Sri Kalivanashramam

“Though Mahadeva is invisible, he manifests through the Guru to bless devotees with spiritual success.”

Sanatana Dharma teaches us that Lord Mahadeva, though not visible to the physical eye, takes the form of a Guru to manifest and guide his devotees toward spiritual success. In the sacred land of India, divine gurus like Sri Dakshinamurthy, Sri Dattatreya, Sri Vashishta, Sri Vedavyasa, and Sage Sri Shuka have incarnated across ages to show humanity the simple path to reach the Divine and attain liberation, the ultimate goal of life.

In more recent times, too, great spiritual masters like Sri Adi Shankaracharya, Sri Ramanuja, Sri Veerabrahmendra Swami, Sri Raghavendra Swami, Sri Ramakrishna Paramahamsa, Swami Vivekananda, Bhagavan Ramana Maharshi, Sri Shirdi Sai Baba, and Sri Malayala Swami have appeared in this land, earning India the name “Ratnagarbha” (womb of gems). One such divine master in that lineage is Sri Sri Sri Hanumatkali Varaprasad Babuji Maharaj.

The Mysterious Beginnings

No one knows where, to whom, or when Sri Babuji was born. Even in childhood, he undertook intense spiritual practices and attained great realization. Around the 1930s, he began appearing on his own to devotees in places like Uppada, Yanamadurru, Bhimavaram, Gundugolanu (in the twin Godavari districts), and also in the Guntur region—visiting homes, solving problems, and awakening spiritual awareness.

At a time when caste discrimination and untouchability were widespread, and blind beliefs prevailed under the guise of religion, he worked tirelessly to eradicate such evils. His teachings were rooted in Truth, Peace, Compassion, and Love, striving to eliminate divisions between humans and foster mutual affection and unity.

Spiritual Miracles and Human Compassion

Though he possessed the eight mystic powers (Ashta Siddhis), Sri Babuji never used them for personal gain or fame, only to uplift the distressed. Many were saved by him from danger, and some even came back to life after being declared dead by doctors. He disliked publicity and never distanced himself from devotees’ worldly problems, saying, “If a person’s stomach is not full and their distress not resolved, how will they grasp Advaita philosophy?”

He believed in first resolving material issues and then gently guiding people toward spirituality.

The Birth of Sri Kalivanashramam

Those who experienced his unconditional love continued to follow him as families for generations. When many of his disciples, transformed in heart and living as one spiritual family regardless of caste or religion, prayed for a common space, Sri Kalivanashramam (Sri Kali Gardens) was established on May 31, 1972, beside the Guntur-Vijayawada national highway, opposite Namburu Railway Station.

The unique feature of this ashram is that all devotees live here with their families as householders, not as renunciants. Babuji believed that the path of renunciation was difficult, and one could attain liberation even while remaining a householder by following the Guru’s path.

Temples in the ashram include:

• Sri Rāmalingeshwara Swami, manifested miraculously in Babuji’s hands.

• Sri Kālikā Parameshwari, resembling the deity worshipped by Sri Ramakrishna Paramahamsa in Dakshineshwar.

• Sri Kodanda Rama and Sri Radha Krishna temples.

Service to Society

To promote world peace, Babuji conducted three major yajnas (fire rituals) at the ashram. For the benefit of people from nearby villages—Pedakakani, Namburu, Koppuravuru, Kantheru, and Kaja—he established a school and a hospital providing affordable and even free services to the needy.

Thus, through both material and spiritual service, Babuji created a great institution. He left his physical body on December 3, 1988, and his Mahasamadhi (final resting place) became a sacred pilgrimage site known as Sri Brindavanam within the ashram.

The Legacy Continues

His beloved disciple, Yogini Sri Chandra Kaliprasad Mataji, now leads the ashram, spreading his teachings across the country and abroad. Branches of the ashram have been established in Hyderabad, Pedanindrakolanu, Gundugolanu, Bengaluru, Bhimavaram, and more. These branches conduct yajnas, free meal services, and provide elder care.

Inclusive Devotion and Celebration

Festivals like Devi Navaratri, Mahashivaratri, Dhanurmasa, Bhogi, Sankranti, and the Aradhana (memorial celebrations) of Babuji during Kartika are celebrated grandly.

Devotees see the Guru as the embodiment of all deities and conduct Guru Pujas during every festival and significant life event. Devotees especially flock to receive:

• Blessed rice grains (Akshata) during Dasara,

• Kumkum (vermillion) from Jaganmata puja,

• Special fruits (Bhogi pallu) offered to the Guru during Bhogi,

• Holy coins distributed with blessings.

