9.

Seppu Ramamurthi
I was known as Seppu Ramamurthi 1 to distinguish me from the other Ramamurthis in
the Maha Krvar Ramamurthi, Thirukavoor Ramamurthi, pla Ramamurthi ,Khaddarkadai
Mayavaram Ramamurthi. . . This is how Periyava called me and the name stayed. I went to
Periyava when I was twenty-four. I was put in the Mahadanapuram pla. I studied in the
pla for ten years and completed the kramnta Yajur Veda kha allotted to us. My native
village is Krishnarayapuram.
In those days, Periyava was camping in Nattam2 across the river. When the upanayanam
of my father and my uncle was to take place, my grandfather went to Periyava and submitted this
to him and prayed for his blessings and prasda. Since my mother was given in marriage to my
father in kanyvivha, born of such a marriage, I was called to serve Periyava. I was born in
1933. I am now seventy nine years of age. My father and his younger brother, my paternal uncle
had both completed Vedadhyayana. My uncle, Ramaswami Sastrigal, had studied both Veda and
strs, was sought by scholars, and would participate in all the sadas and scholarly events of the
Maha. He was wholly dedicated to the Maha. He received initiation into pancadakari
mantra3 from Periyava himself and was adept in the worship of Amb. He was also directed to
worship Dakimurthi, which he did in the prescribed manner. He was teacher at the
Mahadanapuram pla, which was run by one Subbulakshmiammal, an old lady from Kerala. I
was sent to there after my upanayanam. I studied there for ten years.
The shock following a fall in childhood led to a speech problem. I could not speak even a
few words together without stammering. I remember falling and then not being able to talk, and
then stammering. I remember all of it. But I never stammered when I recited the Veda. So I
completed the kramnta adhyayana. I was not very quick at grasping what was taught. Coupled
with the stammering, it meant I could never teach, because I could not explain a text at length in
Tamil. I would have to explain the meanings and commentaries in Tamil. It was only when I
chanted the Veda I could articulate the words without stammering. My uncles contention was
that, it was enough that I served Periyava to be cured of my stammering. Serve Periyava! That
will cure you of all deficiencies and fetch you grace. I agreed. Generally once the adhyayana is
completed, the pupils disperse and seek their livelihood officiating as priests and participating in
Vedaparyaa. Few would continue their studies to complete jaa and ghanaparyaa. It was
Periyava who gave a new lease of life to Vedaparyaa - jaa and ghana and then the bhya
Periyava promoted all these and took them to great heights.
It was in Orirukkai that I joined the service of the Maha. My father took me to Periyava.
Periyava was camping there for Vysa puja. The pja was being performed on the pyol of
1

Lit.red/ very fair Ramamurthi

First ati rudram performed from 14-9-1942 to 24-9-1942; Periyava camped in this village from July 1942 for
several months and performed Vysa pja and Cturmsya
3
Fifteen syllable mantra in Ambs worship
2

2
In the Presence of the Divine
Kannadi house. This was in the mouth of Vaikasi in 1957, the Tamil year was Hevilamba. My
father wished to go on a pilgrimage to Ki. Periyava blessed him and sent him away with the
assurance that he would take care of me. I had seen Periyava several times in my native place.
When Periyava camped in Nattam, during the ati rudram, every morning my father would take
me along, with him. We would cross the river by parisal - a bamboo float, like a huge round dish
- there were no boats those days. We would stay there throughout the day and come back in the
evening. I saw Periyava then, though I did not go near him and speak to him.
Left me in the Maha, Periyava told me to chant the Rudrakrama which I knew well and
which I did well too. Periyava told me to chant it every day and because of this excelled in it.
Then he commanded me to chant a loka from kvya, I recited a verse from Raghuvamsa. It
meant, Vasishta and Arundhati performed agnihotra, the fire rites, in the evening and as they
gave darsan to the inmates of their hermitage who circumambulated them and prostrated to them,
they appeared like the fire-god Agni and his consort Swha.4
Then Periyava said Will you wash my ochre cloth everyday? You may have to do so many
times in the day! The people here will teach you all the rules of orthodoxy. Learn it from them
and do your work.
Periyava bathed several times during the day. I began to wash Periyavas ochre cloth from that
day onwards. I had to dry the washed cloth, then put it away in the woolen bag called the madisanchi5. This is how I began my service to Periyava.
Some time passed. Periyava called Krishnapuram Venkataramaiyer, known as pla
Venkataraman and later as Pazhakadai Venkataraman, who cooked the bhika for Periyava and
told him to teach me how to prepare bhika. So I washed Periyavas ochre cloth and also became
Pla Venkataramans assistant. I learnt the nuances of cooking from him and for sometime
only helped in various ways. I had to watch and learn and then do things in exactly the same way
as he did. Once the bhika was ready, a portion would be kept in a small silver bowl and purified
with some ghee offered to Candramouiwara and only then would Periyava eat his meal. This
apart, a full naivedyam would be prepared and offered to Candramouiwara. The devotees
would get their meal at the santharpaa which has its own kitchen. In those days, at the camp in
Orirukkai, Periyava and Pudu Periyava used to take their bhika together.

