in the presence of divine - vol 2 - chapter 5 - ahobilam jeer swamigal -

5. riva Saagopa r Ragantha Mah Deikan - The Jeer Svmi of

the r Ahobila Maha1

My father knew Periyava much before I did, from 1943. He served as Executive Officer in

the temple at Rameswaram2. Facing the temple is a large palace where the members of the

royal family3 would sojourn. Within its precincts is a water-tank that had been constructed for

the use of the ladies of the royalty, it seems. My father had his samsrayana4 from the forty-

first Pontiff of the Ahobila Maha and his bharaysa with the forty-third Pontiff of the Ahobila Maha. After that he did not visit the ankara Maha, because of his loyalty to his own. As for me it is said that rimad Ramnuja had eighteen Acryas my mantropadea5

and all spiritual injunctions were guided by the forty-fourth Pontiff of the Ahobila Maha. When Periyava camped in Rameswaram, he did his anutna in that watertank, it is said.

We have seen the tank, many years later. We have heard that Periyava asked for some

information relating to a mantapa in the temple. My father who was the Executive Officer in

the temple did not find any such record. Periyava suggested that enquiry be made of the

gentleman handling those particular files in those days. A very elderly gentleman who had

1 In the context of this article, my gratitude to Sri UbhayaVedanta K.E. Dharaneedharacharya, Sanskrit

Department, Pondicherry University, who always has time for me. It was because of his endeavor that I was able

to bring into print my grandmother, Smt.Maadapooshi Kanakavalliammals sixty-year old handwritten

manuscript of her commentary on Lla ukhas Sri Krinakarmtam. Always, of course my heart-felt

appreciation for the excellent services of the French Institute Library staff at Pondicherry. Translator. 2 Ancient temple dedicated to iva, one of the Jyotirligas where Rama offered worship; Features significantly

in Periyavas itinerary: i)In Purattsi (September -October) 1922, during his first yatra to Rameswaram,

Periyava gathered sand at Ramasethu, to offer in the Ganga & carried it in camp till 25-7-1934 when he took the

sand in his hands from its silver-box & mixed it in the Triveni at Veni Madhava temple Ghat & then gifted the

silver container used to carry the sand, to a priest there; ii)At Tara Gunj Periyava himself took the Ganga and

sent it to all the foremost Siva temples in the South. iii) Periyava returned to Rameswaram in 1939, to offer the

Ganga to Sri Ramanathasami; iv)Periyava initiated on 7-9-1959 the construction of a Vimana mantapa at

Agnitrtha in Rameswaram, in honour of rmad ankara Bhagavadpda - depicting the Acharya and his four

principal disciples in white marble and consecrated it himself on 28-4-1963 after performing Gangbhieka to

Sri Ramanathaswami, the Medha Dakinamurti yantra and r di ankara and his four disciples, with his own

hands; He installed Saraswati in the yga la in the evening. vi) On 31-5-1969, Sri Ramanatha Sethupati, Raja

of Ramnad, on Periyavas command, inaugurated the Mai manapa, a memorial to Manuneedhi Chola and

figure of cow drawing the rope of the bell in the Hall of Justice. (Manuneedhi Chola was one of the founders of

the Early Chola dynasty whose son, the prince, accidentally drove his chariot over a calf. The bereaved cow

came to the kings palace and tugged at the rope of the bell of Justice. Learning of what had passed, the king

drove the chariot over the royal lad. Legend has it that by the divine intervention both calf and prince were

restored alive to their respective parent.) To commemorate this act of Justice, Periyava had a metal-bell cast -

with all expenses borne by the devotees of Thriuvarur to whom Periyava had earlier entrusted the work - and

had it installed in Rameswaram; details of this event will feature in a later narrative by Auditor

Arooran/Ganapathi Subramaniam of Thiruvarur. See both volumes of Pjyar Mahsvmiga Varalru for

these details. 3 The Sethupathi royal family of Ramnad.

4 samrayaa and bharaysa: the first, lit. samyak+raya, is to take refuge in the best that must be sought,

i.e. in the Acrya; Involves five duties signifying the devotees formal entry into the ri Vaiavite fold and is also called pacasamskara; the second, bhara+nysa means taking over ones weight, i.e. handing over ones soul; also called prapatti, Both stages are marked by several vows of spiritual discipline. 5 Initiation into mantra for japa and other spiritual practices to be practiced by a Brahmin.

2

In the Presence of the Divine

served there for many years looked for them, but he too could not locate them. So my father

reported to Periyava that such information was not available. Periyava told my father to look

for the record on a particular shelf in a particular cupboard. True to Periyavas words the

record was exactly where Periyava had directed my father to look for it. My father placed it

in Periyavas presence and from then onwards, developed a great regard for Periyava. The

wheel of fortune turned and my father went through a difficult period, which ended with his

becoming a cook in a temple. But his regard for Periyava was as before - not that he went to

see Periyava - but his reverence for Periyava as a jni remained. We lived in Rayampettai,

near Tiruvaiyaru.

I was born in 1955. In 1965, when I turned ten, my father decided to invest me with

the sacred thread. I came to know of Periyava only after this event. My father wrote, as is

custom, to our crya, the head of the Ahobila Maha, seeking his blessings and also to

Periyava. Our family was in straitened circumstances. A rimukha6 arrived from the ankara

Maha that had, apart from Periyavas blessings, the instruction that my father should send his

third and fourth sons to the Veda ptala. A similar communication was also sent to one

Kunju Iyer from Lalgudi, a wealthy landlord who was greatly devoted to Periyava, that a

certain Vaiavite gentleman was to perform the investiture ceremony of his sons and that he

may take the responsibility of conducting it. We were invested with the sacred thread in June

1965 and on that very day my father took me and the brother immediately elder to me he

now lives in Salem to the ptala at Tiruvaiyaru7 which had been started in the past, by the

Queen of the Tanjavur King. It was located in Ammaalu agrahram. It is functioning even

now, though not prosperously. In those days it enjoyed great prosperity. We were there for

two years. Run by Smrts8, the cooks were also hence, Smrts.

