Thread: Guru upAkhyAnam (Tales about Gurus)

pages 103-107
'As desired by me...'

In January 1976, when my eldest daughter AkhilANDeshvari's marriage was betrothed, and I sought anugraham of shrI PeriyavAL at Kalavai, he said, "You have your kumArI's marriage conducted in KAmAkShi temple itself. In KAmAkShi sannidhi, mAngalya dhAraNam, japam and such pUrvAngas; saMtarpaNa--meals to brahmins, in the nearby KollA Chatram; for the saMbandhus'--kinsmen's stay, the RAjavIdhi Chatram, and shrIMaTham; thus there are four places. 'beShAga naDaththu--very well conduct it! (his own words)' Get permission from PuDupperiyavAL telling him that I desired it."

(Although shrI MahASvAmigaL was PuDupperiyavAL's guru, since in those periods of time shrI PuDupperiyavAL himself was the PIThAdhipati, in consideration of yuktam--propriety, in his asking me to get permission from shrI PuDupperiyavAL, and in his saying he "desired it", I could see his simplicity and magnanimity.)

Knowing that when some of my relatives who attended the marriage went to Kalavai and had darshan of PeriyavAL, he inquired them about the marriage in vistAram--detail, I wondered at the compassion and love he had for me.

In ShAhAbAd

Approaching shrI PuDupperiyavargaL who was camping in TiruvallikkENi--Triplicane, in 1983, when I sought his permission to conduct the marraige of my second daughter too in KAmAkShi temple, he asked me, "enna thEthi--what date?". I told him that among the two dates May 9 and May 29, I had uddesham--intention, to conduct it on May 9. For that shrI PuDupperiyavargaL said, "If it is May 9, you can have it conducted" and permitted me. (Only many days later I came to know that May 29 was the day fixed for shrI BAlaperiyavargaL to have his Ashrama svIkAram--adoption to sannyAsa Ashram.)

To get anugraham from shrI PeriyavargaL, I went to ShAhAbAd (In the Chennai-Bombay rail route it comes after crossing the VADi station). After I got down at the railway station, I came to know that shrI PeriyavargaL was staying in a place around 7 km. from there. Boarding a bus I went to the place where shrI PeriyavargaL was staying.

I spotted after walking a small distance, a small shed in the open ground, plus a hut and a well. Some five or six people were standing there. They told me it was there that shrI PeriyavargaL was staying. Intense sunshine of the 2 o' clock afternoon sun. When I went there, shrI PeriyavargaL was in shayanam--sleeping. His rickshaw cart nearby. A chippanti--staff member named Subbaiah near it. shrI PeriyavargaL was lying down on his stomach. It was known that he had come there only a few minutes before. It was also known to me that he was sleeping in that posture to get relief from the tiredness of his body. Standing nearby, I was looking at the rekha--lines, of PeriyavAL's soles.

After sometime passed, shrI PeriyavargaL woke up and looked at his two kaiththala--(Tamil)palms. He informed them in this way of his intention to read. A kaingaryapara--assistant, named SAmaveda ChandramauLi, gave him a small book. It was 'HanumAn chAlIsA'. Turning over its pages, he was reading it until daylight declined. In the meantime, a crowd assembled from the areas of grain fields nearby. Some people came in tractors too.

With help from the nearby people, BAlu had the varappu--(Tamil)ridges of the field adjacent to the well deepened, drew water from the well and filled it and thus faciliated for shrI PeriyavargaL to have his snAnam--bath.

As shrI PeriyavargaL had his snAnam and finished his anuShTAnam, it began to get increasingly dark. shrI PeriyavargaL asked the village people to get back to their homes, saying that no one needed to stay there. Sitting in the cart in the shed during night, he took an apple and some milk. I made vijnApanA--respectful communication, to him of the proposed marriage of my putrI and sought his anugraham.

shrI PeriyavargaL spent that night in the cart itself. Since the climate was very chill, we all slept in the hut.

It would have been four o'clock in the early morning, when I woke up. I saw shrI PeriyavargaL rise and go to the koTTakai--toilet. Forthwith, cleaning my teeth, and wearing vibhUti, I went near where shrI PeriyavargaL had gone, carrying a lantern. I introduced myself to him.

After shrI PeriyavargaL came out from the koTTakai, in the light of the lantern kept in the shed, an assistant named ChandramauLi read out that day's panchAngam. As he wrongly mentioned the day, shrI PeriyavargaL told him "Read again". When he read it again wrongly, the sage asked him to read it once more. Thus after many times of repetition, the man came to understand his error. As the man corrected himself and started reading it correctly, shrI PeriyavargaL told him, "I saw you read it with an error; only now you read it correctly."

I understood the nuTpam--(Tamil)subtlety of the sage, in giving him an avakAsham--opportunity, to correct his error himself. As it had dawned in the meantime, I stood seeking shrI PeriyavargaL's permission for me to return to my place. He asked me, "Only you built the GangAmAtA temple in HaridvAr?" I replied, "Only OmkArnAth GosvAmi built the temple; I only took a photograph of it and brought."

(OmkArnAth GosvAmi belonged to a family that arrived from RAvalpiNDi at the time of the Nation's paritition and took residence in India. He had told me about Pandit Madammohan MALaviyA, when the latter had gone to RAvalpiNDi, dining in their house, and at that time as a boy this man doing the service of waving a hand fan to the Pandit when the latter was eating. During the year 1975 when shrI PuDupperiyavargaL sent me on a tour, his parichayam--acquaintance, came up for me in HaridvAr.)

shrI PeriyavargaL ordered me, "You toured many places, PuDupperiyavA sending you on that tour. Tell these people about it in vistAram--detail." Limitless joy for me, and my body had the thrill of it (as if caressed with a blade of grass). I told them briefly of my yAtra.

