SADGURU GNANANANDA

By Swami Nityananda Giri

Sadguru Sri Gnanananda Giri Maharaj, a Himalayan sage, Mahayogi and great Gnana
Siddha, was a legend in his own lifetime. His glorious spiritual ministry is believed to have
been phenomenally long, lasting at least well over a century. He never spoke about his birth
and parentage. He would discourage devotees queries about his age, saying with a gentle
smile Ask about the immortal Atman within and not about the perishable body. All
achievements, spiritual and temporal, belong to the realm of the ego. So, Sri Gnanananda
never made references to his sadhana, or his extraordinary spiritual attainments, or even
about the disciples who received his guidance. He was truly established in the Transcendental
Advaitic experience, a Jivanmukta, living from moment to moment.

Meeting with his Guru

From the chance remarks of the great sage, his devotees have made out an account of his life.
He was born of orthodox Brahmin parents in Mangalapuri near Gokarna, a sacred pilgrimage
center in Karnataka, most probably in the early years of the nineteenth century. While a boy
of tender years, he experienced Saktinipata or Descent of Grace and was led by a light to the
famous kshetra in Maharashtra, Pandharpur on the banks of Chandrabhaga river. There he
met his Guru, Sri Swami Sivaratna Giri, belonging to Jyotir Mutt, the northern regional Mutt
established by Adi Sankara Bhagavatpadacharya. The pontiff took his young disciple to
Srinagar in Kashmir, trained him in various spiritual disciplines and initiated him into
Sannyasa. Whenever Sri Gnanananda referred to his Guru, emotion surged in him obstructing
the flow of words. Obviously, years spent by him in the tutelage of his preceptor were replete
with scintillating episodes of joy and experience.

Himalayan sage, Paramahamsa Parivrajakacharya, wandering Sannyasin teacher

After the Mahasamadhi of his Guru, Sri Gnanananda renounced his title to the pontificate
and retired to the higher altitudes of the Himalayas for severe austerities. How long he
remained there and how long he traversed the entire length and breadth of India, Nepal,
Burma and Sri Lanka could only be a matter of conjecture. But he revealed familiarity with
most of the places in the sub-continent at a time when modern means of transport did not
exist. He was fully conversant with the writings of Tamil saints acquired most probably from
his long stay in Tamil-speaking areas of Sri Lanka. His knowledge of Sanskrit was good. He
could converse freely in Hindi, Malayalam and Telugu with the same facility as in Tamil,
Sinhalese and Kannada. It was clear from his casual references that he had come into touch
with spiritual luminaries of the nineteenth and twentieth centuries. Ramalinga Swamigal,
Saibaba of Shirdi, Sendamangalam Avadhoota Swamigal and his Guru known as Judge
Swamigal, Vithoba of Polur, Seshadri Swamigal, Aurobindo and several others were
amongst them. During his stay in the Narasimha Guha of Sampatgiri hills near Polur, he used
to visit Sri Ramana Maharshi when he was in Virupaksha cave. Many devotees believe that
the Kulla Swami mentioned by the patriot poet Mahakavi Subramanya Bharati refers to Sri
Gnanananda who was in Pondicherry at that time.
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Attayampatti and Siddhalingamadam
Sri Gnanananda was a Paramahamsa Parivrajakacharya, an itinerant Sannyasin teacher par
excellence. He loved anonymity and obscurity and moved about freely avoiding permanent
stay at any particular place. However, early in the twentieth century when he came to
Attayampatti in Salem district, he yielded to the entreaties of the poor people and allowed
them to construct an ashram for him. In the late thirties, he moved to Siddhalingamadam
situated at about six miles from Tirukoilur, in South Arcot district, on the southern bank of
the South Pennar river, renowned as Dakshina Pinakini southern Ganges. From time
immemorial, the place was associated with Siddhas. In 1951, he shifted to a mango grove on
the northern bank of the river. An ashram called Sri Gnanananda Thapovanam grew around
his presence. It is believed to be the sacred spot where sage Mrigandu, the father of the
immortal Markandeya performed penance. It is situated at about 3 km from Tirukoilur on the
highway to Tiruvannamalai.