We had Periyavas daran sometimes, of course. However it was in 1967 that I was

commanded to his presence, and when he conversed with me at length. Periyava convened a

great sadas at Vijayawada9 and our teacher had taken the two of us along with some other

pupils to participate in it. Periyava had made arrangements for us to eat with a Vaiavite

6 A benedictory letter/foreword to a book; any kind of communication from Periyava /ones crya, sent on his

behalf by the Maha. 7 Sanctified by Saint Thyagarajas life and works; Periyava observed ctur msya vrat / Vysa puja here in

1924. 8 Lit. Followers of Smti / Veda; in general refers to Saivites in Brahmins

9 Periyava celebrated r ankara Jayanti with sadas for five days at Labbipettai Sri Venkateswara temple, in

Vijayawada, in May 1967. Two significant events marked the celebrations that year: i) Devotees of Andhra had planned to collect Rs 2 lakhs for charitable work and offer it to Sri Periyava to

celebrate the sixtieth year of his pontifical ascension; Periyava stopped the proposal when he learnt of it and the

collection was closed at Rs 60,000/ on 27-4-1967, at Mangalagiri; During these celebrations, this money from devotees was sent to Bharat Motors N.Ramachandraiyer who had, on Periyavas command, installed at Kurukshetra, life-size Gitopadesa figures of chariot driven by four horses with Sri Krishna & Arjuna in it

beneath the sacred banyan tree near the large sacred pond Jyoti saras, and life-size figures of r ankara with four disciples, all of white marble and had the consecration performed on 27-11-1966.

ii) On 14-5-1967, r ankara Jayanti, the consecration was done of small temple for r ankara on the banks of Lakshman Jhula at Rishikesh; Bharat Motors N.Ramachandraiyer who was earlier entrusted with the work.

3

Vol II Article No 5/ The Jeer Svmi of Sri Ahobila Maha

family. The Andhra food however did not agree with us. So we told our teacher that we

preferred to eat with the others in the Maha. Periyava sent for us. That was when Periyava

called us close to him my brother and me - made us sit beside him and spoke to us at length,

making kind and detailed enquires about our personal life. That was the first instance of my

experience of his grace, face to face.

He said, You must not eat here. That is why I had made arrangements at a Vaiavite house.

If it does not agree with you, why dont you cook your own meal?

I had not completed twelve years of age and did not know how to go about it.

Why! It is nothing at all! Put the rice on the stove and it boils on its own! said Periyava.

So during the rest of our stay there, we managed somehow to cook rice and eat it with some

buttermilk. Periyava said that I was not to eat at the ptala, but that I was to cook my own

meal thenceforth. Since then, till I took my sanys a few days back, I have never eaten

parnnam10. I have been a swayampki11. This was possible only because of Periyavas grace,

there is no doubt about that whatsoever.

After this many were my fortunate experiences. There were many moments of

difficulty at home and I have on several occasions gone to Periyavas presence and when

I could not go in person, prayed to him in my mind and received his grace. In 1970, I gave

my examination and in 1974, I completed my adhyayana kramnta.12 I wished to pursue my

training in Ghanapta and also study Vedabhya13. That was when Vidya Kendram at

Tirupati had been started and it had been functioning for some time. Mannargudi

Krishnaswami Iyengar was the first Principal and at that time it was Musiri Anantanarayana

Swami and Mullaivasal Krishnamurthi Sastrigal was the Vice-Principal. I went there and

continued my studies for two more years. The ptala did not follow the traditional rules to

the letter and many things happened that upset the regulations some of us followed

rigourously. We went to Periyava and he said, Come away. We shall start another ptala.

A ptala was started in Nazarethpettai14. I completed Ghanapta there and then had

to study Vykara stra15. Ramachandra Sastri of Sriperumbudur was the most renowned

expert in this field. He lived for one hundred and two years. If you mentioned Vykara

stra to Periyava, he would refer to Ramachandra Sastri and no other. His memory was

astounding. Half of the ri Vaiava scholars in and around Kanchi trained under him. Such

was his scholarship. He hailed from Thanjavur district, a village called Agaramangudi, near

Kumbakonam. I continued to study as his pupil in Nazarethpettai. In 1976, I thought,

considering the circumstances at home, that it was responsible to start working as a vaidik16

.

10

Lit. anothers rice; cooked by another 11

Lit. ones own cook; one who cooks his own food. 12

Study of ones allotted branches of Veda in completion 13

Refers to commentaries on the Veda. 14

A village close to Chennai. 15

One of the six limbs of Veda, it refers to grammar, considered the mouth of the Vedapurua /Veda as Godhead. Also described as one of the four important stra, along with,Tarka,Mimmsa and Vednta. See Hindu Dharma, Part 7, Chapters 1-6, pp315-330. Available online in the r Maha webpage: http://www.kamakoti.org/newlayout/template/hindudharma.html/7/1/hindu/Vyakarana 16

vaidika is one who practises and guides others to practice the Dharma prescribed in the stras; pursues Vedic chanting and officiates during rituals for families and at public, religious functions

4


My family was finding it difficult to make both ends meet. It seemed reasonable to consider

myself well-equipped with my studies. So I went to Periyava and submitted my thoughts to

him. I always felt that it was right to submit my considerations to him before I embarked

upon any action.

