Kanchi Paramacharya: Devotees Who Sought Jnana

[saidevo]

Pages 25-27
AmbaaL's Coming

One day, a sumangali maami from Kumbakonam came and stayed opposite our house. She used to do puja to Kamakshi Amman, with the AvAhanam of the Amman on the kutthu viLakku (standing brass lamp). When the puja was over, she would reply, looking at the jyoti (flame) of the lamp, to the questions asked by the people present about problems in their life.

A woman from her house invited everyone in the vicinity for the puja. My wife had also gone. Several women had come for the puja on that evening. That AmmaaL (woman) answered the questions of many in the form of AruL Vaakku (divine reply), until late in the night.

Since my wife had no interest in the puja and AmbaaL Vakku, she did not ask any questions. The woman (who invited her) prompted her to seek AmbaaL (the woman in trance) AruL Vaakku for any problem that she might be having.

My wife said, "I don't need anything." AmbaaL laughed; "Ask about your problems, I shall reply to them," she said.

My wife said calmly, "I have nothing that needs to seek a solution for." She came home and narrated the incidents to me.

I told her, "Since it is a Friday and as a Sumangali invited you for puja, it was alright that you went. You need not go hereafter."

At eleven hours in the night, the woman assistant came running and told us, "Kamakshi AmbaaL asked me to bring you." I sent my wife with her. Everyone present in the opposite house had left. Only AmbaaL was there.

She said, "It was only you who did not supplicate anything even after my voluntarily prompting to you. I am getting the niyama(na) (orders) from AmbaaL. Don't ignore it! I shall myself come to your home. I shall do the AvAhanam of AmbaaL in your kutthu viLakku. When AmbaaL Herself comes to your home, don't say no to it! You need not do any arrangements for the puja. You shall have no expenses. I am coming right now."

My wife told her, "I shall go home now seek my husband's counsel and then tell you" and came home. I thought about what she told me and decided that since it was the night of a Friday, we needn't block it, so I gave my consent. It was midnight when that AmmaaL came to our house.

Within a few minutes she did the AvAhanam in the kutthu viLakku in our puja room, did nivedanam of banana fruits, submitted tAmbUlam, did karpUra Arati (waving a camphor flame) and then gave my wife upadesha of the mantra that had AmbaaL's bIjAkSara, and advised her to perform kumkuma arcanA for 108 times to the dIpam (lamp) daily; she told us that the fruits will be seen within three months.

Looking at me Kamakshi AmbaaL said as AruL Vaakku, "You are approaching a guru in your AtmArta search. That will become saphala. There will be a darshan of a mahAn (great sage) either on a river bank, a pond levee, or in a temple. There will be mantroupadesha by him to you. Further, AtmakSemam (spiritual advance) will become possible for you, by remaining in the gRuhatAshramaM (ashram of home). You will get kSetrAdanams (visiting holy places)."

Thereafter, receiving turmeric, kumkumam and tAmbUlam, she left with happiness.

*** *** ***

Glossary:
AvAhanam - calling, inviting, inviting a deity to be present
bIjAkSara - the first syllable of a Mantra or spell
saphala - having or bearing fruit or seed, fruitful; having reward, profit or success
tAmbUla - betel leaves and areca-nut

[saidevo]

Pages 27-33

My wife was performing the KutthuViLakku Puja in accordance with the divya vAkku (divine saying) of Sri Kamakshi AmbaaL.

Sri Kanchi Kamakoti PITham Maha PerivaaL darshanam and saMbhASaNaM* both became a prApta (fulfilment) for us during the Sankara Jayanti vaibhava (celebrations) in the house he was born, which is in the East Hanumar Koil Street, Villupuram.

maN^gala vAdyas were playing. Vedas were being recited. The jaya ghoSas (loud proclamations of divine victory) rent the sky. An ocean of people all around. A dampati (husband and wife) went swimming across the crowd. Their body and heart were filled with joy.

Moving, the procession reached a mammoth pandal (thatched shed). It was around six in the evening. The elephant that came in the procession reached near the stage erected at the far end of the pandal.

Because of the crowd, the dampati couldn't enter the pandal. As they were standing in the street, they sighted an assistant of the MaTham swiftly entering the pandal. The woman (among the dampati) approached him and asked, "Swamy! I wish to take 'mutthu Arati' in this lotus plate to Periyavar. When can I do it?" He said, "This is the right time, you people come with me." He created a path in the crowd by gesturing along and brought them near the elephant that was standing by the stage. The elephant bowed to the dIpam (flame that was being waved). Adi Sankara's pAdukAs (icons of holy sandals) were gracing the stage. PuduPeriyavAL and the MaTham vaidikas recited Tothakashtakam and prostrated. Thereafter, PuduPeriyavAL gestured to my wife, and she took the Arati.

In March 1966, Sri Kanchi MahA PeriyavAL and PuduPeriyavAL were camping in the agrahAram (street of brahmin houses) in the Hanumar Koil Street, Villupuram, for the Sankara Jayanthi. We both came down from Nellikuppam and stayed in my younger sister's home. After witnessing the puja performed by Sri PeriyavAL in the MaTham, we returned to my sister's home. We started again to the MaTham in the evening. She (my wife) came with her many-colored kumkumam-decorated brass plate to take the mutthu Arati. Though I had told her that it would be very difficult to take it inside the MaTham with the decorations intact, and that it might not be possible to get near PeriyavAL in that heavy crowd, she did not listen to my words. She carried the plate with extreme care. I have narrated above what happened when we approached the MaTham.

Sand was spread on the floor. Sri Maha PerivaaL was sitting on the sand below the stage, folding one leg horizontaly and keeping the other straight up but bent double at the kneecap, and holding his long daNDam (holy staff) in his hand.

He graced the crowd of devotees with his blessed look. Sometime later, he called someone in the crowd by a gesture. One by one the men got up in response, only to find that it was not him. People nearby aroused us saying, "It is only you he is calling."

As I stood up hesitating, he nodded his head in affirmation. I went near him and prostrated. My hands and legs were shivering. I stood near him folding a hand on my chest and covering my mouth with the other.

I saw him as a flame of sacrifice, a tapasvi (great ascetic) in his seated posture, covering his holy frame and head with a saffron cloth. His splendrous tirumukha mandalam (orb of holy face) blossomed, revealing a row of white teeth. Then he called my wife also. She came and stood by my side.

"Where are you coming from?"

"From Nellikuppam."

"When did you people come here?"

"We came here this morning."

"Where did you eat in the afternoon?"

"We ate in my sister's home in Santana Gopalapuram. We came here again at six in the evening."

"What was happening then?"

I narrated him the details.

"She prostrated saying a shloka (right)? You came only then?"

"Yes."

"What are you doing?"

"I have the job of a clerk in the Nellikuppam Suger Factory."

"In the same factory, there is one by name Subbu, a Telegu; would have a small cikai (tuft of hair); very quiet, won't talk much; the vibhuti on his forehead would be a touch-and-go (pattum padAmalum)."

"Yes. This man (adiyen, me) is also working with him."

"A relative of his, by name Mani, is working there, you know him?"

"I know him."

