on the mercy of God and seek His

shelter. During the grim situation, the villagers approach and sur-

render to the God-Incarnate Human Form, Gurudeva to steer them

out of the complex situations. Swamy, the Omniscient and Merci-

ful Lord, by saying, “Seetadevi shall protect you”, consoles the

shelter seeking people and dispel their fears and solve their prob-

lems too. Delighted, they bow reverentially at the Lotus Feet of

Gurudeva. In fact they are the blessed ones for they themselves

as well as their cattle are not only cured from various ailments but

as well kept away from untimely deaths. Gurudeva thereby proved

that ‘serving and protecting the cows is as equivalent to serving of

Lord Shiva’.

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At times, Gurudeva used to offer rolls of thread to the farm-

ers whose cattle is disease struck by ordering them to wrap the

thread around the body of the suffering cattle. Miraculously, the

cattle were saved from imminent death and after recovering they

live in good health. Even the Goddess of Death haunting the cattle

keeps itself afar from the cattle seeking shelter under the Divine

Custody of Gurudeva.

A mother is well aware as to what is beneficial to her child.

So, except a mother, with whom can a child plead for fulfillment of

desires? In a similar way, Gurudeva, the Heavenly Mother, treats

alike the suffering lot who approach Him. This is the natural bond

of love between a mother and child. When children pay obesience

to Gurudeva on their way to school, He draws them close to Him

with passion and bless them. To let them flourish in the field of

education, Gurudeva, the Love Incarnate, used to provide white

papers to the children to make them into note books. He would

bless them with his Divine Touch of Hand so that children will flour-

ish in their studies. Those who receive the blessings of Gurudeva

are bound to flourish and fortunate are they by all means.

During the year 1944, Gurudeva sanctified by His visit

Soorayapalem village which is near Sangam of Atmakur Tq. , Nellore

Dist. The God-incarnate shall not visit a place without any par-

ticular purpose. When the purpose is over, It is but common for

Gurudeva to leave the place. Gurudeva visited the place without

invitation from any person. He stayed in the upstairs of Sri Yindooru

Penchala Reddy’s building. Penchala Reddy is the father of Venku

Reddy, who runs Nirmala medical shop, situated opposite to the

Dist. Court, Nellore. Sri Venku Reddy is such a devoted person that

whenever He falls sick he would have the medicines prescribed by

Dr. Vivekananda, Moolapeta or Dr. G.C. Narayana, Military colony

or Dr. T. V. Ratnam, Moolapeta, only after placing them at the Sa-

cred Feet of Gurudeva. Sri Penchal Reddy is an ardent disciple of

Sri Malayala Swamy. He is a great and unique devotee. That’s

why Gurudeva placed His Sacred Foot in the house of Penchal Reddy

and sanctified the place. When Swamy lit the Holy Fire, people

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ran to the place on knowing His arrival and kneeled before His

Divine Form. Swamy blessed them with His merciful looks. Feel-

ing mesmerized, they sat observing Swamy’s self-illumined face

in a blissful mood. The Omnipotent Swamy alerted them by say-

ing, ‘ayyalara, you go and hang garlands of neem leaves on all the

four sides of the village and come back’. Without a second thought

they follow the instructions of Gurudeva. Thus, their livelihood

was blessed by Gurudeva.

At that time, the cattle of the village was afflicted with an

unknown dreaded disease. Even though the cattle was treated

with various remidies, all their efforts proved futile for they could

not avert the death of cattle. Dejected, they haplessly watched

the events of such grave calamity. The words of Gurudeva, the

Ever-Protective God, showed them the way. That path itself has

become a path of surrender to all the suffering lot. When some-

one is in dire need, it is the duty of Gurudeva to offer His help to

them.

Smarana Roopaya Namaha : Gurudeva, the Most Purified and

Sacred Form, spontaneously responds to those who wholeheart-

edly recites His name, hears the pleadings of those in distress and

bless them.

Bhakta Bharavahaya Namaha : Gurudeva,the Love-Incarnate,

shoulders the burdens of devotees who are caught in the vortex of

difficulties. Not only He provides them shelter but removes their

hurdles and problems. On seeing Gurudeva glowing in divinity

form as similar to Brahma Swaroopa, devotees eagerly prostrate

at His Feet, the harbringer of eternal joy. The day from which the

neem garlands were hanged like festoons on all the four sides of

the village, the diseases of the cattle perished. That day was very

auspicious for them. Then onwards their troubles came to an end.

Gurudeva, the Kali Yuga Avatara, in a befitting way rescues

people in accordance to the time and situation. People could not

guess the purpose of His arrival, which He alone is aware of. But

people could understand that He came on a mission and they used

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to follow Him even to other places. The Omniscient Gurudeva, in

accordance with the prevailing circumstances in and around would

leave the place only after accomplishing His task. He made the

villagers to place garlands of neem leaves and the cattle were

cured of their disease. Is there any relation between the garlands

of neem leaves to cure the disease of the cattle! This phenom-

enon is beyond the grasp of human intellect. The touch of

Gurudeva’s Holy Feet and the dictum of Parabrahma Swaroopa,

apart from Guru Bhagavan’s Divine Foresight saved the villagers

from several imminent calamities.

SRI JAYARAMA RAJU

When Gurudeva was touring the surroundings of

Kotitheerdam, Sri Chamarthi Jayarama Raju of Rajupalem village,

on hearing the divine sport (leela) of Swamy had a deep quest to

have darshan of Gurudeva. Sri Raju was suffering with chill-fever

for over three years. He approached several doctors in vain and

felt very much tired and vexed with the strange fever. As destiny

has its last laugh, he had the fortune to have the darshan of

Gurudeva at last . His joy knew no bouds and the situation was

like a thirsty person finding a pond of cool water in a desert to

quench his deep thirst. He fell on the Holy Feet of Gurudeva and

prayed relief from the choas of his suffering. Gurudeva, the Com-

passionate Form, responded affectionately and gave implanted in

his heart, an ‘Abhaya Pradhana Mudra’ as a token of inspiration

and courage. By the blessings of Swamy, Jayarama Raju surren-

dered to Him. Miraculously, after his surrender to Gurudeva, the

whole of his sufferings vanished instantly. But, in a bid to put up a

name sake show to the external world, Gurudeva made Raju to eat

half-a-Seru (nearly half-a- kg) of peanuts followed by taking a small

pot of sour buttermilk. On the very evening, Gurudeva ordered to

dig a pit on the wet land adjoining river Penna and buried Raju

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with wet sand upto the level of his neck. Gurudeva put him in that

position throughout the night and took him out from the pit only on

the next day morning. After rubbing the body of Raju with sand,

Gurudeva made him bathe in the Penna river. From that day, the

chronic disease of Jayarama Raju disappeared permanently.

Disease - chill-fever

Treatment - peanuts and sour butter milk

Practice - burying in a wet sand pit upto neck

If the treatment is practically administered to such a person,

the biting cold stiffens the patient’s body and leads to imminent

death. Since the startling treatment was given by none other than

the Parabrahma Gurudeva, the luckiest person Jayarama Raju’s

health was totally revived and revitalized. This kind of treatment

is against all prescribed norms of the present day medical sci-

ence. Regaining total health, Jayarama Raju dedicated his rest of

life in the service of Gurudeva.

When Gurudeva visited Sri Jayarama Raju’s house at

Rajupalem and stayed there, Sri Nooteti Sriramulu Naidu and oth-

ers were engaged in His service. During that time people of the

village came running to Gurudeva shouting that a big snake had

entered the village. Gurudeva, the other Form of Sriman Narayana,

in a very normal way looked at them with compassion and told,

‘ayya that is not a snake. It is sent from a celestial place. It will go

back from where it has come’. As if ordered by Gurudeva, the

‘Adisesha’ disappeared and the the villagers got rid of their appre-

hensions. Perhaps not finding Sriman Narayana in Vaikunta, the

Adisesha (snake) descended on the earth to reach Him, whereas

people felt aghast at its sight. For this reason perhaps, it came to

this world to have darshan of Gurudeva i.e., Narayana Incarnate.

Gurudeva blessed Adisesha and ordered to go back to its place.

While staying at Rajupalem, Gurudeva, the Comely Form, used

to venture out during midnights. Other disciples Nuteti Sreeramulu

Naidu and Sri Jayarama Raju who were in the service of Swamy

were curious to know about Swamy’s midnight ventures. Without

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the permission of Gurudeva they followed him one night assuming

that Gurudeva is not observing them. Omniscient Gurudeva went

to Penna river and burnt the bundle of corn held in His hand, placed

it across the flowing river, sat on the burning corn bundle and rode

on the water. The disciples who followed Gurudeva could see this

marvelous incident with their own eyes. It is the leela of Paramatma,

who brought together water and fire, adding the source of wind to

it, making the corn bundle as the surface of earth and making the

sky a witness, Gurudeva travelled sitting on it.

Having seen the amazing miracle, disciples came back and

went to sleep as if they were unaware of anything. Next day

Gurudeva rebuked them for following Him without His consent.

Accepting their fault, they fell at the Holy Feet of Gurudeva and

pleaded guilty. Gurudeva, the All-Merciful, excused them.

The fortune of serving Gurudeva is a result of the virtue earned

in ones past birth. ‘Serving at His Holy Feet is a great good fortune

and it is the result of virtue earned through many past births’ is the

saying in Gurustuthi. The good fortune acquired by Sri Jayarama

Raju is to be appreciated. And, there are a very few people who

can sustain the fortune these days. Sri Jayarama Raju is one

amongst them who was totally dedicated in the service of Gurudeva.

The deserving sishya acquired the status of a son in the heart of

Gurudeva, and enslaved by love He showered compassion and

blessings on him. Whatever place Swamy intended to visit, Sri

Jayarama Raju always used to accompany Him. One day he asked

Swamy, ‘what is this Swamy, how can it be if You do not display

something new to the world?’ Gurudeva replied, ‘Ayya by display-

ing this much (showing a small part of his little finger) do you mean

people will allow us to sit here?’. Swamy further said, ‘God never

gives scope to reveal the secrets of creation at any given time. He

desists from demonstrating anything to the world and He never

ever allows even a moment of time to go futile’. With this answer,

Raju understood the universal truth that Gurudeva shall not reveal

any secrets, unless required.

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Comment : In small ponds the fish create much turbulance, so

also the thought waves in a narrow mind create much annoyance.

But in the ocean of broad mindedness, even the mighty sharks

connot create a little impact.

In the service of Gurudeva, Jayarama Raju steadily reached a

state of Paripoornatwa and Gurudeva decided to impart the sig-

nificance of the Supreme to him. The All Merciful and Omnnipresent

Gurudeva wanted to exhibit His Virat Swaroopa (the Manifest Form)

and waited for the right opportune to demonstrate this to Jayarama

Raju. One day Gurudeva was walking with His disciples at Penna

Badwelu Tippa. Swamy called Sri Jayarama Raju to come aside.

Jayarama Raju immediately stopped and the Godly Form of

Narayana, Gurudeva, approached him and said, ‘see the men de-

scending from skies and walk over the hillock’. The order came

from Gurudeva and it is Jayarama Raju who obeyed it.

Binding by Gurudeva’s order, Jayarama Raju curiously looked

all around. Except for a remote place, he found nothing and in-

formed the fact to Gurudeva. Gurudeva decided to demonstrate

His Virat Swaroopa (Manifest Form) and in no time His Form ex-

panded to all the four corners of the entire universe. Gurudeva

touched both the eyes of Raju with His Nectarine Hand. The next

moment, Raju could see persons of sky-high height walking before

him. Awe struck and spell bound, he became speechless. When

Gurudeva again touched Jayarama Raju’s eyes, he came back to

the conscious world.

Sloka: na tu mam sakyase drastum

anenaiva sva-caksusa

divyam dadami te caksuh

pasya me yogam aisvaram

(Bhagavad Gita 11 Chapter – 8 sloka)

Meaning : You cannot see my Viswaroopa (universal Form) with

your present eyes. I therefore give you the spiritual eyes. With the

divine eyes of Jnana Drishti, you can notice my spiritual opulence.

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Arjuna said, ‘I could see your Viswaroopa pervading the earth, sky

and the entirety’. As Jayarama Raju could not view Gurudeva’s

Cosmic Form (Paramartha Swaroopa) with normal eyes, He blessed

Jayarama Raju with the divine vision to witness His Universal Form.

Thereby, Gurudeva enlightened the aspect of His Divinity to one

and all.

Sloka: Iha cheda vedee dadha satya mastina

Chedi havedeenmahatee vinishtaha

Meaning : The one who strongly believes that the most diffi-

cult to attain ‘Aham Brahmasvi’ (God dwells in me - God is no

different from me) can be attained and experienced by the indi-

vidual soul; salvation can be attained in this birth itself. If such

wisdom is gained through ‘Guropadesa’ (gaining self-knowledge

through a Guru-Master), a person can attain that state even by

staying in the ocean of samsara.

Whoever it be, to escape from the cycle of birth and death

(samsara), one has to experience and exhaust the merits and de-

merits of past and present births. Sri Jayarama Raju who attained

such a stature at the fag end of his life suffered a paralytic stroke.

Since it was not possible to serve Gurudeva, he remained at home

and engrossed in meditating on Gurudeva’s name. Those who adore

Guru in a true sense, chanting Guru’s name shall ward-off all fears.

They don’t know what fear is or what death is. Only Maha Gurus

are capable of taking away the karma of sishyas and free them

from the shackles of troubles. In the process, a Guru sacrifices

something willfully from his self. Even the sishya assumes that

the troubles encountered are a part and parcel of the tests enter-

tained by a Guru and therefore he would not feel disturbed. This is

a most sacred bondage of love and understanding between a Guru

and sishya. Such a bondage existed in between Guru-Gurudeva

and sishya Sri Jayarama Raju.

In the year 1979 Guruswamy proceeded to Somasila with His

disciples. There, He got engrossed in a discussion with Sri Lakshmi

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Narasimha Swamy’s deity in the temple about the secrets of cre-

ation (Srishti). He had a personal talk with the ashram-head Sri

Paramananda Swamy, who incidentally happens to be a revered

disciple of Gurudeva. Accepting his disciple’s request to be his

host, Gurudeva, the Most Merciful, not only stayed there for a few

days but sanctified the place and its surroundings. The other Form

of Paramatma, Gurudeva was constantly wandering from place to

place in a bid to ward-off the sufferings of people. With an objec-

tive to relieve his loving disciple Sri Jararama Raju from the worldly

suffering and to bless him with eternal peace, Gurudeva stepped

into Rajupalem village along with His followers. By the mere pres-

ence of Gurudeva, not only the surrounding places but also the

physical and astral bodies become purified. An ardent devotee,

Padarenuvu (Venkat Rao) stayed with Swamy for five days in the

outskirts of that village. Gurudeva, the Form of Mercy Unbound,

arranged to get Sri Jayarama Raju to His place in a bullock cart and

arranged to lay him by His side. Gurudeva absorbed the entire

physical agony of Raju into Himself and thereby relieved him from

the untold misery. In the presence of Panchabhootas, Gurudeva

kept Jayarama Raju with Him for five days. He demonstrated to

the world that enslaved by love God Himself came in the form of

Guru for the sake of a sishya and removed his agony of ill-health.

When this unique blessing is bestowed, is there any other thing

left for a Jeeva to ask?

On the fifth day, Gurudeva left the place and went to

Golagamudi along with sishyas saying, ‘he (Raju) will walk from

now onwards’. With the protective blessings of Gurudeva, Jayarama

Raju’s health improved steadily and he was able to stand on his

own. His confused speech also improved and he showed some

maturity while speaking. After a lapse of time Brahmaroopa

Guruswamy absorbed His beloved sishya into His ownself. The ab-

sorption itself is salvation.

Y

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SRI NOOTHETI SRIRAMULU NAIDU

Sri Nootheti Sriramulu Naidu is a resident of Nagula Vellatooru.

Caught in the whirlpool of samsara, by virtue of his past samskaras,

a strong resolve crept in him to serve at the Divine Feet of Gurudeva

and to seek His blessings. Whatever be the situation, he did not

care the hurdles and troubles in his quest of meeting Gurudeva.

The moment he got an opportunity, he sought refuge at the Lotus

Feet of Gurudeva.

It is but natural for humans to seek shelter of the merciful

God if they fail to measure the depths of material life. Since they

cannot resolve life’s troubles and sufferings, they seek the shelter

of God and seek relief from worldly miseries. In a similar situa-

tion, on knowing that Gurudeva was engrossed in His normal course

of performing Yajna near a well in a place between Kotiteertham

and Kambhampadu, Sri Sriramulu Naidu approached Him. He fell

on the Divine Feet of Gurudeva with high hopes that his problem

will find a solution there and pleaded, ‘Swamy! Angered with me,

my father-in-law left to an unknown place. With his disappear-

ance, the property share due to me has become uncertain’. Thus

explaining the problem, he stood there. Gurudeva, the All-Know-

ing and Shelter Giving God, patiently heard him and said, ‘ayya, he

will not go anywhere. Rest assured, he is on the way with a bag of

clothes’. For this benevolent reply, Sriramulu Naidu returned back

to his house with utmost satisfaction and joy. As a result of

Gurudeva’s blessings, exactly after six months, the maternal uncle

of Sri Sriramulu Naidu who was on a long pilgrimage, suddenly

decided to return back home. Upon his unexpected return,

Sriramulu Naidu’s problem was solved once and for all. Do we

require any another concrete proof of Gurudeva’s Omnipresence?

Once, Naidu came to Swamy while He was staying at

Devarayapalli village. Love-Incarnate Gurudeva asked Naidu to

stay with Him for that day. The Bhiksha (alms) offered by villagers

in the afternoon was lovingly given to Sri Sriramulu Naidu by

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Gurudeva . But Naidu refused saying that he will have his meals

at home. The Omnipotent Swamy said, ‘Ayya, this is not the grain

of rice. In the coming days they will stand as obstacles’. Predicting

the future’s auspicious event to the disciple, he sent him back with

blessings.

As the result of grace showered by Swamy, with dispassion

reigning his eager heart towards samsara, Sri Naidu entered the

ashram of Gurudeva at Golagamudi. He believed that surrender-

ing to the Holiest of the Holy Feet of Gurudeva is the right path

and right opportunity for attaining salvation. With this firm belief

Sri Naidu served Gurudeva till his last breath. He also served the

devotees as also those staying in the ashram with food procured

through Biksha from nearby villages, such as Anikepalli, Kantepalli

and Golagamudi. Sri Naidu has rendered such a meritorious self-

less service and became dear to Gurudeva. The blessed person

ultimately merged into the form of Gurudeva. One has to undergo

the suffering the Karmaphalas (the outcome of Karma, either good

or bad) in the life time.

WHOEVER TAKES FOOD IN THE VILLAGE,

THEY SHALL GET RID OF THEIR DISEASE(The saying of Gurudeva)

The Universal God, Gurudeva protects the devotees at all times

who eagerly await His darshan. This is the eternal truth. The

practices implemented by Gurudeva in those times are still fol-

lowed in His temples and ashrams. Even today, food is served to

lakhs of devotees in many ashrams and Devasthanams. Food col-

lected as Biksha from various houses is mixed and then served as

prasadam (offerings made to God) to those who visit the temple or

stay in the ashram. The prasadam is a very sacred divine offering

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and whoever take this with a sacred intention are relieved of their

mental and physical disorders and shall live in peace. Gurudeva’s

Nectarine prasadam possess such a magnanimous power that at-

taining salvation is certain by having it. That food is not a mere

asharam food. Since it is offered by the Nectarine-Guru, in fact it

is nothing less than nectar. Those who savor the food with a pious

will, they are bound to become virtuous. The words quoted in this

context by Gurudeva are produced hereunder :

Voorilo - in the village or town

Annamu Thinte - if Biksha is taken as food

Vunde Jabbulu - existing ailments if any

Potayayya - shall disappear

Explanation of Gurudeva’s saying

Voorilo - Village means, the nature (Prakruti) consisting the

five vital elements. Lord Eshwara pervades in every atom of the

nature.

Annamu Thinte - Annamu means, Brahmamu, the Supreme.

Thinte means, to meditate upon Parabrahma and realize that He is

the Form of Parabrahma

Vunde Jabbulu - means, the six enemies of disease, viz., lust,

anger, jealous, moha, madha and matsaryamu

Potayayya - means, they shall perish

Meaning : Eeshwara pervades eternally in all living beings and

in the entire nature. If we grasp the point that since the food is

taken from such source of Prakruti, i.e., the other form of Para

Brahmamamu, the six devastating enemies within a human are

bound to get destroyed and thereby pave a way for salvation. It is

with this purpose Gurudeva Himself practiced the method and made

His devotees to follow it. Through this adopted practice, Gurudeva

showed the path of salvation to sishyas. Though the gist of mes-

sage appears normal, it contains a very insightful message of truth.

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Only upon doing a perfect review, one can grasp its inner core

meaning.

Gurudeva used to relish the Biksha (alms, food given to a monk)

not only brought by Him but also by the sishyas. Gurudeva un-

folded the deep-rooted objective in having Biksha (madhukaramu).

Now-a-days we find house wives, who under the influence of Kali

Maya drive away the hungry Bikshakas (beggars). Buzy with house-

hold chores some others treat the person waiting at the gate as a

beggar and carelessly drop the Biksha. Some other people treat

the beggars as real hungry persons and offer them a part of the

food what they have. There are some other people who think

‘Athithi’ (guest) as God and readily offer food assuming that it is

the God who has come in a human form to seek Biksha. Chanting

the name of God, there are a very few people who prepare food

and serve them. For the food prepared by such pious and virtuous

motherly hands, God showers His Eternal Grace upon them. And

the blessed words of Paramatma become Parabrahma Swaroopa.

Such a sacred and rare food offerings procured through Biksha,

when mixed with other food shall definitely transform everything

into Parabrahmamu.