Canto I of Kalidasas Raghuvamsa; lines 139-142

vidhe syantanasya ante sa dadara tapo nidhim | anvsitam arundhaty svhy iva havir bhujam ||
When the evening rites were over, he (Raghu) saw sage supreme; close at his side
Arundhati was seated; and the saint shone like the Sacred Fire, she like his consort, Svaha.
5
Lit. orthodox bag; a woolen bag used to keep washed clothes, as wool does not conduct electricity and so does not
transfer bodily vibrations on to it; orthodoxy about clothes is to avoid both physical contact and bodily vibrations of
another.

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Volume II-Article No 9/Seppu Ramamurthi
Periyavas bhika had no salt, spice or chilli and tamarind, it was bland. I trained as cook
with Venkataramaiyer for almost a year. Gradually my share of work was stepped up, and one
day he said You do the cooking now. I did so under his eye, obeying him to the letter.
Periyava would say Can you make adai in such a way that it sticks to the pan?
No . . . I dont.
When the batter is cooked, add some ghee and even if it is well cooked, allow it to stay on for a
while. It will stick to the pan and when you scoop it, the portion underneath would be roasted.
Then serve it to me.
Periyava taught me everything I know. Today if I speak well it is because of Periyavas grace.
From Orirukkai, the camp shifted to Chinna Kanchipuram where Pudu Periyava performed
kanakbhiekam - the first one - for Periyava. It was on the occasion of Periyavas
satiabhdaprti. At that time an aottaram was written in adoration of Periyava we chant it
even today - wherein the line murtryukta anekaloka vkpradaya namo namah6 occurs.
Periyava is the one who cured me of my stammering, gave me all the knowledge I have.
Periyava told me to do the paryaa of Mkapancastuti which I did. For fifteen days paryaa
took place on that occasion. Periyava told me to sit with the vaidiks in the paryaa. Since I had
completed Yajur Veda paryaa I was able to do the eleven varts of r Rudram every day.
My uncle maintained that no paryaa of any kind was needed. It was enough if one
served Periyava, he said, in spite of the fact that he was himself well versed in both the Veda and
strs. He would tell me that I could get no greater good fortune than serving Periyava. My
uncle came to Periyava frequently. He has said many a time that Periyava would ask him, Can
you bring me a boy as pious as you are and who will serve the Maha? Why dont you bring me
your son? I have not heard Periyava say this, in my presence, I have only heard it from my
uncle and that is how I went to Periyava.
From Chinna Kanchi, the camp shifted to Madras. Pla Venkataraman suffered from
diabetes-he already this ailment- and could not manage the kitchen. So he left, set up a fruit shop
and sold Periyavas pictures also. I was to take care of the kitchen where bhika was prepared for
both the Periyavas. Gopalaiyer who was Manager of the santharpaa he remained a bachelor would come every day after Periyava accepted bhika to eat the prasda. He ate there every day
and would always tell me Your cooking is exactly like Venkataramans, it is so good, none can
tell the difference. By that time I was fully in change of the bhika.
Periyava stayed mostly in Sanskrit College. Pudu Periyava was camping in Sowcarpet. I
ran the bhika-kitchen. It was here that Krishnaiyer joined and stayed with us. Krishnaiyer who
had prepared the bhika in the earlier days, was then a very old man. He joined the camp in
6

The one who grants insightful speech to all worlds.