What will you get if you do so?

I am likely to get fifty or one hundred rupees a month.

It was a lot of money then and there were times when we did not possess even this meager

sum. That is a different matter altogether.

If a hundred rupees is given to you, will you continue your studies?

It is no difficulty to study if a hundred rupees is given to me. However the situation in the

family is such, I have to take on some responsibilities.

At this moment, it seems appropriate to speak a little about the family. We were several

children and when my mother passed away, my father married again. I was the youngest of

the children born to my mother and I had many step-sisters younger to me. It was a large

family and there was hardly any income from the temple. I said all this to Periyava.

I will give you the money. You may continue to study!

So I continued and studied Veda Bhya. Similarly, I studied Tarka stra17. Till

1978, one hundred and fifty rupees was sent to my father by Periyava and I received a stipend

of two hundred rupees per month apart from all the groceries and materials needed, from salt

to camphor, to the coal used for the stove included! I did not have to spend a paisa. It was

Periyavas command that everything be given to me to cook my meal. As I was young I could

eat heartily. I could study without being put to strain of any kind.

Is that boy eating well? Give him the groceries he needs, let him prepare for himself

whatever snacks he fancies Periyava would say. He would send word that I was to prepare

every kind of sweet and savouries I wanted and eat well and would instruct that the necessary

provisions were made available to me. That is the kind of care Periyava gave me.

After three more years of study, in 1978, I felt that my studies were adequate. Every

man if he is related to this world and its affairs, has, of course, aspirations and needs. Besides

when I took stock of the family situation, it seemed right that I contribute to its welfare. My

father would at times tell me, You are engrossed in your studies without paying heed to the

difficulties at home. It would be good if you share my responsibilities. I would have no reply

to give him and would remain silent. Till the end I never stood before my father and

conversed with him, for such was my respect for him. However my inability to do something

to ease the situation at home and to be of some help, distressed me.

In 1978-79, someone brought me a person from Germany, regarding research in the

g Veda and asked me if I could be of assistance to them. Before that in 1977 or 1978, I do

not remember - you know g Veda Vaitha - Periyava told him, There has been no Ghana

pryaa in g Veda after 1955. Though Yajur Vedis have pryaa only up to Jaa, they

perform Ghana pryaa but g Vedis do not. Why dont you do it?

It can be done he replied.

17

Logic; see See Hindu Dharma, Part 12, Chapter3, p.386.

5


There were two g Vedis who had done Ghanapryaa in 1955, Nanjalur Krishnamurthi

Ghanapikal and Permbur Krishnamurthi Ghanapikal it was with the latter that I studied

Brhmaam and ranyam18 in my prvarama19.

The pryaa went on for six months. An honorarium of one or two rupees would be given,

not more than that in those days. That is how I did it. Why dont you do so now? said

Periyava.

There were other pupils who studied Ghanapa with me Vijayabanu Ghanapikal,

Thirukodi, T. S. Swaminathan and so on. There was one Venkatesan who was a school

teacher in Thethiyur, who had done adhyayana along with Vaitha -perhaps he is in Tiruchi

now - he is of Vaithis age. Thiruvottiyur Radhakrishna Ghanapikal was another. Periyava

himself suggested that the elder Ghanapis of the 1955 pryaa be invited. When Periyava

asked Vaitha if he could invite others to do the pryaa, he mentioned the names of my

batch-mates in reply. Vaithi did not mention my name.

From the ptala Vijayabanu, Thirukodi and T.S. will also join us. There is Venkatesan and

Radhakrishnan said Vaitha.

Three or four times, Periyava repeatedly asked him, Isnt there anyone else?

Vaitha said No, there is no one else.

At once Periyava made the sign of the nmam and asked him, Why, is he not there?

I did not remember him said Vaitha.

Add his name, he chants well said Periyava.

We were given an honorarium of two thousand rupees. To this I added my savings and

handed over five thousand rupees to my father to meet the wedding expenses of the sister

immediately elder to me. That was in 1977. It was a big sum of money those days and it

mattered a lot. It was possible by Periyavas grace.

Periyava would at times tell me, You suffer because of me. Since there are many

qualified g Vedis among Smrts, they would not need me when pryaa was held. Since

there are very few g Vedis among ri Vaiavites, there was hardly any chance of Jaa and

Ghana pryaa being held. So I rarely got an opportunity to participate. My teacher took me

to Konerirajapuram20

after tackling the reluctance of the Smrts the Pathinettu Gramathu

Vathimr21 at that - and helped me participate in the pryaa held there. I was honoured with

eight rupees at the end of the pryaa on the tenth day. Later Periyava asked me, Did they

call you for the Jaa pryaa in Konerirajapuram during drudra?22 I told them to.

From then on I was invited to participate. Periyava would always command me to sit in the

front line during pryaa in his presence.

18

i)Procedures and explanations of the various rites to be performed & interpretation of the mantras of the

Samhita in the Vedas and ii) expositions of the concepts inherent in the mantras of the Samhitas respectively;

see Hindu Dharma, Part V, Chapter 29, p 199. 19

Lit. former stage of life; refers to the pre-monastic period of an ascetics life 20

Close to Kumbakonam, the locale of a Siva temple renovated a thousand years ago by Chembiyan Madevi,

grandmother of Rajaraja Chola, hence very ancient; the life-size Nataraja and consort are held to be self-manifest in response to the craftsmans prayer; it is a nodal locale of the Vathimr sect of Smrtas. 21

Lit.Vathim of the eighteen villages; Vathim sect of Smrthas of the erstwhile undivided Thanjavur district 22

The drudra festival, of great antiquity, is celebrated in Margazhi (DecemberJanuary) when this star is in ascendance, to mark Nataraja performing the cosmic dance while the sages,Vygrapda & Patanjali witness it.

