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Oppiliappan List Archive: Message 00252 Jul 2004

 
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Dear BhakthAs :
 
The following write up from Ahobila Matam
web pages would be of interest to many of you .
 
I thank the web Master of the Ahobila Mutt pages
for his courtesy to make use of this information .
 
The PaadhukA JeerNOttharaNa Kaimkaryam is
proceeding well since its start on July 17 .
 
All Paadhukais of PoorvAchAryAs except the following
have been spoken for :
 
20 Pattams: 4 , 5 , 8 , 10, 11, 16 , 17 through 24 ,
27 , 31 through 34 , 36 .
 
The remaining 25 Pattams have either been spoken for
or Completed . Please contact me for additional information .
 
Meanwhile please enjoy reading the full history of
an ancient Matam and its great AchAryAs !
 
V.Sadagopan
 
ILLUSTRIOUS HISTORY OF SRI MATAM
*************************************************
 
Place: Kancheepuram, the Kshetra, called the most important among
the seven cities that give liberation( MOksham) .

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

Young Srinivasacharya, hardly twenty years of age, wakes up in an exciting mood. The dream he witnessed a little while ago is the cause of it. Lord Lakshmeenarasimha of Ahobilam appeared before him, commanding him to come to Ahobilam, don the robe of a sanyasi and be instructed in his future mission of life there. Could this vision be true, he kept asking himself again and again. Ahobilam, of course he knew and worship there is not an unusual occurrence in those days of pilgrimage; but that God should have chosen HIM of all people left him amazed. He went about his morning ablutions as usual but in the same ecstatic mind. He then hurried to his Guru the well known Gatikasatham Ammal and told him of his vision. The old Master also known as Varadavishnvacharya told his disciple Srinivasacharya to obey the mandate. So he wended his way to Ahobilam. Having arrived there, he climbed the hill amidst dense forest (which Thirumangai Azhvar describes as one which none can reach except God), had a dip in the river Bhavanasini and took up abode in that wilderness. Meanwhile Mukundaraya, the local chieftain also reached the, place to receive him on divine command. Lord Narasimha appeared before Srinivasacharya in the form of a sanyasi and initiated him with the "Preshmantra", gave him 'Sanyasa asrama''' and named him 'Satakopa Jeeyar'. Thus was born Sri Ahobila Mutt and its First Jeeyar.

Sri Malolan in the divine hands of
Srimad Athvan Shatakopa Jeeyar
(This Archa Vighraham is in Ahobilam.)
This is commemorated in the following 'mangala sloka'

"Abobile Sri Nrisimhah Prekshamantram swayam dadou
Yogiroopena yasyasmai Satakopaya mangalam "

This incident can be seen now in the form of images, carved on a pillar in the Ranga mandapa of the Lower Ahobilam temple (vide History of the Cult of Narasimha in Andhra Pradesh by Dr. Madabhoosi Narasimhacharya).

Srinivasacharya, son of Kidambi Kesavacharya was born on 18th August 1379 AD at Thirunarayanapuram (Melkote), Karnataka. Being a family of great orthodox views and of high literary cultural attainments, the boy showed a remarkable mental grasp and keen perception and so, his father Kesavacharya, himself a learned man, decided to send him to Kancheepuram to study at the feet of Ghatikasatham Ammal, a very great scholar of those days. The name Ghatikasatham Ammal (grandson of the famous Nadadoor Ammal) was given to this learned preceptor in honour of the fact that he could compose a hundred verses in a Ghatika (Nazhigai). His school was the most famous and sought after during that period and no wonder Kesavacharya decided to put his son Srinivasacharya there so as to make him a brilliant scholar. Srinivasacharya acquired all the knowledge when Lord Lakshmeenarasimha ordained him into the monastic order as mentioned above and gave him the name 'Satakopa Jeeyar'. The Lord commanded him to take any one of the 'Utsava' Moorthis and said the Jeeyar's task henceforth would be, "Go from door to door taking me with you and minister to the, well being of the disciples. Be thier Guru, purify them with my (Vishnu's) emblems of the conch and the discus and instruct them in the Ashtaksharam, Dwayam, and Charama Slolka."

Sri Malolan of Sri Ahobila Mutham
The Jeeyar though anxious to start on his mission right earnestly, could not decide on the 'Utsava' Moorthi he could take with him. He, therefore, went into a meditation and prayed that the most suitable Moorthi' should come and bless him. Immediately the 'Utsava Moorthi' of Malola Narasimha (Lakshmeenarasimha) came flying from the temple and seated Himself on the outstretched hands of the Jeeyar. Mukundaraya on hearing of this miracle became his disciple and offered not only arrangements for permanent daily worship but also gave a palanquin and other paraphernalia to assist the Jeeyar in his sanchara (tour) along with the 'Malola' Moorthi. He also gave control of all the temples to this Jeeyar and henceforth Ahobila Kshetram came under the direct control of Ahobila Mutt whose pontiffs are even today the hereditary trustees.

Now a look at the 'Malola' Moorthi will reveal that He wears a Paduka indicating that He is ready to proceed on tour and thus both the Jeeyar and his God fully equipped commenced their historic travel giving spiritual and material succour to all who prayed in the course of their travel. Bearing the name Satakopa as he was, it was natural that this first Jeeyar should be eager to visit Alwarthirunagari the holy place sacred to Nammalwar. Having reached Alwarthirunagari, he found to his dismay and grief that the temple of Nammalwar was completely changed to one wherein eleven images of siva (linga) had been installed and had come to be called Ekadasarudra Kshetra. The idol of Nammalwar was not to be found anywhere.
Nammazhvar
Setting up his camp there, Satakopa Jeeyar went about his routine of preaching the doctrine of surrender (prapatti) and gradually his fame spread as a mystic saint of great powers and efficacy. Distressed at the loss of Nammalwar and his shrine, he constantly recited Madurakavi's stanzas when Nammalwar appeared before him in a vision, told him that his idol lay in the bed of a river adjacent to a ravine and that the Jeeyar should recover and restore it. It so happened that the Pandya King of that place was on a hunting trip around those parts and the Jeeyar's divine personality instantly attracted him. He fell at the Jeeyar's feet and solicited to become a convert to Vaishnavism. Accompanied by this king, the Jeeyar went to the spot of the difficult terrain and prayed to Nammalwar and lo! the image slowly emerged from the river bed and settled on the outstretched arms of the Jeeyar just as 'Malola' Moorthi had done so earlier!! The King was spellbound and without hesitation, (on the orders of the Jeeyar), he straightway removed the saivite images and installed the Nammalwar's idol in the temple as before with due pomp and favour thus restoring the temple's pristine Vaishnavite glory. The British historian Mr. Sewell's list. of South Indian Dynasties cull out one Kulasekhara Pandya as the reigning chief of this period (vide History' of the Ahobila Mutt by S.N. Venkatesa lyer).

