In the Presence of Divine - Vol 2 - Sri Thiagu Thatha

In the Presence of the Divine

Narratives of Experiences with Maha

Periyava

Volume Two

Interviewed and compiled by

G.Sivaraman

Translated by

Sujatha Vijayaraghavan

(with notes)

Maha Periyava Jayanti 2015

1

In the Presence of the Divine

Volume II

TRANSLATORS NOTE

Some of you may have read In the Presence of the Divine, volume I, which was published in

2011. This book was my translation into English, of the first three volumes of the Tamil series,

Darisana Anupavankal, so that those who could not read Tamil and those that had not seen Maha

Periyava, could experience a little of the infinite saga of the play of His grace through these

narratives. Many readers and devotees both in India and abroad express their gladness and send me

emails asking me when the second volume would be published. Sri Mettur Swami, told me a few

days before his passing to translate the narratives documented by G.Sivaraman into English, just as I

had done the first volume of narratives from print.

It is proposed that by Maha Periyavas grace, translations of these narratives will be serialized in

this web page, releasing one every Anusham (for 2015 on June 2, June29, July 27, August 23,

September 19, October 17, November 13, and December 10, respectively), making it available to all

devotees and readers across the globe. In lieu of the End Notes of Volume I, here I have added

footnotes to facilitate the full import of the context, keeping in mind non-Tamil and non-Indian

readers inside and outside the country. I have often relied upon Sri Periyavas own explanations of

concepts in his characteristically simple style (Deivattin Kural,7 volumes) for my understanding.

Other sources that have helped me are cited in the footnote. Since I have retained the methodology I

used in the first volume, to explain it, I quote a part of my Preface to it:

Both culture-specific terms as well as quotations and significant events are footnoted and/or

glossed in the main text, when they appear for the first time.

Since diacritical marks will be used in the quotations, I have given below the pronunciation

chart as in Volume One; these are not used for well-known terms.

English words used by Maha Periyava, will always be in bold font, in the course of the

narrative.

The narratives are reproduced as they were spoken retaining their spontaneity, naturalness

and fluctuating sequences of recollection, without reorganizing it in a logical, linear manner.

2

Sanskrit and Tamil verses referred to, unless quoted in full in the course of the text, are given

in the footnote. In certain cases, notes are given where reference to its substance is made in

the text.

Usages that are popular are given as they are in lieu of other options, such as Pillayr for

Gaea, because in the overall exercise, the intent is also to retain the culture and region-

specific details, though of course the spoken dialect turns a casualty in English translation.

Sanskrit words are at times pluralised for convenience, as for example, stras.

Diacritical marks clarify pronunciation in the case of quotations, references and culture-

specific items, and have been avoided in the case of names of narrators, places and other

commonly known terms in popular usage, to prevent the reading becoming cumbersome.

Devotees have referred to Periyava in many different ways, as Periyav, Mah Periyav,

MahSvmi, r Mah Svmi, r Periyav, r Chara, Paramcry and r Paramcrya

Svmi. These are given as they are without attempting to substitute them with any one

specific term.

In lieu of the Bibliography at the end of the book in the print version, here further reading and

books referred to, are suggested in the footnote itself.

Item in footnotes will appear once and will not be repeated in subsequent narratives.

In the footnotes, the abbreviations HD, GT and SL are used respectively for The Hindu

Dharma, The Guru Tradition, Saundaryalahiri (all English translations) frequently cited for

ri Periyavs explanations. The source texts for these three translations is Deivattin Kural

(DK) in Tamil, comprising the talks given by ri Periyav from 1907 to 1994, on

innumerable topics relating to the Veda and Hindu dharma.

As I said of the first volume, the aim is to take its reader as close as possible to the

magnificently kaleidoscopic expression of Divinity incarnate, as seen spontaneously with the

human eye of love.

Pondicherry Sujatha Vijayaraghavan

Maha Periyava Jayanti, 2.6. 2015

In the Presence of the Divine/Vol II/ Key to Pronounciation/Page 1 of 2

KEY TO PRONUNCIATION I SANSKRIT

VOWELS

rural - a fr -

bill - i polce -

bull - u rde -

mery - mane -

grey - e gait - ai

show - o frau - au (German)

CONSONANTS

beak-k inkhorn- kh gutsg loghut-gh king-

pet-p uphill-ph cub-b abhor-h matm

dulce-c church-ch jet-j hedgehogjh singe-

true- anthill-h drum- stronger d - h (no eg.) - no example

petit - t (Fr.) stronger t - th this - d adhere dh fun n

loyal-y red-heart - r love-love stronger l - (eg., ply) van - v

sure shelf - sun s hum h

* These are approximate examples.

*********************************************************************************

In the Presence of the Divine/Vol II/ Key to Pronounciation/Page 2 of 2

KEY TO PRONUNCIATION II TAMIL

VOWELS

rural- a fr-

bill- i polce-

bull- u rde-

grey- e elongated

aisle- ai

goat - o - goose

frau - au (Ger)

CONSONANTS

beak - k

king -

chat - c (lightly c)

singe -

true -

- no example

petit - t (Fr.)

night - n (higher case); as lower

case, used in word-endings

pet - p

mat - m

loyal - y

red - r (lower case)

- unique to Tamil - no eg;

indicated at times in print as zh;

( eg. je suis - Fr. approximation

only)

- stronger l ( eg. bottle, approx.)

- mery (higher case)

* These are approximate examples.

*********************************************************************************

1. Ugram1 Thiagu Thatha

I first came to Periyava in 1939. I was born in 1924-25. Periyava was camping in

Mudikondan after he returned from Rameswaram following his pilgrimage to Kasi. He shifted

camp in and around Nannilam. He was going to Thirukannapuram through our village. My

native village is Thenkarai, one kilometer cast of Panangudi. Our village had fifteen or sixteen

houses, a small agraharam. 2 Two or three years had passed since my fathers death. I had

completed High school. We were a group of boys playing playing tag the thief on the river

bank at about five thirty in the evening, almost dusk, when Periyavas mna3 came along the

river. The procession stopped for a few minutes to light the fire wood torches for the way.

Periyava was visiting Thirukannapuram and returning that evening. The mna was turned at an

angle, away from our direction. As a young lad I wore my hair in a massive knot and I heard

Periyava say Call that boy with a turban on his head!

Periyava put out his covered head, and called out to me in Telugu, looking at me specifically,

Hey, you . . . whats your name? Is it Raju?

I too replied inTelugu Avva, nuvvu cheppedi serigga vundi (Grandma, what you say is right!).

I thought it was an old lady talking to me. In those days, widowed girl-children - who had been

married and widowed before puberty- lived at Pyi Chattram in Tiruvarur. They would give us

snacks like seedai and murrukku to eat. They used to wear rust coloured sarees and cover their

shaven heads with it. Only Periyavas head was stuck out of the mena it was a big one - and

we were not face to face with each other. I thought it was one of them. Nothing much could be

seen except the covered head in the growing darkness. Periyava laughed and dipping his hand

into a small silver pot - three such pots would always be placed in the mna - gave me some

sugar candy. Nuvvu ikkada vundavoddu.Nee amma daggara ceppisi repu tellavariki vochee . . .

no tho vundavalasindi . . . (You need not stay here. Tell your mother and came over tomorrow.

You are to stay with me). He added, Tomorrow there is bhika4 at Nannilam

Parameswaraiyers house - he was your fathers friend - and pja at Perumakudi. Be there!

I thought, Here is a generous old lady and she is going to give me lots of good things to eat!

In a minute or so the gowrikalai5 was blown and the mna moved away. I did not know till my

mother told me, that it was Periyava.

1 kitchen and household store 2 literally the first (agra) garland (hram);the roads/section of a town or village where Brahmins lived, surrounding

the temple precincts; town planning in the ancient towns of India pivoted around the temple with the roads running in quadrilateral lines, so as to form a meaningful, esoteric design, leading finally into the sanctum sanctorum where the deity formed the nucleus of the spiritual geography; in later times the term simply came to mean the main street in the village running generally between the temples, often of iva and Visu. 3 closed palanquin with side doors used for Periyavs ceremonial entry into towns and villages in early years and

inside which he sat in retreat for hours or days in the later years. 4 lit. alms, the food eaten by ri Periyav is always referred to as bhiks; bhiksvandana: or salutations through the

offering of alms to the Master or generally ascetics; annabhiksa: cooked rice or generally cooked items of food; bhikscrya: student-celibate period when food is received in alms 5 very long trumpet-like instrument, used in iva temples announcing the arrival of the deity.

2 In the Presence of the Divine

The village meanwhile had flocked on the river bank and gathered around me demanding

to know what had happened. What did Periyava say? everyone asked me in one voice.