Then shrI PeriyavargaL ordered the Director of the nearby Cement Company, who was a white man, to drop me in the railway station in his car.

(to continue...)

pages 108-116 (concluding part)
'Arrange for the bhikShAvandanam'

When shrI PeriyavargaL was in Orikkai, my family and I had darshan of him. Then shrI PeriyavA told a nearby assistant Kumaresan something. Forthwith, calling me, Kumaresan said, "shrI PeriyavA says that all the Chozhiyas want to do bhikShAvandanam." I said I would try to arrange it. shrI PeriyavargaL also wanted the bhikShAvandanam of the Chozhia class people to be held continuously on the occasion of every ChAturmAsya.

A week later, for this purpose, we convened a meeting in the presence of shrI PeriyavA. In this assembly were present Chittur Gopalakrishna Iyer, myself, Sundaram Iyer, his brother, Kumaresan, and a few others. shrI PeriyavA suggested the name, 'Chozhadesiya UrdhvashikhA brAhmaNAL bhikSha'. "Among you people is there in prasiddha--well known, KriShNaPremi. Making him a patron, establish a Trust and every year the people of your class do the bhikSha", he said. Accordingly, establishing a Trust, we are performing the bhikShAvandanam every year. Since this bhkiShavandanam is done in anusaraNam of--following, PeriyavA's Ajna--orders, all of us are doing it with bhakti-shraddha--sincerity of fatih.

In the 'GururatnamAlA', a grantham--book about AchAryALs, full details of the AchAryALs of shrI KAmakoTi PITham are given. In this book, when narrating about several PIThAdhipatis, the phrase that they belonged to the 'drAviDa brAhmaNa' class is seen. That is, several AchAryas who adorned this PITham belonged to the class of Dravidian brahmins. A doubt that only UrdhvashikhA brAhmaNas are the Dravidian brahmins, arises here. And a deep thought that may be because of that shrI PeriyavA asked for arranging the bhikSha of the Chozhiyas.*

About Appar in (a)Hagari

In the place called Hagari (actually Aka-hari--pApanAshini; aka means pApam--sin and hari is to destroy it), on the banks of the river, in the campus of a temple that was newly being constructed, shrI PeriyavA was staying for sometime.

At that time, shrI PeriyavA asked his adhyanta shiShya--close disciple, Dunlop KRShNan to read out DevAram and was listening to it. The 'mUvar DevAram'--DevAram of the three saints, is voluminous, would take a few days to be read out. Staying there, Dunlop KRShNan was reading it out to shrI PeriyavA.

Appar (SvAmigaL) attained mukti on the day of the Sadaya nakShatra in the month of Chittirai (Chaitra). The place he attained mukti is TiruppugalUr.

shrI PeriyavA spoke about this: "You know it? For Appar, mukti was in TiruppugalUr. Appar entered the garbhagraha--sanctum sanctorum. Then he did not return. This everyone knows. But then there is one thing that is not known. SvAmi (Shiva) came as singam--lion, and avarai appaDiyE kaDiththu sApTuTTAr--ate him up by gnawing (underlined is the word PeriyavA used). NAvukkarasar said, 'appanE--Father, it is painful to me'. SvAmi said, 'appanE, you taste sweet to me.' (It is known that behind the Shivalingam in the garbhagraham there was a bas relief that showed this, and that this was removed in the recent times). In the TiruppugalUr patikam too Appar addresses SvAmi as 'singamE--O Lion'. These two are the AdhAra--support for this happening."

(After I returned home, I checked Appar's TiruppugalUr DevAram--Third TirumuRai, 99th Patikam--TiruppugalUr ThiruththANDagam--the second pAsuram in the patikam that starts with "eNNukOn').**

அங்கமே பூண்டாய், அனலாடினாய், ஆதிரையாய், ஆனிழலாய், ஆனேறூர்ந்தாய்,
பங்கமொன்றில்லாத படர் சடையினாய் பாம்பொடு திங்கள் பகைதீர்த்தாண்டாய்,
சங்கையொன்றின்றியே தேவர் வேண்டச் சமுத்தினஞ்சுண்டு சாவா மூவாச்,
சிங்கமே உன்னடிக்கே போதுகின்றேன் பூம்புகலூர் மேவிய புண்ணியனே.

a~ggamE pUNDAy, analADinAy, AdiraiyAy, AnizhalAy, AnERUr~ndAy,
pa~ggamonRillAda paDar chaDaiyinAy pAmpoDu ti~ggaL pakaitIrttANDAy,
cha~ggaiyonRinRiyE dEvar vENDach chamutthina~jchuNDu chAvA mUvAch,
chi~ggamE unnaDikkE pOdukinREn pUmpugalUr mEviya puNNiyanE.

I have not heard about this matter or read it anywhere. Apart from the two above references, only shrI PeriyayA's vAk--word, is the third AdhAram--support.

When the Sambandhar DevAram was read, it came to be known that he belonged to the KauNDinya gotra. Looking at me shrI PeriyavA asked, "What gotra yours?" I said, "KAshyapa gotra."

I contempted it well as to why he should have asked me this question at that time. I belong to a family of the UrdhvashikhA--frontal tuft class. The brahmin subcaste known as ChozhiyAL today.

I got the anumAnam--inference, if shrI JnAnaSambandha MUrti svAmigaL too was of the Chozhiya brAhmaNa class.

About Max Muller at MahAgaon

A village named MahAgaon is in KarnATaka. One should go in a bus from Gulbarga (to reach it).

When shrI PeriyavargaL was there, I went to the place and had darshan of him. 1982 or 1983 is my memory.

