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Story of Pujya Dr.K.C.Varadachari

  

Pujya Dr.K.C.Varadachari

Dr.K.C.Varadachari was born at Munulapudi Agraharam a small village near Tiruchanoor a temple town of Sri. Padmavathi Ammavaru on 14th August 1902, in the asterism of Moola and Vrschika Lagna. His father, K.C.Krishnamachari, a senior police officer in the Madras Presidency, was a resident of Tirupati Town and belonged to a traditional Sri Vaishnavite family. He was very dear to his mother Kuppacchi, as he was the only surviving male child born to her. He had two sisters Rajamma and Sulochana. The family tradition is very ancient and has its origin in Sriman Nallan Chakravarthy, a contemporary and a close disciple of Sri Bhashyakar Srimad Ramanuja of 11th Century A.D. His great grand father's grandfather came from a village called Karumbur, a village near Kanchi of Lord Varada.

 

He was known for his belief in God and innocence from his childhood. His grand father in order to pacify him due to various childish ways used to tell him to go out into open yard in the house and face the sky with closed eyes and open mouth, promising him that God would drop candy into his mouth. He it is said would do so standing for quite long time before he was rewarded (by the grand father) and the young believer used to jump with joy for having been rewarded by God. He was a pet for all in the family as he was the only son. He had two sisters. As the joint family system was still in vogue his cousins also lived with him. He was very intimate with his cousin Sri Ramanujam. In fact Dr.Varadachari was called Chinna samy and Ramanujam, Dorai samy as he was elder to him. This cousin had enormous influence on the prospective Seer. It is said that Sri Ramanujam who participated in the Scout movement in the early 1900, had on one occasion given his skin for graft for a young victim of fire accident for which the King offered the honor of King Scout. The little Boy refused the honor stating that he gave his skin for his brother and not for any honor or reward from the King least of all from a foreign ruler. The same cousin was a pioneer in spreading the Ragi Malt culture and home made table salt apart from many other products of beauty and has strived throughout his life to be a self supporting person. His products Ovomalt and Yto malt health drinks, are the first ones using Ragi released in the market.

 

He had his school education in the then Mahant Hindu High School, Tirupati, up to the Matriculation Standard. He did his F.A. (Maths, Physics, Chemistry) from the Christian College, Madras in 1921. His personality and the principles he was observing were such, that every one in the hostel from the watchman to the cook had paid special attention to him. The cook used to send his food specially made without onions and other items that a Srivaishnavite would not consume, to his room with also a glass of milk in the night. His colleagues in the college used to call him caveat cat and were envious of him though they never grumbled such special service to him.

 

Instead of continuing his education he participated in the Non-Cooperation movement from 1921 to 1923. During this period he developed interest in religion and Philosophy and started reading Swami Vivekananda and Sri Aurobindo. The works of Swami Vivekananda read in depth in 1920's, created in him deep change in life on 22nd Feb 1921, as he recorded in his diary. He started practicing Raja Yoga with a predominant stress on Gayatri japa and meditation even as advocated in the Sri Vaishnavite tradition. In 1923 he joined B.A(Hons) Philosophy in Madras Christian College. He had consistently a distinguished educational career and had he not opted for B.A(Hons) Philosophy which in those days was considered a prestigious course to study, he would have been an Agricultural Scientist as he got admission for B.A(Agri) also. He was a gold medallist of the Madras University in his B.A(Hons) in 1926. He was much influenced by one of his professors Mr. Hogg who helped him in understanding the theories of evolutionism and subjective Idealism.

 

He was a person with above average height, very fair complexioned with well-proportioned limbs. He had a very melodious resonating voice that was capable of putting the audience into rapt attention. His eyes were sharp and when he looked at others compassion used to overflow from them. From 1945 onwards he wore dhoti with a long coat and used to wear a white turban.

 

He got married in 1926 to Sow. Rukmini (Rajamma) who belonged to a distinguished family of Patrachariars. His wife's uncle was Rao Bahadur Narasimhachariar, who was District Judge in the then Madras Presidency. This marriage resulted in many good things in his life of which his contact with V.K.Narasimhan, a brother-in-law is one. Sri V.K.Narasimhan was a student of B.A(Hons) Economics those days but had been active in the Freedom Movement of India. Sri V.K.Narasimhan belonged to the group of patriots who wanted Freedom from the foreign rule quickly even if it were to be through violent means. He was able to influence Dr. Varadachari much in such thinking. Bhagat Singh and his ways attracted these young persons and it is believed they participated in several cases of breaking the laws of the land. As his father was a senior Police Officer in the Government of Madras Presidency and the uncle of his wife was a District Judge, this put the family in awkward position. He was however weaned away from active participation in the freedom movement by his father and the uncle of his wife and he was persuaded to continue his education. However, he continued the acts of burning foreign articles and clothes and used to participate very actively in the Khadi movement and was a total Gandhian for a long time to come. He used to spin the charka and make his own paper through hand processing. Till the last day of his life he never wasted paper and used the reverse of the wedding/invitation cards and most of the notes he has taken from the various books he read were recorded by him on these cards only.

