While the poet was winning laurels wherever he went, his absence was keenly felt in the king’s court in trivendram (त्रिवेन्द्रम्). The splendor of the Palace sadas (सदस्) was on the wane for want of a versatile leader. With repeated messages, the remorseful king had the poet brought back to trivendram (त्रिवेन्द्रम्) and reinstated him in his former place with added glory.
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 :
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 :
श्रीमान् श्रीरामदासो जयति वसुमतीताततातार्यजातः
श्रीरक्षोनाथवक्षःक्षितिधरकुलिशप्रायदंष्ट्राकरालः ।
श्रीदः श्रीरामसेवासमरसमनसां श्रीधरोदारबाहुः
श्रीदाशाद्रीशचापप्रतिभटतनुमान् पञ्चवक्त्रो हनूमान् ॥
वसुमतीताततातार्यजातः । वसुमती पृथ्वी । तस्याः तात आपः । तासां तातोऽग्निः । तस्य अर्यः – स्वामी वायुः । तस्माज्जातो हनूमान् ।
श्रीदाशाद्रीशचापप्रतिभटतनुमान् । श्रीदः – कुबेरः । तस्याशा – उत्तरा दिक् । तत्रत्योऽद्रिः – कैलासः । तस्येशः शिवः । तस्य चापो मेरुः । तस्य प्रतिभटः (प्रतिभटा) – परिपन्थी (पन्थिनी) – तत्सदृशः(तत्सदृशी) तनुः – शरीरः (शरीरं) , तद्वान् । अन्यत्सुगमम् ।