When I went there, shrI PeriyavargaL was talking about shrI VidyAraNya:

"shrI VidyAraNya has done bhAShyam--commentary, for all the four Vedas. A German called Max Muller has also done bhAshyam. Further, several Western scholars have written about the Vedas in their books. Vedas is one of shabda-pradhAna--chiefly voice-activated; not artha-pradhAna--meaning-activated. There is no nyAyam--reason, for this to be known to the Western philosophers. Still, those people, showing shraddha--sincerity in the subject of reading the Vedas, being inclined to read them and know their contents, and as required for such task, doing vRtti--expansion of their knowledge in our SaMskRta-bhAShA-jnAnam and the culture of our desham--country, have written their books. There are many of these books. Depending on the cultural background of each, there would be differences in their way of understanding the Vedas and the ways and means they wrote in their books about their understanding.

"Since there are lots of (vital) differences between shrI VidyAraNya BhAShyam and the contents of the topics these occidental philosophers wrote, if the task of bringing out the Gloss in the Vedas from shrI VidyAraNya BhASha is done, doing the related research with our scholars, and giving them the necessary dravya--financial assistance, it would be very useful for our people. Two or three vidvAns--pandits must be assigned specifically for this task."

Accordingly, he was discussing it with shrI AnnAdurai AyyangAr, who was the Executive Trustee of the Veda RakShaNa Nidhi Trust, shrI C.R.SvAminAthan was the then Educational Secretary in the Central Government, and some others. (To know the exact meaning of the word 'Gloss' that PeriyavA used fluently, we people who had received the English education had to consult a dictionary). shrI PeriyavargaL asked C.R.SvAminAthan specifically, "Is there any scope for financial assistance from the Central Government's Education Department for such type of research?"

To that shrI SvAminAthan said, "There is. We are doing such financial assistance to the Benaras Hindu University, VArANasi."

It is known that as a result of this vivAdam--discussion, the VidyAraNya Trust must have been established.

VedaPATha Nidhi Trust

The material given here was not told me by shrI AnnAdurai AyyangAr:

When Periyavar was staying in MahAgaon, a few of his bhaktas--devotees approached him and sought his permission saying, "It is 75 years since shrI PeriyavA came to the PITham. With a view to celebrate it, we people would like to arrange for a Platinum Jubilee."

To that shrI PeriyavA said, "Oho! 75 years have passed since I came to the PITham? I was a small boy when I came to the PITham. At that time the Veda VidvAns in KumbakONam did poShaka of--nourish me. Even at that time they would have been of 70,75 years of age. All of them would have now gone to the paralokam--other world. Still, whoever has sought Ashraya--refuge of the VedaMAtA, should not stand before any other person folding their hands. In that respect, we are all duty bound to do upakAram--assistance, to the Veda vidvAns who have crossed 75 years of age. Of such Veda vidvAns, some might be in extreme shrama-dashA--difficult condition of life, in their old age. Maybe their sons and daughters are not in a position to look after them. Maybe their hand, leg or eye is not in svAdhInam--its natural power. In a condition of no upAdhyAya-vRtti--living by teaching, there would be shrama--difficulty even for the daily meal. For such people (who have crossed 75 years of age), if they are given at least 75 rupees per month, that itself would be the Platinum Jubilee for me."

Then he asked me, "On this subject, will your start a Trust, in contact with many people?"

"Whatever shrI PeriyavA's abhiprAyam--opinion, it can be done accordingly."

"Do it accordingly. Do you know Palkiwala of Bombay?

"Yes, I know."

"Make him the Managing Trustee. Two more people, Harish Mahindra and Mehta are there. Also make them Trustees. Make T.S.Santhanam in TVS, Madras also, a Trustee. You be the Secretary. Make immediate arrangements to establish this Trust. If money is taken from the Veda RakShaNa Nidhi (Trust) for this purpose, it would be dharma-virodha--in opposition to dharma. There should be no sambandham--connection, between this Trust and that. This is a kaingaryam--service, we do for the VidvAns who are of advanced age and in a state of not being able to do anything, after dedicating their entire lifetime to the study of Vedas and teaching it to others. This is not dole. They must be approached with bhaya-bhakti and the money given to them in vinayam--humility."

He immediately gave me leave to return to my routine.

After I had left the place and gone some distance, he sent word for me again. "If they are given 75 rupees it would only help them eat annam--rice. If 25 rupees is added and they are given 100 rupees, it would help them to pour some buttermilk over the annam and eat it", he said. What a compassion!

This is the story of the birth of the VedaPATha Nidhi Trust.

Note:
* MahAsvAmigaL explains in his exposition 'shrI Shankara Charitam' that except the subcaste VaDama among the brahmins, all other classes originally resided in the Dravida Desham.

** Can someone post the meaning of this Appar-Devara verse?

Angame poondai- you took a form to pacify your devotees (otherwise he is formless)
analadinaai- you took bathe in fire (It means your body itself is made up of fire)
Adhiraiyaai- You being the incharge of star "Adhirai" (Thiruvadhirai)
Anizhalai- The massive shadow which gives rest to all living beings
anoorerndhai- took bull as your vehicle and travelled on it
bangamondrillada padar sadaiyinai- Having the hairlocks of perfection
paambodu thingal pagai theerthandai- who solved the issues between snake and moon and pacified both (Its myth that snake and moon are enemies, since both the snake (Rahu-Ketu) and moon were trying to get nectar and moon found the rahu amidst of devas and informed Mohini vishnu and she with the spoon pricked the head of Rahu and because of that only even now eclipses are happening around sun and moon. Here, both moon and snake are found together in the head of shiva)
Sangaiyondrindiye devar venda samuthiranajunda- Without second opinion, all the devas begged shiva for their lives and with great compassion he swallowed the poison.

