in the presence of divine - chapter 2 - samavedi chandramouli

2. Smavedi Chandramouli

My name is Chandramouli, I am known as Smavedi Chandramouli. In the Maha I am known as

Kua Chandramouli. My father who served Periyava for long, was known as Kua Cheenu because he

was the shortest among the three Srinivasans who served Periyava Karvar Srinivasaiyer, Ambi Cheenu

and my father. If the name Srinivasan was called out all three would respond. Since my father was the

shortest among the three, Kua was prefixed to his name. I came to be known as Kua Chandramouli

to single me out as Kua Cheenus son. Besides I was shorter than Balu Mama and Srikantan Mama.

Kua became, more or less, an inherited honorific.

When did I first see Periyava? I was born in his presence, so to say, in Thiruvidaimaruthur, when

the camp was in Mahadana Street. Periyava would take our family along with him from camp to camp.

My parents lost two children, both born in Periyavas camp. Periyava expressed concern over

therepeated loss of my parents. I have heard that my parents had arcana performed to Tirupati

Venkataramanaswami on Periyavas advice and that they partook of the Sripdareu1 and that I was

born after that. Periyava would tell me these family tales. So I was named Venkatarama Sarma, since I

was born of Venkataramanaswamis grace. Since I was born in the sacred presence of Sri

Candramoulsvara swami of the r Maha, I was called Chandramouli. I was born in

Thiruvidaimaruthur.

Three more were born after me but they too died in infancy. Just as they had done before my

birth, my parents had arcana performed to Tiruchanur Padmavati2 and the sandal paste and turmeric

paste used to anoint the diety was received as prasda and subsequently when a girl was born, she was

named Padmavati. The family shifted to Kanchipuram when I was five years old, since Periyava felt that

it was no longer possible to go from one camp to another taking along with him the families of all those

that served him. So the families of all the Brahmins who served Periyava were all settled here.

There is a village called Thimmasamudram, near Kalvai. I was invested with the sacred thread

when Periyava was camping in a hamlet close by. A canal runs through that place. A cart with tyre

wheels, drawn by a pair of oxen, was parked at the bus stand at Kalavai - it had to be there, for that was

Periyavas instructions, so that guests coming to the investiture ceremony as well as to the Maha could

cross the canal and reach the venue without difficulty. This was in 1957 or 1958. I am now running

sixty three (in 2012). Periyava came to Kanchipuram and we settled here. I was put in the ptala on

Periyavas advice. My grandmother wished that I learn English and conveyed it to Periyava.

This is the only son in the family. Everyone in my family knows English. My son has passed High

School, SSLC. So too his grandfather.

Actually, it was not my father who told me all this. Periyava himself did so, or I would not have

known all this. When Periyava was camping in Mylapore, one day, he made me sit beside him in a room

1Camphor that is placed on the chin of the Lord Venkateswara at Tirupati. 2The presiding diety at Tiruchanur, on the foothills of Tirupati and the divine consort of Lord Venkateswara.

In the Presence of the Divine/ Page 2 of 29

and told me all these tales about my family. So I was put in a Primary school called Krishna School in

Anakatti Street. It is now called Krishna Nidhi Nilai Naduvar Pai. It was then a private school and had

a picture of Krishna at the entrance. Periyava put me in the first standard in that school. I would go to

the ptala in the early hours of the morning and then go to school. This went on till I completed the

eight class.

I continued studying in the ptala the one in Anakatti Street, which is run by Pudu Periyava.

It had a tiled roof then. Now it is a concrete building. Periyava has done two Vysa pjs there. Our

residence was in Brindavanam Street, next to it. I would eat at home and go to the ptala, since I was a

small boy. I stayed at home and at the patasala, both, of course there were a few other small boystoo,

like me. I went to Pachaiappas High School, the branch school in Chinna Kanchipuram, near the Police

Station, for the ninth and tenth classes. Meanwhile the ptala closed down. I could not continue my

study there. The teacher was removed - I do not know why - and the ptala closed down. So we were

shifted to Kizhambi3, to the ptala there. A certain teacher of the name Kunnam Srinivasa routiga -

his was stna vidwan4 for the Mahraja of Travancore and was appointed as teacher here.

Our former teacher had completed his Vedic studies lakaantam5. There were about twenty five

or thirty boys studying Sma Veda when the ptala closed down. Periyava started a ptala in Ambi

and told us to go there to continue our studies. But the other boys soon left one after the other because

they wished to study only with our former teacher. I alone remained because I wanted to go ahead with

my studies, no matter who the teacher was. The teacher left when the pupils strength was reduced to

one. Periyava took stock of the situation and then instructed me to go to Subramania routi at

Thiruvanaikoil. So I went there. Periyava sent for Manakkal Narayana Sastri of Tiruchi and instructed

him to ensure that I complete my high school. It was called SSLC then, not Plus One and Plus Two.

3Originally named Ambikapuram, or East Ambikapuram, to distinguish it from Kanchi (also given the esoteric name Ambikapitha/puram) this village was gifted to theSri Mathain 1291by Sri Vijaya Gandagopaladeva of the Telugu Cholas. In 1916, while at Kumbakonam, Maha Periyava had the famous epigraphist T.A.Gopinatha Rao, bring together in book form all the extant epigraphical evidences available with the r Kanchi Kamakoti Piha. The book documents references from this first known epigraphical evidence to the more recent one - a firman of endowment made by the successor of Moghul ruler Aurangazeb in 1687-1688 (translated by the Portuguese epigraphist D. Havart) - thus establishing the antiquity of the r Maha. For more details see T.A.Gopinatha Rao. Copper Plate Inscriptions: Belonging to the Sri Sankaracharya of the Kamakoti-pitha. Madras: The Law Printing House, 1916, rpt.1986, pp.7-8. 4sthna vidvn: scholar/artist/musician of extraordinary learning or talent, in residence a kings court 5A number of methods were devised by our forefathers to preserve the unwritten Vedas in their original form and to safeguard their tonal and verbal purity: i) to ensure the preservation of syllables in chanting so that full benefits were derived from intoning the mantras; ii) to fix the time taken to enunciate each syllable of a word; iii) rules to guide how to regulate breathing so to produce the desired vibration in a particular part of the body such that the sound of the syllable enunciated is produced in its pure form. To ensure that words and syllables are not altered in the intonation of Vedic mantras, the words of a mantra are strung together in different patterns like vkya, pda, karma, jaa, mla, sikha, rekha, dhvaja, dana, ratha, ghana in this growingly complex and intricate mnemonic way of learning. One who has completed the advanced ghana mode of chanting, then masters the lakaa, or the compendium that encodes these rules. That is, after the mastery of chanting and retention in memory, then the rules of application in chanting are mastered. Such a scholar is said to have completed lakaantam (ending (in) lakaa). Each Veda has its own compendium of lakaa. [This note if reliant on Periyavas exposition.] For more see Hindu Dharma, Part V, Chap.10, Methods of Chanting, p 156-158. Also online at http://www.kamakoti.org/hindudharma/part5/chap10.htm

Volume 2 / Article No2 / Samavedi Chandramouli/Page 3 of 29

Periyava insisted that I continue my education at school. It was not possible to manage both and felt that

I must choose only one of the two.I preferred to complete my studies in the ptala. Periyavas

instruction was that I do what I wished to. So I completed my studies in the ptalaand gave the exam

in 66-67. Once that was done I was to pursue my English studies at TTC, Tiruchi Tutorial Centre run by

B.N.Raman, a Sma Vedi. Again Periyava instructed Manakkal Narayana Sastri to enroll me in the

tutorial college,Periyava insisted on it. I said I was not inclined towards this course, but he told me that

he was acting on Periyavas instructions. Manakkal Narayana Sastri enrolled me at TTC. I lived in the

ptala, ate and slept there and studied at the Tutorial College. There were others who were pursuing

the B.Com course, who lived in the ptala, Mullaivasal Krishnamurthy, who was Principal, Sanskrit

College, Mylapore, two or three boys from Chidambaram Uma Dikshitar, Venkatesan, Ranganathan

and Chandramouli, son of Periyavas younger brother, Kunju Sastri, to name a few. They too stayed

there and studied in National College. I completed PUC, Pre-University Certificate, doing well in the

examinations. This was conveyed to Periyava. He wished that I pursue higher studies. I was told that the

D.Com course was equal to B.Com and asked if I would like to pursue it. I did not then know which

course would be a good choice to make. I said, Periyava says that I must continue my studies, so I am

ready to do so. I will study whatever course you enroll me in. So I was enrolled in the D.Com, Diploma

in Commerce- course and pursued the first year. Even I was pursuing my first year - I said I had a

younger sister, remember - Padmavati, whose photograph you see there, behind the television. My sister

was married in kanyaka vivha6 when she was just twelve years of age. Do you know to whom she was

given in marriage? The younger son of Tiruvarur Venkatarama Sastri who was the chief of all the

mudrdhikris7 for the r Maha. Donations made by devotees of the Maha in various towns would be

handed over to the Mudrdhikri and they in turn would hand it over to the Maha. Viswanathaiyer, the

r Kryam of the Maha told Periyava that the gentleman had swindled a large portion of the donations

made to the Maha. An offering would be made entitled acrya sambhvana8, by families affiliated to

the Maha, during weddings and investiture of the sacred thread. These would be handed over to the

Mudrdhikris of the respective places and these again would be handed over to the chief Mudrdhikri,

who had to in turn give it to the Maha. These never reached the Maha. Viswanathaiyer, then the Senior

Manager, felt that the gentleman should therefore be handed over to the police. He submitted the matter

to Periyava before taking the next step. Periyava did not consent to this extreme measure.

