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.