Like a drop of nectar, if mixed in a potful of milk turns the

whole milk nectarine, so also the prasada offered with a divine

and loving heart, when mixed with other food shall sanctify the

entire food. That divine food offering, if taken with unwavering

faith would relieve the devotees from the shackles of worldly bond-

age.

Any ashram or temple of Venkaiah Swamy, the objective of

“offering food to the hungry and rescuing those in risk and dis-

tress” is a common feature. The food so offered to the devotees is

equivalent to nectar.

A father naturally showers more love and affection on the

son who obliges him. So also Gurudeva dwells in the hearts of

those Bhaktas who oblige him in a true spirit and binding action.

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He gives them the ultimate privilege of getting absorbed unto His

own self (Paramatma).

Sloka : mam hi partha vyapasritya

ye pi syuh papa-yonayah

striyo vaisyas tatha sudras

te pi yati param gatim

(Bhagavad Gita 9 Ch - 32 sloka)

Meaning : Whoever it be, those who take shelter in Me, though

they be of lower birth – woman, vaisyas or sudras, they can reach

the supreme destination.

REVERED PARAMANANDA

SWAMY-1955-67

Poojyasri Paramananda Swamy is a native of West

Kambhampadu, Atmakur Tq., Nellore Dist. During the year 1955

he had the fortune of having Darshan of Gurudeva. At that time

Swamy was sleeping at the house of Sri Narahari over the bundle

of corn sticks spread as a bed. In those days Swamy used to spread

the corn and sleep over it. Sri Kolla Chelama Naidu, Sri Peddaiah,

Sri Jayarama Raju and Sri Narayana Swamy were in the service of

Gurudeva. Swamy used to often visit Panchalingalakona along with

His disciples. At times He used to stay for some days at Koti-

theerdham in the divine presence of Sri Koteswara Swamy. On His

way back to Kambhampadu, Swamy used to sanctify the places

whichever He intended to sanctify. Poojyasri Paramananda Swamy

realized that Gurudeva is a God incarnate in human form and was

wise enough in deciding to stay in the service of Gurudeva. With

his service, he became a close disciple of Gurudeva. He used to

seek Bhiksha at Kotiteerdham from the houses of Sri Malle

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Narasappa Naidu, Sri Komme Narasappa Naidu etc. and served

Gurudeva from 1955 to 1957. In those days, devotees Sri Pidikedu

Rosapa Naidu, Sri Padma Naidu from Nagula Vellatooru and sev-

eral others from surrounding areas frequently used to have darshan

of Swamy. Gurudeva spent nearly six months in the company of

sishyas at Penchalakona.

Gurudeva was punctual in visiting Panchalingalakona every

year along with sishyas and Mataji Tulasamma was no exception.

Following Gurudeva, she used to look after the food necessities of

everyone. Blessed Mataji never cared for the expenditure or the

toil she used to undergo but joyfully dedicated her entire life in the

service of Gurudeva. She would cook the food and offer it not only

to Swamy but to all members of the disciple group (parivar). In

this way she shared Gurudeva’s concern for universal welfare and

participated in His magnanimous yajna karya. Apart, she used to

arrange for bundles of paper, ink and thread for the utility of Swamy

to perform His divine chores. That mother’s dedication, devotion

and sacrifice are inexplicable.

One day the inhabitants of the ashram intended to know the

past life of the pious mother through Swamy. The Omnipresent

Swamy said ...

Sloka … mam upetya punar janma

duhkalayam asasvatam

napnuvanti mahatmanah

samsiddhim paraman gatah

(Bhagavad Gita 8 ch. 15)

Meaning: Since attaining the highest perfection, the great souls,

who are yogis in devotion, never return to this misery-filled mortal

world.

Gurudeva contended, ‘Maataji Tulasamma was a saint in her

past life. To eliminate some past-life sins, she has taken this hu-

man birth. Here also she need not come to this world again. This is

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 205

Reve

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uru

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi206

the final Janma (birth) for her’. So saying, Gurudeva blessed her

with salvation.

When Paramananda Swamy was serving Gurudeva near a cave

at Panchalingalakona, Gurudeva, The Form of Fire God, was sitting

before the Holy Fire. Swamy Paramananda pleaded Gurudeva to

impart him some Upadesa (teaching). The Omnipresent Gurudeva

replied, ‘where is the necessity for Upadesa? It was included in the

tenth sight in that loka (world)’ and further said, ‘when the mind is

clear, pure and under control, there is no need for any Upadesa.

Jnana (knowledge) will come on its own. People are bound to get

enlightened with that Jnana’. So saying, Swamy declared the

paripoonatwa (purity and knowledge) of Swamy Paramananda.

During the year 1959, Sri Chalama Naidu erected a small liv-

ing place (kuteeramu) on the mound (Thippa) of Penna Badwel.

Devotees come there for Swamy’s blessings from different places

and they used to stay there for two or three days in the service of

Swamy. Though the devotees were countless in number, Swamy,

the Mercy-Filled Form, after patiently hearing their plights and prob-

lems, used to send them back with blessings of protection and

peace. During His stay on the mound, Swamy used to divert the

flowing waters in the opposite direction by way of controlling the

element of “water” (Jalastambhana) by drawing them apart, and

forming a bund.

Once when Swamy was staying at Penna Badwel Thippa, a

desire sprounted in Paramananda Swamy to visit Kashi (familiar as

Banaras). Like a son expressing his wish to a father, he told,

“Swamy, many people are visiting Kashi, I also wish to visit the

place”. Swamy felt it as the right occasion to enlighten

Paramananda Swamy about the significance of Paramatma, and

said...

1. “Ayya, vaadu guntaloniki poyinaava. Akkada yentha godavo

thelusu kunnava”

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Vaadu gunta - the speaking mouth

Vaadu, means - discussions - differences

Gunta, means - pond - lake – low lying place

Godava, means - danger - commotion – sorrow - worry

‘Ayya you wish to visit Kashi. There you cannot avoid speak-

ing with others. Different kinds of people are bound to be there. It

is but common to come across different characters of people. Dur-

ing discussion, different kinds of opinions crop up. In the present

times, the conversations turn serious. Caught in delusions, people

forget the sanctity of the place and the very purpose of their visit.

Getting entangled in such dangers, do you also want to become

one among them struggling to come out of the whirlpool of misun-

derstandings. Why do you want to reach that volatile state when

you have come to me to keep away all sorrows and worries?’

Explanation: Vaadugunta – the mouth that speaks. It is an

organ (karmendriya) of action. It should not be utilized for unnec-

essary arguments and quarrels. It should be purified by constant

recitation of the ‘divine mantra’ in the presence of Sadguru and

should get accustomed to reserved talk. This is what Gurudeva

wants us to implement. He warns us that there will be no scope

for difference of opinion by the reserved conversation. Controlling

the speech and engaging in recitation of Guru’s name is the advise

given by Gurudeva to His disciple. In witness thereof, I quote a

sentence from Part-I of Gurudeva Geetamritam, Gita No. 382.

‘Manaku pooja chesina variki sampannatvamu ichchinadu -

mana demudu manaku mantramu yeppatiki ichchinaadu’

Explanation : One who engages in‘naama smaran’ (Rama !

Rama) and is wise enough to conclude that everyone is equal and

thus pray Sadguru for the welfare of everyone, God shall bless

such people with total prosperity.

‘Manana smarana sammilitham mantram’ : If a sadhaka (practi-

tioner) with a pure bent of mind perform japa (meditation) by un-

derstanding its core meaning - upon attaining a ripe stage, ajnana

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(ignorance) gets burnt-down and the sadhaka shall concentrate in

achieving the goal.

2. Akkadanundi voodhu guntaloniki pothe akkada entha godavo

choochinaava!

Voodhu gunta (breathing processor = nose) viz., inhaling and

exhaling through the nose.

Vak suddhi means … the penance done through speaking pro-

cess i.e., tongue and mouth. Maanasika tapassu, means penance

done through the mind i.e., philosophical thinking. Gurudeva is

suggesting us to get habituated to this Maanasika tapassu. He

advises us to mingle the Mantra with our breath (inhaling and ex-

haling) and do Japa (constant recitation) for 21,600 times a day by

stationing the mind in philosophical thinking. Then the introvert

mind will have no obstacles in getting itself involve in Maanasika

tapassu. Swamy thereby disclosed the inner meaning of His words

to His ardent devotee to ensure that he gets engaged in doing

routine and regular recitation of the Divine Mantra.

Once you get entangled in the disturbing problems, your wor-

ried mind cannot remain stable and serene. With anxiety, the mind

oscillates and runs hither-tether. As a result of this, it becomes

common for your breath to reach a state of higher speed. When

the mind is unstable and unsound, the suffering is inexplicable.

That’s why Swamy desisted Paramananda from such a thought and

advised him to understand what Paramatma Tatwa is.

Vuchvasa nishwasalu means Pranava Mantra i.e., Omkara.

Gurudeva clearly narrated to Paramananda that devotees who

constantly meditate on His Serene Form (i.e. the other form of

Omkara) and sacrifice their lives, such revered devotees shall reach

the Supreme Abode.

3. Akkadi Nundi boodu guntaloki pothe anni bandlu akkade

gadayya yundedi

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Boodu gunta, means the central point in between the two eye

brows i.e., the point at which one would concentrate during the

process of mingling the Mantra with the breath process. Whoever

initiates this process, shall be doing so by constantly concentrat-

ing on the center point (boodu gunta). He is ‘a-kriyudu’ i.e., devoid

of performing any kriya (action). Glowing will be the unwavering

concentration; which shall activate all the body organs to function

actively. The jeeva would remain in a static state.

Explanation: Righteous people express their thoughts of mind

through speech and put the words into action with the assistance

of bodily organs. This is called the penance of mano vakkaya (mind,

speech and body). The bodily organs have no individual power.

The righteous people assert themselves as Brahma Swaroopa by

virtue of their mind and speech being one and the same. Hence

they assume that they are the primary source for the existence of

universe. As similar to devotees rendering service to God with

fear and devotion, the mind obliges the orders of Paramatma and

acts accordingly.

Like the vast sky spread across the universe, God is also

present in every corner and every atom of the universe. As a se-

quel to this, what Swamy said in Geetamrita is .... ‘yenabai nalugu

kotla jeevatma brahma sristilo Venkaiah vunnadu’ (3 Ch. - 30 verse)

Vem, means – Sins

Ka, means - Katathi (destroyer)

Ayya, means - Thandri (father)

Pervading the entire universe, he who destroys the entire sins

of Jeevas and saves them is ‘Paramatma’. That Form of Paramatma

is Venkaiah Swamy. And that God-Head Form is Brahma. Those

who get themselves immersed in Brahma Tatwa shall forget the

external world and savor its nectarine experiences as similar to a

honey bee which forgets everything and relishes the honey of a

flower. They are the blessed ones indeed.

‘Nishabdo Brahma uchyate’

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The state of silence and voidness is told as ‘Brahmamu’. The

virtuous ones are well aware of the actions of every movable and

immovable things of the creation. In support thereof, thus go

Swamy’s verse from Geetamruta (3rd part - 76 verse)...

‘Bandini nilupu ayya’,

Bandi dinchu ayya

Sakala janulu okkatiga choodayya’

What is meant here is - stop the vehicle called ‘creation’ and

bring it down to the plane. Observe deeply and you shall find the

stature of people as one and the same. You try to observe seven

previous Janmas (past births). That is, if the previous seven births

of every living being are examined, you shall find a perfect form of

their past births in the exact center (broomadhyamu) of the eye

brows. As also, you shall come to know that the base for all the

Jeevas in the universe is one and the same. Here, the Omnipotent

Gurudeva is explaining in detail the secrets of creation and the

procedure to observe the light.

4. If a jeeva goes into the Aadugunta from there, he will get the

blow of My wind

Even if the blow strikes him once, it’s enough

Aadugunta = Sahasraramu (the charka in the central skull)

After the Jeeva sights the light in the creation, the jeeva will

go into the Aadugunta i.e., Sahasraramu (thousandfold or infinite.

Yogis call it the “seat of enlightenment”). From that place the

worldly affairs through the centre of the eye brows are taking place.

The sky (akasa) is sound (shabda). That sound itself is OM

(Pranava). All the Vedas and Shastras have originated from it. I am

the Swaroopa of OM. If the wind from the fan of the celestial

sound OM (Pranavanada) blows once, the jeeva becomes purified

by Its touch.

For an enlightened Jnani, these facts are not new to learn

from the Punya Kshetras (holy places). Gurudeva made it clear to

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 211

Sri Paramananda that He Himself is the Creator and enlightened

him with the knowledge of Anda Pinda Brahmananda (Anda is the

combination of Padartha (matter) and Prana (life principle). Pinda

is that which is born out of the mother’s womb. Ultimately, they

become one with the Brahmanda). On the plains of Penna Badwel,

disciples Sri Chalama Naidu, Sri Narayana Swamy, Sri Jayarama

Raju and Sri Peddaiah etc. were engaged in the service of Gurudeva.

Sri Paramananda Swamy used to seek Biksha from West

Kambhampadu. Other disciples asked Swamy whether they can

get food from nearby Penna Badwel village. Gurudeva , the Peace

Incarnate, casually replied, ‘Oh! no necessity. He, Tirupayya

(Paramananda Swamy) is getting it and is already way back on the

banks of river Penna. Nobody need to go even at night. Tirupayya

is bringing a pot-full’. What is that the Omniscient Gurudeva is

unaware of?. Disciples were amazed at Gurudeva’s words for the

Goddess of Food (Annapoorna Devi) appeared in pot-full, with food

sufficient even for the night.

(Tirupayya – Paramananda Swamy whose earlier name was

Tirupal Reddy, is presently the head of Somasila ashram)

Paramananda Swamy sought permission of Gurudeva during

the year 1960 to build an ashram at Somasila and requested

Gurudeva to lay the foundation stone. Obeying His disciple’s aspi-

ration, Gurudeva laid the foundation stone. Looking after the

ashram construction work, Paramaananda remained in the service

of Swamy till 1965. Then onwards, adhering by Gurudeva’s say-

ings he stayed in the ashram and rushed to see Gurudeva, when-

ever he aspired to.

Gurudeva frequented a hillock besides the Somasila ashram

and used to spill turmeric (pasupu) and vermillion (kum-kum) pow-

der there. Some disciples questioned His action and the reason

for doing like that. Gurudeva replied, ‘Penchalakona nundi teega

nadustadayya – Yikkada pooja jarugutaadi. Yikkade koddirojulaku

Narasimha Swamy Devalayamu Kattutalleda’. ‘There’s a creeper

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linking Penchalakona. Narasimha Swamy’s temple is going to come

up there within a few days’.

Gurudeva’s words came true and on the other side of Somasila

ashram road, a temple of Lakshmi Narasimha Swamy came-up in

the year 1967. In fact it is Gurudeva who is appearing there in the

other Form of Lord Narasimha Swamy. Gurudeva lit the sacred

fire, offered coconuts and accomplished the installation process

of Sri Lakshmi Narasimha Swamy’s idol. Swamy blessed thus say-

ing, ‘yee Swamy vaari devastanamunaku koti kotla dabbu minnela

jindaavanamu nunchi vodalinarayya. Deenikemi digulu ledule’

Explanation :

Koti kotlu- i.e., crores of divine beings

Dabbu - money i.e., education – knowledge – brightness of light

Minnu - sky, i.e., from the heaven

Nela - earth, i.e., the ‘nature’ consisting of five vital elements

Jindaavanamu nunchi – i.e., from the divine wish fulfilling tree in

the Nandana garden of the heaven

Vodalinarayya - i.e., blessed to fulfill the desires

It is to presume here that, ‘whoever serves Paramatma in

this temple shall be blessed with health, wealth and prosperity’ is

what Gurudeva intends to enlighten the world.

It is Gurudeva, the Paramatma Himself, who, in a human form

conveyed the blessings. Devoid of attributes and any form, it is

He, who blessed in the guise of Paramatma. Those seeking lib-

eration finds no difference between the formless (Nirakara) and

the one with a form (Sakara). But, people who are influenced by

external happenings do not know that Venkaiah Swamy came in

the guise of Lord Jagannadha. This is what illusion is!

When Gurudeva sits to have a meal, He throws some rice on

all the four directions and derives extreme pleasure in doing so.

Despite fear haunting him, curiousity forced Paramananda Swamy

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to ask Gurudeva the reason for indulging in such action. Gurudeva

replied, ‘mitthavalaku ee lokamulo aharamu kavalayya, neekemi

ninnu padho choopulo raasinaru’.

Once when Gurudeva was about to have His food which is

placed in a plate, a dog came there and both took food in the same

plate. When some disciples tried to chase away the dog; Gurudeva,

the Sea of Mercy, unfolded a divine secret, as follows :

‘manishi – kukkalu – vokka chota bhonchesedi yenni janmalaki

ayya. Atla bhojanamu cheyaka pothe, teega tegi potundi kadayya’

(One shall get a chance once in a while in so many births to

share a meal with a dog (means creature). If not, the string of

relation shall get snapped)

The narration from Gurudeva’s Geetamruta …. “God is one –

Atma is one” i.e., the Supreme Soul and the Individual Soul are

identical by all means. If Atma desires to unite with Paramatma,

it should be devoid of any feeling or difference between the self

and the other. Such a distinct Atma illumines as Paramatma. When

such a state of Brahmananda is not reached, the string of co-rela-

tion between Jeevatma and Paramatma will get snapped and Atma

can never reach or unite with Paramatma. This essence and theory

is imparted by Bhagavan Sri Sri Sri Venkaiaih Swamy.

When Gurudeva was staying with disciples at Peddaiah Raju’s

house at Rajupalem village, wife of Sri Potti Raju who was seri-

ously ill was brought by her relatives. She was placed at the Holy

Feet of Swamy. On questioning the future of the sick woman,

Gurudeva felt that if truth is exposed, they will repent and feel

sorrow. Hence, He unfolded the fact to them in a clandestine way,

as … ‘ayya, on the third day this woman shall meet in the tenth

loka’’.

Narration:ayya - Ayya

eemey - this mother

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moodova roju - on the third day

padho lokamulo - in the orbit of Sun

kalusu kuntundi - reaches the above of Sun

Explanation :

1. Soorya, means – light, knowledge of reality and brightness.

When Swamy said that she will reach soorya loka, it means that

she attains jnana (the knowledge of reality) and shall see the light.

Once a person acquires jnana, he is bound to acquire even death.

To observe the high point of light one has to experience death.

Hence, soorya lokamunaku cherunu, means, death is imminent and

death is not inauspicious. It is the only path to procure the best of

auspiciousness.

2. For a human, life is three-day tenure. This period of time, if

calculated and compared with the divine period, one shall know

the reality. The Sristi (creation), Stithi (existence) and Laya (abso-

lute) are mere three-day delights.

Taking birth is the day one

Full growth is the day two

And death is the day three

In the three-day span, after crossing the childish phase a hu-

man wanders in the tempting illusionary cluster of ten Lokas

(planes).

First Loka (plane) – Living in the womb of mother. Here he

experiences creation, followed by

Second Loka – Birth, this is second Loka. Here, the individual

lives in a state of stillness, but is lured and tormented by worldly

illusions (Loka Vasanas). Here, the individual remains under the

protective care of mother, followed by

Third Loka – Childhood. This is the third Loka. Remaining im-

mature during this stage a person cannot determine what is good

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and bad and what is true and what is fake. Observing whatever is

seen, expressing whatever is observed the individual experiences

joy and sorrow in it.

Fourth Loka – This is a phase between childhood and youth

i.e., adolescence. Here, accepting the parents as Guru (master)

and abiding by their instructions, the individual, after thorough

education obtains Jnana. In accordance to the calculation of God’s

time frame, a day in the three-day life span is over.

Fifth Loka – In this, the matured individual gets married. Perform-

ing house holder duties the individual ventures into the material

world. This is the fifth plane (loka). Lured by worldly matters and

experiencing the merits and demerits of the Karma Phalas of past

births, the individual is likely to transform into a selfish person or a

philosopher. With this, the second day in the three-day life span

will be over.

Influenced by the five lokas, the individual forgets the sixth,

seventh, eighth, ninth and tenth lokas. The persistent thoughts of

bygone past haunt time and again and the individual looks back at

that life.

Sixth Loka – In this loka, the individual bears children and feels

at peace by heart.

Seventh Loka – Self-elevation. In this loka, the individual realizes

his moral responsibilities and thereupon explore ways and means

to reach a peak level.

Eigth Loka – Tapo lokam (the loka of austerity). Here the indi-

vidual practices the art of penance to accomplish the self-eleva-

tion task.

Ninth Loka – Atma Droha Lokam (Hostility towards self and self-

deceiving). In this loka, the individual fluctuates with fickle

mindedness and runs hither-tether to acquire something. And,

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whatever little is earned; the individual deceives himself and keeps

wandering in the Loka of Atma Droha (self-deceiving).

Tenth Loka – Mrityu Lokam (the loka of death) is also called as

Surya Loka. In this loka, the individual fails to realize own faults

committed, but in turn abuses others in an illusion that the indi-

vidual self is wise of all. This ego and ignorance of reality not only

leads to death but paves a way for another birth. This is Mrityu

Loka - This itself is Surya Loka. Whoever receives the blessings of

parents and the grace of a guru, and whoever receives the bless-

ings of Prakruti and God, they shall reach the heavenly abode. The

rest who do not meet the parameters of righteousness shall go to

the hell. Either way, after experiencing the merits and demerits of

resultant outcome of karma (karma phala), the individual ultimately

returns to the womb of a mother. This way, the third and final day

concludes.

On acquiring the fortune of receiving Gurudeva’s Mercy-Filled

blessings, the wife of Sri Potti Raju is bound to reach and enjoy the

heavenly delights and thereafter take another birth. This is the

gist of what Gurudeva said. Listen! It will be appropriate at this

juncture to savour the nectar of another incident narrated hereun-

der.