Saava moova- He neither dies nor aged (he always remains young) (why he said this just after that is eating the poison will kill even the devas. But even after eating this, shiva remain alive with great beauty)

singame unnadike podhugindren tirupugalur meviya punniayane

O lord, like a lion, the leader of myself, am coming to your feet.


A small translation which comes to my mind is for your reference sir...

Pranams

namaste shrI Durgadasan.

Thank you for your prompt response with the beautiful translation. Although I could readily gather the meaning of most words, the phrases 'anggamE poonNDai' wasn't quite intelligible to me, and for the term 'analADinAi' I took the meaning as Shiva's darshan as the column of fire at AruNAchala.

Do we find the legend of SvAmi gobbling up Appar svAmigaL coming in the form of a lion in any Tamil literature or other books? Anything mentioned in the sthalapurANa of TiruppugalUr?

No sir

It was not mentioned anywhere like that in the sthala purna. Even in temple I couldnt find any such related things. Will go once again with this intention if possible.

oTTiya pazhamum oTTAdha pazhamum: The solid and hollow fruits
author:....... Smt.LalithA RAman, Sainikpuri
compiler:..... T.S. Kothandarama Sarma
source:....... Maha PeriyavaL - Darisana AnubhavangaL vol.2, pages 120-122
publisher:.... VAnathi Padhippaham (May 2005 Edition)
type:......... book, Tamil

Many days have gone by since this happened. Still it reamins unfading green in my heart and guides me until today.

My marriage was held in the year 1958. My hunsband was serving as a Captain in the Army. Since even after some years there was no putra bhAgyam--fortune of a child, for me, my mother took me to have darshan of shrI KAnchi KAmakoTi PIThAdhipati shrI Chandrashekara Sarasvati MahA SvAmigaL.

It was an evening time. shrI KAnchi MahA SvAmigaL was doing japam--litany sitting in his mena--palanquin. Some time passed by, and then Periyavar looked at as with limitless compassion. My mother did vijnApanam--addressed, my grievance to shrI Periya Periyavar. Taking an orange fruit from a plate nearby, MahA PeriyavA kept meditating, closing his two netras--eyes that were in blossom like lotus flowers, and rolling that fruit over those two eyes.

After sometime, he blossomed his eyes, gave that fruit to me and said, "This you take."

With great happiness I went home and took that fruit.

Years rolled by. My husband was serving as a Major in charge of guarding the borders. When he came on leave, we both went to shrI KAnchi MaTham to have darshan of shrI MahA SvAmigaL.

Evening time. Coming out of his room, that deity of compassion welcomed us with vAtsalyam--paternal love, looked at me with limitless abhimAnam--affection, and saying, "vAmmA kuzhandhE--Come, child! Come inside!", he took us inside.

Looking at my husband, "You are serving in the Army, right?", he asked, and my husband replied, "Yes, I am in Siliguri." Periyavar asked him, "Can you get oranges there? Will you send me a basket of them?" and this man said, "sari--okay."

shrI KAnchi MahA Periyavar looked at me and said, "There are two kinds in the orange fruit. You know it?" "I don't know", I said.

Periyavar said: "Two kinds are there in the orange fruit. One will be solid, stuck to its skin. And the other (as if keeping such a fruit in his hand, taking it to his ears and shaking his hand) will do kuDukuDu--rattle like this, without sticking to the skin. More than the fruit that sticks solid to its skin, only this fruit will be tastier and sweeter. Always keep this in mind."

Asking me to take a fruit in the beginning, and then many years later, saying "Only the hollow fruit is tastier" he made me realize a great principle of life. He taught me to remain unattached like the hollow fruit.

Saying, "vA ammA kuzhandhE", he made me his child. After myself becoming his child, where is the need of a child for me?

**********

Experiences of ViShNupuram BrahmashrI G.VisvanAtha ShAstrigaL
author:....... His daughter Smt.MohanA PanchApakeshan
compiler:..... T.S. Kothandarama Sarma
source:....... Maha PeriyavaL - Darisana AnubhavangaL vol.2, pages 143-151
publisher:.... VAnathi Padhippaham (May 2005 Edition)
type:......... book, Tamil

Compassion towards ThAtthA--Grandpa

When PeriyavAL was camping in Kollankode, he had convened a vidvat sadas--assembly of scholars, there. Since the shrImukham--invitation, came to our ThAtthA--Grandpa also, he had gone there.

Whatever else is not available for my ThAtthA in the morning, a cup of coffee was a must! But in ShrIMaTham there was no coffee supply. Strict niyama--regulations!

When ThAtthA was yearning for a cup of coffee, a man came and took him outside the MaTham and bought him a cup of coffee. Only then ThAtthA felt his life-force returning to his body!

ThAtthA went and sat in the Sadas. In a short while PeriyavAL came there. After doing namaskAram--prostration, to the sage, ThAtthA went near him. Looking at ThAtthA, PeriyavAL asked, "Had your coffee?"

What reply to give? ThAtthA was confused. With the remorse that no one present there took a cup of coffee except him, he dodged, "vandhu--that is, EthO--somehow, he gave me..."

"Only I asked him to give you", as PeriyavAL said, ThAtthA went melting in the heart!

PeriyavAL was very strict that the people in ShrIMaTham should not take coffee. Still, some sippantis--staff members, had been drinking coffee. Since it would be difficult for them not to have a cup of coffee, for the Pandits who came to have darshan in small villages, with compassion, PeriyavA would arrange for supply of coffee to them.