 

A very significant event occurred during 1927. His grandfather who was getting very old wanted him to be initiated in the Srivaishnavite tradition called as Samashrayanam by his Guru Narayanacharya of the Munitraya tradition. However the Guru on seeing the young man said that he already has the marks on his shoulders and he has God's Blessings and did not agree to initiate him saying that it would be Bhagavadapachaara. This made many persons in the family wonder. However, his interest in the philosophy of Sri Ramanuja flared up and he wrote his first book 'Metaphysics of Ramanuja's Sri Bhashya' and got it published in 1928. It was later observed by Sriman D.T.Tatacharya, an acknowledged authority in the tradition of Visistadvaita, that without the grace of Udayavar(Sri Ramanuja), it is impossible to unravel the intricacies of his philosophy as was done in the book.

 

Sri V.K.Narasimhan who later joined the National Daily "The Hindu" was instrumental in giving him the opportunity to review books on Philosophy, Psychology and Religion that continued for over 3 decades. His reviews appeared almost on all the Sunday editions of The Hindu, the prestigious newspaper, and got him enormous reputation as a philosopher.

 

He was a Research Scholar of the Madras University from 1926 to 1929. In 1929 he joined as a Research Fellow of the Andhra University, then located at Guntur. He then developed the close contact with the Theosophical Society, Adyar and was influenced by the writings of Madam Blavatsky and Ms. Anne Besant. During these days he lectured in the Theosophical lodges at Chittoor and Madanapalle. He was greatly influenced by the writings of Ouspensky and other researchers in the field of Spirituality. During this period he also had a brief contact with Sri. Jiddu Krishnamurthy, who did not however impress him and he was more attracted to the philosophy of Sri Aurobindo.

 

During this period he developed very close friendship with Sri S. Vedantam and Sri S. Rajam of the Murray and Co. that lasted his entire life period. It is stated that the scholar used to visit the auctions of the Murray and Co. and purchased books acquired and maintained as personal Libraries by many, presumably Englishmen who were leaving the Country after assignment in service or otherwise. The interesting and regular customer attracted the attention of the brothers and finding their interests had a common base, they became bosom friends. The affection and love that developed between them is a story by itself. He was influenced by them in his understanding of the Tamil literature particularly relating to the Alwars of Sri Vaishnavaism and he also shared his philosophy and spirituality with them. The admiration of the friends and the philosopher was mutual and their intimacy of friendship worth emulation. He got both of them later in touch with the Great Master and did yeomen service to them.

 

He joined the Christian College as a Lecturer in Philosophy in 1930. In 1931 a great scholar Sri P. Nagaraja Rao who specialized in Dvaita Philosophy obtained his Ph.D., in Philosophy from Madras University and is believed to have boasted that the University honored itself by granting him the doctorate. Prof. P.N.Srinivasacharya, a great exponent of the Visistadvaita Philosophy, called Sri. Varadachari and asked him whether he could not attempt research for a Doctorate in Visistadvaita. This resulted in his thesis "Theory of Knowledge of Sri Ramanuja's Sri Bhashya' in a record time of 9 months and he submitted his thesis to University in 1931. The script was typed by him. The Madras University awarded him Ph.D in 1932 and he became the first person to get a Doctorate in Visistadvaita from that University. This being a rare accomplishment Dr.Varadachari was later called only Doctor by all near and dear.

 

After being a lecturer in the Union Christian College till 1932, he worked for a brief period as Lecturer in the College at Alwaye till 1933. His first child, Rohini was born on 12th Dec.1932. In 1932 he gave a series of lectures at Bellary where his father was working on Vedanta called "Living Teachings of Vedanta". These lectures got developed as the basic tenets of his personal philosophy that was integral and organismic idealism. The idea that God is the Soul of all that is in existence and all conscious beings are to live in cohesion and cooperation with a sense of service to each other was the theme that he propagated and practiced ever since. Unfortunately his daughter died of small pox on 12th Dec.1934 giving him and his young wife happiness only for 2 years. Later from 1936 he worked at Lingaraj College, Belgaum. His first son Aravinda Rajagopal was born in July 1935 and his second son Srivatsan in June 1937. His third son Narayana was born in June 1939. His father retired from Govt.Service in 1939 and settled at Tirupati.

 

Dr. Varadachari's interest in Aurobindonian philosophy matured and he found close links between the Integral Philosophy of Aurobindo and the Visistadvaita and expressed them in his writings. He was one of the acknowledged authorities in this philosophy and Sri Aurobindo himself has endorsed his writings as authentic in many letters to his admirers. A very strange event occurred again in his spiritual life. He met Sri Aurobindo and sought initiation in 1937. When he sat with his chest bare before the Advent, he was informed that another person will initiate him later and Sri Aurobindo himself is not the one to lead him in the path. The sincere seeker in the philosopher was totally confused and decided to seek help from Divine at his own place, Tirupati. Never did he seek the help from others in the path by going to them, but waited patiently for the Master to arrive at his doorstep.

 

At the same time Sri Venkateswara Oriental Institute was started by the T.T.D. The most revered Vedantacharya of the day, Sriman Mahamahopadhyaya Chetlur Narsimhachariar Swamin was the first professor of the Chair of Visistadvaita and Bhagavadvishaya in the Sri Venkateswara Oriental Institute. He invited Dr.K.C.Varadachari to join the Institute as Professor of Comparative Religion and Philosophy and thus he moved into his native place where he was to work till his retirement in the S.V.University in 1962.