The man is a Brahmin, it is most shameful of him to do such a thing. Strip him of his post and let him

leave. You may make it clear that we have nothing to do with him any more said Periyava.

6Also known as kanyaka dna;when the girl is married before she attains puberty; 7 Between 1940 & 1943, Periyav toured extensively in Thanjavur district and inducted more than two thousand Mudrdhikaris (lit. bearer of seal or signatory) who functioned as a liason between the Sri Matha and devotees and all other people, facilitating reading of puras on ekdai, care of destitute cows or Go rakana, desilting village ponds, cleaning and maintaining temples and hospitality to pilgrims. To these, was added in 1946, the service of performing last rites and cremation of the orphaned dead. (More of the last item in a later narrative of this book entitled, S.Sreedhar, Transformed by Deivattin Kural). The Mudrdhikari was given a short stick tipped with silver, in lieu of a scepter and to its handle was tied a coin that bore the embossed figure of Kamki on one side and the name of the ri Matha on the other. (Cf. Later narrative of this

bookbyVittalur Paatti) 8 Offering made to ones family preceptor during weddings, investiture of sacred thread and other such occasions.


Periyava was then camping in Rajamundhry. He sent for my father and Tiruvarur Venkataramaiyer and

told the latter You have done wrong. Atone for it by accepting this girl in marriage to your son. Do

not ask her parents for a dowry. Take this child as your daughter-in-law and atone for your misdeeds!

The gentlemen said Yes to Periyava, though he did not like the idea at all. He agreed because Periyava

instructed him to do so.

The alliance was fixed with the second son, the elder one lives in Tiruvarur, named

Chandramouli and works in the Electricity Board. The younger son was called Ramakrishnan. We came

to Madras, the betrothal was held and date for the wedding fixed. But the gentleman said that the

wedding would take place only if my father gave my sister a dowry of three thousand rupees and also

perform the wedding in a grand fashion. My father did not mention it to Periyava. But someone else

must have done so and the news reached him, after the wedding.

What is this? Periyava chided the gentlemen. I told you to accept the girl and not demand a dowry

and you do just what I said you should not!

The gentleman remained silent in Periyavas presence.

The couple lived in Tiruvarur for some time, then after some time they shifted- the whole family-

to Madras. Periyava spoke to a devotee and even in those days my brother in law was given a job with a

hefty salary of five thousand rupees a month, at The Scientific Glass Company in Guindy which used to

be there then. I do not know if it is still there. The family lived at Moorthy Street in West Mambalam.

Our family lived here in Kanchipuram, in Punyakotiswarar Temple Lane, the South Mada Street, as it

was known. Periyava was then camping in Thenampakkam9. Theirs was a joint family and they

tortured my sister in many ways but she bore it silently. My sister would go for Periyavas darsan, every

day, after her bath, all the way to Thenampakkam, walking through the fields, without so much as a drop

of water. She would stand before Periyava and shed tears of silent grief. Periyava would ask my sister

repeatedly, What is this . . . have they not taken you into their family? and she would say, No,

Periyava. They told me that I must wait in my maternal home. They have not taken me back yet.

There was an Engineer named Gopalaiyer connected to the Maha and close to Venkataramaiyers

family. The gentlemans wife had some say in their family and so Periyava spoke to her.

The child has been married to their son. It is proper that they take her into their family. Why was she

married to their son, if she is to be not to be accepted?

Periyava instructed the Maha in Thiruvateeswaranpettai to give a room free of rent to the couple.Never

mind if the sin of splitting a family falls upon me said Periyava.

The names Padmavati and Ramakrishnan was placed above the door of this rent-free room. However

my sisters father in law and husband - the two of them - went to the room and performed the house-

9Located 6 kilometers south of Kanchipuram; Periyav spent many years in retreat at Sivasthanam in Thenampakkam.


warming ceremony. When Periyava heard of this he questioned my sister and she admitted that she was

not taken along for the ceremony. Periyava summoned Tiruvarur Venkataramaiyer.

Why did you and your son go there? Why was this child left behind? Your son and his wife are a

married couple and they are to live there, not you!

Eventually, my sister and her husband shifted and began to live there.

After some months we performed the smantha10 ceremony for my sister, but the doctors said

that she was not pregnant, hat it was just a tumor growing in her stomach and that it had to be removed

surgically. Periyava said the operation was not necessary. He said, This is because of the ill-effects of

Rahu . . . her husband is affected and so she too has suffered the ill-effects. The necessary propitiation

has to be done. She was indeed with child but that was made to vanish.

We did all that was necessary. Days passed but only disappointment lay in store, for nothing came out of

what we had celebrated as my sisters pregnancy.

Everyone in Venkataramaiyers family was well-employed and earned good salaries. But they

squandered their earnings and fell into debt. When debtors knocked at the door my sister would be

instructed to lie to them that her husband was not at home. She was deeply distressed that she speak lies,

while Father served Periyava with such devotion. Finally early one morning, unable to bear the torture

anymore, she took some poison or something and put an end to her life. I got a telephone call and was

told that she was very ill. Early next morning there was a phone call and we got the news of her passing.

My father and I went to their place. By then it was all over. We do not know whether they performed

all the rituals and rites as they ought to be done, but the cremation was over when we reached there.

After the formal period of mourning for my father - of three days - were over, we went, as a family

toPeriyava. Srikantan Mama would tell us that for the only time ever, in all his years, did he see

Periyava weep and wail, beating himself on his belly, crying out, Aah . . . I thought I was doing good

to Kua Cheenu and his daughter! How much he has worked for me! I have drunk the life of him,

broken his bones, drunk his blood and sap . . . What have I done! What is this I have done to Kua

Cheenu . . . and so on. Srikantan Mama told us that Periyava did not shed tears even when news of his

mothers death reached him and that he had never seenPeriyava in grief ever before.

We prostrated to Periyava when we reached his presence. He told my father You are afflicted

with a parents grief over the loss of your child. Go to your village. You have an aged mother,take care

of her. Hence forth your son shall stay with me. I shall take care of him. My fathers mother, my

paternal grandmother, was ninety-two. My father left for the village. Periyava told me that I was to stay

10 The smantha ceremony, following certain prescribed rituals, is held to bless and rejuvenate the expectant mother in the fifth or ninth month, to the chanting of udakasnti mantra, of the Kra Yajur Veda, composed by the sage Bodhyana. [People mistakenly think that rites like Pumsavana and smanta are meant for the mother. Actually, they are for the life taking shape in her womb, the foetus and are meant to purify it. The elders have a responsibility in this matter. One may not do the rites meant for oneself, but it is sinful to be negligent about those meant for another life. Nowadays people omit to perform garbhadhana, simanta, etc, since they think that such rites are not fashionable. Periyav. [See

HD:http://www.kamakoti.org/hindudharma/part16/chap9.htm]


on with him from then on.From then on I stayed with Periyava continuously. This was towards the end

of 1971, in Thenampakkam. I was not married then. It was during the Anantapur ytra that I was

married, may be in 1977 or 78. I do not really store such details in mind.Of course even earlieras a

student, I frequently went to Periyavas camp and stayed there during vacation. I had stayed on with

Periyavawhen he camped at Karvetnagar. My father had always been with Periyava, serving during puja

and when Periyava came to Thenampakkam, he went along and stayed there serving Periyava. I began to

stay with Periyava from 1971.

When Periyava camped in Thenampakkam, we had to live by bhikaas in the days of yore.

Srikantan, Brahmacri Ramakrishnan and I - three of us - had to eat by bhika, making rounds in the

village. There were many smrts11, in every street. There was North Street Ramaswami, Mangalam

Patti, Nagalakshmi Mami - Ponds Narayanans elder sister, Kumaresans mother Kumaresans mother

would wait without having her meal to serve me bhika -State Bank Ranganathan, Pavazhanthagal

Gopalakrishnaiyer . . . I had to go to their houses and collect the bhika. A kind of a schedule was

drawn up and each day I would go to one or two houses there, in turns. We would tell the families the

dates on which we were to be expected.One day, Periyava told the householders there who came for

darsan By the time I finish the puja and they come to collect the bhiksa, it is very late. You must be

hungry, waiting to serve the bhiksa. So, soon after the cooking is done, put aside the portions you wish

to give them after performing annasuddhi12. Then you may have your meal.