"He would have smeared his front brightly with vibhuti. Would always be talking humourously, right?"

"Yes."

"There is a paatti (old woman) in their home, you know?"

"I have seen her. They are staying near our home; only after seeing Mani's mother and that old woman standing outside here, we came in."

"His ammA (mother)? You know her? svIkAra ammA (adopted mother)? Own mother?"

"That I do not know."

"That ammA's ears cannot listen! You know that?"

"Maybe; has she not become aged?"

"Is it not good that the ears can't listen?"

We both kept silent.

"It is good if the ears can't listen! Because, the apasmAra (twisted) words of others won't get into the ears; that itself is good; can remain having bhagavat cintanam (thought of God)."

We both nodded our heads to say yes.

"That ammA knows Telegu; knows SamskRutam (Sanskrit); knows all about Srimad Bhagavatam, Bhagavat Gita and Srimad Ramayana; she would tell a lot of divine information."

"This man (I) has not talked to that mother."

"You know Telugu?"

"No. This man is a SriVaishnavite."

"What, you are a SriVaishnavite?"

"Yes, only a SriVaishnavite."

"You are a SriVaishnavite? A SriVaishnavite?"

"Yes, SriVaishnavite. (A gap of silence.) People say that PeriyavA is coming to Nellikuppam."

"Are they making arrangements?"

"Yes."

"strI, purushA (women and men) all are keen about it?"

"Yes."

"Brhamins, how many of them are there?"

"May be about a hundred families."

"How many are having a tuft of hair?"

"Only about ten people are having tufts."

"Only that much?" (A gap of silence.)

"Would you come again this Sunday?"

PeriyavA had kept the answer he expected in his question.

"Yes, we are coming."

Even after this long saMbhASaNaM (conversation) he did not give us prasAdam.

Smiling, he raised his hand and gave his anugraha, also giving us his anumati (assent) to take leave.

We stood hesitating. Again he raised his hand, giving his anugraha and nodded his head with a meaningful smile and look.

Only we were not given the prasAda. We prostrated wholeheartedly and started to move away.

Note:
* darshanam, sparshanam, saMbhASaNaM (darshan, touch, dialogue) are the three great bhAgyas that a devotee or disciple can have of a Guru or Acharya. However, in the tradition of the pIThams, the pIThAdhipatis (pontiffs) have no tactile contact with the devotees or disciples, so sparshanam by them is unthinkable. With Gods, in the Bhakti Yoga path, not only these three but also AliN^ganam (embracing), by the devotee and the deity is also possible in the bhakti bhAva (state of devotion). -- sd

Glossary:
ghoSaNam - proclamation, speaking in a loud voice
maN^gala vAdya - musical instruments played on auspicious occasions
saMbhASaNaM - conversation, dialogue
svIkAra - making one's own, appropriation, claiming, agreement, consent, robbery, forcible seizure

[saidevo]

Pages 33-37

I went to the office after finishing my nityAnuSTAnam (daily religious observances) the next day. As a first thing, I told Sri Subramanyam (Mani) and Sri VenkataSubramanyam (Subbu) in detail about my darshan of Sri MahA PeriyavAL at Villupuram. They were happy.

Mani was of my age. Srimaan Subbu was ten years elder to us.

Since Mani had in turn told his mother when he was home, that evening his mother came to our home, and asked us to give a complete narration of our darshan; her heart melted and eyes shed tears profusely.

She told us how she came to know by personal experience that Sri PeriyavAL was a siddha purasha (a man of siddhis). Since we believed it in full, some spiritual experiences became possible for us. And they became our Atma poSaNaM (spiritual nourishment). In accordance with Sri AcharyaaL's saMkalpa (will), 'Amma' came to our home daily in the night, did Atma vicAram (spiritual deliberations) and remained as a sat-saN^gam (spiritual companion) in order that we might get Atma paripakvam (spiritual maturity).

'Amma' was a sanyAsini (ascetic) by heart. Nobody knew that she was always in bhagavat cintanam doing mantra japam. Their family were residing four houses away from ours. Amma was aged more than eighty years. We came to have that old woman who attained Atma jnAnam as our 'Amma' by Sri MahA PeriyavAL's wish. She showed her vAtsalya bhAvam (profile of affection) to us, that Telegu Paatti by name 'LalithambaaL AmmaaL'!

In the first meeting, our conversation lasted till midnight. We both would be awaiting Amma at seven every evening. Amma's talk was Vedanta; breath was Bhakti. Some Atma shakti entered inside the three of us and made us experience the utkRSTa (superior) state of bhakti based on tatva jnAnam.

Amma had deep knowledge in Sanskrit. She had done pArAyaNa (study) of Adyaatma Ramayana, Valmiki Ramayana, Srimad Bhagavat Gita, Devi Mahaatmiyam and Vishnu Puranam several times.

Amma would narrate to us in a way that made impressions in our minds, the spiritual experiences she had by her darshans of Kanchi PeriyavAL, since the times when she was a lass till she met us.

"Wherever the vyaktis (individuals) who are doing Atma vicAram are, he would seek and go to their places under the vyAjam (pretext) of yAtrA (tour), do AkarSaNaM (attract) of them without anyone knowing it by his yoga balam (yogic strength), do pakvam of them (ripen their condition), order their path and then continue his yAtrA." Amma has narrated such experiences of hers. I was eager to write them down and sought her permission, but she did not give her consent. She said, "It is not possible to narrate or write down my sixty years of Atma anubhava; there is no necessity for it; Sri PeriyavAL has given me the preraNaM (direction) to narrate them only to you people. That is why I have narrated even parama rahasyAs (utter secrets) to you without any vAk tadangal (interruption of word). I have not told them either to Mani or Subbu. Since you are suitable adhikAris (entitled to), I tell them according to Sri PeriyavAL's saMkalpam."

Owing to the tapo-balam (strength of penance) of mahAns (great sages) waves of spiritual vibrations are formed around them. The Atmika shakti (spiritual potency) of the jivAs (souls), even if they happen to be immersed in sAmanya (ordinary), samsArika (worldly) matters, is kindled when they come inside the circle of these spiritual vibrations. The souls would feel the freshness arising out of clear thinking, when they are inside the circle. Once they get out of the circle, they would get back their svAbhavika nature (usual self).

But the souls in the nature of soft iron, when they have this experience, get larger amounts of their spiritual powers kindled, and tend to retain much of them permanently. This is possible only by experience.

I shall narrate to what extent this siddhAnta (principle) applies to the svAnubhAva (personal experiences) of the three of us.

Sri MahA PeriyavAL is a massive magnet. 'Amma' is the vyakti who has retained within herself the Atma shakti kindled by that magnet! I feel that due to Sri Amma's sat saN^gam, those electro-magnetic waves, that inner feeling of spirituality resides permanently in our souls and directs our actions.

*** *** ***

Sri MahA PeriyavAL, though he did saMbhASaNaM (conversation) with us for hours together with love, he did not give prasAdam only to the two of us!

We told Amma, "What is the reason for not giving us prasAdam? This is what we can't understand until now." Amma said, "I too don't understand it."

She continued, "After all you are going to have darshan of him this Sunday, let us see what happens then."