At the Sri Ramalingeshwara temple, devotees from all castes and religions are allowed to enter the sanctum sanctorum and perform Abhishekam (ritual bathing of the deity) themselves.

Most remarkably, many women actively serve as priests, assistants, and ritual leaders in all the temples of the ashram—proving that Sri Kalivanashramam transcends all barriers of caste, gender, and sect, affirming that every being is eligible to serve God, follow the spiritual path, and attain liberation.

Shripada vichalita ksheerambu raashi

In the Telugu film Saptapadi, lyricist Veturi praises the three divine mothers, and in the song "Akhilandeshwari," while describing Lakshmi Devi, he uses the phrase:

"Shripada vichalita ksheerambu raashi" —
When the Mother’s feet touch the calm ocean of milk (Ksheera Sagara), it begins to churn and surge with waves. Such is the immense power of the Goddess.
Yet, despite possessing such supreme shakti, she dwells in her husband Sriman Narayana’s heart, humbly offering her loving service at his feet. That is why she is called “Srihari Pranayaambu Raashi” – the ocean of love for Sri Hari.

Jagajjanani: The Embodiment of Nature

The Divine Mother is none other than Nature (Prakriti) herself.
We often witness catastrophic consequences when even one of the five great elements (Pancha Mahabhutas) goes beyond its natural bounds — earthquakes, floods, solar storms, and so on. Even if Nature appears peaceful on the outside, it is constantly changing. Hence, the Goddess is also known by names like Chanchala and Chapala – the ever-moving, ever-shifting one.

But it is Sri Hari, the Lord of balance and order, who lovingly keeps the infinitely powerful Mother in control. His unconditional love keeps Prakriti from unleashing total destruction. That’s why she is described again as “Srihari Pranayaambu Raashi.”

The Daughter of the Ocean of Milk

In another dimension, Lakshmi Devi is the daughter of the ocean of milk (Ksheera Sagara Raja Tanaya). In Indian households, when a girl is born, it is said that Mahalakshmi herself has arrived.

Picture a little girl, gently walking on her father’s chest with soft baby feet — how overjoyed and overwhelmed would a father feel!
Now imagine Mahalakshmi herself becoming such a daughter, residing in her father’s house and walking gently upon his heart — would not the Ocean of Milk itself surge with bliss?

Thus, she is called “Shripada Vichalita Ksheerambu Raashi.”

The Chaos of Unbalanced Prosperity

Among humble, lower-middle-class families, siblings live together in unity and love. Their home is like a peaceful Ksheera Sagara. But the moment wealth (Siri) enters that house unexpectedly, fights begin.

What was once a shared life turns into a battle for shares.
The same people who once lovingly shared a little rice now quarrel over property. That is why prosperity without spiritual grounding is "Shripada Vichalita Ksheerambu Raashi" — the calm ocean disturbed.

In the movie The Gods Must Be Crazy, an innocent tribal community lives harmoniously, sharing food and everything they gather. One day, a glass bottle is thrown from an airplane.
They believe it to be a gift from the gods and try to use it in many ways. Soon, it becomes a source of conflict.
They realize this gift has brought chaos to their peaceful lives, and one of them sets out to return it to the gods.

Likewise, if we seek only Lakshmi’s material blessings, without filling our hearts with Sri Hari, our lives will descend into turmoil. But if we realize the Mother as the beloved of Sri Hari, our hearts become as pure as the ocean of milk, and our lives flow peacefully.

The Child’s Mind and the Great Illusion

When a child is born, his mind is like the pure ocean of milk.
He smiles constantly, content in himself. Gradually, parents and elders start giving him a name, assigning possessions: “This is yours, this is yours.”
At first, he doesn’t care — he gives away whatever he has.

But as he grows attached to these objects, the Great Illusion (Mahamaya) — the Mother herself — weaves a web of possessiveness within him.
Then come ego, attachment, desires, jealousy, and hatred, and the once-calm mind becomes a stormy sea.

This too is “Shripada Vichalita Ksheerambu Raashi.”

Yet, no matter how much the outer world tries to agitate us, if we never forget the connection we had with Sri Hari in our mother’s womb, and hold on to Him in our consciousness, then the Mother, as Srihari Pranayaambu Raashi, in her supreme devotion to her Lord, protects that mind from disturbance.

She grants the mind stability amidst spiritual and worldly waves, nurtures spiritual practice, and guides it toward the crown chakra (Sahasrara) – the Sri Peetha.

Thus, the Goddess is also “Sri Peetha Samvardhini”, the one who uplifts us to the divine seat.
And she is “Dolaasura Mardhini”, the destroyer of wavering tendencies.

The True Lakshmi: Beyond Wealth

Let us not see Jagajjanani Lakshmi merely as a bestower of wealth (Dhana Lakshmi) or boons (Varalakshmi).

