Vasishta Ganapati Muni



Vasishtha Ganapati Muni, the previous Guru of Sri Kapali Sastriar, was a celebrated poet, seer and prophet. It will be recalled how he discovered the Maharshi and named him RAMANA, the appellation by which he is known all over the world. The Muni had passionately dedicated himself to the liberation of his mother and he had a select band of spiritual soldiers with him; he relied upon spiritual Power to overthrow the conqueror. He was a preeminent poet whose magnum opus, Umasahasram, a thousand verses celebrating the glory of the Divine Mother, is unsurpassed for its literary excellence, synthesis of the Veda and the Tantra, fusion of Knowledge and Bhakti, and above all its mantric power. A full account of his eventual life will be found in the classic biography of his, Vasishtha Vaibhavam, by Sri Kapali Sastriar (in Sanskrit).


He visited our Ashram in 1928. He met the Mother and had meditations with her. She said that when he entered the Pranam Hall the hostiles would flee. She also remarked that she had never gone so deep in meditation with anybody as with the Muni. Recently a few letters to Sastriar have been found among his papers, bearing on this visit of the sage to the ashram. They are from K. S. Venkataraman, also an old disciple of Ganapati Muni, who later joined the ashram here. They are reproduced here for the interesting light they shed on this meeting.


'Nayana' (Father) is the endearing term by which the Muni was addressed by his devotees and disciples. Now read on:


"Nayana saw Mother yesterday as arranged at 9 A.M. with Kothandaraman. Mother and Nayana had joint meditation for half an hour, at the end of which Mother asked Nayana how long would he stay. Nayana said he leaves it to her. Mother expressed desire to hear Nayana's verses on The Mother i.e. (the six paragraphs1) and he said he would read to her with pleasure. The Mother asked if he can stay till Sunday. Nayana said certainly yes. Then Mother asked if he wants to talk on anything. Nayana said yes but that he would do so on Sunday when he meets her. They parted.


Mother's remarks after the event as related by Kothandaraman and Amrita: That she was highly pleased and the 1/2 hour's meditation of Nayana was perfect. It was one continuous, unbroken state and that no sadhak with whom she meditated thus far has done so for more than 3 to 5 minutes. Needless to say Nayana was quite pleased. Nayana's experience of the meditation as he said is that whilst usually he used to feel the current emerging through his head he then felt the external current was very perceptibly falling on him from all the sides.


I shall write to you again on Sunday after Nayana's second interview".



Nayana's translations of the first portions of Sri Aurobindo's Four Powers of the Mother.


17th- August-1928




"Nayana had his second interview today. It was full 45 minutes. First 15 minutes the verses were read and were listened to cheerfully.


'Do you wish to talk to me anything?'


'Yes,' said Nayana and spoke about his intuitions (darshanas) regarding Avatars of Sakambari and Yogeswari and that he recognised the Mother as Sakambari and himself as Ganapathi and so Mother must consider him as her son and that he was at her service to be utilised as her instrument for Divine Works. When Nayana said they were his intuitions, Mother seems to have said, 'No, they are much more than intuitions. They are divine Revelations.'Even before Nayana talked of incarnations, he first said, 'Now there are three Great Masters not only for me but for the whole world. They are Sri Ramana Maharshi, Sri Aurobindo and the Mother.' Mother replied, 'No, I am no master but only mother.' Nayana said, 'you are both. You supply dynamic current. The very first day you passed current into me. You are also the Master.'


When Nayana was expatiating on Sakambari, Mother seems to have suddenly closed her eyes and fell into a trance. Nayana was closely observant and described to me that he saw bright light emerging through her toe and there was a halo of light round her and the emerging current from all parts of her body was distinctly visible to the naked eye and for the time the entire room was surcharged with electricity. Mother opened her eyes after 10 minutes. Nayana gave the copy of his verses (with notes which he wrote here) to be given to Sri Aurobindo and also a short note expressing his desire to complete the work if Sri Aurobindo approves the work done thus far.They parted. Amrita, Nolini and Kothandaraman were present throughout."






"Nayana had a long interview this morning with Mother— one full hour and 10 minutes—of which half an hour of common meditation. The rest heart to heart talk—in the presence of S.D-(Duraiswami) only. First, Mother in returning the book of verses of the first 3 paragraphs given for Sri Aurobindo's approval said that Sri Aurobindo highly admired them and found them very beautiful (repeated 3 or 4 times the expression) and wanted Nayana to complete the work.The next most delightful and extraordinary thing is: Mother said that Sri Aurobindo and herself were looking forward to the one man who could do their divine work and at the very sight they recognised that man in Nayana.