4
In the Presence of the Divine
Madras. He would sit in the kitchen and give me directions. I would do exactly what he directed
me to, so much so that when the camp left Madras, he said This boy is so obedient and pleasant.
Leave him with me.
Peiyava then shifted camp to Chromepet. On Krtika Amavsya Periyava tool a holydip in the lake at Chromepet. Someone took this picture, framed it and brought it to the camp at
Mambaam. Look, Periyava has taken his bath and I am wringing the wet cloth. Periyava is in
the river and I am standing behind him. P.D.Pani, who ran a Press, and who also hailed from
Krishnarayapuram saw it when it was given to Periyava. He asked Periyava for it, to print it and
distribute it widely because according to him, his interest in the matter lay in my presence in it.
The gentleman, also being a native of Krishnarayapuram, mentioned this as the reason to
Periyava. Periyava was firm in his reply. It need not be printed for public distribution he said
and gave the photograph to me. Keep it with you, carefully. So I put it away in my trunk,
safely, taking it along with me from camp to camp. It was Kumaresan who got it recoloured and
enlarged, making it what it is now.
In 1960, Periyava came to Krishnarayapuram, our native village. Our village had two
very learned and pious gentlemen. They were Venkatarama Dikshitar and Sankara Dikshitar,
both agnihotris, and savants in the Veda and strs. An elderly Swamigal his adinam is
there in our village, he was, I think, from Tirunelveli- who stayed in our village explicated the
Bhya in the evenings. After bathing in the Caveri and completing the anutna, at about half
past five, scholars and a few laymen alike would assemble to listen to his expositions.
Venkatarama Dikshitar was landed and well to do. He was a kind of a leader for the Vaidiks and
scholars in our village. He would instruct them where they had to go for paryaa or other
duties. If he said Everyone must assemble by the Cauveri at five tomorrow, all the Vaidikis
and scholars would be there, ready after their daily ablutions and anutna. He would organize
Gyatri japa on the banks of the Caveri, thus. In those days the offering made to Brahmins was a
quarter of an anna or a half anna with betel leaf and areca nut. Venkatarama Dikshitar promoted
paryaa and organized the work well. Our village regularly conducted Vra paryaa that is,
during the month of Krtika, for a week at a stretch, paryaa would be organised. I have also
been included in vra paryaas and have received the honorarium of a quarter of a rupee.
During Periyavas stay there, almost every evening Periyva discoursed on the Bhya.
These scholars of the Maha, the scholars of our village and Pudu Peiyava would listen. This
took place on all days except on those days when Periyava was otherwise occupied. Those of the
Sri Maha like Ramaswami Sarma and Ramakrishna Sastri, - all of whom were learned, who
resided in the Maha and taught Pudu Periyava, Mudikondan Periya Vanchinatha Sastri also,
who was very learned, would gather along with the elders in the village and listen to Periyava.
Every day before bhika, for about ten minutes Bhya would be chanted. So too Gtaparyaa
and chanting of the Viu sahasranma were performed every day. Later on, as the years passed
others were added, Hanuman Chalisa, Nryayam and so on,one by one.

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Volume II-Article No 9/Seppu Ramamurthi
Suddenly one day, when the Bhya-pa was going on, Periyava said, Wear yoga veti!
So I draped the upper cloth in the prescribed manner as it ought to be when Vedic chanting is
done.
Sit down!
I was made to sit with the Vedic scholars and chant with them. Till then I was known only as the
Bhika-cook. Periyava gave me this honour, in my own village, amidst all the learned there.
Everyone was surprised.
Periyava camped in Krishnarayapuram for twenty one days. He visited every house he
was invited to. Ours was in the West Street. I prayed to Periyava to visit our house, and when
he did, my father, my uncle and I did pda puja, the three of us. To his feet, directly, not to his
wooden sandals. We had one hundred and eight rupees in one rupee coins. I neither knew the
aotram of Periyava nor that of the crya. I knew the twenty-four nmvais of the crya
which we chanted every morning. We had to start with the verse svmi pukaraitrtham in
Kamakshi Vilsa stotram and then chant the twenty-four names of the crya. This was a
practice initiated by Pudu Periyava. Right from Orirukkai we followed this practice. By four or
so, at dawn, Mannathi who was in charge of the danka and the danka-cart, would beat the dankadrum. It would boom very loudly and could be heard even at a distance. You cannot sleep after
that. We would clean our teeth, have a quick wash and assemble before Periyava. If someone
was missing Periyava would turn and look at the entrance pointedly. Everyone who served in
the Maha in various capacities assembled to chant the sloka beginning svmi pukaraitrtham
and the twenty-four names of the crya. So I knew all this by-heart. I asked my father and
uncle if I could chant the nmvai of twenty-four names, because I did not know what had to be
chanted during pda puja. They agreed and over and over again I chanted these as we offered
the coins, not to the pdukas, as it is usually done, but directly to Periyavas feet. After this we
circumambulated Periyava, chanted the Totaktakam, offered coconut and fruits and our
prostrations. This is how we performed pda puja to Periyava.
From Krishnarayapuram we went to Nerur.
Rama Sarma of our Maha and
Panchapakesaiyer of the Sringeri Maha led two groups of devotees there who were in constant
rivalry with each other. So much so that matters went to court and when Rama Sarma won, he
was able to visit the aditanam7. Rama Sarma gathered all evidence to show the authenticity of
the Kanchi Maha.This happened before Periyavas visit. Periyava was never in favour of these
7