6


By 1978, I had completed my studies and training in Ghanalakana23, Vedabhya

and adaga24. I had just begun further study of Nyyastra when I was invited to go to

Germany. One day a gentleman who knew me brought another with him and said that they

were proposing to research in the g Veda and that I could be of assistance to them. We were

to leave for Germany from Bombay on the 31st of October. Till the 26

th of October no one

knew of this, not even my father. Only the gentleman who was to take me to Germany and

I knew of it.

On the 26th

of October I went home to my native village. I told my father about my plans to

go to Germany. He heard me out and asked me only one question. Did you tell Periyava

about this?

Periyava will not permit it if I ask him and the family needs the money. I shall do as it 25

commands.

My father remained silent because the money was needed. He could neither say Yes which

was against our tradition that forbids travel beyond the seas, nor say No because the truth

was that the money was needed.

My decision was to leave early next morning for Madras and then proceed from there

to Bombay. My sleep was disturbed and fitful. I was neither awake nor asleep. At about

three 0 clock, Periyava appeared in my dream, sat beside me, caressed me and asked me

Where do you wish to go? Are you going to leave me? It was not quite a dream. I got up

feeling disturbed, more so because this experience followed my fathers question. Periyavas

wish was that I must not be a ktagha26,Enani konkku uyvud uyvillai / ceynai

konra makakku 27 as it is said. Today if I am so learned, it is because of Periyavas grace.

Periyava educated me. Periyava was concerned that I should not become guilty of ingratitude.

The next morning I took leave of my father. He neither wished me farewell nor expressed

discontent about my leaving.

I reached Madras. That was on the 28th

of October. Deepavali was on the 30th

of

October. I had to be in Bombay on the 31st of October. So I thought to myself, I am leaving

anyway. I still have a day or two before I am expected in Bombay. So I might as well go and

have Periyavas daran before I leave. Periyava was then camping in Karnataka, in a small

village called Banasankari, almost forty kilometers from the town of Badami. I learnt that

Periyava had been camping in those parts for a fortnight then. I reached the place at about

23

Ghana being an advanced method of chanting, Ghanalakana refers to its rules of phonetics. Every branch of Vedic learning has its corresponding compendium of lakana which are most important, because the Vedas are preserved by chanting and in memory. 24

Lit. the six limbs of the Vedapurua; The Vedapurua has six limbs or parts- mouth, nose, eye, ear, hand, foot. These are called "adaga". The six Agas are ika (Phonetics); Vykaraa (grammar); Nirukta (lexicon, etymology); Kalpa (manual of rituals); Cchandas (prosody); Jyotia (astronomy-astrology). A Brahmin must be acquainted with all. ika is the nose of the Vedapurua, Vykaraa his mouth, Kalpa his hand, Nirukta his ear, Cchandas his foot and Jyotia his eye. From See Hindu Dharma, Part 5, Chapters 43, pp.277-278. 25

In the r Vaiavite paribha or theological register of speech, elders and the crya are referred to not in masculine gender, but in the neutral gender to signify the state beyond binaries. 26

One who commits the sin of ingratitude 27

Couplet 110 on ingratitude from the ancient Tami classic Tirukkua; There is salvation yet for those that discount any good deed, none for those that discount a good deed received.

7


three in the afternoon.There were the usual signs of devotees moving about near Periyavas

camp.

I asked, Is Periyava here?

Yes I was told, but he is in mouna since last night and has not spoken word.

I had decided to have his daran anyway before leaving, so I went to bathe and purify myself

in the pond near the camp. While I was wearing the sacred mark, Srikantan, who attained

siddhi now, came to me - at the Maha I was known as Rayampettai after my village or

simply called Iyengar - and said, My boy, you are commanded to his presence.

What is this? You said Periyava was in mouna and now you say I am commanded to his

presence!

I know nothing of that. You are commanded to his presence. Come on!

I presented myself to Periyava, still under the impression that he was in mouna. No sooner

had I prostrated to him than Periyava asked me, When are you leaving?

As soon as Periyava commands me to I said referring to my leaving the camp.

Once again after ten minutes, Periyava repeated his question, When are you leaving?

For my part, I repeated the answer I had already given.

I am not asking you about leaving here. You have made arrangements to go elsewhere. It is

that I asking you about.

No, I am not leaving anywhere. That is what I said even then.

No, you have! said Periyava. You have made arrangements to go to Germany. You are

planning to leave on the thirty-first and you went to apprise your father of this yesterday.

Your father asked you if you had asked me about it. You said that money was needed. . .

Periyava spoke as though he had been with me all along.

Yes I said.

I have said so much. At least now, will you tell me what else? Periyava asked.

It was like this. Last night Periyava seemed to sit beside me, caress me and ask me Are you

going to leave me? I do not know what to do. So I thought I would come and have

Periyavas daran.

You are exemplary in following the acra. From the age of eleven you have not eaten food

cooked by another. Must you give up this acra to earn money there?

I have no intention of giving up acra. It is to earn money. The family is in need of it.

It is not needed, money is not needed. Why dont you resolve to suffer?

I could not accept his advice at once because of my ignorance. Even in those days, I had been

offered a monthly payment of three thousand rupees and one lakh of rupees was guaranteed

every year to my family for three years. Four lakh of rupees in all meant a lot those days.

I said all this in detail to Periyava.

For four lakh of rupees are you reconciled to losing your nature?