Ayina Avva Kaadura . . . ayina Peddayina . . . (That is not an old lady, my boy. . . .That is

Periyava).

I repeated the conversation to my mother. Fathers friend Parameswaraiyers family is offering

bhika. Will he go to their house for bhika?

No she said and explained that one offered bhiksvandana at the Matha.

How did Periyava know that Telugu was my mother tongue and that Parameswaraiyer he used

to visit my father now and then - was my fathers friend? One look at you and he knew what

language you spoke, everything about you.

My grandfather of the fourth generation preceding mine, had put aside three m6 of land

exclusively for Periyava. Rice from that piece of land was handed over to the Matha. Our family

owned about forty villages. Then the property was partitioned between two groups of Vthimr7,

ours and those of Vtkudi. There was infighting and that put an end to everything. By 1941-42,

we left everything behind and came away.

The next morning a cart drawn by a single ox was readied and I was sent to Nannilam -

which was six miles away- our Supervisor accompanying me. We were there by ten in the

morning. By about half past twelve the pja was over. Periyava began to give trtha prasda 8.

Where is that boy? See if he is here!

I went forward and Periyava told me offer my prostrations. I saw quite clearly now that

Periyava was not an old lady. I received the prasda.

I said, I left my place this morning and came here. This is such a huge sansthna9. . . elephant,

camel and all . . . but not one man has thought of asking me if I have had my meal!

Periyava laughed and sent for Pasla10 Venkataramaiyer who cooked the chinna samayal11for

Periyava. . . . He was also known as Krishnapuram Venkataraman . . . Yes, Pazhakadai

Venkataramaiyer also he later ran a fruit shop. The gentleman came.

Periyava said, Give this boy the sam12!

Since I did not know any Sanskirt then, I did not know what it meant. I simply assumed that I

would be treated to a sumptuous feast. I was taken in and a big leaf was spread out in front of

me and the left-over of Periyavas meal was served on the banana leaf. I began eagerly. There

was neither salt nor spice in any dish.

6 Ancient land measurement unit in Tamil regions; One m is equal to 14,400 sq.feet of land 7 A sub-sect of Smrtha brahmins 8 consecrated abhisek water distributed after worship; prasda: consecrated offerings distributed at the end of

worship or benedictory gifts such fruit or flower received from saints. 9 Court of royalty; ri Kci Kmakot ankarcrya Matha is traditionally referred to as ri Matham Sansthnam

10 Lit. learning place, refers to the school where the Veda is taught 11 Lit. small meal; refers to the bhiks prepared for Periyava 12 Lit. residue, what is left over of another thing; refers to leftovers of food items prepared for Periyava; when directly taken from the Masters leaf after his meal it is called ucchia prasda and is considered most rare of all gifts from ones Master

3 Volume II- Article No 1/Ugranam Thiagu Thatha

Is this how Periyava eats without salt or spice? Its so awfully bland! I would much rather eat

my meal with kuzhambu and rasam. Give me some smbr13 if there is I said.

Then I was served all that I asked for and I ate to my hearts content.

Periyavas bhiks never included salt, tamarind and chilli right from the beginning. But

earlier when he was camping in Madanapalli, near Kadiri, on his way to Kasi, his intestine

descended because of the rigorous pryama 14 that he practiced. It was shifted back to its

position by a doctor whose name I do not now remember. That doctor advised Periyava to eat at

least two small, steamed idlis at night for the next six or seven years. You must not fast at

night, he said. and you must not fast all day long as you do!

If it does not interfere with my spiritual regimen, then alone will I eat something!

So Periyava ate two very small idlis at night but gave that up too, after Pudu Periyava was

inducted in the Matha. Powdered grain and pulse will do, wont it he argued, and began to take

some of it. Then he eschewed that also and took a little puffed rice grain.

Venkataramaiyer served me sweet milk pyasam and other items. As he did so, he said

Eat well, my boy, till you absorb the lead coated inside the cooking vessels into your body!

Only then can you serve the Matha well!

I understood nothing then.

I returned to Periyava, who was still giving trtha. He always spoke to me in Telugu.

What! Have you eaten?

Yes

Was it is a good fare?

Yes

Did you ask for smbr?

Yes . . .

Periyava turned and said generally to those near him, He is Telugu you know and so he cant

eat without lentils!

All this went on even as he continued to distribute trtha prasda.

That evening Periyava called me and said Go and get yourself a paper and pencil.

There was this gentleman called Raghavan who gave me these. Periyava gave me dictation of

ten words in Tamil, ten in English, a few arithmetic sums - multiplication and substraction - and

then a few in mental mathematics. After I completed the test, wondering why I was being tested,

Periyava told the attendant nearly Hand over this boy to the Manger!

I sent back the Supervisor from our place. My mother had given me an extra pair of a

four cubit dhoti. She had understood the import of Periyavas words the previous evening, I had

not. I had a shirt, though we did not wear one those days.

13 Spiced sauces to go with rice, the last always cooked with lentils 14 Regulated breathing and control of the movements of vital airs in the body


We went to Thanjavur from there, then to Tiruchi and so on and only nine months later,

in November- December did I return home for my fathers annual ceremonies. We were camping

at Bhikandarkovil during Deepavali for which I was given a pair of four cubit dhotis. I always

wore only khaddar dhotis.

I said, I cannot accept these. I wear only khaddar!

So two four-cubit pieces were torn off from the khaddar piece kept aside for Periyavas use. We

always carried khaddar cloth which we dyed in ochre for him.

Can you spin? asked Periyava.

Yes, I can . . .

Nowadays no one does the dyeing as we used to. The process was like this. A thick

decoction would be made from jphara seeds15 ground to a paste. A little sesame oil could be

added to the decoction which would be a bright red. Then it would be mixed into tender coconut

water and ochre soft-stone, which was used for coloring. The cloth would be dipped into this

mixture and put out to dry, then again dipped for a second time and dried. The process would be

repeated a third time and after that, the ochre dye in the cloth will not fade for a life-time. Today

even the art of preparing kumkum16 is forgotten. Karur Krishnamurthi had a small cement tank

built in his house exclusively to prepare the ochre dye for Periyavas cloth.

Periyava never used anything from the Matha, took nothing from the Matha for himself,

not a piece of cloth, rice or grocery, not a single paisa. Let me tell you about an incident that

took place about ten or twelve years after I came to the Matha. The camp was at a village called

Ravagadagandi, near Ponneri. The camp was under a big mango tree and we were making do for

Periyavas bhika with some milk and curd, storing our kitchen and other things on the pyol of a

house near-by. I was concerned, for it was very hot summer and he had not had any fruit for ten

or twelve days. Sethuraman of Madras came for daran17 and was sent to Madras with

instructions to return after some work was done. I wanted him to get a dozen of whichever was

available, orange or musambi.

When will you come again?

Tomorrow or the day after tomorrow . . .

I gave him ten rupees.

Then get me some orange or musambi . . .

Two days later he got a dozen each of both.

After pja, to add to the bhiks, the one who prepared it, made some mosumbi juice and placed

half a wooden tumbler of it near Periyavas leaf. Periyava came and sitting down for bhiks,

15 Bixa Orellana, a hedge plant with all its parts having medicinal properties, the seeds especially medicinal, contains natural colouring matter, bixin and fatty oil. 16 cured turmeric that is generally vermilion in color 17

Lit. view; seeing a saint or a deity with the consciousness of partaking divinity; visvarpa daran: daran of a saint or a deity, as soon as the saint awakens in at dawn, or when the sanctum sanctorum is opened at dawn in the latter case


asked him, Where did the fruit come from? Who brought these fruits? I did not notice anyone

offering these fruits during pja!

In those days banana came from Kumbakonam. For offering during pja, only banana of the

poovan variety would be used. It would be stored in a box and taken out sparingly only for pja.

Ugram Mama gave me the fruits.

Call him!Periyava had not touched anything laid out before him.

Raju! Periyava asked, Who brought these fruits?

I knew at once that I was trapped and it was not my best day after all.

What is it? Periyavas tone went up.

I made a clean breast of the matter. Its more than ten days since Periyava had some fruit. The

tender cocnut has so little water in it, it is not satisfying. So I asked Sethuraman to get me

mosumbi or orange for ten rupees from Madras.

This ten rupees . . . have you made a voucher for it? The question was shot back when I had

hardly finished speaking.

Yes and I took Sethuramans signature also!

Do you not know that I take nothing from this Matha except vibhti18? Did not Viswanathan19

tell you this? Will you pay for this?

Yes... I replied.

Then how can I take this? This is ivas property20, isnt it?

I was stunned.