*** *** ***

In those days, if it was PeriyavAL yAtrA--tour, a large rAja-parivAram--royal entourage, would go with him. Three elephants, five horses, twenty-two closed carts, fifteen cows, two riding horses (of which one was black and the other panchakalyANi--horse whose feet and face are white), two tonga horses, and in front of the savAri--ride, the tiruchchinnam--trumpet, will move making a loud noise. uLpArA--inner circle guards, five men and veLipArA--outer circle guards, five men. Apart from them, several people as Veda Pandits, aNukkat-thoNdarkaL--personal attendants, a manager, the kazAnA--treasurer, notables, and mELa-thALam--drum and long pipe.

If it is PeriyavAL vijayam--tour, the entire town will be allolakallola--in clamour. Now, that wonderful sights are to be seen only through the mind's eye.

*** *** ***

In 1940, PeriyavAL did vijayam to ViShNupuram, finishing his KAshi yAtrA. When PeriyavAL was going on savAri, as a notable approached him and uttered as SAmi ShAstrigaL, the name of the guru who taught PeriyavAl, PeriyavAL in great anguish kept asking him again and again: "enna sonnE--what did you say? enna sonnE--what did you say?"

That bhakta--devotee, was restless thinking: 'What apachAram--improper conduct, did I display? PeriyavAL is writhing in such pain?'

PeriyavAL told him, "What do you know about him? Even I have not uttered his name; only as ViShNupuram ShAstrigaL I would refer to him." Such respect for his guru!

Isn't this a kindly advice not just to the devotee, but to us also?

*** *** ***

In order to take classes for shrI PeriyavAL, ThAtthA was given jAkai--residence, in the house adjacent to ShrIMaTham in KumbakONam. My father too would go frequently and stay there.

On the open terrace of the MaTham, there were pipes to drain the rainwater. When it rained, PeriyavAL (in his boyhood) would go to the open terrace along with my father. And they both would plug the pipelines and play in the water that stagnated there! If it rained when the sun was shining, PeriyavAl would get wet in the rain, shout, "GangA snAnam... GangA snAnam!", dance and feel happy!

*** *** ***

"I want to perform panchAyatana pUja", my father prayed to him in his ViShNupuram camp. Since the pUjA mUrtas--images, such as SAlagramam, BANam, Sphatikam were not available then, the anugraham--favour to send them after reaching KumbakONam was given.

When KumbakONam was reached, the pUja mUrtas were given to a sippanti with orders to deliver them to ViShNupuram.

"In whose house to deliver?"

"Deliver it to the gRuham--house, where I am present!"

The sippanti had climbed up and down the steps of each house in the ViShNupura AgrahAram, but could not apprehend (the location of the house). As he came to our house and peeped in, he sat on the thiNNai--raised portico, with fullness of heart.

My father who came out asked him, "enna samAchAram--what news?"

"PeriyavAL asked this pUja (box) to be delivered to you."

"To me?"

"Yes, without specifying the house, he asked me to deliver it at the house where he was present. I saw PeriyavAL's portrait, plainly visible before the eyes, in the sloped front courtyard. Since he is present here, I understood that he wanted me to deliver it to this house. Here, the pUjA box."

We never had any doubt that PeriyavAL has always been residing in our house.

*** *** ***

A dhanavat--wealthy man, had great bhakti--devotion, in PeriyavAL. He came to IlayAttankuDi for darshan. He brought two wooden boxes full of apples and placed them before PeriyavAL. PeriyavAL too had a glance at the boxes and then went inside.

As the Dhanvata was saying to the shiShyas--disciples, there, "I have bought these apples for PeriyavA. You peruchchALis--bandicoots of the MaTham don't devour and empty them", PeriyavAL had arrived, receiving the words in his ears. But he did not give a hint that he heard those words.

Some Nari kurava--gipsy, families had pitched a tent in the place and were staying at that time.

On the evening the apple boxes came, PeriyavAL sent word for the boys of the Nari kurava families and gave each one of them an apple, and that in front of the Dhanvata!

Dhanvata's face showed his distress.

"I too am a peruchchALi--bandicoot, in the MaTham", said PeriyavAL.

The Dhanvata was stunned as he realized his mistake. Then he sought pardon.

The same Dhanvata, on another occasion, bought a plenty of muNDus (dhotis) from KeraLA and submitted them.

"Why so many?"

"For the sippantis of ShrIMaTham."

From them, PeriyavAL asked six dhotis to be drenched in kAShAyam--saffron dye.

The Dhanvata could not understand the reason.

"Two for Anjaneya (an ascetic who stayed in the MaTham then)! Two for Pudu PeriyavAL, and two for me! We too are the sippantis of the MaTham!"

As PeriyavaL uttered these words, the Dhanvata went mellowing and happy in the heart, realizing the sage's simplicity, bounds of which could not be discovered.

*** *** ***

PeriyavAL had great interest in ShrImad BhAgavatam. Once, RAmamUrti Aiyar reading BhAgavatam, PeriyavAL was doing shravaNam--listening, of it.

At that time, NeeDAmangalam shrI KRShNamUrti ShAstrigaL who was prabala--famous, for his BhAgavata pravachanam--exposition, came there and informed the sage that he has returned after doing BhAgavata upanyAsam in Delhi.

"The VidvAns came and listened to it?"

"They came."

"What did they say?"

"One VidvAn said, 'If the rAsa-panchAtyAyI was not there in it, ShrImad BhAgavatam would be a great grantham--book'".

Smiling slightly, PeriyavAL said, "Only after doing paTana-shravaNa-mananam--reading, listening and reflection, of the rAsa-panchAtyAyI, I decided that saMniyAsam was siddha--accomplised, for me!"