Spiritual eminence of Tirukoilur

According to ancient religious tradition, this part of Tamil Nadu known as Krishnaranya in
the hoary past, was sanctified by the presence of great saints through the centuries. Here,
Lord Krishna, pleased with the penance of the sage Mrigandu gave darsan to him as Vamana,
the Trivikrama Avatar of Vishnu. The first three Alvars (Sri Vaishnavite saints) met and
ecstatically sang the glory of the Lord in this ancient temple. Tirukoilur is an important center
for Saivaites also. Kilaiyur shrine is one of the Ashta Veerattana or eight special temples of
Siva. Saivaite saints have offered hymns in praise of the Lord who had slain here the demon
Andhakasura. Avvayar, the Siddha poetess pleased Sri Ganesa in the same temple by offering
her immortal composition Vinayakar Agaval, replete with deep insights of Kundalini Yoga.
Saint Gnanasambandar was steeped in ecstasy on the sight of Arunachala from the shrine of
Atulyanatheswara situated on a big rock on the northern bank of the river. Nearby is the
Mula Brindavana of Swami Raghottama Tirtha, a saint highly venerated in Madhwa
tradition. He took his Eternal Abode in samadhi more than 400 years ago.

Situated within easy reach from Tiruvannamalai, Tirukoilur partakes of the spiritual grandeur
of Arunachala. Lord Siva has decreed that its potency will help all aspirants living within the
radius of 3 yojanas from the holy hill attain Sayujya, no separate diksha being necessary for
cutting off the knots of bondage.

Considering the spiritual importance of this hallowed spot dating back to many centuries, it
seems no accident that Sri Gnanananda has chosen it for locating his ashram towards the
close of his long spiritual ministry and for resting in it in Samadhi for eternity, adding to the
tradition of the eminence of the kshetra.

Adhyatma Vidyalaya
In the initial stages of its development, Sannyasins were the main inmates of Thapovanam.
Later, when Sri Gnanananda settled down there permanently, shifting from
Siddhalingamadam, devotees came to him from all parts of India and abroad. He called the
Ashram an Adhyatma Vidyalaya, a school for Self-knowledge and initiated a few disciples
into Sannyasa in the traditional manner. He encouraged the study of Vedanta and personally
guided their sadhana or spiritual practice.
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In Attayampatti and Siddhalingamadam, uneducated common folk thronged to him. He
introduced them to the rendering of Tamil devotional lore, such as Thevaram and
Thiruvachagam and taught them simple religious practices. Perhaps, Swamiji valued such
simple religious and pure rustic love more than that of others. Instruction in Vedanta was
always given only to a rare few who were qualified to receive it. At Thapovanam, a regular
daily routine came to be observed darsan of Swami any time between three and four early
in the morning, followed by Vedic chants and recital of prayers which included many
Sanskrit hymns composed by Adi Sankara, and Tamil songs with deep Vedantic import. The
simple pooja performed to the feet of Sadguru gave place to a full-fledged ritualistic worship
of the two sets of padukas or sandals encased in gold, in which Adi Sankara and Gurudev
were invoked. The pada pooja was preceded by Swamiji leading a Deepa Jyoti procession of
all devotees with a young girl carrying a lighted lamp symbolizing the Divine Mother and
with the singing of hymns and songs. During the day, there would be often impromptu
satsang at which Swamiji answered questions of the devotees. In the afternoon, ladies sang
songs of Thayumanavar and other Vedantic lore such as Gita Sara Thalattu at Annai
Mandapam (Mothers Mandap), when Gurudev was present in an exalted mood, here and
there explaining a passage from the songs. They would conclude with bhajans and arati in
the evening.