 

During his tenure at the Oriental Institute and later he developed close association with Sriram D.T.Tatachariar Swami along with whom he has written many commentaries on the Upanishads notably Isa, Kena, Katha and Prasna. While working for S.V.O.I he organized the All India Oriental Conference in March 1940 and got National recognition for his scholarship in Vednata, Nyaya and Western Philosophy. The conference itself was to be under the Chairmanship of the famous Pundit Madan Mohan Malavya. Because of his participation in the Freedom movement at the last moment he could not come, the organizers of the A.I.O.C. however decided to take a procession of the Photograph of Pundit Malavya in the streets of Tirupati and this attracted the attention of the people towards the Institute as also to the National Freedom movement. This has resulted in the local scholars developing a peculiar sort of envy and they were led to the feeling that they cannot get recognition so far as he stays at Tirupati. Doctor, was invited to the Institute was considered as a 'white elephant' by the Devastanams and his salary reduced by 50%. This they thought would make him leave the place for good. But then the Professor made a surrender to the Lord Venkateswara and said he came to serve the cause of Visistadvaita and Srivaishnavism and would not leave come what may. He had to put up with many situations of insult and disgrace in the hands of management and his fortitude was sufficiently built up by such incidents and became stronger spiritually by the day. In May 1941, his wife delivered the first female child Padmini, after three boys.

 

His practice of Raja Yoga which was running all these days steadily became more intensified and his journey inside into the deeper depths of consciousness commenced. On 19th Oct.1943 he had a revelation of Agni, which he records as his initiation/revelation by the Fire God. It is pertinent to note that Agni is the lord of aspiration and is the connecting link with the Divine. When he referred this experience to his maternal uncle Y.K.Narasimha Charier known for his spiritual way of living and also known to possess super sensory capacity initiated him with Prana on 14th Mar 1944. It may be noted that in the Srivaishnavite tradition the maternal uncle is the most important person. In April 1944 another daughter Chitra was born.

 

He had vision of Maha Kali in Mar 1944 and he got into deep Samadhi on 24th Oct 1944 (4 A.M to 6 A.M). The Professor was thus moving more and more into the realms of Spirituality. In Oct.1944 another son Bhagavan (Vijayasree) was born to him.

 

The T.T.D started a Degree College in 1945 and the management found it convenient to shift from the Oriental Institute to S.V.Arts College as Professor of Philosophy. He had the honor of being the President of the Indian Philosophy section of the Conference held at Banares(Varanasi) in 1947. In Dec.1947 another daughter Gayathri was born to him. His growing in stature was not to the liking of many scholars and administrative staff of the college and the Devastanams. He was consistently ignored and his juniors were promoted as Principals overlooking the basic principles of seniority in service and merit of accomplishment. This pushed him further into the realms of spirituality and started to learn the lessons of disgrace, defeat, demotion and developed enormous fortitude and forbearance. On 9th Sept.1950 a new turn in his life took place in the spiritual life. He was initiated by two sages of Tiruvengadam hills. The mantra given was Om Vikrti swaroopaya namaha. Vikrti is the opposite of Prakrti and that denotes the original God or the God behind the God. But this initiation has only brought him more and more suffering and humiliation. When this was narrated by him to D.T.Tatachariar swamin he advised him to do Ramayana Parayanam to which he has agreed. On an auspicious day the Swamin arrived and asked Varadachari to start the Parayanam. When the sankalpam is to be made for relief from problems and difficulties, he however asked for Him and Him alone and nothing short of that. D.T.Tatachariar swamin was upset that he did not ask the relief that is required and instead chose to seek the Param. This reading (parayana) of complete Ramayana went on for 7 times and every time he chose to ask for the Param only. Desperately the Swami left his attempts to improve the lot of the Professor. During his tenure as Professor in the S.V.Arts College he was able to convince the management that their should be a compulsory class on Religion for every student. During these lectures he used to become close and maintain close empathetic attitude towards students who used to seek guidance and solace from him. Many students shared their problems personal and academic with him and received his help. He was dear to all those who came near him. In the Arts College and later in the University College he always defended the students who might have erred and pleaded with the authorities to take the attitude of a parent. He was a much respected person by the staff of all cadres in the institutions in which he served and they used to volunteer to do personal service to him also. The sight of Mr. Ibrahim, watchman of the University College waiting at the portico of the college to carry his bag to his room and his getting back the bag back to the cart in the evening is something no student of the College would forget.

 

Later when the S.V.University was started, he was appointed as Reader and Head of the Dept. of Philosophy in 1955. This is another shock to him. He was informed by Prof. Rangadhama Rao, the Special Officer of the S.V.University that he is being invited to the Professor and Head of the Department of Philosophy. But Prof. Rangadhama Rao was not appointed as the Vice-Chancellor. The new incumbent to the post was guided by the powers that be on that day in the T.T.D. and the local political brass. It was a strange fact that a member of the selection committee and who was a teacher to Varadachari who interviewed for the post of Professor was himself appointed as the Professor after some time. But he reconciled to this stoically.

 

It was then, Sri Ramchandraji Maharaj of Shahjahanpur arrived in his life. Let us now turn to the Professors version of his conversion into this new system.