Of Sadasiva Brahmendra; Born Sivaramakrishna, in Tiruvisainallur near Kumbakonam, a great mystic and Yogi
par excellence. Legends about him prevail to this day all over Tamil Nadu. Author of tma Vidya Vilsa and
innumerable devotional compositions in Sanskrit in his early life, he lived for more than a hundred years in absolute
silence in a state of complete self-absorption. He has five samadhis - Nerur and Manamadurai in Tamil Nadu, Puriin
Orissa, Ki and Karachi in Pakistan for he appeared simultaneously to his devotees in many places and
announced his intention to withdraw his physical body. He was interned in these five places at about the same time.

6
In the Presence of the Divine
rivalries. We camped there for three days. Periyava held Bhya lessons near the vilva tree at the
aditnam. A house was dedicated to the Maha and a memorial stone put up by Rama Sarma,
which marked the details of Periyavas visit. There was a Maragata ligam, a liga of green jade
from Periyavas pja box and a picture of Sri Sadasiva Brahmendra made of mustard seed. Both
were given by Periyava to be housed there and worshipped. Later, whenever anyone came from
Nerur Periyava would ask. How is the mustard-seed Brahmendra? Mani Sastri was appointed
for a monthly salary to go and perform puja everyday.
The camp then shifted to Ilayathankudi, where Periyava stayed and for long. Ponnamma
paati from Kumbakonam did pupa kainkarya bringing flowers to Periyava for pja everyday.
One day, she brought a big bamboo flower-bucket filled with tumpai8 flowers. She wanted to
have abhieka performed for Periyava with the tumpai flowers. She placed it in front of the
Candramouivara pja altar, but said that it was for Periyava. Periyava went to a small room
adjacent to the aditnam, it had a small window- and except for a few of us and a few devotees,
none were there. I was called to perform the abhisheka. Periyava said, Pour these flowers on
me! and I poured the basket of the tumpai flowers on Periyava. Ponnamma and may be ten of
her pupils, whom she had trained in pupa kainkarya were there. No photos were taken and no
one even knew of this event.
Ramlinga Sastri who was a great scholar, advanced in years, was at the Mahas camp.
He could not eat the food served to devotees. So he presented his difficulty to Periyava.
Periyava called me and instructed me to cook his meal first, just as he wanted, serve it to him and
then begin the cooking for his own bhika. Periyava never ate before three or even four of clock
in the afternoon, so it was not difficult for me to manage both. The Sastri had many
specifications no asofoetida or mustard was to be used in his meal. By eight in the morning I
would give him a meal. He later went to live in Kasi in his last years and passed away.
This happened at the camp in Narayanapuram. When Periyava went for his bath to the
river, whoever took care of his ochre cloth and was responsible for its orthodox maintenance
would go along with him. Periyava finished his bath in the canal and got ready. This photo was
taken in Narayanapuram when Periyava bathed in the canal there. Two of us are draping a shawl
around Periyavas shoulders with a strong wind blowing. You can see the pla Venkataraman
also in the picture. An Iyengar from Tiruchi took this photo. He took many photographs of
Periyava. Another devotee from Pudukottai - he was deaf- he took many pictures of Periyava.
Devotees would take photos of Periyava with great trepidation.
This picture is of Periyava taking a dip in the old river of Madras, when he was camping
in Vanagaram. A spring was dug in the Coovam river for Periyavas bath. Vriddhakra- that is
8

Leucas aspera - commonly found throughout India; flowers are white & tiny; the plant is an under-shrub that
grows up to a feet or more only; replete with medicinal properties, juice of flowers considered antidote for snakebite, used for fever and cough; known as Dronapushpi in Sanskrit