I do not know if I am reconciled to losing my nature, but I am in a quandary about what to

do.

You need to study more said Periyava.

In every moment of my life, at every turn, I have experienced the force of truth and wisdom

in Periyavas words. That is what distinguishes the words of the divine from the ordinary.

Periyava said, I have grown old eating. You must grow old studying.

Periyava must not say so, how can He speak such words?

8


No, my boy. You must study a lot more. You are a good scholar. But you must become a

greater scholar. All this is not necessary for you. You need not go!

At once I felt a little consoled and my mind cleared a bit.

ajnatimirndhasya jnjna alkhy | cakurunmlita yena tasmai rgurave nama28

it is said. The crya must be one who rescues us from ignorance. Of course only if the

recipient is ready can he receive such grace. That is another matter, of course, but the crya

must lead us on the path of righteousness. That happens only by the cryas grace.

Especially in our - ri Vaiavite tradition, the crya is most important, even more than

the Lord himself. It is our conviction that once refuge is taken at the feet of the crya, by

virtue of surrender, salvation is inevitable, because of the mediation of the Master. Whereas

in Advaita, truly speaking, the crya has no role to play or mediate on behalf of the refugee

and the truth is that you are not really related to Periyava in any way. This is the truth about

non-dualism. That he does shower his grace is true and is a different matter altogether. The

metaphysical contention of Advaita is such that the Master has finally no role to play whereas

in Visidvaita the crya is all that matters for the spiritual welfare of the seeker. This is

what Swami Desikan29

says:

ennuyir tantaittavaraic caraa pukki, ynadayave avar kurukkal nirai vaaki

pinnarul perumpudur vanavaal, avandr maakkl nampi,

nanneriyai avarkkuraita uyyakonr ntamuni aakopan senaintan

ennamutat tirumaka enivaai munniu enperumn tiruvaika ataikinene30

The faith is that by the grace of the Master one can accomplish anything. There is no

argument over this. Whether Periyava is my crya or not is not the point now; to the world

he is Jagadguru they say that of me now and he knew and resolved that I was to reach this

state of renown. Periyavas words that I must become a renowned scholar bore fruit because

such was his grace and the power of his words.

Yes I said, in acquiescence, I shall stay back. My mind was still disturbed by the loss of

the money that had been promised and regret overshadowed Periyavas advice, to say the

truth. However this state did not last for more than two or three days. Soon my mind regained

its equilibrium. If the Lord decides to give, he does so in his own way, but if he decides that it

is not for you, breaking your head, even literally, will not get it for you.

The next morning was Deepavali. By four, Periyava completed his Gagsnna31 and

morning routine. Taking his danda he began walking-without holding on to the rickshaw even

28

Salutations to the Master, who, by applying the collyrium-stick of his wisdom, gives sight to those afflicted by the blindness of ignorance. 29

Swmi Vednta Deika / Thoopul Nigamntha Deika, (12681370) was a ri Vaiava scholar-saint in the post- Ramnuja period and author of countless texts and expositions in Sanskrit, Tamil and Maipravam. A disciple of Kidmbi Appur or threya Ramnujachriar of the master-disciple lineage directly from r Ramnuja, Deika is considered to be incarnation of the divine bell of Venkateswara of Tirumala by the Vadakalai sect of r Vaiavas; he heads the lines of gurus for this sect & is held next only to r Ramnuja by them. 30

Taking refuge at the feet of my crya who gave me life by showing me that my soul belongs to the Supreme Lord and saluting the long line of masters preceding my crya, and thus, the bountiful giver of Sriperumbudur-r Ramnuja, Periyanampi, avandr, Maakkl Nampi and his master who showed him the righteous way-Uyyakonr, Ntamuni, aakopan, Vivaksena or Senaintan and Periya Pirtti- the nectar-like Divine Consort Lakshmi, and by their grace, the foremost of all masters, rman Nryaas auspicious feet I thereby reach. (The lineage is traced from r Ramnuja, backwards to r Nryaa)

9


- and did not stop till he reached the shade of a huge tree. He sat there and calling Srikantan,

said, None must be here. You and Balu alone can stay. Iyengar will stay. Let the devotees

have their Gagsnna, prepare a meal, feed them and pack them off. Only then will I move

from here.

Periyava did not budge from there till half past ten that morning, by which time all the

devotees has left. He made me sit close to him. Is staying with me a trouble to you of any

kind?

Not at all, does one asked to be paid to taste the sweetness of sugar-cane?

His grace was such that I could always talk to him freely and for his part, Periyava would

speak to me lovingly.

From the twenty-ninth of October till the first of December, Periyava kept me by his side, for

more than a month, though I had resolved not to go to Germany. He must have surely done so

in the belief, The child will forget it all if he stays with me! Such was his grace. He finally

gave me leave to depart in a place called Sedam, which was on the border between Karnataka

and Andhra. You may go home now he said.

During my stay with him, I learnt so much. So many rare incidents and happenings.

You can merely recall some of them in mind and ponder over them. Some you can speak of,

some others cannot be verbalized. We were in Andhra Pradesh. One day at about eight in the

morning, Ranganath Mishra, Governor of Andhra State, came for darsan. He was so humble

and devoted. We were seated in a tiny temple. Balu informed Periyava of the dignitarys

arrival.Oh said Periyava looking up from the manuscript and continued with the work at

hand. The Governor stood waiting, with folded hands.

There was a temple atop a hillock close by, small, but ancient and beautiful. In the

sanctum sanctorum was a beautiful figure of the Reclining Vishnu. The local scholars

brought a manuscript of the Kshetramahatmiyam32

concerning that village, to Periyava. It

was in Telugu script on palm-leaf. Who can read Telugu? Periyava asked. I said that

I could.