We both went to Villupuram on the following Sunday, had darshan of Sri MahA PeriyavAL in the MaTham and prostrated to him. Sri PeriyavAL keenly looked at us, but kept quiet. On that day also he gave prasAdam to everyone (except us). Though we prostrated to him once again among those people, he regarded us keenly and just sat in silence without any motion. He did not give prasAdam only to the two of us! Though we tried following him wherever he went in the MaTham and prostrated to him several times, he did not either talk to us or give prasAdam. We returned to our place.

This act of Sri MahA PeriyavAL made us think. When 'Amma' came to our home the next day, we narrated our experience of the previous day to her. Amma also thought it out seriously and said, "I shall tell you later."

Glossary:
AkarSaH - attracting or drawing towards oneself, drawing away from, withdrawing, attraction, fascination
AkarSaNaM - pulling, drawing, attracting
cintanam - thinking, idea, being engaged in thought, anxious thought
poSaNaM - nourishing, fostering, supporting, maintaining
paripAkaH - well cooked state, well ripened, condition, fruits of, end, effect, skill
preraNaM preraNA - driving or urging on, impelling, impulse, passion, order, direction
saN^gaH - coming together, union, meeting, contact, friendship, fondness, attachment
vyAjaH - pretext, pretence, semblance
vyaktiH - perception, form, individual man, distinction

[saidevo]

Pages 38-41

Sri PeriyavAL in the course of his yAtrA was staying for a week in the premises of the (Cuddalore) Majakkuppam Municipal High school.

Manjakkuppam is located near our village. For that entire week, we went there early in the morning and in the evening, had arshan of PeriyavAL and stood after prostrating to him.

Only Sri PeriyavAL looking at us, remaining silent, and giving kumkuma prasAdam to all the others was going on. At intervals we went near him again and again and prostrated. He did not give us prasAdam; but as we moved away, he gave prasAdam to those who stood after us. We went with 'Amma' and her family and prayed silently. He gave prasAdam to everyone except us. He did saMbhASaNaM (conversation) with 'Amma' and her family and bid them farewell by waving his hand. 'Amma' was also surprised.

A week later, (during May 1966) he camped in Nellikuppam for three days. I took leave of absence from my office, and we stayed in the MaTham. Finishing our nitya kAryAs (daily routine), cooking and meals at home, we would go to the MaTham. We stayed there since morning till ten o' clock in the night. He gave his kaTAkSa (side look) to us, but neither talked with us nor gave prasAdam.

Three kaingkaryaparAs who attended to the MaTham routines stayed in our home. We considered it our bhAgyam. The names of two of the three were Bangalore Sri Kandaswamy Aiyer and Sri Balasubramanya Aiyer. When Sri Kandaswamy Aiyer talked to MahA PeriyavAL he pointed to us and said, "I am staying in the home of Srinivasan." PeriyavAL only listened to him silently.

At night on the third day Sri MahA PeriyavAL sat in his menA and started off. He came with his parivAra (followers) to our colony in Janakiram Nagar. He went straight for Amma's home, entered it and sat down on the floor in a room. Mani did pAda pUja to PeriyavAL. Submitting the upacAra (services) he waved the karpUra Arati (camphor flame). Amma and her family prostrated. On account of the vAtsalyam she had towards us, as she prostrated to the holy feet of the sage, she pointed to us who were standing nearby and supplicated, "Here Srinivasan - AndaaL dampati have come, to have darshan of PeriyavAL." Sri PeriyavAL gave his silent kaTAkSa and sat with closed eyes for sometime. He did not give us prasAdam; instead, he stood up, sat on his menA and started for the MaTham.

Early next morning, Sri MahA PeriyavAL started off his yAtrA, sitting inside the menA.

Like a madman, I ran beside the menA, having darshan of him. In the light of the hand torch, Sri MahA PeriyavAL gave a silent darshan. The menA stopped when it reached the village limits. Sri PeriyavAL smiled, raised his hand in blessing and closed the menA doors. I stood stunned, and thinking 'When can we meet PeriyavAL the next time? What is the sambandham between him and me?', reached home with immense sorrow.

I told everything to 'Amma'. Amma said, "I cannot understand PeriyavAL's lilas (sports). PeriyavAL has made some saMkalpa in your affairs. He is waiting for a suitable opportunity to give his anugraha and make the lives of both of you AtmArtha (spiritual) and divya jIvana (divine living). Only this much can I understand now."

Amma was one who had understood very well the tApam (yearning) of this jIva. Sri PeriyavAL would select using his tapo balam (power of penance) suitable jIvas, develop them to maturity and give his anugraha for uplifting them to further yogic heights. No one in our world knew about Amma's state of spiritual advancement; only the two of us knew it. He had given Amma by his mere kaTAkSam, his anugraha and blessings spread over many years, so she can reach the heights which can only be attained by Yoga Sadhana.

Amma would tell us that he had given a way through her to develop us, the two jIvas, in the path of bhakti and entrust to a suitable AcharyaaL, so we can reach the bhagavat caraNAravinda (God's lotus feet).

"Since the days you became aware of your surroundings, you have the taste of bhakti and have been doing Atma vicarA (spiritual inquiry). Only your pUrva janma saMskAra (accomplishments in previous birth) are the reason for this state. This jIva is yearning to get pUraNatvam (completion) in this janmA itself. Seeking the family Acharya, both of you have done Samasrayanam (Vaishnavite religious initiation) through him as per sampradAya (tradition).

"Accordingly, this jIva is restless to get the Atma bodha (knowledge of Self) so it can reach the tattva, hita, puruSArthas (complete understanding of the Self). That very beat of yearning, through MahA PeriyavAL, would enable the jIva to find an uttama Acharya puruSa (excellent guru) who could make the soul to attain the lakSya (aim) of its yAtrA in kAlakramam (due course). As soon as you meet such an Acharyan, your mind will become taTastha (reach the shore) and you will be struck with the knowledge 'he is my prANa nAthan (protector of soul)'", Amma said.

Glossary:
kaingkariyam - (Tamil) service, office of a servant.
saMskAra - accomplishment, preparing, arranging; cultivation, education; purification, sacrament, consecration, any rite or ceremony, esp. funeral obsequies; impression

[saidevo]

Pages 41-48

chAturmAsya vratam

One night 'Amma' came to our home in her usual way. The AtmavicAram (spiritual inquiries) started. She explained us about the Bhakti Yoga in Gita. She gave vyAkhyAnam (commentary) on every shloka. We were listening to her with shraddhA (care). In the middle of her speech, Amma said:

"Srinivasa! Something strikes me. I think it would be right. Sri PeriyavAL thinks 'you must have a shikhA (tuft of hair)'. So if you go to him with a shikhA and do vandanam, he will immediately give you prasAdam."

I laughed humorously and said, "I don't think what you say would be right. In case he has such a tiruvuLam (divine thought) he could have ordered me! Moreover, PeriyavAL gives prasAdam in all places, to all classes, even to those without a shikhA! Why should I alone be an exception?"