I was worried not only about his rejecting the fruit-juice but also about the fate of the remaining

four or five fruits. So I fell down in prostration in a flash, not directly to Periyava because he

would not eat the meal if someone prostrated to him when he sat down to it, but I did so facing

another direction.Periyava must forgive me and accept it, because I did this unknowingly I

said.Had I said I shall pay from my salary the tumbler would have flown across the room, in

response to my presumptuous reply.

Will you pay for this from your salary?

Yes.

My salary was then thirteen rupees a month. We hardly got the salary, perhaps once or twice a

year. I went to the office and got a bill prepared in my name. I brought back the bill, and

showed it to Periyava who sat unmoving till then. Only then did he drink the juice. I narrated

this incident to Sivan Saar21. He said One must obey Periyavas words to the letter. One must

not move a hairs breadth away from his instructions, or do anything in forgetfulness even. Ask

him directly, no harm in that . . but do not move away from his instructions.

Never buy anything for my bhika said Periyava.

18 powdered sacred ash 19 Senior Manager 20 A popular proverb in Tamil ivas property is end of ones clan illustrates this wide-spread conviction. 21 Periyavas younger brother, Sadasiva Sastri, acknowledged by Periyava as an enlightened yogi of great spiritual stature, known thus to his close circle of friends


After this incident took place, I was very, very careful. I never bought anything for Periyava.

A variety of rice-grain was called Ksn came from Mudikondan. Periyava did not eat

rice grain harvested from replanted sapling as it is usually cultivated. Grain had to be scattered

on the ploughed field and the paddy that came up on its own was harvested and given for his use.

This used to be done by Chinnaattu Vanchi of Mudikondan who had ear-marked a portion of

their familys cultivable fields for Periyava. It was de-husked by hand-pounding after harvest in

this manner. The pestle has a lower portion made of stone and an upper portion made of wood.

Once the grain dried, it had to be fed into the pestle in small portions and ground and the husk

would come off. This was called Ksn rice-grain. It makes excellent uppuma. One small

measure of rice would last for at least three months for Periyava, because only a fistful of grain

would be cooked every day. The rice would be of a very fine quality, small and slender like

cumin seed. When a fresh stock arrived we would make usili22 of the old stock and finish it off.

It must not go waste.

One donna23 or silver leaf-cup of this rice would be placed for offering during

Candramoulvara pja24 as havis25. The rest stayed back. In any case, all the items like curry,

kootu, rasam, a savoury and payasam would be made, because bhiks was being offered. Every

dish was un-salted, un-spiced and so insipid. A dish would be kept nearby. He could not get up

and wash his hand after the meal, because the danda26 would be there. If he held out his hand, we

would drop a little Bengal gram flour, then a little clay and then rinsing his hands in water, he

would get up. If we held out a plate of aromatic spices, he would take one and pop into his

mouth. Then he would come out to give trtha prasda. That was the procedure in those days.

Periyava stayed for days on end, fasting. If we expressed anxiety, he always told us,

Feed many people plenty fully and if they all have eaten well, take it that I have eaten . . .. one

look at a dish and he would tell us if it was well-made or not. Our days were filled with an

inexplicable joy. Even now, my mind is full of memories. Sometimes I wake up in the middle of

the night and look at the discourses of Periyava. All the old scenes and past years would run

through my mind like a shadow. My son wonders what wakes me up in the middle of the night

and asks me What are you doing, reading at this time of the night? Periyava would say, Look,

how I have eaten and fill himself with a deep breath. A big belly would protrude in a moment.

The next moment, he would suck in the stomach and it would disappear.

We would serve the items on the days menu on the huge leaf and move away. The small

quantity of rice kept on a leaf-cup would be split into two portions by a deft gesture. One portion

22 broken grain that is cooked and spiced generously 23 leaf-cup, made of cured banana or teak or pipul leaves or from fresh leaves for use as containers in pja 24 ri Candramoulvara is the tma-linga brought by di ankara from Lord iva. Ritualistic worship of it (with ri

Tripurasundari as the divine consort) as prescribed by the strs, is performed daily by the pontiff of the ri Matha, thrice a day for the welfare of the world. 25 freshly cooked, plain unsalted white rice the steam of the essence of which as the steam emanating from it, is accepted by the deity 26 ascetics staff


along with portions of all the side dishes would be sent to the Gomta.27 There was no question

of asking for a second helping of anything. The meal-time was the only occasion when Periyava

had some leisure. He would eat, asking us a number of questions about this and that, and the

meal would take at least half an hour, when the crowd was small. We would be a little further

away by the side, conversing with him, but not looking in his direction. Now and then taking

small portions of the honey, Periyava would take this meal, spending about fifteen minutes over

it. A little honey would always be placed on Periyavas leaf. He would touch it with the tip of

his finger. If it was glutinous, it was mountain-honey and he would take it. Not otherwise.

Periyava would sit for pja by nine in the morning and it would be late afternoon by the

time he got up. Pja would go in till one or two or three in the afternoon, one could not say when

it would be completed. It would be completed when Periyava was completely satisfied. He

would then go for snna. Hot water was always kept ready for his bath. Then he would come in

for bhiks. Periyava always came rushing in for bhika because he would be eager to get back

and start distributing trtha prasda to the devotees who had come to the pja. In those days

devotees would wait even late in the afternoon for the pja to be completed and the prasda to be

distributed.

Periyava would be seated on this side of a double screen that hung between his wooden

seat and the line of devotees. Periyava sat in such a way that one could not see him even if one

bent ones head and tried to catch a glimpse of him. A thick screen cloth ran left to right and

over-lapping it another ran right to left, making a two-layer screen. The trtha prasda was given

with an uddri. If Periyava dipped this very long handled bubble-spoon once into the trtha, he

would serve three devotees. A vessel called tapana ptr would be kept beneath so that no

sacred water fell on the floor. Periyava knew who came for trtha and in what situation, though

he was behind the double-screen. If there was something wrong about the person, he would say,

Hmmm . . . sternly and I would get the person out of the queue. If ladies came wearing a six-

yard saree above the petticoat, as it is usually done, and not clad in the traditional nine-yard

saree, they would get no trtha when the hand was put out. Periyava would say, Hmm . . .

firmly, which meant that they should move on. Even if it was four in the afternoon by the time

the pja got over, Periyava would give trtha prasda to the devotees who waited. Once the

devotees got trtha, they would go to eat at the sandarpaakau28 where food was served. If

there were people in the crowd in whose house a birth had occurred while they waited for the

trtha prasda, Periyava would simply say Hmm . . . sternly and I would, for my part take the

person out of the queue. The devotee would move away in tears. Periyava would depute

Ramachandran or me to say iu, meaning child - that is a child is born in their family - and

one us would tell the devotee why he or she was asked to leave the queue, even before the good

news reached their family. If Periyava said yogosi it meant that someone had passed away in

27 lit. cow-mother, refers to the cow in general 28 where food is served to devotees


their family29. If he showed three fingers and said, slam it meant that an Iyengar30 in the

crowd was called.

If there was any problem where the devotees ate their meal, Periyava would stop giving

trtha, go and take a quick look around and then return to resume his work and the devotees who

took the thirtha and left, knowing nothing about Periyavas exit and return would explain the

interval to each other in our hearing. OhPeriyava was lost in meditation for a while! If the

crowd was very large I would be drafted in to control the crowd because I was tall and well-built.

Periyava would also go to see how the devotees were served.

The wife of Venkataramaiyer, Principal, Kumbakonam College, would come every day,

wait for the trtha without taking food or water, receive the prasda and take some home in a

small vessel for her family. Periyava would tell her You poor thing! Your husband cannot fast

till he receives trtha prasda . . . You are the daughter in law of the family . . . so you fast every

day and take it on his behalf, praying for his welfare also!

One day when Periyava was distributing trtha - it was almost two-thirty in the afternoon- this

lady moved up in the queue.

Hmm . . . said Periyava.

Mami I said, Move on!

I want trtha prasda from Periyava . . .

No trtha for you today, move on and give way to the next person I said executing my office

sternly. The lady moved away without a word, but burst into tears. As she walked towards the

exit at the rear of the building, Periyava told me Tell Sethuraman to stand in your place for a

while and go and tell that lady that she has become a grandmother!

I parked Sethuraman and went towards the lady in a state of total confusion.

Now this lady has a striking personality. What is this, Periyava saying that she has become a

grandmother all of a sudden!

I was puzzled and could make no sense of the instruction. I did not know these subtleties then,

for I was just a lad. I rushed to the exit at the back and shouted behind the lady, Mami . . . you

have become a grandmother . . . You are grandmother! and came running back without waiting

to see the consequence of my words! Her daughter in law had given birth to a boy at twelve or

one in the afternoon in Calcutta and Periyava had sent away the lady at half past two without

prasda, even before the family received a telegram giving them the good news. The next day

the family informed the Matha of this. The child was named Kamakoti or Mouli, I think. The

gentleman was very talented, but not in good health.