Thirdly, that whenever Mother meditates with Nayana, Mother felt the flow of new powers in her and that Nayana's presence has the power to drive Asuric forces effectively and she is experiencing this phenomenon every day during soup time. Lastly Nayana wanted to be frank and said that he has not found it possible to surrender completely though he has strong attachment and respect and if there must be total surrender it must be spontaneous—impelled from within—that from his youth he is immersed in the idea of his establishing Dharma in the country and by no means he could surrender this reservation. Mother said that whatever is divinely inspired will be done and before he would achieve, the surrender total is sure to come for him and that she has not chosen to put any pressure on him psychically as she is sure of a spontaneous transformation in his case."




(SAT-SANG ) MP Pandit

Kapali Sastriar had a special spiritual relationship with his teacher, Vasistha Ganapati Muni, known also as "Nayana" (a Telegu word meaning "father"), author of the modern Sanskrit classic Uma Sahasram and a rare adept of Sri Vidya. Sastriar had also sat at the feet of Nayana's own Guru, Sri Ramana Maharishi of Tiruvannamalai. After Sastriar's contacts with SriAurobindo


Sri Aurobindo had thrown open to him new vistas of spiritual experience, it was natural enough that Ganapati Muni also should visit the Ashram  sooner or later. When Sri Aurobindo received a copy of Uma Sahasram from Duraiswami Aiyar, the splendour of its diction and the authenticity  of its vision made an immediate impression on the Master, and presently the Mother informed Aiyar: "If Ganapati Sastri is inclined to come for the August 15th Darshan he is welcome." When this was communicated to Nayana and he consulted the Maharishi, the latter remarked that it must be Daiva Sankalpam (Divine Will). Accordingly Nayana arrived in Pondicherry on 14 August 1928, and had darshan of Sri Aurobindo and the Mother the next day. Although he was not enthusiastic at first, the Darshan itself proved a marvellous experience to Nayana, and coming out he exclaimed "O divya murtulu !", an untranslatable phrase of course, but conveying with a singular brevity, beauty and finality his sudden apprehension of the twin-presences at once auspicious and glorious - "O, divine personalities!" The next day, Nayana saw the Mother for thirty minutes, and as they meditated together he felt as if invaded by spiritual currents from all directions. According to K.S. Venkataraman the Mother later told Duraiswami Aiyar: "He [Nayana] is the one man who immediately entered into my spiritual Consciousness and stuck to it to the end."


In his second interview with the Mother on 19 August, which lasted over forty-five minutes, Ganapati Muni recognised in the Mother the goddess Sakambari, an exalted manifestation of the Supreme Shakti and himself as Ganapati who "was at her service to be utilized as her instrument for Divine Work". While Nayana was expatiating on Sakambari, the Mother went into a trance, and Nayana, who was closely observant, perceived "bright light emerging through her toe and there was a halo of light round her and the emerging current from all parts of her body was distinctly visible to the naked eye and for the time the entire room was surcharged with electricity".


Vasistha Ganapati Muni stayed on for about a fortnight. Overwhelmingly impressed though he was, he didn't become a regular disciple of Sri Aurobindo and the Mother. He was one of the great 'outsiders' who nevertheless bore witness to the manifest generosity and golden benevolence of the Mother, and this intrepid and inspired Laureate of Uma the Goddess Supreme left his body at Kharagpur (west bengal ) in 1936 at the age of 58, still at the height of his powers. But the Guru-Sishya alchemic chain-relationship ensured a spiritual continuity, and the Ganapati Muni-Kapali Sastry-Madhav Pandit heritage was to flow into and enrich the silent tarn of spirituality at Sri Aurobindo Ashram


The Mother meets and meditates with Sri Ramana Maharshi's disciple Vasistha Ganapati Muni, Nayana, who recognises in her an exalted manifestation of the Supreme Shakti and composes Sanskrit verses on her.


K R Srinivasa Iyangar

Vasistha Kavyakantha Ganapati Muni belongs to the race of giants who crowded in the narrow corridors of the first four decades of the 20th Century. Ganapati Muni was born in Kalavarayai, near Bobbili in Andhra Pradesh, on November 17, 1878. His parents, Narasimha Sastri and Narasamamba, had three sons, the Muni being the second. His was a family of Sri Vidya initiates.


