6.

Balu Mama (Sri Swaminathendra Swamigal) Part 1 1

SAJJAN GHAT

A Marathi gentleman of the name Apte came to see Periyava in Tenampakkam. Maharaj
must come to Sajjan Ghat.2 It is because of Swami Samarth Ramdas that Sivaji could win over his
enemies, that Hindus are still surviving. It is because of him that you are called ankarcrya and I
am called Apte. Maharaj must come there!
I am so advanced in years,3 My eye-sight is failing and I cannot hear properly. How can I come so
far?
Maharaj is Paramartha incarnate. Maharajs holy feet must be placed on Sajjan ghat pleaded Apte.
Ten years later, Periyava did go to Sajjan Ghat, climbing up the steep mountain.
When Periyava reached the outskirts of Satara4, he was not willing to go into the town.
Periyava seemed to prefer to perform the caturmasya vrata at a place called Thaneswar, though of
course he later agreed to camp in Satara. Induvasan was sent ahead to locate the halt for the camp,
those days. It was raining incessantly from Meeraj onwards, day and night without any respite at all.
We walked and slept in our wet dhotis. We had two pieces of ahimsa silk5 which we used as a drape
for Periyava. We reached Satara and Periyava halted at a Piayr temple by the wayside.
In Satara there is a ankarcrya Maha6, built by one Jereji Swami. He was a learned
scholar, extremely well-versed in Sanskrit, a case of the pupil excelling the master. His guru was
Hairendde Swami. If Jereji Swami discoursed thousands would throng to hear him, not so for his
master. So Hairendde Swami was piqued. So he appointed a learned man, a house-holder and lawyer
from Pune as his successor, but the man was of a disappointing character. There was one other
Swami there at that time, Karavira Swami, thus three in all, in Satara. Jereji Swami earned a lot and
he used it to build a Maha. He had only one daughter, whose son was Kasinatha Sastri, who had four
sons. Kasinatha Sastri and his sons were all pupils of Sri Rajeswara Sastri of Benares, who was
considered the highest authority in tarka.
At the end of the day Periyava commanded that the scholars may elucidate vkyrtha. Close
to Satara is a place called Vapi. There were many pundits there, about thirty or forty of them and
they had all come to Satara. They knew only tarka stra, nothing else. So Periyava himself began to
elucidate upon vkys. Periyava would speak slowly, emphasizing each word distinctly and in a clear
voice. It was a joy to hear him speak so fluently in Sanskrit and with such insightful authority. The
scholars there had judged Periyava lightly, taking him to be a wandering monk and nothing more.
Mahanta! Mahanta! they shouted in one voice and literally capered about the place. Even
1

The narratives by Sri Balu Mama are numerous and episodic. This is the first set of them.
A holy place, on the Western ghats, 18 kilometeresfrom Satara city in Satara district, housing the samdhi of the 16th
century saint Samarth Ramdas, preceptor of Chatrapati Sivaji.
3
Periyava was then in his late seventies.
4
Periyava camped in Satara till 25-5-1981.
5
Made from silkworm that dies naturally.
6 Sri Mettur Swami refers to Jere Swami of Sankeshwar Mutt in Satara in his Ytra diary, who probably hailed from
Sankeshwar in Belgaum district of Karnataka.
2

In the Presence of the Divine

2
Rajeswara Sastri cannot speak like this they said. We had no facilities, so there was no question of
taping Periyavas words. Kasinatha Sastris son, Krishna Sastri is the only one now in Satara. If you
go to Satara and ask him he will tell you what Periyava spoke that day. None of us had the
knowledge to grasp anything. After his exposition, Periyava wanted to honour the scholars and
commanded us, the attendants, to get things ready. We had no resources, not one meal a day, what
could we put together? C.S.Ramachandraiyer arrived at the camp that day. We requested him to get
some shawls. Each scholar was honoured with a shawl and two hundred and fifty rupees. Kasinatha
Sastri and others prostrated to Periyava and entreated him to go into Satara, to the Sankaracharya
Maha. In spite of their entreaties, Periyava did not consent.
The next morning, Periyava was up by three o clock. He completed his ablutions and all
other routine and got ready to set off to Sajjan ghat. The place was rocky with tunnel-like apertures.
One has to crawl through these apertures. It was pouring heavily. Induvasan had gone ahead to look
at the next possible halt for the camp. Sivakumar who officiated as priest in the Thanjavur Kamakshi
temple had come for daran. A young gentleman from Dharwar had also come. Srikantan and I were
with Periyava, just the two of us. No one else, neither Vedapuri nor anyone else. I do not even know
how to ride a cycle and had no expertise in managing the cycle-rickshaw. I would probably have
pushed the vehicle down. Sivakumar and the young man pulled the cycle-rickshaw. The hill was
steep. It was not as if one could go around and negotiate the climb. One had to go up the steep. I
could not manage at all. At eighty-six Periyava climbed up steadily. Though he did not go to the
Samarth Ramadas samadhi, walking eleven kilometers in the ghats, and taking a short cut, he
reached a cave on Sajjan ghat and halted7. It was a cave-temple dedicated to Ambal. He declared that
we were to bathe and halt there for the day and told us to go and find ourselves something to eat. It
was ekadasi when Periyava would fast totally, so he would take nothing that day, not even a drop of
water. There was the Ramadas Maha there. Some bearded gentleman were there, called Anna Bhuva
and another Amma Bhuva, it seems. They offered us fruits. What fruits could we eat in that cold, in
such rain? Roti was offered. Srikantan was famished. I cannot bear this anymore he said and took
some rotis. I refused because roti does not agree with me and preferred to go hungry. That night
Periyava halted there.
The next morning Periyava got up at about half past three and completed his ablutions.
Mettur arrived, Mettur Swamigal. Periyava called him and asked him, Shall we climb down and go
back?
I am ready said Mettur, but what about these people?