While Gurudeva was staying in the house of Gavandla Rosaiah

at Rajupalem village, a bed-ridden woman hailing from a money

lender’s family of a nearby village was seriously sick. Kneeling

before Gurudeva’s Holy Feet, people of the village explained her

pathetic condition.

Gurudeva said … ‘ayya moodava mailulo, mithava lesindi.

Ayidavo rojuku aame pathala lokamulo mangali lingi daggaraku

pothundayya’.

ayya - ayya

moodava mailulo - means, forehead, i.e., the place be-

tween the two eyebrows

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mithava - means, the knowledge of supreme light

lesindi - means, got brightened

eeme - means, this lady

pathala lokamulo - means, in the bottomless land / infer-

nal region / nether land

mangali - means, nectar, related to the nectar/

ambrosia

linga - means, the preserver i.e., Lord Vishnu

daggaraku potundayya - means, shall go near Him

Explanation: - Every human is normally born with two eyes.

The invisible third eye, which is also called as ‘Jnana Netra’ is sta-

tioned in between the two eye-brows. ‘Netramu’ means atra and

na, which means ‘there is nothing here’. The two eyes of the hu-

man indicate that there is nothing here to show except a path to

the nostrils.

The third eye which is stationed on the tip of the nostril shall

enter the heart through the Prana Vayuvu (the life breathe) inhaled

and exhaled by nose, tames the mind and wisdom so as to ulti-

mately illumine (activate) the inactive eye of knowledge. The glow

of jnana, in proportionate to the power of penance of human be-

ings illumination is spread across the universe. In this universe,

crores of movable and immovable Jeevas are in crores of different

forms. Pathala Loka i.e, the nether land is situated underneath the

earth (Bhooloka). There, the living beings are incredibly fast paced

and are capable of grasping minute sounds and can see the far-

thest objects. Lord Vishnu is the inventor of nectar. And, it is

Adisesha who sustains Vishnu as His resting bed, whose dwelling

place is the Patala Loka.

By the grace of Gurudeva, the lady of Rajupalem village

gained atma jnana (self-knowledge) of unique nature. She attained

spiritual enlightenment with the acquired virtue and sought ref-

uge of God. But, to accomplish the task she has to execute her

present life. And, upon taking re-birth she comes across an oppor-

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tunity to render service of Paramatma and shall receive His bless-

ings. This is what Gurudeva meant by His words. And, in accor-

dance to the saying of Gurudeva, the Creator, she is bound to de-

part eternally from this world and reach the punyaloka (the land of

the virtuous).

During the year 1968, Sri Paramananda Swamy had a fracture

in his leg as a sequel to his past karma and was admitted at Nellore

hospital for 23 days. Guru Swamy, the Lord of People’s Welfare,

was staying with His disciples near Kondayapalem gate area near

to the hospital. The Merciful Form visited the hospital for 21 days

and massaged the body of His affectionate sishya from head to

foot with His Divinely Hands. The pain and agony gradually van-

ished and on the 23rd day Sri Paramananada was discharged from

the hospital, from where he directly went to his Somasila Ashram.

Swamy gave him the will power and patience to bear the suffering.

And, it happened what exactly Swamy, the Kali Yuga Daivam, said

on the 21st day, ‘Tirupaiahku bhagu kavala kadamma – ee lokamulo

inka moodu rojulu kattalamma’ i.e., ‘still three more days are left

for Tirupaiah to recover totally’ .

“koti kotla dabbu minnela zindavanamu ninchi vodalinarayya”

i.e., a crore of crores of money was released from the heavens.

These blessing words of Gurudeva were not only true to this

day but shall remain eternally true. The Paramananda Ashram has

the honour of providing food and shelter not only to the hunger

and needy but to everyone who visits the place. It is a blessing for

the devotees to have the virtuous darshan of Sri Lakshmi Narasimha

Swamy. It is with Swamy’s blessings, a school was exclusively

opened in the said ashram for the children to impart Vedas and

Sanskrit. It helps the students of the ashram to promote ethics

and righteous way of living and also gives a scope for others to

practice it. Not only that, with the blessings of Gurudeva they are

able to tread the path preferred by Him.

Y

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GURUDEVA’S TOUR OF WEST

GODAVARI DISTRICT

When Paramatma Swaroopa Incarnate Gurudeva, along with

His disciple Chelama Naidu was touring West Godavari District;

villagers were astonished to see the manner in which Gurudeva

used to have food. They had several doubts and curiously discussed

among themselves, but were unable to find an answer. They ap-

proached Chelama Naidu to clear their doubts and asked him in a

cool way, ‘why is Gurudeva sprinkling rice all around? This method

is not prescribed in any epics. Food is Parabrahma Swaroopa. Is it

not?’ In such a case, sprinkling rice all around is something unex-

pected. Food is the source for appeasing the hunger of all living

beings. Then, why is food sprinkled in such a way? We feel very

much upset for this kind of unwanted act. We have either heard or

seen this kind of food-sprinkling tendency in any Saintly or

Avadhoota sects. With these volley of words the villagers felt that

they had put-up striking questions and requested Chelama Naidu

to seek clarification from Gurudeva.

Sri Chelama Naidu explained Guruswamy about the appre-

hensions of villagers. Compassionate Gurudeva told, ‘if we do not

sprinkle the food like that (how is it if Pancha Bhootas are not

appeased), who shall offer us food’? With this answer, the curious

villagers wanted to see the miracle on their own. They told Chelama

Naidu, ‘if it is so, we want to see how much food Gurudeva shall

have. Tomorrow we shall arrange the food. We shall serve

Gurudeva, the Revered Sadguru, until He says ‘it’s enough’. With

the permission of Gurudeva, we shall make all arrangements’.

Gurudeva happily agreed, saying, ‘yes, let us have their food to-

morrow’. With an anxiety to test Swamy, the villagers prepared

enough food sufficient for 300 persons (with hundred seers of rice)

along with other preparations as well. The innocent villagers who

intended to test Swamy, the Parameshwara Incarnate, came and

kneeled at His Sacred Feet and requested to accept the food pre-

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pared for Him. Swamy-the Omniscient, Omnipotent and Omni-

present with the Form Of Shakti (Divine Power) within Him; who

normally appears gentle, appeared as Shakti Swaroopa (Incarna-

tion of Power), whose two eyes appeared as two fire balls.

‘vaaru veeru nammu koni yunnaaru

okka intikada yunnaru

aayanaku ardha roopayi dorikinadi

sarvamu – chakramu

mangali variki Venkaiah ardha roopayi ichi nadu.

Andaroo yunnaru yichchinaaru’.

Guru Geetamrutam, Ch. 3 - 1 verse

Explanation: - They, these, yourself, myself and all people are

at one place. We have belief in one person only. All of us shall get

rid of half of the bondage of our past births. That mother shall

shower mercy on us.

Gist : Everything is bound to perish within the wheel of time.

While merits get accumulate, sins shall get destroyed. The wheel

of time keeps on rotating. This itself is the Sakti Form of the Divine

Mother. She shall bless us. The Divine Mother (kala charka) is

appearing in the Form of Venkaiah Swamy to bless us for our well

being. Enriched with the colossal power of Shakti, Gurudeva is

appearing as the mighty waves of an ocean.

That Supreme Power has begun to have the food. Three-

fourths of the food prepared was almost finished. Seeing this un-

believable phenomenon, the villagers trembled with fear as to the

horrible consequences that may follow. Repenting their unfortu-

nate challenge and uncalled action, they approached Naidu and

told him, ‘we are unable to see the Gurudeva, the Infinite Form of

Shakti. Please pacify Gurudeva as we earnestly beg His-Mercy to

forgive us and let Him reappear in His ever-peaceful form’. With

devotion and fear, Naidu approached Gurudeva and explained the

fears of the worried villagers and their excuses for their fault and

pleaded Swamy to appear in His normal form. Swamy, the Form of

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 221

Compassion and Mercy, said, ‘ayya, yippatikiaina nalugu chetala

annamu- methukulu chuttoo visiri vesthe lekka saripothundi’. That

is, even at this juncture - if four trays of rice is spilled all around,

the calculation will be justified. So, saying, He left the place.

Meaning :- With the consent of Gurudeva, the Creation (Srishti)

originated; where all the 84 crore living beings dwell in it. And,

they all shall feel contended and appeased if rice is spilled all

around. This is the ‘absolute truth’ what Gurudeva intended to

show through His actions.

The nature consists of five vital elements (Pancha Bhootas).

Swamy wanted to distribute the four platefuls of food to ‘Agni’ the

God of Fire, ‘Neeru’ the God of Water, ‘Vayuvu’ the God of Wind,

‘Bhoomi’ the Goddess of Earth and the fifth one is ‘Aakasha’ i.e.,

the other form of Gurudeva, who Himself accepted the food offer-

ing. In other terms, obliging the orders of Gurudeva itself is like

satisfying the Pancha Bhootas by all means. This way, the calcula-

tion gets balanced. That is, the Srishti will gradully get regulated.

In this manner Gurudeva indicated us the prominence of ‘nalugu

chetalu’ (four tray-loads of rice).

The villagers have responded in accordance with the orders

of Gurudeva and the Peace-Incarnate came back to His normal

appearance. Then onwards, the blessed villagers were relieved

from the bondage of Ajnana (ignorance). Surrendering totally to

the Paramatma Swaroopa, they prostrated before the God-Incar-

nate Gurudeva.

Y

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CONSTRUCTION OF ASHRAM ON THE

MOUND OF PENNA BADWEL

FOR GURUDEVA (near Ankalamma Botu)

After wandering several places, Gurudeva came to the vicin-

ity of Penna Badwelu along with His sishya Chelama Naidu. By

erecting make-shift (house-like) structures at Kotta Badwelu,

Gurudeva advised people to dwell in them. Keeping great faith in

Gurudeva’s words some families settled there and Sri Chelama

Naidu was the first such person. How can he keep away from

Gurudeva’s advise? Staying in the southern portion of Chelama

Naidu’s house, Gurudeva used to look after the welfare of the

people. After a lapse of time, Chelama Naidu constructed a shel-

ter (portico / slant verandah) for Gurudeva near Ankalamma Botu

on the mound of Penna Badwel.

Without human habitation the place was located atop a deso-

late hillock with beautiful surroundings and pleasant atmosphere.

Adjoining the hillock, river Penna was flowing in full, as if it’s ready

to follow Gurudeva’s instructions. Words fail to explain the beauty

of the nature surrounding the place. That place resembles the

sacred Tapovan (a holy place where saints meditate) of Maharishis

(great saints), yajna vatika (place for performing Yajna) of the

Yatees (who perform yajna) and a tourist hub for pilgrims and oth-

ers. It’s no surprise that such a sanctified place was chosen by the

Eshwara Form, Gurudeva.

With an auspicious intent, Gurudeva chose the place to protect

the creation. Observing penance, Gurudeva would bless the devo-

tees who visit Him for various reasons, viz., who are caught in the

ocean of Samsara, who are physically and mentally unstable, who

were suffering with various ailments and who come from far-off

places to seek His blessings. Without prejudice and without feel-

ing tired, Gurudeva blessed the devotees in accordance to their

eligible merits.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 223

Th

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here

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi224

Without relation to time and

space, Gurudeva can even take

care and sustain the minute atom

on the earth. And, without refer-

ence to time He controls the na-

ture. He appears to the world as

if engrossed in performing fire

rituals (Homam) and looking after

the welfare of people. However,

He was involved in the divine ser-

vice, invisible to the human beings.

This way, at any given time He

was constantly engaged in the

welfare of the universe, i.e., Sristi

Karya.

THE SPECTACLE OF GURUDEVA WALKING

OVER THE WATERS OF RIVER PENNA

Bhagavan, the Befitting Monarch, when intends to demon-

strate His divine presence on the earth, fascinates the living be-

ings with His incredible and amazing leelas (divine sport).

Varunadeva (The God of Rain) obeyed Gurudeva, the Form of

Parabrahma and the Supreme of Pancha Bhootas, and it rained

incessantly for three continuous days. On the fourth day the sky

became clear and the nature appeared extremely gorgeous. People

were engrossed in their normal works after a three-day lull.

It is but natural in this Kali Yuga for most of the people to be

self-centric and to show utmost concern for their family welfare.

This auspicious and powerfullysupreme Linga (the emblematicrepresentation of Shiva) dates

back to the period of Parasurama

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They are under the illusion that all material pleasures are ever-

lasting. But, there are some sensible people who spend only for

their basic comforts and spare something for the society. The re-

maining few spare whatever they earn assuming that the welfare

of others is their own welfare. Such people do not care for the

mental or physical strain they undergo and whatever comes their

way they take it very sportively. They want to justify their human

birth with the sole objective of reaching and merging with Lord

Narayana. Such virtuous people take re-birth to suffer the out-

come of whatever little Karma that’s left in store for them. After

that, they shall return back to accomplish their unfulfilled objec-

tive. Totally enlightened, with the blessings of Paramatma they

ultimately merge with the Supreme Lord Narayana. It is but His

Divine Sport to exhibit to the world that their ultimate journey (fi-

nal janmas) of humans is chained to the terrible sufferings. The

All-Merciful God beams His mercy-filled smile on them. To the

world, such persons physically appear as lunatics and poverty-rid-

den. After accomplishing the virtuous life, shining as stars in the

galaxy, they get eternally merged with Lord Narayana.

Now, a story of such a rare Bhagyashali (virtuous person) who

belongs to the above category is narrated here. I beseech the read-

ers with folded hands to concentrate on it and question our own

self as to why we should not oblige and follow the dictum of

Gurudeva in word and spirit.

This incident relates to a devout person, who used to eke out

his livelihood as a shepherd. Keeping away from wealth and luxu-

ries, he seemed innocent and a stranger, but compelled the world

to realize the worth of his dedication and devotion.

When this story was taking shape, the nature was pleasant

and serene. The creation of nature and the universe appeared

incredibly beautiful. In such climatic conditions, as if commanded

by God, the shepherd was caught unawares by the sudden torrent

of rain which lasted for three continuous days. In the circumstances

he was unable to safeguard the sheep and goat which were under

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his custody. On the fourth day, he brought the herd to the greenary

on the banks of river Penna. Jumping with delight here and there;

the herd of sheep and goat grazed the sprouts of leaves. Absorbed

in enjoying the delight of animals, he sat at a corner of a grove. At

the isolate place, his thought waves became unusual and he had a

feeling that the ripe time has come to experience the presence of

God. A doubt creeps; ‘is there anybody who can understand the

shepherd’s feelings’? To dispel the doubt, Bhagavan Sri Sri Sri

Venkaiah Swamy responded in a befitting manner. He paved way

for such a serene atmosphere and as well made the place totally

isolated to bless the much-loved shepherd. Absolutely engrossed

in his devout quest of reaching Paramatma’s Holy Feet, Gurudeva

blessed the shepherd with His Divine Presence. And the shepherd

with his own eyes could notice Gurudeva walking at a slow pace

on the rushing waters of river Penna. Spell bound at this startling

phenomenon, he lost his self-consciousness and was feeling

whether it is an illusion or a reality. Having gained consciousness

after a while, he jumped out from the place shouting loudly

‘Swamee’, ‘Swamee’. The loud echoing sound waves of ‘Swamee’,

‘Swamee’ reached all corners of the universe. With the deafening

shouts, Swamy turned back and positioned His Gracious Look on

the blessed devotee. As if slipped into the river, Swamy slipped

into the waters and swam across the river to the other shore.

Bhagavan Sri Sri Sri Venkaiah Swamy, the Omnipotent, Omniscient

and Omnipresent, no doubt is the Form of God Supreme. What an

incredible and great good fortune the shepherd was blessed with?

It was that merit which he acquired in his past births to be so

virtuously blessed by Swamy.

Gurudeva has demonstrated several such divine leelas to the

deserved and righteous people. How can the inexhaustible and

incredible leelas of Gurudeva are presented and clarified? Even if

someone tries to express them, they cannot succeed in their ef-

forts and they remain incomplete. I totally surrender at the Lotus

Feet of Swamy for giving me the inspiration to present the great

incident.

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GURUDEVA, DISCLOSING THE PAST

BIRTH OF SISHYA CHALAMA NAIDU

Those were the days, Gurudeva was staying amid the se-

rene surroundings of Ankalamma Botu with His sishyas on the hill-

ock of Penna Badwelu Tippa . Now and then, exhibiting miracles

and enjoying the sport with others was common while with

Gurudeva. To know such incidents we ought to pray Gurudeva to

once again repeat the miracles so that we can also be one among

the blessed ones. Salutations to the Omnipresent Gurudeva for

being considerate to such requests. It is our sense of duty to pray

Gurudeva to bless the people who either read or listen with atten-

tion about such exceptional and miraculous events. Gurudeva,

the Father of the Universe, is the one who responds to our plead-

ings and bless us with joy perpetual. The Creator, Protector and

Destroyer, Gurudeva, made His sishya Chelama Naidu’s past birth

known to the world in a strange and humorous way.

One night, after having dinner with sishyas, Gurudeva while

taking rest, called disciple Chelama Naidu to come near. Chalama

Naidu rushed to Gurudeva to take His orders, while other curious

sishyas gathered at the Holy Feet of Swamy. To take them on a

sporty ride, Swamy Himself lifted and placed a cot on the ground.

Benevolently holding the two shoulders of Chelama Naidu, Swamy

made him sit on the cot. Taken by surprise, Chelama Naidu felt

confused and a sudden uncontrollable fear engulfed him. Gurudeva,

gazing at the face of Chalama Naidyu sat on the ground and sishyas

encircled the cot. They felt very happy as they got the privilege to

sit along with Gurudeva. With sweating fear, Chelama Naidu be-

seeched Swamy, ‘why am I alone made to sit on the cot? Is it not

against the principles of justice?’ Gurudeva with a hearty laugh

addressing the sishyas told Naidu, ‘Oh, in your past birth you were

the son of the Venkatagiri Raja (King). That’s why you are made to

take a seat’.

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Naidu immediately kneeled at the Holy Feet of Swamy. He

felt pleased to know the truth of his past birth and served Swamy

till the end. How blessed and virtuous Chelama Naidu’s life is.

Sankhya Yogamu :

Sloka … utpathim pralayam chaiva bhootanama gatim gatim

vethi vidya ma vidyancha savachyo bhagavanithi

Meaning: The one who is aware of the birth, death, impending

wealth gains, knowledge and ignorance is called a ‘Bhagavan’ i.e.,

‘Sri Sri Sri Venkaiaha Swamy is a Bhagavan (God)’.

THE ASHRAM ON THE MOUND OF

PENNA BADWEL - THEFT OF JEWELRY(Police taking Gurudeva to the Kaluvai police station, a narration)

Those were the days when Gurudeva was staying at

Ankalamma Botu on the Penna Badwel hillock with sishyas and

engrossed in performing some divine rituals. Devotees and people

with family and health problems, orphaned and those looking for

refuge used to flock the benevolent Gurudeva. Irrespective of the

distance factor, with unwavering eagerness to have darshan of

Gurudeva, they used to come by walk or on bullock carts. When

God Himself incarnated on this earth in a Human Form and both-

ers as a care-taking mother-father, can a child keep quiet without

teasing the mother for favours? Even a mother gets immensely

pleased by such actions and showers love on her child. This is but

natural.

Similarly, visitors having darshan of Gurudeva, express their

various sufferings of life with grief. In fact, they come to Him to

get rid of their physical and mental troubles with a desire to cross

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the ocean of samsara without any obstacles and to tread the path

of salvation. Gurudeva, the Nectar of Mercy, without any preju-

dice used to treat the good and bad people alike. It is the sport of

the Divine Incarnate. That’s what Gurudeva meant in Geetamruta

Gurumantra, viz., ‘Sath Swaroopaya Namaha – Dushta Swaroopaya

Namaha’ (sath = good, dushta = bad). That is, ‘it is “I”, who dwell

in both the good and the bad’ and without a scope for any discrimi-

nation; it is Gurudeva, the Enlightened Form, who treated both gold

and iron alike. There is no doubt, people of all walks of life used to

visit Gurudeva, the Bhagavat Swaroopa. To disclose this truth, an

incident involving Gurudeva is narrated hereunder.

One night when everybody was asleep in the ashram, Gurudeva

was engaged in His usual penance. At midnight, a lady who was

asleep among other devotees woke-up suddenly and shouted alarm-

ingly that her gold chain was missing. Gurudeva, who was in a

deep yogic trance, was not at all disturbed. Next day morning the

woman straight away went to the Kaluvai police station and gave

a written complaint about the theft of her gold chain. Two police-

men accompanied her to the ashram to investigate into the mat-

ter. Since both of the constables were recently posted at the Kaluvai

police station, they were not aware of the surroundings and the

people. And, they were also not aware of Gurudeva’s divinity. Duty

bound, the police were enquiring about the theft with those who

stayed in the ashram on that night. While people got agitated and

felt afraid, Gurudeva, the Divine Refuge, said, ‘Ayya the mistake is

mine’. Immediately police tied Gurudeva’s hands with a kerchief

and made Him walk to the police station.

The villagers could not bear this humiliating sight of the In-

carnate God Gurudeva and ran to the president of the Kaluvai vil-

lage, Sri Challa Chenna Reddy. They not only narrated the event

but disclosed the unruly behaviour of the police with Swamy. Moved

and enraged, he forgot himself and taking a stick in hand he went

to the police station. With both hands tied as if to a culprit, he

saw Swamy standing in the police station itself. He could not tol-

erate such ill-treatment of Swamy and in a fit of anger he man-

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handled the police personnel in front of the Sub-Inspector in the

premises of the police station itself. Dumbfound, the Sub-Inspec-

tor simply stood as a mute spectator. But, compassion-filled

Gurudeva could keep quiet for what was happening before Him.

He at once shouted at Chenna Reddy to desist from assaulting the

police, which order was instantaneously obeyed by Reddy.