Periyava would look at the outstretched hand and say Well Govinda! So you have come

after so long . . . Look after your father! He knew how to welcome devotees. The screen was

only for us. Nothing remained hidden from his view. Sometimes, devotees who could not attend

29 Both birth and death are followed by prescribed days of seclusion by the family, during which time its members are not allowed to participate in /perform ceremonial and fire-worship, receive offerings or visit temples; generally called a period of impurity 30 Lit.a trident; here a ri Vaiava, who wears two white and one red vertical stripes on his forehead, like a trident


the pja would come in time to queue up for the trtha prasda. Even as he dropped the trtha into

the outstretched hand from behind the curtain, Periyava would say Soyou could come only

now! How is every one at home? or Did you tell your husband that you were coming here?

and so on.

Banampattu Kannan came much after I went to Periyava. It must have been in 1946 or

1947, when Periyava camped in Thiruvidaimarudur. He was my assistant. Periyava sent away

his brother Kuppu, who went to live in George Town, in Madras. Kuppu invited trouble with his

gimmicks. Sivan Saar would advise me to always, Say Yes to whatever Periyava said and

never to say No! If Periyava wanted the rickshaw to turn a narrow corner Kannan would argue

with Periyava. He would give vent to his anger. It is so difficult to get along with this ascetic.

How are we to go through this turning? But if we took the rickshaw forward we would make the

surprising discovery that there, the turning was wider at the back than it had seemed and that the

rickshaw could turn easily. One had to simply do what Periyava told us to. At times Periyavas

instructions would be very difficult to carry out. Those of us who were trained from the

beginning with Periyava knew how to take his instructions and carry out his commands. Those

that came later took long to learn. We always felt an inexplicable bliss when we were with

Periyava. Those days were filled with a bliss that cannot be described in words. That joy was not

of this world.

This happened when Periyava was camping in Villianur. Periyava had agreed to stop

there for a few days mainly because of the hosts aged mother. The host was Venkataramaiyer,

the owner of a rice-mill, who had only then celebrated his astiabdaprti 31. He had no children,

though he was blessed with a son when he was sixty-two, two years after Periyavas visit. His

third wife who was forty at that time bore the child. Periyava played a prank when we were

camping in this village. The backyard of the gentlemans house, stretching right up to the banks

of the Cauveri was filled with milch cow and calves. Usually when Periyava camped in a

village, the cows in everyones shed would be brought and left at the place where Periyava

stayed, so that there could be plenty of milk for abhiseka 32. You keep pouring measures of milk

into the bison-horn filter and it drain down through the aperture at the other end for a very long

time. One day, when it was still quite dark, Periyava went out and untied all the calves which of

course were suckled by their mothers to their hearts content. When it dawned, the calves were

seen prancing around. There were at least a hundred milch cows there so you can imagine the

scene. Venkataramaiyer was furious.

Call the cow herd! he thundered.

31 ceremonial celebration, with fire-rites, on the completion of sixty years, considered a full life-span 32 consecration of deities, referred to as tirumajana in the Vaiava tradition


The poor chap knew nothing and was probably slapped once or twice by his master. Quite

innocently Periyava asked What is all that noise about?

Venkataramaiyer went in to give the news that the calves had been let loose.

So what are we to do for the milk? How will I manage?

The gentleman was flustered.

Listen . . . dont beat that cowherd. Dont worry. Today there would be plenty of milk, more

than usual . . . said Periyava at once.

Surprisingly, that day the cows yielded much more than usual. C.P.Ramasamy Iyer and other

dignitaries came for daran during this camp.Two years later when the camp was in Mayavaram

we heard that Venkataramaiyer had been blessed with a son. Periyava said That day, remember

. . . how many calves were suckled, how happy they were . . . it is that . . . which has given him

a child today. Three months ago I went to those parts.The landscape has changed completely.

When Periyava camped in Villianur, he would imitate the call of every cow in its own

peculiar way, such that the calf of that particular cow whose voice was being imitated would

come leaping to Periyava, as if he were its mother. So perfect would the imitation be. Periyava

could caw exactly like the crow and all other birds. It would take a whole pot of water for him to

gargle in the morning. He would tie a turban around his head, and while he waited for the pot to

be replaced with another full one, he would balance the one with a little water on his head and do

the karagam33 dance. Sometimes he would fling the brass pot and shout, Catch. When he was

offered prakumbha 34, he would pick up the coconut by twirling its tuft and without a pause

throw it towards one of us, flipping it up, saying Catch! Sometime he would show us

silambam35 just like folk performers, playing his dada around his fingers in such speed, doing

such fantastic leaps! At night if we flashed the torch ahead of us Periyava would walk in front of

us following the beam of light. All of a sudden we would find him walking behind us. When

garlands were offered to him he would swirl it and fling it to us to catch. Such games he played!

There was no branch of knowledge that was not known to him.

When Periyava was in Kumbakonam, he would often be in total seclusion for long

periods, that is between one full-moon day and the third full moon day, which were the days

when the ascetic has to have his head and face shaved. Three sheds of thatch would be put up

one after the other and Periyava would retreat into the last. This full moon day was known as

vapana prima - vapana refers to the tonsuring of the ascetic. When we took the pja offerings

inside, we would ring our bell before hand, place the offering inside, close the door behind us

and come back. During the periods of retreat, Periyava would ring a small hand-bell so that we

knew he was coming out of his seclusion. We would move away. Periyava did all the three pjas

33 A common folk-dance done balancing a bedecked pot; also performed as a vow carrying a pot of milk to temples 34 a ceremonial welcome of dignitaries with Vedic chanting and offering a pot crowned with coconut and

mango leaves, holding water imbued with mantra 35 a form martial art where a smooth pole is wielded as a weapon to the deft and stylized movements of the limbs


of the day in strict accordance with the rules, reducing nothing, while living thus in total retreat.

Periyava would ring the bell after the pja and retreat. We would bring out the prasda and the

trtha and Appukutty striga would distribute trtha. His vantage was such that no one could

see him, but he could see everyone from there. Periyava took only a little buttermilk and fruit

during such periods and his bhika would be placed in the narrow gap between the doors on a

wooden plate. Appukutty striga and Ramachandraiyer served him during these periods.

Periyava got me a job in 1955. Periyava was then camping in a place called Marathala

Sayinaapuram. One day when Periyava was reading the newspaper and he said There is an

advertisement for the post of Senior Hindi Teacher at the High School in Thiruvaiyaru. He

called the Senior Manager and said Fill out an application on Thiagus name!

Dr.Mahalingaiyer had come for daran. This was sometime before June, before Jayendrar had

been anointed as his successor.

Periyava told Mahalingaiyer, who had come that day, There is a vacancy for Hindi teacher in

the High School in Tiruvaiyaru. Will our Thiagu get the job? He is well-qualified in Hindi.

Mahalingaiyer said I know the Headmaster very well. It can be done

I am myself going to leave the Matha. Once I leave the Matha what respect will these boys,

who have served me command in society? Must we not do them a good turn? The new

Swmiga has come to the Matha.

Mahalingaiyer later took the application and actually came back with the appointment order.

The youngsters in the Matha teased me. No more food for you in the Matha. You are getting a

job! You had better get started!

I thought they were teasing me. Why, you fellows! You think you can play the fool when my

back is turned on you!

Periyava had been talking about sending me away on a job for almost ten days then. He would

tell me You must know how to walk into a class, not sloppily like a dunce, but like this,

stylishly! He would fling the upper portion of his ochre cloth on his shoulder and show me how

to walk majestically. Even then I thought he was simply playing one of his pranks.

Why must I leave? I too shall be on ascetic!

I was thirty then.

That is all very difficult, my boy said Periyava. You have seen ascetics and you know what

they are like. You can attain salvation as a householder too. Amb36 will be gracious to you.

I could not think of leaving Periyava and going away. I had been avoiding seeing Periyava face

to face for a couple of days. Periyava called the Senior Manger, Viswanathaiyer.

Viswanathan, look here. . . your disciple is stubborn!

I was always receptive to the Senior Managers words.

The Senior Manager said, Thiagu, Periyava wants you to go out and take a job. He speaks of

leaving the Matha himself. It is better that you do as he says.

36 lit. amb- mother, used to refer to the Divine Mother


Two days before I saw Periyava after the pja. It was eleven o clock.

I wont go away to take up a job, leaving you I said.

What is it? he said.

Why must I take up a job?

What if I forbid you to come to the Matha?