Periyava asked me, Which family is giving you bhiksa today? I mentioned the three houses ear-

marked for that day.

Sekhar would come along with me in the cycle. I would go by cycle to collect it. I had only a

cycle then. I would carry vessels that had looped handles and could be hung in the cycle. One big one

for the rice, smaller ones to collect the sambar, rasam and vegetables. Then when I came back, after

Periyavas bhika was over, the three of us would share the meal. So this was the arrangement that was

going on then. It was like this. If obsequies were being performed in a house, it would be avoided and

bhika would not be accepted from that family. I would accept bhika from them the next day.

One morning the family that was scheduled to give us bhiksa on that day, came for puja and daran.

Periyava chatted with them.

Does Mouli come to collect bhiksa?

Yes, he does.

What do you serve him?

On some days it is curry, on others it may be koottu and so on . . .

Rasam? Do you serve rasam also?

11 Lit. Followers of smriti, memorized, knowledge i.e. the Veda,; commonly refers to Saivaite Brahmins. 12Lit. rice- purification; Purifying cooked food by sprinkling at little clarified butter /ghee or a basil leaf on it.


Yes, we do, of course rice also.

How do you serve the bhiksa? Do you put it all together? Do you put the rasam and the sambr and

vegetables all together? Will it not spoil? They eat very late in the afternoon!

The devotee replied No, no . . . we do not serve everything together. Mouli brings several containers,

one for nice, me for sambr, one for rasam, another for the vegetable . . . He also brings a cup in which

the curry or koottu is served. Chutney is packed separately. The bhiksa is served in several containers.

Who are those that eat the bhika?

Srikantan, Brahmacri Ramakrishnan and Mouli, it seems. Mouli says so.

Oh . . .Is that so? I wanted to know how the food is collected and kept from spoiling till they eat. That

is why I asked. Look here . . . If Mouli brings several containers, refuse to give the bhika. Pour the

sambr and rasam into the vessel, put the vegetable above that and then throw in the chutney on top.

These are brahmacri boys, and their sense of taste must not be encouraged. That is the reason why

eating bybhika is prescribed to them. Pour everything together into one container. Throw in the chutney

on top of it all, dont pack it separately. It is good that you put it all together.. If the kozhumbu is tasty in

your house today they will come back tomorrow and compliment you. That should be done.

I was inside and could hear every word that Periyava spoke. I went about my work smiling to myself.

The next morning I carried one big container for all the items and returned from bhika. Periyava asked

me, How many containers did you carry today? What did you get for your bhika?

Kozhumbu, curry, rasam . . .I listed out the items served to me.

Who gave you bhika today?

I mentioned the names of the donors.

Did they serve it all together?

Yes, they served it all together. I got everything in one container.

Why my boy! How would that taste? Should you not eat everything separately, rice with sambr, then

rasam and then buttermilk? The dishes may be heavily salted in one house, not so in another, may be

half-cooked in one house, well-cooked in another. . . Do you put the rasam and the sambr and

vegetables all together? Will it not spoil? Alright . . . now go along.

I went away smiling to myself.


str would go around the town for unjavritti13. He was a house-holder. He would collect rice grain and

cook his meal from it.

Every day before dawn, Periyava walked around the four streets of the Varadarajasvmi temple,

often doing his one hour japa14 at the same time. Sometimes he would finish it and then start the

circumambulation. It is said in the Yajur Veda that g Veda must be chanted at dawn, Yajur at mid-day

and Sma at sunset15. We had to go for lessons at Ranganatha strsplace -which is now theSma Veda

ptala - that is Simpson Vaithas father in law. Seppu Ramamurthi, Srikantan Mama, Mettur

Rajagopal and myself. In fact I bought the cycle only for this reason. There was very little traffic those

days, may be an occasional bus or so. In the evening, Vedapuri would be made to sit with Periyava and

we go to class. By five or so I would go the Kamakshiamman temple, finish the paryaa16 and then go

to class from there. The others would join me there. At times it would be seven in the evening.On

Saturdays and Sundays, Balu Mamawould come to serve Periyava. Since he was employed, he could

come over during the weekends. It would be half past eight or even nine at night when the lesson for the

day got over. Then we would all go to Thenampakkam. There were no houses there then, no electricity,

nothing at all. The place was a barren stretch of darkness. Mettur Swami had a torch. On the way back

we recalled and revised the days lesson, mulling over the compound words, their meaning, and so on.

Then on reaching Thenampakkam, we would eat our meal and wind up for the day.

One night at about quarter past two that was generally dawn for Periyava, half past two or a

little earlier was always Periyavas wakingup time and these sessions would go on till about quarter

past four in the morning - Periyava called Mettur Rajagopal -he was not Mettur Svmi then and used to

be called Raju - Periyava used to call him Mettur Raju - and asked him What was the lesson yesterday?

Let us see . . . tell me!

Mettur Rajagopal said I am a blockhead. I study because Periyava tells me to. I do not have a good

memory. So I cannot answer if Periyava questions me.

Dont you people recall what you study?

Yes, we do that on the way back after the lesson. . .

How do you do it?

Mouli repeats the days lesson as we return. Ramakrishna str would also be there and we listen . . .

13 Singing the names of God and devotional hymns in the streets at dawn and cooking ones meal with the rice-grain offered by devotees while doing the rounds. 14 Periyav did an hours japa every morning which was sometimes done while walking. 15See http://www.kamakoti.org/hindudharma/part5/chap27.htm. For more see HD, Part V, Chap. 36 & 38. 16Vedapryaa: chanting of sections of the Veda everyday over aperiod of time; paryaa or chanting or reading is done of

other religious texts such as rimad Bhagavad Gta;Veda-pha: study, chanting of Veda; japryaa, Ghana-pryaa: advancedmethods of Vedic chanting, according to certain prescribed permutations and combinations of the words; a ghanaphi is one who performs ghanapryaa.(For more on this see ri Periyavs explanation in HD,Part 5, Chap 10).


Does Mouli have good memory?

Mouli is ekasantagrhi17. He remembersthe lesson after listening to it just once. So he recalls the

lesson and we listen and revise the days lesson . . .

You say you are a blockhead and cant recall what is taught, then how do you revise?

Mouli would revise the lesson aloud, Seppu Ramamurthi would also give the clues and that is how we

revise. Srikantan would also recall the lines, but Mouli would repeat the lesson in full and we follow

suit.

Call Mouli!

It was a quarter to three then. I went into the room. Periyava would be inside, on the other side of the

counter and I, outside.

What was the lesson yesterday?

I replied that we were taught three loks18. At once he commanded me torecite them all one by one and

paraphrase it. After that I had to break the loks into sentences, then separate each word and explain it.

Then I had to present the anvaya19. Then I had to describe the declensions of each word and trace its

root. Finally I had to explain the ttparya20. By then it would be almost four or even quarter past four in

the morning. Then it would be time to bathe and get ready for the circumambulation. Every morning by

half past two, the previous days lessons were repeated and Periyava would listen to the verses we

learnt. This went on over a period of time. I completed Raghuvama, Kumrasambhava and

Meghasandea of Klidsa21 and the rmad Bhgavatawith Periyava, in that period. Nellikuppam

Srinivasaiyer lived just across the road, facing the ptala I went to in my childhood now an Ayyangar

family lives in that house, just opposite the hall where the kanakbhiekam celebrations22 were held..

His wife, Lalitha Mami Lalithamba - was well versed in Sanskrit. They were Telugu people. Periyava

instructed this lady to teach me Sanskrit. She taught me to write Sanskrit I learnt the alphabet from her

17 One who retains in memory what is heard but once. 18An independent devotional composition or a verse in a lengthy hymn; the lessons learnt in this context are the plays of Klidsa, hence the text is in the form of hymns 19 Tracing how words are woven together to suggest the holistic meaning of the text, after first breaking the discourse into meaningful units; at times the main verb or the predominant subject would appear at the end of a long passage. 20 the intended meaning of the text 21Classical Sanskrit poet, generally dated to the 5th century; His plays are Abhijnaskuntala (The Recognition of Shakuntala), Vikramorvaiya (Urvashi Won by Valour), and Malavikgnimitra (Malavika and Agnimitra); the epic poems Raghuvama (Dynasty of Raghu) and Kumrasambhava (Birth of the War God); and the lyric Meghadta (Cloud Messenger). Klidsa has been referred to by Periyav in many contexts. 22 Lit. Anointing with gold; Pujyasri Jayendra Saraswathi Swami and Pujyasri Sankara Vijayendra Saraswathi Swami showered Periyava with gold flowers to commemorate his hundredth Jayanti in May 1993, as part of the year-long celebration..


- as well the Amara,23 Sabda24 and Ramodantam25. With my earlier background I could fare well when

Periyava commanded us to study in Thenampakkam.