Every morning I would read four verses and explain them. Then Periyava would give his

explanation of the verses. Then, consolidating the explanations, I would write it down in a

note book. We read the whole manuscript and prepared a commentary of it simultaneously.

Till ten or ten-thirty, Periyava and I were discussing the manuscript. The Governor was

standing and waiting. At eleven, Periyava asked the Governor, You are the Governor of this

state. Do you know of the temple on that hill?

No said the gentleman.

Alright, go with this lad and see the temple!

We climbed up the hill, had daran of the deity, Ranganatha, and also looked around the

temple in detail. It was three in the afternoon when we came down.

Have I put you to too much trouble? Periyava asked the Governor.

No, I have today become worthy of being a Governor.

Periyava treated me with such grace and magnanimity, even in the presence of dignitaries.

31

It is held that the holy Gaga is present in the waters we bathe in, on the day of Deepavali. 32

Lit.Greatness of the sacred place; texts that give the history and significance of a sacred place and the deities

there .

10


Periyava has introduced me to many dignitaries when I was just a student, such was his grace.

Each day in his presence, I learnt so much, I cannot put it in words. They were such

memorable days, some experiences that I can share, some that I cherish only within my heart.

Periyava took care that I ate a proper meal during my stay with him. A few days after I had

begun to stay with him, he asked Srikantan, it seems, What is that Iyengar doing? Does he

eat anything?

He manages with fruits.

Periyava sent for me and asked me, Why1 Do you wish to be like me? The others eat by

bhika, they are brahmacris. You too are brahmacri, but you do not eat food cooked by

others. So you may cook yourself a meal.

Saints are untouched by pain and discomfort. We once halted for the night at a

roadside temple. It was a small temple, a tiny sanctum-sanctorum and pillared open-space in

front, both together only the size of this room. We lay down for the night in the space outside

the sanctum-sanctorum and within ten minutes I sprang up and rushed outside to sleep on the

pyol that ran around the temple. The temple was infested with bed-bugs! The next morning

Periyava asked me, What happened? Did you go away to sleep outside?

Periyavas body was red all over, bitten flaming red, by bed-bugs.

Yes, the bugs. . . Periyava could manage, not us I replied.

It is true that the jni is beyond heat and cold, comfort and discomfort.

So I did not go to Germany. I suggested that another gentleman, who had studied

along with me to go instead. He went but he lost his way of life and fell into another

altogether. Now, at this point, I can say with certainty that I would not have swerved from my

way of life. But all the same it was to protect me that Periyava kept me by his side for so

long. Periyava said, You must become a scholar of great renown. I want you ride on an

elephant!33

In fact, less than two months later, indeed I was asked to ride an elephant carrying sacred

books, during a procession at a conference. Such is the force of a saints words. Today if I am

a scholar of such repute it is by Periyavas grace.

Periyava never enjoined anyone to give up his tradition and customs. If anyone says

that he was told to do so by Periyava, then we can be sure that he has never seen Periyava or

known him at all. At a Vidwat Sadas held in Pandaripur, it was Periyavas will to see if

I knew the tenets of ri Vaiavism well. It was not an ordinary day. The place was packed

with learned elders. Periyava asked me Is it right for you to prostrate to me?

No, not according to the ri Vaiava tradition.

What must you do by way of atonement, if you do prostrate to one like me?

According to our tenets, if a ri Vaiava has the daran of an Advaitin34, as said in the

Dharma stra, sacela snah srayet35 .

33

A sign of honour and reverence 34

Here a euphemism for an Advaitin whose head is shaven and who is without sacred thread 35

To bathe with ones clothes on, as a purificatory ritual

11


The scholars and elders assembled there chided me in one voice, What foolish prattle is this

in Periyavas presence!

He is telling me what his tradition says. Dont chide him said Periyava in my defense and

asked me, Then why do you prostrate to me?

At once a verse flashed in my mind and I chanted it:skt mlapramya

vioramitatjas | dyya sarvayatnm candramoundrat nama36 ||

Oh, so you will not accept me as an advaitin, is it? asked Periyava and I replied, Not so,

the verse came to my mind and prostrated to Periyava.

All my sisters were married and settled in life, only by his grace. When I passed the

examinations after my studies I received an honorarium of two thousand rupees. I had some

savings and putting it all together I handed over five thousand rupees to my father. It was a

substantial amount of money then and helped us meet the wedding expenses of the sister

immediately elder to me. I had four sisters, younger to me, to be married. Of these when the

first was to be married I had gone to see Periyava. Savali Sastri of Madras had come for

daran too. Periyava directed the venerable gentleman to help me. When the second was to be

married Periyava told Simpson Vaitha His sister is to be married. Help him in whatever way

you can.

Vaithi did not say anything in front of Periyava. Later I was alone with him, he said,

Oh, you people breed children and then who is to then take on these responsibilities!

That hurt me and I went and sat in the cowshed. Hardly half an hour would have passed when

Periyava commanded me to his presence. Did he speak to you harshly? Dont worry. I am

with you he said. My sisters wedding went off well.

When another sister was to be married, Periyava asked Auditor Gurumurthi of Madras who

had come there that day, Can I beg something of you?

Gurumurthi replied, Periyava must not say such a thing. Periyava must command me.

No, no said Periyava, I am begging this of you. Look at this lad. He has completed his

Vedic studies in the first class. He follows the acra rigourously and conducts himself as

prescribed in it. His sister is to be married. Can you give me five sovereigns of gold?

Gurumurthi went out and within the hour came back with jewellery worth five sovereigns of

gold bought in Kanchipuram itself.