Doesn't this look like a slight reproof to those who do pravachanam just by prattling without understanding the principles?

*** *** ***

PeriyavAL had done vijayam--toured, to ViShNupuram, some seven or eight times. He had stayed there during important occasions such as Shankara Jayanti and NavarAtri.

On the entrance point to our village, in the streets and in road junctions, we would set up ornamental arches and welcome him. Select GItA shlokas would be written in large letters on those arches.

As PeriyavAL came in his mEnA--palanquin, he could not have a glance at what was written in the thaTTis--plaited banners. After the puja was over at night, he took a petromax gas light with him and walked down reading the verses one by one. A pricking sensation in our hearts, who selected the GItA shlokas. If he would appreciate them, or chide us?...

Finally he said, "All very good! You people have mentioned as to how I should be."

It was a fact that as we heard this, we were restless at heart. But then we understood that it was not an accusation that was done AropaNam--imposed, on us. We understood the truth that it was only a svaya-vimarshanam--self-criticism, done for vEDikkai--fun. The magnanimity to do self-investigation!

**********

LakumikarA--what is the meaning?
author:....... Dr.R.KrishNamUrti ShAstrigaL, Chennai-4
compiler:..... T.S. Kothandarama Sarma
source:....... Maha PeriyavaL - Darisana AnubhavangaL vol.2, pages 155-171
publisher:.... VAnathi Padhippaham (May 2005 Edition)
type:......... book, Tamil

pages 155-160
Greatness of AmbAL

AmbAL, Shiva--although these are of the same tattvam--principle, more than Shiva, to AmbAL--to Shakti--is the greatness; this BhagavadpAdAL explains in his 'saundaryalaharI' stotram. In its first shlokam--verse, his saying that without Shakti, Shiva cannot budge an inch--is it adhishayokti--techinique of exaggeration? or is it real? PeriyavAL asked this question about twenty years back. (see note 01)

Everyone had settled down, getting ready to begin the aniversary celebrations of the SaMskRta SAhitya PariShad. When PeriyavAL came to the stage, his AjnA--orders came forthwith to bring shrI RanganAtha ShAstrigaL from ChinnakkAnjchi. The AjnA was for him to commence the celebrations. And then as PeriyavAL did nirbandham--insisted, that he speak a few words at the commencement of the SabhA, ShAstrigaL said, "It is very ashaktam--unable, for me; can't say anything."

shrI PeriyavAL told him, "Say that very sentence", and then prompted him with a blessing, "say only the shlokam 'shivaH shaktyA yukto'".

This is an explanation that PeriyavAL gave in upadesham--teaching (on that occasion for the verse). "In shrI Rudram, 10th anuvAkam, comes the mantra

या ते रुद्र शिवा तनूः शिवा विश्वाह भेषजी ।
शिवा रुद्रस्य भेषजी तया नो मृड जीवसे ॥ १०.२ ॥

yA te rudra shivA tanUH shivA vishvAha bheshhajI |
shivA rudrasya bheshhajI tayA no mR^iDa jIvase || 10.2 ||

[Rudra! That which is your auspicious form, auspicious as the universal panacea for all ills, auspicious as the bestower of (knowledge and realisation of) Your Rudra form—with that make us live in happiness.--Tr.SvAmi KRShNAnanda]

"This shloka that says 'shivaH shaktyA yukto', remains as the vyAkhyAnam--exposition, as the veda-mUla-pramANa--Vedic evidence, for the above mantra; therefore, this is not just stuti--eulogy, but only the truth.

"Hey Parameshvara! As a mangaLakara--auspicious, part (half) of your body, as the eternal panacea that cures everyone, even you of your viSham--poison, remains the Shakti known as UmA; only because of her you live." The SabhA was immersed in surprise at PeriyavAL's explanation.

"For the above mantra in the VidyAraNya BhAShyam, for the root word 'jIvase', the meaning, 'By that Shakti you should help us live; and you do help us live' is given in a casual manner."

That shrI PeriyavAL, using just the meaning of the root word ('jIvasa'), explained this mantra as the mUla-mantra--root mantra for the 'saundarya laharI' (verse), goes to prove that he is himself a Shiva avatar!

Three nATakas--plays, three bhAShyas--commentaries

In KAnjchi MaTham, PeriyavAL one day asked me, "Do you know that in the same way that Adi Shankara's prasthAnatrayam (sUtra bhAShyam, gItA bhAShyam, upaniShad bhAShyam) is excellent, the nATakatrayam (vikrama UrvashIyam, mAlavikAgnimitram, abhijnAna-shAkuntalam) is excellent?"

"No, I don't know", I said.

"Do you know the mangaLa shlokas of the three nATakas--plays?"

Saying, "Two I know, one is not in memory", I recited the shlokas of 'shAkuntalam' and 'mAlavikAgnimitram'. The meaning of the shloka (in the play 'shAkuntalam', verse and translation added--sd) is as follows:

yA sRShTiH sraShTur AdyA vahati vidhihutaM yA havir yA cha hotrI
ye dve kAlaM vidhattah shruti-viShaya-guNA yA sthitA vyApya vishvam |
yAm AhuH sarva-bIja/bhUta-prakRtir iti yayA prANinaH prANavantaH
pratyakShAbhiH prapannas tanubhir avatu vas tAbhir aShTAbhir IshaH ||
--abhijnAna-shAkuntalam, Act 1, verse 1