"A question has been asked as to how it came about that I had taken to Sri Ramchandraji's method, preferring it to Sri Aurobindo and Sri Ramanuja. It is a question in autobiography.

I first awakened to spirituality through the reading of the life Swami Vivekananda. Earlier I Had soaked myself in the lives of all warriors of the world as well as the great travelers of my school days. I admired the great works of Burke and soldiers. Though this was so, I did a good lot of reading in the lives of the great discoverers in the science. Proctor books and the book of knowledge I had read avidly. But the reading of the life of Vivekananda, which synchronized with the First Non-Cooperation movement, which, had deep spiritual, coloring was the beginning of my interest in Yoga. Though Karma yoga was what was put forward by the Gandhian way, yet the jnana attracted me or rather the Raja Yoga attracted me. Then after study of all the books concerned including quite a lot of books by Tolstoy and A.E(Whitehead) and other I found that the books of Swami Ramatirtha(Woods of God Realisation) and the Arya volumes of Sri Aurobindo came to me. Though the first author did stir deep spirituality, it was Sri Aurobindo's works that made me get the feeling that here indeed is the authentic voice of spirituality. I drank literally the works of Sri Aurobindo. I do not know how it was so easy for me to feel into. After the Arya, I subscribed for the Standard Bearer (Chandranagore). I felt that weekly food was invigorating and necessary. I had discontinued the studies after F.A(Intermediate) now I once again entered into the college to study Philosophy. European Philosophy I studied and took interest in the problems. Bergson I had to study fortunately, and under Dr.A.G.Hogg. I was all along saturating myself with the Arya and the essays on the Gita.

I discovered that Sri Ramanuja's thought was similar to Sri Aurobindo's at least on the side of Bhakti. I began to work for my research on Sri Ramanuja's major work and completed it. I then did another research project on Yoga Psychology in the Minor Upanishads and came to the conclusion about the major needs of spirituality and they agreed with that of Sri Aurobindo. Sri Aurobindo remained my pramana. However I did not make any effort to meet and get the personal guidance in my sadhana. In the meanwhile I studied Theosophical literature and Krishnamurthi and the skeptical modes and approaches. However though I had saturated myself with Visistadvaita the inner feeling that Sri Aurobindo was giving the right direction never left me.

 

It was in 1936, however that my two reviews of Sri Aurobindo's writings and life put me into touch with Sri Aurobindo. I had the first darshan of him on 24th Nov 1936; I requested that I may be accepted as a sadhaka non-resident. I was asked to come in 1937 June, Aurobindo and the Mother saw me. I was asked to sit bare chested and on examination it was decided that I could not be accepted as a sadhaka. That was my first shock. However I continued devoting myself to a serious study of Sri Aurobindo.

 

In 1939, there was a call from the Devastanams at Tirupati which is avowedly a Visistadvaita shrine to join the Oriental Institute as Professor of Comparative Religion and Philosophy to do work (service) for the Visistadvaita philosophy. The offer was not good salary wise. Yet owing to the insistent demands of my father, Sri Rao Bahadur K.V.Rangaswami Iyengar and his uncle Rao Bahandur N.S.Narasimhachariar, I accepted the offer. Since I was not accepted by Sri Aurobindo I did not consult him but joined. (I belong to the sect of Visistadvaita by birth and thought that I had perhaps to do and achieve my salvation through it alone.) I had to face a lot of persecution and within two years the fact became clear to me that Visistadvaita had no hope and place at this famous shrine and might get discarded slowly. This was my second shock-profoundly more than the first.....

"It began to dawn on me whether after all the God worshipped on the Hills was partial to Sri Ramanuja, or whether it was after all a common enough God for all sects and persons.... The diversion of funds towards secular... meanwhile gained momentum.... The Srinivasa Mission, expansion of the secular activities, the expanded provision of amenities for pilgrims, the gold-gilding and so on. These undoubtedly popularized God: more income and more expenditure and more pilgrim traffic. T.T.Devastanams began growing . I cannot say that there was a great wave of religiosity and interest. The summer school of Religion was a regular feature. But all was for making Sri Venkateswara more well known and popular. We have been expanding and Tirupati became a really all-India centre of pilgrimage... But in my inner thoughts one thing alone has been growing - a deep distrust and agony of an indescribable kind. There was perfect loss of hope about a renaissance in spirituality and growth of true philosophic evolution. More and more it became clear that institutions of religions can only lead to subtle corruption, and all sorts of persons take the shelter of religion for the furtherance of their own vanity and livelihood . God becomes the vehicle for individual adventure.... Philosophy suffered an eclipse in this place when the University came and a professor who had hardly any belief in philosophy was appointed to it.

 

Thus, Visistadvaita became non-grata and every attempt to improve it had failed. Thus I was forced to the conclusion that it is futile to resurrect it or attempt to waste one's life over it. Its votaries were working against it: a suicidal affair. The philosophy is not obviously wrong- intellectually to me it has been fairly satisfactory. The aurobindonian element of supra mental evolution was possible in terms of Visistadvaita according to me, but it was not so admitted by Sri Aurobindo. I had failed in both of my efforts . So I had to think again: perhaps a rejection of both was demanded of me by the supreme Power that is beyond Venkateswara and Sri Aurobindo.... It was enough for me at this juncture to somehow get the grace of God and leave everything to it- to revel or reject or illumine the great Vast of Being.