Periyava visited Sajjan Ghat on 24-6-1980. The following is an excerpt from the last part of Sri Mettur Swamis Ytra
diary:
23.6.80. Mon.: Ganapathi Mandir on outskirts of Satara (8 km).
24.6.80. Tue.: Sajjanagad (11 km) Ekadasi heavy rain throughout the trek; stay at Angalayee Amman Mandir. H.H.
did not go up to the Ram Mandir because of the existence of the Samadhi of Samartha Ramadass.
25.6.80. Wed.: Dwadasi. Returned to Satara Sankar Math for Pradosham (12 km). Because of fever, dropped the idea of
going to Nasik forChaturmasyam. H.H. acceded to the request of Pandit Kasinatha Sastry to stay at Satara itself.

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3

We will drop dead if we take one step forward we said in one voice. I had not eaten anything for
more than a day, then.
Call Balu here said Periyava. I presented myself.
Do you remember Apte, what he said?
Yes, I replied, that Periyava must place his holy feet at Sajjan ghat!
The day being dwadasi, Periyava accepted a little puffed rice-grain soaked in milk for the days meal
and went towards the shrine dedicated to Samarth Ramadas. He did not enter it, but looked at it from
outside, from a distance. Then we turned back and began climbing down.
Do you know why I did not enter the shrine? The Marathas have consigned Samarth Ramadas
mortal remains to the flames. The codes of Dharma do not permit me to enter a crematorium, that is
why I did not go in he said.
As we went down, Periyava began to shake with fever. We could do nothing, not even offer
to stop the rickshaw or hold a stick and request him to hold the other end and steady himself. Even if
we slowed the rickshaw a little, he would flare up. When we reached the foothills I said, Periyava
must go into Satara town. There is a Maha there and we could halt. Periyava is running high fever!
That Maha houses the brindavan of its founder, and the Dharma stra does not permit it
I stopped for a minute. The Dharma stra states that the place were saints and ascetics are buried
are sacred and should be considered holy. The Upanisad Maha has fifty such adinams, Maratha
swamis and so on. A place that houses the remains of a saint or ascetic is holy and pure. So Periyava
may camp there.
So Induvasan was ahead of us sent to see and assess its suitability. Luckily for us the one who had
built the place had named it r ankarcrya Maha. That was a strong point for us! Next, we
needed a well to draw water from. There was a Gujarati family close by who had a large well in their
compound. They were willing to hand over their premises to us. So the problem of water was also
solved. Later Periyava sent for me and in my presence told the scholars who gathered there, Balu is
a young man, but how well he explained the Dharma stra. He defines the place where ascetics and
saints are buried as holy and pure!
Periyava was in Satara for ten months. Every day vkyrtha sabha would be held and these
scholars - all pupils of Rajeswara Sastri - would participate. They did not know anything except
tarka, neither grammar nor mimmsa8 and they had not studied Vednta at all. Krishna Sastri, a bit of
a madcap. He said Periyava must expound the Vedanta. The next morning, Periyava got up at three
o clock. He finished his ablutions and completed his one hour japa. Fetch the scholars he said.
They were all asleep. I woke them up and hurried them to bathe and ready themselves and then
presented them to Periyava. From that day onwards, for the next forty-five days, every morning from
about half-past five or six up to twelve noon or even one o clock, Periyava would expound the
prastanatrayi.9 Periyava did not spare himself, the lesson would go on for five, six even seven hours
at a stretch. Periyava would discourse in a loud and clear voice. We were, his attendants, after all
nirakarakuki10 and never knew how to appreciate Periyava. We could not, however bear to see
Periyava, in such advanced years, going through this regimen day after day. He was always awake
8

See Part 12, Chapters 1 to 12 in Hindu Dharma.