7
Volume II-Article No 9/Seppu Ramamurthi
the traditional name of the river Coovam. It was a beautiful river then, and the name meant The
Ancient River of Milk, whereas the Kranadi or Plr in North Arcot is The River of Milk.
When sakalpa is done, the river of the place in Madras is referred to by its ancient name of
Vriddhakra nadi. When Periyava camped in Sivasthanam, he bathed in Veghavathi when it
was in floods in 1974.
Prathyangara Sastri, Ramaswami Sarma and Ramakrishna Sastri, the latter two residing
in the Mahas itself were among Pudu Peiyavas teachers. Pudu Periyava had his quarters
separately in Ilayanthangudi, a hall and room on the other side of the pja. His routine centered
only around studies. After the first pja followed by bhika, he would go for his studies.
After the Chettinad camp, Periyava went to Rameswaram. The kumbhbhieka of the
Rameswaram temple was performed then. We crossed the waters in three of four boats to take
the holy dip at Sethu. When he reached the other side, Periyava waited for almost an hour to
make sure that all those who served in the Maha had come. Only then did he take the holy dip.
All of us were blessed to take the holy dip along with Periyava because he waited for us. Of
course many devotees joined us. Kumaresans grandfather Appakutti Sastri was there, Gudalur
Sastri and Abbayi sastri were also there. A fit person had to be appointed to look after the pja
when the Maha camped there. I was standing close by. Periyava asked me,
Have you received initiation into the panckara9?
Periyava has to be gracious I said in reply. He listened to my reply and made note of it in his
mind. The next day when Periyava was distributing trtha, I went up to get it. Usually those who
seved in the Maha would be given trtha first. We would take it and get back to our allotted
duties. Even as he gave me the trtha-prasda thrice, Periyava taught me the panckara right
there in front of Candramouiwara, without any paraphernalia or fuss. Periyava gave me the
mlamantra, the panckara and told me to go to Ramaswami Sarma for details. Many had
received panckara mantra from Periyava - Vishnupuram Chandrasekhara Sastri, Sundaresaiyer
they were house-holders - were among them. I sought them for guidance and learnt the meaning
and methods of the practice of the mantra. It goes on to this day.
In Ilayathangudi Periyava again taught me, this time a dhyna loka10. He was seated in a
small room. He called me in and recited a verse which was the taught me the specific way in
which Periyava had established the panckara tradition, as well as the addition Periyava had
made in the dhyna loka. To this day I chant this loka just as do the panckara japa.
When we were in Ilayathagudi, eminent Vedic scholars like assembled there, Sattanur
Krishnamurthi Sastrigal, Ambi Ghanapathigal, Musiri Anantarama Dikshitar. That was a big set.
Tiruvaiyaru Balakrishna Sastrigal came to Periyava, and submitted that he had no students to
9

The five syllabled mantra, na ma i v ya

Invocation of the deitys presence for the forth coming adoration, through its mantra and description of form.

10

8
In the Presence of the Divine
teach. Karuppur Chandrasekhara Ghanapatigal, Venkatakrishna Sastri, grandson of Venkatarama
Sastri, Sambhu or Sambasivan who had completed adhyyana and I were there. Periyava told
Tiruvaiyaru Balakrishna Sastrigal Take these four with you. I told Periyava I wish to serve
Periyava. Periyava replied, Go and study first. You can serve later. So we left for
Tiruvanaikoil.
Before the Bhya-pa, some preliminary courses are taught. Of these Tarkam or Logic
is one. I could understand nothing of Tarkam. I struggled for a few months. I began to develop
serve pain in the left side of my chest. I must have stayed there for less than six months, perhaps
only three months. I do not remember very well now. But it was not for long. I came back to
Ilayathangudi and told Periyava that I had pain in the chest. At first I had chest pain, stomach
ache followed. When I told Periyava that I had pain in the chest, he said, Alright, stay here!
So I returned from where I had gone to study Bhya to stay on with Periyava. The other pupils
too discontinued soon after. Once more I was given the responsibilities of the kitchen and the
preparation of bhika.
It was during the period in Ilayanthankudi that Periyava taught me a sloka. Periyava was
sitting in a small room. He called me in and told me to sit down. I was frightened to sit before
Periyava but he told me again, so I prostrated and sat down. Then Periyava chanted a verse from
Soundaryalahir and told me to repeat it. I did. Once again Periyava chanted it and I repeated it.
This was done several times. Periyava said, Only when you know this verse by-heart can you
leave this room! So I repeated it several times and memorized it. It begins kad kle.11
This is your learning. Chant this all the time!
Till today I continue to chant this sloka all the time along with the panckara mantra. This
happened in the room where Periyava took his bhika. The verse means something like I have
come to you as pupil. When will you be gracious to me and bestow knowledge upon me? and is
addressed to Amb. Then he allowed me to leave the room.

