Ahobila mutt jeer history: From 1398 to Now ! ( REFERENCE : PAADHUKA JEERNOTTHARANA KAIMKARYAM )

Dear BhakthAs :

 

The following write up from Ahobila Matam

web pages would be of interest to many of you .

 

I thank the web Master of the Ahobila Mutt pages

for his courtesy to make use of this information .

 

The PaadhukA JeerNOttharaNa Kaimkaryam is

proceeding well since its start on July 17 .

 

All Paadhukais of PoorvAchAryAs except the following

have been spoken for :

 

20 Pattams: 4 , 5 , 8 , 10, 11, 16 , 17 through 24 ,

27 , 31 through 34 , 36 .

 

The remaining 25 Pattams have either been spoken for

or Completed . Please contact me for additional information .

 

Meanwhile please enjoy reading the full history of

an ancient Matam and its great AchAryAs !

 

V.Sadagopan

 

ILLUSTRIOUS HISTORY OF SRI MATAM

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

 

Place: Kancheepuram, the Kshetra, called the most important among

the seven cities that give liberation( MOksham) .

 

Time: Just before dawn of the day (1398 C.E.).

Young Srinivasacharya, hardly twenty years of age, wakes up in an exciting mood.

The dream he witnessed a little while ago is the cause of it. Lord

Lakshmeenarasimha of Ahobilam appeared before him, commanding him to come to

Ahobilam, don the robe of a sanyasi and be instructed in his future mission of

life there. Could this vision be true, he kept asking himself again and again.

Ahobilam, of course he knew and worship there is not an unusual occurrence in

those days of pilgrimage; but that God should have chosen HIM of all people left

him amazed. He went about his morning ablutions as usual but in the same

ecstatic mind. He then hurried to his Guru the well known Gatikasatham Ammal and

told him of his vision. The old Master also known as Varadavishnvacharya told

his disciple Srinivasacharya to obey the mandate. So he wended his way to

Ahobilam. Having arrived there, he climbed the hill amidst dense forest (which

Thirumangai Azhvar describes as one which none can reach except God), had a dip

in the river Bhavanasini and took up abode in that wilderness. Meanwhile

Mukundaraya, the local chieftain also reached the, place to receive him on

divine command. Lord Narasimha appeared before Srinivasacharya in the form of a

sanyasi and initiated him with the "Preshmantra", gave him 'Sanyasa asrama'''

and named him 'Satakopa Jeeyar'. Thus was born Sri Ahobila Mutt and its First

Jeeyar.

 

 

Sri Malolan in the divine hands of

Srimad Athvan Shatakopa Jeeyar

(This Archa Vighraham is in Ahobilam.)

This is commemorated in the following 'mangala sloka'

 

"Abobile Sri Nrisimhah Prekshamantram swayam dadou

Yogiroopena yasyasmai Satakopaya mangalam "

 

This incident can be seen now in the form of images, carved on a pillar in the

Ranga mandapa of the Lower Ahobilam temple (vide History of the Cult of

Narasimha in Andhra Pradesh by Dr. Madabhoosi Narasimhacharya).

 

Srinivasacharya, son of Kidambi Kesavacharya was born on 18th August 1379 AD at

Thirunarayanapuram (Melkote), Karnataka. Being a family of great orthodox views

and of high literary cultural attainments, the boy showed a remarkable mental

grasp and keen perception and so, his father Kesavacharya, himself a learned

man, decided to send him to Kancheepuram to study at the feet of Ghatikasatham

Ammal, a very great scholar of those days. The name Ghatikasatham Ammal

(grandson of the famous Nadadoor Ammal) was given to this learned preceptor in

honour of the fact that he could compose a hundred verses in a Ghatika

(Nazhigai). His school was the most famous and sought after during that period

and no wonder Kesavacharya decided to put his son Srinivasacharya there so as to

make him a brilliant scholar. Srinivasacharya acquired all the knowledge when

Lord Lakshmeenarasimha ordained him into the monastic order as mentioned above

and gave him the name 'Satakopa Jeeyar'. The Lord commanded him to take any one

of the 'Utsava' Moorthis and said the Jeeyar's task henceforth would be, "Go

from door to door taking me with you and minister to the, well being of the

disciples. Be thier Guru, purify them with my (Vishnu's) emblems of the conch

and the discus and instruct them in the Ashtaksharam, Dwayam, and Charama

Slolka."

 

 

Sri Malolan of Sri Ahobila Mutham

The Jeeyar though anxious to start on his mission right earnestly, could not

decide on the 'Utsava' Moorthi he could take with him. He, therefore, went into

a meditation and prayed that the most suitable Moorthi' should come and bless

him. Immediately the 'Utsava Moorthi' of Malola Narasimha (Lakshmeenarasimha)

came flying from the temple and seated Himself on the outstretched hands of the

Jeeyar. Mukundaraya on hearing of this miracle became his disciple and offered

not only arrangements for permanent daily worship but also gave a palanquin and

other paraphernalia to assist the Jeeyar in his sanchara (tour) along with the

'Malola' Moorthi. He also gave control of all the temples to this Jeeyar and

henceforth Ahobila Kshetram came under the direct control of Ahobila Mutt whose

pontiffs are even today the hereditary trustees.

 

Now a look at the 'Malola' Moorthi will reveal that He wears a Paduka indicating

that He is ready to proceed on tour and thus both the Jeeyar and his God fully

equipped commenced their historic travel giving spiritual and material succour

to all who prayed in the course of their travel. Bearing the name Satakopa as he

was, it was natural that this first Jeeyar should be eager to visit

Alwarthirunagari the holy place sacred to Nammalwar. Having reached

Alwarthirunagari, he found to his dismay and grief that the temple of Nammalwar

was completely changed to one wherein eleven images of siva (linga) had been

installed and had come to be called Ekadasarudra Kshetra. The idol of Nammalwar

was not to be found anywhere.

Nammazhvar

Setting up his camp there, Satakopa Jeeyar went about his routine of preaching

the doctrine of surrender (prapatti) and gradually his fame spread as a mystic

saint of great powers and efficacy. Distressed at the loss of Nammalwar and his

shrine, he constantly recited Madurakavi's stanzas when Nammalwar appeared

before him in a vision, told him that his idol lay in the bed of a river

adjacent to a ravine and that the Jeeyar should recover and restore it. It so

happened that the Pandya King of that place was on a hunting trip around those

parts and the Jeeyar's divine personality instantly attracted him. He fell at

the Jeeyar's feet and solicited to become a convert to Vaishnavism. Accompanied

by this king, the Jeeyar went to the spot of the difficult terrain and prayed to

Nammalwar and lo! the image slowly emerged from the river bed and settled on the

outstretched arms of the Jeeyar just as 'Malola' Moorthi had done so earlier!!

The King was spellbound and without hesitation, (on the orders of the Jeeyar),

he straightway removed the saivite images and installed the Nammalwar's idol in

the temple as before with due pomp and favour thus restoring the temple's

pristine Vaishnavite glory. The British historian Mr. Sewell's list. of South

Indian Dynasties cull out one Kulasekhara Pandya as the reigning chief of this

period (vide History' of the Ahobila Mutt by S.N. Venkatesa lyer).

 

But the fact remains that the Pandya king whoever he was had built Mandapams

etc., at the temple and also made other arrangements for worship at the instance

of the first Jeeyar. The mandapam and other structures stand even today on the

banks of the river Tamraparani as also a shrine for Vedanta Desika constructed

by this saint. The king so adored this Jeeyar that he made a true image of this

Adivan Satakopa Jeeyar and had it duly installed in the Nammalwar shrine 'in

Alwarthirunagari. Pleased with the loving service of this Jeeyar, Nammalwar gave

him the name Adi (first), Van (powerful) Satakopa (Nammalwar's own name) by

which the Jeeyar came to be called. Henceforth the successive Jeeyars have

always the prefix "Van Satakopa". Vedanta Desika for his part gave this Jeeyar

the suffix Mahadesikan as also the various titles (i) Srimat Vedamarga

Pratishtapanacharya, (ii) Paramahamsa Parivraajaka, (iii) Ubhaya Vedantacharya,

(iv) Sarvatantra Swatantra and (v) Bhagavat Ramanuja Siddhanta Nirdharana

Sarvabhouma. It will be significant to note that even today, whenever and

wherever the Jeeyars go, the air resounds with the cries of these names chanted

loudly by the followers of the mutt. Suffice it to say that Yateendra (best of

saints) applied very appropriately not only to this Jeeyar but to every

successive Jeeyars. This term is not applied to any other holy order of which

there are many.

 

This Pandyan King's incident was heard by King Mukundadeva Raya of Orissa who

was wandering in wilderness, having lost his kingdom to the Muslims. Keeping

himself abreast of the times, the Jeeyar felt it was expedient to come to the

rescue of this exiled monarch who had sought his help. The Guruparampara

describes the miracle of the pride of lions (Remember that Man-lion

manifestation of God) invaded Orissa and put to flight the philandering Muslims

who in sheer fright handed back the kingdom to Mukundadeva Raya and fled never

to return. While the Jeeyar was admiring the ways of his pet God Narasimha, the

King fell at the feet of this Jeeyar in great gratitude and accorded him all

honours befitting the occasion (vide history of Ahobila Mutt by S.N. Venkatesa

lyer). It is specially mentioned by the 7th Jeeyar in his famous samskrit drama

'Vasantika Parinayam'. Taking leave of the Orissa King, the Jeeyar, Sree Adivan

Satakopa Yateendra Mahadesikan then proceeded towards Vijayanagar Kingdom whose

Rajah received him with full honours and gave him grants and presents. It was at

this time that one Manappakkam Thozhappar became the Jeeyar's disciple getting

Panchasamskara as also expert knowledge in Sreebhashyam, Bhagawad Vishayam and

Rahasyatrayasaram at the Jeeyar's feet. Marveling at the wisdom and learning of

this Thozhappar, the Jeeyar asked him to write authoritative text on various

Sastras which Thozhappar did under eight different heads earning the deserving

title 'Vaidika Sarvabhouma'. As the head of the 74 Simhasanadhipathis, this

Jeeyar Adivan Satakopa then trekked his way to Thirukudantai (Kumbakonam) to

worship Lord Aravamudhan and then proceeded further south to Nammalwar's place

where he constructed a Mutt with all conveniences for the benefit of

Srivaishnavas. From here the Jeeyar went to Thirunarayanapuram (Melkote) where

after worshipping Ramanuja, Selva Pillai and Yadugiri Nachiyar, he set up a camp

on the banks of the Kalyani Pushkarani where he taught Sreebashyam and

Rahasyatrayasaram to many Srivaishnavas.. One day, people beheld the wonder of a

five-headed serpent spreading its hood and listening to the exposition of the

Jeeyar's lucid interpretation of Ramanuja's philosophy. The class was not

perturbed and at the end of the session, the serpent glided slowly and

disappeared. That Ramanuja was the incarnation of Adisesha impressed heavily on

the audience who with one voice agreed that Ramanuja Himself gave darsan now in

the guise of a serpent and gave his approval of Jeeyar's interpretations!

