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

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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 ofSrimad Athvan Shatakopa Jeeyar(This

Archa Vighraham is in Ahobilam.)This is commemorated in the following

'mangala sloka' "Abobile Sri Nrisimhah Prekshamantram swayam

dadouYogiroopena 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 MuthamThe 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.

 

NammazhvarSetting 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

 

 

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[Guest guest]

-

Bharath <raghav14rn

<vijay.iyengar

Thursday, July 29, 2004 7:56 PM

Re: [ramanuja] RE: Ahobila mutt jeer history: From

1398 to Now ! ( REFERENCE : PAADHUKA JEERNOTTHARANA KAIMKARYAM )

 

 

> Lakshmi Naata samaarambham naada yaamuna madhyamaam |

> Asmadhaacharya paryantam vande guruparamparaam ||

>

> Respected members,

>

> Adiyen is actually confused about the facts about the Adi van satagopa

swamy

> related to nammazhwar / Alwar thirunagari.

> If what is told in mutt's history is not correct, Why did Adi Van

Satagopar

> get his name and Hamsa Mudra still worn by the jeers till date including

> prakrutam srimad azhagiya singer.

>

> If first five jeeyers are of thenacharya sampradaya, How did it become a

> vadagalai sampradayam. (No separative attitude is meant here.) Hence

please

> could anyone clear the confusion. Thanks in advance.

>

> Sorry if my questions are offending.

>

> Adiyen

> Narasimha Raghava Dasan

> -

> vijay.iyengar

> ramanuja ; sgopan

> Cc: ramanuja ; ;

> vanamamalai ;

> Wednesday, July 28, 2004 7:40 PM

> RE: [ramanuja] RE: Ahobila mutt jeer history: From

> 1398 to Now ! ( REFERENCE : PAADHUKA JEERNOTTHARANA KAIMKARYAM )

>

>

> Sriman M.Sadagopan Mama,

>

> After reading your mail, I believe if I really resided in Melkote or not.

>

> I have resided in Tirunarayanapuram (Melkote) for a period of 3 years.

> The only Kidambi family which is there, were responsible for the

> Aradhanam at Sri Desikar Sannidhi on the Market Street (Pete Beedhi in

> Kannada). They belong to the Vadakalai Sampradayaam. Their thirumaligai

> is in front of the telephone exchange in Melkote. I don't know anyother

> Kidambi family residing there. The Kidambi family I have mentioned are

> also my relatives.

>

> Can you please let me know who from Melkote belong to the Kidambi

> family other than this family?

>

> Adiyen,

> Thuphal Vijayaraghava Dasan.

> Hungary

>

>

>

>

>

> M.Sadagopan [harini]

> Tue 7/27/2004 10:35 PM

> Sadagopan

> Cc: ramanuja; ; Vanamamali;

>

> [ramanuja] RE: Ahobila mutt jeer history: From

> 1398 to Now ! ( REFERENCE : PAADHUKA JEERNOTTHARANA KAIMKARYAM )

>

> Srimathe Ramanujaya Namaha

>

> The story related to Alwarthirunagari is not acceptable. As I Belong to

> Alwarthirunagari divyadesam, entire temple premises and Namalwar utsvar

was

> reinstalled by Swamy Thiruvoimozhipillai. There is no evidence of shiva

> temple present in the existing temple area. History is saying that

> surrounding temple area with so many tamrind trees, seems like forest.

Swamy

> TP identified the thiruppuli and made arrangement to cut all the tamrind

> trees except thirupuli and renovated and reinstalled shrine. Swamy TP is

> then called satakopa dasan and stiil in Alwar koil,system is practicing

the

> Swamy TP thiruvamsathar named as satakopa dasan during all arulappadu

time.

> They are receiving mudal theertham and after thirumanjanam swamy vamsathar

> are offering thirunamam and srichoornam.

>

> Neither current practice prevailing nor any evidence in local history

> suggest anyone else's name other than Swamy TP. It will be an error of

> history to accept that sayings of 33rd Jeeyar about the first five jeeyars

 

> The very fact that none of the jeeyars betwwem 6th and 32nd, whowhere of

the

> same period or closer period, have ever refuted historical facts that the

> first five jeeyars were of thenacharaya sampradhaya. Even now in Melkote,

> there are descendent of first jeeyar of ahobila mutt who are in Thenkalai

> sampradhayam.

>

> Adiyen

> Satakopa Ramanuja Dasan

>