Earlier after I had left for Thiruvanaikoil, within a fortnight, our old teacher was brought back. The

pupils who had left returned and many new ones joined soon. He lived in Srirangaraja Street. Vaidhyar

Venkataramana Sastri he was an ayurvedic physician, who had worked earlier at Saraswathi Mahal

Library and was extremely well read in strs. He was also a Sma Vedi. The two of us were

commanded to study lakaa and we did so. Of course, after I left with Periyava on his ytra26.

That was the longest ytra,which he started from Thenampakkam. He set out in the early hours of the

morning, on 13th April, 197827 - it was Tamil New Years day. He went around the four Mda28 Streets

thrice that day, holding several ghas29 in his hand. I repeatedly asked Periyava to give them to me for

I was worried that the wooden pots might slip off his grasp and injure his foot. He was then past his

eighty-second year, running eighty-three. It would be good if Periyava gives me the ghas. They might

fall on Periyavas foot and hurt him.Periyava would not relent at all. Then he began walking towards

the Kmki temple.

I had beautiful photographs of the Mada street circumambulation.When Periyava walked around

the four Mada streets that day, I was the only attendant with him. A gentleman,someone, I do not know

who it was, and began to take photographs. After a couple of shots, Periyava noticed him and I signaled

to the gentleman with my hand and shouted to him not to, since he had not taken Periyavas permission.

No, dont click! with my hand outstretched. You can see that in the photograph. By then two shots

had been taken, and I noticed it when the third was about to be clicked. In one of them you can see me

holding up my hand in an attempt to stop him. Suresh asked me if I had any rare photos of Periyava for

Sankara T.V. I gave it to him and he has still not returned them to me. When I met him last I reminded

him and he said that he would put them in a CD and give it to me. It is six months since he has taken

them from me and I have not got them back yet.

23Amarakoa: Sanskrit thesaurus by Amarasimha, a Jain king;Known as Nmalignusana or Compendium of instructions concerning nouns and gender. [There is a story about the meeting between Sri Adi Sankara and Amara Simha. Both Jainism and Buddhism expounded only truths which are within the comprehension of the intellect. Adi Sankara was able to convince Amara Simha that the Ultimate Reality or Isvara Tatva, is something beyond the reach of mere intellectual comprehension. Amara Simha thereupon started consigning all his writing to the flames. Adi Sankara rushed forward to prevent him doing so, but was in time only to save Amarakoa, which has become a book of eternal value. Periyava has narrated this anecdote on November 4, 1957. See Value of Bhakti in Acharyas Call in http://www.kamakoti.org/acall/16-value-of- bhakthi.html] 24 Declensions of nouns and verbs, generally learnt from K.L.V. Sastri & Pandit L. Anantharamas Sabdamanjari. 25 A brief poetic summary of the Ramyaa, learnt by beginners. 26pilgrimage or travel with spiritual intent; Periyavas travels are always referred to as yatra 27 Given as 15.4.1978 (Saturday) in the two volume biography, Pujyasri Maha Periyava Swamigal Varalaru. Sambhamurthi Sastrigal &Kuppuswami Iyer. Chennai:Alliance, 4th edition, 2010 Vol 2, p.793. As also in Sri Mettur Swamis diary. The yatra ended when Periyava returned to Kanchi on 13.4.1984. 28 Lit. niche on wall for lamp; every ancient and temple town in Tamil Nadu has four roads running in right angles which contain the temple within, while the temple structure itself is designed esoterically. 29 pot; refers here to the small pots made of wood used by Periyav


Periyava completed the circumambulation and then started walkingin the direction of the bus

stand,towards Periya Kanchipuram. Srikantan, Vedapuri and I were with him. Periyava told Kumaresan

that he should go ahead to the Maha and that the Go puja30 need not be held up for his arrival,and other

preliminaries that start the day, could be done.Already it was clear that he was heading towards the

Maha and word had spread that he was coming there. When Periyava reached the Kamki temple, he

had the daran of the dome of the sanctum sanctorum from outside, standing near the tapas Kamki

shrine, then had daran at the Acharyas shrine. From the temple, Periyava went to the Maha. None of

us knew anything of his plans. Periyava had the darsan of the Pillayr and the Acry31 in the Maha,

then went to the shrine of Sureswarcrya, sat on steps for a while and then entered the little room by the

side. There was an opening on this side of the Maha then. Many people thronged at the entrance of the

Maha for,in a flash, news had spread of Periyavas return after many years.32 Periyava has come to the

Maha sometime in between when he camped at Kalavai, but after he shifted to Thenampakkam he was

returning nearly six years later. When we had all gone in, he instructed us to close the door. Srikantan,

and Vedapuri I stood beside him.

I will not say where I am going, nor when I am leaving,nor why. You must not ask me either. If you so

desire, you may come along with me. If you do not wish to come with me, turn around, open the door

and leave!

Not one of us dared to speak a word. We filed out, opened the door of the Maha and started walking.

The day had dawned by then.

The first halt was at Ambi, Kizhambi. Periayava went and sat down in the Ambikapuriswarar

temple. Periayava called me and instructed me to go back and fetch the cycle-rickshaw. He did not

speak a word. It was all in gestures. It was in Thenampakkam then. Now where am I to bring the

rickshawand join him again I wondered. No one knew anything of his plans nor would he say a word

about it. I set off on a borrowed cycle it is a good twelve kilometers between Kanchi and Ambi, then

again to Thenampakkam and yet a few more inside, on the whole at least twenty-five kilometers. I piled

up the things wooden utensils used for bhika, the many ghas and so on- onto the rickshaw, got two

men to cycle it to Ambi and peddaled back on my borrowed cycle which I had to return. Periayava had

some bhika which Srikantan gave him and halted that night in the temple. Periayava halted in Ambi for

two days, in total silence. He did not speak a word.

From Kizhambi we went to a village called Sirukarambur33. There is a beautiful temple there.

The Ambal there is splendid . . . the Sri Chakra installed there . . . The Goddess is so alive and truly a

30 Worship offered to Gomta or the cow at dawn everyday. 31 di akarcrya. 32 The Varalaru does not give details for the period between 1969 and 13.4.1978.Constructed from the accounts of those that served Periyav during this time, we know that Periyav moved in and around Kalavai and Kanchipuram, while spending 5 to 6 years of the latter part of this period almost entirely in Thenampakkam. 33A village in Kaveripakkam Taluk in Vellore District of Tamil Nadu State; temple of Tirupurnthaka Isvara and Sundara Kamakshi, the latters shrine with the goddess in standing posture replicates the Kanchipuram Kamakshis shrine in detail, complete with the Sri Chakra; the temple has many unique figures of deities not seen elsewhere,


given of booms. We halted here for a day. After bhika - it was during the height of summer . . . the sun

was blistering hot, at half past two or three in the afternoon. Periyava started off barefoot, even without

his padukas34 I pleaded with Periyava.

It is scorching hot, the month of Chitra35. It is not known where Periyava is heading to. It would be

good if Periyava wears the padukas. The heat is blistering hot . . .. if Periyava could start a little later

when the heat begins to subside, perhaps . . . I ventured to say this somehow.

Periyava consented to wear the padukas, but said, Listen, give me the padukas. You may do so . . . I

will go ahead and keep moving slowly, you people could follow later, after the sun goes down!

Who would stay back after this? So we grabbed all the things and piled them onto the rickshaw. I told

Vedapuri to walk along with Periyava, but by the time I could catch up after collecting the things,

Periyava had gone a good two kilometers. I had to push the rickshaw as fast as I could and yet by then

Periyava was two kilometers away when I caught up with them. We reached Walajahpet. There is a

temple for Kasi Visvanatha there. That night we camped there. There was no question of going ahead

and locating a place of halt. How could we, when we did not even know where we were going?

Wherever we halted, the people of the town or village would come for daran. We managed to cook

something for ourselves, or if there was an agraharam there, we would get ourselves bhika. We would

eat what we got. We never knew where or when we would get something to eat. We did not know what

we ate either. Our meal for the day might be a couple of bananas, or an apple or an orange. What our

meal for the day was we never knew.

The next morning, we started off from Walajahpet. Since Periyava had begun his one hour japa when we

started walking,, the townsfolk of Ranipet took advantage of this as their good fortune and lead us into

their town. We reached a place called Vedapuram when Periyava completed his japa and took

cognizance of the place around.

Periyava asked us Where are we?

I replied Ranipet, Vedapuram. The townsfolk brought us here . . . I said.

