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Om Sathguru Sri Seshadri Swamigal Thiruvadikkae


  • In order to realize God a devotee should relate to God in a certain way – one should regard Him as either a friend, a parent, husband or a child.
  • You find no difficulty in driving a nail into a mud wall. But its points break if you try to drive it against a stone wall and still it will not pierce it. There are people whose spiritual consciousness is not at all awakened even though they hear about God a thousand times. They are like a crocodile, on whose hide you cannot make any impression with a sword.
  • What good is there in reading a whole lot of scriptures? What good is there in the study of philosophy? What is the use of talking big?
  • In order to learn archery one should first aim at a banana tree, then at a reed, then at a wick, and last at a flying bird.
  • At the beginning one should concentrate on God with form.
  • The harmful effect of the study of the scriptures is that it encourages reasoning and arguing. If you repeat the Gita ten times it is reversed into ‘tagi’, which indicates renunciation.
  • The way to realize God is through discrimination, renunciation, and yearning for Him.
  • What kind of yearning? One should yearn for God as the cow, with yearning heart, runs after its calf. One can attain spiritual consciousness through both affirmation and negation. There is the positive path of love and devotion, and there is the negative path of knowledge and discrimination.

    When you preach the path of knowledge (addressing a pundit), it creates a very difficult situation: the guru and the disciple do not see each other!

  • Sukadeva went to Janaka for instruction about the knowledge of Brahman (Para-Brahma – the Lord of Universe). Janaka said to him: “You must pay me the Guru’s fee in advance. When you attain the knowledge of Brahman you won’t pay me the fee, because the knower of Brahman sees no difference between the Guru and the disciple.”
  • Both negation and affirmation are ways to realize one and the same goal. Infinite are the opinions and infinite are the ways. But you must remember one thing:
      • The injunction is that the path of devotion described by Narada is best suited to the Kaliyuga. According to this path, first comes bhakthi: then bhava, when bhakthi is mature. Higher than bhava, are mahabhava and prema.

      • He who has achieved these has realized the goal that is to say, have attained God.
  • While preaching (addressing the pundit), eliminate the ‘head and tail’, that is to say, emphasize only the essentials.
  • Immerse yourself for evermore, O mind, In Him who is pure knowledge and Pure Bliss.”
  • Live in the world like an ant. The world contains a mixture of truth and untruth, sugar and sand. Be an ant and take the sugar. Live in the world like a mudfish. The fish lives in the mud, but its skin is always bright and shiny.
  • The world is indeed a mixture of truth and make-believe. Discard the make-believe and take the truth.
  • Dedicate every action to the Lord and there will be no place for ego. That is the quickest way for the ego to subside.
  • Energy arises from surrender to God. God is positive. Man is negative. If contact is made, the divine current flows from positive to negative (the Indian tradition of touching a divine person).

THE ROSE IS BEAUTIFUL, FRAGRANT AND VERY SOFT TO TOUCH. EVERY ONE IS FOND OF A ROSE BECAUSE OF THE QUALITIES IT POSSESSES. BUT THE ROSE ITSELF IS SURROUNDED BY THORNS.

EVEN AS ONE PLUCKS THE ROSE BY CAREFULLY REMOVING THE THORNS, ONE MUST LEARN TO MEET THE TRIALS AND TRIBULATIONS OF THE EARTHLY EXISTENCE WITH PATIENCE, AND WORSHIP GOD WITH UNFLAGGING FAITH AND CONVICTION.

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Om Sathguru Sri Seshadri Swamigal Thiruvadikkae


What business you are doing?”

The query was addressed to Sastrigal five times and a reply was expected. Swami did not at all like Sastrigal spending all his time in worldly pursuits and wasting his time instead of seeking to attain spiritual liberation (Moksha).


Do you take castor oil? Shall I rid you of your entire ailment?”

Half an hour after asking the above question, Swami said, “It is dirt (malam). Para-Brahma (Creator of the universe) is nirmalam (without any dirt, i.e. Pure). Swami conveyed that instead of wasting one’s pursuits on dirt-laden unspiritual matters, it would be better to get rid of all desires and pursue the Eternal Entity (Para Brahma).