"He looks at you as a visheSha vyakti (special individual). He looks at you as a jIvan who is yearning to have Atma paripAkam. He considers that for the AtmavicAram that has happened to you, a shikha in the shAstrokta way (as decreed in the Shastras) is a necessity. It is his saMkalpa (reflection) that if you change to shikhA and kacchA in bahiranGgam (exterior), the paripakvam will automatically happen to you and bring pUrNatvam (completeness)."

For that I replied:

"I am somewhat toiling with AtmavicAram in my antarangam (interior). In this effort, I am being given anugraha and guided by Sri Avadhuta SwamigaL and Sri Swamy Sivananda Sarasvati. With full faith, I read about the bhakti and vedanta viSaya (subjects), do yogAbhyAsa (yogic exercises), dhyAnam (meditation) and thus carry on with my sAdhanA. It doesn't occur to me that a shikhA is a necessity for these things. I preseve in rahasya (secrecy) the SishtAchAram (the anuSTAnam of our sacred predecessors), bhakti viSayam. No one should know about this connection between me and Bhagavan. I shall in any case attain nargati (liberation) anyway. Sri PeriyavAL's such conditions would apply only to the days of old; they are unsuitable for these days."

Amma said with a cool confidence:

"All that you read and observe until now are of course good; there is no doubt about it. The time has come for that to shine. You have realized well that the AtmA (soul) is different and the sharIraM (body) is different. Then why the abhimAnam (self-conceit) about the sharIraM? The talk about those who do not follow the Shastras is a different issue. I believe that since you remain faithful in the Satanata Dharma, it would be shreSTa (best) for you to observe the shAstra vidhis (rules of the scriptures), remain in shikhA, panca kacchA and do bhakti and nityAnuSTAnam (daily observances). An abundance of Atma lAbha (spiritual gains) is waiting for you. My vaakku (word) will not go untrue. Since PeriyavAL is giving a preraNa (direction) in my mind, I am telling you this." Amma thus finished her advice to me.

I realized that for such hitopadesham (good advice), PeriyavAL has given us Amma as our Atma bandhu (spiritual connection) by his anugraha towards us. Immediately, pointing to my wife nearby, I said, "I don't know if she would like my changed exterior or not; I need to get her consent." And that was the wonder! As one who has moved with me this long, understanding my inner life, she said without any hesitation, "I give my full consent. What I see are only his Atma gunAs (spiritual traits). The changes that would happen to his exterior would not make me hate him." 'Amma' was just laughing, her toothless mouth wide open!

Looking at her Amma said, "You have passed! It is a matter of joy that you don't remain as a hurdle to his spiritual progress. Both of you together should lead the spiritual life. That is also MahA PeriyavAL's saMkalpam. (to me she said) You get into a shikhA on an auspicious day."

Next she said, "You two go to the Tirupathi hills. This is a good sUcakam (indication). You have your shikhA in Tirumala itself, have Swami darshan and then go to KaLahasti. Sri PeriyavAL is staying there for his chAturmAsyam. Have dharshan of him. He will give you prasAdam immediately. And he will be very happy."

We both went to Tirumala and stayed in the evening at Sri Parakala Matham. In the early morning the next day (4-7-1966) I changed my hairstyle into a shikhA.

We bathed in the tIrtha (waters) of Swami PushkaraNi. Wearing kaccham and tirumaN kAppu (the Vaishnavite religious symbol), I stood with my wife at the entrance of the Rajagopuram of the Tiruvenkatamudayan temple.

At that time, the PIThAdhipati (pontiff) of the Tirumalai EmperumAnAr Jiyar Matham, Periya Jiyar Swamy (Srimad Sadhu Ramanujachar Swamy) came to the temple with his honours, surrounded by his disciples. adiyen (this man, I) prostrated to Jiyar SwamigaL.

Jiyar Swamy gave me his kaTAkSa (glance), called me near him and asked, "Swamy which Divya Desam?" I said, "adiyen from Vazhaippattu village near TiruvahIndraPuram." He said, "eLLA! sAtthumaRaikku" (take him with us near the God) and took me with his gOshti (group) and let us stand near the KulasEkaran Padi of the garbhagRuha (sanctum sanctorum) of Tiruvenkatamudayan. We did sevA along with the gOshti of Jiyar Swamy, singing the sAtthumaRai pAsurAs (hymns) of Tiruppavai.

In those days, Periya Jiyar Swamy would give his anugraha only to those SriVaishnavas who wore shikhA, panca kaccham and Urdhvapundaram (the mark of upgoing lines worn on the forehead by Vaishnavas), came to his MaTham and submitted daNDam (prostrated to the authority of the sceptre) to join his gOshti when he visits the temple for sAtthumaRai sevA.

*** *** ***

KaLahasti is a Siva sthalam (place). The KaLahasteeswarar temple has been honoured by the Nayanmar hymns. The place is mentioned is the puranas. The temple is located at the foothills of the KaNNappar Malai. In the vicinity of the temple is the PasuMaTham. The SvarnaMukhi river runs in front of the temple. Sri MahA PeriyavAL was observing chAturmAsyam camping in the PasuMaTham.

We both reached PasuMaTham at eight hours in the morning. The kaingaryaparar (assistant) took us to where Pudu PeriyavAL was staying.

We prostrated to Pudu PeriyavAL.

"Nellikkuppam dampati! Very glad! Had darshan of PeriyavAL?"

"No. We are coming just now."

"Go quickly and have darshan of PeriyavAL."

We went inside the MaTham; at that precise moment the kaingaryaparar came to us quickly and said, "PeriyavAL's directive for you; he is there in that room." He took us to the room. We stood near the threshold. It was a small room, and seemed a bit dark; we looked keenly through the darkness. Sri MahA PeriyavAL was sitting inside on the floor. His white teeth glowed in the darkness. His eyes blossomed and emitted light. The coolness and vAtsalyam (affection) of his look comforted and cooled our minds, and they melted. The Jagatguru's voice rang loudly like a bell.

"Both of you come inside! Looking this side, prostrate together," he spoke as he gestured with his hand. Keeping raisins, kunkumam and phala mantrAkSata in a cane plate upon a small wooden tripod before him and touching them with his fingers, he gave us his kaTAkSam (glance) with a smile.

"Both of you together take the prasAda plate", he said.

"Only now you have become a SriVaishnavan!", he told me and was in parama santoSam (joy of full satisfaction).

"We came to Tirupathi, had sevA of Venkatesvarar and then came to have darshan of PeriyavAL from there", I said.

"Amma told you? Amma is your jIvanAdi (lifeline), right?" he said.

Since he had set the answer in his own question, we said "Yes."

"Amma would tell a lot about Bhagavat Gunam?"

"Since PeriyavA darshan in Villupuram, for the last three months, Amma comes to our home daily and talks about Bhagavat Gunam until late night", we said.

"Nataraja! Take these people to 'Swamimalai Amma' and ask her to attend to them", he said.

"How many days on leave?"

"One week."

How to narrate Sri PeriyavAL's krupa (compassion) and vAtsalyam (affection)! For three months he observed silence only in the case of the two of us, he was strict in not giving us prasAdam, and got his saMkalpa that he had made about me fulfilled, mentally acting through 'Amma', and the Anandam he had thereupon--what to say of it! For him, an Advaita Sanyaasi, what is there to be done by this man?