Then Periyava started again, this time heading towards Lalapet. Then Periyava started again, this time

heading towards Lalapet. From there again we started and went to Ponnai. On the way to Ponnai,

Periyava halted at the Public Works Department building.There is a chowltry in Ponnai. Periyava halted

in this rest-house that evening for pradoa puja and had his bhika there. In all these situations, Periyava

never gave up his strict acra to the slightest. That night itself Periyava started off again, towards

Chitoor. By midnight, we crossed a small bhajana mantapa for congregational singingon the roadside,

with a well nearby. On sighting this, Periyava halted. A wandering mendicant was sleeping there on a

coir cot. We woke him up. Please go and sleep elsewhere. Swamiga is here.

such as Dakshinamurthi wearing a garland of 108 ivaligas upon his matted locks. For more details see Siru-karumbur Inscriptions at http://www.kamakoti.org 34Wooden-sandals 35Chaitra : March-April


The good- hearted man that he was, he picked up his cot and went away. We sprinkled some water and

cleaned up the place. Periyava spread his darbsan36 and lay down. It was then a quarter to one. At

quarter past two, Periyava got up and finished his ablutions. Wherever we halted, I would ensure that a

screen was put up for Periyavas privacy. I always carried a cloth for that purposean some poles which I

tied to the rickshaw. Periyava had his snna there, No matter where we went, Periyava never bathed

from water drawn from a tap, it was always from a river, lake, well or water pumped up directly from

the earth. Periyava with his one hour japa going on, we started off for Chitoor.Periyava sat beneath a

mango tree and did his pja. Four pieces of cloth were tied to form a make shift kitchen with privacy

and Srikantan began to get Periyavas bhika ready. By half past ten or quarter to eleven, Periyava had

accepted his bhika and lay down beneath the mango tree. Manakudi Krishnan was with us then. We

made Vedapuri and Manakudi Krishnan sit beside Periyava, and I left in search of our bhika to the

town. Srikantan Mama said I will also come along, Periyava has had his bhika.

It was a good three to four kilometers to the town. So we hired an auto, went to the town,

collected the bhika and returned. Within that short time, a huge crowd had gathered. We closed the gate

but people jumped over it and began to scramble to touch Periyavas feet. Periyava with Manakudi

Krishnan and Vedapuri following him, had started off. Periyavas things were lying there the

darbhsana and all. I emptied all the food in the containers thinking to myself They were not fortunate

enough to feed us! I gathered everything in the camp and flinging them into the rickshaw rushed behind

them.The road was blistering hot, imagine in the month of April.

Periyava entered at the Nutrine Sweets Factory in Chitoor and sat down there. That was the time

when Periyavas feet blistered and became fully. Periyava asked for some myrobalan to be brought and

asked me Can you grind it to a paste and apply it on the sores? It started that day.

Tell Tell Kua ouli to come here, my boy he would say to Vedapuri. After bhika, at night, Periyava

would lie down and cross his feet.

Perhaps none will believe me today, but many have seen this. So I would grind myrobalan, to a

very fine paste like butter and dab it generously on the soles of his feet. Periyava would lie down and

cross his legs and allow me to do so. I would fold a piece of ochre cloth and place it like a pad beneath

his ankles so that his feet did not touch the floor when I applied the paste. I would grind the myrobalan

to a fine paste, plenty of it and daub Periyavas feet with it. I was blessed to touch his feet because I was

called to do this sacred service. He would allow me to apply the salve. I was blessed with this grace

because of the merits of my fathers good deeds.

Periyavas feet was very soft, very tender. Vedapuri would say again and again Mouli, you are

so fortunate . . . you are allowed to serve Periyava like this, touch his sacred feet! The spot where the

knob of the paduks rubbed against his feet, would be hardened. I would separate the toes and apply the

paste of myrobalam. He would lie down quietly and let me do it. At times, Periyava would lie down at

36 Dismostachya bipinnata; also called Kusa grass; known for its medicinal value and potent compatibility with spiritual practices


night and take a piece or two of fruit and mouthful of milk. It was usually just a piece of fruit.Whenever

the stock got depleted Joshi brought myrobalan. I always kept a packet of it in the rickshaw in reserve.

Soon the word spread of this home-remedy for Periyavas blistered feet and devotees began to bring us

plenty of myrobalan! I have a good stock and will ask for it when we need it I would tell them. We

could get it in any town as we went along. We knew no fatigue or want when we were with him. Our

sleep was mostly while we walked, holding on to the rickshaw. Often times we would go in wet dhotis,

not having time to dry them.

C.S. Ramachandraiyers daughter, Gayathri, was then the Collector of Chitoor. No one knew who we

were when we entered Chitoor. Not even when we entered the town. Only after we came into Nutrine

factory, were we recognized.One N.R.Subramania Iyer was working there. He comes here even now.

They are the trustees of the parrot-mount37 for Kamakshi during festivals. He brought prakumbha and

offered it to Periyava.Only then did the townsfolk learn who was there. Soon the word spread that

Kanchi Kamakoti Swami was there and a crowd began to swell. Meanwhile the Collector had arrived.

She ordered that two escort policemen always walk with us. She also told the Revenue Inspector that

wherever we were, fresh milk and yogurt had to be delivered to us and that we were not to be troubled

togo looking for it and collect it. It was to be delivered at the camp and not handed over en

route.Vengudi Doctors son Ananthu fetched milk and yogurt for us every day from Kanchi till then.

Then for some time Kumaresan fetched milk and curd from Kanchipuram. Periyava allowed it for a

while and then stopped it because the distance was increasing, between the town and our camps, day by

day. When we walked, the escort police would leave only when the relieving escort took over, such was

the order given to them. It was only after this that we began to decide on the locale of the camp prior to

reaching there. We left Chitoor early next morning. We were walking about five to six kilometers a day

then.

From Chitoor we reached a place called Mogali Venkatagiri, on the way to Palamaner. Mogili means

screw-pine. The name of the Siva there is Mogiliswara, Thazhambuvananathar, the one who dwells in

the screw-pine grove. A waterfalls rushes down there into a lake and is called Nandi mukha trtha.the

source of the water is not known. People say that it comes down from the hills. We halted

there.Periyavas bhika was puffed rice mixed either with milk or curd, no cooked food. Thiruvala

Pattamangesaiyer used to bring us bags of puffed rice.He would not place the bag on the floor of the bus

or train. He would hold it on his lap throughout the journey and would carry it upon his head when he

got off till he reached the Maha camp and offered it to Periyava. I would place this bag securely on top

of the roof of the rickshaw. I had also bundled up our dhotis and the money that Srikantan had, all

together in another bag and put these on the rickshaw too. After spending most of the night at Mogali

Venkatagiri, by half past two the next day, we had all had our bath and were ready to start. It was then

that I noticed that our bags were missing. We had placed the bag of puffed rice that was Periyavas

bhika on top of the rickshaw. Our clothes- the dhoti other than what we wore and money - Srikantan

had put the money he had into it - were all bundled together and placed there too. In the morning we

37 Deities are taken out in procession during annual festivities on various mounts.


saw that it had been stolen. We had no change of clothes. So after bathing we began walking in our wet

dhotis. We did not tell Periyava about it. Of course he would know, but for our part we did not tell him.

There is nothing that he does not know. It was Periyavas will to feed the thief that day.We did not tell

him. Venkatagiri is just two kilometers away on the main road. The people of Mogili cautioned us not

to set out at that time. They felt that we ought to wait till dawn and then leave because the area was

notorious for thieves. It was then that Periyava said, What have I got? Gold, silver, diamonds or gems?

Only some utensils made of wood. Those with me eat what they get as bhika. I eat what I get. We

have nothing here! They were, however, insistent. Finally, to please the people there, having started at

a quarter to three, Periyava walked further up to Venkatagiri, and on reaching there halted in a road side

chowltry I saw it again when I visited those parts - till half past five till it dawn.Then again we began

walking up towards Palamaner.

When we reached Palamaner, a gentleman of the name Amarnath, a lawyer, received us and took

us to the Siva temple. He had purchased dhotis to presentto us, the attendants of Periyava and he

toldPeriyava in Telugu, I had purchased these dhotis to give them to Periyavas attendants . . . Nothing

ever happens but by Periyavas will. The new dhotis were waiting for us. Periyava consented and they

were given to us. Periayava gave us new dhotis in Palamaneru.

We had lost the bag of puffed rice which was the only thing that Periyava ate. But I always

carried a little in a small container which was inside the rickshaw so that for a few days, we could

manage till a fresh stock came. I always tucked away this into the rickshaw just in case of emergency.

That saved us for two days.

We next reached Madanapalle and halted at the Kannika Parameswari temple. There a fresh

stock of puffed rice grain was offered by Thiruvala Pattamangesaiyer. Our next halt was at CTM,

Chinna Thippa Samudram. We camped here for two or three days. Pattabhiramanaiyer, a landlord, lives

atCTM and close to his residence was a Siva temple, which Periyava visited. There is a hill there was

called Gowgunduclose by and we heard that there was a Siva temple atop the hill. At once Periyava

declared the he wished to climb up the hill to see the Siva temple. There was a cave there and its floor

had been cemented. There is a ivaliga there. Periyava did his puja there. He said that he would have

his bhika there. Some puffed rice soaked in curd or milk - no cooked food at all - and a little fruit.