Sri Gnanananda placed great emphasis on Nama Sankeertana. Hence it has an important
place in the daily routine of the Ashram. When great Bhagavatas like Sri Gopalakrishna
Bhagavatar visited Thapovanam, Swamiji would be present throughout the all-night Divya
Nama Sankeertana. He blessed his disciple, Swami Haridas with a pair of Padukas and
inspired him to propagate the glory of the Divine Name. Thousands of people all over the
world were deeply moved by his bhajans and musical discourses on the lives of saints.
Through institutions like Sri Gnanananda Nama Sankeertana Mandali and Sri Gnanananda
Seva Samajam, he spread the name and fame of his Guru, Sri Gnanananda, in various
countries. He constructed a beautiful temple of Panduranga and Rukmayee with the style and
form of Puri Jagannath temple with front Gopurams in the Pallava style of architecture. The
complex is situated at Thennangur Dakshina Halasyam, 34 km from Kancheepuram. It
includes the shrine of Meenakshi Sundareswara, Lakshmi Narayana, Sri Maha Shodasakshari
and Sadguru Gnanananda, Matam of Sri Gnanananda Giri Peetam, Namasankeertana Hall,
Auditorium, Dining Hall, an old age home and other facilities.

Sri Gnanananda, who renounced his title to a Mutt, did not desire Thapovanam to be
developed as a Mutt with himself as its head. Yet, here the glory of Adi Sankara is sung, His
padukas are worshipped everyday and the homage is paid to the old traditions, particularly to
that of Sannyasa, more than in any of the traditional Mutts. Nor did Gurudev provide for a
line of succession by choosing one of his disciples and declaring him to be his successor to
head the ashram. But, he was keen that the monastic lineage or parampara should continue
and Sannyasins pursuing Vedantic Sadhana and meditation should be given all facilities in
the same manner as was provided by him.

At Thapovanam, Swamiji gave initiation into Sannyasa to a few of those who were ready.
The renunciate disciples were encouraged to study Vedanta in depth. Daily classes on
Sankara Vedanta were conducted by his disciple, Swami Vidyananda Giri. Sometimes Sri
Gnanananda himself would bless the classes with his presence.

Sadgurudev established in 1969 his last ashram at Yercaud, called Sri Gnanananda
Pranava Nilayam, specifically as a center for contemplation on the Atman, the Turiya, the
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Ardhamatra of OM, the Pranava, as the name itself indicates. He was anxious that his
monastic disciples should not be disturbed by the increasing crowds of devotees who were
coming to Thapovanam. This ashram in the hill station provides a fine environment in which
they could pursue their specialized sadhana. There is no ritual or communal worship at
Yercaud. The pictures of Sri Gnanananda, Buddha, Swami Vivekananda, the Sacred Heart of
Jesus and the Kaaba of Mecca are hanging on the wall of the central hall. Sannyasins and
aspirants are to devote themselves completely to meditation and study.

Gurudev gave great importance to the scheme of ashramas or stages of life as set forth in the
Hindu tradition. In Thapovanam, elderly retired people take an active interest in the temple
rituals and worship, and some of them study Vedanta under the guidance of the senior
Sannyasins. The ancient Vanaprastha ideal, as preparatory to the more thorough-going
renunciation of the Sannyasin, was given great emphasis by Sri Gnanananda, who was deeply
interested in monastic revival. A few of the Vanaprasthas were initiated into Sannyasa by
him. The families of other householders ladies and children are exposed to the influence
of an ashram life, as they take part in the daily prayers, poojas, etc. An excellent training is
imparted to the children from a very early age. As they grow older, they transmit to the next
generation the message of Swamiji through the hymns and songs of Thapovanam in which
the Guru Tattva is enshrined. Thus, today the daily prayers of Thapovanam are sung in
houses of devotees in different parts of the world. There is a fruitful mingling of monks and
the laity. Satsang with Sannyasins is beneficial to the householders who are, however,
expected to respect the essential aloofness of the monks. Brahmacharis have ample scope for
Guru Seva and study. Some of them are trained for Sannyasa. The training is informal for the
most part. However, utmost care is taken to ensure that only candidates who have genuine
calling for the monastic life are initiated into Sannyasa.