Glossary:
kaccha - the hem or end of a lower garment (tucked into the girdle or waistband)
lAbha - gain, advantage, capture, conquest; perception, knowledge.
paripAka - being completely cooked, ripening, maturity, full development, perfection
preraNa - impulse, activity; setting in motion, urging, inciting, direction, command, impelling to
santoSaH, santuSTi full satisfaction, mirth, joy, happiness
shikhA - tuft of hair
sUcaka - pointing out , indicating , showing , designating
vandana - praise, worship, adoration, reverential greeting

[smaranam]

Thanks for these stories SaidevoJi

I am guessing many will like it if you publish this as a book. Many people who may be partly in the busy world, do not know Tamil, and only take a peek at spiritual path, may well be interested in charita. For all we know it can bring them further into it.

praNAm

[saidevo]

Pages 48-54
PanchaMukhesvarar

On one occasion we both started from Nellikuppam and reached KaLahasti around seven in the morning. We went to the place where Sri PeriyavAL was doing puja and had darshan of him. We were both staying with 'Amma'. In accordance with Amma's upadesha, we would always be standing in Sri PeriyavAL sannidhAnam (nearness). Sri PeriyavAL would converse sometimes with the darshanArtis (darshan seekers). We would be keenly watching those conversations. Many things could be learnt from those saMbhASaNas (conversations).

The saMbhASaNa would be such as to suit the vyakti (individual). Sri PeriyavAL would ask questions from Vedanta, Siddhanta, ManuNIti Shastra, AchArA, anuSTAna, vrata, upavAsa, puNya sthala, sthala purANA, Adiyar Charitra, viGYAna (science), economics, astronomy, shilpa kala (sculptural arts), Agama and more, and prompt the suitable replies from his devotees. If none of them is able to give an answer, Sri PeriyavAL would himself explain it in a way that was intelligible to everyone. Sri PeriyiavaaL is an encyclopaedia of knowledge; a walking university. One can get the knowledge of many things just by being with him and listening to his words--katRalitR kEttalE nandRu (listening is better than reading) as the saying goes.

That evening Sri PeriyavAL called Sri Natarajan, a brahmacarya kaingkaryaparA (bachelor assistant) of the MaTham and told him, "Nataraja! Take these people for a visit to PanchaMukhesvarar Alayam and come." We both followed him. An ancient stony maNDapam (pavilion) was in the vicinity of the MaTham. It was located on the foothills of the KaNNappar Malai, hugging the hill. The rock of the hill formed a wall on one side the pavilion. Some figures were carved on the wall, which included Murugan and Meenakshi KalyAnam. Ascending the stairs at a side of the pavilion, we came to its terrace. A small sannidhi (sanctum) was built there on the slope of the hill. There was enough gap around the Shivalingam inside for one person to go around it. Natarajan said, "This Lingam is the PanchaMukhesvarar." Faces were found carved on four sides of the Lingam. We told him, "There are only four faces instead of five; still you call this image PanchaMukhesvarar!"

"That is what I don't understand too."

Now we moved a little away to the left on the terrace of the pavilion and looked at the rock that leaned against the pavilion. We noticed the figures of Vinayaka, Muruga, Shiva, and AmbaaL in half-formed shapes, started as sculptures but remaining unfinished with the embellishments. We couldn't guess the reason for the scultpural work coming to a halt in an unfinished stage. All the three of us returned to the MaTham.

MahA PeriyavAL asked us, "What did you see?"

Since we were aware of svabhAvam (natural inclination) of Sri PeriyavAL, we had come back after observing every detail with care. We narrated the details of what we saw to him. When our narration touched on PanchaMukhesvarar we told him, "Only four faces were seen, not five."

Sri MahA PeriyavAL uttered an Upanishad vAkya and said, "There is one more face on the top that looks skyward!" Then he explained in a way intelligible to our buddhi. "Sadyojatam, Vamadevam, Aghoram, Tatpurusham; and there is another face that looks up!"*

"We did not notice it!"

Sri PeriyavAL blessed us with the knowledge, "If Paramesvara is omnipresent in all the four directions, then there would be no separate skyward direction! The skyward direction gets antargata (included) in the four directions. (They call it UrdhvaMukham.) Therefore it is not sAdhya (possible) to speak metaphorically of the fifth face as a separate entity."

"And then you told me about some sculptures carved on the rock that acts as a wall to the maNDapam", he continued. "I did not notice them when I went up! Nataraja, did you also see them?"

"Yes, I saw them only today. When we went yesterday, we came down from the terrace without going that side."

The next morning, Sri PeriyavAL was starting from the MaTham. Sri Natarajan and the two of us followed him.

Sri PeriyavAL went straight to the pavilion and checked about the sculptures that remained incomplete as we had told him. Looking at us and smiling, he said, "I did not notice these when I came here earlier. Now I have come to know of them after a Vaishnavan tells me about them!"

About ten o' clock that night PeriyavAL was standing in the courtyard of the MaTham, looking at the sky. Only the two of us were standing beside him. After a long time, still looking up he said, "Would you complete them?"

I was shocked. Whatever dravya (money) I would need to spend for their completion! Might not be possible for me! I did not have the courage to say yes, so I remained in silence.

My wife who was standing near me nodded her head in the affirmative and prompted me with a sign to say yes; even then I did not open my mouth! How she got the courage to say that she would carry out PeriyavAL's orders! Looking at me vacillating, she hastened to reply, "Shall do it." PeriyavvaL at once looked at her keenly.

"When we should we start the tiruppaNi (holy work)? Could it be after we go to our village and come back?"

Sri PeriyavAL smiled and said, "Shall tell you later" and moved away. We would narrate every incident and matter to Amma and get her explanation for them.

The next day, Sri PeriyavAL asked for a sthapati (sculptor) to be sent to him. We were there with him at that time. He took the sculptor to the pavilion terrace and asked him, "Will you complete these sculptures?"

The sthapati looked at the sculptures penetratingly and said, "Since the rock of this hill here is very tender, it is not possible to carve figures with detailed embellishments. That might be the reason that the sculptor of the old times has left them incomplete."

PeriyavA was in shayanam (lying down) on the floor. It was about ten o' clock in the night.

"Srinivasa! You know about Karaikal Ammaiyar Charitram?" he asked me. I said, "I have heard she is one of the Nayanmars."

Later in the same courtyard, near Sri PeriyavAL's tiruvadi (holy feet) we both slept on the floor. We were deep asleep.

In the hours of early morning, we were awakened by Sri PeriyavAL's voice: "Yei! (hey), who is there?" My wife immediately took the brass plate that she always kept with her, put a piece of camphor on it and lit it with a match stick. Sri PeriyavAL had got up and was sitting. We had his Visva Rupa Darshan in the light of the camphor flame.

My wife had the custom to take karpUra Arati (waving camphor flame) to Sr PeriyavAL early morning every day and worship him, whenever we stayed in the MaTham. We were always getting Sri PeriyavAL's Visva Rupa Darshan in the camphor light amidst surrounding darkness. Since we also had the bhAgyam (fortune) and svatantram (liberty) to lie down near his holy feet as a dampati, which was made prAptam (sanctioned) to us only by his anugraha, the people in the MaTham treated us with kindness and respect.