But the fact remains that the Pandya king whoever he was had built Mandapams etc., at the temple and also made other arrangements for worship at the instance of the first Jeeyar. The mandapam and other structures stand even today on the banks of the river Tamraparani as also a shrine for Vedanta Desika constructed by this saint. The king so adored this Jeeyar that he made a true image of this Adivan Satakopa Jeeyar and had it duly installed in the Nammalwar shrine 'in Alwarthirunagari. Pleased with the loving service of this Jeeyar, Nammalwar gave him the name Adi (first), Van (powerful) Satakopa (Nammalwar's own name) by which the Jeeyar came to be called. Henceforth the successive Jeeyars have always the prefix "Van Satakopa". Vedanta Desika for his part gave this Jeeyar the suffix Mahadesikan as also the various titles (i) Srimat Vedamarga Pratishtapanacharya, (ii) Paramahamsa Parivraajaka, (iii) Ubhaya Vedantacharya, (iv) Sarvatantra Swatantra and (v) Bhagavat Ramanuja Siddhanta Nirdharana Sarvabhouma. It will be significant to note that even today, whenever and wherever the Jeeyars go, the air resounds with the cries of these names chanted loudly by the followers of the mutt. Suffice it to say that Yateendra (best of saints) applied very appropriately not only to this Jeeyar but to every successive Jeeyars. This term is not applied to any other holy order of which there are many.

This Pandyan King's incident was heard by King Mukundadeva Raya of Orissa who was wandering in wilderness, having lost his kingdom to the Muslims. Keeping himself abreast of the times, the Jeeyar felt it was expedient to come to the rescue of this exiled monarch who had sought his help. The Guruparampara describes the miracle of the pride of lions (Remember that Man-lion manifestation of God) invaded Orissa and put to flight the philandering Muslims who in sheer fright handed back the kingdom to Mukundadeva Raya and fled never to return. While the Jeeyar was admiring the ways of his pet God Narasimha, the King fell at the feet of this Jeeyar in great gratitude and accorded him all honours befitting the occasion (vide history of Ahobila Mutt by S.N. Venkatesa lyer). It is specially mentioned by the 7th Jeeyar in his famous samskrit drama 'Vasantika Parinayam'. Taking leave of the Orissa King, the Jeeyar, Sree Adivan Satakopa Yateendra Mahadesikan then proceeded towards Vijayanagar Kingdom whose Rajah received him with full honours and gave him grants and presents. It was at this time that one Manappakkam Thozhappar became the Jeeyar's disciple getting Panchasamskara as also expert knowledge in Sreebhashyam, Bhagawad Vishayam and Rahasyatrayasaram at the Jeeyar's feet. Marveling at the wisdom and learning of this Thozhappar, the Jeeyar asked him to write authoritative text on various Sastras which Thozhappar did under eight different heads earning the deserving title 'Vaidika Sarvabhouma'. As the head of the 74 Simhasanadhipathis, this Jeeyar Adivan Satakopa then trekked his way to Thirukudantai (Kumbakonam) to worship Lord Aravamudhan and then proceeded further south to Nammalwar's place where he constructed a Mutt with all conveniences for the benefit of Srivaishnavas. From here the Jeeyar went to Thirunarayanapuram (Melkote) where after worshipping Ramanuja, Selva Pillai and Yadugiri Nachiyar, he set up a camp on the banks of the Kalyani Pushkarani where he taught Sreebashyam and Rahasyatrayasaram to many Srivaishnavas.. One day, people beheld the wonder of a five-headed serpent spreading its hood and listening to the exposition of the Jeeyar's lucid interpretation of Ramanuja's philosophy. The class was not perturbed and at the end of the session, the serpent glided slowly and disappeared. That Ramanuja was the incarnation of Adisesha impressed heavily on the audience who with one voice agreed that Ramanuja Himself gave darsan now in the guise of a serpent and gave his approval of Jeeyar's interpretations!

The King of those parts sought the Jeeyar's benediction to get rid of his ailment and lo! his cure came as soon as he renovated the Rajagopuram of the Thirunarayanapuram Ternple at the instance of the Jeeyar, who also installed the Vigraha of Vedanta Desika there. In fulfillment of the desire in a vision of Lord Venkatesvara, the Jeeyar then went to Thirupathi and camping there for sometime, he built a Mutt both at Thirumala and Thirupathi, where idols of Lakshmeenarasimha were consecrated by him. He also provided steps to climb the Thirumala Hills and constructed several Mandapams on the way so that the pilgrims could rest while negotiating the steep climb. The jiyar then reached Kancheepuram where he built a 1,000 pillared Mandapam in the Varadaraaja swami Temple and even now, one can witness a Lakshmeenarasimha image in one pillar opposite to which is the figure of the Jeeyar in another pillar. It is said that this mandapam was, constructed from out of the wealth surrendered to the Jeeyar by a scholar by name Udayabhanu Misra who lost to the former in vedantic debate. It seems this debate lasted nearly a fortnight when Vedanta Desika appeared to the Jeeyar in a vision and told him to deal the matter by referring to his (Desika's) treatise Sathadooshani, with the result Udhayabhanu accepted defeat and became a disciple of the Jeeyar, who also built a frontal Mandapam and temple for Deepa Prakasa at Thooppul and also a mandapam and Sannidhi for Vedanta Desika whose idol was also duly installed there. After all this, the Jeeyar took the road towards Sholingar visiting Thirupathi on the way again and then proceeded to Sriperumbudur, the birthplace of Ramanuja. From there he found his way straight to Srirangam where he was received with full honours given to the prince among ascetics. Never was the reception so spontaneous as was given here. Staying in this holy city, he renovated the saptaprakara walls as was done by Thirumangai Azhwar earlier and Jataavarman Sundarapandya a little later. At the northern entrance of the temple, he constructed his mutt wherein the idol of Lakshmeenarasimha as also his own image were installed. Then on divine command, he built a frontal mandapam at Dasavatharam Sannidhi (built by Thirumangai Azhwar). Again as per Ranganatha's wishes, he built a Sannidhi for Vedanta Desika in front of the Srirangam Nachiyar Sannidhi and made arrangements for the daily worship there. The northern Gopuram was built at his instance where his image can be seen even today. He also constructed a mutt at the eastern gate of the Uttara Street duly consecrating an icon of Lakshmeenarasimha. Having thus given fixity and method to the activities, the Jeeyar was called upon to go to Melkote for the worship of Thirunarayanan.