When Periyava was preparing to withdraw his physical presence from the world the

weddings of two of my youngest sisters were fixed, on two consecutive days. Barely a

fortnight was left and there was not enough money even to buy some tubers of turmeric.37

At home my wife said, What are we to do? There is not much time left. I replied,

The Lord takes care. I requested Pudu Periyava to give me rmukha to one or two

eminent persons so that I could approach them for help. It did not come to pass. Admission to

Periyavas presence was restricted those days, but I always enjoyed a good deal of liberty in

the Maha. So I went in, to where Periyava was resting. Periyava was always in bliss, totally

oblivious of the world around. I could not talk to him. It was not proper to go near him when

he was lying there and tell him of my worries. I consoled myself with the conviction, The

36

Visibly, to the first manifest form of the Supreme, to Viu of limitless splendor, to the one foremost among the ascetics, to one (resplendent) like the crescent moon, my salutations! 37

Considered auspicious and hence usually placed first in the shopping list.

12


grace of this divine magnificence is there in abundance though I do not really know how

everything will be managed. There were only ten days to go for the weddings. I had earlier

requested a gentleman to loan me some money, but he had refused because the harvest had

failed him that year. When I came home after a silent prayer to Periyava, there was a letter for

me from the same gentleman informing me that he would meet me the next day with the

money. Countless are such experiences.

One of my sisters is married to an accountant. They went through hard times. When

they came to Periyava for his blessings, Periyava asked the gentleman, Do you maintain

double accounts?

Yes admitted the gentleman, truthfully.

May you be prosperous said Periyava.

True enough, the couple tided over their difficulties, and since then the gentleman never

spared a laugh at himself. Periyava asked me if I maintain double accounts and I admitted to

doing so!

When I decided to get married, I went and submitted the matter to Periyava.

You are doing the right thing. Earlier, weddings where held at home. Nowadays, people hire

chowltries. What about you?

It will be at home. The girl is from an orthodox vaidik family and this will do for us,

I thought.

After the wedding my wife and I went as a couple to receive Periyavas blessings. Periyava

said, This boy has lived an orthodox and committed life. You must be of support to him.

After my son was born, I performed the yags prescribed by the strs. It was possible only

bcause of Periyavas grace, though he had attained siddhi by then.

Till I left home to accept sanys, my wife was always supportive to my way of life. She had

not so much as stepped out to buy herself a piece of cloth, why, even some salt, and yet,

when I sought permission to give up the householders life and accept sanys, at once she

said, Please do whatever you think right.

Ever since Periyava said Resolve to suffer I was relieved of the anxiety for money. The

children too, if you approach them and tell them, Your father has become a sanysi. What

can we do for you? What do you need? their reply would be, Nothing. What father has left

for us is enough. He will not like it if we ask for anything.

Soon after I had completed my studies, I joined the Raja Pala in Kumbakonam.

Soon friction erupted between the Management and me. I could have kept silent, but after

watching the goings-on there, one day I could not restrain myself from remarking, Why!

Whats the difficulty? You could maintain two accounts!

Its the arrogance of your scholarship that makes you talk in this manner said the Trustee.

Yes, each of us has something to be arrogant about and mine is that of my scholarship!

Do you know to whom you speak in this fashion? Are you determined to leave?

Yes and before you tell me to I said and left the place.

The next day I received a rmukha from Pudu Periyava inviting me to join the r Sankara

Maha paala in Kumbakonam as teacher. I went to Periyava. I wished to join only at his

bidding. Periyava would not respond to my petition. A few months passed, during which time

I must have made many visits and appealed many times. Pudu Periyava was also a little

13


annoyed. I had to engage myself fruitfully and also earn a few rupees. So I took up priestly

duties. As a vaidik, I would hardly manage fifty or hundred rupees a month. At times I had to

walk three or four miles to earn a few rupees.

Are you coming or not? We have been keeping the post vacant only for you said Pudu

Periyava.

One day when I was there, Balu spoke for me, This young man is qualified. He is in

straightened circumstances. Periyava must not ignore his prayer anymore. He cannot suffer

like this for long.

Does he suffer? Why! I am always with him said Periyava.

Annadurai Iyengar, who was Trustee of the Veda Rakshana Nidhi Trust was there. Periyava

told the gentleman to go and submit to Pudu Periyava that I would join the Sankara Maha

paala in Kumbakonam as teacher. I was also commanded to go and submit the matter to

him. When I did so - I am repeating Pudu Periyavas words - he said, So you have come at

your Periyavas bidding!

Not so, this is also Periyava, its just that having grown under his care . . .

I was appointed teacher at the Sri Sankara Maha paala in Kumbakonam. I never left the

place and went elsewhere, these several decades. I have taught four hundred pupils. They

have in turn taught their pupils and they, theirs too. My first pupil was Narayanan,

Thamarapakkam Thiagarajans younger brother. When the first batch appeared for the

examination and did very well, Periyava told them, Your teacher has trained all of you in his

own mould.

One day, Periyava told me to study the Dharma stra38 and explain it every evening,

as a routine. When I started the daily expositions, four or five came to listen. Gradually it was

reduced to one - an elderly lady at that - who seemed to doze off as soon as I got started.

Incidentally, Periyavas sense of humour is wonderful, too. One day when he came in

preparation to do puja, he asked, referring to two old ladies, Have they come? Are they

here? Yes! Good, then I can get started. After all they are the only ones who come to watch

the puja every day!

I went to Periyava and said, No one comes to listen!

Why! Are the walls not there? You may continue!