*** *** ***

Note:
*Lord Shiva's Five Faces
(http://www.siddha.com.my/cgi-bin/pos...ms&replyto=397)

Shiva's five faces map to the essence of a human being that he fills with:

Vamadevam - the powerful instinct of procreation, without which no creation could take place.

Aghoram - the procreative instict often manifests with aggression and the desire to possess and rule, so this is the face of Aghoram.

Sadyojatam - the face that kindles the desire to experiences of Truth fed by the false experiences of life.

Tatpurusham - the face that installs desires of authentic self-understanding.

Isaanam - the fifth face, also known as UrdhvaMukham pulls a soul towards MokSa.

In addition, Shiva is credited with a sixth face, the Atomukam, that throws back unripe souls into embodied existence.

Glossary:
upavAsa - fast, fasting

[saidevo]

Pages 54-58

One early morning Sri PeriyavAL was going for his bath in the SvarNamuki river that was flowing opposite SriMaTham (in KaLahasti). Along with some others, we both followed him. Tiruvannamalai Ramu (an assitant) also followed Sri PeriyavAL.

As Sri PeriyavAL reached the banks of the river, when he was about to descend the riverbed, he turned his face to look at me. Forthwith, his holy feet relieved themselves gracefully of their pAdukAs (sandals) and walked on the ground.

The next moment, I took those pAdukAs, and followed him, holding the sandals in my palms. Water was flowing like a small canal in the middle of the river. We walked on the sands of the riverbed and reached the waters.

Sri PeriyavAL immersed himself in the river according to the rules and took his snAnam (bath). Except me, everyone took bath in the guru pAda tIrtham (waters flowing from the feet of the guru). Since I had the bhAgyam of taking bath in the waters of his holy feet on several occasions, I held his pAdukAs straight against my heart and felt rapturous, getting drenched in Sri AcharyaaL's parama krupa (complete grace).

After his anuSTAnam (daily religious practices) was over and Sri PeriyavAL came to the river banks, I went to his holy presence and submitted his tiruvadi nilaigaL (pAdukA) on the ground; he gave me his kaTAkSa (glance), gathered the sandals gracefully to his feet and walked briskly.

*** *** ***

One day, when the visva rUpa darshanam (early morning darshan) was going on, a man came with his family and bowed to the sage. Sri PeriyavAL asked him, "What is inflation?" (I thought the man might be a government official). The man gave an explanation, mixing Tamil and English, with a great effort. After he listened to the man fully, Sri PeriyavAL briefly explained to him the essentials of the subject.

*** *** ***

When Sri PeriyavAL was gracing the devotees with his presence in KaLahasti during chAturmAsyam, in his SriMaTham an ascetic called Odaacheri SwamigaL stayed with him. The ascetic always did his vAsam (living) with PeriyavAL in SriMaTham. In addition, many other sannyAsis had come and stayed there for the chAturmAsyam.

Every morning in front of Sri PeriyavAL bhASya pATam, pATaNam (lecture on the commentaries of scriptures), vAkyArtham (meaning of every sentence) were held. We used to listen to them.

After the visva rUpa darshanam, and after ten o' clock in the night, Sri Odaacheri SwamigaL would call and ask me to read out Periya Puranam in the flame of the tall, brass lamp. If read a verse wrongly he would say, "SrinivAsA! Read that sentence again." I would correct the mistake I made and read it properly the second time.

Sri PeriyavAL would be listening to everything, sitting inside his mEnA (palanquin). When it dawns, he would ask the reading to be stopped.

Since Sri PeriyavAL remained as a yati (ascetic), a PIThAdhipati (pontiff) and a Jagadguru (world guru), there was not at all a chance for adiyEn (this servant) to approach him and do kaingaryam (service) as dampati (husband and wife).

Even though adiyEn had no yogyatA (ability) of veda adhyayanam, vidvAmsam, pANdityam (Vedic reading, education, expertise) or was a dhanika (wealthy man) who could do limitless dravya sahAyam (monetary assistance) to SriMaTham, and although Sri PeriyavAL belonged to the Advaita sampradAya (tradition) and adiyEn to the Vishishtadvaita sampradAya, it was revealed to us by svAnubhavam (self experience) in the depths of our heart that only deivIka saMkalpam (divine will) was the reason for his keeping adiyEn together with my patni (wife) as dampati in his tiruvadi chAya (shades of his holy feet).

*** *** ***

Once a man from Calcutta came to KaLahasti to have darshan of Sri PeriyavAL. For many years, the man was employed and resident in Calcutta. He talked in English. When Sri PeriyavAL was doing the saMbhASaNaM (dialogue) with the man, he mentioned the name of a Seitji and asked the man, "Do you know him?"*

The official said, "I have seen him." The man who stood near and translated the conversation, translated it in Tamil as 'He says that he knows the man' and supplicated to Sri PeriyavAL.

Sri PeriyavAL said immediately, "He says something and you say something."

The translator said, "No, he says only in that way."

Sri PeriyavAL said with some emphasis, "He only says 'I have seen him'. It means that he has just seen the man. You translate it wrongly as if he said 'I know the man'! Did he say 'I know him'? Only if he says 'I know him' it would mean that he knows about the man or he knows some details about him. The meaning of what he actually said was that he could only identify the man as one who has that name", thus explaining the nuances of the conversation.

*** *** ***

Note:
* This Seitji is possibly Mansukh Mohan whose terminal illness PeriyavA cured by asking him to publish and donate the 18 Puranas in Sanskrit. An account of this incident is given in Kanchi Forum at this link:
http://www.kanchiforum.org/forum/viewtopic.php?t=1905

[saidevo]

Pages 58-65

During early morning one day, when we had the Visva Rupa Darshan of Sri PeriyavAL, we revered him with karpUra hArati (waving camphor light). At that time I recited a shloka and stood after submitting daNDan (prostration) to him. That shloka enunciated the Guru Tatvam.

Brahmanandam parama sukhadam kevalam jnanamurtim
dvandvaateetam gagana sadrusam tatvamasyadi lakshyam
ekam nityam vimala machalam sarvadheesaakshibuutam
bhaavaateetam triguna rahitam sadgurum tam namaami.

(I salute to that Sadguru who is the source of eternal bliss, supreme happiness, who has true wisdom, who is beyond the dualities, who is infinite, whose attention is always on the divine, who is unique, eternal, pure, steady, and who sees with the eyes of wisdom who is beyond thoughts and beyond three gunas.)

A vidyArthin (student) named Sri Narayana Aiyer was with Sri PeriyavAL at that time.

When we were both taking bath in the SvarnaMukhi river that morning, that Narayana Aiyer was also bathing.

He looked at me and said, "Tell me the Sanskrit shloka you recited when you revered Sri PeriyavAL at the time of the Visva Rupa Darshan." I repeated the shloka for him.

He said, "If you don't know the Sanskrit langauge, learn it. Your pronunciation was not correct in the shloka you recited." I felt embarrassd.