My wife was born in our house in Krishnarayapuram. In those days the house would be
referred to as the Eastern house and Western house on either side of the entrance. Periyava used
to sit on the pyol outside the Eastern house. I do not know where I was born. Either in Mysore
from where my grandmother came or in our house at Krishnarayapuram. My wifes naming
ceremony was held there. Neither our, nor their family was well-off and even our day to day
11

kad kle mta kathaya kalitlaktakarasam pibeyam vidyrthii tava caraanirnejanajalam |

prakty mknm api ca kavitkraatay yaddhatte v mukha kamalatmbla rasatm ||
O mother, when in proper season the the nectar-like water - mixed with reddish lac applied- in which your feet
have been washed, may I drink, thirsting for knowledge, which water, from its quality of turning even born mutes
into poets, has the character of betel juice from Vani's lotus mouth? Verse 98.

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Volume II-Article No 9/Seppu Ramamurthi
existence was a struggle. Only the prescribed rituals were to be done and only vaidiks were
invited. It was a simple affair. I was then in the pla at Mahadanapuram, which was two
kilometers away. I was closer to my grandfather than to my father and he loved me very much.
He did not have good vision and as a child I took him to the Cauveri for his bath and took care of
him. My grandfather wanted me to come home and said that he would not eat his meal unless I
was brought back for the event. I was not invited and had not gone home. I do not remember
who it was, but someone came to fetch me. I went home and only after that did my grandfather
sit down for his meal and the two of us ate together. In those days there was wide spread talk
that the Dharma atra does not permit one to marry ones neice. But in practice it was
prevalent. It was when the camp was in Madras that the wedding was fixed. The wedding took
place at a house which was barely a furlong away from the r Maha at Thambu Chetty Street in
Tondaiarpet in Madras. Periyava gave the tirumgalyam.
Devotees who saw me serving Periyava would come forward proposing an alliance. A
lady from Tiruchi, Rajalakshmi, said It is enough that the groom serves Periyava. Nothing else
matters. We would like to give our daughter in marriage to Ramamurthi. Periyava listened to
everything. He would always listen patiently. But it did not get his approval. A lady Rajam,
I think it was, I dont recall the name now, offered to give her daughter, Rajeswari, in marriage
to me. She said her only desire was to give her daughter in marriage to someone who served
Periyava. After the lady finished speaking he asked, What is your gotra? and so on. The lady
said that they were Bhacaraam. Periyava said You are Bhacaraam and they are Vadamn.
You had better leave. Here in Kanchi, there was another lady who wished to give her daughter
in marriage to me. Proposals such as these fell through. Finally, when Periyava was camping in
Madras, my father said He is already thirty. Nothing seems to come through. There is this girl,
and so on. Both our families were in straightened circumstances - my wife family was also
going through difficult times - so we that it would be best to marry within the family. Periyava
said Ask them and if they agree, go ahead. Periyava gave a thirumgalyam and a saree for
the bride. Devotees who came to the camp for daran that day were directed to the wedding.
R.Venkataramans wife Janakiamma, Nangavaram Babyamma and several others were sent by
Periyava to the wedding. Everyone who came gave some monetary gift and blessed us. After
the wedding Periyava gave us his blessings and told me to go home for a while. I went back to
Krishnarayapuram and stayed on for two months, did aupsana and other daily obligations before
I returned.
We shifted to Tiruvidaimarudur when the teacher at the pla there left - it was Cheenu
Ganapigal - and there was no one to teach at the pla. My father was posted as teacher there
and my uncle who was teaching in Mahadanapuram was asked to join my father at Tiruvidai
marudur. Our family was given quarters opposite the Bhajana Maha in Mahadana street, in the
house of Sambamurthi Sastrigal, Periyavas younger brother. I stayed there for some time and
then developed severe stomach ache. I went to Periyava and he said I could stay with him and
visit Tirudaimarudur alternately. So I spent twenty days or a month here and at home alternately.