A year before his birth his mother Narasamamba had gone to the famous temple dedicated to the Sun God at Arasavalli, in Andhra Pradesh. It was a holy day (Ratha Saptami) to offer worship to the Sun God. She stayed overnight in the temple, after worshipping the Lord in due manner. In the early morning she had a dream in which a woman of supernatural beauty emerged from the corridors of the temple, approached her with a fine shining pot, put it in her hand and vanished. To her utter astonishment the fine pitcher assumed the form of a male child the moment it came into contact with her. After her return home she became pregnant.


The father, Narasimha Sastri, also had a unique experience. He had gone to Banaras (Varanasi or Kashi) in November 1878. When he was in the temple praying in the presence of the deity Ganapati, he had the vision of a little child emanating from the deity and entering into him. At the time when Narasimha Sastri was witnessing this vision in Banaras, his wife Narasamamba gave birth to a male child in her parental home. This child was born under these auspicious indications given to both parents. The father appropriately named this son Ganapati, rooted in the conviction that the child was an emanation of the Lord Maha Ganapati Himself.


It appears that Ganapati was conscious of his divinity. He later wrote in “Uma Sahasram” and other works that he was born as an amsa, a portion, of the God Ganapati. He further expressed his conviction of the identity between him and God Ganapati – the guiding spirit of his corporeal existence – in the “Glory of Ganapati".


Ganapati was educated entirely at home. His father, like his ancestors, was well versed and an expert in Mantra Sastra, Astrology and Ayurveda. The young Ganapati easily absorbed all these subjects. Even in his tenth year he was able to prepare the Almanac.


While still a boy, he finished studying the classical poems and then devoted himself to the study of grammar and poetics. At the same time he delved deep into the writings of Vyasa and Valmiki. He repeatedly read and reread the Mahabharata. His horizon widened and his intellect blossomed with an ever-deepening perception. Like in ancient times, Ganapati desired to acquire immense strength and power through the practice of austerities and mantra japa.


Though married at an early age, which was the custom of the times, Ganapati, when hardly 18 years old, set out and wandered from one sacred place to another, residing in places like Bhuvaneshwar, where he performed his tapas. In a dream while in Bhuvaneshwar, Ganapati saw a woman putting honey in his mouth and onto his tongue and then vanishing. Later, the Muni himself narrated this to his disciples and said that only after this incident did he gain complete mastery over poetry. When Ganapati was staying in Kashi he came to know that there would be a great assembly of Sanskrit scholars in the famous city of Navadwipa in Bengal. On the advice of his friends he got a letter of introduction and started for Navadwip. There he passed the difficult tests in extempore Sanskrit prose and poetry with an effortless ease that stunned his examiners. Unanimously, they conferred the title ‘Kavyakantha’ (one who has poetry in his throat) on him forthwith. He was then 22 years old.


Ganapati returned to South India in his 25th year. From Kanchipuram he came to Arunachala (Tiruvannamalai) in 1903 to perform tapas. At that time he visited Sri Ramana Maharshi – then known as Brahmanaswami – on the hill twice before he accepted a teaching post in Vellore in 1904. By his organizing ability and magnetic personality he gathered a group of students who, by the power of mantra japa, set out to generate spiritual energy to cure the ills of the nation. In fact, it was his strong conviction, like that of Swami Vivekananda’s, that national welfare should be placed above individual salvation. He soon resigned his job at Vellore and returned to Arunachala in 1907. It was at this stage in his life that he sought and gained the grace of Brahmanaswami.

Though he was already an intellectual and spiritual giant, with many achievements to his credit, and a host of followers as well, Ganapati felt distressed that his life purpose was not yet achieved. He suddenly remembered Brahmanaswami, climbed the hill to his abode and prayed to him for upadesa. The meeting was of profound consequence, not only for Kavyakantha, but also for the world at large.