The devotees belong to the Matha and the Matha to them. What have ascetics go to do with the

Matha? From today onward I do not want a salary. After all I eat so little, one meal a day is

enough. I will follow your palanquin just like Karuppan. Let me just be like him!

Karuppan was a black dog who walked in the shade of Periyavas mna, and shifted with us from

camp to camp.

Thiagu said Periyava. I am going to leave the Matha. Later if I wanted ten rupees, a letter

could be sent to you, Send me ten rupees I could say and you would. See . . . it is not for your

sake, take up the job for my sake. . . After all do you have a family,wife and children? It is for

my sake

It worked. I put my palms together and said Then I will . . .

The salary was forty rupees. Of that surely I could send ten rupees to Periyava, I thought.

What did your Saar say? You would have surely consulted your Saar!

Periyava always referred to Sivan Saar as Your Saar when he spoke to us. Otherwise when he

referred to Sivan Saar in the course of his conversation, he would say Saatthu, which was the

latters nickname in his family.

Yes, I did . . . He said Periyava is going to leave the Matha. It is good that you leave now and

take up a job outside, I told Periyava.

Actually my application for the job had been drafted by Sivan Saar who told me this with

a laugh, later on. The next night Dr.Mahalingaiyer was with Periyava. Periyava took some

prasda in his hand and leaning forward looked at ball of sandal paste37 in the pja and then gave

it to me. I was shaken and all strength seemed to have drained away from me. Senior Manager

Viswanathaiyer said, Take it, my boy and somehow I managed to take it.

Mahalingam said Periyava. See that he has two sets of jubba, dhoti and agavastram38. Take

him to Tiruvaiyaru, make sure he takes up the post and then come back and report to me!

At that time, past eight at night, the Khaddhar shop was opened on Mahalingaiyers request on

conveying Periyavas instructions. It was Periyavas relative Vengu Bhagavatars son Babu who

opened his shop. In those days the agavastram was not very broad. I was given four jubbas,

four dhotis of four-cubits each, and four bordered agavastrams.

We left early next morning after taking the morning meal at Mahalingaiyers house. It

was a Wednesday. I joined on the eighth of June. Once I reached Tiruvaiyaru I began counting

the days for the weekend . . . Wednesday, Thursday, Friday, then I could leave on Friday

evening to go back to Periyava, I thought. I was taken to the Head Master and I joined duty.

37 The Mru, Tripurasundari, is always fully covered with sandal paste. 38 Collarless long-sleeved kurta, dhoti and bordered upper-cloth


I would not eat in hotels. So the Head Master made arrangements for me to hire a room

in Vadakku Veedhi for a rent of three rupees a month. I cooked my meal in my room, since I

had refused to eat at the ptala opposite the school. I felt restricted in the staff room because I

was so used to moving about freely in the Matha. There were forty or so teachers. They would all

stare at me as if I were some kind of a rare creature from the zoo, because they knew that I had

lived in the Matha for several years and served Periyava.

The Head Master announced a new scheme - once a week, for five minutes, each teacher

had to talk on his subject. One had to talk only for five minutes, at the end of which a bell would

be rung. One could not ramble. This was done during the school assembly. Since I had joined

just then, I was called to speak that week. I did not know what to say. I was thrown off-guard.

About two thousand boys were standing in front of me. The teachers were on this side, staring at

me. What was I supposed to say? I had never made a speech before.

Periyava, I said I did not want the job. . . now what am I going to say?I called out to him

mutely.

Helplessly, I bowed down my head in silent salutation to Periyava. Suddenly I saw a red light in

front of me and I was filled with courage. I began to speak.

Mavamanigae ! Sagsiriyarga!39 I began my address.

Then for the next five minutes I spoke about the origin and nature of Hindi language, because

some of my fellow teachers had been asking me if Hindi was an abrogated and hybrid language,

whether it had literature and so on. The popular belief was that Hindi had no grammar. I traced

the origin of Hindi to Sanskrit and concluded that Hindi was a filiative language of Sanskrit, as a

daughter to her mother. Exactly at the end of five minutes I concluded my talk with Jai Hind!

The applause was thunderous and later the teachers crowded around me and praised me for the

precision and excellence of my speech. I was talented in managing time because I had served

Periyava, they said. I had originally begun talking in Tamil and when there were cries of Hindi!

Hindi! had switched over to Hindi. I said that that I would elaborate the topic in four parts in

subsequent talks.

On Friday evening I took a bus and went back to Periyava at Pandanallur. The boys there

thought that I had quit my job and had come running back. Periyava had told me that I could

come back for the weekends. I stopped in the corridor to take off my jubba and to tie the

agavastram around my waist as a mark of respect in Periyavas presence. We did not wear a

shirt, only a four cubit dhoti in the Matha. Periyava sent word to me that I was to present myself

just as I was. He wanted to see me in a full suit of clothes so to say!

Panditji Periyava welcomed me, and continued to repeat my address verbatim,

Mavamanigae! Sagsiriyarga. . . . How well you spoke!

I was terrified. My limbs were shaking I confessed. Sivan Saar would say that if we

remembered Periyava, then we could tide over every situation.

39 Precious students, Fellow-teachers!


Oh! That is nothing at all . . . all will be well in course of time.What did you teach today?

Have they given you the time-table?

The truth was I had no idea as what a time-table was. Classes had not started yet.

Periyava would welcome me the moment I got up after prostrating to him What news,

Mavamanigae ?

Periyava always called me Thiagu but after I took up the job in school called me Panditji. As

long as I was bachelor every Friday evening, come what may, I would rush off to Pandanallur to

Periyavas presence and would be there by seven at night. On Sunday night I would tag along

with whoever came for daran from Kumbakonam. As soon as school closed for vacation I

would go to Periyavas camp and stay on there till school re-opened.

Periyava also arranged my marriage. My quarrel with Periyava happened after that. My

wife was three months pregnant then. Periyava was camping in a village called Bembi, near

Kalavai, at that time. My wife was fourteen years younger to me. I was such a hefty fellow and

she looked like a little stick beside me. When we reached there, Periyava told Pattamaniaiyers

wife, Look! The daughter in law of the Matha has come. You must serve them a grand feast in

our traditional way, with pi and mavadai. The lady prepared a grand, traditional feast with

morekuzhambu. We stayed there for three days. On the third say at about four in the afternoon-

I had to get back to work- we went for daran and prasda. Periyava was taking his bhika, the

door was ajar. One could see him if one peeped around the door. After bhika Periyava came

out, called my wife forward and gave her prasda and blessed her.

Periyava I said with folded hands prasda for me!

Not necessary, you can leave now commanded Periyava.

I was terribly hurt. I went straight to the Manager and told him this.

Thiagu is upset that he was not given prasda said the Manager on my behalf.

What prasda? Why prasda for him? He belongs to the Matha. The prasda was for the

daughter in law who has come now, said Periyava firmly.

I played a trick. The teachers at school will ask for it!

I say No prasda even for him, then wherefrom for the teachers! Get the cart ready! Is he

leaving or not?

I left the Matha with a heavy heart, but I was also angry. When I boarded the bus at Kalavai I

gave vent to my anger. Sivan Saar always said Dont trust those asceties . . . all frauds! Take a

stick and break the tonsured head . . . those chaps must not be let off easily! I recalled this.

All the way from Kalavai to Kanchipuram I rasped and raved, calling Periyava names.

That night we ate at Viswanathaiyers house, and I told his wife - who had known me since I

came to the Matha as a boy- that Periyava had slighted me. Even if a farm-hand got married and

came to see you, what you do is to give him nice gifts and invite the couple to receive it together.

When such be the case, I who had served the Matha for so long, go after my wedding on my first

visit with my wife and I am told No prasda! Why, he could have given me a little vibhti and


akata40 at least. Viswanathaiyers wife said, Thiagu, if Periyava did not give you prasda that

must have been for a reason. You will know of it later. It is not because Periyava is angry with

you. There is no need for you to get so upset. Only after I heard her words of comfort did I cool

down. Yet, for the next year or so I did not go for daran.

A year later, I sold my house in Tiruvaiyaru to a young man who had earlier taken tuition

classes in Hindi from me. I thought I must get the boy prasda from Periyava on that occasion.

The earlier incident of being turned away without prasda somehow slipped right out of my mind

and we got ready to go. Periyava was camping in Agaram, near Poonamalle in Madras. We

took the seven o clock train. When we reached the camp, many big shots were sitting there,

M.S.Amma, Sadasivam, K.Balasubramaniam and so on.

It was Vyasa pja41 day and Periyava was giving halved coconut with Bengal gram

placed inside it. Turning to K.B. Periyava asked, Balasubramaniam, how many names are there

in the sahasranma42?

One thousand names make a sahasranma, Periyava!