10
In the Presence of the Divine
I named my son Chandrasekhar. Periyava was camping in Karvet Nagar at that time.
When my son was seven years old I took him to Periyava, at Sivasthanam. I prayed to Periyava
to accept my son in his service. Periyava said Invest him with the sacred thread. So we came
back to Tiruvidaimarudur and performed his upanayanam. Then we put him in the pla under
Cheenu Ganapi. My son was very difficult to handle. At Tenampakkam he was pampered by
the elders of Kumaresans family. Kumaresans mother was always kind-hearted and fed
everyone generously. None could serve food like her. Not only that, she would cook for us and
send it across to us in the camp, fifty or sixty dosas for all of us serving Periyava. This apart they
tended to cows and were devoted to their protection. There were at least ten cows in their house
at any time.
[Here Seppu Ramamurthis wife takes over the narration. Seppu Ramamuthis wife narrates the
following.]
Every morning I would get our son ready and take him to the pla. I would come back
home, bathe and get ready to start the cooking and other household chores. Within minutes of
my coming back, he would be at home. If I took him back, he would again come running home.
The teacher at the pla said, Put him in another pla. I am not able to control him! We
put in school at first, but he was adamant that he would study only the Veda. When we put him
in the pla, he would not sit there. He wanted to play all the time. I was very worried about
his future.
That year my father in law and husband prepared to leave for Tenampakkam for
Periyavas darsan on Vysa pja. I said I would also go along with them. After we prostrated to
Periyava I began to weep. I presented our sons case to him. He does not stay in the pla.
Nor does he go to school. His teacher is not able to manage him and does not want him in his
pla anymore. I am worried about his future. I am frightened that he will be fit for nothing.
Periyava asked Mouli what I was saying. Mouli presented my submission to Periyava who said
Tell her to leave the boy with me.
Periyava must be gracious to him. I dont even know what to say. I am much worried about the
boy I said.
Dont worry. He will study much more than his father or grandfathers did. He will come up
well in life! I felt reassured and leaving my son behind with Periyava, came back.
Years later, when my son finished his studies and became a ghanapi, when all of us went for
daran, Periyava called Mouli and said, His mother was so worried about her sons future and
wept to me when she left him here. She will not weep now, she will be happy, wont she? Ask
her!

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Volume II-Article No 9/Seppu Ramamurthi
I replied, I came here worried and left my son in Periyavas care. Now I am relieved and so
happy, Periyava! By Periyavas grace my son is now so accomplished! He has gone to many
places for Ati Rudram
Ten or more years would have passed between my earlier visit when I left our son there and this
visit. Periyava repeated my words verbatim.

[Seppu Ramamurthi continues]

Sekhar was put in the Tenampakkam pla under Rama Sarma. Periyava left
Tenampakkam for Kalavai early one morning. A short while later Sekhar ran away from the
pla and followed us. Eight kilometers away, at a Siva temple, Periyava halted for a while.
All of a sudden the boy appeared. He was found standing near the temple tank.
He came running away behind Periyava. At Tenampakkam they had been searching
everywhere, in wells and ponds as well. They were so worried. When a messenger arrived at
our camp where Sekhar had joined us, we learnt of this.
[Seppu Ramamurthis wife says That was the only time his father beat him.]
[Kumaresan continues the narrative:So Periyava came back, for his sake. Periyava came back
all the way the next day, stayed on in Tenampakkam for a day, comforted Sekhar and then again
left. Every night one of us Mouli, Srikantan Mama or I would take him on a cycle to the next
camp, so that he could sleep there. In the morning we would bring him back and hand him over
to Sarma. Before we got back, he would be back at the camp. Once more we would have to take
him back. Today he is a Ganapathi only by Periyavas grace. ]
[Seppu Ramamurthi continues]
Sekhar made friends with the bus drivers. There were just one or two plying to
Tenampakkam those days. One morning he boarded a bus bound to Arcot, obviously because
the driver had became his friend. He was nowhere to be seen. During that period Periyava had
instructed that Sekhar had to perform puja at the aditnam. Periyava said Sekhar must come
back and do the puja. Everything else bhika only after that. I offered to do the puja at the
aditnam that day. But Periyava wuld not allow that Sekhar returned at two in the afternoon
when the bus came on its return trip. He announced that he had gone to Arcot with the driver of
the bus. After that he was made to bathe and do the puja. Periyava took his bhika only after
that. Periyava has made him what he is.
Sekhars marriage was fixed in Periyavas presence. All the three children were settled
in life, by Periyavas gace. A gentleman, originally from Sirghazhi, working in Delhi, had come
for darsan. He prayed to Periyava that he wished to give his daughter in kanyvivha to a Vedic