(That visible form, viz. water) which (was) the first creation of the Creator; (that, viz. fire) which hears the oblation offered-according-to-rule; and (that visible form, viz. the priest) which (is) the offerer-of-theoblation; (those) two (visible forms, viz. the Sun and Moon) which regulate time; (that, viz. ether) which perpetually pervades all space, having the quality (sound) perceptible by the ear; (that, viz. the earth) which they call the originator of all created-things; (that, viz. the air) by which living beings are furnished with breath may Isha [the supreme Lord Shiva], endowed with [manifested in] these eight visible forms, preserve you!--Tr.Monier Williams

The meaning of the other shloka (in the play 'mAlavikAgnimitram', verse added--sd):

ekaiShvarya-sthitatopi praNata-bahuphalo yaH svayaM kRttivAsAH
kAntA-saMmishra-dehopya-viShaya-manasAM yaH purastAdyatInAm |
aShTAbhiryasya kRtsnaM jagadapi tanubhir-bibhrato nAbhimAnaH
sanmArgAlokanAya vyapanayatu sa nastAMmasIM vRttim-IshaH ||
--mAlavikAgnimitram, opening verse

"Although filled with excellent wealth, still wearing only an elephant's skin; although having a body merged with his wife's, still invisible even to the complete renunciates; although pervading the entire universe and wearing it through his eight bodies, still without any pride;--may that Parameshvara remove the tAmasa--gross thoughts from our mind, so that we can see the sanmArga--right path.--Tr.by the author"

PeriyavAL, saying, "I shall tell you the mangaLa shlokam of 'vikramorvashIyam', recited the shloka and gave an adbhuta--marvelous, explanation (verse added--sd):

vedAnteShu yamAhurekapuruShaM vyApya sthitaM rodasI
yasmin-Ishvara ityananyAviShayaH shabdo yathArthAkSharaH |
antaryashcha mumukShumirniyAmita-prANAdibhir-mRgyate
sa sthANuH sthira-bhaktiryogasumamo niHshreyasAyAstu vaH ||
--vikrama UrvashIyam, opening verse

1. "In the first pAda--quarter, which says, 'One who is mentioned in the VedAntas as the jagat-kAraNam--cause of the universe, and is vyApaka--pervading the bhUloka-devaloka--earth and heaven', the first chapter of the (Brahma)SUtra-bhAShyam will be included. In the SUtra-bhAShyam, the prathamAdhyAyam--first chapter, only talks about the samanvaya--conjunction, of the VedAntas in the jagat-kAraNa-vastu--entity that is the cause of the universe?

2. "In the second pAda, which says, 'to whom the word Ishvara is the most appropriate and filled with meaning', the second adhyAyam of the SUtra-bhAShyam will be included. What AchAryAL (Shankara) in the second adhyAya--chapter, rejecting all the AkShepaNas--objections, to the principle that for the sarva-vedAntam--all VedAnta, the samanvaya--conjunction, is only with the One Ishvara, did sthApana--maintained, that the VedAntas only explain the One ParamporUL--Brahman, KalidAsa has abstracted in this second pAda--quarter.

3. "The third pAda that 'one who is sought by those who desire mokSha--liberation, in dhyAnam--meditation, controlling and shrinking the prANA-pAnAdi--breath and drinking/food', is the sAram--essence, of the SUtra-bhAShyam's third adhyAya. Aren't there in vistAram--elaboration, the upAsanAdi--intense practices, that are mokSha-sAdhana--means of liberation explained in detail?

4. "The fourth pAda that 'which parampoRuL--Brahman, that is nirvikAra--changeless, and is easy to attain by bhakti--devotion, may that Ishvara grant us mokSha', is the sAram--essence, of the SUtra-bhAShyam's fourth adhyAya. Thus, the four adhyAyas--chapters, of the SUtra-bhAShya and this shlokam are in samam--on par!

"When doing pUrti--completion, of these nATakas--plays, KalidAsa prays for his mokSha (in the concluding shloka of abhijnAna-shAkuntalam, thus):

"pravartatAM prkRti-hitAya pArthivaH
sarasvatI shrutamahatAM mahIyatAm |
mamApi cha kShapayatu nIlalohitaH
punarbhavaM parigata-shakti rAtmabhUH ||

"May the king strive for the welfare of his people. May the language (of Goddess SarasvatI) that stays great by the Vedas flourish. May Shiva, called NIlalohita, who is a svayambhu--appeared on his own, remove my rebirth too."

"In such manner, has he has summarized mokSha--liberation, as the final lakShya--goal, of his nATakas--plays! Therefore, KAlidAsa's nATakatrayI looks like the prasthAnatrayam.

Notes:
01. saundarya laharI, verse 1

shivaH shaktyA yukto yadi bhavati shaktaH prabhavituM
na cedevaM devo na khalu kushalaH spanditumapi |
atas tvAm ArAdhyaaM hari-hara-viri~nchAdibhir api
praNantuM stotuM vA katham akR^ita puNyaH prabhavati || 1 ||

Lord Shiva, only becomes able,
to do creation in this world,
along with Shakti.
Without her, even an inch he cannot move;

And so how can, one who does not do good deeds,
or one who does not sing your praise,
become adequate to worship you
Oh, goddess mine,
who is worshipped by the Trinity.
--tr. P.R.Ramachander

pages 160-165
Removing the distress of hunger

'Compassion' will benefit many people in many ways. PeriyavAL's kAruNya--compassion, is like a mother's affection. No one should wither due to hunger. Some incidents about his feeding people who came to him, specially the Veda pandits.

(a) On the day of 01.01.1977, it was VaikuNTha EkAdashi. Myself and shrI KRShNasvAmi aiyar had gone to SivAsthAnam to consult PeriyavAL about printing certain Veda books. The time was morning six-thirty. The sight of shrI PeriyavAL starting and leaving, with a daNDam--staff, and a small kalasha--waterpot. As we told him about the subject of our coming there, he asked us to accompany him with a gesture of hand.