 

The King of those parts sought the Jeeyar's benediction to get rid of his

ailment and lo! his cure came as soon as he renovated the Rajagopuram of the

Thirunarayanapuram Ternple at the instance of the Jeeyar, who also installed the

Vigraha of Vedanta Desika there. In fulfillment of the desire in a vision of

Lord Venkatesvara, the Jeeyar then went to Thirupathi and camping there for

sometime, he built a Mutt both at Thirumala and Thirupathi, where idols of

Lakshmeenarasimha were consecrated by him. He also provided steps to climb the

Thirumala Hills and constructed several Mandapams on the way so that the

pilgrims could rest while negotiating the steep climb. The jiyar then reached

Kancheepuram where he built a 1,000 pillared Mandapam in the Varadaraaja swami

Temple and even now, one can witness a Lakshmeenarasimha image in one pillar

opposite to which is the figure of the Jeeyar in another pillar. It is said that

this mandapam was, constructed from out of the wealth surrendered to the Jeeyar

by a scholar by name Udayabhanu Misra who lost to the former in vedantic debate.

It seems this debate lasted nearly a fortnight when Vedanta Desika appeared to

the Jeeyar in a vision and told him to deal the matter by referring to his

(Desika's) treatise Sathadooshani, with the result Udhayabhanu accepted defeat

and became a disciple of the Jeeyar, who also built a frontal Mandapam and

temple for Deepa Prakasa at Thooppul and also a mandapam and Sannidhi for

Vedanta Desika whose idol was also duly installed there. After all this, the

Jeeyar took the road towards Sholingar visiting Thirupathi on the way again and

then proceeded to Sriperumbudur, the birthplace of Ramanuja. From there he found

his way straight to Srirangam where he was received with full honours given to

the prince among ascetics. Never was the reception so spontaneous as was given

here. Staying in this holy city, he renovated the saptaprakara walls as was done

by Thirumangai Azhwar earlier and Jataavarman Sundarapandya a little later. At

the northern entrance of the temple, he constructed his mutt wherein the idol of

Lakshmeenarasimha as also his own image were installed. Then on divine command,

he built a frontal mandapam at Dasavatharam Sannidhi (built by Thirumangai

Azhwar). Again as per Ranganatha's wishes, he built a Sannidhi for Vedanta

Desika in front of the Srirangam Nachiyar Sannidhi and made arrangements for the

daily worship there. The northern Gopuram was built at his instance where his

image can be seen even today. He also constructed a mutt at the eastern gate of

the Uttara Street duly consecrating an icon of Lakshmeenarasimha. Having thus

given fixity and method to the activities, the Jeeyar was called upon to go to

Melkote for the worship of Thirunarayanan.

 

It is significant after that sixty years of divine service in his Sanyasa

asrama', and at an advanced age, the Jeeyar should come back to his place of

birth where he shed his mortal frame so as to be in the constant company of

Sreeman Narayana in Sreevaikunta. This happened in April 1458 C.E. and his

Brindavan in Melkote is a beacon light to his followers even to this, day. He

was succeeded by the eminent Nambakkam Swami Srivan Satakopa Sriman Narayana

Yateendra Mahadesikan

 

 

 

Jeer 2 -7

 

Having established Sri Ahobila Mutt and having made a dynamic leadership in

managing it, the first Jeeyar Sri Adivan Satakopa Yatheendra Mahadesikan made

the task easier for his successor to carry on the challenging job of spiritual

ennoblement. The fact that the 2nd Jeeyar-Sriman Narayana Yatheendra Mahadesikan

was the one chosen, to lead is evident from the title given to him "Shashti

Prabhandha Nirmatha" - Author of sixty books, a title given by the first Jeeyar

in recognition of his versatility. It is remarkable that like the first Jeeyar,

this 2nd Jeeyar's birth star was also Jyeshta. He built a prosperous village

called Madhuramangalam and by duly installing the image of his master in the

temple of Selvapillai (at the command of that God) and another in the Brindavan

of his master at Melkote (again at the command of Sri Lakshminarasimha), the

Jeeyar had amply carried out the noble tradition of the first Jeeyar - his Guru.

His Sanchara took him to places like Kancheepuram, Sholingapuram, Thirupathi,

Ahobilam, Srirangam and Melkote where, after a reigning period of 15 years, he

attained Paramapada. His Brindavan is also at Melkote.

Sri Parankusa Yatheendra Mahadesika was the third Jeeyar in line of succession.

He spent his days in teaching Sribhashya and Srimath Rahasyathrayasara to

numerous disciples Kancheepuram. His contribution was the creation of villages

like Neeralur, Uragadam, Nemmily, Kadankarai, Pilaaputh and Kalathur. By a

divine command, he went to Srimushna where he was instantly attracted to the

Lord there as al Sri Ramanuja whose grace he immensely derived and breathed his

last there in tranquil.

 

The fourth Jeeyar Sri Srinivasa Yatheendra Mahadesika needs special mention

because he undertook Padayathra to as places as Ayodhya, Gokul and Brindavan,

all in the north before he settled down at Singar Kovil, spreading the message

of Ramanuja and Vedantha Desika. He realised his days were drawing near in this

world and was in search of a worthy successor. The Lord appeared in his dream

saying, 'Sarvathanthra Swathanthra is coming to take the Peetam and hence do not

be concerned' where upon the fourth Jeeyar was jubilantly awaiting him.

Lakshmeenarasimha similarly appeared in the dream of one Kandalur Swami asking

him to proceed immediately to the fourth Jeeyar's camp. They exchanged the

substance of their respective dream messages. However, since Kandalur Swami

happened to belong to Thankalai sect, the fourth Jeeyar asked him to have his

Bharasamarpanam done then and there at his (4th Jeeyar's) feet and having done

this, the Sanyasa Asrama was given to him. It is a matter of magnanimity on the

part of both the Jeeyars in that while the fifth Jeeyar respected the Vadakalai

tradition by having Bharasamarpana at the fourth Jeeyar's feet, the fourth

Jeeyar directed that during the time of 5th Jeeyar's reign, both the

Sampradayams would be respected. Kandalur Swami was then duly installed as the

fifth Jeeyar bearing the Asrama name Sarvathanthra Swathanthra Satakopa

Yatheendra Mahadesikan.

 

The fifth Jeeyar made tours mostly in the north of India and when his period

ended, he was laid to rest on the banks of the river Krishna. It is again the

magnanimity of this fifth Jeeyar that he in turn gave the Sanyasa Asrama to the

famous Shashta Parankusa Swami of the Vadakalai sect.

 

The reference of this Vadakalai and Thenkalai sects is significant and is

mentioned here to set right the record in view of a recent controversy raised in

Bhakthi Nivedana (A Vedantha monthly published by Sri T.K. Gopalacharya from

Seethanagaram, Guntur Dist) in their January 1992 issue wherein it was

erroneously mentioned that the first five Jeeyars of Ahobila Mutt were Thenkalai

and that it was converted to Vadakalai from the 6th Jeeyar onwards. This

authentic information that only the fifth Jeeyar was Thenkalai is irrefutably

made in the Sathsampradaya Mukthavali authored by no less a person than the 33rd

Jeeyar of Ahobila Mutt.

 

The sixth Jeeyar: Shashta Parankusa Yathindra Mahadesika After the first Jeeyar,

the 6th Jeeyar Srimath Shashta Parankusa Yatheendra Mahadesikan became equally

famous for his spiritual and miraculous powers. Let us see what S.N. Venkatesa

Ayyar writes in his 'History of the Ahobila Mutt'. "This Jeeyar," he says," is

deservedly considered as one of the most powerful personages that adorned the

pontifical seat. Even at the outset, in connection with this Jeeyar we meet with

another well known personage Pachamathabhanjanam Tathachariar (sister's son of

this Jeeyar in his pre- sanyasin life). This Tathachariar was also noteworthy as

being the father of the great Lakshmeekumara Kotikanyakadanam Tathachariar - the

famous p-erson who gilded with gold the Varadarajaswami Temple, Kancheepuram. He

was a person of great importance and influence - being the Guru of

Venkatapathiraya (Venkata 1) 1575 to 1614 C.E. and also of (Venkata 11) 1630 to

1642 C.E. - both Kings of Vijayanagar in its later days of decline. Any student

of the Aravedu dynasty of Vijayanagar cannot afford to miss this Tathachariar

family as outstanding spiritual teachers of the time. This Lakshmeekumara

Tathachariar has claimed himself as having crowned both Venkata the First and

Venkata the Second and used the valuable presents given to him by his masters -

the Emperors - for gilding the 'Tirupathi and Kancheepuram temples. The sixth

Jeeyar with whom we are now particularly concerned was THE GURU and TEACHER of

the Tathachariar - the original founder of the family. Inscriptions both at

Tirupathi and Kancheepuram state that the sixth Jeeyar founded a settlement at

Bhashyapuram in Cuddapah district, on the banks of the north Pennar. He was a

very learned man and taught Vedhantha and other philosophies to numerous

disciples. The Ahobila Mutt became quite wealthy in his reign, possessing a

large number of villages granted in Sarvamanyam, besides numerous heads of

cattle, number of elephants, camels and other paraphernalia of a rich Mutt. The

sixth Jeeyar travelled upto Badrinath in the Himalayas and visited all the

famous Vishnu shrines in India. The modern Vaishnavite Agraharams of Injimedu

and Thaiyar trace their origin to this Jeeyar.