 

God indeed was kind to me also. I had experiences of the most vivid kind and almost certain times direct awareness... It was at this juncture that two persons came into my life. One is Sri Swami Sivananda whose ability to catch men is as skillful as a master fisherman, who wrote to me a letter saying that my life was very important and offered to look after my body. This meant quite a copious supply of his literature and one tin of Chyavanaprasha and one of bottle of Brahmi Hair Oil every month. He made me a fellow of his Forest Academy also. But his teachings had not at all stimulated in me any serious spiritual vibrations. However Swami Sivananda considered him to be realised soul and has written as follows while conferring the Fellowship of the Forest Academy, Rishikesh "With disarming simplicity and effortless dignity that characterizes his written works Dr.K.C.Varadachari has consistently and persistently yoked the services of his philosophical acumen towards the errors of a purely intellectual approach of life and has sought to defend and advance with adequate persuasion and power the claims of higher and spiritual values both for the attainment of deeper philosophical insights into the nature of the individual, the Word and the Ultimate Reality as also for the perfection and integration of the individual personality in a scheme of living that results in the fullest enjoyment of the prizes of this world and the gifts of the world beyond."

 

The other was also seeking to introduce his book to the public. I received a book and a letter from one of his abhyasis for opinion. I read the book and asked for further particulars. I reviewed the book for The Hindu, Madras and I found that some three gentlemen responded to it by getting into contact with its author Sri Ramchandraji. He then wrote to me offering to help me in spirituality. I thus entered into this sadhana because here was an offer to lead me, to accept me as a disciple and sadhaka - and not on my request but by himself. I felt that I was not accepted by Sri Venkateswara or Sri Aurobindo and to me only Sri Ramchandraji himself came in 1956,57,59,60 and has led me to spiritual experiences. So, I was led to test these carefully and was made a Preceptor in 1957 so that I could myself see how the spiritual training is done." He has stated his condition as follows in his diary:

"Thus I found myself made to abjure the old theoretical ways of approach. I had to remake myself in a new way. I had to take stock of my whole past. All sectarian and caste conceptions had to be rethought. Philosophies help bind people to set notions. Thus I was to meet the challenge of the New".

It happened that I Should meet Shri Ram Chandraji. Firstly his views were clearly different from my whole past.

The conception of the Ultimate as Zero was quite against my philosophic inclination. Having failed with the positive concept it is time to experiment with this - Is it likely to be true? The Zero has to be understood as the Beginning or Origin of all possibilities being nothing of what it becomes.
The concept of Invertendo shows how the deformation of evolution is natural and the power inherent is Zero (Nirguna). I began understanding the meaning of Vivarta. All flow necessitates the inversion and it is natural.
The formations of the descent are clearly on this principle of inversions.
The vast Brahman extends up to our knowledge of it. Thus Truth, Consciousness and Bliss themselves are attributes which get transcended in higher approaches. Saccidananda are not the Ultimate Reality, they too being terms of knowing - Sankara too gets transcended.
The individual is continuous with the Universal and the Ultimate, and is not abolished. The Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the Ultimate.
The individual ray of the Ultimate has created for itself an organic organisation of physical-vital, mental and supramental centres and organs. These may well be the knots which have demarcated the several systems known as the physical, vital, mental or the bonal, muscular, circulatory, alimentary, harmonic, nervous, supranervous, and psychic etc. They have become autonomous in a sense but have to be opened up for higher control. This is possible only by bringing down the highest power of the Centre and not merely the higher power just above the human. It is the necessity to mould the lower in terms of the highest through the higher which has also to mould itself to receive the highest. That leads to going beyond Sri Aurobindonian Vijnana - moulding of the mental, vital and physical.


This is done by means of the transmission or descent of the highest consciousness or condition (Zero) itself into the lowest region of the human heart or the organism as it is.
The yogic process is this transmission from the Ultimate which alone can shape the entire being, of the abhyasi for the experience and realisation of one's own physical, vital, mental and supramental levels - called by Shri Ram Chandraji, the pinda, brahmanda, para brahmanda and Central regions working under the direct force of the Centre".


His contact with Aurobindonians and others continued. In 1957, he was invited to participate in a seminar at Calcutta organized by the Pathamandir. He had delivered the annual lectures at the Madres Study Circle in the first two years. He was again asked to deliver the annual address in 1958. He presided over the Calcutta Birthday Celebrations on 15th Aug 1959. He was invited to visit the Ashram at Pondicherry in 1960, to deliver a lecture at their International Academy. He did receive recognitions from other sides also. He was asked to deliver lectures on "Aspects of Bhakti" at Mysore University, on "Vasistadvaita" at University of Travancore and on "Progress" as part of Principal Nuller Lectures during 1954 and 1955. He was also an examiner for Ph.D at the Universities of Banares and Utkal. He was also the examiner on Samkyha and allied topics for the Indian Philosophical Congress, Medals and prizes.

 

Between 1955 and 59 he has made considerable progress in spirituality and has crossed Pind Desh on 2nd mar 57. His case was taken up straight at the Para Brahmand Mandal and after entering into Para Brahmand on 17th May 57 advanced in the same region on 14th June and finished journey in Para Brahmand Mandal on 17th Aug. 1957. He entered into the Central region 30th Aug 1959.