During the final years at Thapovanam, Sri Gnanananda represented the entire spectrum of
Hinduism in his person and teachings, just as the whole spectrum of the Indian public
Hindu, Christian and Moslem came to him for guidance, consolation and inspiration. At one
moment one could hear him instruct a peasant how to marry two sacred trees with the
appropriate ritual, and at another he would be explaining the highest Vedanta to a qualified
seeker! Always he aimed at elevating those who came to him. But he realized that they could
be elevated only from where they already were.

He underlined the importance of Karma Yoga and Bhakti Yoga. He held the traditional view
that Upasana (devotional meditation) has a very important place in the scheme of sadhana
and only he who has attained the purity of heart, and single-minded concentration, and has
developed intense vairagya is qualified to pursue Self-enquiry. In order to meet the needs of
the largest group of the devotees who came to him, he built a small temple underneath five
mango trees and installed deities with names having the prefix of Gnana such as Gnana
Vinayaka, Gnana Skanda, Gnanapurisa, Gnanambika, Gnana Venugopala, Gnana Anjaneya.
His discourses abound with references to the importance of the worship of the personal God
with form.

Sri Gnanananda instituted Pada Pooja or the worship of the Padukas (sandals) of the Guru
and of Sri Sankara to emphasize the importance of devotion to tradition. Guru padukas
signify the unbroken succession of the spiritual masters and their tradition. Paduka is a subtle
symbol of the Guru himself; it is, as it were, Gurus Grace in a congealed form. Through
Guru Padukas one is linking oneself not only to the particular Master but also to the whole
tradition to which he belongs. Swamiji has so exemplified the spiritual tradition that He has
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indeed come to embody it. When we worship the Guru, we worship the whole tradition.
When we seek guidance from tradition, it is our Guru who speaks to us through it.

The ritualistic worship of the padukas is only symbolic of the disciples total surrender to the
Guru and his Sraddha or faith in his teachings and in the tradition. This tradition leads one
beyond itself to Transcendence.

Devotees belonging to different traditions perform pada pooja. To each of them, the Padukas
represent the tradition to which he belongs. The devotees irrespective of caste, sex or creed
offer Archana. Sadguru Gnanananda, in including and transcending all traditions has become
the Guru of all.

Pada Pooja occupies the pride of place in Thapovanam.

His teachings
Sri Gnanananda received devotees of all ages, of all stages in life, of all races men, women
and children. They were all exposed to the transforming influence of his grace. He constantly
reminded them that human birth is rare to obtain, and that it is not to be wasted in pursuit of
material wealth and sensual pleasures. He pointed out again and again, that the goal of life is
to realize God and the Self. He recognised Adhikaribheda or variation in spiritual equipment
and competence according to ones Samskaras or past impressions and environmental factors.
He led each one of them in the way most natural to him. Swamiji emphasized that the pursuit
of svadharma, that is to say, the discharge of ones duties with total dedication to the Divine
is the path to spiritual perfection. All life is yoga, according to him. The whole of life is a
spiritual unity. It cannot be compartmentalized into the secular and the spiritual.

Sadguru Gnananandas teaching is pure Vedanta, the timeless message of the Upanishads. It
is fundamentally the way of total renunciation, so that finally there is no ego left to manifest
itself. He is the Vedantic Ideal living in the Spaceless Here and Eternal Now. By
unintermitent Tapas of constant awareness of Self, he has with his Presence, sanctified the
entire world. He is a true Sadguru in the line of Adi Sankara, abiding in the peak of spiritual
experience. The traditional message issues forth from him in such pristine purity that its
import is always clear and the direction safe and authentic.