 

Reference is made to this Jeeyar in the History of the Cult of Narasimha in

Andhra Pradesh wherein it is said that both during the period of the fifth

Jeeyar and the sixth Jeeyar, Ahobila Mutt was the nerve-centre of Srivaishnavism

in Andhra Pradesh and brought many influential families as well as masses into

its fold. It is stated that the fifth Jeeyar was the spiritual preceptor of the

Nandyala Chiefs who were Vijayanagara feudatories. The sixth of the apostolic

line of the Ahobila Mutt, Shashta Parankusa, says, Dr. M. Narasimhacharya, was

respected by king Mukundadeva of Kalinga and he instituted the worship of Alwars

at Purushottham (Puri) which is also known as Jagannatha Shrine. An epigraph of

1555 C.E. during the reign of Sadasiva, mentions that Shashta Parankusa was the

trustee of the Ahobila Temple and the agent of Aliya- Ramappadeva Maharaja. This

Jeeyar is stated by the 'Sathsampradaya Mukthavali' to be the contemporary of

Sadasivaraya for his spiritual leadership. It further says that he (the Jeeyar)

cured the Raya's daughter, who had become possessed and that he received from

Sadasiva, the village of Bhashyapuram on the banks of the river. He was the

author of a number of works including Narasimha-sthava. Tradition has it that

this sixth Jeeyar while fervently worshipping at Ahobilam was commanded by

Lakshmeenarasimha to be ever present there to do pooja to Him. In order to do

that he had disappeared into the cave of Ahobilam which now remains closed.

(This place is shown to pilgrims at the Upper Ahobilam Temple where it seems

even now early in the morning the peeling bells and chanting can be heard by the

devout). He was however never again seen afterwards though we are told, very

pathetically that his Shisyas - particularly Tatachariar - stayed outside the

cave for several days without meals and water, wept and cried out for him

requesting him to come out - but it was all in vain.

 

7th Jeeyar-Sri Satakopa Yatheendra Mahadesikan Like the first Jeeyar, this

seventh Jeeyar also became a Sanyasi at the young age of twentyfive. His

scholarship was so high that he earned the title and came also to be known as

"Sathalekhi Neelagaanaanuguna Kavithadhurandhara Kavitarika Kanteerava Van

Satakopa Swamy.An inscription of S. 1501 (C.E. 1578-79) from the Lower

Ahobilam, records certain stirring political events that happened at the time,

on the initiative of Van Satakopa Jeeyangaru, the seventh head of the Mutt of

Ahobilam, the recapture of Ahobilam from the Muslims. The Jeeyyangaru approached

the King Ranga I of Vijayanagara and appealed to him to recover the temple from

the Muslims. As the King had regard for the Jeeyar, he issued orders to his

chief, who proceeding with the Jeeyar to Ahobilam, defeated the Muslims,

repaired the temple and established the Jeeyar at Ahobilam." Dr. M.

Narasimhacharya records further in the 'History of the Cult of Narasimha in

Andhra Pradesh' that this is no mean achievement for the Jeeyar, who took the

lead to drive away the Muslims from the temple. This Jeeyar was not only famous

for this act of resuscitation of Ahobilam temple, but also popular as the author

of a Sanskrit Drama "Vasanthika Parinayam." The theme of the drama is the

marriage of Lord Narasimha with a Chenchu woman. The importance of his work is

that it is the first of its kind in Sanskrit literature, which mentions the

association of God Narasimha with Chenchata, a tribal woman. The story of

Narasimha and Chenchata became popular not only among the Chenchus but also

among the rural folk. It made the Chenchus feel even now that Chenchata is their

woman and God Narasimha- is their tutelary deity. Prior to beginning of

Brahmothsavam, even today, it is the custom for the, Uthsava Narasirnha to tour

several villages around Ahobilam and accept their hospitality. After touring

Ahobilam to Srirangam, this seventh Jeeyar found his resting place at Srirangam

itself where his Brindhavanam lies now.

 

The first five stanzas of Vasanthika Parinayam open with an invocation to the

first Jeeyar by this seventh Jeeyar. Translation given hereunder speaks of the

reverence with which the first Jeeyar is held. "I bow to that Guru who was

carried in a palanquin on the shoulders of the Orissa King Mukundade Raya; who

consecrated holy images at Puri (Purushotamapuri), (1) and got as presents

elephants, horses, diamonds, palanquins, two umbrellas and two chamaras; who

thereafter, went to the capital of the Karnatik Kingdom (Vijayanagar) and

obtained great success there. (2) This Van Satari was Veda Vyasa reborn, was the

second Sukarishi, a rebirth of Pundareeka; a second Prahlada; a great master of

penances who by his mantra of Eight Letters (Ahstakshara) increased the riches

of Kings by giving them the eight riches (Ashta Aiswarya), the eight enjoyment

(bhoghas), and fame in the eight quarters of the earth. (3) The above Guru

became the head of the 74 Simhasanapathis (who were the followers of Sri

Ramanuja's system) by the command of Lord Sri Lakshmeenarasimha and thus became

the first Van Satari (4) The Guru was the great Bhattar (Kumarila) of Poorva

Meemamsa, was a veritable Patanjali, was Kannada reborn; the living essence and

rejuvenator of Kapila and the embodiment of the Dharma Sastras; was learned in

both the Vedas (Ubhaya Vedantha); and a beacon-light to the ways of the Vedas.

This great Sanyasin, being a master of all arts and sciences, verily has

conquered the world. To such a Divine Being I prostrate." - vide. The History of

Ahobila Mutt, by S.N. Venkatesa Ayyar.

 

 

 

Jeer 8-24

 

 

 

The succession of the Ahobila Mutt Jeeyars as above was quite a smooth one in

each case as they were all erudite scholars and were chosen by merit and by

divine grace. They followed the tradition of the earlier Acharyas prior to them

in the hierarchy and built up the Mutt and its glory in a manner that attracted

numerous disciples to whom the inner meanings of the Vedhantha and Prapatthi

path were diligently taught, as was practised by Ramanuja and Desika. Every one

of them toured different parts of the country and had contributed spiritual

works for posterity. The details of their period etc., are given in the

Guruparampara separately.

 

However, particulars of some Jeeyars are available with regard to their

achievements. For instance, the llth Jeeyar was one among those whose period as

head of the Mutt lasted for about 40 years. The twelfth Jeeyar had the

distinction of discoursing on the Sreebhashya of Ramanuja twelve times at

Thirunarayanapuram (Melkote). The 13th Jeeyar Srivan Satakopa Sri Veeraraghava

Satakopa Yatheendra Mahadesikan was another scholar who explained Sreebhashya to

the disciples for one full year at Azhwar Thirunagari. Next to the 1st Jeeyar

(Sri Adivan Satakopa), this Jeeyar led the Mutt for a full 44 years. The 14th

Jeeyar had prepared a Guruparampara known as Acharya Gunadarsana as also Bhashya

for the Upanishaths- Esavasya and Mandookya. A great pandit by name

Thirunarayanapuram Devarajacharya, sought the 16th Peetadhipathi of Ahobila Mutt

and learned the esoteric meaning of great many works of the earlier Acharyas

like Ramanuja and Vedhantha Desika, and later took Sanyasaramam at the feet of

this Jeeyar with the name Kesava Satakopa Swami. Under his command, he also

wrote a text called Ennayirappadi on Bhaghawad Vishaya. Another well-known

scholar of those days, Arasanipalai Kidambi Venkatacharya also became a disciple

of the 6th Jeeyar. The 17th Jeeyar Srivan Satakopa Sri Veeraraghava Vedantha

Yatheendra Mahadesikan was yet another erudite person known for his command of

the language (Sanskrit) as well as the art of giving lectures. Large number of

disciples sought his feet to whom he explained Sreebhashya twelve times,

Bhagawad Vishayam 10 times, Rahasyatrayasara 15 times.

 

His successor, the 18th Jeeyar Srivan Satakopa Srimannarayana Yatheendra

Mahadesikan was noted for his knowledge and wisdom and at his feet, the famous

Koil Kandhadai Annangar Swami learnt the scriptures. It is presumed that while

this Jeeyar was staying at Dasavatharam Sannidhi at Srirangam, Koil Kandhadai

Swami or his wards gave the Jeeyar a gold image of Ranganatha which is

worshipped in the Mutt even today. The 21 st Jeeyar Srivan Satakopa Sri

Parankusa Yatheendra Mahadesikan's composition "Adaikkala Patthu" is recited in

the Mutt during Pooja even today. His other compositions include Mangala Slokas

on Nrisimha and Kannan and a history of the Mutt named Sathasarnpradaya Saaram.

The 22nd Jeeyar Srivan Satakopa Srimah Narayana Yatheendra Mahadesikan's period

was the shortest duration - just seven months.

 

The 23rd in Jeeyars was one who had extensively toured the country and was

staying in Srirangapattinam in Karnataka where he had a vision of two

Sreevaishnavas requesting him to come to the shrine of Ramanuja and lo! he was

called to heaven there! His Brindavan is laid in Srirangapattinam. The 24th

Jeeyar - Sri Parankusa Ramanuja Yatheendra Mahadesikan - needs a special mention

in that he commenced his Yathra from Srirangapattanam and went to Srirangam and

from there to Ahobilam. While at Ahobilam, Raja Somabhoopala of Gadwal Samasthan

received him with full paraphernalia and invited the Jeeyar to set his lotus

feet in his Samasthan. Overwhelmed by the devotion of this King, the Jeeyar went

to Gadwal where Somabhoopala and his family had Samasrayanam from this 24th

Jeeyar. It was here that the decorated Mandapa for Lakshmeenrasimha was given by

the King along with several villages, cash and ornaments as gift. The glory of

Gadwal began from this period and the successive kings felt indebted to the Mutt

whose Acharyas they always held in high reverence. The entourage of the Mutt

consisting of elephants, camels and horses were presented by the Gadwal Raja as

a token of his gratitude. From then on every Jeeyar visited Gadwal. From here

this Jeeyar proceeded to Thirupathi to worship Lord Srinivasa and from there to

'Melkote where he stayed for sometime giving discourses on Sreebhasya and

Rahasyatrayasara. His religious compositions include Sreeprapatthi, Sri Nrisimha

Mangalaasasanam and 'Yathsarikai'.

