rAmasvAmI (रामस्वामी) was a follower of shrIvidyA (श्रीविद्या) of the samaya-school (समयमार्गम्) and an adept in the mantra-shAstra (मन्त्रशास्त्रम्). It is not known how and by whom he was initiated into the mysteries of shAkta-ism (शाक्तमतम्). He had his dIxA-nAma (दीक्षानाम) madanAnandanAtha (मदनानन्दनाथः), worshiped modinI (मोदिनी) in the form of the goddess tripurasundarI (भगवती त्रिपुरसुन्दरी) and initiated many disciples into the shrIvidyA (श्रीविद्या) cult. He often went on pilgrimage to tiruviDaimarudUr (तिरुविडैमरुदूर), a village on the main line of Southern Railway, and paid his respect to his dIxA-guru (दीक्षागुरुः) who is said to have expired a few years before 1885. In the 15th stanza of the AryAshataka (आर्याशतकम्) the poet makes obeisance to narasiMhAnandanAtha (नरसिंहानन्दनाथः) and other teachers. The great bhAskrarAya (भास्कररायः) is known to have spent his closing days at tiruviDaimarudUr (तिरुविडैमरुदूर), in the last quarter of the 18th century. It is possible that a disciple or one in the line of bhAkararAya (भास्कररायः) was the dIxAguru (दीक्षागुरुः) of the poet who came just half a century later.
rAmasvAmI (रामस्वामी) was credited with supernatural powers. Once the king kept concealed in his hand a small golden image of a five-headed hanumAN (पञ्चवक्त्रो हनूमान्) and asked the members of his assembly to compose a stanza describing the object which he had in his hand. The paNDita-s (पण्डिताः) were naturally nonplussed, but rAmasvAmI (रामस्वामी) is said to have given a correct description in the stanza :