He was easily accessible to all. An inexhaustible fountain of Divine compassion, Gods

mercy flows through him equally to all, to the saint and to the sinner alike. His gentle
response to those who came to him for succour used to be Let us pray. He did not overtly
perform miracles and in fact emphasized that they were mundane and belonged to the realm
of illusory phenomena. Yet, extraordinary things happened in his presence. Devotees seeking
relief from suffering or praying for progeny or more material wealth came to him, as also
seekers of Knowledge with an intense spiritual aspiration, not to mention the realized ones.
He is verily a Kalpaka Vriksha, a wish-fulfilling celestial tree who gives the devotees what
they want, so that, drawn to him by his infinite compassion, they may gradually turn
Godward with a desireless love and total self-offering. In course of time, they would develop
keen aspiration for attaining Self Knowledge, which is what he really wants to bless them
with. Truly, Sri Gnanananda is like an immense iceberg, much of which is hidden from our
vision. Established in Sahaja Samadhi, he was the greatest Bhakta among Bhaktas, a peerless
Yogi among Yogis and a Gnani of unequalled stature among Knowers of Atman. Above all,
he is Guru par excellence among the preceptors, who teaches the import of the Mahavakyas
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by his Presence as a Jivanmukta. As the inner Guru, he lights up the Lamp of Wisdom in the
heart of his disciples. Speaking to them in his eloquent language of silence, he transmutes
their ego consciousness into constant Self-awareness.

The meeting with the Guru

Sri Gnanananda has been introduced to the West by a French Benedictine monk, Swami
Abhishiktananda (Henri Le Saux OSB). He has written a book Guru and Disciple in which
he describes his encounter with the sage in whom he discovered his Guru. He writes with
great emotion about his first meeting with him:

One hour, or maybe two, had passed since Vanya (Abhishiktananda) had sat down
before Swami, but he had scarcely noticed the time When he stood up again,
everything seemed to have changed. He had come here out of curiosity, but found that
the few words which this old man had said to him, had gone home directly to his heart.

As for this man whom he had approached almost as a tourist, Vanya felt that he had
virtually taken possession of his very being. He realized that the allegiance, which he
had never in his life freely yielded to anyone, was now given without a second thought
to Gnanananda. He had often heard many tell of gurus, of the unreasoning devotion of
their disciples, of the way in which they surrender themselves totally to their guru
which to him, as an European with a mind shaped by Greek culture, seemed utterly
senseless. Yet, now, all of a sudden, that had become for him simple truth, plain fact, an
experience that took him right out of himself. This man with short legs and unkempt
beard, scantily clad in a loincloth, who had so suddenly burst into his life, could now ask
him to do no matter what, even to set out like Sadashiva Brahmendra to wander on the
roads, for ever naked and silent and he, Vanya, would not even think of asking him for
the slightest explanation.

Beyond the experience of things and places, of watching or participating in worship, of

reading, or meditating on the Scriptures, of listening to lectures, there is the experience
of meeting those in whose hearts, the Invisible has been disclosed, and through whom its
glory shines in all its brightness which is the mystery of the guru.

The meeting with the guru is the essential meeting, the decisive turning point in a
persons life.

The real guru is within us. Without the sound of words, he causes the attentive spirit to
hear Thou art That, tat-tvam-asi, of the Vedic rishis; and this real guru projects
himself in some outward form or other at the very moment when his help is needed for
taking the final step.

This meeting is what here we call darsana he said to himself. Darsana literally
means vision. It is the coming face to face with the Real, appearing in a form that our
human frailty can manage. There are the philosophical darsanas, the systems of thinkers
which seek to approach the Real conceptually. There is the darsana of sacred places,
kshetra, of temples, of holy images, murti, points where God, who transcends all forms,
consents to appear under the manifold forms under which our human imagination,
stimulated by faith, pictures him. Above all, there is the darsana of the saints, which for
those whose hearts are open is far more true.

The darsana of the guru is the final step towards the ultimate darsana in which the last
veil is lifted and all duality transcended. Thats the essential darsana which India has
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pursued since the beginning in which also India reveals her own secret and in
revealing herself to you, reveals to you your own most hidden depths.