Srikantan served Periyava bhika in the cave. Periyava declared that Sankara Jayanti was to be

celebrated there, on top of that hill. What were we to do? What would we eat? How would we move the

things up the hill? There were no facilities there obviously. Annadurai Iyengar who was trustee of the

Veda Rakshana Nidhi came for daran. Vedic scholars who had given the examination after completion

of Vedic studies would be honoured during Sankara Jayanti. When Annadurai Ayyangar wanted to

know where the scholars were to be honoured that year Periyava said that the event would take place top

the hill in the Siva temple. He was told to bring the pupils there. How were we to feed them? The

landlord in CTM had everything was brought up the hill in a tractor, which they managed to bring up

somehow. Food was served on stitched-leaf plates. After the scholars were honored they went down the

hill. Periyava said that he would camp in the cave. The place was infested with giant size caterpillars -

they were this huge and scary with Periyava seated there inside the cave. Soon darkness began to fall


around. Induvasan, Srikantan, Manakudi Krishnanand I were there. Vedapuri had been sent down to take

care of the kitchen. The townsfolk who began to climb down felt concerned to familiarize us with the

surroundings. There was a large perennial spring on top of the hill and we had seen it.

Dont worry if you hear strange sounds at night they said. Bears come there to drink water, that is all.

Nothing to worry, only bears. they said.

Meanwhile we began to hear some whistles from a distance.

What is that? I asked.

Oh, that? This hill is the hideout for bandits and they generally whistle to announce their arrival to us.

Of course we had nothing to be relieved of, but what if they beat us in frustrataion? What with giant

caterpillars creeping around, bears coming down for water, bandits whistling to us and Periyava sitting

inside the little cave-temple without a sign of movement, what were we to do? The townsfolk went

down the hill and soon darkness fell all around. We had some petromax lights given to us by the local

people, on which we relied for light. Finally at about ten oclock, Periyava said we would go down the

hill and we wended our way down with the lights to reach the Siva temple for shelter. From CTM we

went to a place called Angalur about three kilometers further, where Periyava halted at a Siva temple.

The temple had a well and so we bathed there. The second day following Sankara Jayanti was celebrated

in this place. From there, the next day, we continued our ytra halting at a village on the way by name of

Gurumarakottah. The third day following Sankara Jayanti was celebrated here. The fourth day following

Sankara Jayanti was celebrated in a simple way. We tied the picture of Sri Sankara on to the rickshaw,

made some fruit offerings and with that the celebrations came to an end.

We now began to move towards Anantapur. On the way is a place called Thampapuram Kootu Road,

near Dharmavaram where Periyava halted in an open pillared shelter. Pudu Periyava came for darsan

Pudu Periyava had by then located Periyavas wherabouts and halting at Madanapalle, sent word that he

wanted to come and offer his prostrations. So we halted for four days.

It was in Thambapuram that Periyava fixed my wedding when Periyava halted here for a few

days. My wifes family are descendants of Appayya Dikshitars38 lineage. She lost her father when still

a child. Her father was Viswanatha Sastrigal of Adayapalam, a Vaidaik who had completed the study of

Yajur vedain full. Her maternal uncle and her fathers younger brother had come to Periyava. I was

away at the well in the fields, washing the pieces of ochre cloth used by Periyava. I would bathe, wash

these, then finish my japa, collect the dry ones and return. So too, that day, I put them to dry on the

38Appayya Diksitar: (1520-1593) a scholar-saint of the 16thcentury,considered to have authored 104 compositions,

devotional,expository and philosophical. His Siddhntalesasamgrahasums up the doctrinal differences among

various schools ofAdvaita.


harvested paddy, while I finished my japa, folded the dried clothes and started back to camp. All this

happened in my absence, between my going to the well and coming back.

Her uncles submitted to Periyava that they wished to marry off their neice in Kanyaka vivham. They

did not mind if the groom sported a tuft and sought his grace.

I have a boy with me. Give the girl in marriage to this boy, who is with me, Periyava seems to have

told them.

Then calling for the almanac Periyava chose the date and auspicious time himself, which was a week

later. They left. Her family had met my parents after Periyava had fixed the wedding and had also gone

to see Pudu Periyava. Pudu Periayva gave my parents a tirumgalyam39 telling them that it was for the

wedding. Neither my parents nor I knew of all this. I came back to the camp, and when I reached there

Vedapuri and Srikantan began to tease me.

Your wedding is fixed. The girl is from such and such a place and Periyava himself has fixed the date

and time they said.

I thought they were having some fun at my expense and ignored it, going about my work. Periyava did

not tell me a word about it either. I learnt later that when any wifes uncles asked Periyava whether the

groom would like to see the girl, Periyava is said to have replied, It is not necessary. He need not see

the girl!

Then the Prime Minister Mrs. Indira Gandhis lawyer Sri Ananthaswami, from Madras, came with his

wife for darsan to Thambapuram Kootu Road. Periyava asked the gentleman Which way are you

taking on your return?

We are going via Kanchipuram he replied.

Take this boy with you. He is getting married day after tomorrow. He has to perform the preliminary

rituals preceding the ceremony, tomorrow said Periyava. I stood there shocked.

Why! Dont you know? Your marriage is fixed, my boy. Didnt these people tell you?

They did, Periyava I said, but I thought they were teasing me.

It is true. You are getting married. Now go along with them said Periyava.

OncePeriyava told me to,without a word, I got into the car with the couple. I had Pudu Periyavas

darsan at his camp in Madanapalle. I came back to Kanchipuram and the preliminaries were done.

Periyava sent Srikantan Mama, Madhava Sastrigal of the Sri Maha, and Adayapalam Ramakrishna

39magala sutra: auspicious thread soaked in turmeric with a symbolic gold ornament, tied around the brides neck by the

groom during the wedding; also called tli in Tamil


Dikshitar to attend the wedding. When Ramanathan Chettiar had gone for daran, Periyava had asked

him Are you going to attend Chandramoulis wedding?

Yes, I am going to, Ramanathan Chettiar had replied and so he was also there. The wedding

ceremonies lasted for four days.

A week later I got the message that Periyava had commanded me to his presence with my wife. My

wife, who was about thirteen or fourteen then, my brother in law, my paternal uncles daughter and I, the

four of us went for Periyavas daran. Periyava was then in a small village called

Elmilivaarunayakanpalli.When we reached there, we were told that Periyava had only then left the

placeafter camping in that village. It was pradoa that day and so we decided to reach Periyavas

presence.Buses were rare on that route. Only rarely would one go by that way. So we went walking,

about two kilometers, and then I spotted the others by the side of the road. There was a pump shed there

and we bathed. The pradoa pja was done and thenour arrival was announced.The two of us, my wife

and I, prostrated to Periyava.

I am starting now, you may follow me.How will you bring the child?

Ill bring her along somehow I said.

A cart was going that. I put our things in it and told my wife to climb into the cart. She refused and said

that she would walk along with me. It was about five kilometers to the next village. When we reached

there, Periyava called my wife and handing her over to a Brahmin family, instructed her, You may

prepare uppuma for all those who have come here. It was then half past ten at night. My wife was

thirteen years of age then. I was seated in Periyavas presence. Periyava halted in a small Madana

Gopalaswami temple.My wife was given all the groceries by the lady of the family there, but not

knowing any Telugu, she could not understand what was being said to her. She managed somehow with

gestures. All the devotees,including us too, were served uppuma. Then Periyava told me,Dont follow

me if I leave early, leaving this child behind. Start after the day breaks. Make sure that the child has

had her bath and is prepared for the day.

The next morning we bathed, got ready, ate something and set off. We were told that a bus was

likely to come by at that time, but there was no sign of it at all. It was nearly six kilometers to the next

place of Periyavas halt. I put our box on our head and we began to walk. You remember that riddle-

song?

Where is the washer-mans house? Just a short distance away!

Where is the washer-mans house? Just a short distance away! It was just like that.

I took them all the way, by foot, till we reached the next place of halt. It was small town before

Guntakkal, I do not remember the name now. A gentleman of the name Ganapathy Aiyer, from

Mayavaram, had settled there and was a dealer in Cuddapah slabs. Periyava halted at a Bhajana Maha

there and told the gentleman, My child has come with his wife, as a couple for the first time, after his


wedding. Take them to your house as guests. Cook a traditional feast with sweet and payasam and

serve everyone here!

The gentlemans family prepared a grand feast that included sweet-meat made of almond, vadai and

payasam and served everyone that day.Ganapathy Aiyer is too old to travel, but his sons would come for

darsan.They have shifted since to Madras. Even now those boys visit the adhina at Kanchi.

Chandramouli mama, how are you? and make kind enquiries after my welfare. Ganapathy Iyers

children were at small children school then. From there we went to Guntakkal. Then Periyava told me

to take back my wife home.