It is significant after that sixty years of divine service in his Sanyasa asrama', and at an advanced age, the Jeeyar should come back to his place of birth where he shed his mortal frame so as to be in the constant company of Sreeman Narayana in Sreevaikunta. This happened in April 1458 C.E. and his Brindavan in Melkote is a beacon light to his followers even to this, day. He was succeeded by the eminent Nambakkam Swami Srivan Satakopa Sriman Narayana Yateendra Mahadesikan

 
 
Jeer 2 -7
 
Having established Sri Ahobila Mutt and having made a dynamic leadership in managing it, the first Jeeyar Sri Adivan Satakopa Yatheendra Mahadesikan made the task easier for his successor to carry on the challenging job of spiritual ennoblement. The fact that the 2nd Jeeyar-Sriman Narayana Yatheendra Mahadesikan was the one chosen, to lead is evident from the title given to him "Shashti Prabhandha Nirmatha" - Author of sixty books, a title given by the first Jeeyar in recognition of his versatility. It is remarkable that like the first Jeeyar, this 2nd Jeeyar's birth star was also Jyeshta. He built a prosperous village called Madhuramangalam and by duly installing the image of his master in the temple of Selvapillai (at the command of that God) and another in the Brindavan of his master at Melkote (again at the command of Sri Lakshminarasimha), the Jeeyar had amply carried out the noble tradition of the first Jeeyar - his Guru. His Sanchara took him to places like Kancheepuram, Sholingapuram, Thirupathi, Ahobilam, Srirangam and Melkote where, after a reigning period of 15 years, he attained Paramapada. His Brindavan is also at Melkote.

Sri Parankusa Yatheendra Mahadesika was the third Jeeyar in line of succession. He spent his days in teaching Sribhashya and Srimath Rahasyathrayasara to numerous disciples Kancheepuram. His contribution was the creation of villages like Neeralur, Uragadam, Nemmily, Kadankarai, Pilaaputh and Kalathur. By a divine command, he went to Srimushna where he was instantly attracted to the Lord there as al Sri Ramanuja whose grace he immensely derived and breathed his last there in tranquil.

The fourth Jeeyar Sri Srinivasa Yatheendra Mahadesika needs special mention because he undertook Padayathra to as places as Ayodhya, Gokul and Brindavan, all in the north before he settled down at Singar Kovil, spreading the message of Ramanuja and Vedantha Desika. He realised his days were drawing near in this world and was in search of a worthy successor. The Lord appeared in his dream saying, 'Sarvathanthra Swathanthra is coming to take the Peetam and hence do not be concerned' where upon the fourth Jeeyar was jubilantly awaiting him. Lakshmeenarasimha similarly appeared in the dream of one Kandalur Swami asking him to proceed immediately to the fourth Jeeyar's camp. They exchanged the substance of their respective dream messages. However, since Kandalur Swami happened to belong to Thankalai sect, the fourth Jeeyar asked him to have his Bharasamarpanam done then and there at his (4th Jeeyar's) feet and having done this, the Sanyasa Asrama was given to him. It is a matter of magnanimity on the part of both the Jeeyars in that while the fifth Jeeyar respected the Vadakalai tradition by having Bharasamarpana at the fourth Jeeyar's feet, the fourth Jeeyar directed that during the time of 5th Jeeyar's reign, both the Sampradayams would be respected. Kandalur Swami was then duly installed as the fifth Jeeyar bearing the Asrama name Sarvathanthra Swathanthra Satakopa Yatheendra Mahadesikan.

The fifth Jeeyar made tours mostly in the north of India and when his period ended, he was laid to rest on the banks of the river Krishna. It is again the magnanimity of this fifth Jeeyar that he in turn gave the Sanyasa Asrama to the famous Shashta Parankusa Swami of the Vadakalai sect.

The reference of this Vadakalai and Thenkalai sects is significant and is mentioned here to set right the record in view of a recent controversy raised in Bhakthi Nivedana (A Vedantha monthly published by Sri T.K. Gopalacharya from Seethanagaram, Guntur Dist) in their January 1992 issue wherein it was erroneously mentioned that the first five Jeeyars of Ahobila Mutt were Thenkalai and that it was converted to Vadakalai from the 6th Jeeyar onwards. This authentic information that only the fifth Jeeyar was Thenkalai is irrefutably made in the Sathsampradaya Mukthavali authored by no less a person than the 33rd Jeeyar of Ahobila Mutt.

The sixth Jeeyar: Shashta Parankusa Yathindra Mahadesika After the first Jeeyar, the 6th Jeeyar Srimath Shashta Parankusa Yatheendra Mahadesikan became equally famous for his spiritual and miraculous powers. Let us see what S.N. Venkatesa Ayyar writes in his 'History of the Ahobila Mutt'. "This Jeeyar," he says," is deservedly considered as one of the most powerful personages that adorned the pontifical seat. Even at the outset, in connection with this Jeeyar we meet with another well known personage Pachamathabhanjanam Tathachariar (sister's son of this Jeeyar in his pre- sanyasin life). This Tathachariar was also noteworthy as being the father of the great Lakshmeekumara Kotikanyakadanam Tathachariar - the famous p-erson who gilded with gold the Varadarajaswami Temple, Kancheepuram. He was a person of great importance and influence - being the Guru of Venkatapathiraya (Venkata 1) 1575 to 1614 C.E. and also of (Venkata 11) 1630 to 1642 C.E. - both Kings of Vijayanagar in its later days of decline. Any student of the Aravedu dynasty of Vijayanagar cannot afford to miss this Tathachariar family as outstanding spiritual teachers of the time. This Lakshmeekumara Tathachariar has claimed himself as having crowned both Venkata the First and Venkata the Second and used the valuable presents given to him by his masters - the Emperors - for gilding the 'Tirupathi and Kancheepuram temples. The sixth Jeeyar with whom we are now particularly concerned was THE GURU and TEACHER of the Tathachariar - the original founder of the family. Inscriptions both at Tirupathi and Kancheepuram state that the sixth Jeeyar founded a settlement at Bhashyapuram in Cuddapah district, on the banks of the north Pennar. He was a very learned man and taught Vedhantha and other philosophies to numerous disciples. The Ahobila Mutt became quite wealthy in his reign, possessing a large number of villages granted in Sarvamanyam, besides numerous heads of cattle, number of elephants, camels and other paraphernalia of a rich Mutt. The sixth Jeeyar travelled upto Badrinath in the Himalayas and visited all the famous Vishnu shrines in India. The modern Vaishnavite Agraharams of Injimedu and Thaiyar trace their origin to this Jeeyar.