Sri Reddy directly went to the woman who complained against

Swamy and making her responsible for all that had happened, he

started beating her with the stick. Unable to bear the pain, after

the fifth thrash, she immediately drew out the mantle cloth tucked

to her waist, unfolded the knot and shown the gold chain which

she complained ‘as lost’. She explained her wicked intention of

receiving some compensation and she felt that she was duly re-

warded with suitable punishment. The police wanted to initiate

action against the woman for misguiding them. But the Fountain

of Mercy, Gurudeva, stopped the police from initiating any action.

The woman bowed at the Holy Feet of the All-Merciful, Gurudeva

and begged His forgiveness. Gurudeva, the Slave of Compassion,

excuses every one. Whoever is caught in the mire of ignorance,

with a smiling face Gurudeva strokes them with His Kind Hands

and enlightens their hearts. While all of them were under His

Divine Miraculous Spell, Swamy left the place. From the above

incident, Gurudeva made evident of the naked truth to the world

that ‘greed brings grief’ and advised people to do what is good.

After the incident, Gurudeva never entered that premises of the

ashram thereafter.

Feeling that the ashram had been polluted by the incident,

Gurudeva perhaps took such a firm decision. In general, a supreme

being never shows discrimination towards anyone. But the inci-

dent that took place at Ankalamma Botu brought an indelible blot

to the place. By the Will of God, the place has lost its sanctity. We

cannot conclude that Gurudeva developed a sort of indifference

attitude towards the place. But we have to presume that the sig-

nificance of the place lasted till such time only.

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THEFT OF JEWELRY - EXPLANATION

OFFERED BY SRI VELURU

SUBRAHMANYAM

In the year 1957, Sri Veluru Subrahmanyam and Sri China

Govinda Swamy, both residents of Rajapadmapuram came to

Nellore on way back from Madras and later proceeded to Nagula

Vellaturu to see Gurudeva, who was camping there. After knowing

that Gurudeva has left for Kaluvayi, they came to the place around

midnight. They enquired about Swamy’s whereabouts and were

informed that Gurudeva was camping at Rajupalem. In despair,

they felt that the time has not yet come for them to have darshan

of Swamy. Though it was past midnight, their craving for Gurudeva’s

darshan was strong and their enquiry about the availability of trans-

port to Rajupalem proved futile. Feeling physically and mentally

exhausted, they tried to take shelter in someone’s house of the

village, but in vain. They approached the police station and re-

quested the police personnel for permission to sleep there. The

police took pity after seeing their tired faces and allowed them to

take rest there. In the process, the police enquired about their

whereabouts and the purpose of their visit. They explained the

police that they have taken all the trouble with a sole intention to

have darshan of the Holy-Saint Gurudeva. The police not only ap-

preciated but felt happy for the firm resolve the duo had for Swamy.

Then, a Muslim constable in the police station told them that he

has brought Gurudeva to the Police Station two years back. He not

only narrated the related incident but also expressed his inner feel-

ings, as …… ‘without knowing the prominence of Gurudeva, the

Holy Personality; I am repenting even now for what I did then. I

am feeling inexplicably guilty, for I firmly believe that Gurudeva is

the Form of God’. The whole night was spent joyfully by talking

about the divine leelas of Paramatma Gurudeva. As per the narra-

tion of the incident given by the constable, most probably the inci-

dent took place around the year 1955.

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GURUDEVA’S WANDERINGS(1957 - RAJA PADMAPURAM)

Sri Chinna Govinda Swamy, a resident of Rajapadmapuram

village is a perfect saint. Having come across Gurudeva during

the year 1957, Chinna Govinda Swamy realized that Gurudeva in

fact is the Form of Paramatma. A strong resolve got implanted in

him to make certain that Rajapadmapuram village is sanctified by

Gurudeva’s visit. His anxiety became strong day by day and he

decided to express his strong desire to Swamy. When anxiety

rages in a devotee, the Omniscient Gurudeva shall show a way

out. Sri Chinna Govinda Swamy approached Gurudeva, knelt at His

Lotus Feet and pleaded to fulfill his desire. Gurudeva, the Vishnu

Swaroopa, readily accepted the request. With joy abound, Sri

Chinna Govinda Swamy gave the traveling expenses meant for

Gurudeva and His Parivar through Velooru Anantappa Naidu’s per-

son Obula Naidu. Gurudeva started his journey and stayed at

Chennai for some time. From there he went to Rajapadmapuram

and stayed there for fifteen days. Similar to bees swarming a flower

when it blossoms, devotees started to swarm Gurudeva, the Love

Incarnate. Gurudeva would pleasantly fulfill the desires of devo-

tees by being considerate towards them. He realizes the emo-

tions of devotees, sacredness of the sacred ones, purity of the

noble ones, saintliness of the saints, character of the good and

shoulders their entire responsibility as a part and parcel of His

divine sport. Gurudeva is considerate even towards cruel persons

and bless them to get rid of their bad characteristics and imparts a

befitting message to relieve them from their die-hard attitude. To

dispel the darkness of ignorance in the devotees and to support

the welfare of entire mankind, Gurudeva stays engrossed in His

Divinely Duty.

By visiting Rajapadmapuram, Gurudeva sanctified the village

with His Holy Presence and stay. He gave a chance to all those

who came to him seeking refuge from worldly miseries.

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It is one of His strong penance to travel from place to place

and to bless those who came to Him. At times, He used to visit the

places at the request of devotees. He used to impart philosophical

teachings while fulfilling devotee’s wishes. When He Himself has

encircled the Creation, can there be a specific place for Him? But

after completing his tours, He used to visit Golagamudi. Here also

he used to stay for a few days only. When he wants to go to any

place, He immediately moves with His disciples to the place He

intends to visit. Like circumambulating the earth, Gurudeva used

to stay some times in the temples, sometimes under the shade of

trees outside the village, sometimes near mounds or hillocks, some-

times at the shores of sea, sometimes in the ashrams. At times

considering the merit of individuals who took birth on the earth,

Swamy used to sanctify the houses of such individuals. But he will

not enter inside the house but would prefer to sit in the verandah

(open space at the entrance of house) to accomplish His task (karya)

and bless those who come to Him.

Devotees were so mesmerized that they forget themselves

not only while having darshan but even while rendering service to

Gurudeva. They earnestly crave with delight in their hearts, ‘the

God in Human Form shall stay for more and more days’. While they

keep wishing for His long stay, at some point of time Swamy atonce

decides to shift from that place. Feeling dejected they plead Swamy

to stay for a few more days.

When devotees persuade to stay, Gurudeva says, “we should

not stay here any more, lest we will be indebted. We have to move”.

So saying, He instructs the group of sishyas to make a move. He

has no concern for the adversities of nature, for, He holds a Su-

preme Control over the nature. But, when the servants plead Swamy

about the adverse weather conditions which are not suitable for

undertaking travel, at times he obliges. But when He feels, it’s

time to move, He would not care for anything and no body dares

stop Him. Wrapping a cloth to His head He left the place. It is,

God-head Brahma who has left and it is the group of spell bound

devotees who stood unmoved.

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Devotees who were not content with their service to Gurudeva

used to plead Him to stay for a few more days. To break their

shackles of Karma, there were instances when Gurudeva obliged

their requests. He expresses, “staying for some more days would

curtail relieving people’s miseries at other places”. Thus, Gurudeva

prefers to shower His mercy and blessings on several people so as

to mould them to be righteous. Staying at one place and depriving

people at other places of such a privilege is not Gurudeva’s objec-

tive. It is the desire of Gurudeva to make His devotees attain the

peak of spirituality with righteous living. To keep devotees away

from material world and to keep them on the path of knowledge

and bhakti, Gurudeva says, ‘kadalandayya’ (let’s move).

“The objective for which I had been here is accomplished. If

I spend more time here, I have to be under your devoted custody.

Having incarnated in this physical form, if I do not give darshan to

devotees waiting for me, it will be an unjust action on My part”.

This philosophy of righteousness was what Gurudeva imparted.

To inculcate strict discipline amongst sishyas, Gurudeva made

them to stay with Him and showered His blessings. He inculcates

righteous thoughts and teaches the significance of spiritual phi-

losophy amongst the devotees. These divine sayings have stood

as practical examples even now. “We will be indebted if not we

make a move now”.

Even though an Yuga come to an end on its own and followed

by a new ones, Gods are incarnating in human form to impart righ-

teousness and to bless the humankind with liberation from worldly

entanglements.

In Dwapara Yuga (one of the four yugas), Sri Krishna

Paramatma not only blessed the people of Dwaraka, but also

blessed Kuchela, a poverty-ridden devotee of Lord Krishna, by of-

fering a fistful of parched rice, which sequentially showered enor-

mous prosperity. Even though Kuchela became rich, he and his

family remained staunch devotees of Lord Krishna. This was the

Dharma of that Age (yuga).

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 235

In the Kali Yuga, Paramatma Incarnate Venkaiah Swamy pro-

tected the devotees who were devout, righteous and surrendered

to Him with steadfast faith. When the basic requirements exceed

the limit, it is but common to ignore the Path of Dharma in this Age

(Kali Yuga) and to ignore the Supreme Protector. Gurudeva used to

say, “if we accept one from them, we have to repay ten times of

it”. If it exceeds more than ten, i.e., if they are provided more than

enough, they fall prey to the alluring enjoyments and become slaves

of those delights.

Gurudeva, the Peace Incarnate, toured several places on the

earth but rarely stayed a few days at a very few places. Blessing

devotees, He used to stay for a required number of days at re-

quired places and frequently moved from place to place. While

moving from one place to another, nobody was able to accurately

guess the next place He intends to go. He used to visit the places

where devotees are craving for His arrival with love and eager

heart. It was His moral responsibility to bless such people in his

wanderings. In doing so, Gurudeva remained in the hearts of sev-

eral people at several places. Bhagavan Sri Sri Sri Venkaiah Swamy

has thus blessed His devotees with such a divine and long-cher-

ishing delights. They delightfully proclaim that Swamy stayed at

their place for 10 years, 20 years and so on.

Though it appears exaggerated, it is nothing but words spo-

ken in a state of delightful trance. And, if we consider them as

true, the years of Gurudeva’s journey across the world cannot be

equated with thousands. Here, we can quote an example. In

Dwapara Yuga, Bhagavan Sri Krishna purified the hearts of 16000

Gopikas (cow-herd girls) by giving an indelible impression that He

stayed in their hearts. The-then Lord Krishna, incarnated as

Venkaiah Swamy in this Kali Yuga to protect His devotees (Bhaktas)

and to purify them. This is the greatest good fortune to His devo-

tees.

Any place in the world gets sanctified by the visit of a great

saint and it becomes a holy place. And, it is the Supreme Form of

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Paramatma who incarnated in the name of Venkaiah Swamy. He

purified whatever place He visited and those places have now be-

come holy. There came-up several temples of Venkaiah Swamy

and several more temples are coming-up day by day. With the

blessings of Gurudeva, the Abode of Liberation, they were able to

do righteous things and were able to carve beautiful idols of

Bhagavan Venkaiah Swamy. The lively and auspicious idols of

Swamy are offered worship with unflinching devotion to receive

His blessings.

With the blessings of Bhagavan, righteous people were blessed

with enough of prosperity for construction of temples. The temples

of Venkaiah Swamy are now flourishing everywhere with spiritual

splendor. Bhagavan Sri Sri Sri Venkaiah Swamy, in the form of aus-

picious idols has become a wish-fulfilling God and is worshipped

by devotees in several temples, at several places.

While worshipping Gurudeva, let us understand the gist of

the prayer, ‘let all the inhabitants of this universe from East to West

and from North to South realize His divine aura’. Gurudeva is the

ever-glowing Omnipresent, Omniscient and Omnipotent Form. The

time for illuminating the entire universe has come. This eternal

truth is incorporated in Gurudeva’s prayer.

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GURUDEVA’S NARRATION - GITAMRUTA

‘Yeppudoo Suryuduvale Venkaiah Vunnadu’

(Guru Gitamruta - Ch. 3-162)

The Sun (Sooryudu) :- It is He, who gives the light and wis-

dom. He is the one who is proclaimed as the eternal truth of the

universe. There is no atom in the universe which does not come

under the purview of the Sun and He is the witness of every action

performed by the Jeeva. Every action of every human being in this

world is eternally recorded by the illumination of Sun. As the mys-

tery gets unfolded in accordance with the state of knowledge of

an individual unfolds, so is the state of Gurudeva, the All-pervad-

ing God - is an eternal truth. It is not that easy to estimate Swamy’s

state of status, glow, omnipresence etc. As similar to how we are

unable to realize the actual position of Sun, so also we cannot

ascertain Swamy’s marvel of omnipresence. Truth is eternal. To

know what ‘Truth’ is, one has the heart to render social service.

Excepting this, there is no other righteous way to seek the grace

and blessings of Gurudeva.

GURUDEVA COMMANDING THE NATURE

Alarming floods occured during the year 1959 and villages

like Venkatareddipalli, Kulluru, Rajupalem and its surroundings were

flooded with waters of river Penna . In such a dangerous situation

people of the villages approached Gurudeva, fell at His Divine Feet

by offering total surrender and requested Swamy to dispel their

fears about the dangerously flowing flood waters likely to inun-

date their villages any moment. They told, “Swamy, You are the

only one who can show a way out to save our lives from the lurking

danger of floods”. Can the Divine Mother, Gurudeva, who, at His

Will can command the nature keep quiet? Heeding to their request,

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi238

Th

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 239

the Creator, the Preserver and the Destroyer of the Universe, sat

on the hillock of Penna Badwel Tippa. Facing the River Penna,

Swamy said, ‘Hey Mother! If you demonstrate so much of flood

fury, villages will incur great loss’. Thus commanding the river to

calm down and go back, Swamy threw three sticks into the alarm-

ing flood waters. The orders came from Gurudeva, who is none

other than the Anantha and the Mother River instantly obliged His

command. Then onwards, the fury of flood waters began to re-

cede and the fears of the people got dispelled and peace returned

to their hearts.

How many people now a days can recognize Gurudeva as

Parabrahma Swaroopa, who showed His presence in a human form

to the world? The Divine Father is commanding nature’s ferocity

and thereby protecting the people from ruin and loss of life. Caught

in worldly illusions, can any one realize the greatness of Madhava

in the form of Gurudeva? People felt astonished by the actions of

Gurudeva and spoke among themselves, ‘Swamy simply threw sticks

into the swirling waters and amazingly the surging waters receded’.

They were happy for they felt that their lives were saved from the

imminent havoc of flood waters. They could simply understand

that this is just a miracle but could not understand that it is a

“command on nature”. Only one among a crore might have under-

stood Swamy’s miraculous powers and they indeed are the blessed

ones. Such virtuous persons are very rare who are not terrified by

any sort of nature’s fury. They always feel indebted to Gurudeva

for many a birth for they believe that they cannot reward the All

Pervading Mercy Form in any way. In the conscious self, they keep

incessantly meditating on Gurudeva’s Divine Name and they re-

main compassionate towards all living creatures. They stay alert

and anxious to reach the ultimate path of God. Indeed they are

spiritually enlightened and blessed ones.

Y

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GURUDEVA VISITING

RAJA PADMAPURAM [1959]

During the month of March 1959, Gurudeva sanctified

Rajapadmapuram village with His Holy Visit. Gurudeva stayed there

with His disciples Sri Chalama Naidu, Mother Tulasamma, Sri

Mudineti Narayana Swamy and Sri Velloru Subramanyam. After

thirty days, Guru Swamy proceeded along with His disciples to

Kuthumbakam village located between Madras and Tiruvaluru. It

was Anantha, the God-head who was moving and several devo-

tees were eagarly waiting to have His darshan. Indeed, the pres-

ence of Gurudeva delighted and moved them on seeing their God.

They were immensely mesmerized by Swamy’s shower of bless-

ings. Staunch devotees of Swamy, Sri Selvam Naidu, Sri Subbarama

Naidu, Sri China Govinda Swamy prepared many delicious dishes

for Swamy and His disciples and placed them before Swamy and

pleaded to have them. Heeding to their request, Swamy stationed

His Gracious Looks on the delicious items and ordered, ‘yes, let us

relish these things at the tomb of Pattanattaru, Tiruvatturu’. Swamy

with His disciples and the dishes was brought to the holy Samadhi

place in a jeep. After spending an hour relishing the food in the

serene gathering of disciples and worshippers at the tomb, Swamy

proceeded for Kanchi. But the time spent at the tomb of Pattanattaru

is very significant. God bows to the wishes of true devotees. It is

the purpose which made Gurudeva to go to the Samadhi place of

His Bhakta (devotee). He was eager like a cow which fondles her

calf when it returns back in the evening after grazing the field.

Gurudeva wanted to demonstrate to His devotes about His dis-

tinctive fondness towards a great devotee like Pattanattaru. That’s

the reason, why Swamy was so particular to visit the Samadhi.

Like a bird which rejoices in pricking food by its nose and

carry it in bits to the mouth of its new-born ones, Gurudeva, the

Love-Incarnate God, offered sweets to the greatest devotee

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Pattanattaru, who was laid to rest at the Samadhi place. That’s

why He did not allow anybody to touch the offerings until He Him-

self offered them at the tomb. This is the marvel of a bond be-

tween a Mother-son and a Guru-Sishya. To demonstrate this unique

bond of faith and the unifying feature of His staunch devotee

Pattanattar to His followers, Gurudeva visited the place along with

the devotees. Ultimately He highlighted the concept that there is

an eternal and indissoluble relationship between Him and His dis-

ciples ever after they shed their mortal bodies.

Since Gurudeva appeared on the earth in a human form, He

impressed upon the uniqueness of the perpetual bond between

Guru-Sishya to one and all. Whoever keeps unwavering faith in

Him, they entwine themselves to the Lotus Feet of the Madhava.

And, God can never disregard the love of such staunch devotees

and enslaved by love He paves a way for their unification unto

Him. By this, Swamy taught humans to be kind and loving with

everyone. It is what Gurudeva wished to impart with the above

sequence so that others would follow suit of such a revered devo-

tee. The day Madhava desists to implant the element of love and

affection in humans, nature cannot sustain itself. This is the se-

cret of nature.

After accomplishing the task, God-Incarnate Gurudeva pro-

ceeded to Kanchi. He stayed there for just a day and came back to

Rajapadmapuram where he stayed for 10 days before leaving for

Somasila.

Y

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GURUDEVA VISITING

RAJAPADMAPURAM [1960]

The creator’s objective is to create confidence in the creation

of world. Life will blossom on the steadfast faith in ones heart

towards the God. Sri China Govind Swamy, a unique Jnani, pleaded

the Omniscient Gurudeva to visit his place and obliging his re-

quest, Swamy visited Rajapadmapuram in 1960. On the way, Sri

China Govinda Swamy arranged accommodation for Swamy and

his disciples at the Central Lodge, Madras. But, free from all physical

desires, Swamy is detached from worldly comforts. He is not lured

by the much valued silky bed, beautiful shawls, carpets or the ma-

jestic cot. Without utilizing the luxuries, Swamy slept on the ground

under the cot and did not come out. With this act, what Swamy

wanted to teach to the world is - luxuries of any sort are but per-

ishable material and do not last long.

Gurudeva’s stay in the lodge could not be kept a secret for

long. It is but common for devotees to flock the place to have

darshan of the Parandhama in human form. In a bid to fulfill their

desires and to get rid of worries and health ailments, people rushed

to Gurudeva, the Savior and God-Incarnate. Within no time the

lodge was flooded with crowds of devotees who thronged for hav-

ing Gurudeva’s darshan and to convey their family and worldly prob-

lems. In accordance to their merits, Gurudeva, the Merciful Form,

blessed them with choicest blessings.

Despite having darshan and due to lack of accommodation

facility, people who came with unwavering faith and devotion have

to leave the place with a heavy heart. While leaving with great

difficulty they have no other go except to establish the Comely

Form of Gurudeva in their hearts. Swamy blessed the surge of

devotees from underneath the cot in the lodge room and did move

out even a bit. The process continued uninterruptedly till past mid

night on the day. Sri Jambulingam, a resident of Madras came to

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know about Swamy through his friend Sri Kuthumbakam Kannayya

Naidu. He was eager to see Swamy, but being terminally sick he

sent his heartfelt message to Swamy through his relatives. Keep-

ing aside the time factor, Swamy, the Paramatma Incarnate, was

engrossed in showering blessings on His devotees. Time is a natu-

ral phenomenon and Swamy is its Commanding Form, the

Paramatma. Whoever be it, when the devotees are not in a posi-

tion to move physically, Swamy, the Omnipresent, Himself would

personally visit and bless them. For such loving and eager devo-

tees every impatient moment moves like an era and Sri Jambulingam

is one such devotee whose physical condition cannot withstand

the situation. However, after midnight at about 1 o’clock, Sri

Jambulingam who was terminally sick, rang-up to the management

of the lodge and requested them to convey his pathetic condition

to Swamy and also about his impatient waiting for Swamy’s visit to

his house. Sri Chelama Naidu detailed Swamy about Sri

Jambulingam’s request as conveyed by the lodge management.

Swamy, the Refuge of the Needy, expressed His willingness to visit

Sri Jambulingam.

Sri Jambulingam felt extremely happy on hearing Swamy’s

consent and he immediately sent his car to Sri China Govinda

Swamy to bring Swamy and His disciples to his place. Swamy ar-

rived at the bungalow (lemon house) of Sri Jambulingam at 2 o’clock

in the night. God-Incarnate, wherever places His Divine Feet, that

place is bound to become sanctified. On seeing Swamy, the

Paramatma-Incarnate, the family members forgot themselves and

knelt at the Divine Feet of Gurudeva. They placed and offered

flowers and fruits to Gurudeva, the Form of Mercy, who in turn

showered His blessings. Neither did Gurudeva accept the offer-

ings nor did He allow His disciples to have them. The family mem-

bers felt something unusual and got agitated. But the Godly

Gurudeva’s Glowing Form had them caught in a peace-filled and

spell-bound trance and they felt overjoyed at His Mercy-Filled Im-

age. At that very moment, Gurudeva, the Wisdom-Incarnate, en-

sured that the physical sense of agony re-emerge in Sri

Jambulingam.