12
In the Presence of the Divine
scholar. Sekhar was standing there. The gentleman said I will give my daughter in marriage to
this boy! S.R.Krishnamurthi Sastrigal was there and Periyava told him to look up the almanac
for an auspicious day. So Vasanta pancami was chosen for the wedding and was approved by
Periyava. Similarly, my elder daughters marriage was performed by his grace. Periyava told me
to give my eldest daughter in marriage to my sisters son in kanyvivha. My sisters family
declined the proposal, because it was kanyvivha, though my sister was very devoted to
Periyava.
Periyava said, Go back and ask them. If they refuse, fetch a boy from the pla at
Tiruvidaimarudur and have the wedding performed on the third of the ni month!
[Seppu Ramamurthis wife continues]
His sisters husband had refused, because the boy was still only a student then. But
Periyava sent Vedapuri Mama with a praphalam and prasda, all the way from Mahagaon to
hand it over to my sister in laws family and conveyed Periyavas wish. Vedapuri Mama told the
family that Periyavas words must be accepted. My sister in law who is deeply devoted to
Periyava, convinced her husband. Then the wedding took place. Somehow they changed their
mind and the boy consented to marry and continue his studies. He changed his mind at least
thrice before it actually took place. The wedding took place at Tenampakkam.
[Seppu Ramamurthi continues]
When my second daughter was to be married, it was fixed suddenly in Periyavas
presence. I was in Triuvidaimarudur and had come for daran. A family of devotees, who came
regularly, had come for daran. It happened like this. I had gone for daran and was sitting at the
back, behind Periyava. A gentleman sought Periyavas blessings for his sons marriage.
Periyava told him to wed his son to our daughter. I myself learnt of it from the gentleman. Then
and there the wedding was fixed and hereceived a praphalam from Periyava. All the three
daughters were married in this way.
[Seppu Ramamurthis wife continues]
One Friday night, my husband back came with a pair of brass lamps, fruit and flowers
and other auspicious things and announced the wedding of my daughter. We never worried
about horoscopes. Whenever I told my husband that we had to look for good alliances for our
children, he would say What do I know? I shall do what Periyava says .I will give my
daughters to the grooms he points to. Nothing else but Periyavas words matter.
[Seppu Ramamurthi continues]
After this house was built- it was given by Periyava. Periyava came here and told Sekhar, Tell
your father that I have visited your house. Write to him. It was after we learnt that Periyava had
blessed the house, we shifted here from Tiruvidaimarudur.

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Volume II-Article No 9/Seppu Ramamurthi
When the camp was at Palakad, I suffered from cough. The doctor there told me that it
may be due to asthma. Vaidyanathaiyer of Madras examined me and said it was nothing to worry
about. At Illayathankudi, there were a few attendants who drank coffee. Periyava never
encouraged coffee-drinking. One day Periyava called all the coffee-drinkers and told them to
confess and leave the camp. Only some of us were left behind, those that did not drink coffee
Melur Mama, Kannan, Sankaranarayanan, Janakiramans younger brother and myself. We had to
prepare the naivedyam. I did not know how to. Periyava himself would sit at the threshold of the
kitchen and direct me step by step. Once done, the naivedyam had to be carried to the pja altar.
When Periyava gave trtha, people would rush forward in an undisciplined way. This
would anger Periyava and getting up and standing, he would shout in a loud voice. He would
simulate anger. This would discipline the crowd and then they would all receive the prasda.
Once at Triuchi, he came in for bhika in the same angry mood. I was all ready to serve him.
What do you think of yourself? Do you think that I will take my bhika only if you are here?
Periyava turned his anger on me, I thought.
I only obey Periyava. . .
Later Periyava asked me, Was I angry with you?
Periyava was gracious to me I said. He was gracious to the attendants and took care that we
never became egoistic.
There was Periyava nothing was not aware of, he was like a statue during the one hour japa.
After mahsiddhi, I had a dream when Periyava asked me for an ochre cloth. Everyone is
offering me a shawl. Why dont you get me an ochre cloth? he said. So I got a shawl and
offered it at the adinam.
At Srisailam, there were plenty of avram12 flowers. Periyava taught me to brew it and make a
decoction of it. Give me some and you drink some too! Dont drink coffee.
At Karvet nagar, Periyava went and lay down near an anthill. He lay there for quite a while, like
a log. We dont know why he did so. When he got up and went in, his back was covered with
ants. He did not shake them off.
Periyava never let me leave the camp. My father would write letters asking me to come home for
this or that event, but Periyava never allowed me to leave the camp.

12

Tanner's cassia; full of medicinal properties; cooked as side dish with lentils

14
In the Presence of the Divine
The last three years before mahsiddhi, Periyava went into mouna. He was not moving about, but
laid up.When Periyava attained siddhi, I could not bear it. I sat there the whole day. Later I
continued to do pja at the adinam.
In 1958, Periyava made Pudu Periyava serve in the pjakattu. The training he gave was rigorous.
During the camp at Mambalam in the bhika room, Periyava played the na ragam
without opening his mouth as if it were played on the ngaswaram. Only the two of us were
there. During navartri, Periyava would play on the veena.
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