The Muni approached the Virupaksha Cave where Brahmanaswami lived on the 18th of November 1907. Prostrating before the young Sage, he pleaded with a trembling voice: “All that has to be read I have read. Even Vedanta Sastra I have fully understood. I have performed japa to my heart’s content, yet I have not up to this time understood what tapas is. Hence, have I sought refuge at thy feet. Pray enlighten me about the nature of tapas.” For fifteen minutes Sri Ramana Maharshi silently gazed at the Muni. He then spoke: “If one watches where the notion of ‘I’ springs, the mind will be absorbed into that. That is tapas. If a mantra is repeated and attention is directed to the source where the mantra sound is produced, the mind will be absorbed into that. That is tapas.” Upon hearing these words of the Sage, the scholar-poet was filled with joy and announced that this upadesa was entirely original and that Brahmanaswami was a Maharshi and should be so called thereafter. He then gave the name of Bhagavan Sri Ramana Maharshi to Brahmanaswami, whose original name had been Venkataraman.


Ganapati Muni wrote his great devotional epic hymn, “Uma Sahasram,” One Thousand Verses on Uma, after accepting Sri Maharshi as his Guru on November 18, 1907. This work was the magnum opus of the seer-poet. He never wrote for name or fame, but composed poetry as a form of tapas, inspired by his spiritual exultations. He composed “Uma Sahasram” in gratitude to the great Goddess Uma, for granting him the Maharshi as his Master.


Vasistha Ganapati Muni was a valiant soldier in the cause of Truth and Divinity. For communing with the Divine, the Muni was well endowed, gifted with marvelous powers of mind, intellect and spirit. To this day, the greatest scholars of modern times are astounded by his versatility and genius. With absolutely no formal schooling, he could immediately grasp the most intricate problems of the day and devise solutions. His immense scholarship of Hindu Scriptures, coupled with a faultless memory and Divine intuition shone on his face and flowed out through his writings and oratory.  He belonged to the era of Rig Vedic seers who were gods among men, playing in the world their role of leadership of both temporal and spiritual matters.


The Vedic seers were by no means removed from the affairs of the world. In fact, these seers made themselves the vehicle through which the Divine forces worked for the welfare of humanity. To become one such perfect instrument in the hands of Maha Shakti was the goal towards which Ganapati worked and dedicated his entire life of penance.


Though the Muni was a giant personality, he remained humble. Two incidents in his Divine life will illustrate this: The Muni and his beloved disciple Daivarata did tapas in Padaivedu, near Vellore, in the year 1917. As a result of these tapas certain mantras were revealed to his disciple Daivarata. The Guru of the disciple, our Ganapati Muni, acted as the scribe and noted down the mantras as they issued forth from his inspired disciple. Later, the Muni even wrote a commentary on the mantras, just as Adi Sankara did for the verses of his disciple Hastamalaka.


The Muni was verily a fountain of love and affection for his pupils and followers, far and near. This did not deter the Guru and sishya from having a difference of opinion at times. Nevertheless, Ganapati’s broadmindedness and love never wavered on account of these differences, thus revealing his humble respect and genuine love for all. He even readily blessed one of his dearest disciples, Kapali Sastri, when he wished to become a disciple of Sri Aurobindo.


I would like to make the readers aware of the fact that the poet-seer, Kavyakantha Ganapati Muni, met Sri Aurobindo on August 15, 1928. He stayed at the Ashram for about a fortnight. During his stay the Muni meditated alone with the Mother a few times. At the instance of Sri Kapali and Sri S.Doraiswamy Iyer the Muni translated some portion of Sri Aurobindo’s “Mother” into Sanskrit verses, with some notes. Seeing the Muni’s translation, Sri Aurobindo generously declared that the translation far excelled the original.


Ganapati Muni was a great tapasvi whose one aim in life was the restoration of Mother India to her ancient majesty. Unlike others who aimed at liberation for themselves, this inspired soul believed that he must obtain the grace of God, not only for himself, but also for the nation, and through it for the betterment of the world. Towards that consummation he had done penance from his early youth and very rigorously during the last years of his life.


 Sri Ganapati Muni was the only known person in our times to have experienced Kapalabheda, which occurred in 1922 at the Mango Cave on Arunachala. As the result of intense tapas, the subtle knot in his head was cut and his cranium split.


Sri Kavyakantha Ganapati Muni’s writings, particularly on the Rig-Veda and the Tattwa Sastra, will most certainly be a guiding spirit and lamp for centuries to come.


By Nateshan



The divine light that emanated from Bhagavan Ramana at Tiruvannamalai, competing with the effulgence of the Holy Beacon of Arunachala, attracted men and women of different levels of spiritual caliber but the most outstanding scholar and seer who was irresistibly drawn towards that divine radiance was Kavyakantha Ganapati Sastri, otherwise known as Vasishtha Ganapati Muni. His long association with Ramana Bhagavan at Tiruvannamalai is a saga that deserves to be inscribed in letters of gold in the spiritual history of India.