Swami Abhishiktananda describes Sri Gnanananda:

Gnananandas whole being radiated a pure and tender love; a love which was complete
for each one and the same for all. This joy of feeling oneself loved by him, resulted in a
high degree of detachment, for who does not dream of being loved, apart from others
and with a preferential love? Yet, at the same time each man felt as if he were enveloped
in a plenitude of love. One felt that with Gnanananda, all distinction, bheda, had been
overcome and had vanished. It was the true personality the self alone, the Atman, in
each person which was immediately perceived by him.

His Sarvatmabhava manifests itself as Infinite Love.

Swami Abhishiktananda says:

Many times Vanya questioned Gnanananda as to the role of the Guru, but the replies
referred only to the definitive Guru, he who appears at the moment of the darsana of the
Atman, the Guru who is the very light with which the Atman shines when he is finally
discovered. The Guru is akhanda, undivided and he would repeat, He is advaita, non-
dual. He alone is the Guru who can make one take the high dive; he appears and reveals
himself only at the moment of diving! The other one is Guru-murti, the Guru in visible
form, the one who can only show the way .

Swamiji over the years had by his words and discourses taught the devotees the truth of the
concept of Guru. Through the hymns and songs sung every day, the Guru tattva had sunk
into their consciousness. They used to offer salutations to Sadguru, chanting Sri
Dakshiamurti Stotra of Sankara which gives the quintessence of Advaita, and clearly states
that God, Guru and Atman are one. Swamiji had selected 45 verses from the Guru Gita for
recital during the Pada Puja, and all of them point to Atman as the Guru. Sri Gnanananda-
Guru-stava-dasaka praises Gurumurti as God and Atman. In accordance with the Hindu
tradition, the devotees had developed the conviction that Guru is verily God Himself. Hence,
they could worship him and seek his Grace as from God, even when his physical form is no
longer visible to their eyes.

Mahasamadhi Shrine of Grace

As Swamiji himself used to point out very often, many of the great temples flourish at the
Samadhis of Siddhas. Spiritual and other benefits of worshiping at the Samadhi shrines are
well accepted in the living Hindu tradition. Sri Gnanananda assured his devotees that his
Samadhi would be a Jiva Samadhi, i.e., he would retain his subtle body without dissolving it
and would continue to shower his grace on them.

The great teacher who was an embodiment of Absolute Truth attained Mahasamadhi in
January 1974. As per his instructions, he was laid to rest in the traditional manner, in a
hexagon-shaped Samadhi chamber constructed by him a few years earlier. A six pillared
hexagonal structure in polished granite has been constructed as the Sanctum Sanctorum of
the Samadhi shrine as per his directions and a Siva Linga has been installed. Regular Vedic
ritualistic worship is offered to Sri Gnanananda Mahalinga in the morning and evening.
Twin forms of Ganesa, Vishnu, Surya, Devi and Subramanya are sculpted in the six pillars,
as he is coming in the lineage of Adi Sankara who is Shanmatha Sthapanacharya.
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Mahakumbhabhisheka and final consecration of Sri Gnanananda Mahalinga were performed
on 9th June 1978 with due Vedic rites, sanctifying to eternity, one of the holiest places on
earth.

Sila Vigraha in Mani Mandapa Shrine

Swamiji has also consecrated a likeness of himself in a life size Sila Vigraha or stone image.
The Archa form is in a sitting posture, the right palm lifted with Chinmudra which transmits
the Upadesa or teaching of the content of the Mahavakya Tat Tvam Asi - That Thou
Art, i.e., identity of the Atman, the subjective Self and Brahman, the unchanging Substratum
of the appearance of the phenomenal world. South-facing, it is the embodiment of Sri
Dakshinamurti, who is teaching through silence. On his birthday in 1973, Swamiji stood
behind the Sila Vigraha for sometime and consecrated it by touching the head and investing
it with his Jiva Kala or his consciousness as spiritual power, just as Sri Ramanuja, is said to
have done to his own images at Melkote and Sriperumbudur before his Mahasamadhi.
Coming from behind the Sila Vigraha, Swamiji whispered to the devotees around him that
from the next birthday they could have his darsan in the Vigraha only. After his
Mahasamadhi, daily ritualistic worship is offered to this Murti of Gurudev in the Mani
Mandapa shrine.