If you find who is Iswara, the body is got rid of.”

Detachment from the body, and other desires, conquers death. Self-realization is the only means to develop such a detachment.


Ullankya sinthau salilam saleelam”

Hanuman had the blessings of Lord Rama, that enabled him to cross the seas. In a similar manner, one should use the Master’s (Avathar or SathGuru) blessings to cross the ocean of sins.


How is the Ramayana to be read?”

Swami’s concept was that a mere reading of the Ramayana, without conducting oneself like Lord Rama, will not suffice.


This is Siva Lingam . It is enough to worship this. One can become spiritually enlightened and attain liberation.”

Sastrigal had told Swami that he had devotion for Lord Rama, Lord Krishna, Lord Shiva, Goddess Gowri and several other deities. Nevertheless, he was grieved that he had not developed any real lasting devotion to any particular deity and he requested Swami’s blessings and advice on this. Swami, by way of response referred to HIMSELF as the Shiva Lingam, By this, He meant that A Prayer to the Guru is a prayer to the Lord!

Guru Himself is Shiva, and Shiva is the Guru!


Differences based on caste, enjoyment of women, should be got rid of to attain Samadhi.”

This was oft mentioned by Swami.


Is Brahma greater or, Vasishta?”

Sastrigal who was questioned thus, replied that since Brahma was Vasishta’s father, Brahma was greater. Swami was not convinced.

Swami said, that “ Vasishta was the greater of the two! Since, when Brahma revealed Vishwamitra that he had become Brahmarishi, Vishwamitra rejected Brahma’s acknowledgement, and expected to hear it from Vasishta’s own words! Hence, the Guru is more vital than the deity.” From this, it is evident that (like Vishwamitra), one should have devotion towards the Guru.


This is Moksha, this is moksha, See!

These words were uttered by Swami when HE was in Subbulakshmi’s house. Swami picked up a big mirror from the house and handing it over to Sastrigal, put his hand around Sastrigal’s neck, embraced him. Pointing to the image in the mirror He said, This is Moksham.”

The significance of the above is as follows: “If the mirror is removed, the shadow is eliminated leaving the image. In the same manner, the Jeevan disappears and only the image of the Para-Brahman remains.”


You can go in Royal Style by repeating Rama, Rama.”

Sastrigal was ordered by Swami to sleep in the Kambathu Ilayanar (Lord Muruga) shrine, of Sri Arunachaleshwara Temple, for seven days.

Swami appeared in his dream on the third night. Sastrigal saw a flourishing banana plantation. While he was sitting there, Swami got a big cluster of about 200 bananas and said, “These should ripen.” This was repeated twice, after which Swami disappeared. When describing the style in which one could leave, Swami speedily threw up his hands. He then noticed a few bananas which were red and on the point of getting ripe and the rest were totally unripe.

Swami conveyed to Sastrigal the unripe state of his spiritual pursuit and advised him to do Rama Nama Japa to attain liberation.


You should forget the body that way”

The above upadesam is the outcome of Sastrigal’s dream on the sixth night. The dream was as follows:

Sastrigal was doing Rama Nama Japa sitting under a tree.

Swami came from behind him brandishing a knife with which to cut him. Sastrigal without getting up was trying by his hands to ward off the above struggle; Swami threw away the knife and laughing boisterously said:

What kind of meditation are you doing ?” You should not have any awareness of the body. This is absolutely useless. You should totally remove the awareness of the body.”

In the morning Sastrigal tearfully bowed to the Swami. Swami said, Have no worries. God will take care of all that.”

This incident illustrates the need to meditate with all body senses eliminated even under threats to one’s life.


Parithraanaya Sadhunam Vinaayaacha Dhush-Krithaam

Dharma Samsthaapanaarthaya Sambhavami Yuge Yuge.”

Swami referred to HIS incarnation to remove evil and establish righteousness, and that he would perform the task of wiping out ignorance and instilling spiritual enlightenment in those who sought refuge in HIM.


Don’t you know the route?” Kamakshi, Meenakshi, Vishalakshi all three are one and the same. They will confer liberation on those who contemplate them.”