However, that day before we left, those children seemed to have asked Periyava to visit their

school. So that evening Periyava went to their school. He said, When I requested them to serve a feast

they did so without a murmur, now if I do not respond to this request, the children, will be

disappointed. No one even knew who Periyava was when he went to the school. Ganapathy Aiyers

children ran to the Headmaster and told him of Periyavas arrival. After that they received him

ceremoniously with prakumbhaand Periyava blessed the children at school. When we reached

Guntakal, Periyava asked for a fruit and gave it to us with his blessings.

Periyava told me to take my wife back home and then return alone. I brought her back and returned to

Periyava in Hagari. From then on I was always with him. However, during the period when Periyava

was in Kalavai and going to Kanchipuram now and then he called me one day and said, For your

educational qualifications, I can get you a job in Government service. But stay with me and so I have

stayed on with him and am always staying on with him.

From Hagari, we went to Bellary and from there to Sandoor.Periyava halted in the Siva temple,

of the Maharajah of Sandoor. Periyava told me to bring my wife to be there during Navartri40. This was

conveyed to my parents. There was on aged lady called Sankari paatti. She brought my wife to Hagari

and took care of her throughout the stay. Every day we saw the Navartri puja and then the two of them

left together. Every experience with Periyava is unique.

When we were in a village on the way to Gulbarga, some devotees had offered alpakoda (Indian

plum/prunes) along with other fruit. After bhika, Periyava asked me, Why, my boy, did you see that

small, black, round fruit? It is called alpakoda.

I could not remember whether I had put it away or not.

Get it for me said Periyava. I searched but could not find any.

40Navartri: lit. nine nights; celebrated four times a year: arad Navartri /Mah Navartri nine days of the waxing

moon phase that immediately follows Mahlaya amavsya; (Sept-Oct); AdaNavartri / Guhya Navartri: July-August;

Vasanta Navartricelebrated spring (March-April) and Vanni/ Vana Navartri celebrated in the open, under a tree (Nov-

Dec).


I want some repeated Periyava. I did not what to do.

So asked a man belonging to the village for small, black, round fruits known as alpakoda.

Oh, we call it alpukiri he said. We set off to Gulbarga on a motorcycle. It was almost ten at night and

we had ask for the grocers to open his shop. I bought some alpakoda and then returned to the camp and

gave it to him.

Wherefrom? asked Periyava and I gave a report of my visit to Gulbarga.

What do they call it here?

Alpukiri I said and he accepted the fruits with a smile. There were many such incidents.

Periyava initiated me into mantra41 in a dream. Periyava had attained siddhi then. My mother

was unwell then. She would get up every half an hour to pass water. When I took her to the doctor, the

doctor said that it was nothing to worry about. At that time I developed a strange illness. I was seized

by a terrible hunger all the time. That day I had eaten a full meal and when I got back home. I was

seized by such pangs of hunger. I told my wife and she gave me some rice mixed with butter milk and

mashed into a thick drink. I drank quite a bit of it and lay down to sleep. After a while I woke up,

hungry again. Everyone was fast asleep. I could not go on like this. Like one crazed I got up and

walked out into the night. After walking a while I reached the Pillayar temple that is situated quite

nearby. I stood there looking at the deity Pillayare! What is the meaning of all this? I have an aged

mother,wife and children at home. Who will take care of them if I die? I stood there in tearful

supplication. Suddenly my mind clearly and I came back home feeling reassured. I came back and went

to sleep. A day or two later Triupugazh42 singing was held at my house as usual. I was resting and

listening to the singing. My mother was lying down too. She was too ill to move. So I washed her when

she had to relieve herself, for which I had made arrangements inside the room. As long as I listened to

the singing blissfully, I knew no hunger so long as it went on. The moment they left, I was again seized

by terrible pangs of hunger. I felt that something terrible was in store and not knowing what to do,I fed

my mother he meal, had mine and just lay down to sleep.

I was then teaching Sma Veda at the paala. At half past two it would be Tuesday the next

morning - I had a dream. An ascetic wearing an ochre waist cloth, many garlands of rudrka and

besmeared with stripes of sacred ash upon his forehead,beckoned me, as I was walking along with my

41mantra: that which protects by its repetition; a sacred formulaic phrase, syllable, name or mystic formula, an inspired

rhythmicutterance or any of the verses of the Veda. Always revealed, itspower stems from divine inspiration and source. The

power of the mantra being intrinsic to itself, it need not be instrumental to any meaning. 42the saint- devotee Arunagiris (15th century) devotional hymns on Lord Muruga, known for its distinct poetical qualities

and phonetic evocation as well as its esoteric content


pupils. He held no danda, nor was his head covered, but he wore an ochre waist-cloth and was an

ascetic.

Hey you, fellow, follow me!

I followed him and then suddenly he went into a large closed verandah of the kind you see in Chettiar

houses. It seemed endless and we continued to walk, the ascetic in front and I behind.Suddenly he

vanished. I looked around worriedly. There was a counter-like crevice. I was pitch dark inside.I looked

in and saw a lamp burning on a wooden stand in the north-eastern corner.I saw the ascetic who brought

me there standing to the left.

What are you gaping at? Look down over there he said.

I looked into it. I saw Periyava seated there, the way you see him in the photograph, doing

Chandramoulisvara puja completely adorned with rudrka. Another ascetic was seated near him I did

not know who this ascetic was either, but they were in ochre and I knew they were ascetics. There was a

small tripod in front of Periyava and upon it a black slab.He wiped it sweeping his hand along its length

and some letters as if etched in gold appeared on it.

Read it said Periyava.

It seems like Telugu. I can speak Telugu, but I cannot read it I replied.

Periyava rubbed the slab once more and this time the letters appeared in Kanada.

I can speak Kannada, but not read it I said.

Periayava rubbed the golden slab yet again and this time the letters appeared in Devanagari alphabets.

Can you read Sanskrit?

Yes, I can read Sanskrit? I replied.

Right, then read this Periyava commanded and I read the words dhum durgayai namah43

Again said Periyava and I read it is a second time and a third time when commanded to do so.

Repeat this, all the time Periyava said.

Once more I was walking in the long verandah. Soon I came to a well, near which seated on the

washing-stone was Periyava again.How did Periyava come here? I saw him there I wondered.

Hey! Come on here Periyava called out in Kannada and the rest of the conversation was in Kannada.

43 Mantra with the seed syllable (dhum) or the condensed sound form of the forces signifying Durga; the mantra salutes the

goddess in her essential sound-form


What are you doing?

I am teaching Sama Veda at the patasala.

How many children are there?

There are twelve children there.

I heard my mother call me and I woke up the dream ending. My mother called out to me, saying that she

wanted to be taken to the toilet and I woke up. The dream left me puzzled. I was puzzled as to how I

had to do the japa.

What were the preliminaries-such as anganysa and karanysa44-to be done? Besides what was the

seed syllable in the mantra given to me? The one given to me, was it complete in itself?

These questions bothered me. In the tenth Mandala of the Rig Veda, we see the mantra durg dev

araa aham prapadye45.

I sought out Ramakrishna Sastrigal at the Maha for clarification, and told him everything.

What was the mantra given by Periyava? Did he tell you to perform anganysa and karanysa? Just do

as he instructs you to. The seed-syllable here is dhum and the mantra is addressed to its deity, Durga.

So go ahead and continue to chant this mantra.

I did. Sometime passed. One night I had a dream. I was standing outside a temple. The structure, the

entrance to it and the gopuram resembled the Varadaraja temple. One day Srikantan and I walked past a

camp of Koravas.

How carefree these gypsies are? Do they have to worry about paying the school fees for the children or

getting their clothes done? Or go to the ration shop for rice and sugar? Do they need fans when they

sweat and pay the electricity bill? They must have done a lot of deeds and accrued merit from past

lives!?

I said this as we walked past them.I sensed someone standing behind me. Srikantan was no longer there.

I turned and was face to face with a gypsy girl. She had a large vermillion dot on her forehead. She

wore a knee-length skirt of the kind gypsies wear, an upper drape-cloth, and held a trident in her hand.

What is this? How did she come here? She stood smiling at me without speaking a word. I was

frightened. Who was this? I thought and hurried into the temple. It is rather a long way to the flag-post

from the entrance at the gopuram. When I reached there I realised that she had followed me, still in

silence, smiling and was just five feet away. I went around the temple as if in circumambulation, though

taking the wrong direction, to ward her off. She followed me. I jumped through a culvert through which

44 Nysa means touch; by touching the various parts of the body and parts of the hands, the practionner invokes the

presence of the deities/ forces in the macrocosm of the creation, in the microcosm of the body, at the beginning of

every spiritual exercise 45 The Veda says these words, durgm devm araam aham prapadye only to Parakti Amb. This means I

surrender to Durga who removes all sorrow. The Veda does not address such words to any other deity. So it is

clear that Parakti is everything, all powerful. Periyavas words to Dr. R. Krishnamurthi Sstrigal, Mylapore,

Chennai. Qtd. From In the Presence, Vol I, Appendix to Sanskrit quotations, S15.


waste drained and reaching the next ring of the courtyards that run around the main shrine fled, but still

she followed me. What are going to do to me? She smiled but did not answer. I jumped over the

various mounts used in processions and ran and she did the same behind me. Finally I climbed up the

high wall to escape from her. There were stretches of cultivable fields there and breathed a sigh of relief

for she was not to be seen. I woke up at that point.