Reference is made to this Jeeyar in the History of the Cult of Narasimha in Andhra Pradesh wherein it is said that both during the period of the fifth Jeeyar and the sixth Jeeyar, Ahobila Mutt was the nerve-centre of Srivaishnavism in Andhra Pradesh and brought many influential families as well as masses into its fold. It is stated that the fifth Jeeyar was the spiritual preceptor of the Nandyala Chiefs who were Vijayanagara feudatories. The sixth of the apostolic line of the Ahobila Mutt, Shashta Parankusa, says, Dr. M. Narasimhacharya, was respected by king Mukundadeva of Kalinga and he instituted the worship of Alwars at Purushottham (Puri) which is also known as Jagannatha Shrine. An epigraph of 1555 C.E. during the reign of Sadasiva, mentions that Shashta Parankusa was the trustee of the Ahobila Temple and the agent of Aliya- Ramappadeva Maharaja. This Jeeyar is stated by the 'Sathsampradaya Mukthavali' to be the contemporary of Sadasivaraya for his spiritual leadership. It further says that he (the Jeeyar) cured the Raya's daughter, who had become possessed and that he received from Sadasiva, the village of Bhashyapuram on the banks of the river. He was the author of a number of works including Narasimha-sthava. Tradition has it that this sixth Jeeyar while fervently worshipping at Ahobilam was commanded by Lakshmeenarasimha to be ever present there to do pooja to Him. In order to do that he had disappeared into the cave of Ahobilam which now remains closed. (This place is shown to pilgrims at the Upper Ahobilam Temple where it seems even now early in the morning the peeling bells and chanting can be heard by the devout). He was however never again seen afterwards though we are told, very pathetically that his Shisyas - particularly Tatachariar - stayed outside the cave for several days without meals and water, wept and cried out for him requesting him to come out - but it was all in vain.

7th Jeeyar-Sri Satakopa Yatheendra Mahadesikan Like the first Jeeyar, this seventh Jeeyar also became a Sanyasi at the young age of twentyfive. His scholarship was so high that he earned the title and came also to be known as "Sathalekhi Neelagaanaanuguna Kavithadhurandhara Kavitarika Kanteerava Van Satakopa Swamy." "An inscription of S. 1501 (C.E. 1578-79) from the Lower Ahobilam, records certain stirring political events that happened at the time, on the initiative of Van Satakopa Jeeyangaru, the seventh head of the Mutt of Ahobilam, the recapture of Ahobilam from the Muslims. The Jeeyyangaru approached the King Ranga I of Vijayanagara and appealed to him to recover the temple from the Muslims. As the King had regard for the Jeeyar, he issued orders to his chief, who proceeding with the Jeeyar to Ahobilam, defeated the Muslims, repaired the temple and established the Jeeyar at Ahobilam." Dr. M. Narasimhacharya records further in the 'History of the Cult of Narasimha in Andhra Pradesh' that this is no mean achievement for the Jeeyar, who took the lead to drive away the Muslims from the temple. This Jeeyar was not only famous for this act of resuscitation of Ahobilam temple, but also popular as the author of a Sanskrit Drama "Vasanthika Parinayam." The theme of the drama is the marriage of Lord Narasimha with a Chenchu woman. The importance of his work is that it is the first of its kind in Sanskrit literature, which mentions the association of God Narasimha with Chenchata, a tribal woman. The story of Narasimha and Chenchata became popular not only among the Chenchus but also among the rural folk. It made the Chenchus feel even now that Chenchata is their woman and God Narasimha- is their tutelary deity. Prior to beginning of Brahmothsavam, even today, it is the custom for the, Uthsava Narasirnha to tour several villages around Ahobilam and accept their hospitality. After touring Ahobilam to Srirangam, this seventh Jeeyar found his resting place at Srirangam itself where his Brindhavanam lies now.

The first five stanzas of Vasanthika Parinayam open with an invocation to the first Jeeyar by this seventh Jeeyar. Translation given hereunder speaks of the reverence with which the first Jeeyar is held. "I bow to that Guru who was carried in a palanquin on the shoulders of the Orissa King Mukundade Raya; who consecrated holy images at Puri (Purushotamapuri), (1) and got as presents elephants, horses, diamonds, palanquins, two umbrellas and two chamaras; who thereafter, went to the capital of the Karnatik Kingdom (Vijayanagar) and obtained great success there. (2) This Van Satari was Veda Vyasa reborn, was the second Sukarishi, a rebirth of Pundareeka; a second Prahlada; a great master of penances who by his mantra of Eight Letters (Ahstakshara) increased the riches of Kings by giving them the eight riches (Ashta Aiswarya), the eight enjoyment (bhoghas), and fame in the eight quarters of the earth. (3) The above Guru became the head of the 74 Simhasanapathis (who were the followers of Sri Ramanuja's system) by the command of Lord Sri Lakshmeenarasimha and thus became the first Van Satari (4) The Guru was the great Bhattar (Kumarila) of Poorva Meemamsa, was a veritable Patanjali, was Kannada reborn; the living essence and rejuvenator of Kapila and the embodiment of the Dharma Sastras; was learned in both the Vedas (Ubhaya Vedantha); and a beacon-light to the ways of the Vedas. This great Sanyasin, being a master of all arts and sciences, verily has conquered the world. To such a Divine Being I prostrate." - vide. The History of Ahobila Mutt, by S.N. Venkatesa Ayyar.

 

Jeer 8-24

 

The succession of the Ahobila Mutt Jeeyars as above was quite a smooth one in each case as they were all erudite scholars and were chosen by merit and by divine grace. They followed the tradition of the earlier Acharyas prior to them in the hierarchy and built up the Mutt and its glory in a manner that attracted numerous disciples to whom the inner meanings of the Vedhantha and Prapatthi path were diligently taught, as was practised by Ramanuja and Desika. Every one of them toured different parts of the country and had contributed spiritual works for posterity. The details of their period etc., are given in the Guruparampara separately.