She is:

• Vidya Lakshmi – giver of intelligence for spiritual practice

• Dhairya Lakshmi – giver of courage to overcome obstacles

• Veerya Lakshmi – destroyer of inner enemies

• Santana Lakshmi – giver of spiritually inclined children

• Vijaya Lakshmi – bringer of success in sadhana

• Dhanya Lakshmi – giver of food and sustenance

• Moksha Lakshmi – the one who delivers us to liberation, even while in this very world

If we meditate upon such a divine Mother with deep devotion, and constantly enshrine Lakshmi and Narayana in our hearts, then no lack will ever touch us — neither in this world nor the next.

Antarmukha Samaradhya, Bahirmukha Sudurlabha

 “Antarmukha Samaradhya, Bahirmukha Sudurlabha” — These paired names provide the answer to the question: Where should we seek the Divine Mother? How can we realize her?

To worship the Mother, we visit countless sacred places and temples, traveling far and wide. But no matter how extensively we search outside, we cannot truly attain her there. What we really need to do is seek her within ourselves. She constantly resides within us and guides us from inside.

She is the one who governs this visible body, the inner mind, the life-force (prana) that sustains them, the consciousness that directs them, and the blissful state that is our true nature. That is why she is called “Pancha Kosha Antara Sthita” – the one who dwells within the five sheaths (koshas) of the self.

If we first recognize the Chit Shakti – the conscious energy that operates within us – then we can also recognize the Mother as Jada Shakti, the inert energy, manifesting in all of external nature.

In truth, both Satya (the true, eternal Absolute) and Asatya (the transient world) are forms of that Mother. Hence she is “Sadasadrupadharini” – the bearer of both reality and illusion.

The perishable world (Kshara) and the imperishable consciousness (Akshara) are both expressions of her – “Ksharaksharatmika”.
The manifest world (that we can perceive) and the unmanifest divine energy that invisibly pervades and drives it are also both her forms – “Vyakta–Avyakta”.

Those who reflect on the true essence of this Mother and perfect their meditation and spiritual practice will come to realize her very form.

Why? Because she is “Dhyana–Dhyatri–Dhyeya–Rupa” – meaning the process of meditation (dhyana), the one who meditates (dhyatri), and the object of meditation (dhyeya) are all her own forms.

Under the Shade of the Kalpavriksha

As a child, I once read a powerful story — often attributed to Sri Ramakrishna Paramahamsa — that quietly etched itself into my memory.

A weary wayfarer, after wandering through a forest, took rest in the shade of a large tree. Unbeknownst to him, it was the Kalpavriksha, the mythical wish-fulfilling tree. In his exhaustion, he wished for food — and immediately, a lavish meal appeared. Delighted, he devoured it and felt drowsy. Then he wished for a comfortable bed — and one appeared. Lying on it, he mused, “How wonderful it would be if my wife were here, feeding me pan.” Lo and behold, his wife appeared.

But then came a thought: "This is too strange — food, bed, wife — all here in the middle of nowhere? Could this be some evil spirit’s doing?" As soon as he doubted, the woman turned into a terrifying demon. And when he feared, “She may eat me,” she did just that.

The moral was clear: When under the Kalpavriksha, even thoughts are powerful enough to manifest reality. Not only desires, but doubts and fears too.

Years later, I realized I had wandered through the wilderness of samsara across many births and finally found shelter under my own Kalpavriksha — Sri Babuji Maharaj, our Gurudev.

The Wish and Its Detour

During the Sahasra Chandi Yagam in 2003 at our ashram, I saw American devotees who had come to serve as main karthas. Deep within, a thought arose: "Ah, if only I too could go to America and earn well, I could offer such service!"

Our minds are amusing — like the man who performs penance to meet Lord Shiva, and when Shiva appears, instead of asking for liberation, asks for hair to grow from his uncle’s ears!

That very day, I got a call from the office: "You need to travel to America immediately." I grumbled — "Why this interruption now, of all times?" — unaware that the very desire I had silently expressed was being fulfilled.

But the actual higher desire — to serve and grow spiritually — took nearly ten years to ripen.

Be Careful What You Think

In 2005, while flying on an Air India flight, another stray thought crossed my mind: "Air India is nice, but we were ruled by the British for 200 years. What would it be like to fly British Airways and have them serve us for a change?"

Within a month, I was sent to America again — this time on British Airways.

It struck me like a thunderbolt: "If even passing thoughts are manifesting this way, isn’t that dangerous? I must learn to control not just my desires, but my thoughts themselves!"

The Wake-Up Call

In September 2013, I encountered a near-death moment that deepened this insight.