 

His first daughter Padmini was married on 26th May 1961. This was a marriage with his cousin Y.K.Srinivasan who was totally devoted to him and his wife and who treated them as their gurus. He is the son of Sri.Narasimhachariar, his uncle. But his daughter did not like the alliance and opted for a marriage with some one outside the family tradition and culture. Master Sri Ramchandraji did send a note to Padmini and also Rs.101/-. Doctor felt that there is change in her and prayed that it be permanent. Master wrote to him that his Master remained at Tirupati with him for several days together and this he (master) could observe on 24th May and also continued to say that he left doctors house on 26th May at 10-55 P.M. He said further that he is so happy with this marriage and offered prayer again for the long life and the prosperity of the couple. But his daughter died on 23rd Nov 63. His attitude to this unfortunate incident may be seen from the following line he wrote to his Master. "Yes: God's ways are inscrutable and I had not even the inkling of this kind to come. I have had disgrace in profession, disasters in personal life but this threat to honor and now death I never thought would be my portion. Indeed this has been a shock to faith on the part of onlookers and perhaps even of abhyasis." In a letter to his son Narayana who felt that the talk of Yoga and Grace of Master are bordering on non sense he wrote " I am speaking or writing to you in all frankness and God has indeed punished us because we did not know human nature, of children, of sisters or boys and so on and friends too. We can be beguiled and misled and this is what makes one seek to arrive at that knowledge that cannot deceive and that is a gift of God. Punishment is for reformation, not retribution. It is when guided by God a real siksha, training in Divine Life. Know all as the gifts of a most benevolent guru - God. Nothing can happen without His will, and His will is just and good. We are children of Risis and I confess to having belonged to the family of Plato and so are you."

 

He wrote in his personal notes that " It may be necessary that those who have sought the highest must be tested sorely in their faith and in their utter surrender - by being granted disease(incurable), disgrace, disaster in their public and social and familial life, and death too - may be these the steps on the ladder of ascent to divinisation. May be they have to take place simultaneously or indeed divinisation is marked by these centers. I do not know whether the playground of God developing in me and the 'death meeting its death': of course it is clear that death has occurred here. I am not much concerned with my personal loss - it has been of great comfort to feel that a load of anxiety about her future has been removed from my mind. ... But the manner it has happened is however very unsatisfactory to those who claim to achieve 'Soul' and 'mind' transformations by the transmissions. Everybody will get over this sudden catastrophe - whom does not time heal? - But this is a deep test for the Sahaj Marg - even as the Master's son's event a few years ago - this will be having a shattering effect. Master may very rightly think, that all these are trivial in the life of the abhyasi and those who seek the refuge of this Path, but I see the shattering effect on faith in the marga itself." Mark his attention to the system and his love for the Path.

 

During the period he has been progressing in the higher realms of spirituality and in fact was traversing the rings of Splendour. He completed his journey in the First ring of Splendour on 14th Feb 1960, the Second ring on 3rd Feb 1961. Entering the Third one on 22nd April 1961 he had leaped into the State of Sayujyata on 16th Aug 61 in the third ring. He entered the Fourth ring of Splendour on 18th Nov.1961.

 

He retired from service on 31st May 1963. His eldest son was still through education doing Ph.D. His youngest son was studying Engineering and two daughters not married. The responsibilities were weighing very heavily on him. His first son was married on 31st Aug 1964. On 10th June 1965 his third son and daughter Chitra were married. All this brought emotional satisfaction to him and his wife who was almost shattered with the earlier incidents and very poor health. She was a bad diabetic and had not controlled the same.

 

In July 1965, he got an assignment in the Madras University to be first incumbent to the Chair of Vivekananda Professorship of Comparative Philosophy and Religion. This meant he had to go to Madras often and many times stay at Madras weeks together. He used to stay with his widowed sister to give her solace and also conduct meditation classes to abhyasis regularly. Thus an opportunity was provided for the aspirants in Madras to derive benefit from the service he was providing in the Master's work. Unfortunately he faced three bereavements one on 16th Oct 65 when his another brother in law died, the second his uncle on 21st Oct 65 and the third one of his wife on 23rd Nov 65. He already had lost the company of his cousin Ramanujam on 4th May 1964. All these had their own impact on him and emotionally he was feeling tilted in his balance, Therefore whenever he went to Madras he used to enquire about his second son who was working there. Many a time his son used to be busy with his work and would not turn up to the bus station or arrive later leading to the professor feeling the same. He however considered the abhyasis who came to the bus station as those representing his son and in fact did call Parthasarathi as his son since he never missed coming to receive him. He delivered lectures in the university till March 1966 when the assignment was completed. On 10th July 1966, his second son got married.

 

He was Director of the Sahaj Marg Research Institute started at Tirupati in 1965. He presented the system of Sahaj Marg as a New Darshana in 1966. This is the book where he challenged others to examine the system as a method of Raja Yoga. It is well known that apart from the Shad Darshanas, no one ever tried to call a system of realization or Philosophy as a darshana. Even Advaita, Visistadvaita and Dvaita are differences in the Uttara Mimamsa, the sixth Darshana and are not separate darshanas.