 

 

 

Jeer 25 - 36

 

 

 

The Jeeyars of Ahobila Mutt from 25th to 27th occupy an important place in the

history for many reasons. First, unique in the Guruparampara, these three formed

successive generation of a family. Thus the 26th Jeeyar was the son of the 25th

Jeeyar and 27th Jeeyar was the son of 26th Jeeyar. Three more of the same family

were to adorn this holy peetam and about that later on.

 

The 25th Jeeyar - Srivan Satakopa Sri Srinivasa Satakopa Yatheendra Mahadesikan

hailed from Gadhadharapuram (Kumbakonam) and ascended the peetam in March 1776.

He was a great Narasimha Upasaka and in his powers of mysticism and miracles, he

equalled Adivan Satakopa Swamy and Shashta Parankusa Swamy (6th Jeeyar). He was

sought after from every part of the country and people thronged to have his

benign grace so as to rid themselves of their sorrow and suffering. His chants

were quite effective and his words were the very truth. He was astute and hence

his lectures and discourses gave solace to his disciples. On one occasion he was

administered poison by some jealous persons; but it did not affect him in the

least. He attributed his protection from poison and evil to Lakshmeenarasimha

and Garuda. While on a tour of the north, an evil sorcerer was harassing the

people of a town by his magic and sorcery. This Jeeyar, by invoking

Lakshmeenarasimha by his chants made the sorcerer ineffective who having lost

his livelihood, fell at the feet of this 25th Jeeyar and asked for pardon.

 

This Swami was on his way to Gadwal Samasthanam when at a village called

Surapurani, he was confronted by a great scholar by name Kireeti Venkatacharya

who accepted defeat in an academic debate with the Jeeyar and tied his Victory

bell on the palanquin of the Jeeyar. Then and there, he became an ardent devotee

and disciple of the Jeeyar. Gadwal Samasthanadhipathi Somabhoopala took him to

his Royal palace in a, grand procession and offered him many presents and

endowments. Likewise, the Maharaja of Thanjavur who had a vision of the Lord

Narasimha one night, went to meet this Jeeyar then camping neat

Pullamboothamgudi near Kumbakonam and was instantly attracted to him by seeing

the Thejas on the face of this Jeeyar. The Sarabhoji Maharaja (1798- 1832) was

immensely benefited by the Jeeyar's benignity and in gratitude gave many gifts

including land near where His Holiness was camping and thus was created the

famous village Narasimhapuram. The Jeeyar 0 s period saw acquirement of

Additional lands in many towns and villages as also renovation and construction

of Brindavanams to his predecessors where idols were duly installed and regular

worship undertaken. He was noted for his interpretations of the esoteric and his

works include Narasimhasthavam, Sree Sathcharitra Ratnavali and Sree Narasimha

Mangalasasanam. His long tour include northern parts of the country as also

Ahobilam and Thirupathi and down south upto Azhwar's birthplace. His Brindavanam

lies in Narasimhapuram the village created by him.

 

The 26th Jeeyar, Srivan Satakopa Sri Ranganatha Satakopa Yatheendra Mahadesikan,

son of the 25th Jeeyar in his poorvasrama, zealously guarded the property

entrusted to him and also carried on the Mutt activities in the tradition of his

poorvacharyas. He was considered to be an avathara of Sri Andal. Such was his

love for God. He also visited Ahobilam and other Kshetras and toured south upto

Srivillipulthoor where he built a Branch building of the Ahobila Mutt. He

installed an image of the 25th Jeeyar in his Brindavanam at Narasimhapuram, The

Mysore Maharaja, Sri Krishnaraja Kantecrava Sarva Bhouma, gave as gifts to this

Jeeyar, a golden palanquin, a Silver Mandapa, a jewelled Gata (urn) and a box

made of gold to offer Betel leaves, nuts etc., to Malola. This Jeeyar also

created a village naming it as Ranganathapuram. He was laid to rest at

Narasirnhapuram.

 

The 27th Jeeyar, Srivan Satakopa Sri Veeraraghava Vedantha Yatheendra

Mahadesikan, was again the son of the 26th Jeeyar in his poorvasrama and a great

scholar. He has 28 works to his credit that include among others, authoritative

instructions on Dharma Sasthra, Nithyanushtanas, on Vyakarana, on Logic, on the

subject of reaching the Ultimate Abode of Sriman Narayana, on Ashtakshara, on

the divine Jyothi, on sacred rivers etc. His duration was only just 2 years and

7 months when, while on tour, he attained salvation at Gadwal. He called the

Gadwal Raja and entrusted the task of choosing his successor to him. The Raja

desired to give the Peetam again to the son of this 27th Jeeyar. But the son

declined and instead recommended an erudite pandit of Thirukkurungudi by name

Vanamamalacharya. He was deserving of the post by all merits and so, he was

anointed as the 28th Jeeyar styled Srivan Satakopa Sri Ranganatha Satakopa

Yatheendra Mahadesikan. He was gifted with Narasimha Sakshathkaram just like

Ramanuja, Desikan, Adivan Satakopa Swami and Shashta Parankusa Swami. As was his

predecessor Sri Srinivasa Yatheendra Mahadesikan, this Jeeyar also by his

miraculous powers, removed the distress of the sufferers. This Jeeyar and his

brother by poorvasrama, Venkatanarayanacharya were both intellectuals, adept in

expounding difficult subjects in a lucid manner and were great logicians.

Because of this Jeeyar's mystic powers, special prayers are conducted by

devotees at his Brindavanam at Madhurantakam to obtain relief and tranquility.

 

Once a wealthy man, to show off his wealth and with a view to boost his own ego,

gave large cash to this Jeeyar. The Jeeyar, in order to contain his prides

distributed the entire money along with the pearls of promogranate fruits to the

assembled devotees, who had come from far and near. The 33rd and 34th Jeeyars

were great devotees of this 28th Jeeyar. He named Srivan Satakopa Sri Parankusa

Ramanuja Yatheendra Mahadesikan as his successor (i.e. 29th Jeeyar) and since

this 29th Jeeyar was also not well, he directed that the son of the 27th Jeeyar

(in his poorvasarama) be anointed as the 30th Jeeyar.

 

The 29th Jeeyar in his characteristic way carried out the duties of the Mutt.

His period lasted unfortunately just 13 months and obeying the command of his

Acharya, he anointed Srivan Satakopa Sri Srinivasa Vedantha Yatheendra

Mahadesikan as the 30th Jeeyar. The 29th Jeeyar wrote Sanskrit slokas to wake up

Lakshmeenarasimha (Suprabhatha) and based on this, the 30th Jeeyar composed Sri

Lakshmeenarasimha Suprabhatham which is recited in the Mutt early in the morning

everyday even now.

 

The 30th Jeeyar's period lasted 5 years six months. After the (poorvasrama)

family run of 25th, 26th and 27th Jeeyars, it devolved again on this 30th

Jeeyar. He has a number of spiritual works to his credit. He toured the entire

region of the south and held his chaturmasya at Veeravanallur (Thirunelveli

Dist). He offered a pair of gold padukas to the Lord Aravamuda of Kumbakonam. He

established a village called Srinivasa Vedanthapuram and was laid to rest at

Narasimhapuram. The 31st Jeeyar, Srivan Satakopa Srimannarayana Vedantha

Satakopa Yatheendra Mahadesikan undertook tour from Narasimhapuram to Srirangam

and Thiruvallur. He donated a silver (Elephant) Vahana to Veeraraghava Perumal

at Thiruvallur. Ms compositions were Sri Narasimha Magalasasanam and Saanga

Prapatthi Nishtai. The 40th Jeeyar built a Brindavanam for this 31st Jeeyar at

Thyagarajapuram on the banks of the river Kaveri where his image was also

installed. The 32nd Jeeyar, Srivan Satakopa Sri Veeraraghava Yatheendra

Mahadesikan extensively toured from Kumbakonam to Thirukkurungudi, upto

Thirunarayanapuram in the west and Thirupathi in the north. He was honoured by

the then Maharaja of Mysore. This Jeeyar was pretty old when he took over the

Mutt as a sanyasi and yet with remarkable energy undertook tours for the benefit

of his disciples and devotees. He was called "Thatha Swami" because of his age.

He renovated some of the Brindavanams of his poorvacharyas and as he felt his

final release was about to come, he gave the asrama to the 33rd Jeeyar, Srivan

Satakopa Sri Satakopa Yatheendra Mahadesikan.

 

This 33rd Jeeyar carved for himself a special place in the history of Ahobila

Mutt. No better tribute can be paid to him than to mention that eight

Azhagiyasingars after him were the ones who had 'Bharasamarpanams' at this

Jeeyar's feet; that is for about 60 years his direct disciples were the pontiffs

of the Mutt one after another. Not only was he known for his keen knowledge and

wisdom, but was also a great mystic, like his predecessors. It was during this

Jeeyar's period that there was a tremendous improvement in the wealth and

welfare of the Mutt and so the Mutt's prestige as well as the sishya's prestige

stood greatly enhanced. He acquired groves and trees so that the society could

benefit by the fruits. He bought lands for Veeraraghava Perumal so that the

proceeds from the cultivation would go to maintain the archakas and other staff

as also the temple administration. He built a big mutt at Thiruvallur for the

benefit of the pilgrims. He had a charming personality, was broad minded, had

always entertained noble thoughts and was astute by nature. His delivery of

speech had a distinct style and his presentation of the subject matter was clear

and lucid. People used to vie with one another to be at the front to watch his

performance of the daily pooja, especially the Mangala Harathi which brought

forth visible divinity in the surroundings in all its brightness. The history of

the Ahobila Mutt is well preserved thanks to this Jeeyar who had done a detailed

note in Manipravala called Sathsampradaya Mukthavali in which he has

authenticated many episodes of the earlier Azhagiyasingars. His another work is

named Acharya Gunaadarsam. He was laid to rest at Thiruvallur.