This Thiagu here, none can offer names like him. He worshipped me not just with a thousand

names, but a lakh of them Mundam43 break his head! Dandam! Break his limbs! All the way

from Kalavai to Kanchipuram till Viswanthaiyaers wife consoled him. Even I have not do such

archan44 to Amb !

Periyava placed one halved coconut over another, both filled with Bengal gram and giving it to

me, said Here . . . now take double prasda!

I moved sideways and stood quietly. My eyes filled with tears. That year my wife had a

premature delivery and the doctors said that it was a miracle that she survived.

It was like this . . . the astrologers were repeatedly saying that his horoscope predicted the loss

of his wife and that he would be married again for a second time. So I gave prasda to his wife

to save her. This chap thought that I had insulted him! I wanted to change the dwikaatram into

40 Also mantrkata: whole rice grain dipped in turmeric, used in and infused with the power of ritualistic worship as well as the grace of the Master,given to or sprinkled upon a person as a blessing, hence also called

balamantrksata. 41 Also known as Kra Dvaipyana and Bdaryaa, Vysa classified the Veda into four (hence Veda Vysa),

authored the eighteen purs, compiled the cardinal doctrines of the Vednta in a systematic manner in the

Brahm Stra and authored the Mahbhrata, the biggest epic in the world; considered the first in the line of

preceptors; The period of cturmsya (lit. four-month period) is initiated invoking the grace of ri Veda Vysa

and the other preceptors of self- knowledge, through Vysa pja. This period begins in sda (June-July) from the

day of Sayana- ekdai or eleventh day in the fortnight of the waxing moon and ends in the month ofKrtika

(October-November) on Utthna- ekdai, in the fortnight of the waxing moon. The ascetic vows (hence vrata)

to stay in one place and spend the time in spiritual practices. 42 the thousand names of a deity 43 Tonsured head 44 ritualistic worship invoking the names of the deity


ekakaatram45. Ramachandra! he continued, addressing Melur Mama, Dont underestimate

your disciple!

When my elder son was born, Sankar, I had no particular urge to go and see Periyava

and ask for prasda. Sivan Saar said, You need not go and ask for prasda and make much of

all this! Sivan Saar visited us often.So I did not go. Subbrayar, the Ayurvedic doctor from

Thanjavur had gone for daran. We had just completed the puyavacana46 and were sitting

down as a couple to receive the blessings of the elders, when Dr. Subbarayar arrived, bringing

Periyavas blessings with a piece of silk cloth, a small coin, and prasda. He had been instructed

to reach before ten o clock before the rituals concluded.

After this incident, I was filled with a desire to se Periyava. The camp was than in Karvet

Nagaram, in Andhra. When I prostrated, Periyava said, You will live prosperously without any

want. It is quite natural that you should feel upset. After all the fellow before you was a fraud

and his wife, a strange sort. Yet I call them forward as a couple and give them prasda and then

ignore you and only call your wife. Why! A youngster is sure to get upset.

None can cajole a person out of anger like Periyava. The cause of the anger or disappointment

will evaporate into nothingness! One would feel elated and nothing would seem wrong. The

matter would be closed once and for all.

One day Periyava said, Bring your Saar, I wish to see him! Periyava was then camping

in Chidambaresa Aiyers house in Villupuram. Periyava always referred to Sivan Saar as Your

Saar when he spoke to us. So I conveyed this to Sivan Saar! I went to see Periyava once a week

regularly, apart from spending my vacation with him. After Periyavas daran I would come

back to Kumbakonam, halt for the night at the Matha, where Sivan Saar stayed, and then get

back. So we went to Periyava.

You need not introduce me instructed Sivan Saar on the way.

Why must I introduce you? You are elder and younger brothers I replied.

Nothing of the sort . . . both of us are renunciates . . . he an ascetic and I a householder, thats

all! When we reached there, Sivan Saar stood in the corridor.

Call your Saar in said Periyava.

They conversed for about ten minutes. Periyava then gave Sivan Saar a very tattered old book in

English - the Old Testament and a book about Egypt and ancient civilizations. Periyava

instructed Sivan Saar to translate the whole book into Tamil. So Sivan Saar sat in the library of

the Matha in Kumbakonam, referring to books and spent the days writing.

Thiagu, have I not told you many times, that one must avoid the friendship of the ascetic and

the musician. Was it for nothing that they say The ascetic as a travel companion and the

musician as friend is good only as far as the pyol of the house!

45 two spouses and one spouse 46 On the eleventh day after the birth - traditionally the end of the period of impurity - cleansing through mantra and naming of the baby is performed.


Periyava also says this. What does it mean Saar?

Now look! I was free and could move about the way I liked. Now look, here I am, glued to this

place. It is to keep me pinned down that this assignment was given to me!

A quarter aa worth of snuff would be regularly supplied regularly to Siva Saar while he was at

work. Sivan Saar would often quote this proverb about avoiding the friendship of the ascetic and

the musician, but I never really understood it till then. Maharajapuram Viswanathaiyer was a

case in point. He would turn down food before his concert. After we came back, well past

midnight, he would ask for a quarter measure of almonds, roasted to a turn in ghee, with some

milk to go with it. Now, what could one do, and should not one pause to consider whether the

host was equipped to serve these at that time of the night in a moments notice?

I have served many a Swami, many an ascetic and have even buried a few. Many of them

are, as Sivan Saar says, frauds. They ask you for the impossible at times. Periyava had instructed

me to serve bhika to Andhra Swami at one point of time. Periyavas pja would be over only by

two or even later in the afternoon. Periyava himself would take his bhika so late in the

afternoon. How then could I take it to Andhra Swami earlier? The offering of cooked food had

to be made to Candramoulvara and then I would take some of every dish, along with the rice

and serve it Andhra Swami. He would take a glass of buttermilk with sugar mixed into it in the

morning, so he had no cause to complain.

One day when I served him bhika he said What food is this? What kind of sambar is this? Get

a raw mango, scrape off the peel, and cut into tiny pieces and saut it with chilli powder and salt

in plenty of oil. Get that done for me to eat with the rice. Not this... and picking up a handful

of the rice mixed with smbr from the banana leaf, flung it across the room on me. Actually the

smbr made in the Matha with pumpkin was a delicacy and everyone, even judges, waited for

it.

I said I am not bringing any move bhika for you. You may choose to eat or not to eat and

went away. Is it right for an ascetic to show such anger, flinging food from ones leaf on another

person? What kind of renunciation is that?

That evening Periyava asked me Did you give upadea47 to Andhra Swami?

I told Periyava what happened and he sent for Andhra Swami.

There is no dearth of mango in Kumbakonam after all, if only he had spoken in a civil manner

and not flung the rice from his leaf at me.

Periyava instructed Andhra Swami to stay in a portion of the Matha - the northern corner where

the adhina48 was built - for three days and fast in solitude in that portion of the Matha. Finally

when this ascetic left, he blessed me profusely. Periyava changed him completely.

47 instruction, teaching imparted by the master who keeps the disciple in proximity and guides him till the latter attains self knowledge 48 place where an ascetic or pontiff is interned and marked with a basil plant; also called brindvan


Take Odacheri Swami for that matter . . . if an ascetic asks you for a specific dish you

will not spare yourself any trouble to get it done . . . he would ask for unusual dishes like tavala

adai49 with its customary side-dish of tamarind chutney . . . all this takes a lot of readying the

ingredients, before it is actually cooked. If it was delayed he would ask Will it take long? By

dusk? peppering his questions with a lot of Sanskrit terms, all for the sake of the two or three

tavala adais. Tindivanam Sundaresa Sarma who became an ascetic would say, that it was not an

easy thing to give up ones taste and cravings for specific eatables.

I refused to prostrate to any and every ascetic, though some demanded that I do so. To me

Mahratta Swami is the only one I would recognize as Swami, they rest are samis50, ordinary

folk. Mahratta Swami was already ninety-eight or ninety-nine when I first saw him. He was

bent double, his head hanging low. He had circumambulated India three times. Once in every

three or four months he would come to Periyava for daran. He would hug Periyava. Periyava

would stand on a big plate and Mahratta Swami would literally perform abhieka of Periyavas

feet. Mahratta Swami would store this water in two or three bottles. Every day he would take a

spoon of this and drink it. His meal was half a banana or half a roti. He is the person to whom

Periyava gave a danda when he lost his, and it was he who said that he did not want Balajis

daran in Tirupati, content as he was with his daran of Periyava. He often said If there is such a

thing as God, it is here referring to Periyava.