Do you not know the path to attain liberation? The route consisting of yagas, yoga, etc; is very strenuous. The path of Bhakthi (Divine Love, for a deity) is the best. And in that path of love, worship of Devi is the most effective.

The mother’s concern for a child is much more than that of the father. Hence Devi who is the mother of the entire world has manifested Herself as Vishalakshi in Kasi, Kamakshi in Kanchipuram and Meenakshi in Madurai.

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Om Sathguru Sri Seshadri Swamigal Thiruvadikkae

Guhan steered a boat. Rama embraced him.

Guhan fell into Ganga and died.”

Shri G. Venkatarama Iyer was a learned man. He was a great devotee of Lord Rama. One day he was asked to address a sangam in Thiruvannamalai on the subject, Guhan’s friendship.”

He had a high regard for Swamigal. When he was on his way to deliver his discourse he came across Swami, who asked him where he was going. He said that he was to deliver a talk on “Guhan friendship” and that he could not muster his thoughts and was confused and requested Swami to give him guidance. Swami uttered the above in response and asked him to proceed with the talk. Accordingly he elaborated the above and completed his talk. The three sentences of Swami refer to Karma, Bhakthi and Gnanam.

Every one should perform the duty enjoined on him without any motive and that constitutes Karma. Guha was a boatman and he and he did his duty by rowing the boat. To worship God with a pure mind is Bhakthi. Guha thus worshiped Rama and Rama embraced him. This refers to Bhakthi yoga. Ridding one’s mind of differentiation is Gnana.

Mukthi means becoming one with the all pervading. Guhan fell into the Ganga and died”, refers to Gnana yoga and its aim of attaining moksha. Thus Swami summed up the entire gamut of spirituality in the above pithy sentences.

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Who is a Guru?

Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

Suppose you are proceeding along a straight road beside a river. Suddenly you find yourself in front of a steep cliff. There is no exit. The way is blocked right and left. The only way out is to climb up the cliff is so steep that you are unable to do so. You try and try but each time you fall back. Then, as a helpless child would cry out for his mother, – you cry out loud, and shout for help! That is Bhakthi, – the way of devotion, calling to the Lord who is capable of everything. Now, while you are crying out for help you become suddenly aware that something brushed past you. You look up. It is a rope that has been let down to you from the top of the cliff. Someone is up there; someone has already arrived. He is holding an end of the rope. He shouts down to you, “catch hold of it and hold tight.” – HE IS THE GURU.”

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Shiva declares: “There is none higher than the Guru, none is better than the Guru!”

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To a man with merit, the Guru appears as Shiva Himself! To the sinner, He appears to be merely a man,” says the Guru Gita. One can’t enjoy the grace of the Guru fully if one considers him only as a man!”

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Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

There are three principal modes of comprehending the words of a Sathpurusha:

Scholarship One is to explain by various references, comments and examples; this the most common mode; for this the interpreter has to be a great scholar with wide reading, thought, research and experience, and in that too, he himself must have learnt in a traditional way; the student in this case also, has to be a person of no mean intelligence, work and capacity.

Self-realization A person, who has no such scholarship, (from the worldly point of view), but who has attained the Para-Brahma, goes on talking about whatever he experiences in that state, either in a plain or a couched manner. His simple talks always have a subtle and deep meaning even though superficially they may not strike as of much importance. To understand these talks and derive the significance of their meaning can only be beneficial; in short, every listener cannot grasp what is spoken to them. His talks are not only very simple but they are illustrated with various common examples from one’s daily life.These talks of his run in the traditional groove. This mode is indeed, superior to the first.

Guru-Sishya tradition The best way to self-illumination is the Guru-Sishya tradition. The Guru and his disciple may be far away, or, very near to each other. Even when they are together they are never seen to exchange a single word. The guru secretly acts on the mind of the disciple; the mind of the disciple gets linked up to that of his guru; and as the mind of the guru is in that state of Brahma, in due course, the mind of the disciple also passes into that state. There has been no talk, no explanation, and no external sign of any communication between them. In this the disciple spontaneously begins to understand everything by himself.

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