However, particulars of some Jeeyars are available with regard to their achievements. For instance, the llth Jeeyar was one among those whose period as head of the Mutt lasted for about 40 years. The twelfth Jeeyar had the distinction of discoursing on the Sreebhashya of Ramanuja twelve times at Thirunarayanapuram (Melkote). The 13th Jeeyar Srivan Satakopa Sri Veeraraghava Satakopa Yatheendra Mahadesikan was another scholar who explained Sreebhashya to the disciples for one full year at Azhwar Thirunagari. Next to the 1st Jeeyar (Sri Adivan Satakopa), this Jeeyar led the Mutt for a full 44 years. The 14th Jeeyar had prepared a Guruparampara known as Acharya Gunadarsana as also Bhashya for the Upanishaths- Esavasya and Mandookya. A great pandit by name Thirunarayanapuram Devarajacharya, sought the 16th Peetadhipathi of Ahobila Mutt and learned the esoteric meaning of great many works of the earlier Acharyas like Ramanuja and Vedhantha Desika, and later took Sanyasaramam at the feet of this Jeeyar with the name Kesava Satakopa Swami. Under his command, he also wrote a text called Ennayirappadi on Bhaghawad Vishaya. Another well-known scholar of those days, Arasanipalai Kidambi Venkatacharya also became a disciple of the 6th Jeeyar. The 17th Jeeyar Srivan Satakopa Sri Veeraraghava Vedantha Yatheendra Mahadesikan was yet another erudite person known for his command of the language (Sanskrit) as well as the art of giving lectures. Large number of disciples sought his feet to whom he explained Sreebhashya twelve times, Bhagawad Vishayam 10 times, Rahasyatrayasara 15 times.

His successor, the 18th Jeeyar Srivan Satakopa Srimannarayana Yatheendra Mahadesikan was noted for his knowledge and wisdom and at his feet, the famous Koil Kandhadai Annangar Swami learnt the scriptures. It is presumed that while this Jeeyar was staying at Dasavatharam Sannidhi at Srirangam, Koil Kandhadai Swami or his wards gave the Jeeyar a gold image of Ranganatha which is worshipped in the Mutt even today. The 21 st Jeeyar Srivan Satakopa Sri Parankusa Yatheendra Mahadesikan's composition "Adaikkala Patthu" is recited in the Mutt during Pooja even today. His other compositions include Mangala Slokas on Nrisimha and Kannan and a history of the Mutt named Sathasarnpradaya Saaram. The 22nd Jeeyar Srivan Satakopa Srimah Narayana Yatheendra Mahadesikan's period was the shortest duration - just seven months.

The 23rd in Jeeyars was one who had extensively toured the country and was staying in Srirangapattinam in Karnataka where he had a vision of two Sreevaishnavas requesting him to come to the shrine of Ramanuja and lo! he was called to heaven there! His Brindavan is laid in Srirangapattinam. The 24th Jeeyar - Sri Parankusa Ramanuja Yatheendra Mahadesikan - needs a special mention in that he commenced his Yathra from Srirangapattanam and went to Srirangam and from there to Ahobilam. While at Ahobilam, Raja Somabhoopala of Gadwal Samasthan received him with full paraphernalia and invited the Jeeyar to set his lotus feet in his Samasthan. Overwhelmed by the devotion of this King, the Jeeyar went to Gadwal where Somabhoopala and his family had Samasrayanam from this 24th Jeeyar. It was here that the decorated Mandapa for Lakshmeenrasimha was given by the King along with several villages, cash and ornaments as gift. The glory of Gadwal began from this period and the successive kings felt indebted to the Mutt whose Acharyas they always held in high reverence. The entourage of the Mutt consisting of elephants, camels and horses were presented by the Gadwal Raja as a token of his gratitude. From then on every Jeeyar visited Gadwal. From here this Jeeyar proceeded to Thirupathi to worship Lord Srinivasa and from there to 'Melkote where he stayed for sometime giving discourses on Sreebhasya and Rahasyatrayasara. His religious compositions include Sreeprapatthi, Sri Nrisimha Mangalaasasanam and 'Yathsarikai'.

 

Jeer 25 - 36

 

The Jeeyars of Ahobila Mutt from 25th to 27th occupy an important place in the history for many reasons. First, unique in the Guruparampara, these three formed successive generation of a family. Thus the 26th Jeeyar was the son of the 25th Jeeyar and 27th Jeeyar was the son of 26th Jeeyar. Three more of the same family were to adorn this holy peetam and about that later on.

The 25th Jeeyar - Srivan Satakopa Sri Srinivasa Satakopa Yatheendra Mahadesikan hailed from Gadhadharapuram (Kumbakonam) and ascended the peetam in March 1776. He was a great Narasimha Upasaka and in his powers of mysticism and miracles, he equalled Adivan Satakopa Swamy and Shashta Parankusa Swamy (6th Jeeyar). He was sought after from every part of the country and people thronged to have his benign grace so as to rid themselves of their sorrow and suffering. His chants were quite effective and his words were the very truth. He was astute and hence his lectures and discourses gave solace to his disciples. On one occasion he was administered poison by some jealous persons; but it did not affect him in the least. He attributed his protection from poison and evil to Lakshmeenarasimha and Garuda. While on a tour of the north, an evil sorcerer was harassing the people of a town by his magic and sorcery. This Jeeyar, by invoking Lakshmeenarasimha by his chants made the sorcerer ineffective who having lost his livelihood, fell at the feet of this 25th Jeeyar and asked for pardon.

This Swami was on his way to Gadwal Samasthanam when at a village called Surapurani, he was confronted by a great scholar by name Kireeti Venkatacharya who accepted defeat in an academic debate with the Jeeyar and tied his Victory bell on the palanquin of the Jeeyar. Then and there, he became an ardent devotee and disciple of the Jeeyar. Gadwal Samasthanadhipathi Somabhoopala took him to his Royal palace in a, grand procession and offered him many presents and endowments. Likewise, the Maharaja of Thanjavur who had a vision of the Lord Narasimha one night, went to meet this Jeeyar then camping neat Pullamboothamgudi near Kumbakonam and was instantly attracted to him by seeing the Thejas on the face of this Jeeyar. The Sarabhoji Maharaja (1798- 1832) was immensely benefited by the Jeeyar's benignity and in gratitude gave many gifts including land near where His Holiness was camping and thus was created the famous village Narasimhapuram. The Jeeyar 0 s period saw acquirement of Additional lands in many towns and villages as also renovation and construction of Brindavanams to his predecessors where idols were duly installed and regular worship undertaken. He was noted for his interpretations of the esoteric and his works include Narasimhasthavam, Sree Sathcharitra Ratnavali and Sree Narasimha Mangalasasanam. His long tour include northern parts of the country as also Ahobilam and Thirupathi and down south upto Azhwar's birthplace. His Brindavanam lies in Narasimhapuram the village created by him.