I could not understand what it all meant. I continued my japa. Now put this matter aside for the

moment. I would do the sandhayvandana46 near the flagpost of the Kamakshi temple and then the japa.

One day someone told me to do it at the temple tank where there was a shrine for Durga. Durga is near

the temple-tank, so do it there, where she is! So I shifted near the temple-tank and did my japa there.

Devotees would come to light lamps there and finding this disturbing I returned to my original seat near

the flag-post. One evening, I was as usual seated near the flag-post, doing my japa, my eyes closed.

Kamakoti Sastrigal was standing in front of me.

What are you doing here? Come in, he said and I followed him to the Gayatri mantapa. Now close

your eyes and do your japa peacefully. Later he took me in to sit in the sanctum sanctorum to do my

japa. I sat there and completed my japa. This went on for some a while. Kamakoti Sastri told_me that

Periyava once sent him to take a look at how the mantra was practiced at Mundakkadu, Kerala, where

Bhagavati-Kali is worshipped. Kamakoti Sastri reported to Periyava.

They follow the Vedic line and say durgm devm araam aham prapadye as given in the Veda,

elaborately reciting the full Vedic mantra. We concentrate on the seed-syllable and say dhum durgayai

namah. Periyava approved of both practices. So do it fully, my boy he told me and I followed his

advice. One day suddenly I felt something fall around my neck when I sat in japa. I opened my eyes and

saw that a protective amulet had been tied around my neck.

This was untied from Ambals divine form today. Let it always be around your neck till it falls off in

its own. Dont remove it, my boy Kamakoti Sastri said. A couple of days later I went to Kamakoti

Sastrigals house. I made an offering of fifty one rupees for he had been a teacher to me in my japa and

said, You did so much for me the other day and took me into the sanctum sanctorum to do my japa.

This raka around my neck was because of your goodwill. How would get all this otherwise? Please

accept this offering!

46 Obalations and Gyatr for the evening, The Gyatr mantra first occurring in the g Veda (3-62-10), again in the Yajur Veda (36-3), is also referred to many times in the Upanisads and is taught to the initiate at the time of the investiture of the

sacred thread. Literally Speech-Song that protects all creation it is the embodiment of the Supreme Brahman, and is a

unique combination of both the power of mantra and of prrthana (prayer). The deity associated with Gyatri mantra, is

Savitr, the Sun, which is metonymic of the Supreme Brahman, suggested by the neutral gender of tat, while the mantra

itself is symbolically represented as a Goddess with five heads sitting on a lotus. ri Periyavl often reiterated the necessity

and efficacy of its repetition - om bhur bhuva sva tat savitu vareya bhargo devasya dhmahi dhiyo yo na pracodayt

||Freely translated it may read as, Om! Embodiment of spiritual energy, Destroyer of suffering, Embodiment of happiness,

That Bright, luminous, Sun (like) Supreme, Destroyer of sins, Divine, May (we) receive, May (it) inspire (Our)

consciousness.


Kamakoti gurukkal was surprised at my words.When did I ever put this raksha around your neck?

When did I meet your near the flag-post and take you inside the sanctum sanctorum? I know nothing of

what you say. What for is this offering? When did I see you doing your japa?

I was taken aback by his words. Periyava had attained siddhi when both these incidents took place. This

incident happened, it was not a dream. It happened after sunset, and I experienced all these events. My

fear left me and I became fit after that, as I am even now.

I needed to clear my doubt about the gypsy-girl following me. I sought enlightenment from Sri Dinakara

Sarma. His spiritual excercises are so much greater than mine and he is very knowledgeable. He is a

great practionner in the worship of the Divine Mother.

I practiced reading the Chandi47 every day. It started like this. When the consecration of

Thulukkanathamman temple in Mylapore was to be done I was invited for Veda paryaa. Dinakara

Sastri, Bringi Venkatarama Sastri, Sethurama Sastris brother-in-law Gopala Sastri, Harihara Sastri were

all there. They were all officiating in the lead. But they were short of people for the Chandi pha, and I

was asked to join.

But I have not been initiated I told Bringi Sastri.

Why, it can be done right away he said and initiated me into Chandi paryaa. So I continued to do

the Chandi paryaa everyday. Then one day I had this dream. So I decide that henceforth I shall not

perform Chandi paryaa for money or gifts. Perhaps that is why she had come to caution me, I thought.

It shall be purely a matter of my personal spiritual practice and spiritual joy. So I read one chapter a day

at home.

So I went to Dinakara Sarma. I told him everything.

How long have you been doing this paryaa?

May be for four or five years . . . the fifth year is getting over. I resolved not to do it for money after

this dream.

Mouli, you are blessed he said. I have been practising for so many years and not once has she

appeared before me. It was none other than Durga herself. . .

Why was she smiling and not saying a word? She could tell me if she was pleased, or reprimand me or

tell me if she wanted anything. She could tell me if she was hungry.What did she mean?

What food-offering do you make after japa?

47 Durg Saptashat ,i.e. Seven Hundred (verses on ) Durga, simply Saptaat or Ca (fierce, violent)or Ca pha or pryaa refers to the act of ritual reading; a seminal text in worship of the Divine Mother.


Nothing. I read a chapter of Chandi by way of paryaa, wind up with the verse invoking forgiveness

and do the japa. That is all.

That is not all. She must he hungry. Why, she is just a child and does not know to ask either. Put a

drop of honey in a little milk and mix some sugar in it. Offer it to her after the japa - that is what she

likes - and then give the milk to a girl-child.

So I did this. There was a little girl in the family across the road, just like my granddaughter now. The

child would come here to play. I would give the milk offered after japa to the child.

One day, a year before he attained siddhi, Periayva wanted to see my father. That was when Dr.Bhaskar

and others were coming to see Periyava to do the medical check-up. Do you know of Kua Cheenu?

Do you know how much he has served me? I want to see him, bring him here. So a car was sent and I

took my father to the Maha

Kua Cheenu said Periyava I wanted to see you.

The two of them chatted for long. Balu said teasingly Look at those two old men. Now they wish to

chat, after all these years

Periyava gave my father an orange and said Kua Cheenu, Leave before I do! I brought back my

father. The doctors said that my father was in sound health and that there was nothing wrong with him.

It happened a week later. My father was sitting right there. He called out to my son, Guruprasad, Hey,

Guru, listen to what your parents say and be obedient. Dont bother them and have your oil-bath.! The

boy finished his bath and his hair was dried. It was half past eight in the morning. Then he called out

Mouli, give me a glass of water. I gave him some warm water. He took a mouthful. He was sitting

on the floor, one leg crossed over the other. He said he felt strangely uneasy and when I asked What is

it he put his hand over his mouth and leaned sideways. Hey, Guru,Guru, he called out. Everyone here

told me to take him to the hospital, though even as I put him in the auto I knew that he had passed. That

was all. Anyway I took him to the hospital and the doctor said that he had passed. This was in the

mouth of Karthigai in 1993. A year later in Margazhi 1994, Periyava attained siddhi. During the first

year after my fathers passing I stayed away in accordance to tradition. Kua Cheenu, Leave before I

do! Periyava had said and so it happened. Balu, Vedpuri, Kumaresan and the others called me

repeatedly to serve Periyava. I did not go. Thiagu said Your determination is great!

One Sunday morning - Periyava was moving about then we were going to the Kamakshi

temple. There was a doctor here named Varadarajan, who taught Tiruppavai and Triuvempavai48 to

children. He lived at Amudupadi Street. He came and prostrated to Periyava.

48 Tiruppvai-Tiruvempvai: collects of 30 verses and 20 verses celebrating esoteric union with ri Narayaa and iva by the saints ndal and Mickavcakar respectively.


What does he say? asked Periyava.

I have taught Tiruppavai and Triuvempavai to children and pray that they chant it in Periyavas

presence he said.

I am going to the Kamakshi temple and shall return. Go and fetch the children.

Periyava finished and hurried back for this reason. Devotees continued to come for daran.

Bring the children from the other side Periyava said. I had to seat them where the building stands now

and informed Periyava. He instructed that the devotees be advised to stay where they were and not

follow him. Kannaiyan and Pawar were told to manage this. Periyava sat down on the steps. I stood

close by and called out the names.

My neck would hurt if you stand so, sit down! I sat down. Now tell the children that each one of

them say what his name is. Have both the texts been completed? Alright, let each child chant o

in the presence of divine - chapter 2 - samavedi chandramouli

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