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

[Guest guest]

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

 

 

-Sadagopan [sgopan]

Monday, July 26, 2004 6:18 PM

Ponnappan; Sgt; DS; Swami; Iowa

Cc: SRS; Srikanth; srihi

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 incomplet

e 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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

Dear Bhagavatottamas,

 

I am referring to the mail of Sri M Sadagopan swamy. The statements which he is

making about 1-4 pattam jeers of Sri Ahobila Mutt are factually incorrect. I

dont think Sri Chinnjeer swamy would have allowed such a writing in Bhakti

Nivedana. I would like to see the copy of this posting. Even, if such a thing

exists, in my opinion it must be due to some error and cannot be intentional.

 

The second aspect, which I really am not able to understand is the connection

between Azhwar thriunagari practice and his above claim about 1-4 pattam jeers

of Ahobila Mutt.

 

Over all, I really dont understand why such a topic is to be discussed in this

forum.

 

As a memmber of Sri Ranga Sri group, I will surely request Anbil Swamy, the

moderator to disallow such postings which are of inflammatory nature and really

lead us no where except negative impact.

 

Sajjana Pada Padma parama renuhu

 

Lakshmi Narasimha dasan

 

 

 

 

 

vijay.iyengar wrote: 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

 

 

-Sadagopan [sgopan]

Monday, July 26, 2004 6:18 PM

Ponnappan; Sgt; DS; Swami; Iowa

Cc: SRS; Srikanth; srihi

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 incomplet

e 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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

 

 

 

 

 

 

 

 

 

 

 

/

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

Dear Swamin,

 

I humbly request the moderator to filter any

inflamatory messages. I strongly believe some of the

sectarian feelings are started to heal in our

generation and we should not allow them to pop up

again. We are having more in common than our

differences and we should leverage that. At the same

time we can allow members to discuss on our various

samparadayam without hurting others feeling.

 

Thanks,

Dasan.

--- narsimhan csl <cslnarsimhan wrote:

 

>

> Dear Bhagavatottamas,

>

> I am referring to the mail of Sri M Sadagopan swamy.

> The statements which he is making about 1-4 pattam

> jeers of Sri Ahobila Mutt are factually incorrect.

> I dont think Sri Chinnjeer swamy would have allowed

> such a writing in Bhakti Nivedana. I would like to

> see the copy of this posting. Even, if such a thing

> exists, in my opinion it must be due to some error

> and cannot be intentional.

>

> The second aspect, which I really am not able to

> understand is the connection between Azhwar

> thriunagari practice and his above claim about 1-4

> pattam jeers of Ahobila Mutt.

>

> Over all, I really dont understand why such a topic

> is to be discussed in this forum.

>

> As a memmber of Sri Ranga Sri group, I will surely

> request Anbil Swamy, the moderator to disallow such

> postings which are of inflammatory nature and really

> lead us no where except negative impact.

>

> Sajjana Pada Padma parama renuhu

>

> Lakshmi Narasimha dasan

>

>

>

>

>

> vijay.iyengar wrote: 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

>

>

> -Sadagopan [sgopan]

> Monday, July 26, 2004 6:18 PM

> Ponnappan; Sgt; DS; Swami; Iowa

> Cc: SRS; Srikanth; srihi

> 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.

>

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