Denotes the commentaries on the Upanisads, The Bhagavad Gta and the Brahma Stras collectively, or simply as
Bhsya or commentary; refers to r di ankaras commentaries whenever used by Periyava.
10
Lit. alphabetless-belly/a colloquial way of describing one who is illiterate; those without learning
9

In the Presence of the Divine

4
by three or so, completed his ablutions and began to discourse for hours at a stretch without the
slightest trace of fatigue or discomfort. The pundits could not sit still and give their attention to the
discourse for hours on end. Some were bothered by the calls of nature. When the sessions ended after
forty-five days, they fell down in prostration before Periyava. Periyava surely is none other than the
embodiment of Dakinmrti, he truly is Adi ea they said in one voice. They were so shaken after
what they had seen of Periyava.

LEHYAM

11

Periyava would get pain in the chest, often. When he suffered from this, he would not be able to eat
anything at all. So I told Venkataramaiyer, the lawyer, about it. He would consult his Homeopathy
books and give some medicine. In a day or two Periyava would be relieved of the pain.
Venkataramaiyer was no Homoeopathy doctor, but he practiced relying on his books. Then after a
while, we thought of seeking Ayurvedic remedy. So I went to Venkata Subbachar and told him
about Periyavas suffering from frequent chest pain. He said I am working in Venkataramana
pharmacy and can give a good medicine. But I do not wish to give Periyava something that is
already on the shelf and being sold. His body is sacred and immaculate. Give me a few days, get me
the things I want and I will make it afresh and have it ready. He gave me a list of things he needed,
about forty or so roots and herbs. I got him everything. When I took to him, he said, What about
the ghee?
You did not tell me to get it I replied. So I got the clarified butter and honey too, which he wanted.
Four days later I went back and Venkata Subbachar handed over two glass jars of the lehyam to me.
I brought it to Periyava.
What is it?
Lehyam . . . prepared by Venkatasubbachar, for Periyava, for relief from pain in the chest.
Put it aside carefully!
So I put it away with care. Sometime later, Nagamuthu, who looked after the cows came to
Periyava. One of the cows had not taken the feed, did not chew the cud or drink water, and he was
worried. Periyava told him to fetch the cow. It was brought and made to stand in front of Periyava.
Periyava told me to put the lehyam on a piece of banana leaf and give it to the cow. So I scooped out
the lehyam, placed it in on banana leaves and fed the cow. The cow was led away and later in the
day, Nagamuthu reported that the cow was back to normal.
Are you unhappy? asked Periyava, because he had not taken the cure himself.
Not at all. What Periyava wills, I am happy to accept . . .
Periyava said, Had I taken it, that would have brought merit only to you, because you have arranged
for the medicine for your guru. But now, look. . . the thirty three crores of divine beings dwell in the
body of the cow. By curing the cow and you, I and the whole world is blessed!
11

Medicinal paste made from natural ingredients such as herbs and extracts, cured in clarified butter and honey.

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5
THE COW THAT WAS LOST AND FOUND

In Tiruvisainallur there was this black cow, Karmpau12, that came for Gow puja every morning. It
was a huge and healthy cow, like a small elephant, pitch black and beautiful. It had come from
Tippirajapuram. Every morning Periyava would go to the Gow puja, and touch the arathi to his eyes
before he came back for his morning routine.
One day another cow was brought for the Gow puja.
Where is the Karmpau?
Some kind of an evasive reply was given to Periyava. He was told that the cow was ailing and so
on.
Later that morning, Periyava set out, no one knew where to, and began walking through
Tiruvisainalllur, entering into every little lane. No sooner did he enter the lane where peasants lived,
the black cow mooed loudly on sighting Periyava.
Periyava told the Krvar13, Our cow is there. Fetch it!
Meanwhile, the peasant, his wife and children came running out and begged pardon in many ways
for taking away the cow that belonged to the Maha. The peasant and his family, all began to weep
in remorse.
It grazed on my fields. That is why I brought it home and tied it up said the peasant.
How much of your land did it graze on? asked Periyava.
The peasant defined the area.
Periyava then asked him, How much of grain would the crop there have yielded?
One sack full of grain . . .
Periyava told the Krvar Send two bags of grain to this peasant and then fetch the cow back!