 

The 34th Jeeyar, Sri Lakshmeenarsimha Divya Paduka Sevaka Srivan Satakopa Sri

Satakopa Ramanuja Yatheendra Mahadesikan was better known as Atthippattu

Azhagiysingar. He has fifteen works to his credit among which are topics on

Nyaya, Adhikaranasaravali on Brahmasutra and on Lakshmeenarasimha, Veeraraghava

and Varadaraja. His Tamil stanzas "Adaikkalappatthu" are recited even to day at

the Mutt. He took pains to publish for the benefit of the disciples and

devotees, books on Srimad Ramayanam, Srimad Rahasyatrayasaram and on Sannidhi

Guruparampara. His Bridavanam is at Thiruvallur. The 35th Jeeyar, Srivan

Satakopa Sri Ranganatha Yatheendra Mahadesikan reigned for about five years and

stayed mostly in Thiruvallur doing repair works to the temple there and spent

his time expounding the philosophy of Ramanuja and Vedantha Desika.

 

Since the 35th Jeeyar did not nominate anybody to the asthanam before his

attaining salvation a section of the disciples desired to install the well known

pandit of the Chola Desa, Sri Satharka Vachaspathi Kuricchi Rangacharya; but as

per the wishes of the majority, another scholar by name Paranthoor Vankeepuram

Rangacharya who was the younger brother of the 33rd Jeeyar in his poorvasrama,

was installed as the 36th Jeeyar. He was respected for his depth of knowledge in

Tarka Sastra, Vedantha Sasthra and Sreebhashya. He was a good exponent of the

Vedantha philosophy and his lectures were keenly heard. When he passed away

another scholar of the day, Swarnam Krishnamacharya remarked that the world has

lost 'Sreebhashya'.

 

 

 

Jeer 37 - 41

 

 

 

Atthippattu Azhagiyasingar (34th Jeeyar), Kalathur Azhagiyasingar (35th Jeevar)

and the 36th Jeeyar were also privileged to utilise the services of Pillaipakkam

Gopalacharya, a great Visishtadvaitin who was known better by his title

Sapta-tantra Vachaspathi, meaning master of the seven tantras. Let us see how

this illustrious person became the 37th Jeevar called affectionately as

Pillaipakkam Azhagiyasingar. While young, he mastered Vyakarana and Nyaya

Sastras at the feet of the famous Thirupputkuzhi Swami (Mahamahopadyaya Krishna

Thathacharya) and received his panchasamskara from 33rd Jeeyar. Completing

Adhyathma Sastra first under 33rd, he studied next under the 34th Jeeyar.

Recognising his merit, the Atthippattu Azhagiyasingar appointed him as the

Srikaryam of the Mutt which post Pillaipakkam Gopalacharya continued under the

35th Jeeyar also. Even as he was performing his duties both at the office and at

home, he developed Vairagya and while on a pilgrimage, he was fortunate to get

the benign grace of the Tenkanikottai Swami who was a centre of attraction at

the time in view of his divinity and scholarity. This Tenkanikottai Swami gave

Sanyasasrama to Gopalacharya and gave him the name Veeraraghava Satakopan. The

Swami continued to visit temples and his contribution included renovation of

some temples and offering of jewels. By a divine vision from Veeraraghava

Perumal, he rectified defects on the idol of the Lord of Thiruvallur. He

regularly gave discourses on Sree Bhashya at Kancheepuram, proceeded further

south to master Divya Prabandham and Bhagavad Vishayam. When the 36th Jeevar

attained Mukthi without nominating his successor, the sishyas of Ahobila Mutt

called on Pillaipakkam Swami and requested him to ascend the Peetam. With

reluctance, he acceded to their request; but once he became the Azhagiasingar,

Srivan Satakopa Sri Veeraraghava Satakopa Yatheendra Mahadesikan considered it

his special duty to enhance the glory of the Mutt and this he did with great

devotion. His bhakthi for Vedantha Desika was unparalleled and he visited the

abhimanasthala of the Acharya -

 

Thiruvaheendrapuram (near Cuddalore) where he restored the uthsavas after

settling the dispute among the Srivaishnavas there. He himself remained there to

supervise the Brahmothsavam and he documented his experiences in a beautiful

record named "Vedantha Desikothsava Vaibhavani" for the sake of the posterity.

It was unfortunate that this Jeeyar also did not nominate anybody and hence

there was an interregnum for about 5 1/2 years between 1899-1905.

 

One among the group who had earlier persuaded Pillaipakkam Swami to accept the

Peetam was Gadadharapuram Chakravarthi Venkatacharya, a very learned person who

hailed from the Gadadharapuram family that had given five Azhagiyasingars

earlier. This Swami had done his best for the upliftment of the Mutt though

leading a family life. He was respected by all. However since the 37th Jeeyar

had left without nominating anyone and as five and a half years had elapsed, the

sishyas made an appeal to the Government to restore the Mutt to its pivotal

position. The then British Governor ordered preparation of electoral rolls of

the Mutt's disciple,- and when the votes were cast, the majority favoured the

Gadadharapuram Swami who respecting the sentiments, became the 38th Jeeyar of

Ahobila Mutt. "The History of the Ahobila Mutt" (Venkatesa Ayyar) records thus:

"Gadadharapuram family came to the assistance of the Mutt in good time. This

38th Jeeyar's (Srivan Satakopa Sri Srinivasa Satakopa Yatheendra Mahadesikan)

knowledge of men and matters was so great that by wise choice of management, the

property of the Mutt was cleverly administered and made to yield a good income."

The Mutt rose once again to become the centre of influence and revered seat of

learning. For his reign of just four years, this Jeeyar can be said to have

achieved remarkable results. A northern devotee by name Balamukundachariyar

became his disciple and with his influence, Utthara Ahobila Mutt was established

at Pushkaram. He also renovated a number of Mutt buildings and Brindhavanams and

was laid to rest at Narasimhapuram adjacent to the Brindhavan of 37th Jeeyar.

Even today, the 38th Jeeyar's (poorvasrama) grandsons lead a retired life after

having served very high posts and his great grandsons are serving in high

capacities. The 40th Jeeyar installed an image of the 38th Jeeyar out of his

reverence for him in his Brindhavan at Narasimhapuram.

 

The 39th Azhagiyasingar Srivan Satakopa Sri Parankusa Yatheendra Mahadesikan

carried on his predecessor's work dutifully. He made a silver Mandapam for

Malola and built outer walls of the Veeraraghavaswami Temple at Thiruvallur. His

Brindhavan exists at his birthplace Rajamannar Koil (Mannargudi).

 

Ahobila Mutt's glory rose to greater heights during the stewardship of the 40th

Azhagiyasingar, Sri Lakshminarasimha Divya Padukasevaka, Srivan Satakopa Sri

Ranganatha Satakopa Yatheendra Mahadesikan. Known as Karaikurichi Vankeepuram

Vidwan Venkata Krishnamacharya in his poorvasrama, he ascended the Peetam on

17th April 1913 and came to be sought by scholars and laity alike because of his

genial temperament as also by his great psychic power. Since some of the earlier

Azhagiyasingars could not visit Ahobilam, he more than made up for them and

Venkatesa Ayyar in his History of Ahobila Mutt says, 'Here is a clear case of HE

CAME - HE SAW - HE CONQUERED. No other Azhagiyasingar had undertaken so

extensive a travel as this Jeeyar - all for the sake of devotees welfare. His

visits extended upto Hyderabad. He stayed at Ahobilam for quite sometime

restoring the worship and renovating the temple structures. His psychic powers

and Mantra Siddhi were utilised by the then Gadwal Raja to regain his royal,

financial and spiritual powers.

 

The 40th Jeeyar-Sri Ranganatha Satakopa Yatheendra Mahadesika (1913-1923)

visited Gadwal after a long interval. Apart from being an erudite scholar, he

was credited with great psychic and mystic powers like the 1st, 6th and 25th

Jeeyars. When he reached Gadwal, the 40th Jeeyar found to his dismay that the

place had become one of total inactivity. It seems that when the Kesava temple

was built, a human (Brahmin) sacrifice was made and that as a consequence, Soma

Bhoopal had incurred a curse whereby he was left without a progeny. From that

time onwards his successors in line were all by adoption only. Not even a female

child was born, leave alone a son. When Sriram Bhoopal ascended the throne, the

temple had become a haunted place as also the Gadwal palace and the Raja had

moved to Hyderabad where he had a palace and other properties. In a bid to set

right things, the Jeeyar sent word to the Raja at Hyderabad who promptly came

back to Gadwal with his family. This Jeevar's son was a great scholar with

Mantra Siddhi and with his help the place was duly sanctified. The Jeeyar on

visiting the Kesava temple found the Moola Vigraha (idol) deformed and wanted it

to be removed. The Raja and other learned Brahmins were reluctant to do so for

fear of incurring the wrath of the God once again. Undaunted, the Jeeyar, it is

said, himself went about the job. He tied a rope round the idol and the other

end of the rope was tied round a bullock which dragged the idol out of its

place. The Vigraha was then buried in the sands of the river Krishna and that

place is known as Erra Banda since then. A new idol of Kesava with Sreedevi and

Bhoodevi on His either side was obtained from Srimushnam, a Swayamvyaktha

Kshetram of Tamil Nadu and duly installed at the temple situated in the fort of

the Gadwal palace. A number of Ahobila Mutt disciples once again settled down in

that town and the era of bubbling and bustling activities began again. The

Jeeyar stayed at Gadwal for three years. The grateful Raja of Gadwal honoured

the Jeeyar with jewels to the Lord Lakhsminarasimha and gave other properties.

 

 

 

Jeer 43

 

In the unbroken line of Acharyas of Sri Ahobila Mutt in which Lord Lakshmee

Narasimha Himself took the role of an Acharya and the successive Acharyas who

were endowed with Hayagreeva's grace, Mantra Siddhis and supernatural powers, a

shining star was the 43rd Jeeyar, Srivan Satakopa Sri Veeraraghava Satakopa

Yatheendra Mahadesikan.

 

The oldest dedicated aradhakar today of Sri Ahobila Mutt, the tall lean, austere

Veda Vedantha Vidwan, Injimedu Rajagopalachari (who has had the good fortune to

serve six Azhagiya Singars) recall the incident in connection with the birth of

Devanarvilagam Lakshmeenarasimhachariar by which name the 43rd Jeeyar was known

in his poorvasramam.