The 26th Jeeyar, Srivan Satakopa Sri Ranganatha Satakopa Yatheendra Mahadesikan, son of the 25th Jeeyar in his poorvasrama, zealously guarded the property entrusted to him and also carried on the Mutt activities in the tradition of his poorvacharyas. He was considered to be an avathara of Sri Andal. Such was his love for God. He also visited Ahobilam and other Kshetras and toured south upto Srivillipulthoor where he built a Branch building of the Ahobila Mutt. He installed an image of the 25th Jeeyar in his Brindavanam at Narasimhapuram, The Mysore Maharaja, Sri Krishnaraja Kantecrava Sarva Bhouma, gave as gifts to this Jeeyar, a golden palanquin, a Silver Mandapa, a jewelled Gata (urn) and a box made of gold to offer Betel leaves, nuts etc., to Malola. This Jeeyar also created a village naming it as Ranganathapuram. He was laid to rest at Narasirnhapuram.

The 27th Jeeyar, Srivan Satakopa Sri Veeraraghava Vedantha Yatheendra Mahadesikan, was again the son of the 26th Jeeyar in his poorvasrama and a great scholar. He has 28 works to his credit that include among others, authoritative instructions on Dharma Sasthra, Nithyanushtanas, on Vyakarana, on Logic, on the subject of reaching the Ultimate Abode of Sriman Narayana, on Ashtakshara, on the divine Jyothi, on sacred rivers etc. His duration was only just 2 years and 7 months when, while on tour, he attained salvation at Gadwal. He called the Gadwal Raja and entrusted the task of choosing his successor to him. The Raja desired to give the Peetam again to the son of this 27th Jeeyar. But the son declined and instead recommended an erudite pandit of Thirukkurungudi by name Vanamamalacharya. He was deserving of the post by all merits and so, he was anointed as the 28th Jeeyar styled Srivan Satakopa Sri Ranganatha Satakopa Yatheendra Mahadesikan. He was gifted with Narasimha Sakshathkaram just like Ramanuja, Desikan, Adivan Satakopa Swami and Shashta Parankusa Swami. As was his predecessor Sri Srinivasa Yatheendra Mahadesikan, this Jeeyar also by his miraculous powers, removed the distress of the sufferers. This Jeeyar and his brother by poorvasrama, Venkatanarayanacharya were both intellectuals, adept in expounding difficult subjects in a lucid manner and were great logicians. Because of this Jeeyar's mystic powers, special prayers are conducted by devotees at his Brindavanam at Madhurantakam to obtain relief and tranquility.

Once a wealthy man, to show off his wealth and with a view to boost his own ego, gave large cash to this Jeeyar. The Jeeyar, in order to contain his prides distributed the entire money along with the pearls of promogranate fruits to the assembled devotees, who had come from far and near. The 33rd and 34th Jeeyars were great devotees of this 28th Jeeyar. He named Srivan Satakopa Sri Parankusa Ramanuja Yatheendra Mahadesikan as his successor (i.e. 29th Jeeyar) and since this 29th Jeeyar was also not well, he directed that the son of the 27th Jeeyar (in his poorvasarama) be anointed as the 30th Jeeyar.

The 29th Jeeyar in his characteristic way carried out the duties of the Mutt. His period lasted unfortunately just 13 months and obeying the command of his Acharya, he anointed Srivan Satakopa Sri Srinivasa Vedantha Yatheendra Mahadesikan as the 30th Jeeyar. The 29th Jeeyar wrote Sanskrit slokas to wake up Lakshmeenarasimha (Suprabhatha) and based on this, the 30th Jeeyar composed Sri Lakshmeenarasimha Suprabhatham which is recited in the Mutt early in the morning everyday even now.

The 30th Jeeyar's period lasted 5 years six months. After the (poorvasrama) family run of 25th, 26th and 27th Jeeyars, it devolved again on this 30th Jeeyar. He has a number of spiritual works to his credit. He toured the entire region of the south and held his chaturmasya at Veeravanallur (Thirunelveli Dist). He offered a pair of gold padukas to the Lord Aravamuda of Kumbakonam. He established a village called Srinivasa Vedanthapuram and was laid to rest at Narasimhapuram. The 31st Jeeyar, Srivan Satakopa Srimannarayana Vedantha Satakopa Yatheendra Mahadesikan undertook tour from Narasimhapuram to Srirangam and Thiruvallur. He donated a silver (Elephant) Vahana to Veeraraghava Perumal at Thiruvallur. Ms compositions were Sri Narasimha Magalasasanam and Saanga Prapatthi Nishtai. The 40th Jeeyar built a Brindavanam for this 31st Jeeyar at Thyagarajapuram on the banks of the river Kaveri where his image was also installed. The 32nd Jeeyar, Srivan Satakopa Sri Veeraraghava Yatheendra Mahadesikan extensively toured from Kumbakonam to Thirukkurungudi, upto Thirunarayanapuram in the west and Thirupathi in the north. He was honoured by the then Maharaja of Mysore. This Jeeyar was pretty old when he took over the Mutt as a sanyasi and yet with remarkable energy undertook tours for the benefit of his disciples and devotees. He was called "Thatha Swami" because of his age. He renovated some of the Brindavanams of his poorvacharyas and as he felt his final release was about to come, he gave the asrama to the 33rd Jeeyar, Srivan Satakopa Sri Satakopa Yatheendra Mahadesikan.

This 33rd Jeeyar carved for himself a special place in the history of Ahobila Mutt. No better tribute can be paid to him than to mention that eight Azhagiyasingars after him were the ones who had 'Bharasamarpanams' at this Jeeyar's feet; that is for about 60 years his direct disciples were the pontiffs of the Mutt one after another. Not only was he known for his keen knowledge and wisdom, but was also a great mystic, like his predecessors. It was during this Jeeyar's period that there was a tremendous improvement in the wealth and welfare of the Mutt and so the Mutt's prestige as well as the sishya's prestige stood greatly enhanced. He acquired groves and trees so that the society could benefit by the fruits. He bought lands for Veeraraghava Perumal so that the proceeds from the cultivation would go to maintain the archakas and other staff as also the temple administration. He built a big mutt at Thiruvallur for the benefit of the pilgrims. He had a charming personality, was broad minded, had always entertained noble thoughts and was astute by nature. His delivery of speech had a distinct style and his presentation of the subject matter was clear and lucid. People used to vie with one another to be at the front to watch his performance of the daily pooja, especially the Mangala Harathi which brought forth visible divinity in the surroundings in all its brightness. The history of the Ahobila Mutt is well preserved thanks to this Jeeyar who had done a detailed note in Manipravala called Sathsampradaya Mukthavali in which he has authenticated many episodes of the earlier Azhagiyasingars. His another work is named Acharya Gunaadarsam. He was laid to rest at Thiruvallur.