Sri PeriyavAL was sitting during that night in his mEnA (palanquin) in the verandah on one side of the MaTham's courtyard.

It was perhaps ten in the night. Both of us and 'Amma' prostrated to Sri PeriyavAL and stood nearby. vidyArthin Narayana Aiyer was also with us.

Looking at Sri Narayana Aiyer, PeriyavAL asked, "Do you know these people?"

"When I was bathing in the river this morning I inquired him and came to know that these people are Vaishnava dampati from Nellikuppam. I advised him to learn Sanskrit."

After keeping silent for sometime, PeriyavAL recited a shloka and asked him its meaning. He told the meaning of the verse. (That shloka Sri MahA PeriyavAL recited that night did not stick to my mind.)

Sri PeriyavAL said, "Brahma also becomes the meaning of that word! Should you say Vishnu only? Keeping the meaning as Brahma you can explain the full meaning of the verse?

"With the kind of learning you have, even you do not know to tell the correct meaning of the shloka. And you went on to advise him? Whatever he knew he recited fondly."

From that day vidyArthin Narayana Aiyer moved with us showing greater affection.

*** *** ***

One day after the daytime puja Sri PeriyavAL came to the courtyard and stood near me around twelve o' clock to give tIrtham. Looking at me he said, "You stand here! Everyone will rush knocking against each other to get the tIrtham; you send them one by one in a line", and gave me the task of regulating the crowd. But then in reality all the people came in order, received tIrtham and moved away. She (my wife) was also with me at that time.

After giving tIrtham to everyone, he gave us tIrtham and said, "Go for your meals.

Once when he started giving tIrtham, he called us first and gave tIrtham, and said with hitam (kindness) "Go for your meals."

*** *** ***

One day after the daytime tIrtham everyone went to have meal. Sri PeriyavAL went for his bhikSA. Only the two of us waited until he came back from his bhikSA. After Sri PeriyavAL took his bhikSA he came out and sat inside his mEnA which was in the verandah near the courtyard. He was leafing through some palm leaves with keen attention. At that time, as advised by 'Amma', my wife stood holding a cane plate with sugar crystals, raisins and cashews in her hand and covering its contents with the edge of her sari. Sri MahA PeriyavAL raised his head and looked at her now and then but continued with his study of the palm leaves without giving any gesture to her.

At that time, vidyArthin Narayana Aiyer brought some darshanArtis (darshan seekers) to Sri PeriyavAL's sannidhAnam (nearness) and placed the tIrtha vattil (porringer with the holy water) and uttaraNi (a small ladle) in his front. Sri PeriyavAL also gave them tIrtham. Some time later he brought some more people. After giving tIrtham also to them, Sri PeriyavAL said, "ENdA! If you bring one by one, should I study or not? The satas (assembly) is round the corner and I am refreshing my memory for that event looking at these palm leaves. You only disturb me without letting me to read", and gave us with a meaningful look. Forthwith, we both bowed to him and moved away.

*** *** ***

One day as per Amma's advice, my wife kept a mixture of sugar crystals, raisins and cashews on a small cane plate, covered it with a piece of banana leaf and placed it before Sri PeriyavAL. We both prostrated to him and stood by his side. At that time, Sri Annadurai Ayyangar was discussing with Sri PeriyavAL about the arrangements he had made for the forthcoming satas.

Talking with him, Sri PeriyavAL dragged the plate and kept it under his hand. Inserting his right hand beneath the banana leaf, he took a pinch of the mixture from the plate, brought it to his mouth and with a gesture of wiping it, he dropped the mixture inside his mouth and said, "It's divyam (divine)" as he looked at us and then turned his look to Sri Annadurai Ayyengar and said "So you have made all the arrangements." Then he took two pieces of the suger crystals without anyone knowing it, kept them in his hand and at an opportune moment flicked one piece with his fingers. It fell near the legs of my wife who stood at some distance from him. The other piece fell near me.

Incidents such as this one were made prApta (attainment) for us many times.

*** *** ***

A day before my leave of absence at the office came to an end, I met Sri PeriyavAL in ekAntam (solitude) and spoke to him about it; on the next day too I supplicated to him. He gave me a keen ear but kept quiet about it. I told 'Amma' about this: "I need to report at my office at eight in the morning tomorrow. But Sri PeriyavAL simply kept quiet on both the occasions I tried to take his permission."

'Amma' said, "Sri PeriyavAL has no mind to send you away. So you write a letter to your office seeking leave for one more week; we shall see later." As per Amma's advice I wrote a letter seeking a week more of leave for me and hurriedly reached it to the mailbox.

After that night's puja we prostrated to Sri PeriyavAL. Giving us his kaTAkSa (look) with visible happiness, Sri PeriyavAL asked, "So you have applied to your office for a week's extension of your leave?", giving his opinion in that very question. I said "Yes."

Sri PeriyavAL said, "The Vidvat Satas is going to be held from tomorrow. I thought you might be present here to witness it."

*** *** ***

Am I a vidvAn (pandit) to explain vAkyArtham (phrasewise meanings)? Or at least have the jnAnam to understand the vAkyArtham explained by the vidvAns? Why such compassion to this Jivan in that Jagatguru?

When Sri PeriyavAL started for the Vidvat Satas on the next day with his ghoSTi (group), we walked near him as dampati. After Sri PeriyavAL sat on the Asanam (seat) topped with a tiger skin on the maNDapam (open hall) stage, as he gave us his kaTAkSam, I sat somewhat near him while my wife sat at some distance away.

The scene of hundreds of maha vidvAns who were tejasvis (bright ones) seated in gaMbhIram (majestically) in the sannidhAnam of Sri PeriyavAL on the maNDapam stage gave us Anandam (bliss).

The MahaVidvans spoke about the meaning and content of Vedas, Shastras, and Dharma, Agama, Silpa Shastras. Some of them gave speeches about Sahityam, Chandas, Niruktam, JyotiSam, Vaana Shastram and Leelavati Ganitam. Some others performed either singly or in groups Harikatha Kalaksepam, Burra Katha, Krishna Attam, KatakaLi, Bharatam, PandariBhajan and such other performing arts and also sang the Bhakti songs in such languages as Tamil, Telugu, Kannda, Malayalam, Marati, Gujarati and Hindi, with dances like Kolattam and Kummi, in ways that showcased the culture and unity of Bharata Desam, and made the audience happy.

Divine fragrance, sincerity of devotion and complete peace pervaded the entire atmosphere. Thousands of people sat on the ground quietly and witnessed the performances of art on the centre stage and enjoyed them all.

*** *** ***

[saidevo]

Pages 65-71

Once 'Amma' went to KaLahasti to have darshan of Sri PeriyavAL. When 'Amma' prostrated to Sri PeriyavAL, he inquired, "The Vaishnava Dampati haven't come with you?" She replied, "They told me that they would come later." She continued, "Shall I write them a asking them to come here?" To that Sri PeriyavAL replied, "You don't have to write to them, they will come on their own."