 

The childless parents whose knowledge and religious duties were unparalleled,

sought the blessings of the Athippattu Azhagiyasingar (34th Jeeyar) who asked

them to partake Goodaan (rice boiled with jaggery and milk) the prasad offered

to Lakshmeenarasimha that day. Great was their rejoicing when a son was born to

them in due course and was appropriately named Lakshmeenarasimhan. His father

Thiruvenkatachariar took care to perform the enjoined samskaras the respective

age and sent his son to Kumbakonam where Lakshmeenarasimhan mastered Sanskrit

including Kavyas and nataka. A scholar by name Nellore Rangachariar taught him

the Vedas in the traditional style. Being a precocious lad, he not only mastered

Vedas and Sastras with perfect ease; but also passed courses in Tarka Sastra and

obtained Siromani title in a creditable manner.

 

He had his PanchaSamskara - the five purificatory ceremonies under the 40th

Jeeyar and Saranagathi (Bharasamarpanam) under the 40th Jeeyar. He also learnt

Sreebhashya at the feet of the 40th Jeeyar and Sruthaprakasika, Geethabhashya

and Bhagawath Vishayam under the 41st Jeeyar. Thus Lakshmeenarasimhan had fully

qualified himself at an early age for his future role as 43rd Jeeyar. This

attainment moulded him to remain dispassionate in worldly affairs and he very

much fitted the description of King Dileepa by Kalidasa.

 

Though born in a very affluent family, he was not attracted by material

pleasures, delved deep into the various branches of learning, took to righteous

deeds and had the wisdom of the old even while being young. I recall with

nostalgia, his devotion of Malola during those days of the 41st and 42nd Jeeyars

at Dasavatharan Sannidhi in Srirangam when I was doing Kalakshepam

(philosophical study) under the 41 st Jeeyar. His performance of the aradhana of

Lord Lakshmeenarasimha was worth witnessing what with his rigid austerity,

meticulous handling of pooja items, great devotion, humility, inspiring

utterances and utmost love for God.

 

Back at Devanarvilagam Village where he led his family life, people who visited

Uppilliappan Sannidhi made it a point to visit him also at that adjacent

village. What they admired in him was his achara in the midst of his outword

activities, looking upon joy and sorrow with equal indifference and equanimity

of mind of one who knows Brahman.

 

The era of 42nd Jeeyar was a golden period and his three outstanding

achievements (among others) were (1) Estabhshment of a Sanskrit college at

Madhuranthakam (2) The starting of the periodical 'Nrisimha Priya' and (3)

Holding of the annual Veda-Vedantha Vidwat Sadas-a scholarly gathering indulging

in dialectics of Vedantha, especially Sreebhashya wherein the concept of

individual self, God and Universe, the idea of Saadhana and Mukthi and the

doctrine of substance and attribute - are all brought within the purview of

discussion based on the works of Vedantha Desika and Ramanuja. Scholars put

forth their arguments which were countered by some others, thereby animating a

lively discussion. The important rule was to allow the scholar to complete his

arguments on a particular adhikarana and not to interrupt him in the middle. The

42nd Jeeyar would patiently wait for that scholar to conclude when he would

explain the esoteric and clarify some tricky points which that school might not

have elaborated. For the new comers, this would be a great help to understand

the depth of Sribhashya. At the successful conclusion of this ten-day session,

all the participating scholars would be duly honoured, apart from meeting their

travel expenses by the Mutt. This is practised even to this day.

Lakshmeenarasimhan enriched these sessions by his art of reasoning and quite

naturally, recognising his merit, the 42nd Jeeyar appointed him as the Principal

of the Madhuranthakam College and later made him the Asthana Vidwan of the Mutt.

By now Lakshmeenarasimhan had so endeared himself to the Mutt that he became the

natural choice to be the successor. Considering his own failing health, the 42nd

Jeeyar appointed Lakshmeenarasimhan as the 43rd Jeeyar giving him the asrama

title "Srivan Satakopa Sri Veeraraghava Satakopa Yatheendra Maha Desikan" in

1951. Both the 42nd and 43rd Azhagiya Singars were together for two years, when

in 1953 the 42nd Jeeyar shed his mortal coil to adorn Sreevaikunta.

 

The 42nd Jeeyar had toured upto Hyderabad and he had desired his successor to

proceed further north to propagate the message of Ramanuja and Desika. With this

in mind, the 43rd Azhagiya Singar commenced his administration of the Mutt and

set an example as the epitome of an ideal Acharya whose mode of living is akin

to a realised soul, adhering to righteous path, disciplined conduct and helping

the fellow beings disciples to ennoble their souls so as to cross the ocean of

the mundane. With his attention on the Lord's Lotus Feet, His sacred names on

his lips, the Jeeyar identified himself as a Dasya - servant of the Supreme

Lord.

 

He nourished well the institutions started by the 42nd Azhagiyasingar and

established eight oriental schools in various places as feeders. While engaged

in this task of upliftment of the fellowman, he never swerved from the

established orthodox rules and did not attempt to relax them. He firmly believed

that the time honoured values are best for realisation of the soul.

 

Obtaining the tacit approval of his beloved Malola, the 43rd Jeeyar undertook

his first journey towards south, visiting several shrines on the way. A large

number of disciples took the opportunity of his visit to have Pancha Samskara

and Bharasamarpanam. His divine disposition attracted a large number of people

wherever he went. Travelling by Palanquin followed by a large retinue of carts

men and material for sustenance, people vied with one another to give him grand

reception and the temple authorities in each place received him with Poorna

Kumba and bestowed honours on him. A gentleman who used to make advance

arrangements for the Jeeyar's travel says how, when the Azhagiyasingar visited

Padmanabha Swami Temple at Trivandrum, the then king received him with royal

honours and hosted the Lord and the Jeeyar at the palace. From there, the Jeeyar

proceeded to Thiruppullani; reminiscing on the noble deeds of Sri Rama in that

Kshetra. His first Chatur-masya was at Thuvariman (near Madurai). From here he

came to Madras to receive a rousing reception from an enthusiastic crowd of

devotees and disciples.

 

Making up his mind to fulfil the desire of his predecessor, the Jeeyar commenced

his northward journey in right earnest. The daily aradhana of Lord

Lakshmeenarasimha required strict adherence to rigorous discipline and

performance at the appropriate time throughout the day, which included sacred

bath, purificatory rituals etc. The Jeeyar and the aradhakars religiously

followed these principles, even while on journey or in new surroundings. Camping

at Ahobliam, he had a well dug next to the Divine Mother's Sannidhi, that does

not go dry even to this day. While attending to the daily routines, he still

spared time to teach Sreebhashya and other subjects to the interested persons.

 

His Andhra journey was personally supervised by the then Chief Minister of

Hyderabad which speaks of the reverence in which the Jeeyar was held. The Chief

Minister even expressed his desire to become his disciple. The Jeeyar took

delight in chanting the auspicious names of the Lord along with the devotees of

Andhra, when he came to know ,that the local people were religious by nature and

were very devoted to Lord Lakshmeenarasimha. Both the Royalty and the Laity came

to worship him.

 

It is said that when he had to cross Thungabhadra river, a part of his retinue

consisting of bullock-carts got stuck in the slush of the river and by divine

grace, an elephant came to the rescue, dragging the carts one by one out of that

slush and safely landing them on the other bank. The Jeeyar's visit to Hyderabad

was a tremendous success with the then Hyderabad state honouring him, He had to

face hurdles on his way to Bombay when the bearers refused to carry his

palanquin. Undaunted he covered the distance by walk, while the palanquin with

the idols was carried by some of his disciples. At Pushkaram the idol of a

disciple of the Mutt installed in the sanctum sanctorum was the cause for the

Jeeyar's refusal to receive honours there. His Delhi visit was hosted by the

then speaker Sri Ananthasayanam Ayyangar who dug a well at the place of his stay

for the personal use of the Jeeyar. On his way to Badarinath, he visited all the

pilgrimage centres and the U.P. Government deputed a senior officer to look

after his needs and comforts during his visit to that Himalayan shrine.

 

Having had a blissful darsan of the Lord of Badarinath, with the feeling that

just like the sun shine on the peaks though the snow-clad Himalayas is encircled

by clouds, in the presence of Nara-Narayana, all the travails of travel melted

away into insignificance. On his return journey, the Azhagiyasingar agreed to

the request of the devotees to have his fifth Chaturmasya at Risheekesh. His

disciples also chose Naimisaranyam on the banks of the holy river for

celebration of his birthday that was to fall in the Karthik month (Nov-Dec.) in

1957. Accordingly, he reached that holy Kshetra sung by Rishis and Alwars, two

days prior to the celebration. But the long travel had already begun to tell

upon his health. Unmindful of this setback, Azhagiyasingar continued his

routine, especially the daily dawn dip in the cold (being winter) waters of the

river, followed by long ablutions and rituals of the ascetic order. His greatest

virtue was his vairagya and never would he deviate from the chosen path. This

affected his health further causing increased concern for the disciples. A true

sanyasin, he had little concern for his body and as if, his chosen time had

come, he easily cast off his mortal frame and reached the abode of the Supreme

Lord to do eternal service at the feet of Sree Vaikuntanatha. The disciples not

only around him, but those in the country and abroad suddenly felt orphaned. His

Brindavan was built there by the 44th Jeeyar who succeeded him, having earlier

accompanied him as the Mutt's Asthana Vidwan.

 

In a short span of five year's reign, the 43rd Jeeyar had fulfilled with glitter

and grandeur what no other Acharya could achieve. His a sublime life of purity,

wisdom and divinity and one of assiduously preaching and practising of religious

observations and restrictions against odds.

 

Jeer 44

 

On the sacred occasion of the centenary of the late Alagia Singar-forty fourth

in the illustrious line of Ahobila Math Jeeyars, it is appropriate to look back

and refresh our memory of that great savant.

 

Despite the tremendous strides in the fields of Science and Technology, mankind

is still in a state of despair and anguish. The real peace of mind the human

seeks is elusive. Only a living faith as that displayed by those peerless band

of devotees the Alvars and Acharyas can help us overcome this paralysing sense

of fear.