Periyava told me to and so I did it. In two years time I completed the exposition on the

Dharma stras to an empty room, with the walls for my audience. Only much later was the

benefit harvested. In and around Kumbakonam, if anyone needed clarification on the Dharma

stras at once it would be said, Why! Ask the Iyengar. He will be able to clarify the doubts

at any time and indeed my study and exposition in obedience to Periyavas instruction had

been so thorough, that I could pick out any part of any of the text from my memory, without

external aid. There are several scholars well-versed in the strs Gudalur Sastrigal39 is

there - the venerable elder, Brahma Sri Sitarama Sastrigal is there. Gudalur Sastrigal would

38

Books comprising individual and social codes and practical instructions; See Hindu Dharma,

Part 15, Chapter One following. 39

Brahmasri Gudalur Ramakrishna Ramachandra Sastrigal; One of the greastest scholars in Vyakarana, Vedanta and Mimamsa of the times; regarded as an authority in Dharma strs and Prayogas. For more see: https://sites.google.com/site/gudalursastrigal/home/profile

14


give his exposition and then say, Ghanaptigae! This is how I have explained the text.

What is your view?

What can I add to what you have spoken?

No, you must give us your view too he would insist on the other scholars participation.

Such is his nature. Sitarama Sastrigal would give his exposition and then say in a tone of

finality that he is right; that is his nature.

Today, inspite of being the head of a ri Vaiavite Maha, I must admit Periyava

educated me and groomed me from my early days. Otherwise I will be guilty of ingratitude.

A Vaiavite gentleman, an erudite scholar from Srirangam publishing a journal in those

days, stated with derision in an article that Vaiavites were soliciting patronage from

pands40. The attack was clearly against Periyava. I wrote a reply.

You must know that if today the Vedas have received a new lease of life it is solely

due to Periyava. In the ancient times, kings patronized the Veda, later the Nagarattar

Chettiars41

dis so and in the latter times it is only Periyava who has supported all branches of

Vedic study, renewed them and saved several from extinction. For instance, Urdhvaikha

Chozhiyas42

, largely in Triunelveli at one point of time, there were ninety-nine families of

Urdhvaikha Chozhiyas in a one area. It is not so now. They were allotted the study of

Jaimini skha of Atharva Veda, which had almost completely disappeared. There was only

one gentleman, traditionally schooled and who had mastered the Jaimini skha, writing

accounts in a grocery shop in Tiruchi. Periyava sent Annadurai Iyengar to locate him. The

gentleman said he was pressed into such work because he found neither pupil nor patron.

Periyava started a paala for him and found pupils for whom the Jaimini branch of Vedic

studies was allotted and made provisions for the sustenance of the paala, the master and his

pupils. I quoted this instance in detail in my reply and asked, Why have not these learned ri

Vaiavite scholars who indulge in such attacks, supported their fellow ri Vaiavite Vedic

scholars? Perhaps we are excluded from patronage because we belong to another sect. But

what of their fellow-Urdhvaikhs? Did this learned gentleman who writes so scathingly of

ri Vaiavites soliciting patronage from pands, care to protect the vanishing Jaimini

branch that is allotted to Urdhvaikhs? It was a pand who gave a new lease of life for

the vanishing branches of the Vedas. If these critics acted more in the interest of the Veda

than in other activities such as writing in this vein, then what need would there be of going in

search of patrons? If there is a reply any one wishes to give, let him do so.

After the incomplete gopuram was constructed to its finish in Srirangam43

, the forty-

fourth Pontif of the Ahobila Maha came to Periyava for daran.

40

A disrespectful term used in common parlance, to refer to ash-smeared, shaven headed Advaitins. 41

A prosperous trading community of Pudukkottai, Devakkottai, Kottaiyur & Karaikudi called Chettinadu,

in Tamil Nadu, renowned for their munificence and patronage of temples, Vedic study and fine arts. 42

Lit. Upward hair; Brahmins who knot their hair in front, above the forehead. 43

Completed in March 1987; As early as October 1963, during his visit to Srirangam, in his discourse following

the ceremonial reception accorded to him by the dignitaries of the town, Periyava said, Krishnadeva Raya, the Vijayanagara king, initiated the construction of several gopurams. They were begun at the same time and

remained incomplete. Today people refer to them as Mottai (Bald) gopurams. Of these the one that is seen in

Srirangam is the biggest; it is built with a strong foundation. It may be raised further and the sacred task initiated by the king may be completed by the people. See Varalaru, Vol. 2, p.801. Though in distant yatras during its

15


Periyava had returned to Kanchi and Bala Periyava who had been inducted, was

seated besides Periyava.

What is this said the Jeer in his usual ringing tone - he always spoke authoritatively -

you have given sanys to this child? What does he do?

Ask him yourself said Periyava.

Look said the Jeer, addressing the child-ascetic, This is what you must become pointing

to Periyava.

The Jeer would say of Periyava, That is not just an advita sanysi, my boy. That is an

indescribable divine splendour!

I did not go to the Maha after Periyava attained siddhi. My mind does not believe that

he has left. He is here, that is why so much is possible. Every moment, I have experienced his

grace. Periyava guides when I seek him from within. It is not possible to put into words all

his wondrous ways.

Periyava said once, I nutured many saplings and made them trees. None of them are

of use to me, except this one. Only he is of use to me. He has been mine always.

One cannot say all that is in ones heart.

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

construction in the late seventies and early eighties, Periyava facilitated the construction of several tiers for the

gopuram. See Ekambarams Periyavalum naanum, Chapter 30, pp. 277-280 & in other parts of this book (also available in English).

in the presence of divine - vol 2 - chapter 5 - ahobilam jeer swamigal -

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