I recalled seeing humorous signs in American restaurants with instructions on how to save someone if food gets stuck in the throat. I’d laughed to myself thinking, "People here are overly cautious. In our country, who dies from something like this?"

Just days later, while taking a vitamin pill before bed, it lodged in my throat. I couldn’t swallow or breathe. My vision blurred. Panic set in. I tried everything — nothing worked. “Is this how it ends?” I thought, preparing to surrender.

In that surrender, a soft inner voice said, “How can you give up so easily? Try!” Instantly, I remembered the instructions from that very signboard. With renewed clarity, I pressed my abdomen forward and forced the pill out.

It was a reminder that even thoughts of mockery or carelessness return with consequence under the Kalpavriksha.

A Realization Rooted in Grace

Sri Gurudev, like the Kalpavriksha, is always present — silently witnessing, protecting, guiding.

But like the wayfarer, if we live unaware of His presence, even blessings may turn sour. If we recognize His presence, our desires refine, our fears dissolve, and our lives align.

This is the essence of our Ashram's prayer — "Let us always want good, think good, see good." And even if we stray, our Gurudev, in infinite compassion, gently brings us back to the right path.

Criticism

 

    Among all the living beings, the gift given by God to man alone is the intellect. Only this intellect has the power to inquire into what is good and what is bad and choose the good. This inquiry is also called criticism. Shri Babuji Maharaj used to say, 'Every night, before you go to bed, review the actions and thoughts you have done that day and ask yourself, to what extent are those actions or thoughts useful for your sadhana? Which of them are degrading you?' Everyone should make it a habit to self-criticize. Such self-criticism helps us to assess whether the path we are traveling on is right or not. It gives us the opportunity to change our path and come back to the right one before traveling too far on the wrong path.

    But how many of us do self-criticism like this? Most of our lives are spent judging the good and bad of others and criticizing them. Even if our conscience points out our mistakes, we try to cover them up by telling ourselves that there is some compelling reason for doing that mistake. We also try to show the small good deeds we do in a magnifying glass so that everyone will recognize them. Our Arsha Dharma teaches that praising yourself and blaming others are both great sins.

    However, even if we change to a righteous path with the teachings of Gurudev, the world around us will not change! No matter what we do, there are always those who will try to find some flaw in it and criticize us. When we face criticism, our mind rises up like a cobra whose tail has been trampled. However, this is where we should use our wisdom and slow down a little. 'It's fine to listen to whatever anyone says. But the wise man is the one who, doesn't come to a decision on just hearing, thinks with his mind and knows the truth and falsehood in it' - says Sumathi Sataka in Telugu.

    When someone says something, one should not get angry immediately and stop for a moment and look for the truth in their words. Because no matter how experienced one is, no matter how skilled one is in the work he does, there will always be some fault somewhere. 'Sarvarambha hi doshena dhoomenagni rivavrutah' - Just as smoke surrounds fire, all the things we do are always surrounded by some fault, as the Gitacharya himself said! Therefore, we should stop for a moment and self-criticize the work we have done or our personality to see how much truth there is in the criticism of others. And if there is really a fault in us, we should try to correct it.

    'Those who point out faults in us are our helpers,' said Sri Ramadas. Because criticism is beneficial for us in both ways. If there is truth in their criticism, it helps us to know and correct our mistakes, and thereby reach a higher state. Even if there is no truth in that criticism and it is done just to hurt or humiliate us, if we accept it with a good conscience, it will free us from our bad karma to some extent. Because whenever we experience physical or mental hardship, we should remember that in this way we are reducing the burden of our bad karma. Similarly, all the pleasures we experience eat away the balance of good karma from our account.

    Criticism is very necessary for us because it does us good in both ways. That is why Jaganmata is 'Vimarsha Rupini'. Therefore, instead of seeing the critic as an individual, we should learn to accept criticism happily, thinking that Jaganmata is putting us on the right path or taking away our bad karma. To accept it in that way, we should first remember that the things we do are different from what we are. If someone criticizes our work, we will be able to work even better if we realize that it is not us, but the work that has fault and correct the flaw in that work. We should always remember why we are doing that work in the first place and understand that this criticism is a step towards that purpose. We should build stairs with the stones that are thrown at us and climb even higher.

    On the other hand, when we see others as our friends or enemies, as older or younger than us, then we will have a flaw in the way we perceive their criticism. If we ourselves feel guilty that we have done something wrong, then we will have a fixed opinion that whoever looks at us or speaks among themselves is criticizing us and talking badly about us. Therefore, if we first self-criticize, correct our faults, and learn to stop seeing the person in every criticism and see Jaganmata, then that mind will always have peace!