The 34th Jeeyar, Sri Lakshmeenarsimha Divya Paduka Sevaka Srivan Satakopa Sri Satakopa Ramanuja Yatheendra Mahadesikan was better known as Atthippattu Azhagiysingar. He has fifteen works to his credit among which are topics on Nyaya, Adhikaranasaravali on Brahmasutra and on Lakshmeenarasimha, Veeraraghava and Varadaraja. His Tamil stanzas "Adaikkalappatthu" are recited even to day at the Mutt. He took pains to publish for the benefit of the disciples and devotees, books on Srimad Ramayanam, Srimad Rahasyatrayasaram and on Sannidhi Guruparampara. His Bridavanam is at Thiruvallur. The 35th Jeeyar, Srivan Satakopa Sri Ranganatha Yatheendra Mahadesikan reigned for about five years and stayed mostly in Thiruvallur doing repair works to the temple there and spent his time expounding the philosophy of Ramanuja and Vedantha Desika.

Since the 35th Jeeyar did not nominate anybody to the asthanam before his attaining salvation a section of the disciples desired to install the well known pandit of the Chola Desa, Sri Satharka Vachaspathi Kuricchi Rangacharya; but as per the wishes of the majority, another scholar by name Paranthoor Vankeepuram Rangacharya who was the younger brother of the 33rd Jeeyar in his poorvasrama, was installed as the 36th Jeeyar. He was respected for his depth of knowledge in Tarka Sastra, Vedantha Sasthra and Sreebhashya. He was a good exponent of the Vedantha philosophy and his lectures were keenly heard. When he passed away another scholar of the day, Swarnam Krishnamacharya remarked that the world has lost 'Sreebhashya'.

 

Jeer 37 - 41

 

Atthippattu Azhagiyasingar (34th Jeeyar), Kalathur Azhagiyasingar (35th Jeevar) and the 36th Jeeyar were also privileged to utilise the services of Pillaipakkam Gopalacharya, a great Visishtadvaitin who was known better by his title Sapta-tantra Vachaspathi, meaning master of the seven tantras. Let us see how this illustrious person became the 37th Jeevar called affectionately as Pillaipakkam Azhagiyasingar. While young, he mastered Vyakarana and Nyaya Sastras at the feet of the famous Thirupputkuzhi Swami (Mahamahopadyaya Krishna Thathacharya) and received his panchasamskara from 33rd Jeeyar. Completing Adhyathma Sastra first under 33rd, he studied next under the 34th Jeeyar. Recognising his merit, the Atthippattu Azhagiyasingar appointed him as the Srikaryam of the Mutt which post Pillaipakkam Gopalacharya continued under the 35th Jeeyar also. Even as he was performing his duties both at the office and at home, he developed Vairagya and while on a pilgrimage, he was fortunate to get the benign grace of the Tenkanikottai Swami who was a centre of attraction at the time in view of his divinity and scholarity. This Tenkanikottai Swami gave Sanyasasrama to Gopalacharya and gave him the name Veeraraghava Satakopan. The Swami continued to visit temples and his contribution included renovation of some temples and offering of jewels. By a divine vision from Veeraraghava Perumal, he rectified defects on the idol of the Lord of Thiruvallur. He regularly gave discourses on Sree Bhashya at Kancheepuram, proceeded further south to master Divya Prabandham and Bhagavad Vishayam. When the 36th Jeevar attained Mukthi without nominating his successor, the sishyas of Ahobila Mutt called on Pillaipakkam Swami and requested him to ascend the Peetam. With reluctance, he acceded to their request; but once he became the Azhagiasingar, Srivan Satakopa Sri Veeraraghava Satakopa Yatheendra Mahadesikan considered it his special duty to enhance the glory of the Mutt and this he did with great devotion. His bhakthi for Vedantha Desika was unparalleled and he visited the abhimanasthala of the Acharya -

Thiruvaheendrapuram (near Cuddalore) where he restored the uthsavas after settling the dispute among the Srivaishnavas there. He himself remained there to supervise the Brahmothsavam and he documented his experiences in a beautiful record named "Vedantha Desikothsava Vaibhavani" for the sake of the posterity. It was unfortunate that this Jeeyar also did not nominate anybody and hence there was an interregnum for about 5 1/2 years between 1899-1905.

One among the group who had earlier persuaded Pillaipakkam Swami to accept the Peetam was Gadadharapuram Chakravarthi Venkatacharya, a very learned person who hailed from the Gadadharapuram family that had given five Azhagiyasingars earlier. This Swami had done his best for the upliftment of the Mutt though leading a family life. He was respected by all. However since the 37th Jeeyar had left without nominating anyone and as five and a half years had elapsed, the sishyas made an appeal to the Government to restore the Mutt to its pivotal position. The then British Governor ordered preparation of electoral rolls of the Mutt's disciple,- and when the votes were cast, the majority favoured the Gadadharapuram Swami who respecting the sentiments, became the 38th Jeeyar of Ahobila Mutt. "The History of the Ahobila Mutt" (Venkatesa Ayyar) records thus: "Gadadharapuram family came to the assistance of the Mutt in good time. This 38th Jeeyar's (Srivan Satakopa Sri Srinivasa Satakopa Yatheendra Mahadesikan) knowledge of men and matters was so great that by wise choice of management, the property of the Mutt was cleverly administered and made to yield a good income." The Mutt rose once again to become the centre of influence and revered seat of learning. For his reign of just four years, this Jeeyar can be said to have achieved remarkable results. A northern devotee by name Balamukundachariyar became his disciple and with his influence, Utthara Ahobila Mutt was established at Pushkaram. He also renovated a number of Mutt buildings and Brindhavanams and was laid to rest at Narasimhapuram adjacent to the Brindhavan of 37th Jeeyar. Even today, the 38th Jeeyar's (poorvasrama) grandsons lead a retired life after having served very high posts and his great grandsons are serving in high capacities. The 40th Jeeyar installed an image of the 38th Jeeyar out of his reverence for him in his Brindhavan at Narasimhapuram.

The 39th Azhagiyasingar Srivan Satakopa Sri Parankusa Yatheendra Mahadesikan carried on his predecessor's work dutifully. He made a silver Mandapam for Malola and built outer walls of the Veeraraghavaswami Temple at Thiruvallur. His Brindhavan exists at his birthplace Rajamannar Koil (Mannargudi).