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Prostrating before Gurudeva, Jambulingam detailed his suf-

fering and pleaded Him to relieve him from the haunting agony of

sickness. On hearing the plight, the All-Knowing Swamy said, ‘ayya,

you will be alright after three months and five days. This is the

order of Venkaiah Swamy’.

Whoever takes birth in this world; they experience joy and

sorrow in accordance with the accumulated merits and demerits

of their past births. Whoever it be, changes take place in their

lives in tune with the changing times and in accordance with their

past deeds. Noble persons neither feel sorry nor worry about them

and they utilize their energies for universal welfare. They discharge

selfless service to the people and aim for attaining salvation.

Gurudeva rescues such persons from the whirlpools of Karma and

provides them required will power and energy to bear and face all

sufferings. They are blessed with pre-occupied thoughts on God

alone till their last breath, so as to ensure them to ultimately at-

tain moksha. This is the leela of God.

1. Gurudeva started for Rajapadmapuram.

2. On the way He halted at Madras

3. He made known to Sri Jambulingam about His arrival through

a devotee Sri China Govinda Swamy.

4. He gave darshan to Sri Jambulingam who was in deep

distress.

5. Blessing Sri Jambulingam with His darshan and aspiring to

break the shackles of his Karma, Gurudeva reminded Jambulingam

about the agony he underwent.

6. Gurudeva calculated and foretold the period of three months

and five days for the present suffering to last. He declared that he

need not undergo any suffering afterwards. In a deep sense, it is

a declaration that Sri Jambulingam’s existence is not necessary to

this world. Saying “that’s enough”, Gurudeva left.

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7. By saying ‘saripotundi’ (it is enough), Swamy hinted that Sri

Jambulingam will be freed from the karmic sufferings of the present

birth (janma). Showering deep compassion, Gurudeva, the Form of

Devotion, liberated His disciple from the bondage of Karma. Can

this virtuous blessing be counted on par with any other worldly

things? This is an incomparable and inconceivable path of God-

Devotee bond and Gurudeva’s unique way of showering love. And,

it is Sri Jambulingam the blessed devotee who took refuge at His

Holy Feet.

Sri Jambulingam is a wealthy person who was enlightened by

Gurudeva’s words. In token of respect and revered gesture he de-

sired to construct a cottage for Gurudeva and was prepared to

spend any amount of money for the purpose and left everything to

the will of Gurudeva. To fulfill his desire, he signed a cheque book

and handed it over to Sri Chelama Naidu and expressed his wish.

He pleaded him to ensure that Gurudeva accepts his desire. When

the same was informed, Gurudeva said, ‘oh, there is enough money

for procuring from the surroundings of Badwelu Tippa. When ne-

cessity is felt we can have them. But not now’.

Explanation : Not only to instill faith but to sow the seeds of

Knowledge and Bhakti in Bhaktas towards God, Gurudeva started

His journey to Rajapadmapuram. On the way, He halted at Ma-

dras. Here, Gurudeva displayed His leela to bless Jambulingam

not only to establish belief in God but as well as to detach the veil

of attachment of life with wealth. Sri Jambulingam got relief from

the long standing illness by Gurudeva’s blessings and felt assured

that He shall be alright within three months and five days. Out of

ignorance to get rid of the debt of the blessings he received, Sri

Jambulingam thought of offering a cheque to Swamy. Knowing

this, Swamy rejected the money offered through the cheque. In

fact, if at all Swamy requires any amount He would have demanded

money. But the intention of Jambulingam to offer money in return

of Swamy’s blessings and by rejecting the move, Swamy intended

to implant spiritual instinct in Sri Jambulingam, saying, ‘if required

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there will be sufficient money wherever we are. There won’t be

any difficulty even at a place like Badwelu Tippa if we happen to

plan for an ashram to come up there’. The place at Badwelu Tippa

is totally surrounded with mounds of stones. If Bhagavan com-

mands, those stones shall become diamonds and would yield suf-

ficient wealth.

THE CORE MEANING OF WHAT

GURUDEVA SPOKE TO JAMBULINGAM

In explanation of above, what Swamy meant is, ‘I am not af-

ter your money. The way your illness leaves your body, so shall

your desire for wealth is bound to quit your mind. Only then will

you be freed from the intoxication of wealth, pride and greed’. That

is, leave the anxiety for wealth henceforth and concentrate your

mind on God. You will be absorbed in God if your mind stands

attentively on this theory. The time span for the purpose is three

months and five days. You ought to develop your mindset in that

direction during this short tenure. There’s no use with the wealth

you possess. The real wealth is, ‘having a pure and stable mind’.

The day you acquire this state of mind, you can merge in me. Thus

saying, the Omnipresent Swamy left the place immediately. He

stayed in the lodge for two more days, but without taking water or

even the offerings made to God.

On the third day Gurudeva proceeded to Kanchi from Madras.

He took the divine offering (prasadam) only on that day and after

having it Gurudeva proceeded to Rajapadmapuram. There, He got

totally involved in performing divine yajna karya. To disclose the

truth to the world that He Himself is the manifestation of the Fire

God, Gurudeva was actively engrossed with the yajna karya by

performing Yagna rituals at the fire place (Homagunda).

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While truth and righteousness are gradually disappearing from

the world, people are lured with various suspicions as to whether

God exists or not. Only because a little bit of truth and righteous-

ness are still prevailing, few people were able to realize Gurudeva’s

Godliness. They are really great and fortunate. They are very dear

to God. This is an eternal truth. The Very Form of the Fire God is

Gurudeva Himself and He is the Very Form of God. These lines

from Gurudeva’s Geetamruta stands witness to it – (3rd chapter –

155th sloka)…’To whom does the lamp (deepam) belong?. It is

Bhagavan’s’. That is, it belongs to ‘Venkaiah’s Light’ (glow) which

is illumining all the places.

Explanation :- Here, ‘lamp’ means the light of wisdom, which

itself is the flame and that flame is God. The very form of the

Flame of Knowledge is Gurudeva, our Venkaiah Swamy, who trans-

formed into God. By possessing the Flame of Knowledge, Venkaiah

became God. He is beaming His Divinely Glow across the world.

Staying at Rajapadmapuram for 15 days, Gurudeva reached

Golagamudi after giving brief breaks at other places.

While Sri Jambulingam’s life span was predicted as 3 months

and 5 days; King Parikshat was predicted a mere 7-day life span.

Y

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi248

SRI ADINARAYANA REDDY(SON OF REVERED DISCIPLE MATAJI TULASAMMA)

Poojyasri Mataji Tulasamma is a native of Utukuru Village,

Kovvur Taluq, Nellore District. From childhood she was allured to-

wards spirituality. She used to give away paddy or any other millet

in charity to the needy and poor people. Her brother Sri Raman

Reddy arranged her marriage with Sri Vallapareddi Rami Reddy of

Penavaty village, Nellore Taluq. Smt. Tulasamma was blessed with

two children. Her first son is Chi. Adinarayana Reddy, whereas her

second son died after a life span of one year. The unexpected event

left her in deep despair. In that repentant state, her mind turned

towards philosophy and self realization. Under the influence she

aspired to seek, serve and live under the refuge of a Sadguru.

Instanty…..

1. She felt surrounded by some unknown sanctity. She was lib-

erated from the sins accumulated during her past births.

2. Thus liberated, she acquired Vyragya (dispassion) and

Vignana (knowledge).

3. With the knowledge and wisdom she understood that she

can break all obstacles, procure self-knowledge and can ulti-

mately conquer death.

She desired to fulfill her desire and to reach her goal by way

of, ‘offering food to the hungry and standing by those who are in

distress’. With this quest, as an initial step towards her goal, she

preferred having darshan of great saints and would often render

whatever service she can.

What she did at her own place, she was doing the same thing

at her in-laws house too. She was having utmost faith and devo-

tion towards Saints and Fakirs. When she comes across them, she

serves them with immense delight and devotion by offering food,

donating money as charity and serving them too. The delight of

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 249

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her service-instinct used to last till the Saints and Fakirs were

present. Her mind-set becomes normal soon after their departure

as she has to revert back to face the hassles of samsara. As she

was engrossed in the dharma of samsara she had no desire for

physical needs. She was always immersed in the thought of serv-

ing and staying under a Saduru’s shelter. She concluded that any

pleasure on the earth is incomparable with Sadguru Seva. Yet, she

never gave scope for any disputes in family life. Though she ap-

pears to be a happy house holder, her mind was always in search

of a God in human form. The day finally dawned for the saintly

woman. Her husband, the one who loved and adored her by heart

and word, leaving her alone, left the world. From that day she came

to a conclusion that she is all alone in the world and that the God

Supreme is her only companion. Having decided to be in the ser-

vice of God, she sent her son to Guntur for higher education. In her

spiritual quest she considered that wealth and delights are just

perishable material and momentary. To acquire more and more

knowledge, without caring the physical hardship she wandered in

search of saints. Despite coming across great persons, she felt

discontented that she could not come across a right Sadguru to

cultivate the seed of ‘service’ sown in her heart. When an objec-

tive is not achieved, it is but common for any human to feel disap-

pointed. But, for those eager to reach the goal, this is just a brief

respite, for they are bound to succeed one day.

‘prayatnad yatamanas tu

yogi samsuddha-kilbisah

aneka-janma-samsiddhas

tato yati param gatim’

(Bhagavad Gita – Ch. 6 – 45 sloka)

Meaning : Washed of all contaminations, when the yogi en-

gages in treading the path of progress with sincere endeavor, then

ultimately, achieving perfection after many, many births of prac-

tice, the supreme goal is attained.

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With dedication and devotion she used to run here and there

in her quest to serve Paramatma and in the process she under-

stood that there are several ways and means to reach the path.

She desired to attain the state of siddhi through any of the paths.

She decided to visit some dargas (tombs of muslim fakirs) in the

course of time.

In this quest, Poojyasri Mataji Tulsamma frequented the darga

of Kasmur Mastanaiah, by walking all the way from Penavarthi to

Kasmur via Golagamudi village. Without discrimination, with a

motherly feeling she used to distribute the diving offerings to fa-

kirs and other needy people at the darga. She felt at peace by

preparing the food offerings. Yet, she has an inner feeling that real

peace and delight can only be experienced after finding a divine

master. Such thoughts always haunted her and she feared whether

she can achieve her goal in this life time. Completely absorbed in

finding ways and means to reach her goal, she prayed God to ful-

fill her life’s desire.

Serving the Diving Feet of God is the only way to acquire eter-

nal peace in life. And, Poojyasri Mataji Tulsamma was thirsting to

quench her thrist by procuring such eternal bliss. But, it is the

Almighty who tests His loyal devotees in different ways before

bringing them close to His presence. It is His divine sport (leela).

And, it is Poojyasri Mataji Tulasamma who understood the theory

of God. ‘Can a ripened fruit hold-on to the branch on its own?’. So

also an enlightened (ripened) human heart would bow at the Holy

Feet of Paramatma, the God-head. The time has come for Mataji

Tulasamma to reach the ripe stage. For the first time during 1952,

Venkaiah Swamy visited Golagamudi, the Abode of Liberation. On

knowing this, Sri Mopooru Dasaiah, a villager from Penavarti came

to Golagamudi. Amazed at the very sight of Swamy, he prostrated

before Gurudeva and pleaded to visit his village, Penavarti. Imme-

diately the next day morning Swamy proceeded to Panavarti and

sanctified the place and spent three days there. At the house of Sri

Dasaiah, Mataji Tulasamma, who was in search of Paramatma

chanced to come across Gurudeva, the Divine Form. Instantly she

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felt immensely thrilled for she could at last meet a great person,

for whose Divine Feet she was enormously craving for years to-

gether. Moved by heart and spirit, she firmly resolved to plead

Swamy to visit her house.

Can the Merciful Lord remain unmoved by His devotees’ un-

wavering devotion? Accepting Mataji Tulasamma’s prayer, Gurudeva

visited her house for the first time and sanctified the place. By

Paramatma-like Gurudeva’s presence at her house, she felt com-

pletely doused with over-whelming joy. And, Gurudeva too felt

delighted for her devotion. By staying there for 3 days, Gurudeva

bestowed upon her the power to understand His Wholesomeness

(Paripoornatwa). Then onwards, keeping aloof from worldly de-

sires she engaged herself in the service of Gurudeva.

With the objective to render service, Tulasamma used to travel

to whichever place Swamy would go. Without caring for time, she

not only used to serve Gurudeva but also served His disciples.

‘Paramatma is the incarnation of Dharma’ and the pure-hearted

woman was so immersed in His service that she was unable to

keep a track of her household affairs.

But, too keep her intact with household duties, now-and-then

Gurudeva reminded her of the impending farming works at her na-

tive place. This way she continued her life, viz., between house-

hold responsibilities on one side and service to Gurudeva, the Di-

vine Master, on the other. However, drawing herself away from the

worldly affairs she felt happy in serving the Holy Feet of the All

Mighty Gurudeva.

“Those who crave for ‘God’ will keep away from materialistic

world and those who crave for materialistic world will keep away

from God”. At Panchalingalakona she was blessed by Gurudeva’s

words that this is her final birth and she need to take birth in this

world again. As she found the ultimate source of happiness, she

devotedly remained in the service of Gurudeva. In that state she

established the Divine Form of Gurudeva in her heart and without

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consideration for time she remained serving at the Holy Feet of

Gurudeva.

Totally absorbed in the service of Gurudeva, she could not

think of other worldly affairs. In that trance, she imagined water

as fire, food as poison and light as darkness. With a sole aim to

get totally absorbed in the service of Gurudeva, she dedicated

herself in the service at the Holy Feet of Gurudeva.

Having a strong spiritual pursuit, it is but natural for Mataji

Tulasamma to experience every moment as an era. Having lost

patience she felt deeply disillusioned. In that emotional state some

divinely feelings surfaced in her inner self as if instructing to

cleanse herself with the sacred dust at Gurudeva’s Feet. She ran

here and there in search of Gurudeva and it was around 1955 when

she came across the God in human form near Kaluvyi village. She

felt utmost pleased on having darshan of Gurudeva - her life goal,

and offered a revered prostration at His Divinely Feet. She washed

the Heavenly-equivalent Pious Feet of Gurudeva with overflowing

tears surging like ripples of bliss. At last she could feel content

that her long cherished dream to reach the Feet of The Mercy In-

carnate is fulfilled. Gurudeva, The Divine Form of Mercy, recipro-

cated with a deep affectionate look. Consoling her, Gurudeva

placed His Virtuous-Blessing Hand on her head and called, ‘Amma’

(Oh mother!). Absorbed by the grace filled looks of Gurudeva, the

Supreme Form, Mataji Tulasamma slowly raised her head to look

at the beaming Godly Form of the Supreme. That day onwards,

Gurudeva took care of her as His own mother. Like a mother caring

her son and the son his mother and like a God-devotee relation-

ship, Gurudeva, the Paramatma-Incarnate and Mataji Tulasamma

stood by the principles of virtue in true spirit.

Can a mother stay away from her child? Likewise, can a child

keep away from a mother. This is the bond between a mother-son.

This is what Gurudeva imparted as an offering of enlightenment to

every living being in the world. The offering is ‘love’ and the one

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who offers it by heart is God. And, it is Gurudeva, the Form of Love

and God.

To stay with Him at all times, Gurudeva, the Divine Mother,

implanted an indelible motherly impression in Mataji Tulasamma

and she stayed with Him till He breathed His last. She was much-

admired by Gurudeva for whole-heartedly surrendering her rest of

life at His service. While wandering with Gurudeva, the Omnipres-

ent, she never cared for difficulties whatever came in her day-to-

day life while rendering His service. Taking shelter under His Self-

illumined Form, she considered Gurudeva as a Divine (Divya

Murthy) and All-Pervading Universal Form (Viswa Murthy).

‘No other thought except Yours, ever take place in my word

and thoughts’ was the only yearning that ruled Mataji Tulasamma’s

heart. In those budding thoughts she had an intuition that, if all

the anxieties of samsara are silenced once and for all,

Brahmananda (ultimate bliss) can definitely be achieved. Along-

side, the influence of Jnana would also enhance. With such reso-

lute aspiration, she positioned herself in the eternal history, as

equivalent to (1) the patience of ‘mother earth’ (2) as rich as ‘Kubera’

(the God of Wealth) and (3) as the Goddess of ‘Dharma’ (Justice).

Who can explain the profundity of her service rendered to

Gurudeva? In what way can it be confined to books alone? Even

the Adisesha (the King of the serpent-race, the couch and conopy

of Lord Vishnu, the upholder of the world on one of its heads) can-

not narrate the motherly affection of Mataji Tulasamma with its

thousand attentive heads. These are not my words of admiration.

They have come out of my heart with the consent of Gurudeva, the

All Pervading, for He Himself is a witness of all. Like a mother who

protects and feeds her child with little-little bits of food, Mataji

Tulasamma took care of Gurudeva in a similar way.

Without feeling tired, virtuous Mataji rendered whatever ser-

vice is required to Gurudeva at the appropriate time and her moth-

erly patience appeared to that of Mother Earth. In giving motherly

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love, she appeared as Yashoda (mother of Lord Krishna) of present

times to the world. It looked as if Lord Krishna incarnated as

Venkaiah Swamy in these times. As similar to Yoshada who served

Lord Krishna in that era, Tulasamma served Gurudeva in this era.

She served Gurudeva like an eye-lid renders its ever-protective ser-

vice to the eye. One who serves and takes care of the Bhagavan in

Human Form, their lives are bound to be blessed with the fortune

of ‘salvation’.

The Puranas quote that Kubera, the God-head of Wealth, lent

enormous wealth to Lord Venkateswara and he is still collecting

the interest on the money he lent. To meet the interest demand,

Lord Venkateswara has no other option but to collect money from

the pilgrims who come for His darshan. Hence, he is designately

called as “Vaddikasula Swamy” (the God who collects levy).

Matrusree Tulasamma decided to spend her entire wealth in

the service of Gurudeva. With spiritual determination and unwa-

vering faith she spent her wealth for the yajna karyas performed

by Gurudeva. In the heavens, Kubera is the Most-prosperous God.

He is collecting money in the form of interest from the Lord of

Seven Hills, Venkanna. Whereas, Tulasamma donated her money

for various purposes for the events performed by the God-Incar-

nate Gurudeva, meant for universal welfare. Of course, as a hu-

man being Mataji’s gesture of contributing her entire wealth seems

greater than that of the Godly Kubera. One cannot presume the

amount of money spent by Mataji towards Ramakoti Yajnas per-

formed by Gurudeva for the sake of universal welfare.

In those days Mataji arranged for thousands and thousands

of rupees for purchase of white papers, large quantities of ink and

for procuring huge quantities of bails of yarn for performing yagna

karyas by Gurudeva. Not for this - not for that, the pious Mataji

kept her entire wealth at the disposal of Gurudeva, the Asylum of

Devotees. Her sanctimonious physical frame (body) was perpetu-

ally engaged in the service of Gurudeva.

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The quest is … for seeking ever-lasting shelter at the Holy Feet of

Gurudeva

The devotion is … for rendering life-long service at the Holy Feet of

Gurudeva

It is the mission of Gurudeva, the Form of Compassion, to

provide shelter and to protect those who with Jnana (knowledge),

Bhakti (devotion) and Vyragya (dispassion) approach and surren-

der to Him totally. Gurudeva, the Emperor of Devotees and the

protector of those seeking His shelter, not only protects them and

their well-wishers but never allows them to divert from the righ-

teous path.

Sloka : ananyaschintayantomam

ye janah paryupasate

tesham nityabhijuktanam

yoga-kshemam vahamyaham

(Bhagavad Gita Ch. 9 – Sloka 22)

I look after the protection and safety of those who worship

with steadfast faith, exclusive devotion and meditate on My tran-

scendental form. God takes care of what such devotees lack and

preserve what they have.

Keeping aloof from all worldly affairs, whoever with unwa-

vering faith and devotion believes in God, He Himself takes the

burden of all their worldly sufferings. (This is what Sri Shlishta Subba

Rao explained in his Gita writings). That is why Gurudeva, the Master

Perfect, never made Mataji Tulasamma suffer from lack of wealth.

And, it is Gurudeva who generated in her a thought to call her

relative, Sri Marupooru Venkata Subba Reddy, a resident of

Modigunta village, to take care of her agricultural lands. She en-

trusted him the entire responsibility of farming and dedicated her-

self in the service of Gurudeva, the Fountain of Life.

The motherly love showered by Matrusree Tulasamma is

unique and supreme. Though, serving Gurudeva was her sole ob-

jective, she also took care of all those who frequent Gurudeva and

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seek His refuge from worldly troubles. Sri Venkata Subba Reddy

resolved to renovate Mataji’s old cottage with a cement structure

situated at Penavarti. The same was informed through a reliable

person. The Divine Form gave His consent to go ahead with the

plan and gave an auspicious time to undertake the work. But, due

to lack of required determination in exercising the orders of

Gurudeva, Sri Subba Reddy could not accomplish it. He again came

to Gurudeva, explained his inability and told Gurudeva that he will

accomplish the task. This time too he failed in keeping-up his

promise. This way, Sri Subba Reddy’s trials failed for nine consecu-

tive times. Noticing his sorrow and recurring failures, on the tenth

time Gurudeva Himself went to the place and laid the foundation

stone and bestowed His blessings.

The long-pending task, if showered with blessings of the Al-

mighty God, can there be any hurdle? The shortfall of money for

accomplishing the work was arranged by the Madhava Himself

through Sri Dasaiah at the behest of Mataji Tulasamma. Without

showing any dis-interest by the absence of the owner Tulasamma,

Sri Venakta Subba Reddy completed the ground floor. By that time,

Sri Adinaraya Reddy, son of Mataji Tulasamma has completed his

education at Guntur and came back to his native village. Lending a

helping hand to Sri Venkata Subba Reddy in agricultural farming,

jointly they were producing excellent harvest. As similar to his

mother, Sri Adinarayana Reddy earned a good name in the chosen

field.