ELEPHANT

Again in Tiruvisainallur, the elephant got into a huge pond, to the middle of it. The Mahout14
did everything he could think of, even flung stones at the animal. It just would not budge. The
matter was reported to Periyava. Periyava went to the pond, and standing on its banks, looked at the
elephant and said Come on, my boy and the animal walked back out of the pond, following
Periyava to the camp. The animal had suffered slight injury, from some incidental fire and had
treated itself to the cool water and slush of the pond. Periyava explained this to us.
12

Lit. dark beast/cow; a cow that is fully black, without a spot of another colour; its milk is considered auspicious for
ritualistic use in worship
13
Colloquial form of Kriyakkr, literally work-man; one who co-ordinates and supervises the work men
14
The one who trains and takes care of the elephant; its constant companion

In the Presence of the Divine

6
MANGOES AND MONKEYS

Periyava had flung away the seeds of two mangoes after eating the fruit, during a camp in
Andhra. The seeds sprouted, grew into fine trees and yield plenty of fruit every year. It comes
regularly, even now.
One day four gentleman from Vijayawada brought two large baskets of fruit from these two
trees and placed them before Periyava. One tree was of the Raslu15 variety and another
Banganapalli16. Periyava was preparing for his One-hour japa. He had besmeared himself with
vibhti, completed the sankalpa17, camana and so on. A big Banganapalli fruit was on Periyavas
lap. Once Periyava sat for praava japa18 nothing would disturb him. He would remain involved in
a state of samdhi19, untouched by the world around. I picked out one big mango fruit and gently
placed it on Periyavas lap, as he sat in samadhi.
Four ladies had come for daran Neyveli Balam, Pudukottai Jayam, Nagalakshmi and one more.
One of them, Jayam, called me, and said Balu, that mango fruit on Periyavas lap. You must give it
to us!
I said But you are four ladies. If I give it Jayam, Balam will quarrel with me, if I give it
Nagalakshmi, another will quarrel . . . you will quarrel with each other. No!
No,no! We will not quarrel. Give us that fruit. It is placed on Periyavas feet and he is in japa.
What a wonderful prasda. You must give it to us, dont refuse.
Finally I agreed.
The japa ended at about three in the morning. Periyava at once picked up the copy of
Hanuman Chalisa that was nearby and began to read it. Suddenly, at that time of the day,
impossible as it was, literally out the dark for monkeys never stir out till it bright sunlight- a big
monkey appeared from where we do not know, sauntered up to Periyava, picked up the fruit from his
lap, turned around and went away as swiftly as it came!

During the course of the long yatra, we walked from Anantapur to Dharmavaram in a day.
All along the way we saw only mango fruit, not a single banana anywhere. Devotees would offer
mango and more mango! The fruit was tied up in four or five sacks, we had so much of it. When we
reached Dharmavaram, we halted under a huge banyan tree.
Periyava said, Get me the mango fruit. I brought a few and placed it in front of Periyava.
Bring all the fruit said Periyava.
15

Lit. Juicy; a famous and small variety of mango that is gently squeezed and the juicy pulp drunk from a small
aperture made on the peel.
16
Named after its place of origin; known for its large size, fragrance and sweetness
17
Lit.Resolve; made before any religious ritual or spiritual practice; the year, day and date, locale and purpose are all
pronounced formally in the sankalpa. Periyavas spiritual practices and the ritualistic worship done thrice a day, at the
r Maha, is resolved for the good of all in the world.
18
japa of Om
19
To be established in equipoise in ones own consciousness, without the interference of the activities of the mind;
perfect involution into ones self.

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7

I brought all the sacks and piled them in front of Periyava.

Periyava said Pour out all the fruit!
I poured out all the sacks of fruit, in a big heap, beneath the tree. In a moment, from above our head,
from the branches of the banyan tree, all around, it rained monkeys, so many of them! They grabbed
the fruit, stuffed it into their mouth, stuffed one inside each cheek, clutched one in each hand and ran
about in wild excitement. It was a riot! Periyava had noticed the band of monkeys hidden in the thick
foliage of the top branches and so halted there to play this game.
Periyava said, Have you ever seen such a sight? Can you ever? So many monkeys enjoying so much
of fruit! Such joy there was!
Periyava told us once, Monkeys cannot see in the dark, do you know? The monkey-catcher will put
some tit-bits inside a dark room and when the monkey goes in groping for it, would catch it in a
gunny bag.