Ganapati Sastri’s ancestors were Tamil Smartha (Vadama) Brahmins from Valangaiman near Kumbhakonam but they gradually migrated towards the Andhra country and when Sastri was born :; ( 1878) the family was at Kalavarayi village in Bobbili state. He was educated entirely at home and his precocity was such that he composed his first Sanskrit verse at the age of ten and was able to give predictions from horoscopes. At fourteen, he had studied most of the well-known Sanskrit classics and had become an extempore speaker and poet in that language. He even composed a long poem called the ‘Bhringa Dutam’ on the model of Kalidasa’s ‘Megha Dutam’. These achievements remind one of the great Vedanta Desika (1269-1371) who declared that ‘at the age of twenty I had mastered all the knowledge of my time’.


Spiritual Leanings



Although Ganapati Sastri was thus a literary genius, he had a predilection for the life spiritual and was particularly fond of performing ‘Tapas’ in lonely temples and secluded caves. He belonged to a family whose cult was ‘Sri Vidya’ and Sastri had mastered the Kundalini Yoga. His later disciple Kapali Sastri, in his Sanskrit work “Vasishtha Vaibhavam” written in Ganapati Shastri’s own words, recounts a number of miracles that occurred during his guru’s peregrinations in search of quiet spots for doing penance. When he was only 23, Ganapati Sastri proceeded to Navadwip in Bengal to compete for the title of ‘Kavyakantha’ which was being awarded by an academy of formidable scholars there. Sastri passed the difficult tests he was put to with an effortless ease that stunned his examiners who unanimously conferred the title on him forthwith. After visiting Varanasi and other holy centers in the North, Sastri proceeded to Tiruvannamalai with his brother as he had heard that it was eminently suited for spiritual exercises.


Their very first day in Tiruvannamalai started with a miracle. An aged Andhra couple in a certain house gave them food for the night. The brothers noted the street and the house carefully, including a Tulasi ‘Madam’ inside so that they could return there next morning. When they turned up in the morning the house and the Andhra couple had mysteriously disappeared and there was another house in its place! Sastri composed a thousand Sanskrit verses in praise of Arunachalesvara and called it‘Harasahasram’. He took up a job as a Sanskrit Pandit in a local school, learnt Tamil within ten days and started teaching in that language.


First meeting with Bhagavan


At the instance of his friend Viswanatha Iyer, Sastri went up to the Virupaksha cave to see the ‘Brahmana Swami’ but not finding him there, they located him in the Ashram of Padmanabha Swami. Although Sastri was impressed by the serene countenance of the Brahmana Swami, who was observing silence, he admits that he was not drawn towards him at the time as he thought that the Swami had forsaken Varnashrama Dharma. Padmanabha Swami asked Sastri to give a short discourse on the Sloka ‘Suklambaradharam’. After explaining the meaning of the Sloka as applicable to Braham, Vishnu and Ganesa, Ganapati Sastri said that the verse could as well apply to the Brahmana Swami present there and gave an ingenious commentary to prove his statement. The Brahmana Swami smiled and nodded approval.


            Sastri later performed ‘Ashtavadhanam’ at Madras and proved that his was a mind that worked in many dimensions at a given moment, attending to several subjects at a time. He exacted homage from even rationalist intellectuals and although himself without modern education, he had among his disciples and admirers many Masters of Arts, authors, professors and Pandits. During this period, he accepted the post of a Telugu Pandit in an English High School at Vellore but his mind was not in the routine life of a householder. The life divine was beckoning him and one day he suddenly resigned his job, proceeded to Tiruvannamalai and settled down in a hut constructed for him by one of his disciples. Living entirely on milk, he completed one crore ‘Japa’ of the Panchakshara Mantra.


Closer contact with Bhagavan


            His austerities, however, did not give Sastri the results he expected and one day he decided to see the Brahmana Swami once again. It was Brahmotsavam time at Tiruvannamalai and he feared that the Swami’s cave would be crowded by visitors. Strangely enough, there was none when he went and the Swami was sitting outside the cave. Ganapati Sastri prostrated himself before the Brahmana Swami, caught his right foot with his right hand and the left foot with his left hand and prayed for his grace for realizing what his penance had failed to secure for him. The Swami broke his silence and speaking in Tamil in a whisper said “Penance is the realization of the self and the discovery of who that ‘I’ (Naan) is. Find out where the sound of the Mantra you are repeating emanates from. That is real penance.” Sastri sat in meditation before his newly-found Guru and later when he came to know that the Swami’s original name was Venkataraman, he rechristened him as ‘Ramana’. Thenceforth, the Brahmana Swami came to be known as ‘Ramana Swami’ and in course of time as ‘Bhagavan Ramana’ to the world.