As the saying goes, “a housewife is like a lamp of the house”

(intiki deepam illalu), a youthful Sri Adinarayana Reddy, the only

son of Mataji, was married in 1961 with the daughter of Sri Ramana

Reddy, maternal uncle. For name’s sake Tulasamma attended the

marriage on time and rushed back to render service to Gurudeva,

the Supreme Master.

But fate has its own say. Perhaps jealous of the handsome

charming couple, Sri Adinarayana Reddy and his wife, who were

leading a happy family life were cursed by ill-fate to get estranged.

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Kalapurusha, Lord Yama, the one who keeps date with destiny,

during December 1962, snatched away the budding life of

Adinarayana Reddy’s wife and pushed him into solitude. It is but

natural for time to run in tune with the writing of Brahma. The

jeevas (individuals) come into the world in accordance with their

Prarabdha Karma and after experiencing and exhausting the good

and bad merits, they simply disappear from the world. This com-

mand of Eeshwara gets accomplished by all means.

Absorbed in Gurudeva’s service, Matrusri Tulasamma is un-

aware of the untoward happening. But, the Omnipresent Gurudeva

who was radiantly sitting before the flames of the Fire God (agni

gundamu), stood-up and hinted Tulasamma, saying, “Mother, the

lamp in the house is blown off. You are still sitting here”. At the

very moment people came rushing from Penavarthy village and

informed Mataji about the tragic happening. As per instructions of

Gurudeva, she immediately left to Utkuru village (Kovvur Tq. Nellore

Dist.). On seeing the body of her daughter-in-law she was in a

state of shock and inconsolable grief. Yet, consoling her grief-stricken

son she discharged her responsibilities in ensuring to perform the

last rites and returned to Gurudeva as usual. With the sudden de-

mise of his wife, Sri Adinarayana Reddy could not evince interest

in the business affairs.

By nature, human memory is short-lived. It is but common for

a human being to gradually forget the past. If not, life is bound to

become miserable. Short-lived memory is a boon given to mankind

by the God Almighty. With the passage of time, Adinarayana Reddy

evinced interest in farming and was always alert in doing things

on time. However, he could not grasp the deep-rooted objective of

his great mother who dedicated her entire life in the service of

Gurudeva. Caught in the worldly web of wealth and luxuries, Sri

Adinarayana Reddy began to criticize his mother on one pretext or

the other. Feeling jealous of the huge amounts spent for the wel-

fare of monks, saints and other charitable works, he felt that his

mother is unnecessarily spending lots of money. With that grudge

he harassed his mother by creating obstacles in her daily tasks.

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Satcharitra of Bhagavan Sri Sri Sri Venkaiah Swamy of Golagamudi 259

‘If one is not aware as to how a moon appears on a ‘full moon

day’, how can he describe the ‘crescent moon’? As similar to this

theory, Adinarayana Reddy who could not understand the philoso-

phy of Gurudeva, the God Almighty, how can he understand his

mother? In spite of her son’s continuous hindrances caused under

the influence of worldly affairs, Mataji did not change her stance.

Without causing any sort of inconvenience, she was as usually

serving Gurudeva with utmost reverance.

Nothing can stand as a hurdle to whoever is engaged in the

service of God Almighty. While the son is engaged in worldly af-

fairs, his mother is engaged in the pious service of Gurudeva. With

a false assumption, Adinarayana Reddy put the blame on Sri

Dasaiah on the pretext that by bringing saints and monks to his

house he is the one who should be held responsible for the pre-

vailing grim situation. He did not speak to him for three years. Yet,

whenever there is work in the village Sri Dasaiah used to attend to

it and spend the rest of time wandering with Gurudeva and serving

Him.

Surprisingly, one day Gurudeva went to the house of

Adinarayana Reddy at Penavarthy with His disciples. Adinarayana

Reddy, who was waiting for a chance to vent out his anger on

Gurudeva felt this as the right opportunity. In a fit of rage he abused

Gurudeva and His disciples and drove them away from there.

Gurudeva, the Paramatma Incarnate, without showing any reac-

tion simply returned to Golagamudi. The immediate return of

Gurudeva and disciples prompted Dasaiah to ask Swamy the rea-

sons. In a composed way, the Omnipotent Swamy answered, ‘ayya,

we went to the forest. Thieves have tried to pounce on us. Is it not

wise to run away from them’?

As usual, Gurudeva got engrossed in performing His Divine

Rituals by lighting the Homagundam. Whoever abuses the Mother

Earth (on which every creature is born) or the God Almighty (on

whom every atom of life depends) they are bound to face the con-

sequences thereof. It is a fact that good results are a consequence

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of doing good deeds, whereas the outcome of bad results is a con-

sequence of bad deeds.

After one year, Sri Adinarayana Reddy fell seriously ill and his

physical appearance started to degenerate. In that state, even a

strong willed person will also lose mental balance. Without dis-

crimination between good and bad, they behave like insane per-

sons and Sri Adinarayana Reddy’s condition was similar. In the pro-

cess, many doctors were consulted but to no avail. His condition

deteriorated day by day and his relatives took him to Madras and

admitted him there for treatment in a hospital. He was however

brought back to Nellore and admitted at the TB Hospital. In spite

of sincere efforts by the doctor to restore his health, there was no

sign of improvement. It is but common for a bed-ridden patient to

imagine the treating doctor as equivalent to that of Lord Sriman

Narayana, the God who is capable of not only curing the disease

but offering a new lease of life.

Sri Adinarayana Reddy’s body was alarmingly shrinking by the

dreaded disease. Helpless, the treating doctors felt that Sri

Adinarayana Reddy’s life is fast approaching an end and hence

advised his relatives to discharge him from the hospital and to

take him home. They took him in a car to his house at Penavaty

and put him there. The near and dear ones who came to see Sri

Adinarayana Reddy were shocked to see him in such a pathetic

appearance. Grief-struck, they felt that young Adinarayana Reddy

is likely to breath his last any moment. In a fit of emotion, some

people of the village went to Golagamudi, the Destination of the

Universe, and informed Mataji about Ainarayana Reddy’s state.

Can any mother tolerate such heart-breaking news? Can anyone

prevent Mataji Tulasamma’s uncontrollable sorrow at this junc-

ture? The pious woman wept aloud sitting underneath the tama-

rind tree adjoining the ashram and tears flowed down her eyes

continuously.

The All-Knowing and Omnipotent Gurudeva, whose command

is the ultimate for even a leaf to fall down, approached Mataji

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Tulasamma and conveyed, ‘mother, what happened to him? There’s

nothing to worry. There is no need of hospital or medicines for

him’.

“It is Mataji who is totally dejected

it is the God who relieves His devotee’s woe”.

What is the use of worrying? The Ever-Protective Almighty is

aware of what is beneficial and what is disastrous to His devotee.

With a simple resolve, The Divine Father’s command of protection

has to be implemented by all means. Gurudeva Himself is the Pro-

tector, Who is conscious of whom to protect, when and here.

With the assurance of Gurudeva, Smt. Tulasamma left to

Penavarthy along with Mopooru Dasiah who was present there.

On seeing her son, all her fears melted and she felt that the news

she heard is not that serious. Her inner-self had the feeling that

his son has been saved from the gallows of death by Gurudeva,

the Heavenly Father.

The Sun and Moon periodically get entangled while travers-

ing their course of paths by the influence of celestial fields. How-

ever, mother earth, the Divine Form of Love, draws the sun and the

moon safely away from the trajectory of eclipse and liberates them

from the tangle. Thereby it paves a way for the entangled planets

to draw out safely and to spread the beams of brightness across

the world. Similarly, the planetary effects which did cast an evil

veil on Sri Adinarayana Reddy were dislodged by the blessings of

the Omnipotent and All-Merciful Gurudeva and thus his life was

saved. Matajai, who was heart-broken till then, felt joyful. She

stayed there and served her son for some time. Gradually Sri

Narayana Reddy’s health improved and he regained normal health.

The veil of darkness surrounding him was totally removed. Having

felt relieved, Tulasamma straight away went back to Gurudeva,

the Compassionate Form.

Gurudeva uttered these words three times …. ‘amma aayanaku

yemi paravaledamma’ (there is nothing to worry), and said one

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time …. ‘asupatri mandulu akkaraledu’ (there is no need of hospi-

tal medicines).

Explanation :- Amma + Aayanaku + Yemi + Parava + Ledu +

Amma

Amma = O mother

Aayanaku= to the ailing person or to that man

Yemi = whatever

Parava = Parvasandhi, i.e., the period in between the full

moon day and Padyami; and the period in between

Amavasya (new moon day) and Padyami; that is in one day i.e.,

within 24 hours

Ledu = not existing

Amma = mother

Mother, nothing will happen to him in one day. (Gurudeva

repeated these word three times)

Ushah kalamu = the time before sun rise (dawn)

Pagalu = the time in between sunrise and sunset

Reyi = after sunset, i.e., night

In the dawn i.e., either before sun rise, or during the time

between sunrise to sunset or throughout the night, nothing will

happen to him (Sri Adinarayana Reddy). That is what Gurudeva

meant and the blessing was repeated thrice by Him.

Aayanakevamma - Aayanaku + Yevamu + Amma

Aayanaku= to that person or to the patient

Yevamu = that which possess the speed of a race horse –

way - usefulness

Vaaduka = usefulness – practice – dealing / business

Amma = mother

Meaning :- Mother! There is a remedy within reach for the

disease casting an evil shadow on the patient’s life. The remedy

will work like a galloping horse and can cure him within 24 hours.

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It is auspicious as per the saying of Paramatma. Hence, it is an

indication that auspiciousness is being blessed. Gurudeva, the

Universal Force, the All-Pervading and the Form of Holy Trinity, is

visibly present in the world in a human form. Before such Divinely

Assuring and Protective Blessings of the Infinite Power; can any

universal force stand against it.

The essence of Gurudeva’s Divine blessings :-Mother ! Within 24 hours, the death lurking behind him (Sri

Adinarayana Reddy) shall sped away like a lightning speed of a

race horse. Day after day he shall recover from ill-health. Regain-

ing robust health, he shall shine like a full moon and would lead a

righteous life. This is the blessing of the Heavenly Father, Gurudeva.

‘There is no need for hospital medicines’ is the command of

God-Almighty. The order came from none other than Gurudeva,

the Charioteer of Five Vital Elements (panchabhootamulu). Hence,

where is the necessity for curing him with medicines on the earth?

Without any medicines Sri Adinarayana Reddy was saved from the

gallows of imminent death from the serious illness. Steadily he

regained total health by the blessings of Gurudeva.

God protects His devotees in three ways, i.e.,

1. Kukkuta dharmamu - like a hen

2. Kachapa dharmamu – like a tortoise

3. Matsya dharmamu – like a fish

Kukkutamu, means hen. It lays eggs. Unless the hen sits on

the eggs, life does not originate and the chicks cannot be hatched.

Kachapamu, means tortoise. It also lays eggs. By focusing her

steady sight on the eggs from a distance, it hatches its eggs and

prompts the baby tortoises to come out with life.

Matsyamu, means fish. By its sheer focus of sight on the eggs

which emerge out from its body, baby fish shape out and right

away swim in the waters.

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It is the rule of nature and the saying in the Vedas that every

jeeva (individual) should undergo its Prabdha Karma. In the in-

stance pertaining to Smt. Tulasamma; Gurudeva, the Heavenly God,

adopted Kachapa dharmamu, the practice adopted by a tortoise

i.e., by dislodging the shackles of Sri Adinarayana Reddy’s Prarabdha

Karma (accumulated Karma of past births) from a place distant

from him.

Sri Adinarayana Reddy regained normal health and enlight-

ened, he was behaving in a righteous and cautious manner. He

was looking after the family affairs with utmost responsibility. Con-

vinced by relatives, he got re-married during the year 1967. Tak-

ing proper care of the family he was engaged in household affairs

and was later blessed with three children by Gurudeva, the Foun-

tain of Mercy.

On one or the other day it is but common for every individual

to recollect the past days and the experiences of life. By the virtue

of merits earned during the past births, certain behavioral changes

are likely to take place. It will be upright if a human realizes the

purpose of human birth and knows what is right and wrong in life.

It is the custom of a noble person to realize and repent for the sins

committed out of ignorance. This repentance purifies an individual’s

inner self and paves way to surrender to the God Almighty. The

eternal truth is that, whoever surrenders to God shall be bestowed

with His blessings and protection. In the process of making the

individual reach the proximity of His Self, God provides right op-

portunities to gradually eliminate the impact of past and present

birth sins of the devotees. With His Divine Sport, He lights the

element of devotion and allows peace to reign the heartsof devo-

tees.

Gurudeva, the Compassionate Heart, made Sri Adinarayana

Reddy, who is immersed in the ocean of samsara, to recollect the

past. With the recollection of sorrowful past, slowly but surely a

conflicting phase occupied his mind. As a result, the feelings of

suppressed agony began to surface. This became a turning point

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and practical knowledge dawned upon him. When the aspect took

deep roots in him, he could realize the merciful and divine person

who was behind the course of his present position.

Sri Adinarayana Reddy, the person who was chasing the mi-

rage of worldly desires was bestowed with wisdom by Gurudeva,

the Joy Incarnate. After attaining self-realization, at the instance

of Gurudeva he ceased to take medicines prescribed by the doctor

and gradually regained his normal health. The seed of devotion

sprouted in the fertilse soil of Sri Adinarayana Reddy’s spiritually

inclined heart. Steadily it grew into a giant tree and inspired him

to surrender before Gurudeva, the God Form of Highest Supreme.

Thereupon he took entire responsibility of constructing an ashram

for Gurudeva. As similar to his mother, he too spent money liber-

ally for the purpose. Under instructions from Gurudeva, Sri Makani

Venkata Rao’s (Padarenuvu) services were utilized in accomplish-

ing the task. The fortunate villagers have also rendered their ser-

vice in the construction work and also helped in times of financial

need. They were lucky to receive the blessings of Gurudeva, the

All-Loving Form. By the time the work of ashram construction was

completed, Sri Adinarayana Reddy became a totally devout person

and absorbed in serving Gurudeva. Finally, he was summoned by

Gurudeva to His place on 06.12.1990.

A Sadguru accompanies his truthful devotees at all times in

the universe until they succeed in attaining Sadgati (ultimate

abode). This is the substance of Gurudeva’s way of executing righ-

teous works.

Can destiny change its course of action in case a human is

superior and tough! One has to undergo the resultant sorrows and

sufferings of past Karma. No one can escape from its tentacles.

Until and unless the shackles of past Karma get broken, one has to

suffer the tortures in the cycle of life-death-birth. Till such time

the Jeeva cannot be liberated from the aggressive cycle.

Totally dedicated in His service, except for the Divine Mani-

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festation Form of Gurudeva, there was not an iota of scope for

Mataji to think of worldly happenings. Like a true disciple she in-

stalled His Divine Form in the temple of her heart. Yet, she is

destined to undergo the torments of past Karma like any other

human being. And, the devout Mataji left her sufferings to the will

of Gurudeva. But, how can Gurudeva, the Eternal Shower of Mercy

keep silent when a devotee suffers? He is duty-bound to free His

disciple from the shackles of Karma and can He ignore the righ-

teous and devout Mataji? Gurudeva, the Shelter of the Destitute,

was determined to bestow Mother Tulasamma with the boon of

salvation. Though she was suffering with urinary tract infection as

a result of her past Karma, overlooking the agony she was en-

gaged in the service of Gurudeva. Suspecting something wrong,

much against her will, her son took her to the Nellore-American

Hospital and consulted Dr. Beramma. After examination, the doc-

tor said that Mataji was suffering with life-threatening cancer and

that they should consult specialist doctors at Madras as early as

possible. While efforts were on to take her there, Tulasamma bluntly

refused saying that she is not ready to come to any place and

returned back to the service of Gurudeva. Can the sun rays get

detached from the sun? Likewise, Mataji’s sole purpose is to stay

in the service of Gurudeva. Her determination was so strong that

being a slave of Gurudeva, the Inconceivable Power, her life and

death is in His Virtuous Hold and whatever be the outcome, it oc-

curs in Gurudeva’s presence and consent. “Sajeeveyam

kshanamapi” i.e., ‘It is not possible to live even a moment away

from Your Divine Presence’. Such was her strong will.

1. The devotee firmly resolved to render service, and

2. It is Sarveshwara, the All-Pervading, who heard the plea

The Form of Divine Trio, the All-Knowing and Omnipotent

Gurudeva, told, ‘Mother, you need not go anywhere. Bring cooked

rice in a new pot’. The power of Gurudeva’s commanding words

echoed and traversed with sound waves across the vast skies. With

the unmatched might of His commanding words, half of her suffer-

ing was reduced to nothing then and there itself. Donning the role

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of the Doer, Gurudeva, the Form of Lord Shiva, desired to pluck out

the balance of her sufferings through Karma Yoga. Obeying

Gurudeva’s order, Mataji brought cooked rice in a pot and placed it

before Him. Gurudeva, the Form of Holy Trinity, by stationing His

Divine Glimpse on the cooked rice, poured life into it. The item

(cooked rice) on which the divine glimpse of Gurudeva was sta-

tioned - instantly became supreme; which itself is the form of

Parabrahma. Apart, Gurudeva touched the rice to make it nectar-

ine and blessed it with incredible and miraculous power. When

every force on this earth bows before Him, the blessed power is no

less than all that might.

Gurudeva, the Nectarine Form, allowed Mother Tulasamma

to have the food (Brahma Padartha – The supreme food item),

which appear as mere cooked rice to the external world. She obliged

Gurudeva’s words.

Though it appear as cooked rice to the world, in fact it is soaked

in the divine nectar. The Vedas assert that whoever has the virtue

of having amrith (nectar), they are liberated from the cycle of birth

and death.

‘param avyayam’

(Bhagavad Gita Ch.7- 13 sloka)

viz., param = the Supreme and avyayam = the inexhaustible

Meaning: - The whole world is influenced by materialistic na-

ture and does not understand that transcendental to this material

nature is the ‘Supreme Lord’. The Brahman is inexhaustible.

‘sakshi cheta kevalo – nirgunascha’ …. as per Brahmopanishad,

it should be noted, the material nature exists as mere individual

form or thing and will get ruined, despite which Brahmamu is in-

exhaustible and eternal. Therefore, it should be ascertained that

the individual form or thing has a limitation but not Brahmamu

(explanation of Paramahamsa Balasubrahmanya Brahma Swamy).

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The imperishable Brahma Padartha is the form of Param

Brahma (the Supreme Personality of Godhead) and that Parabrahma

Form is the nectarine form. The Form is none other than that of

Lord Parameswara, the Supreme Authority. Those dwelling in the

heavenly abode have an eternal life and they are the one who are

as similar to the nectarine drops.

But, the divine and eternal message of Bhagavan Sri Krishna

for those born on earth (B. Gita Ch. 2 – 27 sloka) is, ‘jatasya hi

dhruvo mrutyur’, ‘one who takes birth is sure to perish’. To demon-

strate this eternal truth to the world, Bhagavan Sri Krishna Himself

proved by His ultimate end that He too is not exempted from death.

It would therefore be justified to take life as it comes and dis-

charge our responsibilities without any regrets. By Almighty’s

Mercy, such people are bound to merge with His Divinely Form.

In the Holy Bible, in the 14th chapter – 27th verse of Solomon,

it is stated … ‘whoever repose faith and fear in the Lord, he shall

be freed from the noose of death’.

Similarly in the Holy Quran, the pious words … innal - lazeena

– aamanu – va ami – lus – Sali – hati – yehee – deeham – rabbu –

hoob – bi – ee – maani – him – tazree – min – tah – tihi – mull –

unn – haaru – fee – janna – thin – neeyam.

Explanation: - With steadfast faith, whoever involves in do-

ing meritorious deeds, Almighty, as a token of their selflessness

and sincerity shall show the righteous path. In the heavenly gar-

den where everything is available, small streams flow underneath.

Gurudeva, the Absolute Form, blessed Mataji who relished

the cooked rice. From that very moment she took it, the disease

could not harm her any more. Without any hurdles, fortunate Mataji

got engaged in the service of Gurudeva. Yes, it is an incredible

occurrence. With this act, Gurudeva practically proved that the

Karmasesha (the balance of Karma whatever is left) gets exhausted

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only through unwavering Bhakti. Those who worship God with

single-minded devotion can even conquer the fears of old age and

death.

A cancer patient may survive for a few days or months. But

the virtuous woman (Tulasamma) who was under Gurudeva’s Ever-

Protective Shelter was not only denied death but blessed with a

long life too.

Permitted by Gurudeva, the Supreme Godhead, I reproduce

the text of His Srishti Cheeti (a text of prediction) in the coming

chapter.

“SRISHTI CHEETI” OF GURUDEVA

‘130 Pavanamulu dabbu, 10 Pavanamulu srishti, 3 uttara

dakshinamulo batte padu oka dakshinam. Aa dakshinamunaku

Tulasammagari jeevatmaku 2 kotlu andinadi. Oka lekka 60 kotlu,

oka lekka 136 kotlu - oka lekka 800 kotlu. 130 vela kotlu oka lekka,

800 kotlu oka lekka. 26 vela kotlu oka lekka. 8 ½ pavanamu oka

lekka. 1¼ pathika padiga. Tulasammagariki poye lekkalo 11

bhagamu Rajupalemunaku velagattinaru. 8 lakshala kotla srishti,

2 lakshala 30 voorlu vidichinaru. 06-09-1958 nunchi 6

samvatsaramulaku 6 yekaramula polamu teesikoni Tulasammagaru

pratyekamuga vundunu. Lankini nadiche kaada voorlu vochchinavi.

Saidarachapalle vadda nunchi dakshinamu. Venkatagiri vooriki

uttaramu maaganilo oka yekara povunu’.