 

He discussed all conventional topics that a system of philosophy should address and gave his inimitable presentation in the book. But the language is philosophical and many who are not initiated into this realm did not realize its importance. But the Master was overwhelmed with joy and appreciated the book. He coined a new word "Imperience" to express the various feelings of the aspirant while in meditation. For the first time 'the looking in' got a real term discarding the wrong word 'experience'. To call the feelings one has during meditation as meditational experiences is a misnomer as they are purely inside the mind and can be called as meditational imperiences. The word imperience can be better understood when we wrote that the feelings during meditations are not having any sensory input directly or through memory of such inputs and is not of any content of consciousness but awareness of Consciousness per se.

 

He was very sensitive to the spiritual states and was capable of expressing verbally and draw pictures of his experiences with the abhyasis very vividly. He was instrumental in recognizing and recording many points in the higher regions. He it was who noted the ruby color of the Chit lake of beloved Master Babuji Maharaj which was acknowledged as correct by the Master in the manual of service he gave to preceptors. He did work out other methods of performing the yatra of the abhyasis by adopting the anti-clock wise rotation of the point of self in the heart thereby unwinding the complexities one has built around himself. The Master in consultation with him and Sri Seshadri another close confidant of Dr.K.C.Varadachari named even the spiritual states of Prapanna, Prabhu and Prapanna Prabhu...

He gave talks on the system of Sri Ramchandra's Raja Yoga regularly at Tirupati after the Satsanghs on every Sunday. Dr.K.C.Varadachari's talks on the system of Sri Ramchandra's Raja Yoga carry a depth of understanding of the subject and deep concern and commitment to the persons to whom, they are addressed. In his own words, as recorded in his diary, his understanding of the system led him to remake himself in a new way. They were all published as books. The Complete Works of Dr.K.C.Varadachari Volume I, published by the Sri Ramchandra Publishers has all of them. He did give talks on all the books of the Master except the one 'Towards Infinity' for which he wrote the Foreword. From 1965 his work for the spread of the Sri Ramchandra Mission was his only purpose of life. He traveled frequently not minding his poor health and delivered lectures at Vijayawada, Hyderabad, Madras, Madurai, Trichy, Allahabad, Shahjahanpur and many other places. During this period he was reaching the pinnacle of spiritual evolution and has commenced Laya Avastha in Brahman on 21st Jan 1968. He got himself established in that condition on 15th Feb 1968 and has completed the process of Laya Avastha in Brahman on 26th April 1968. During this period he assisted the Master in preparing the Manual of Spiritual service and has suggested various spiritual methods on the Daya Sakti and Kaal Sakti methods of training. In an effort to present the system of Sahaj Marg scientifically he assisted Dr.V.S.R.Murthy, Reader in Zoology, S.V.University in writing the book "Neuro Physiological basis of Yoga" by providing him information and guidance based on his research in the Yoga Psychology of the Minor Upanishads.

 

However in 1968, he was invited by the Padmavathi Women's College to deliver lectures in Indian Philosophy and Culture, which he undertook as a service to the younger generation. In 1970 he was asked by the Sanskrit University to write a book in European Philosophy to enable them translate the same into Sanskrit. In 1969 and 1970 he conducted Preceptors seminars at Tirupati and published the deliberations. The Master considered them as very important and useful for SRCM.

 

Consequent to the deliberations of the seminar in 1969 and discussions Master had with him, a confidential circular was issued to the Preceptors/Prefects of SRCM where in clear guidelines were given regarding the spiritual work. To quote from the circular dated 24th feb.1970 "It must be noted that our purpose is not to fill the Mission with useless persons. It is our duty to help and train the hungry souls trying to produce hunger in others who are not still up to the mark. Those who are totally immune to spiritual life may not be taken into Sahaj Marg- this pious work of realization. The path is smooth but cannot be trodden by rough persons." "When it is very clear that the prospective member is more keen in the fulfillment of his worldly desires only and not in the higher spiritual values, he may not be admitted unless and until the preceptor is sure that the person, by his labour, will take the turn at some near future. The moral and spiritual development of the abhyasis must be in the view of the preceptor." Though Master felt this instruction was enough to rectify the defects pointed out to him, these were practiced more in breach, as already the tendency to popularize rather than propagate the system got established as the way to be followed in the Mission. Dr.K.C.Varadachari was a passive spectator to this trend and grieved more in his heart than expressed to others.

 

Dr.K.C.Varadachari himself was restless till the last day to merge in the Ultimate and while expressing his anguish, also stated that other senior abhyasis did not think he has attained oneness with Ultimate as stated by the Master. He has advanced in the path to such an extent that the Master observed in his letter dated 24th June 1969 " You have written that sometimes you feel absorbed seeking to move swiftly to the centre. There is no change at all in your state. It is a changeless condition as I say. A little bit of humanity is there as it ought to be and so you feel the difference. In the beginning your inclination was to reach the Centre, a tinge of it is still there so you feel seeking to move swiftly to the Centre. Nothingness or negation is your condition, which will itself disappear. The Master stated again in his letter (21st June 1970) to him that "I can say with certainty that you are in Absolute Reality without minding what my lady student has said." The last state of identity, which is bound to be there till the last day of Maha Pralaya as asserted by the Master in the book 'Efficacy of Rajayoga' was enough for him to feel restless to have mergence that is total.