We would gather around Mahratta Swami when Periyava was away. We liked to go out

for coffee when we were let loose like this. At Kumbakonam, Sivan Saar and I would go out for

coffee and two hot idlis. So if I sat near Maharatta Swami thinking how nice it would be to have

two rupees to buy myself coffee, he would hold out his coconut shell bowl, with two rupees

suddenly manifesting in it. We would be amazed and Mahratta Swami would give it to me

saying You thought of it. I have given it. Go and have some coffee and get some for your

friend also!

Whenever Periyava returned to the Matha in Kanchipuram, he would go in at once

seeking Mahratta Swami, like a cow looking for its calf. In his last years Mahratta Swami could

not see properly. Periyava would ask him Can you see me? and the Swami would say Yes.

Again Periyava would ask him What is in my hand? and Mahratta Swami would correctly

identify whatever Periyava had in his hand. Ramanatha Sastri took care of him in his last years,

bathing him and so on.

Mahratta Swami lived for one hundred and four years. Periyava sent word to us that the

ascetic would pass away soon. The day before he passed away he repeated incessantly I going

to Maharaj! I am going to Maharaj! We thought he was talking as was his usual wont and did

not give it any special meaning. Before he passed away he asked Srikantan Where is my Guru?

Ramamurthi replied In Kalavai. Turning westward in the direction of Kalavai, Maharatta

Swami shouted O Guru! and passed away. He was interned in Upanishad Brahmendra Math at

Kanchi.

49made of ground pulses and lentils, spiced and cooked like dosa 50 an ordinary person


We cannot understand Periyavas words. Often times only after the situation ended we

understood the full import of his words. So the best thing to do was obey his words to the letter.

I spoke about my anger with Periyava. Periyava once got angry with me. The camp was

at Esayanoor where Vysa pja and cturmsya was held that year. Vedapuri, now Brahmari

Vedapuri Sastrigal, was seven years old and Santhanam his brother, younger to him. All of us

who served Periyava and the Matha were holding a national conference on the pyol of the

house adjacent to Kokilattammas house. I could imitate anyones manner of speech. Vedapuri

had lost his mother as a child. That day while we were there chatting Vedapuri came by that way.

Why, Vedapuri I called out why is your hair unkempt? Why dont you knot your hair? I

spoke exactly like him and he burst out crying.

Vedapuri usually accompanied Periyava when he went to the Palar river. Seeing him weep

Periyava asked him Why are you weeping, my boy?

It is this Thiagu Mama . . . he is making fun of me?

What does he do?

He talks just like me!

When Periyava returned to the Mathas camp, as was the usual custom he washed his feet and

came in.

Where is Thiagu? Call him!

I went and stood before Periyava.

Did you make fun of this boy? Why did you do it? Say that you will not do again!

Then Periyava also told Vedapuri My boy, you had better be on good terms with that uncle.

Now and then he will give you a banana or an orange!

Soon the word that Periyava had pulled me up on account of Vedapuri spread that all over the

Matha. Later Kokilattamma called the boy and said, Vedapuri, it was after all our Thiagu. Why

do you go and tell Periyava about it? You must not report such things to Periyava . . .

Anyway, I gave up imitating others.

Periyava was an excellent mimic, ventriloquist and could mimic any instrument simply

by whistling its sound to a fine tune. Thiruvisainallur Vikatan Ramasami Iyer would come to the

Matha, perform the Bhgavata pryaa51, and leave with a honorarium of a hundred rupees and

a sack of grain. Periyava would reproduce the conversation of the elderly couple in exactly their

voices. He was often mischievous and put these skills to use to have some fun at our expense. If

he did not want you to disturb him he would sit behind a closed door and converse with an

imaginary person and the conversation would go on in two voices for as long as he wished.

Now, how could you open the door? Then when he came out, he would exclaim Ohwere you

fooled? He would wave his hands at you like a child at play. He could imitate the

51 Widely read pura on Vishnus incarnations, especially that of Krishna; its chanting or reading of this religious text within a prescribed period of time, often accompanied by its exposition.


ngaswaram52 by whistling. You would believe that someone was actually playing the

instrument if you did not see Periyava whistle. Kodavasal Natesan used to cough up blood,

because of years of playing the ngaswaram. Periyava would say, Thiagu for the management

of the store, Viswanathaiyer for the Mathas office, the big Kaaraan53 cow and the big elephant54

for the pja . . . All these left when Periyava left the Matha.

If the camp was in a village, especially on full moon nights, after the long day ended,

Periyava would sit in swastiksan, one leg flung over the other, on a cane chair. We would sit

huddled a little away, waiting for him to lie down so that we could rest. All of a sudden we

would hear such beautiful music, such melodies from a flute. If we turned around and looked, it

would be Periyava leaning back, looking at the moon and whistling a musical piece exactly like a

flute. Sometimes he would whistle such flute music sitting in the open terrace of the building if

the place was quiet and secluded at night. Periyava was also an excellent dancer. He would

dance the piece called kuthicchu pdaradhu,that is singing, clapping and leaping gracefully, all

simultaneously. Peiyava said that the Divine Mother Prvati does this dance in Parameswaras

presence during pradoa 55. He knew every mudr56 in Ntyastra. If the eye had to reach the

ear, it would. He has shown all the mudrs and rass57 to Padma Subramaniam58. He would

show the ras of anger on his face and the very next moment show that of joy. You can see all

this in Satara. Bhatt, whom I spoke to the other day, is Manager there. Every aesthetic emotion

was perfectly manifest in his expression. Of course he was a perfect yogi59.

Periyava took such care of Vedapuri, got him married, then got Vedapuris daughters

marriage performed also. Vedapuri would sometimes sit down looking worried, preparing to go

his village. If we asked him What is it Vedapuri ? he would say No water in the Kazhini . . .

For a long time, I did not know that cultivable fields are referred to Kazhini in the North Arcot

regions. When Periyava was in Mahagaon, Vedapuri was preparing to leave after a visit.

Periyava said, Why my boy, do you have to leave now? Here take all the money and tuck it in

your waist. What is it? Is there no water in the Kazhini?

We were reprimanded if we mimicked anyone but Periyava would talk to Vedapuri exactly like

him. Only we were not allowed to mimic others!

52 long trumpet-like wind instrument specifically fromTamil Nadu 53 A milch cow that is fully black without a spot of another colour, whose milk is specially auspicious for worship 54 A famous elephant named Prahalada belonging to the Matha 55 lit. evening; refers to the day of the month when Lord iva dances at dusk, especially for the Divine Mother 56 purposive gestures and postures in external or inward practice of Yog, here in traditional dancing; the ancient treatise on dance, music and drama referred to is by Bharata Muni. 57 lit. essence; the predominant aesthetic emotion evoked by the complementary thematic & style used in a piece of art 58 Renowned exponent and scholar on Bharatanatyam who designed the panels on postures of this dance at the Satara Nataraja temple on Periyavas behest. 59 One skilled in yoga or union with the Divine or remaining steadfast in divine consciousness; here refers to prpti, one of the eight occult powers signifying mastery in yoga, to be able to appear and disappear at will anywhere


It so happened once when the camp shifted from one place to another somewhere in and

around Kalavai. The pja was unloaded and placed in a particular house. Periyava barely set

foot into the house when he flew into a rage and slapped himself upon his forehead. Aah . . .

aah! On such occasion only the Senior Manager could go near Periyava. I thought to myself

that there was going to be no sign of Periyava taking bhika that day. We guessed that Periyava

was furious because the pja had been placed in a house which had suffered the consequences of

the dark occult practices. The one who had organized the shifting it was Rajan - had chosen

that particular house because it was huge. We took care to tell Periyava our plans before we

executed them. It was always wiser and safer to tell Periyava everything just as it is, without

holding back any fact. Kannan used to ask me How is it that you go in and come out in tow

minutes? If one exaggerated the truth or spoke falsely then one must be prepared to spend an

hour in Periyavas presence, till the matter was thoroughly dissected, to be questioned to no end.

The Senior Manager, who knew how to cope with such situations said at once, We are shifting

to the neighbouring house, the bags are being taken away . . . we have already shifted them . . .

and so on. One has to be careful before shifting the pja from one place to another.

The naivedyam the food offering - made to Candramoulvara was prepared with great

care for Periyava was very strict about all matters connected with the pja. The place before the

pja altar had to be cleaned and sprinkled with water and a design would be drawn with rice

powder. A wet cloth would be spread and then a banana leaf would be placed on it. There is a

certain tradition as to where the rice is to be placed, where the side dishes and so on, all of which

would be in individual vessels that were placed on the leaf. Periyava never spoke during pja

time. Once he entered the pja mantapam everything had to follow in clock-work precision.