THE PET-DOG AND OTHER ANIMALS

One morning, when it was barely six, a lady arrived, weeping, followed by her husband
leaning on a stick and their children. All of them were in tears. I told the lady, You must not weep
in Periyavas presence. What is it, at this time of the day? Stop crying and tell us what it is.
The lady had a strange petition to make.
We have a dog, which we have brought up since it was a new-born pup. I did not even know its
mother. Somehow all of us in our family have grown to be very fond of the dog. For the past four
days the dog has not taken its meal, nor a drop of water. It does not open its mouth and bark either.
We have brought it to Periyava. It is in the van which we have parked outside!
You must not bring up dogs, being a Brahmin. You cannot so much as say This is my dog. One
must not eat ones meal with a dog watching one do so . . .
I stepped in and prostrated to Periyava.
Periyava must forgive my presumption. This is not the time to quote the Dharma stra. A creature
is to be saved and this lady is petitioning in tears. Periyava must be gracious.
Periyava said Why! You have spoken boldly!
At once he got up and went out to take a look at the dog. Periyavas compassion for all creatures is
boundless and unique.
The dog was more like a cow, so huge. It was brought down from the van. It could hardly
move. Periyava instructed me, Bring two measures of boiled, sweetened and cooled milk and a pair

In the Presence of the Divine

8
of footwear! Go and ask Ramakrishna for it, the one in the Santarpana.20
I came back with both items, sweetened, cooled milk and a pair of Periyavas padukas.
Not this . . . go and fetch a pair of leather slippers said Periyava.
So I went in and came back with a pair of leather footwear.
No put the milk down and place the footwear beside it!
No sooner did I do so, the dog got up and lapped up all the milk in a few seconds. Then again
Periyava said, The dog must be hungry. The cooking must be done by now. Go and get some
food.
I mixed some rice with curd and placed it before the dog. The dog gobbled up the meal. Not just
that. It looked up at Periyava and barked! The devotees left happily with their pet.
Later on Periyava said Balu, thieves know mantras that will tie up a dogs mouth. It is made
of just two syllables, just as Rma nma is made of two mantras. Then a six syllable mantra has to
be used to dispel that. Leather footwear I asked for because, dark forces run away from a place where
leather footwear is placed. Then there are similar mantras to undo the poison of scorpion-bite,
snake-bite and so on. Come on, I will teach you these . . . I prostrated to Periyava and said,
Periayava is all in all for me. I do not want to learn all this.
Periyava called me repeatedly to learn these mantras and I refused firmly. He would tease us like
this!

In Gulbarga I learnt the strange truth that horses were more loyal towards their master than
dogs were. I had always thought that dogs were the most animals. A gentleman there told me,
Horses are the most loyal of all animals. They recognize who the master is and neigh in a special
way when he comes. They will not do that for anyone else.

When Periyava was in Tenampakkam he was on the other side of the well, and there was a
counter through which we passed whatever we had to. One day when Periyava sat for his One-hour
japa it was known as One-hour japa but at times it would go on for two or even three hours.
Nothing would move him out of samdhi. A huge cobra got into his room and was swaying
majestically, its hood wide-open. I was terrified. What if it went near Periyava? It must have been
around half-past two before dawn, the time when Periyava usually sat for japa after ablutions. Photo
Kannan21 was fast asleep in another room. He had good presence of mind, was intelligent and could
handle such situations well, though he was at times a little short-tempered. I went and woke him up.
He was irritated being disturbed at that hour.
Wake up I said A snake has got in . . .
20
21

Where devotees are given a meal

Has since accepted sanyas; travelled with Periyava during the ytra and took hundreds of photographs of him.

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9

Snake! He sat up. He came and took a look. Then at once he went out and came back with the
huge brass cauldron in which we heated water for bath and managed to put it over the snake,
trapping it inside the vessel turned upside down. We did not want to take any chances. We heaved
and shifted the flat grinding stone. A number of centipedes were crawling beneath it when we
moved it. We swept them away, out of the place. We carried the grinding stone and managed to put
it on top of the upturned vessel. Only then were we relieved. After his japa was done, when
Periyava came out of samdhi he looked at the arrangement front of him.
Whats all this?
A cobra got in, so . . .
Remove these things and let it off!
We removed the grinding stone and then very cautiously lifted up the cauldron. The snake slid away
quietly, out of the room to the far end of the open space outside the building and slid into a hole.
Dont do this again. That snake comes here to this room every day. It rests beside me, at night.
Dont restrict its movement. It has been coming here a long time now! said Periyava calmly.