 

The jealous and envious unable to accept that some one who came into the system much later than themselves should gain such progress started talking of him slightly. This however was rejected by the Master. Talking advantage of the talk of senior persons certain less advanced souls also, however continued to talk of his not reaching the Ultimate even after his demise forgetting the normal etiquette of not talking slighting elders and more so when they left the mortal coil.

 

He was not happy with the remarks made by the irresponsible and also the undue haste with which the organization of SRCM was sought to be spread giving away certain fundamental principles of spirituality. In his letter to the Master on 18th June 1970 he wrote " I fully realize that you require freedom from the organizational work for the sake of spiritual work. I trust everyone will cooperate with you. But I must utter a word of warning, if I ought not to be misunderstood. Let us not commercialize our Mission in out haste to secure financial stability for the Mission, and embark upon works which are not immediately helpful to spiritual development of the abhyasis. We have to imbibe the sense of Mission- Spiritual and not mix it up with other ends. If I am not to be misunderstood, I believe some things can be thrashed out with other seekers who also know about the deviations that take place in spiritual work. I trust you will not misunderstand me." His problem in sadhana was more serious. He wrote in the letter. " I had asked the question, why even in a very high state far above the circles or rings of splendour there is growth of resistance to the Ultimate dissolution or absorption or mergence." "It has of course grave consequences in our appraisal of the ultimate state possible under our system." However the reply from the Master on 21st June 1970 did not address the anguish expressed by the professor while asserting his status as being in Absolute Reality. It was clear to him the same problem that he faced with the T.T.D. namely promoting the penultimate and secular as superior to the spiritual, is recurring again and found himself too fragile to counter. All the great systems of the past lost their value because yoga was forgotten and their philosophies of knowledge and love were given importance. He was finding even in this new system the stress is being made on the concepts of love, remembrance and very many quasi spiritual ideas which are also prevalent in other systems and the uniqueness of methods of sadhana and methods of evaluation being ignored. He could palpably feel the lack of serious attention to perfect the system of evaluation and upholding the claims made by the Master. There was no interest to study and examine the claims of the Master regarding the various spiritual points like A, B and the locations of the various knots in the physical frame and present to the world the system as a breakthrough in spirituality. From his point of view the location of the various points and knots in the physical frame is the unique practical contribution of Master Sri Ramchandra Maharaj. His concern was spiritual renaissance but what he found was expansion of the secular and mundane however brilliant it might be. Marketing of the SRCM rather than spreading the spirituality as the Mission was perceived by him as a curvature that was developing and he found himself helpless to remedy or rectify. In a world that is dominated by the glitter and gold the gaudy takes the cake, leaving the barren spiritual that is tasteless, odorless, colourless and plain. Yet there are souls that seek to drink the nectar in the dreary waste of the Divine, devoid of all attention and ostentation. His service is available for those who seek spirituality and nothing else.

The last entry in his diary reads:

"O Master I pray to thee
To forgive me and remove
This last barrier between me and thee"
Let my love be complete
And my Non-Being Real!
Let me forgot thy words-
Let the ORGANISATION go as Thou wantest
Who am I, what am I?
Mergence in Thee is All now
Let it be the True Beginning.
He was suffering from Diabetes since 1961 and though he had the best medication available in those days, the disease overtook him and after about one and half month sickness he attained his Maha Samadhi on 31st Jan.1971 on the day Basanth Panchami, the most memorable day of birth of Sri Ramchandraji Maharaj of Fategarh,U.P. India.

 

Master wrote in a letter to K.C.Narayana on 11th Feb.1971 that " We have not prayed for his liberation, because it would have been very ridiculous for a man who has already attained liberation and can give the same to others also." He also wrote that Dr.K.C.Varadachari is his intimate. Those who move in the path of spirituality know that this word is used for Radha and Krishna and in similar conditions.

 

In the man who leaves a deep impression on the history of his race we invariably find rare qualities besides those of the mere intellect. All those who knew him then had seen in him the perfection of Intellect and Intuition coupled with impeccable Character. His compassion to other human beings in particular and all existence in general was something that every one wanted to acquire for himself. He was infectious and was carrying with him the seeds of Infinity wherever he went and many did acquire the symptoms of Divine Sickness due separation from the Lord.

 

It is not all that certain that Prizes of this world were got by him, perhaps he never bothered about it; but surely he got the gifts of the Beyond as was attested by Mahatma Sri Ramachandraji Maharaj of Shahjahnapur U.P. The curvatures he feared that were developing in the method that is propagated by the Great Master Sri Ramchandraji Maharaj, slowly turned out into a reality where the stress on the spiritual path was over taken by the philosophies of love and unmindful ness in meditation. He has condescended to the prayers of the earnest seekers and has made himself available as a guide in the path leading to the Master. A new order in spirituality has commenced in 1991 and is guiding the spiritual destinies of earnest seekers.

 

Let us conclude this story with this expression of wonder and awe.

What a piece of work is this Man!
How noble in reason, how perfect in his empathy
How great in action, how calm in adversity
How beautiful in countenance
How patient and tolerant
To the undeserved punishments
Of friends and fellow beings
How faithful and loyal to humanity
And God and Guru
How profound and versatile
How knowledgeable and how humble
How naked, how harmonized, how splendid
Before Master and God fused into One.

 

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