Explanation:

1. Pavanamu, means ‘part’ (bhagamu) – 1 3 0 Pavanamulu, that is

4 parts viz., 1+3+0= 4, meaning, the owner of total property.

2. One part is 10 Pavanas. One part of Srishti is the life given by

Lord Brahma (The Creator). Meaning, Brahma Srishti is a 100 year

life. One part of 100 is twenty five years. Meaning, the life-span

given (by the Creator) to Tulasamma is only 25 years.

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3. She is blessed with two children but only one will survive.

4. To the surviving person, the expected figure is 2 children, 6 chil-

dren and one child. That is there will be a total of nine children to

the son of Tulasamma. Of the nine children, three shall have total

life span i.e., 60 odd years. The rest of the six children cannot be

accounted for.

5. Tulasamma is blessed by the Creator with 80 year life-span. In

these 80 years, 11 years of her life span is reduced by the plan-

etary effects of her husband. Rajupalemunaku (i.e., Raju means a

‘king’ / husband) 11 Bhagamulu (parts), which means 11 years of

life-span is reduced and the balance of left-over life is 80 - 11 = 69

years. Of which, 2 lakshala 30 voorlu, i.e., for a period of two

years and three months she shall suffer from ill-health. ‘voorlu

viduchuta’, means, suffering from ill-health.

Balance life span 69 years

Less : 2 years 3 months

Remaining life span 66 years 9 months life span

As on 06.09.1958 66 years 9 months

Less : 9 years 2 months

57 years 7 months

As on 06.09.1958, the age of Tulasamma is 57 years 7 months.

From that date, i.e.,if 9 years and 2 months of life span is added:

As on 06.09.1958 57 years 7 months

9 years 2 months

66 years 9 months

As on 06.11.1967, Mataji has completed 66 years and 9 months

of age

As per the text of prediction (Srishti cheeti) - 06.09.1958 + 9

years 2 months = 06.11.1967

From 06.09.58 + for 6 years viz., 6 acres i.e., upto 06.09.1964

she will stay away from her children. That is, taking 6 acres means

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to stay away for six years. Here, Lankini nadichinadi means, the

(lankini) sickness has harassed (nadichinadi) in accordance with

her Graha Dosha (adversity of planetary position).

Contradictory to Brahma’s decision, Gurudeva blessed her with

an additional life span of 15 years, 3 months & 15 days i.e., from

06.11.1967 to 21.02.1983. By this time her age must have been 82

years and 15 days. But, one year is reduced from her life-span for

an unfinished vow of Lord Venkateswara (i.e., Dakshinamu

Venkatagiri). Apart, 1 year and 15 days of Mataji’s life span is

reduced for she could not fulfill the vow at the temple of her native

village ‘uttaramu magani’. Hence, she would reach her ultimate

end at the age of 80 years.

Gurudeva took her into His divine fold after six months of His

shedding the mortal coil. She joined Gurudeva, the Heavenly Fa-

ther, on 21.02.1983.

It is the dreaded disease of cancer that has afflicted her body.

As a remedy, Mataji was asked to have the rice cooked in a new

pot. Is there any co-relation between the two? The incarnate God

in Human Form plays amazing divine sport which is beyond human

grasp or imagination. Caught in the worldly affairs, humans treat

them as silly acts. And, it is from this worldly grapple hold the

Almighty God wants to free and enlighten us.

Inspired by saintly people, whoever follows the righteous path

in a disciplined manner, they are bound to receive the blessings of

the Almighty. But, those who ignore and do not respond, they are

as similar to a snapped kite suspended in the mid-sky. The snapped

kites not only fail to reach the destination but land on tree-tops

and thorny stems or shall ultimately get torn to pieces. It is cer-

tain for such people to always run hither and thither.

That, which is invisible and beyond human grasp is made vis-

ible and possible to His devotees by the Omnipotent and Omni-

present Venkaiah Swamy. This is the substance of His every Di-

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vine Action. He feels delighted to stay in the hearts of those who

identify His actions. Even today, He not only provides relief but

removes the obstacles encountered by millions of people and

thereby makes them live in peace. He inspires and assists those

who tread the righteous path with undiminishing faith to reach

Him. We remain indebted to Gurudeva, the Divine Merciful Father,

for we cannot repay His debt even if we render service to Him like

a slave for several forthcoming births. Keeping away from doubts

and misgivings one ought to dive deep into the Spiritual Ocean by

chanting the Panchakshari (five-syllable) Mantra ‘Venkaiah Swamy”.

And, seeking Gurudeva’s Divine Refuge with the most blissful words

‘Anyada Saranam Nasti’ (Except You, there’s no other refuge), His

Ever-Loving Blessings shall shower on us at all times. This is the

Eternal Truth.

MATAJI VAKKAMMA [SABARI MATA]

Pious Vakkamma Talli (mother) was a devout servant of

Gurudeva and she is also called as ‘Sabari Mata’. She is the daugh-

ter of Smt. Mekala Mangamma, native of Basavarajupalem, a hamlet

of Mahimaluru village, Atmakur Tq., Nellore District. Her original

name was Obulamma, but for her devout service to Gurudeva, she

was called by one and all as Smt. Vakkamma.

When Obulamma was month-old child, her mother Mangamma

laid her to sleep on a mat and went to fetch drinking water. It so

happened later that Sri Rangadasu, the Guru (spiritual preceptor)

of Mangamma’s family came to the house. He saw the baby sleep-

ing there with a smile-lit face. Having found something unique, he

stationed his looks on the baby. Obsessed in deep thoughts, he

came to a conclusion that the baby possess something distinct

and divine and forgot himself in that trance. Meanwhile

Mangamma came back with a water pot and bowed before her

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Vakkamma Talli

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Guru and enquired about his well-being and so on. Responding to

her in a state of great delight, he sat before the baby. With great

respect for the Guru, Mangamma made all necessary arrangements.

Accepting the respects as a host, Sri Rangadasu explained Smt.

Mangamma about the essence of God’s actions and His Divine

Play.

‘O Mother, this baby is a blessed and cherished offering of

God. You see, the baby is having a beautiful vertical mark on her

forehead as similar to the amazing one that adores the forehead

of Lord Srimannarayana. As a divine blessed human, she shall not

have any family or worldly responsibilities. Neither can anyone

succeed to enforce such responsibilities on her nor can such re-

sponsibilities reach her proximity. One or the other day this pious

girl-child shall mature at the Lotus Feet of the God Supreme’. Ex-

plaining thus and unfolding the secret, Sri Guru Rangadas left the

place.

Those who ably follow and grasp the essence of the teach-

ings of great saints, gurus and enlightened people, it is but natural

for such people to feel tempted to tread that path. But, it is a rare

phenomenon to lead a life in such a way.

Mangamma came to know through Guru Rangadasu that the

baby is a God-blessed child. As time passed away, failing to rec-

ollect the words of Guru, Mangamma arranged for the marriage of

her seven-year old daughter Chi. Obulamma with her brother Chi.

Giddaiah. Obeying the orders of her elders, the child felt delighted

on the presumption that it was all a mere play of fun. Unable to

imagine that this will be a great hurdle for her future, she just

enjoyed the events with a childish bent of mind. On attaining the

age of ten, she is forced to understand that she’s married to her

maternal uncle. But her inner-self influenced and asserted her

that she is not meant to lead a family life. She approached her

mother Mangamma and sought explanation about the marriage

and she explained everything to her.

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Obulamma affirmed, “amma, I should remain as to what I

was at my birth”, i.e., to remain a virgin.

Speaking in a firm and assertive tone Obulamma expressed

her disinterest in family life. On several occasions Mangamma

tried her best to convince and change the attitude of her daughter,

but in vain. At last she resolved to get her brother re-married with

another girl. For this event, Obulamma did whatever help she could

and made the marriage a success. Feeling delighted for being

freed from the shackles of family life, then onwards Obulamma

lived a pious life in a separate house in the company of her mother.

As a source of livelihood, she was maintaining a petty shop. Though

she appeared like an innocent village girl, at all times she was

engrossed in the thought of God. And, she was nearly 20 years old

at that time. One day she got blisters all over her body and the

villagers suspecting that some venomous insect bite might be the

cause. They took her to Gurudeva with the assistance of Sri

Murukooti Rami Reddy, a disciple of Swamy. In those days Gurudeva

was staying on the mound of Ankalammabotu. All those accompa-

nying Vakkamma paid salutations to Gurudeva and received His

blessings. In the process, Obulamma explained Gurudeva about

the physical agony she is undergoing. Gurudeva stationed His Di-

vine Looks on her and told Chelama Naidu who was sitting beside

Him, ‘ayya, ameku vetu-ku jabbu poda’ (vetu = single stroke). The

moment when Gurudeva uttered the words (Brahma Vakku), like

the command of God-Head Brahma, the Creator; Obluamma’s physi-

cal agony slowly melted down. She felt happy for getting instant

relief and along with others sought permission of the Divine Form

Gurudeva, to go back. Permitting others, Gurudeva asked

Obulamma, ‘Mother, where do you go. You have to spend your life

here only’. These command-like words came like a shower of boon

from the Mercy Incarnate Gurudeva. Obulamma felt, the words

were Divine Blessings in disguise to fulfill the sole objective of her

life. Deciding to totally surrender herself in the service of Gurudeva,

she began rendering selfless and dedicated service to Gurudeva

in such a way as similar to Mata Sabari. For her selfless service

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instinct, everyone started to address her as ‘Sabari Mata

Vakkamma’. Now and then she used to visit her village but finally

after some time she resolved to dedicate her life to Gurudeva alone,

the Heavenly Father. She followed and served Gurudeva wherever

He went and in fact it is the right approach to receive His Eternal

Grace. Keeping aloof from sorrows, suffering, attachments and

temptations, she excelled above all others in rendering a selfless

and dedicated service to Gurudeva. She strongly felt that ‘service’

itself is an instrument and ultimate destination of her life. And,

with this blessed opportunity she aspired to stay eternally at the

Holy Feet of Gurudeva.

In those days, Sri Chelama Naidu, Sri Vemaiah, Sri Laxmaiah

Naidu, Sri Jayaramaiah and Sri Narayana Swamy used to accom-

pany Gurudeva. Constantly uttering and repeating the Divine Mas-

ter, Gurudeva’s name, pious Vakkamma Talli was totally engrossed

in the service of Gurudeva. When she was feeling tired, Gurudeva,

the Protector of the Meek, used to say, ‘Mother, why do you keep

on working? Won’t someone give you a morsel of food if you sit

under the tree’? But, her dedication towards service was such

that she forgets her toil and physical strain. One day she went to

her village and on her way back, the stream she has to cross was

overflowing. She recollected the words of Sri Chalama Naidu....‘in

case the stream is overflowing, travel by boat and cross the stream’.

It is Vakkamma (Obulamma), the pious woman who has reached

the shore of the stream to serve Gurudeva, the God Supreme in

Human Form. To reach the destination she has to cross the flow-

ing stream and her objective is to reach Gurudeva. In that trance

she could only see the Divine Form of Gurudeva on the other side

of the stream. With the sole concern and objective of reaching

Gurudeva, she did not care the dreadful surging flow of waters.

Constantly repeating Gurudeva’s name that provided her with the

supreme power and courage; she stationed her looks on Gurudeva

and spread out her heart at His Worshipful Feet. With such a firm

resolve the pious woman crossed the flowing stream and reached

the other shore of the stream and Prostrated at Gurudeva’s Feet.

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Despite wading through the dangerous surging waters, to

everyone’s surprise her clothes have either became wet or looked

water-drenched. Before the turbulent and surging stream waters,

is she not a tiny human form! Where, even expert swimmers do

not dare to venture out in such grim situations, the saintly Mata

Vakkamma Talli simply crossed the stream with a strong will to

seek refuge under Gurudeva’s Divine and Protective Shelter. Can

anyone anticipate a more amazing event rather than this? For the

Supreme and Omnipotent Form, every righteous person is blessed

with His refuge.

Obulamma was fondly called as Vakkamma by Gurudeva, the

Supreme Jnani. Going into the past, one can also recollect that

Adi Sankaracharya renamed one of his disciple by name Sananda

as Padmapada. It is my responsibility to disclose a similar event

at this juncture. One day Sananda, a disciple of Adi Sankaracharya,

was sitting on the banks of a stream. He heard the voice of his

Guru Sankara calling him from the other side of the shore. Obey-

ing the orders of Guru, he instantly stepped into the deep waters

of the stream. Captivated by his disciple’s steadfast faith, Adi

Sankaracharya spontaneously created a path of lotus flowers un-

derneath the feet of his disciple with his supernatural powers. In-

stead of getting drowned in the full-flowing stream, the sishya sim-

ply walked over the flowery path of lotuses and safely reached his

Guru standing on the other side of the stream. Since disciple

Sananda simply walked over the path laid with lotus flowers on the

whirling stream waters; then onwards he is fondly called as

‘Padmapada’.

Other day, Sri Narayana Swamy, a disciple of Gurudeva, came

there by crossing the overflowing stream with utmost difficulty.

Immediately upon arrival he said, “what Gurudeva, I was totally

inundated upto the level of my mouth while crossing the flowing

stream, whereas clothes worn by Vakkamma did not even become

wet while crossing the stream’? The All-Knowing Merciful Gurudeva

told, ‘you know, she was fasting on that day’. By the blessings of

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the Great Master Gurudeva, she is permanently called by the name

‘Vakkamma’ from that day.

In those days Gurudeva used to perform Jala Stambana - a

process in which the flow of stream water is diverted in an oppo-

site direction. Being continuously engaged in this act, his legs got

acutely water-infected and pus trickled out in drops from the in-

fected part. Noticing the inexplicable suffering of Gurudeva with

deep concern, Vakkamma expressed her willingness to treat Him

with acacia (leaves of Thumma chettu which have high medicinal

value) leaves grinded to a paste. Gurudeva agreed to her plead-

ing. Running with delight she gathered some leaves, pounded them

into a paste and approached Gurudeva to apply the medicinal paste

on the infectious parts of His legs. But Gurudeva declined, saying,

‘no, today is an untouchable day’.

The proclamation came from the Omnipresent Gurudeva

It is Vakkamma, the devotee who obeyed the orders

Without getting disappointed, the next day Vakkamma came

with a preparation of fresh medicinal paste (tumma leaves) and

pleaded Gurudeva to permit her to apply it over the infectious legs.

Without objection, Gurudeva permitted her to serve Him. As if

permitted to treat Lord Sri Ramachandra with her own hands,

Vakkamma forgot herself in a joyful-trance. She cleansed the ooz-

ing water and pus of Gurudeva’s infected legs with her saree hem

(border) and applied the medicinal grinded paste. Later she waved

air with visenakarra (a hand-blown pad made of palm leaf) until

the applied paste got totally dried-up. The way Sabari Mata wor-

shiped and served Lord Rama, the service of Vakkamma Talli ren-

dered to Gurudeva bore no difference.

Gurudeva, the Embodiment of Lord Srimannarayana, allowed

her child-like and devout follower Vakkamma to serve Him and show-

ered His divine blessings on her.

Occupied in the service of Gurudeva, one day Vakkamma ex-

pressed her long cherishing desire, as, ‘Swamy, I want to visit Kashi’.

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Gurudeva, the Universal Creator, thrice said, ‘Mother! You want to

see Kashi, to see Kashi, to see Kashi’. The very moment, Vakkamma

slipped into a state of trance. Regaining her senses after nearly

two hours; struck with amazement she said in a blissful tone,

‘Swamy, with Your mercy, I took bath in the Holy Ganges and had

darshan of Lord Kashi Vishweswara. What more should I need in

this life’? What a great good fortune and what a marvel of leela is

it! Let us bow in reverence and surrender at the Lotus Feet of

Gurudeva, the Abode of Peace.

In this context, it is appropriate to quote the incredible sport

of Sri Sri Sri Sadasiva Brahmendra Swamy, the supreme personal-

ity. During the fag end of his life, Sadasiva Brahmendra Swamy

stopped wandering from place to place and settled at Nerur. One

day children surrounded him and expressed their desire to see the

Thirunallu (festival celebrations) taking place at Madhura. With a

smile-lit face the Love-Incarnate Form, Sadasiva Brahmendra

Swamy, gestured the children to close their eyes. Upon closing

their eyes, the children instantly landed at Madhura. After watch-

ing the celebrations to their hearts content, they ate snacks of-

fered by Swamy at Madhura, the place where the festival celebra-

tions took place. And, when everything was over the children were

asked to open their eyes and they found themselves in Nerur, the

place where they were before.

Vakkamma, the pious woman used to move across the village

to fetch milk and used to provide Gurudeva with a liquid mix of

milk and ragi (grains of eleusine/coracana) powder as food. She

also used to procure tobacco leaves, Gurudeva’s favorite thing.

Mixing Ragi powder with milk she would boil the liquid on a little

flame until she feels satisfied that the liquid is appropriate for

consumption by Gurudeva. Sabarimata Vakkamma Talli served

Gurudeva, the Eternal Light of Universe, with utmost dedication.

Constantly reciting His Divine Name until her last breath, she even-

tually merged into Gurudeva’s Self. Let us pay great grand respects

for the mother who glowingly positioned herself in the Sacred Heart

of the Divine Master.

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Anta-kale ca mam eva

Smaran muktva kalevaram

Yah prayati sa mad-bhavam

Yati nasty atra samsayah

(Bhagavad Gita, Chap.8, Sloka-5)

Whoever chants and attentively meditate incessantly medi-

tate on the conscious self and quits his body remembering Me

alone at once attains My nature. There is no doubt on this.

CURING LEPROSY - GIVING A NEW

LEASE OF LIFE BY GURUDEVA

‘Service to humanity is service to God’. In every human, Lord

Eshwara dwells. Love every human and serve them in need. With-

out selfishness whoever renders service to the needy, God Shall

shower His Mercy on them. God helps those who righteously and

whole-heartedly do everything.

To impart this eternal truth, Gurudeva, the God Supreme,

incarated in a human form so as to enlighten humans to tread the

path directed by Him. The modes adopted by the Master of the

Universe, Gurudeva are explained for the benefit of the readers.

Sri Munaga Sriramulu Shetty, a native of Penubarti village,

Gonupalli, Nellore Dist., was suffering with the dreaded disease

of leprosy. His all other family members were also suffering with

one or the other disease or ailments and their physical and mental

sufferings are beyond description. Having come to know about

Gurudeva, the Miracle-God of Kaliyuga, they came and knelt at His

Holy Feet, beseeching to free them from the inexplicable suffer-

ings and deadly ailments. Upon Gurudeva’s advise they opened a

petty shop and gradually picking-up they started earning profits.

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Despite miserable sufferings, whenever they thought of Gurudeva

they used to visit Him. One year has thus elapsed. Sriramulu who

decided to donate certain share of profit earned through the petty

business had spared profit earned amount of Rs. 600/- in the name

and service of Gurudeva. After one year, Gurudeva left Podalakuru

village along with His disciples Sri Chelama Naidu, Sri Chidananda

Swamy (who is staying in his ashram at Ramudupalem, near

Mypadu, Nellore Tq.) and went to Penubarthi village. He went to

Sri Munaga Sriramulu’s house and sanctified the place. Whoever

keeps total faith on the Almighty God, He in turn protects His be-

loved devotees. Likewise, showering His Grace, Gurudeva drew

Munaga Sriramulu towards Him. By bestowing him with a new

lease of life with His Presence (darshan), Touch (sparsa) and Pos-

ture (asana), Gurudeva relieved His revered devotee from the

dreaded disease of leprosy.

darshana :- the presence of Gurudeva, the Kaliyuga God Incar

nate, is indeed His ‘darshan’.

sparsa :- Gurudeva, the God Incarnate in Human Form

cleansed the pus and water dripping out of Sriramulu

Shetty’s leprosy infected legs with His own hands.

The Almighty’s hand touch is indeed His ‘sparsa’.

asana :- firmly binded the mind of His disciple with serene

feelings and stationing him in that posture ‘asana’,

before the holy presence of Divine Master

The presence of Gurudeva and the later course of His divine

hand touch had dislodged the shackles of the persons past karma.

As a result of the blessings of Gurudeva, he could meditate by

heart and recite Gurudeva’s sacred name with a steady and se-

rene state of mind. Gurudeva, the Divine Refuge, provided His

serene shelter and fulfilled the desire of Sri Munaga Sriramulu.

mantramu :- Is there any other transcendental chant other than

chanting the name of ‘Gurudeva?’ Getting engrossed

in this divine act shall liberate any person from the

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ill-effects of past Karma. The pious attribute gave

a new lease of life to Sri Munaga Sriramulu.

biksha :- to free the person from the grapple-hold of what-

ever Karmic sufferings that are still in store, the God-

Incarnate in Human Form Himself came over there.

He ignited fire to appease the Fire God in a bid to

drive away the dreaded disease from the body and

to give a new lease of life. Apart, Gurudeva appeased

His Hunger by having food (biksha) at the place.

Glory to Gurudeva ! With His blessings, all the family mem-

bers of Sri Munaga Sriramulu have been liberated from various

diseases and pains which have been persistently threatening their

day-to-day lives. In this way, the Formless but All-Pervading

Gurudeva moves from place to place and protects millions of suf-

fering people across the world.

His Holiness Sri Sri Sri Venkaiah Swamy! We beg Your Di-

vinely Grace to distance us from worldly illusions and dualities.

DISCOURSE OF GURUDEVA(ON THE EPIC RAMAYANA)

The rare ones who get enlightened by the Teachings of Guru

would awaken from the sleep of ignorance and realize what

Brahmatatwa (the true knowledge of Supreme Spirit) is. Sri Bala

Brahmananda Swamy is one such rare person. Gurudeva, the Form

of Absolute Truth, revealed the secrets of Ramayana and

Mahabaratha to Sri Bala Brahmananda Swamy at Mataji

Tulasamma’s house, Penubarty village, Nellore Dist.

The narration of Gurudeva:-

The importance of five elements and their properties.