Again at Tenampakkam, there were several wooden pots of water lined up inside Periyavas
room. Birds would go in freely and take a drink. Squirrels would come to peep into the pots, drink
their fill and run around the room in play. It was the height of summer. Rats would sometimes come
for a refreshing drink of cool water.
Let me change the water, I would say if I saw rats drinking from these pots. I was worried about
rats coming in freely and enjoying the hospitality because they are harmful to our health.
Look how it scorches outside Periyava would retort,All the well and ponds are dry but we have
water here. Leave them alone.
For hours these creatures would play about freely near Periyava, enjoying the shade and water. We
could not interfere at all. Strangely, once a cat began to visit the camp. Periyava had a kind of fear
of cats. But this cat came regularly. Periyava told Brahmacri Ramakrishnan, Fetch some water for
the cat.
But cats drink milk, not water he protested.
Never mind . . .
So Ramakrishnan put out a coconut shell bowl with water in it. The cat lapped up the water in a
trice!
Now give it some milk!
Ramakrishan filled milk into the bowl and once again the cat lapped it up in seconds and then left.

In the Presence of the Divine

10
At Pandaripur a cat made its home inside Periyavas room. Krishna Sastri gave me a mangoshawl and said Balu, pure silver and gold have been used in this shawl. I got this specially made
for Periyava. Keep it carefully. See that it is not given away to someone!
22

If shawls were asked for to honour scholars we would fetch them from our stock and give it
to Periyava. I put away the shawl carefully. Periyava never draped a shawl around his chest. He
never covered himself with a shawl even in bitter cold. Someone said one day that sanyasis must not
use a drape and since that moment Periyava gave up the use of shawls. It was an impertinent old hag
who said that just as another old woman once remarked that Periyavas bhika must not have coconut
used to flavor it- and that was when Periyava was much younger and accepted a little rice- he gave
up that since then. For years Periyava had only been covering his chest with the upper end of his
ochre handloom cloth. The cold in Pandaripur was terrible. That place is not like any other place.
The cold is not like that of Nagpur or elsewhere. It is extraordinary. We would pump up water and
heat it Periyavas bath, on the sly. He never reprimanded us for doing so and let it pass,
acknowledging our concern for him.
One day the cat that lived in Periyavas room littered kittens there. Periyava called me and
said You have put away a particular shawl. Bring it. When I fetched the mango-shawl he
instructed me to cover the cat and its litter with it.
Cats cannot bear cold. Besides this one has laid a litter. It needs to be warm.

COFFEE

I once said Periyava , I wish to ask you something.

Ask me, I am not a lion or tiger. I am not going to eat you up.
Why do you say that we must not drink coffee?
I wanted to answer that question before I passed away. You have asked me boldly. I will tell you.
No one had the courage event to mention the word coffee in his presence.
Coffee is black, milk is white. The two must not be mixed. Drink coffee or tea decoction
separately but do not mix the two and drink it. Mixing black and white is forbidden in the Dharma
stra. To say that it is an intoxicating or harmful stimulant is not acceptable. The stra forbids it.

A THOUSAND AND MORE

One day Periyava called an old lady who lived in the protection of the Matha. She was very
poor and her possessions consisted of a couple of tattered sarees. A devotee had offered a sack of
broken rice grain. Periyava told the old lady, Take this grain and drop some into every ant hill you
see in Kanchipuram!

22

A special and most expensive variety of hand-woven shawl with traditional designs of mango, embroidered in silver
thread and polished with pure gold; offered as a sign of great honour.

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11

But I cannot carry this weight said the lady.

So Periyava sent a boy to help her. The two of them searched out all the anti-hills in Kanchipuram
and dropped all the grain in the bag into them. That was over that day.
The next day another old lady came and told Periyava Today in Bharani Dpam23. So it is
good that three hundred and sixty five lamps are lit to mark each one of the days of the year. We
need three hundred and sixty five wicks. . .
Why! Must we light only three hundred and sixty five lamps!
Periyava turned to an attendant and told him to fetch all the wicks in the lamp. The attendant
brought a huge sack full of wick thread.
Cut this into pieces for lamp-wicks! Thousands and thousands of lamp wicks were ready after by
afternoon.
Now take a tin of oil and light lamps in every temple in Kanchipuram, till the tins of oil and wicks
are exhausted!
The old lady got several clay lamps and began this work. In about a weeks time, the wicks and oil
were all completely exhausted. Some days later a well-to-do gentleman arrived in a great fuss, with a
lot of offerings. Tell Periyava I have come he instructed one of the attendants. He stood before
Periyava and pompously elaborated upon his acts of charity in Kasi.
I offered sahasra bhojanam24 and lit sahasra dpam25 in Kasi on the occasion of my
aitabdaprt26 said the gentleman with a flourish.
Is that so? Periyava sent an attendant to call the two old ladies. The two old ladies hurried in
bewilderment, fidgeting with their tattered sarees, quite visibly frightened at being commanded to
Periyavas presence suddenly.
Look said Periyava to the gentleman. This lady has fed one crore lives and the other has lit one
crore of lamps in Kanchipuram!
The gentleman was taken aback. He then learnt about the humble service rendered by the two
devotees. Only Periyava could cure a person of ego. I told the gentleman, One does not talk like
that in Periyavas presence boastfully. One must rather say It was by Periyavas grace that all these
activities were possible . . .
Periyava wanted the gentleman to know that it was divine grace that makes all things possible and
also not to evaluate deeds of grace as big or small.
Periyava gave the remorseful gentleman his blessings.