Periyava would put a vilva leaf60 in every dish. If salt had been forgotten in a dish, say rasam,

then the vilva would not be dropped into it. At home, we would get annoyed or may be ask for

the salt to be added, but that could not be

done. By merely looking at a dish Periyava would know what ingredients it had or lacked. The

leaf would remain poised on the tip of his fingers. The person who readied the coal to offer

incense would bring it in anticipation of the pja coming to a finish with the offering of

naivedyam. The ladle filled with glowing coal would cool down, be taken away and replaced

afresh but the vilva would still not have fallen on the rasam. Melur Mama and I would watch

from the side of the pja mantapam and would finally find out which vessel did not get the vilva

leaf. The vessel of rasam without salt could not be removed. It would continue to be there. In

the kitchen, salt would be added to the rasam remaining there and a fresh supply would be sent to

60 Aegle (Rutaceae) marmetos; in vernacular called vilva,bael,maredu & riphala; a sacred tree, its leaves, ripe and

unripe fruit and bark are replete with medicinal properties; leaves used in worship of iva. The network of veins

below the leaves is considered one of the five abodes of goddess Lakshmi, the other four being the point above the

forehead where the hair is parted by sumagali women, the pollen centre of the lotus flower, the top of the tail and

posterior rump of the cow and the forehead of the elephant as elucidated by ri Periyav on several occasions.(See

ri Periyavs exposition of this in SL and DK.)


the pja mantapam in another vessel. Later after the pja, Periyava would mention it in a

lighthearted tone, I am a sanysi, so I eat without salt . . . Candramoulvara is not a sanysi . . .

he is having a good time with his younger wife! For a long time I did not know what this elder

and younger wife business was all about. I learnt of it much later. The business about the

younger wife was this.

In the mid-thirties, Periyava walked to Kasi on a pilgrimage. When camping in Kasi,

there was a theft in the Matha. The Mah meru61 was damaged for the thief had flung the pja-

box. The Candramoulvara liga62 was found lying nearby. The next day Periyava was to accept

bhiksvandana from the Raja of Kasi. The Candramoulvara pja had to go on. So overnight a

Mah meru was readied in accordance with the rules of stra by Manager Kuppuswami Iyer

and installed for pja. Since then, this Mah meru has taken the place of the former one. Then

Periyava performed all the three pjas of the next day after four in the evening and took his

bhika the next, the third day, it seems. She is now the Tripurasundari seated there. So this is

how Candramoulvara got himself a younger wife! I learnt of this in a camp. Let me tell you

about it.

Periyava was camping in Nannilam taluk. The ways of Siva are unpredictable, worse

still the ascetics, they say. Our itinerary had been unpredictable and only Periyava knew of it.

So we ended up in a small hamlet, Ammangudi, near Semmangudi, Varagudi.. Nondi Ramaih -

Lame Ramaih who had been Periyavas classmate in the first class in school - invited Periyava to

camp for two days during ekdai and dwdai63 in his little village. The daily expenses would

be lesser than usual during ekdai, with the fasting and minimal cooking and so on. He offered

one hundred rupees and two big bags of rice gram.

Will that be enough for this huge belly, Ramaih?

There is nothing that Periyava does know said Ramaih, with his palms held together, This is

the most I can offer . . .

Take it and dont ask him for anything. . . let us camp here for two days, said Periyava. We

played marbles together. He would knock us hard on the knees.

61 Monism views creation - which is the manifestation of the Pure Consciousness - as the energy or akti and thus

the latent and the manifest are seen as being one and the same. The manifest is symbolized by the ri Cakra (the

auspicious disc) whose two dimensional form projected into three dimensions is called a Mah Meru or the Great

Mountain. The most sacred instrument of all symbols of worship, representing r Lalita Tripurasundari (the

beautiful goddess as sporting in the game of creation) it is formed by nine interlocking triangles (to form 43 smaller

triangles) that surround and radiate from the central point (bindu) visualizing the highest and invisible centre from

which creation and all levels of energy expand. The triangles are enclosed by two rows of (8 and 16) petals,

representing the lotus of creation and its reproductive vital force. The Meru has its esoteric form of complementary

sound pattern or mantra and formalized ritualistic worship which leads to merger into the Pure Consciousness.

Hence it is known as the most auspicious of all bodies of knowledge or r Vidya. 62 Also ivaliga: elliptical symbol, without beginning or end, representing iva in ritualistic worship 63 The tenth and eleventh day of every fortnight; fasting and spiritual regimen is prescribed for the former


So we camped there, and the second day was extended to a third. Since it was just a hamlet,

Periyava would be free after pja. A Sroutiga64 from Kaasapakkam came there. After pja,

Periyava honoured him with a gold coin, a silk saree and a set of dhoti and upper cloth. He

commanded the Sroutiga to chant and the gentleman literally showered the camp with Sma.

Periyava would always become very happy when scholars came for daran and would converse

with them for hours, Besides Periyava had so much time in that little village. Periyava wished to

honour the gentleman and said slam and the trident meant three thousand rupees. Where

could I go for three thousand rupees? Ramaih had given hundred rupees which was in the cash

box and if I gathered together all the change we had I would muster about two or three hundred

rupees. So I told Periyava that three thousand was far beyond our means.

You hold the keys . . . and it is such a huge samasthn, you must indeed give the money to the

Sroutiga. What do I have? I am a sanysi I only know to do the pja said Periyava and

threw the responsibility on my shoulders. What was I to do?

I knew I had to listen patiently and agree with all he said.

Periyava performed pja and the Sroutiga spent the rest of the day in chanting and in discussion

with Periyava. Periyava wished to send the gentleman away on the evening of the third day.

Earlier, in the afternoon, Periyava called me and said Well we have to send the Sroutiga

back. He needs to arrange a wedding in his family!

The cashier was on leave and the Manager had gone to Kumbakonam. I was at my wits end.

Shall I go to Mudikondan and borrow three thousand rupees?

No . . . imagine the samasthn borrowing money!

Shall I go and see Vanchi Mama in Nannilam?

No . . . no . . . !

I could write a letter to Kumbakonam . . .

No . . . you must give it, in cash! By evening . . .

We would never say No to Periyava. So I said, Yes, as Periyava says, this evening we will

give a cash gift to the Sroutiga. By Periyavas grace, what is three thousand after all, one could

even gift three crores of rupees!

L.K. Ranganathan, a magistrate from Kumbakonam was driving the car and was

accompanied by his wife. The gentleman had been called to court to answer charges of

corruption, of taking bribes. A case had been going on against him for three years and the white-

man had suspended him from service. He was acquitted in the hearing held on the previous day.

The next day, that is, that morning, the lawyer handed over the formalities for the follow-up to

someone else and packing a box of curd-rice set out with his wife to in search of Periyava. His

wife had vowed that they would offer a monthss salary to Periyava if her husband was acquitted

of all charges made against him in the case. On the way they had made enquiries at

64 Srauti: from ruti; one who chants it and has mastered the Sma Veda is respectfully addressed as Srautiga


Chidambaram, Mayavaram and so on and finally arrived at Ammangudi at about five-thirty in

the evening. I was not of course aware of this background. The judges salary was three

thousand five hundred rupees in those days. Although his wife had vowed a monthss salary as

an offering to Periyava, over and above that, the judge had brought three thousand five hundred

rupees of his own accord, One offering was in coins and the other in notes, and both were placed

on plates and the money covered with flowers and garlands which they had purchased on the

way. I did not know that money offerings were beneath the flowers.

Periyava was seated in the dilapidated house where we camped. It was almost five in the

evening.

A car was seen at a distance.

Look said Periyava a car coming even on this mud road.

Yes I replied.

I thought that for a couple of days I could camp here in peace It is understandable if it is

Nannilam or Mudikondan . . . but here in this tiny hamlet . . . they just dont let me off

Can you tell the flies to stay away from the jackfruit?

Oh . . . so you know to talk too!

Coming back to the judge and his wife, the couple got down from the car.

Where is Periyava? The judge asked me in a whisper.

Have you eaten anything since you left home? I asked in reply.

We must have Periyavas daran first, there is something that I have to tell him.

The milk was on the boil on the firewood stone. I flung some tea leaves into it and brewed the

couple a glass of hot tea each. They were very happy. Then they had a wash and the gentleman

changed into the traditional eight cubit dhoti and besmeared himself with stripes of sacred ash.

Whatever his principles, the gentleman had a striking appearance. In ten minutes he was ready

and I took the couple, who were carrying the plates - whose contents I did not know of - to

Periyavas presence. Periyava said, Put Pazhakadai Venkataraman on guard at the back door!

The chap was chatting and lazing around. I parked him behind the tottering old house.

The couple prostrated and got up. Periyava said, Does one go in search of beggars and

ascetics? The mendicant goes th

In the Presence of Divine - Vol 2 - Sri Thiagu Thatha

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