Forthwith I wrote a letter to 'Amma'. In the beginning of the letter itself I spoke to her about what was in my mind through a pathikam (hymn), which was from the Tiruvachakam by Manikkavasagar.

pAl ninaindu Uttum tAyinum sAlap parindu nI
pAviyenudaiya Uninai urukki uLLoLi perukki
uvappilA AnandamAya teninaich chorindu
puRam puRam tirinda selvame! sivaperumane!
uAnunait todarndu chikkenap piditthen
enkezhundu aruLuvadu iniye!

Compassionate, more than the mother who minds and feeds milk, You
melted the meat of this sinner, brightened his Inner Light,
showered the nectar of Desireless Bliss,
but wandered here and there, O my Wealth, my Lord Shiva!
I followed and caught You like the grime in my hair;
Where can you rise and bless henceforth!

One day when 'Amma' entered SriMaTham, they gave her the letter addressed to her name. She opened and read the letter, and then taking it in her hand, entered SriMaTham and stood before Sri MahA PeriyavAL bowing to him.

Asking "Who wrote that letter?", Sri MahA PeriyavAL held out his hand, and Amma said, "Srinivasan has written" and submitted the letter to him in a plate. Sri PeriyavAL took the letter and kept it with him. Four days later, we went to KaLahasti and had darshan of Sri PeriyavAL.

We stayed in the MaTham for a week, but MahA PeriyavAL did not talk to us about that letter!

We sought an explanation from 'Amma' for PeriyavAL's act. Amma said, "You have in your letter expressed the Arti (pain) of your heart using the blessed words of Manikkavasaga Swamy about SivaPeruman. Sri PeriyavAL looked keenly at your Atma and your heart that remembered and melted at the parama kRipa (full compassion) of Sri PeriyavAL, and understood through his previson your suggestive writing about catching him 'like the grime in your hair', as you remembered how Sri PeriyavAL nurtured your soul and gave it his anugrahA (favour). He asked me for your letter and kept it with him to suggest that he expects your arrival with eagerness and compassion."

*** *** ***

Once when 'Amma' came to our home and was doing her Atma vicaram (spiritual inquiry) in the usual way, she told me, "You are keeping the Salagramam with you that your ancestors did ArAdhanam (worship) to; why don't you do tirumanjanam (ablution) to it daily and do puja? My son started doing puja with the Saligramams in our home after giving them to Sri PeriyavAL and getting his anugrahA. From that day he is doing the Panchayadana Puja without fail. If you too give the Salagramams in your home to Sri PeriyavAL, get his blessings and start doing the puja, the puja will continue without any hurdles."

I performed TiruvArAdhanam for sometime. Later I used to do it only on special days.

We took our Salagrams as suggested by 'Amma' when we went to KaLahasti. 'Amma' also came with us.

One morning I went to Sri PeriyavAL with the box of Saligramams, submitted it to him, supplicated and stood. Amma was also with us.

Sri PeriyavAL took the Salagramam box, opened it and took the Salagramams inside one by one in his hand to have a look. Saying "This is the shilA rUpa (made of stone) Salagramam of Puri Jagannatha, this is Krsna, this one Sudharsanam", he kept the box with him and inquired, "Where is Ramamurthy?" about his personal assistant. Tiruvannamalai Ramu came hurrying and stood bowing to Sri PeriyavAL. Looking at him, Sri PeriyavAL said, "Take this and keep it in our pura room", and turned his head to look at me as he spoke. Ramu took the Salagramam box and came back after keeping it in Sri PeriyavAL's puja room.

Sri MahA PeriyavAL started talking about the nitya nivedanam (daily offerings) to Puri Jagannatha and the Rathotsava that is held in Puri.

"They would do nivedanam to Puri Jagannatha daily with large quantities of annam (cooked rice). They would distribute only that prasAdam to the people in the kSetra (holy place) and the yAtrIkas (travellers). anna dAnam is a speciality there. Jagannatha's prasAdam is very shreSTa (lofty) to have.

"If by chance anyone does not get Jagannatha's prasAdam, he should even try and take the sAdam (cooked rice) sticking to a dog's mouth that ate from the left over banana leaves thrown on the street. Such loftiness for Jagannatha's prasAdam.

"Jagannatha, Balabadra, Subhadra -- for these three people therw will be processions in separate rathams (chariots).

"Next year they would tear down those chariots and use the wood as fuel for their madappaLLi (temple kitchen). Every year they would make new chariots, that is the custom there. Jagannathan should be offered that much prasAdam daily as nivedanam. They would give it in plenty to sarvatrAL (everyone)." Sri PeriyavAL spoke blessing us with his glance.

On the day of my leaving for home, he looked at me and asked, "You know the meaning of danta varusham ('dental year')?" I blinked empty, having no idea.

"You don't know that? Prativadi Bhayankaram Annangaracharya Swamy used to say that humourously. When some Vaishnava is going to the temple in Kanchipuram he asked another Vaishnava who came out of the temple, 'The Prabhanta Ghosti started in the temple?' To that the other Vaishnava said, 'danta varusham is going on.' At least now you understand it?"

I said, "I don't understand it."

"In Sanskrit dantam means pal (Tamil for tooth); varusham means ANdu (Tamil for year). It means that they have started singing the {Tiru} PallANdu Pasuram. He was a Maha Vidvan. He would explain the meaning speaking in this way humourously and with pun in his KalakshebAm (discourse).

"If a Vaishnava talks hotly to another Vaishnava and says, 'I would make you have danta varsham, it would mean, 'I would make Devareer pour down all the teeth!' He would explain another meaning for the phrase in this way."

In these ways, Sri PeriyavAL would be talking to us lightly.

He gave us the leave to return and gave us his prasAdam. We asked 'Amma', "Now we don't have any Salagramam in our home! PeriayvaaL kept all those with him. If for a shrArda (annual ceremony for parents) the Vaidikas or my Periyappa (father's elder brother) come to perform the TiruvArAdhanam what reply could we give them?"

'Amma' said, "When he talked to you, Sri PeriyavAL talked about Sri Prativadi Bhayankaram Annangaracharya Swamy at length. Take that as a suggestion and you both go directly to Kanchipuram; (your) Swamy (there) is one who is very fond of you from your boyhood. You do daNDam (kneel) to him, tell him about the things that happened, get a Salagram from him with his blessings and then go to your place."

We both went straight to Kanchipuram and stood bowing to SrI Ubhaya. Ve. Swamy. His office Granta Mala was adjacent to his TiruMaaLigai. He was doing his vAsam (living) only there.

We stood prostrating to Swamy. Raising his head, Sri Swamy looked keenly. Then he inquired in his deep sounding voice, "Srinivasa, come! Where do you people come from?"

We both sat before him. Then we narrated the incidents.

Thereafter he called his svIkAra kumara (step-son) Srimaan Ubhaya. Ve. SelvamaNi and asked him to give us a Salagramam. We went to Swamy's TirumALigai. After doing TiruvArAdhanam to it, he placed a Salagrama mUrti inside a coconut leaf box along with a silk cloth and flowers and gave it to us with his anugraha.

*** *** ***

Glossary:
Arti - mishap, disaster, sorrow, pain, woe;
shilA - stone, rock, red arsenic, grind