23

The day before Karthika deepam, the festival of lights in the month of Karthika (November-December);
feeding one thousand people as a ritual of worship, envisioning the Lord in each person
25
one thousand lamps
26
Traditional celebration of ones sixtieth birthday
24

In the Presence of the Divine

12
PERIYAVAS FOREWORD FOR A BOOK!

There was an old lady of the name Parvati. She was very poor. She made her living by
selling Kolam 27books. She had drawn many different kinds of kolam, printed it all in a little book
and went from door to door selling it, priced it at fifty paise. She made a rupee or two everyday and
managed somehow. She was among those that put up in thatched huts near Periyavas camp. She did
not compromise with her orthodoxy. She would follow the camp. A cluster of huts would come up
near the camp and such devotees would stay on near the camp for Periyavas daran. Every day she
was given a small quantity of rice grain and along with a brinjal or a handful of green vegetable
which she procured, she would cook herself one frugal meal.
She came to give a copy of her book to my younger sister who was then living in Sarangapani
Street in T.Nagar. In the course of the talk my sister told the lady, My elder brother serves Periyava
from close quarters and renders personal service.
The old lady said If Periyava gives a rmukham 28 for my look, it will sell well. My difficulties
will all come to an end.
So she came running to me, My child, you must do this for me, my child . . . you can do this . . .
you are always with Periyava and so on repeatedly.
So, unable to refuse, I took a copy of her Kolam book and left for Rajahmundry where Periyava was
camping in.
When I reached the camp and prostrated to Periyava after my ablutions and so on, Periyava asked
me, what brought you here?
I submitted the reason of my visit.
Bring the book here, let us see . . .
I placed the book in front of Periyava. Periyava turned the pages one by one and looked at all the
kolams one by one. They were quite beautiful and included kolams of the lamp and so on. Periyava
nodded his approval and asked for the learned scholar Sri Ramakrishna Sastrigal, an exponent of the
Dharma stra the sthana vidvn 29of the Matha. Periyava commanded Ramakrishna Sastrigal to
write a rmukham for the book. It was written out formally and placed before Periyava. It said that
Parvathiamma was doing a good service by presenting all the traditional kolams, which all could
draw in their puja altars and be blessed it was along these lines, ending with Narayanasmrithi30.
I took it back to the old lady who felt immensely blessed and thrilled. But it did not stop there. She
printed a thousand copies of the book, took the books to Kapliwar temple at Mylapore, sat there
and repeatedly called out to every passer-by that her book had been blessed by Periyava with a
rmukham and so on. Now who not want such an auspicious thing in their home? Her book sold out
quickly and needless to say, she was relieved of her difficulties.
27

Traditional designs drawn at the threshold with rice-powder every day at dawn.
Lit.auspicious face; refers to a benedictory message.
29
scholar/artist/musician in residence a kings court, in recognition ofhis extraordinary learning or talent, here at the
Maha
30
Invoking Narayana/ in the name of Narayana
28