 

The Lord Himself declares in the Geetha that "When the sacred Law fails and

evils raise their ugly heads, I take embodied birth in this world" to guard the

righteous and root out the sinners.

 

The Amsas of the Lord Narayana descended into this World when the heretical

religions were on the ascendant. The 'Alvars' as we call these messengers of the

Lord went about the country singing the praise of Narayana, communicating the

joy of their communion with Him through their soul stirring hymns celebrated as

the "Nalayira Divya Prabandham" which contains the quintessence of the

Visistadvaita philosophy. Their mission complete, when they returned to Sri

Vaikunta, the Lord again descended into this World in the garb of Acharyas. Of

these Sri Nathamuni, Sri Yamuna and Sri Ramanuja belong to the formative period

of Vaishnavism, when the foundations of Vaishnavism were firmly laid. After Sri

Ramanuja, Sri Vedanta Desika held aloft the flag of Vaishnavism. His was an age

of giants both in the literary and religious fields.

 

The period from 1370 A.D. saw the task of preservation ,and propagation of

Vaishnavism largely institutionalised. Of the institutions that came to the

fore, Ahobila Math founded in 1398 A.D. was easily largest and most influential.

The Founder, Sri Adivan Satakopa Jeeyar blazed a new trail which continues till

this day.

 

In the history of Vaishnavism since the fifteenth century A.D., the Jeeyars of

Ahobila Math have made very significant contribution to Vaishnavism. The First

Jeeyar was a disciple of Sri Nainaracharya - the son and disciple of Sri Desika

the apostolic leadership from 1371-1410 A.D held by him has been most faithfully

carried forward by the later Jeeyars.

 

Among them, we find the fortyfourth Jeeyar, Sri Van Satakopa Sri Vedanta Desika

Yatheendra Mahadesikan as towering figure among the contemporary Acharyas. He

was the 'Asthana Vidwan' of the Ahobila Math under the previous two

Alagiasingars, namely - Sri Injimedu and Sri Devanarvilagam Swamis. He assumed

the headship of the math in November 1957 and for nearly thirtyfive years he

held the position with great distinction till he shed the coils of earthly

existence on the morning of 16th August 1992. His period as the pontiff is

indeed an eventful and productive period as he strove hard to re-establish the

grandeur of Ahobila Math.

 

The 44th Azhagiyasingar was born in - Avani - in the Asterism of Hasta (August

1895 A.D.) in the Mukkur village in North Arcot District situated on the banks

of 'Cheyyaru'. Mukkur has also the additional distinction of being the birth

place of the 42nd Jeeyar Sri Injimedu Alagiasingar. His parents - Sri

Rangachariar swami and Smt. Ranganayaki Ammal (strange indeed) bore the names of

the Divya Dampatis at Srirangam. Sri Rangachariar swami was a strict adherent of

rigid daily routine prescribed by Vaishnava Acharyas down the ages and was

well-versed in the Vedic lore. Named Rajagopalan, the son underwent the

Upanayanasamskara at the age of eight.

 

He studied the Kavya Grantha under Thaiyar Josyam Madaboosi Srinivasachariar who

resided at the nearby village Parasoor. Sri Injimedu - Alagiasingar in his

poorvasrama and other Vidwans of the day were also instructed-by the Swami in

'Kavya Granthas'. His father, himself, administered the 'Panchasamskara' to his

son Sri. Injimedu Alagia Singar, (then in Poorvasrama) was present on the

occasion and helped in the conduct of the ritual. At the age of twelve, he was

sent to the Veda Patasala at Srimushnam where he studied under Sri

Krishnamacharya Swami-renowned as "Srimushnam - Ganapati". There was another

eminent scholar named Sri Swarnam Krishnamachari at Srimushnam. Under him,

Rajagopalan received instructions in 'Kavya Natakas'. It is pertinent to note

that Srimad Injimedu Alagiasingar - in his poorvasrama - had also studied Kavya

Grantha' under the same swami.

 

After completing successfully the 'Vedic Adyayana; he went to Mannargudi - to

which place his parents had moved some time ago. Here, he learnt 'Vyakarna' at

the feet of the Mannargudi Alagiasingar. Later he mastered the 'Vyakarna Sastras

under the renowned Vyakarana Vidwan Nadadur Sri Krishnamachariar swami. When a

patasala was established at Mannargudi under the management of Kottur Rangaswami

Mudaliar Sri Rajagopalan joined the same. Some of the eminent Vidwans of the day

like Sri Puthamkottam swami Thilliambur Sri Chakravarthiacharya swami and

Perugavalandan Sri Krishnamachariar swami were on the staff. He learnt 'Divya

Prabhanda' under Sri Kasi Kuppuswami Ayyangar. It was about the time, 'the 39th

Jeeyar had nominated Karukurichi Srimad Alagiasingar to succeed him in office.

At the age of eighteen, he married one Janakavalli. The couple were blessed

with- a daughter and son.

 

When the 40th Jeeyar Srivan Satakopa Sri Lakshmi Nrusimha Paduka Sevaka Srivan

Satakopa Sri Ranganatha Satakopa Yatheendra Mahadesikan passed away, his

successor, the 41st Jeeyar proceeded on a tour of Divyadesas. With the specific

consent of the Jeeyar, Sri Rajagopala Ayyangar swami learnt Vedanta Sastras at

the feet of the renowned Thilliambur swami. He became an adept in Kalakshepa

granthas. He attended several sadas conducted at Kodiyalam, Pudukottai etc. and

distinguished himself as a versatile scholar and a doughty exponent of

Visistadvaita.

 

When the 40th Jeeyar Swami sent a 'Srimukham' to Sri 'Thilliambur swami to

nominate suitable Sishyas to do Kainkarya (service) in the math, the latter

nominated Sri Rajagopala Ayyangar swami. Thence forward began an unbroken period

of very intimate and cordial relationship with the successive Jeeyars. Serving

under the fortieth Jeeyar, he accompanied him on his tour of Andhra Desa when

the Jeeyar effected many structural improvements to the Temple at Ahobilam.

 

When the Swami became too ill to perform the daily aradhana etc., he called upon

Sri Gopala Ramabadrachariar to assume 'Sanyasa' and adorn the peetam as his

successor.

 

Sri Rajagopala Ayyangar swami's discourses on Ramayana enthralled asthikas

everywhere. He also instructed many devout Srivaishnavas in Rahasya granthas.

When the 41st Jeeyar was at Tiruvellore, he became ill and initiated Sri

Injimedu Madaboosi Sri Ranganathacharya swami into Sannyasa Asrama on 4.6.1929,

thus paving the way for eventual succession after him.

 

The period of pontificate of Srimad Injimedu Alagiasingar will go down as a

'Golden era' in the history of Ahobila math. He started the journal Sri

Nrisimhapriya, conducted the Malola Sadas with great distinction and established

the Sanskrit college at Madhurantakam. By the time Sri Injimedu Alagiasingar

returned to Tiruvellore after a pilgrimage, Sri Rajagopala Ayyangar swami had

moved over to Tiruvellore with his family. He was appointed as the Asthana

Vidwan by the 42nd Jeeyar and permitted to deliver discourses at Calcutta,

Bombay, Delhi and other great cities and he won wide acclaim as an outstanding

exponent of our Sampradaya. Under Sri Devanarvilagam Alagiasingar - 43rd in this

illustrious tine - Sri Rajagopala Ayyangar continued his services as the Asthana

Vidwan. He accompanied the Jeeyar on his tour of the North. The Jeeyar observed

his 'Chaturmasya Sankalpa' at Risikesh. Plans were afoot to celebrate his birth

asterism - Poorvashada falling in the month of Krittika at Naimisaranya - but

the Jeeyar fell ill and passed away on 24.11.1957. At this critical moment in

Math's history, Sri Rajagopala Ayyangar swami assumed the Sanyasasrama in the

asterism of Sravana in November 1957 - and was installed on 6.12.1957 at

Naimisaranya P-s the fortyfourth Jeeyar. For nearly thirtyfive years, he

presided over the affairs of the Math with great distinction.

 

Now, he assumed the name - Sri Vedanta Desika Yatheendra Mahadesikan combining

the names of two of our most illustrious Acharyas - namely Sri Desika and Sri

Ramanuja. Like Sri Ramanuja, he had the privilege of sitting at the feet of five

Acharyas - and earned the title "Panchacharya Padasrayah". Like Sri Vedanta

Desika, he has composed several works of great merit. Some of them are

"Dayasagarasataka, Panchamrita Stotra, Brahmasootra Vivarana (565 slokas),

Tiruppavai Subodhini, Lakshmeenrishimha Mangalam, Lakshmeenrisimha Karavalambam,

Dwadasa Stotram, Karana Samarpana Santhanam, Injimedu Alagiasingar Mangalam and

Sadhupadesa. Under his stewardship, the math witnesses spectacular growth.

 

The 44th Swami constructed Brindavan in Naimisaranya for his predecessor, built

a rest house and renovated the Rajagopurams of Upper Ahobilam and Adanoor. The

Samprokshanam at Upper Ahobilam was performed on 30th June 1978.

 

Several shrines were spruced up - Mukkur Temple, Kanchi Nammalvar sannidhi -

Thayar Sannidhi at Injimedu Temple, Chaitra Brahmotsava mandapa, the tank

(Hritthapanasini) at Tiruvellore, Sri Lakshminarayana Temple at Chembur

(Bombay), Tiruvaheendrapuram Ahobila Math and Pullabhoothangudi Temple. The

Sannidhi of Perumal, Sri Rama, Andal, Selvar at Trivellore were given facelift.

A mirror room was also built and the Moolavar and Utsavar were adorned with

costly jewellery like Muthangi and Ratnangi. The Sanskrit college at

Madhurantakam- was provided with a first floor.

 

In 1979, the Jeeyar returned to Srirangam saying that he had been commissioned

by Lord Ranganatha in a dream to complete the construction of the Rajagopuram in

the Southern entrance. Since then till his passing away in 1992 he stayed at

Srirangam. The structure known as 'Mottai Gopuram' had long remained incomplete.