            Sastri composed a Stotra of five verses on the Bhagavan and dedicated it to him. On the Bhagavan’s advice, he decided to perform ‘Tapas’ in the ‘Amra Guha’ (Mango Cave). As an act of gratitude to Goddess Parvati for getting a Sadguru, he decided to compose a thousand verses in praise of Goddess Uma and this was tacitly approved by the Bhagavan. Sastri took a vow that he would complete the thousand in twenty days and started. But he had a trying time of it as he was afflicted by whitlow on the fingers of his right hand and on the last day, he had yet to compose more than 200 Slokas. Resolutely facing the situation, he engaged five scribes and started dictating the Slokas feverishly in the evening. Bhagavan came there and sat by his side with his eyes closed. It was midnight when Sastri completed the ‘Uma Sahasram’ when the Bhagavan opened his eyes slightly and asked “Have you written down all that I said?” “With your abounding grace, I have completed the task” replied Sastri who, only then, realised that he owed to the Bhagavan the sudden inspiration that seized him at the time of the completion of his magnum opus.


            After this, many miracles happened in Sastri’s life. He was able to predict the names of unknown visitors long before they came to see him. He once saw in a dream the Bhagavan looking like Lord Subrahmanya and decided that he was an ‘Amsa’ of Kartikeya. While once at Tiruvottiyur near Madras, he saw the Bhagavan sitting by his side although later enquiries showed that he was at Tiruvannamalai.


Shastri returns to Arunachala

Sastri then went on a tour visiting Gokarna, Mandasa, Mathura, Mahendragiri, etc., and was away for quite some time. He was anxious to see the Bhagavan again and returned to Tiruvannamalai, with his wife, son and disciples. On the way, he stayed with Mr. S. Doraiswami Iyer (whom he called ‘Sudhanva’) and gave Tantra Diksha to him and others. Sending his family elsewhere, he stayed with the Bhagavan and composed ‘Sutras’ (aphorisms) for the ten Maha Vidyas. He also composed the ‘Ramana Gita’ (300 Slokas) based on the Tamil teachings of the Bhagavan. During this period, he suffered from an excess of Kundalini Sakti in his body and consulted the Bhagavan who advised him to rub almond or castor oil on his scalp.


            Sastri’s wife, Visalakshi, passed away in 1926. Returning to Arunachala, he was, as usual, immersed in ‘Tapas’ and composing of new works like the unique ‘Indra Sahasranamam.’ He had a Darshan of Sri Aurobiodo and The Mother at Pondicherry and went on a tour to Sirsi in North Caoara where his disciples gave him a royal reception. While staying at Sirsi (1931) he was writing a weekly letter in Sanskrit to the Bhagavan at Tiruvannamalai, reporting his activities at Sirsi. No less than 13 such letters have been reproduced in Kapali Sastri’s book ‘Vasishtha Vaibhavam.’ From the names by which Sastri has addressed the Bhagavan in these letters, it is clear that he treated the latter as God in human form. Guhavatara, Visvaguru, Karanaguru, Parasarya, Daharasaya, Sarvantara, Karunamaya, Mayamanusha, Dinabandhu, Lilamanava, Mahasena, Punyasloka and Bhaktavatsala are some of the appellations used by Sastri in addressing the Bhagavan. It was at Sirsi that his disciple Kapali Sastri composed his ‘Bhashya’ on ‘Saddarsanam’, a Sanskrit work by Ganapati Sastri explaining the teachings of Ramana Bhagavan.


            Sastri did not return to Tiruvannamalai after this. He paid a last visit to his village Kalavarayi and knowing that his end was nearing proceeded to Khargpur where some of his disciples built an Ashram for him at Nimpura. Predicting the date of his end, the Acharya shed his mortal coil at Nimpura on 25-7-1936. Thus ended the association of Kavyakantha Ganapati Sastri, the polymath and seer, with Bhagavan Ramana whom he considered as God Himself in flesh and blood.


By A disciple T parthasarathi