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13

Seeing all this, another old lady thought of writing a book and seeking Periyavas Srmukham
to tide over her difficulties. Sometime later she came to me, with the manuscript notebook of
AmbKummi Songs 31. She made repeated requests urging me to get her a Srmukham.
You must do this, my child. You are Periyavas child. I am in such difficulty and so on. I could
not refuse, but I did not even have money for train-fare. My salary was then one hundred and ten
rupees. We lived in a small rented place and my aged parents needed to be taken care of. So I went
to Gopalapuram Manis father and asked for some money. He said he would not spare more than ten
or twenty rupees. So I went to Mylapore V.G.Pal.Neelakantaiyer. No sooner did he see me, he
exclaimed, Why, my boy . . . What is it? I explained my difficulty to him and asked for hundred
rupees. But I will be able to return only ten rupees a money, I confessed.
Even if you did not return the money, it does not matter. You are going for Periyavas daran, that
is all that matters. So taking the note-book I left for Rajahmundry.
When I reached the camp Periyava was getting ready to go the Godavari. Come with me he said.
After my bath and anuna, when Periyava had some leisure I went and prostrated to him.
You were here last week. You are now back within a few days. You have parents to care for. You
have a job. Where did you manage the money? How is it you are back here again? I submitted the
purpose of my visit. I brought the note book. When Periyava had purified himself for anuna and
japa, he would not touch paper or books.
Open it . . .
I opened the note-book at random.
Read what is there.
I did. Onion smbr! Recipe for onion smbr!
So I am to give a rmukham to this!
I was a young man then. I could not bear Periyavas question. I burst into tears.
Why do you weep, my boy? It is not your fault. You have only carried the note-book.
Then as if to console me Periyava said, It is good that you have come. Sethuraman has left. You
can stay on and serve me bhiksha. So I stayed on for about two months. Then when Seppu
Ramamurthi returned, Periyava called me and said, You had better go back. Your parents need to
be taken care of. Get back to your job.
Periyava did not forget the old ladys request.
Go to the office and find how much it will cost to print this book he said.

31

A traditional folkdance performed by girls and women, singing and clapping to keep the beat and forming patterns in
movement; the songs expand the glories of deities and are in a colloquial style.

In the Presence of the Divine

14
I went and made enquiries and learnt that it would cost about three hundred rupees to print a
thousand copies. I came back and reported to Periyava.
Take that money and another three hundred, six hundred rupees, from the Manager and hand it over
to the old lady!
I went back to the office. It was Friday evening. Once the cash, the khazna was closed, it would
not be opened again. Even as I was explaining the matter Periyava himself came there and
commanded the Manager to give me the money.
Go and get two narmadi sarees32 for the old lady. The money alone is not sufficient.
I did not know where I could get those sarees which old women like that lady wore. I dont know
anything about these sarees . . . I said.
Go to Gowri paati in the Matha and ask her to give you a pair. Take the money and the
sarees and give it to the old lady. She has written well. I only mentioned the onion sambr part of it,
but she has written about Ambal, kummi songs, the description r Nagara33 in songs, Meeknakshi
Kalyanam34, all these are so well written. It is not necessary that you mention the onion sambr . . .
Periyava asked me if I had money for my train fare. I said Yes.
I left the camp and collecting the pair of sarees from Gowri patti in the Sri Matha went to Madras. I
handed over the money and the sarees to the old lady.
Did not Periyava give a rmukham? Why! Is there no rmukham from Periyava?
Periyava has given you so much! Look! Six hundred rupees to print the book and for you, a pair of
sarees. Why! You will be even better off then Parvati paati I said. The lady left in such joy!

There was this scholar called Rama Sastri. He was considered the greatest scholar in Tarka
and Nyya. None could match his scholarship. He came to Periyava with the manuscript, bound up
like a book,seeking a rmukham for it. Kannan and I were there. Periyava was lying down, resting
for a while. We could not of course call him or wake him if he was lying down to rest. So we
walked up and down that way several times. Periyava asked, What is it?
This gentleman, Tarka Sastrigal has brought a book and prays for a rmukham from Periyava.
The gentleman has joined us.
Aah!! rmukham from me! He is a great scholar, so learned!

32

Lit. jute-fibre spun cloth; traditionally worn by widows; later replaced by coarse, sand coloured handloom cloth.
Abode of the Divine Mother
34
Songs describing the wedding of Goddess Meenakshi with Sundareswara Siva.
33

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It was well known that the scholar never contained his view that Periyava was not as learned as he
was, since he had studied for many years, whereas Periyava s period of study was very brief at
Mahendramangalam35.
What am I! I hardly know a thing. He is an IAS , I am at the level of alphabets. I am not learned at
all. My giving a rmukham for his book! How can that be!
The gentleman began to sob. We felt sorry for him. After a while Kannan said, Balu, it is enough
that you come along with me. I shall do the rest.Come on.
We went in. Kannan prostrated to Periyava and said Periyava must be gracious. A scholar has
come to Periyava seeking his blessings. The scholar must not weep. After all it is human nature to
err . . . to speak egoistically. Periyava must not disappoint the Sastri. None must weep in Periyava
presence.
Call him said Periyava, Fetch the book!
The Sastri came with the book. Periyava opened a page at random.
Read! There were six grammatical errors in that one page!
Correct all the mistakes in your book and bring it. I will give you the rmukham.
The gentleman left with tears of joy streaming down his face.
End of Part One

35

From four years from 1911 to 1914.