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Lanka – The island, i.e., heart

Ravanasurudu – Not the ten-headed demon king of Lanka. It

is Rajo Guna (associated with animals and activity, emotions, de-

sire, selfishness and passion) of a person.

Padi thalalu i.e., five persons (sayibulu) of Kaluvayi village +

five persons (sayibulu) of Venkatagiri village.

Sense Organs (Jnanendriyalu) are five, viz :1. Srotru - hearing (ears)

2. Twaik - feeling (touch)

3. Chakshuvu - seeing (eyes)

4. Jihwa - tasting (tongue)

5. Ghraana - smelling (nose)

Working Organs (Karmendriyalu) are five, viz :1. Vaak - mouth

2. Paani - hand

3. Paada - feet

4. Paayu - exerting organ

5. Upastha - urinary organ

The one which rules (yeledi) us is the wisdom of heart (hridiya

lanka).

Who is Rama? Rama is an ‘individual self’, a life (atmaramulu).

His servant is Anjaneyulu – brother of wind i.e., the ‘life-giving

oxygen’ (prana vayuvu).

Anjaneyulu, means ‘oxygen’. Atmaramulu is an ‘individual self’

(life). The bridge (varadhi) is the ‘nostril’ (pooja komma).

Anjaneyulu, the brother of wind, blows via Devarayapalli and

Rajupallem villages. Not only there, he blows all over the world.

While blowing to the other side, Chalama Naidu’s sister, Lankini

(maya-illusion) came in the way as a hurdle. Anjaneyulu, the wind,

punched Lankini (maya) thrice. When Lankini died, the laws of the

Sahasrara (the seat of wisdom and the focal point where all the

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energy is concentrated - It is also called a thousand-petalled lotus)

were revealed to the wind (Anjaneyulu). In turn, Anjaneyulu re-

vealed them to Rama i.e., Yenukurti Venkamanaidu. While walking

over the bridge of ‘nostril’ (pooja komma), ensure that all the ten-

heads of the demon-king Ravana are killed. Till then, Ravana won’t

get killed. In this context, the ‘ten-heads of Ravana’ are compared

with the ‘Ten Senses’, i.e., five persons (sayibulu) from Kaluvai vil-

lage and five persons (sayibulu) from Venkatagiri village. One should

conquer the ‘Ten Senses’ for self-realization. They are ‘five

Karmendriyas’ (Active Expressions, viz., eliminating, reproducing,

moving, grasping, speaking) and ‘five Jnanendriyas’ (Cognitive

Senses, viz., smelling, tasting, seeing, touching, hearing). Then,

Vibhishana (brother of Ravana), the righteous person with purest

character (satvic) is made the King of Heart. From there, they all

reached Nagula Vellaturu. Constructing a temple, they stayed there.

Swamy said, ‘realizing this secret is enough. It is sufficient and

nothing more is required.

On the Epic Mahabharata : Gurudeva said thus…..

Dharmaraju (the character in Mahabarat) is an insane person. If

not, will he choose to play the risky game of dice? He is mad after

the game. He was sitting head-bent in a palace without any doors

but in a structure that was built on a single pillar in a forest on the

northern side of the woods. It had only one window (righteousness

had bent its head and bowed down). Whenever he felt hungry, he

would search for someone who would offer food. One person,

Malleedu Ramayya used to fasten some fruits in a kerchief and

throw them through the window. He used to sit bowing his head

down and ate food whenever he felt hungry. Bheema (the stron-

gest person with a mighty strength) became lighter than cotton. It

means, the mighty strength of righteousness (dharma) has dimin-

ished. Anticipating that his householders would admonish him,

Arjuna used to roam here and there and used to sleep in the open

yard by 11 in the night

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Ayya, today’s Arjuna is not the same character as in the epic

Mahabharata. It is a wheel consisting of 24 blades (hub and ful-

crum). Each blade is sharpened on each of its three sides. When

the wheel is in motion, without getting beheaded the one who

puts his head into the wheel is himself Arjuna. The 24 blades of

the wheel are known as the 24 sense organs and each sense or-

gan is triple-edged. The one who triumphs over them is similar to

Arjuna, the righteous person. One can also presume this Chakra

(the said wheel) as that of ahorathra, viz., the 24-hour Kala Chakra

(the wheel of time). This indeed is the Matsya Yantra (a rotating

wheel with a toy-fish - located at the top which is the target spot

to be hit by the archer by watching the reflection of the rotating

fish in the waters below) in the epic Mahabharata. Arjuna hit the

matsya yantra, which means, Arjuna could conquer the fleeting

Kala Chakra (time) and hence he is proclaimed victorious. Con-

quering the sense organs, Arjuna became a moral person. Thus he

acquired Arjunathvam, viz., Arjuna means a person who is noble

and pure.

Nakula and Sahadeva – Spiritually wise and thoughtful

Bowing down their heads, they have left the place. Where is

Droupadhi? It means, Droupadhi is not only with five Pandavas

but present every where in the world. The universe is a combina-

tion of the five vital elements (Panchabutas) and represents peace

(shanti).

The Mahabharat war was fought for 18 days. Ayya, it does

not mean that the war ended after 18 days. In the war field of

heart, the war between the bad and the good characteristics goes

on forever even during sleep, until its death. Do you know how the

war would come to an end? If we approach mad people the prob-

lem will be solved. And where do mad people stay? The answer is

they are born here and there. Why are they born? It is like trying to

drive away the group of oxen which are not able to move.

The real mad persons are the Mahatmas’ (Great saints / per-

sons revered for high-mindedness) and Avadhutas (mystics who

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have risen above body-consciousness, duality, and worldly concerns)

who experience perpetual bliss. Whenever evil and sin confront

the world, Avadhuta’s incarnate on the earth in human form to

impart Jnana (wisdom) to those who are caught in the mire of

material desires and pleasures of the world. Their objective is to

enlighten and bring to consciousness those persons who are like

oxen, unable to move and even lack basic knowledge.

When Gurudeva, the Divine Father, was wandering in Penna

Badwel, His beloved disciple Sri Ramanaidu was serving Him. At

an auspicious time, Gurudeva, the Form of Supreme Godhead, be-

gan a discourse on the present, past and future worldly issues.

The discourse lasted for four days. The discourses of Paramatma

Swaroopa Gurudueva have been entrenched in the heart of dis-

ciple Sri Ramanaidu. The discourses have been disclosed to

Padarenuvu (the author) by Sri Ramanaidu. What was discoursed

on that day by Gurudeva, ‘the Trikalagnani’ (who is aware of the

past, present and future times), as an author I got this blessed

opportunity to narrate the same under the title, “Trikalavedi”.

TRIKALAVEDI (The All-Knowing)

Swamy predicted that a bridge will be constructed near

Somasila and a bund will be laid from Garlapati Cheruvu to Chintala

Atmakuru and it will be turned into a big tank. Nine years later

Nagula Vellaturu village will be rebuilt. What Gurudeva said on

that day is now becoming a reality. He further said, “after rebuild-

ing Nagula Vellaturu, in the coming 20 years all other villages shall

come-up on the surrounding mounds”. And, after 40 years they

will shift to other mounds or hills. By that time Penchalakona will

become a town and there won’t be any farming by bullocks. The

cows, oxen and buffaloes will become food for the people.

Gurudeva further said, if a man comes down to the earth, he will

reap 200 acres of farming and then goes to the hill.

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The future is beyond the grasp of description. At that time,

the population of women will be 7 out of 8 parts and that of men

will be a mere one out of 8 parts. In the circumstances, if a male

person comes across women, they will chase him as similar to a

bull chasing a matured cow.

Later, Kaliyuga continues for 4000 years. In the span of these

4000 years there exists Bandachoopu (this bandachoopu is in be-

tween the moon (Chandra mandalam) and earth (bhoo mandalam)).

On the bandachoopu, man shall build a space station (bandla

doddi). The planes flying from earth shall halt at the bandla doddi

(space station).

In the meantime there will be routine journeying between

the earth and ‘moon’. Life-span of humans at that time will be 400

years (who travel between earth and moon). Later, the entire earth

and mountains will submerge into sea. In the flooded sea waters,

the earth and mountains will float. We will be there at that time.

The above sequence is narrated from the second part of

Gitamruta of Gurudeva (a discourse given by Gurudeva on the morn-

ing of 15-01-81 at 9 a.m Thursday, at Golagamudi, Nellore (A.P)).

Henceforth, there won’t be any hold over the world. Yes,

Venkaiah shall come. He comes in a Saintly Form.

Y

Gurudeva, the Saviour and Prime Mover, often used to stay

in the temple of Aanjaneya Swamy at Golagamudi. One day a

pious lady came to Gurudeva with tears welled-up in her eyes and

prostrated before Him with utmost devotion and humbly sought

His blessings to have a male child. Gurudeva, the All-Pervading

and Compassionate God, spoke to her, “amma, you have three

sons already who are now ruling the three worlds. Are you still a

childless woman!”. Taken aback by Gurudev’s words, she said, “O

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Gurudeva at the Anjaneya Swamy Temple,

Golagamudi

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Father! I am deeply depressed and burdened for not bearing a child

so far’. Your contention that ‘I am a mother of three sons who are

ruling the three worlds’, really astonish me. I am greatly confused

and unable to digest the words. Then Gurudeva said “Mother! You

are neither having a hen’s heart nor the brain of a dog. Can people

who are leading a worldly life understand my language?’’. This is a

unique divine (Devanagari) language amongst the 18 prescribed

languages. The pious lady once again touched Gurudeva’s Divine

Feet and returned to her house with the blessings of Gurudeva.

Clarification:-

Anantuni Antarvahini : “Mugguru biddalu vunnaru. Moodu

lokaleruthunnaru. Meeku kodi gunde ledu. Kukka medadu ledu.

Duggani bathukulaku nenu cheppe bhasha ardhamayyeada. Idi

padunenimidi bhashalaku atheethamaina devanagarika bhasha’’.

Gurudeva spoke thus with the pious lady … “There are three

children. They are ruling the three worlds. You do not have a heart

of a hen or the brain of a dog. Can people leading a worldly life

(duggani bathukulu = lives equivalent to an air bubble) understand

my language? This divine language is unique and more advanced

than the 18 known languages”. It is the God’s incomprehensible

and ever-lasting divine language. Padarenuvu, the dust-particle

at Gurudeva’s Holy Feet, by the Gracious Blessings of Gurudeva

shall narrate the heavenly facts.

Gurudeva’s discourse: The three children are Sattva, Rajas

and Thamo, the three characteristics. In describing the three-char-

acteristics as three children, the virtuous woman has become a

mother of the three-characteristic children. Thereby she has be-

come such a pious lady worth finding a place in the Heart of the

Almighty. To such a great personality, the necessity for worldly-

linked children is not at all a necessity. This is the gist of Gurudeva’s

discourse.

Not having ‘the heart of a hen’: Hen is a gentle crea-

ture among the sect of birds. In a bid to appease its hunger, it is

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even swallowing the deadly poisonous scorpions and lizards by

pricking with its nose. The gist of this is - when necessity de-

mands, even a well mannered human exhibits the strength of will

and demonstrates his heroic action to the world.

‘The brain of a dog’: A dog is provided with a special kind of

intellectual power (Medha Shakti) by the God. With the intellect,

a dog is able to detect the things and locate persons hundreds of

miles away with the smelling power of its nostrils. This feature is

enabling humans to grasp the truth and to know the facts.

As per Gurudeva’s discourse, it is to be understood that with

the assistance of this small creature (dog), we are able to acquire

the knowledge of worldly affairs.

Duggani Batukulu (comparing the uncertain life with

that of an air bubble): In the olden days, ‘Ruvvalu’ or

‘Dammidilu’ (coins of currency) are the least valued coins of cur-

rency. If two Dammidilu or two Ruvvalu are individually added, it

is called Duggani. It means, “the least-valued ones is called

Duggani”. In this universe the life-span of a human being is as

uncertain as that of a floating air bubble. Hence, what Gurudeva

meant to say is - human life is always uncertain and is least val-

ued like a Duggani.

The Devanagarika Basha (the divine language) is

extraordinary amongst the 18 known languages:

During the Dwaparayuga, the 18-chaptered Bhagavad-Gita was

narrated and explained in detail by Lord Krishna to Arjuna at the

Kurukshetra war. This sacred Gita is no less than the message of

God to humanity and it is meant for enlightening the future gen-

erations. The divine discourse given by Gurudeva, the God in Hu-

man Form in this era is more than what is taught by the 18 chapter

Bhagavad-Gita. The fact is thrown to light by Gurudeva Himself.

What Gurudeva, the Divine Father, meant to say is that this

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devanagari language (basha) is extraordinary amongst the 18 pre-

scribed languages.

By the time Gurudeva was able to reach Penchalakona area,

people were assuming that He is a mad Swamy. At that place,

Swamy explained his experiences as …. One night while Gurudeva

was deeply thinking as to how to climb the hill top, He went into a

state of sleep at the portico of the temple. When he woke-up after

a few hours, He found Himself lying on the flat surface on top of

the hill. Swamy said “ayya, blessing of Penchala Swamy are thus

alike.”

Apart from vast coconut and banana plantations, saints also

live in the area of Penchalakona. On the north-west side upon the

high hill, two pestles (rokallu) will grow, viz., one will grow two-

and-half miles and the other will grow one-and-half miles. Both

the pestles will crash at once on the hill with a big sound. A part of

the hill will be reduced to dust. With that sound all the saints will

gather over there. Some portions of the rocky dust will be shared

in small portions by all the saints. This will become their life-source

all through the year. This will be a recurring feature every year and

Sri Penchala Swamy will thus show them a way for livelihood. This

is what is narrated by Gurudeva, the Boon-granting God.

Y

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COMMANDING THE NATURE(Prakruti)

Those were the days, Gurudeva was staying with disciples in

Kulluru Rajupalem village. Under the hot-noon sun, He used to

place some sticks of firewood into the mud on the edge of the

tank. The actions of Gurudeva are incredible by nature and ordi-

nary people can either judge or guess the outcome of His Divine

Actions. Since people lack the required grasping ability, they were

unable to guess the objective of Gurudeva’s actions. Yet the vil-

lagers felt certain that Gurudeva is doing something beneficial for

humankind.

When water overflowed or when it rained in torrents or when

streams got breached; the water never crossed the particular point

where Gurudeva placed the firewood sticks into the mud on the

edge of the tank. Perhaps to ensure that His children are not put

to danger by the flood waters in future, Gurudeva commanded the

Goddess Earth, Ganga Mata and the Rain God Varuna to desist

from crossing the water level marked by Him. This divine action of

Gurudeva reminds us of the story of Laxmana Rekha from the Epic

Ramayana.

Call Him either Lord Rama or Lord Krishna or call Him as the

One Who Commands the Nature - in whatever name we call Him,

it is our Gurudeva, Bhagavan Sri Sri Sri Venkaiah Swamy, the God-

Incarnate in this Kali Yuga, who saves us in times of need. Indeed

He is the one who descended on the earth as a God in human Form

with an objective to serve the humankind. Unfathomable is His

greatness and a mere gracious look of His shall bring great good

fortune. Hence, it is our primary duty to serve and praise Him in

our day-to-day life.

Y

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CONTROLLING THE FORCE OF

OVERFLOWING STREAM

When Gurudeva was in Penna Badwel, due to torrential rains,

river Penna was overflowing. Bunds of the surrounding reservoirs

and canals got breached and the river waters had reached alarm-

ing levels. The people of adjoining areas felt terrified. If the bund

of the river gets breached, the gushing waters will certainly flood

all areas. Terrified, the agitated people felt that their lives were in

danger. Noticing the pathetic state of the people, Gurudeva’s heart

stirred with love and melted with mercy. The Protector and Sav-

iour came to the flooded area and sawto it that some narrations

are written on white paper chits (srishti rathalu). He threw them

into the gushing waters, pleading the river, “O Mother! If you en-

ter the villages with this gushing force, won’t the people feel dis-

tressed”. With these pleading words of Gurudeva, the gushing force

of waters decreased and soon came to a normal state. Villagers

felt unbound joy for they were saved from a terrible and imminent

calamity. Having lost hope on their lives, they felt immensely in-

debted to the Kali Yuga Avatara, Gurudeva. But in what way can

they repay the boon of new life bestowed on them by Gurudeva?

These are all a child’s play to the Omnipotent Gurudeva, who Him-

self is the Nature and the Nature itself is He.

To draw devotees under His Umbrella of Joy and to bless hu-

mankind with auspiciousness, Bhagavan appears on the earth in

the form of a human.

Y

For the sake of universal welfare, Bhagavan Sri Sri Sri Venkaiah

Swamy used to wander from one place to another. As the doer

(karta), whoever approach Him, Gurudeva, the Savior and Prime

Mover, would bless them with joy abound and contentment. He is

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the One and Only who shows the right path and acts like a guiding

force for the present and future times.

During the hot summer days, Gurudeva would wander near

the areas of plantations. Noticing the villagers drawing water from

deep wells with the aid of oxen and water buckets, Swamy felt pity

for the toil they undergo in the scorching sun. With His blessings,

He would make them forget their tiredness. The farmers pleaded,

“Swamy, unable to bear the scorching fury of the Sun God, it is the

dumb animals which suffer more than humans for want of water.

We are unable to see their misery. Crops are steadily drying due to

scarcity of water. O Merciful Swamy, please save us from the im-

minent calamity.” Immediately the Master of Nature, Gurudeva

said, “Ayya, just wait for some time”. Assuring them, He left the

place. But, they could not understand what Gurudeva said. When

the scorching sun became unbearable by mid-day, the farmers re-

turned with the cattle. After having lunch, the farmers came back

to their fields for cultivation. But, as if commanded, the scorching

sun slowly began to withdraw its intensity. Paying due attention to

the Master of Nature, Gurudeva, the Rain God (Varuna) spontane-

ously filled the sky with rain clouds and it rained continuously. The

farmers felt excited and overjoyed by the sudden downpour. With

unbound delight they made their way bXK home by singing, danc-

ing and drenching in the rain.

With the assured blessings of Gurudeva, the farmers had their

wish fulfilled and the thirst of the cattle was also quenched.

“Surudrumoyadwadu pasritardhadah”

I shall fulfill the wants of my devotees like the divine wish-

fulfilling tree (Kalpa vriksha). That’s the reason why people sur-

render to Me.

O protector! I am Your servant - I am Your servant - I am Your

servant!

Y

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THE ASHRAM OF SRI BALANANDA SWAMY

(GURUDEVA THE MASTER OF THE NATURE)

On the 25th of September 1976, Gurudeva started from Talupuru

Ashram along with His disciples to a place called Siddalaiah Konda.

From there he reached the Ashram of Sri Balananda Swamy. Sishyas

asked Gurudeva, the Protector, “Swamy, there are no rains till date.

When are the rains going to come.” Gurudeva, the Universal Cre-

ator replied, “Ayya, God provides only three heavy rains. One in,

one-and-half months span. Later in two spells in an interval of two

months and fifteen days and another after three months. But there

won’t be any rain now”. The group of sishyas told Swamy that

there is acute scarcity of drinking water for humans and the cattle

as well. Crops are likely to get damaged and there is every scope

for drought. The Form of Mercy, Swamy said, “how come if there’s

no water. We should do some tough job to bring rains.” In the mean-

time someone offered warm water (uduku neeru) i.e., Ragi Malt

which is the food of Gurudeva. Swamy said, “Ayya, ! Unless the job

is accomplished how can I have water. If I take water, those in the

heavens will not accept” (Swamy used to call the porridge of mil-

let raagi as udukuneeru). Since then, without interruption he kept

shouting aloud, “bandi aapayya”.

Sitting before Havan Kund (Gundamu) Swamy spent three days

and three nights by engaging Himself in His Divine Work. On the

fourth day He left to Kalichedu. At Sri Kalyana Rama Mica Mines,

Kalichedu, He continued His Divine Rituals for another three days

and three nights. Likewise, without food and sleep, the Universal

Protector, Gurudeva spent a total of six days. On the evening of

seventh day Gurudeva ordered His sishyas to initiate a bath to

Him. When the bathing process is about to conclude, Gurudeva

laughed again and again saying, “the whole chunk is uprooted.

Take me inside.” Gurudeva, the God Supreme, was taken inside a

nearby room. Upon His entering the room, as if the Rain God is

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demonstrating His authority, day and night it rained incessantly

for two days. On the morning of third day, Gurudeva told that its

time to go to Talupur immediately . As desired all of them went to

the ashram of Narayana Das at Talupur. It was 10:30 AM. Surpris-

ingly, the rain stopped as if ordered by the Rain God while Gurudeva

performed journey from Kalichedu to Talupur. Immediately after

Swamy reached the destination and entered the ashram, rain

started pouring incessantly. On the evening of that day Gurudeva

ordered his disciples to ensure that sufficient mud is laid in heaps

in the low-lying lands so that the water of the streams will not

flood the villages.

Despite heavy downpour, disciples obliged Gurudeva’s orders

and reached the ashram. All through the night Gurudeva kept shout-

ing aloud, “stop the cart (bandi apayya)”. Gurudeva permitted

Varuna (the Rain God) to slowly halt the heavy downpour and obey-

ing His orders the rain receded. The following morning, Gurudeva,

the Omnipotent Form, broke His fast and had some food. Gurudeva’s

delight knew no bounds. During that year the rivers and tanks got

filled with sufficient water and those farmers who faced acute wa-

ter scarcity had reaped a rich harvest. Their lives were happy and

prosperous. This way, Gurudeva, the Wish-Fulfilling Tree and the

Hope of the Needy, dislodged the sufferings of His devotees and

gave them shelter in times of need. Prostrations to the Divine Lo-

tus Feet of Venkaiah Swamy, the Form of Peace and Comfort.

A Compassionate Look at Gurudeva shall instantly pluck out

the sins accumulated during several of our past-births.

Y

Venkaiah Swamy Inner_120-296_Final_Feb2012.pmd 2/11/2012, 8:14 PM296


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