 

Due to historical conditions, all the four Rajagopurams in the seventh enclosure

remained incomplete. In the case of the southern gopuram or the Mottai gopuram

the stone Kudya i.e. the wall portion was complete. The super structure of brick

and mortar was not at all taken up. Even in its incomplete form, the Southern

Rajagopuram, had attracted the viewers by its sheer size and grandeur. It

measures 130' by 100'. The passage in the middle is 21'6" and has a row of five

Jambs of enormous size. The Jambs - made-out of a single stone are 43' in

height. The cross beams measured 23', x 4', x 4', We have no record to tell us

how these huge stone slabs were hauled up and put in position. According to

Fergusson, had it been completed, the gopura would have risen to an immense

height of 300'. In the centre of the passage, there are two small shrines at the

ground level of Srinivasa perumal in the east and Anjaneya in the West.

 

The Srirangam Temple, the Holy of the holies has seven prakaras and hence it

belongs to the Utthamottama class. Lord Ranganatha reclines facing south. The

main entrance to the temple has remained ''Mottai' and nobody came forward to

undo this anachronism which was certainly not in harmony in relation to

otherwise complete and fullfledged Periakoil. This has to be set right and the

indefatigable Jeeyar felt an irresistible urge within himself to set matters

right - whatever the cost.

 

With meticulous planning the swami obtained Government's permission to complete

the huge structure. He went about the task of building the thirteen tired super

structure. Thanks to his untiring efforts, the engineering marvel in temple

architecture was achieved on the 25th March 1987 when the newly built

Rajagopuram was sanctified in the presence of a most distinguished assembly

which included a former President of India, Sri R. Venkataraman and the then

Chief Minister of Tamil Nadu, Sri M.G. Ramachandran.

 

This stupendous tower rising to a height of 236' - the largest of its kind in

Asia testifies to the Jeeyar's iron will, noble heartedness, religious fervour

and dedication to a cause so dear to Vaishnavas all over.

 

Since then, millions of people from all parts of the globe have looked at it

with awe. It has consumed 12,000 tons of cement, 130 tons of steel, 1,705

million specialized bricks, 20,000 tons of sand and 1,000 tons of blue metal

besides 8,000 litres of paint to give it a bewitching colour effect. The total

weight of this mighty structure varies between 1.25 and 1.35 lakhs of tons.

 

People contributed their mite the moment it was realised that the Jeeyar would

not swerve from the objective.

 

For ages to come, this will stand as a fitting monument to the memory of the

indefatigable Jeeyar.

 

The Swami made Srirangam his headquarters and stayed at Dasavatara Sannidhi -

built by Tirumangai Alvar himself. In fact, the Jeeyar was also instrumental in

founding the colony known as 'Dasavatara Nagar'.

 

The Jeeyar lived a full span of life. Except for a few weeks before his sad

demise on the 16th August 1992 at the ripe age of 97, he was performing the

aradhana himself and looking after the affairs of the math.

 

He displayed great foresightedness when he chose the successor and initiated him

into the ascetic order. A smooth succession was effected on 24.8.1992 when the

45th Jeeyar assumed office.

 

Jeer 45

 

Achtakshara, the 8-syllable mantra is very very important, especially to

Sreevaishnava's, for, it symbolises the effective bestower of everything one

aspires for, including Sriman Narayana Himself and at whose feet, seekers of the

Divine, would like to serve eternally in His abode. Hence the number "eight" is

quite significant ant it is a remarkable coincidence that the 45th Jeeyar,

Srivan Satakopa Sri Narayana Yatheendra Mahadesikan, should be the Eighth

Pontiff in the hierarchy of Sri Ahobila Mutt, to bear the asrama name

"Narayana", the very subject and object of Ashtakshara! Ashtakshara itself

literally means Sacred Eight letters. The earlier seven Azhagiyasingars (with

the name Narayana), to adorn the Mutt were 2, 9, 12, 14, 18, 22 and 31st

Jeeyars.

 

Having said this, let us link this personage with another incident that

indirectly portended his ascension to this glorious spiritual throne. The

greatest achievement of the 42nd Jeeyar was to produce a galaxy of scholars

specialising in Sreebhashyam, many of whom are alive today, to our good fortune,

so as to guide us to seek the path of the ultimate goal. AR the Sixtyfour of

them had the good luck to learn and master the knowledge at his feet and a few

to mention, are Villivalam Narayanacharya (elder brother of the 45th Jeeyar in

his poorvasrama), Villivalam Krishnamacharya (45th Jeeyar), Thirukkallam

Narasimharaghavacharya, Purisai Krishnamacharya (grandson of 42nd Jeeyar and the

editor of Sri Nrisimha Priya), Sri S. Varadhachariar (former Federal Court

Judge), Injimedu Rajagopalachariar (senior-most Aradhaka of Ahobila Mutt),

Melpakkam Narasimhacharya (an authority today in Dharma Sastras), Pnamukai

Narasimhacharya (present Srikaryam), among other eminent ones.

 

Now, Villivalam Krishnamacharya (45th Jeeyar in his Poorvasrama) had also the

added advantage of serving the 42nd Jeeyar personally that helped him to move

closely and learn all that one could desire to imbibe. It was not that easy for

anyone to serve him, because 42nd Jeeyar with his profound knowledge and

seasoned saintlihood was also sternly simple and austerely sober. So, one had to

be always on guard with abundant care and attention, for one will not know what

error one may commit inadvertently while serving him. The Jeeyar was, no doubt a

great humanist and habitually sweet-tempered; yet his one look was enough to

cause trepidation. To such a holy one, Villivalam Swamy had endeared himself

and, therefore, in the middle of the night one day,' when he was about to draw

water from a deep well to be given to the Jeeyar who had just then returned from

the backyard, the Jeeyar gently restrained him for a moment and asked him what

time it was. When he was told it was 12.30 p.m. he said, past midnight one

should draw water from a well only after uttering a certain Vedic hymn to ward

off the evil spirits lingering there. Since Villivalam Swamy was not even aware

of such a thing, the Azhagiyasingar himself, chanting the sloka, lowered the

pitcher into the deep well and then allowed Krishnamacharya to lift up the

filled-in pitcher. Then and there he taught him the mantra, since both of them,

having not slept in and not touched the bed were pure enough to utter the Vedic

sloka at that time. Significantly, the Jeeyar added. "Learn such directives,

for, they will be useful to you now and in the future".

 

This not only prompted Villivalam Krishnamacharya to write an authoritative text

on AHNIKA GRANTHA entitled, "SRI VAISHNAVA SADHACHARA NIRNAYA" wherein all the

duties of a religious- minded man, from dawn to night, have been compiled as

"AHNIKAM" and made available to posterity; but also made the prediction of the

42nd Jeeyar true in respect of the 45th Jeeyar indirectly, as this

Azhagiyasingar is fully making use of them and is strictly adhering to the

directives, unmindful of the inconveniences and obstacles.

 

Born on December 12, 1926 at Villivalam in North Arcot district, Sri

Krishnamacharyar was a student of the Madras University, passing Nyaya Siromani

in 1949 and received the first prize for general proficiency. His elder brother,

Vedanta Vaavadhooka Narayanachariar Swamy gave him the requisite basic

foundation, after which Krishnamacharya learnt Nyaya and Meemamsa Sastras at the

feet of 42nd and 43rd Azhagiyasingars. He had served as Tamil Pandit in the

Ramakrishna Vidyalaya, Chingleput for four years from 1956 and subsequently as

"Nyaya" Professor in the Sri Ahobila Mutt Sanskrit College, Madhurantakam till

1965. He was appointed "Asthana Vidwan" of the Mutt by the 44th Jeeyar in 1966

and he had been Joint Editor of Sri Nrisimha Priya (Tamil) since 1982.

 

Settling down at Madras, Krishnamacharya had been giving discourses in

Sreebhasya, Rahasyatrayasara, Ramayana, Bhagavatham, Thiruppavai and Geetha at

various places of the country for the past 30 years. He had also been conducting

daily discourses in Madras for the benefit of his friends and disciples in the

traditional way on the various Granthas of Sree Vaishnava philosophy. His

contribution as a member on the board of Ahobila Mutt Sanskrit Vidya

Abhivardhinee Sabha, a registered body that manages the Mutt's Oriental High

Schools at West Mambalam and Madhuranthakam as also the Sanskrit College at

Madhuranthakam, is quite large. He has written commentaries on a number of

ancient works. Krishnamacharya's articles regularly published in Sri Nrisimha

Priya (Tamil) that included Vishnu Purana serial and Upansishaths were avidly

read.

 

The 44th Jeeyar suddenly took ill in October 1991 and without hesitation he

called upon Krishnamacharya to take up the reins of the Mutt. The annointation

ceremony took place on October 21, 1991 amidst traditional rituals, that

prepared Krishnamacharya for renunciation and then ascension as the 45th

Peetadhipathi of Ahobila Mutt, when he took the asrama name, "Srivan Satakopa

Sri Narayana Yatheendra Mahadesikan". It will be significant to note here that

Krishnamacharya had his Panchasamskaram from the 42nd Jeeyar, Bharasamarpanam

(Saranagathi) under 43rd Jeeyar and Presha Mantropadesa from the 44th Jeeyar at

Sri Ahobila Kshetra.

 

The 45th Jeeyar recalls his close association with the three preceding pontiffs

- the present Mukkoor Jeeyar, the Devanarvilagam Jeeyar and lnjimedu Jeeyar and

said that but for their meticulous training and guidance, he would not have been

elevated to this high position. Recapitulating nostalgically, the guidance he

had specially received at the feet of his (poorvasrama) elder brother Sri

Villivalam Narayanachariar, the Azhagiyasingar added, with his characteristic

humility, that his clear duty was only to live up to their training, guidance,

ideals and thus carry on the torch of their glorious traditions.

 

There has been an unbroken succession of great Acharyas in Ahobila Mutt, who

have realised the "TRUTH" and are always intent on the good of their following,

and through them, the good of the world at large. The scriptures stress that the

guidance of "Acharya" is a "Must" for enlightenment and self- realisation for he

alone can lead us from darkness to light. It is this torch of illumination that

I am called upon to carry for the benefit of sishyas and aspirants, said His

Holiness