There is a Deepa Stambha or column of lights called Makara Vilakku which now stands in
front of the Sila Vigraha of Swamiji and the Samadhi Shrine of Grace. This column of lights
symbolizes Atman, the Light of all lights. By Its light verily all this is illumined, says the
Upanishad. Atman or Brahman is the same as God and Guru. Thus Swamijis shrine will be a
shrine of Guru tattva itself.

To Him who is differently manifested in the forms of God, the Teacher, and the Self,
whose body is all pervading like space;
To Sri Dakshinamurti the Effulgent Form facing the South
To Him be this obeisance!
(Manasollasa of Sri Sureswaracharya 1.10)

Subsequently, a Prakara (vestibule) around the Sanctum Sanctorum and a sixteen pillared
Mahamandapa in front of it have been constructed with lovely paintings on the ceiling and
ornamented pillars with appropriate sculpted figures of Lord Siva. Rajagopura of noble and
imposing appearance with five terraces has been erected over the main entrance on the
southern side leading to the Shrine of Grace of Sadguru. Mahakumbhabhisheka of the
Rajagopura was performed on 22nd June 1989. Kumbhabhisheka was again performed in May
1999, after renovation of the ashram temple and the Samadhi Shrine of Grace.

Sri Gnanananda Thapovanam is now one of the well known centers of spiritual importance in
South India.

Associated Institutions
Swamiji constituted a charitable trust, G. Thapovanam Sri Gnanananda Trust in 1972,
about one year before his Mahasamadhi. Daily Annadanam, Veda Agama Patasala, a free
dispensary, buildings and their maintenance come under this Trust.
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After the Mahasamadhi of Sadguru Gnanananda, a religious trust, Sadguru Swami Sri
Gnanananda Giri Memorial Trust was founded by Swami Mukundananda Saraswati, to take
care of the daily poojas and all religious activities including festivals and annual Aradhana.

The publication of the Tamil/English monthly journal Gnana-Oli was renewed by Sri
Gnanananda Mission, a trust instituted by Sri A.R.P.N. Rajanamickam.

Sri Gnanananda Niketan, a charitable trust, was constituted by Swami Vidyananda Giri in
1986, with the main objective of providing for Sannyasins, brahmacharis and spiritual
aspirants, accommodation, food, and facilities for study of Vedanta and contemplation. It has
also brought out a number of publications on the life and teachings of Sadguru Gnanananda
and on Vedanta, as well as audiocassettes and CDs of devotional music. Daily Vedanta
classes are conducted which are also attended by aspirants from abroad.

Sadguru Gnanananda often emphasized that women have a very special and important role to
play in the spiritual uplift of society. They are the agents of social change. Deeply moved by
his infinite compassion and loving concern for women and children, a few devotees and
philanthropists constituted a charitable trust, Manava Seva Dharma Samvardhini in 2000
with a view to identify and acclaim women social entrepreneurs from all over India. Sadguru
Gnanananda Award is given to them as a symbol of the bounteous grace and blessings of the
sage. Till now, seventy Awards have been presented at Chennai, Hyderabad, Bangalore and
Mumbai. More than a recognition, the Award is a celebration of their great effort, which acts
as a powerful and positive trigger for arousing collective social consciousness.

Under the auspices of the trust, institutions for postgraduate training in social welfare called
Center for Social Initiative and Management are functioning at Chennai and Hyderabad.

The Eternal Presence

The Jivanmukta has cast off the limitations of the physical body and now the Presence of
Sadguru Gnanananda in Videha Kaivalya has become all pervading. An abiding Peace
encompasses and permeates the Ashram premises and the very air is redolent with his
powerful Presence. Indeed it is not confined to Thapovanam. As before, even now wherever
devotees may be, they find his unfailing Grace and immediate support in a more potent inner
Presence. They now realize the significance of his oft-repeated assurance, Swami will
always be with you. For Him who is One with all and everything, there is no coming, there
is no going away.