We started with him. We learnt that since it was the day of VaikuNTha EkAdashi, the uddesham--intention, of the departure was to go to all the PerumAL temples in ViShNu, Shiva kAnchi and have darshan. We walked.

Even before crossing the Veda PAThashAla in the YAnaikaTTi street in ChinnakAnchi, since we were having darshan in all PerumAL temples in every nook and corner, (and since my walking habit was much less), myself and KRShNasvAmi aiyar who accompanied me, sat for resting on the thiNNai--raised portico, of a house.

In a short while, an aNukkat-thoNdar--personal attendant, of PeriyavAL came running towards us and said, "Are you KRShNasvAmi ShAstri? PeriyavAL asked me to tell you:

'For him kAlshramam--can't stand exertion of legs. You go look for him, ask him to take AhAram--food, in svakAlam--proper time, at the PAThashAla, and stay at ShivAsthAnam. After I return, the subject of printing the Veda books can be discussed.'"

Can the measure of my going melting at heart then be spoken? Accordingly, we took our AhAram at the PAThashAla and took rest at ShivAsthAnam.

Finishing his PerumAL darshans, shrI PeriyavAL returned to ShivAsthAnam at three in the afternoon with a mandahAsam--smile, looking as fresh as he was when he started in the morning. Forthwith he called us, and gave suggestions about printing the Veda books in the grantha lipi.

(b) VyAsa-pUjA day, somewhere near (the village) Orirukkai. Flooded with a large crowd of people. Some of us were with PeriyavargaL.

This is what to a staff member of ShrIMaTham did PeriyavAL say: "A large number of people have come. They have the intention to take AhAram--food, after my VyAsa-pUjA is over. But then, their hunger can't withstand until then. Watching the puja after taking food also won't appeal to their minds. So to everyone, cook saltless rice, keep it in a tAmbALam--large salver with sloping rim, and distribute to them. This won't be a pAthakam--hindrance with adverse effect. Otherwise, they will suffer much."

In a short while, (saltless) curd rice was ready in aNDAs--large bronze containers. Everyone asked for it and ate. Then was the VyAsa-pUjA held until four in the evening, with a divya darshan for everyone!

What kAruNyam!

(c) Wherever the place (even a poTTal grAmam--(Tamil)barren village), whatever the time, even late in the night, whoever came to shrI PeriyavAL's mukhAm--camp, he would order his sippantis--staff members, to prepare food and feed them. Without letting it go there, he would call those sippantis one by one in private and asking him, "What AhAram did you cook and feed for those who came?"--such fairness is unique for PeriyavAL.

(d) To the children who were learning the Vedas, PeriyavAL's motherly affection is matchless.

On serveral occasions he would ask the rich devotees who came to him, "Will you do a favour for me?"

"My bhAgyam--fortune."

"Prepare sweet and savoury bhakShaNas--refreshments for the children in the Veda PAThashAla at the YAnaikaTTi street, go and distribute them to the children yourself."

Later, after some days, when those children came, he would ask with concern, "Was the bhakShaNam given that day? Did you have it?"

(This is a great revolution by PeriyavAL at the time when it was said as a proverb that the rotten banana fruits which a cow won't take was for the boys of the Veda PAThashAla.)

Wherever ShrIMaTham camped, as per PeriyavAL's orders, specially in the summer months, like the thaNNIr pandhal--charity of water at public places, he would be giving diluted buttermilk. In visheSham--distinction, the scene of PeriyavAL sitting in a hut on the bank of the PAlAr river in the Orirukkai village during a hot summer and distributing diluted buttermilk to those who came, can't be described in words.

Loka kAruNyam

It is a sarva-sAdhAraNa--quite common, scene that the bhaktas--devotees, who came for darshan, telling him their shortfalls and sufferings repeatedly and praying 'PeriyavAL should do the anugraham--favour'. Those who have darshan of PeriyavAL and return without asking him anything are very very rare. In such a state, starting from the VishvarUpa Darshan at dawn every day, even if the devotees throng continuously for many hours thereafter and come to him in turn with their kaShTa-naShTa--pain and loss, with matchless patience, his listening to them and then giving them abhayam--safeby, raising his divya-karam--sacred hand,--who can explain that aruL--blessing?

(a) A PATTi--grandma, once in KAnchi MaTham told him repeatedly of her family squabble. The sippanti--attendant, who repeated the news so PeriyavAL could hear it clearly, slightly chiding her, told her in a loud tone: "PATTi, don't you have any other work? How many times should you repeat it?"

shrI PeriyavAL: "ENDA--hey, who is that? Why do you shout?"

"Some PATTi whoever. Simply repeats what she told many times over."

"What does she say, it's not falling in my ears, you ask her again and tell me", as PeriyavAL said this, what Anandam--happiness, for the PATTi!

(b) Sometimes he would prescribe the kaShTa-parihAra--atonement/remedy for the afflictions. Asking for the devotees' financial position, his orders will be for them to visit temples and bath in sacred water sources or do dAna-dharma--charity with money and food. One such incident.

A business pramukha--notable, came to KAnchIpuram, had darshan of MahA SvAmigaL and said: "My business is dull for so many days now. Several worries I have. Can't sleep at night. Can't withstand the mental agony. I require PeriyavAL's aruL--blessing."

shrI PeriyavAL, "Will you do one thing?"

"I am waiting to listen."

"On the night of paurNamI--day of full moon, as much as possible for you, keep looking at the pUrNa chandran--full moon, in the AkAsham--sky, and do dhyAnam--meditation, imaging that shrI KAmAkShi AmbAL is in that ChandramaNDalam--lunar region. All the worries will leave you."--(what compassion!!)