Ahobila Mutt's glory rose to greater heights during the stewardship of the 40th Azhagiyasingar, Sri Lakshminarasimha Divya Padukasevaka, Srivan Satakopa Sri Ranganatha Satakopa Yatheendra Mahadesikan. Known as Karaikurichi Vankeepuram Vidwan Venkata Krishnamacharya in his poorvasrama, he ascended the Peetam on 17th April 1913 and came to be sought by scholars and laity alike because of his genial temperament as also by his great psychic power. Since some of the earlier Azhagiyasingars could not visit Ahobilam, he more than made up for them and Venkatesa Ayyar in his History of Ahobila Mutt says, 'Here is a clear case of HE CAME - HE SAW - HE CONQUERED. No other Azhagiyasingar had undertaken so extensive a travel as this Jeeyar - all for the sake of devotees welfare. His visits extended upto Hyderabad. He stayed at Ahobilam for quite sometime restoring the worship and renovating the temple structures. His psychic powers and Mantra Siddhi were utilised by the then Gadwal Raja to regain his royal, financial and spiritual powers.

The 40th Jeeyar-Sri Ranganatha Satakopa Yatheendra Mahadesika (1913-1923) visited Gadwal after a long interval. Apart from being an erudite scholar, he was credited with great psychic and mystic powers like the 1st, 6th and 25th Jeeyars. When he reached Gadwal, the 40th Jeeyar found to his dismay that the place had become one of total inactivity. It seems that when the Kesava temple was built, a human (Brahmin) sacrifice was made and that as a consequence, Soma Bhoopal had incurred a curse whereby he was left without a progeny. From that time onwards his successors in line were all by adoption only. Not even a female child was born, leave alone a son. When Sriram Bhoopal ascended the throne, the temple had become a haunted place as also the Gadwal palace and the Raja had moved to Hyderabad where he had a palace and other properties. In a bid to set right things, the Jeeyar sent word to the Raja at Hyderabad who promptly came back to Gadwal with his family. This Jeevar's son was a great scholar with Mantra Siddhi and with his help the place was duly sanctified. The Jeeyar on visiting the Kesava temple found the Moola Vigraha (idol) deformed and wanted it to be removed. The Raja and other learned Brahmins were reluctant to do so for fear of incurring the wrath of the God once again. Undaunted, the Jeeyar, it is said, himself went about the job. He tied a rope round the idol and the other end of the rope was tied round a bullock which dragged the idol out of its place. The Vigraha was then buried in the sands of the river Krishna and that place is known as Erra Banda since then. A new idol of Kesava with Sreedevi and Bhoodevi on His either side was obtained from Srimushnam, a Swayamvyaktha Kshetram of Tamil Nadu and duly installed at the temple situated in the fort of the Gadwal palace. A number of Ahobila Mutt disciples once again settled down in that town and the era of bubbling and bustling activities began again. The Jeeyar stayed at Gadwal for three years. The grateful Raja of Gadwal honoured the Jeeyar with jewels to the Lord Lakhsminarasimha and gave other properties.

 

Jeer 43

In the unbroken line of Acharyas of Sri Ahobila Mutt in which Lord Lakshmee Narasimha Himself took the role of an Acharya and the successive Acharyas who were endowed with Hayagreeva's grace, Mantra Siddhis and supernatural powers, a shining star was the 43rd Jeeyar, Srivan Satakopa Sri Veeraraghava Satakopa Yatheendra Mahadesikan.

The oldest dedicated aradhakar today of Sri Ahobila Mutt, the tall lean, austere Veda Vedantha Vidwan, Injimedu Rajagopalachari (who has had the good fortune to serve six Azhagiya Singars) recall the incident in connection with the birth of Devanarvilagam Lakshmeenarasimhachariar by which name the 43rd Jeeyar was known in his poorvasramam.

The childless parents whose knowledge and religious duties were unparalleled, sought the blessings of the Athippattu Azhagiyasingar (34th Jeeyar) who asked them to partake Goodaan (rice boiled with jaggery and milk) the prasad offered to Lakshmeenarasimha that day. Great was their rejoicing when a son was born to them in due course and was appropriately named Lakshmeenarasimhan. His father Thiruvenkatachariar took care to perform the enjoined samskaras the respective age and sent his son to Kumbakonam where Lakshmeenarasimhan mastered Sanskrit including Kavyas and nataka. A scholar by name Nellore Rangachariar taught him the Vedas in the traditional style. Being a precocious lad, he not only mastered Vedas and Sastras with perfect ease; but also passed courses in Tarka Sastra and obtained Siromani title in a creditable manner.

He had his PanchaSamskara - the five purificatory ceremonies under the 40th Jeeyar and Saranagathi (Bharasamarpanam) under the 40th Jeeyar. He also learnt Sreebhashya at the feet of the 40th Jeeyar and Sruthaprakasika, Geethabhashya and Bhagawath Vishayam under the 41st Jeeyar. Thus Lakshmeenarasimhan had fully qualified himself at an early age for his future role as 43rd Jeeyar. This attainment moulded him to remain dispassionate in worldly affairs and he very much fitted the description of King Dileepa by Kalidasa.

Though born in a very affluent family, he was not attracted by material pleasures, delved deep into the various branches of learning, took to righteous deeds and had the wisdom of the old even while being young. I recall with nostalgia, his devotion of Malola during those days of the 41st and 42nd Jeeyars at Dasavatharan Sannidhi in Srirangam when I was doing Kalakshepam (philosophical study) under the 41 st Jeeyar. His performance of the aradhana of Lord Lakshmeenarasimha was worth witnessing what with his rigid austerity, meticulous handling of pooja items, great devotion, humility, inspiring utterances and utmost love for God.

Back at Devanarvilagam Village where he led his family life, people who visited Uppilliappan Sannidhi made it a point to visit him also at that adjacent village. What they admired in him was his achara in the midst of his outword activities, looking upon joy and sorrow with equal indifference and equanimity of mind of one who knows Brahman.

The era of 42nd Jeeyar was a golden period and his three outstanding achievements (among others) were (1) Estabhshment of a Sanskrit college at Madhuranthakam (2) The starting of the periodical 'Nrisimha Priya' and (3) Holding of the annual Veda-Vedantha Vidwat Sadas-a scholarly gathering indulging in dialectics of Vedantha, especially Sreebhashya wherein the concept of individual self, God and Universe, the idea of Saadhana and Mukthi and the doctrine of substance and attribute - are all brought within the purview of discussion based on the works of Vedantha Desika and Ramanuja. Scholars put forth their arguments which were countered by some others, thereby animating a lively discussion. The important rule was to allow the scholar to complete his arguments on a particular adhikarana and not to interrupt him in the middle. The 42nd Jeeyar would patiently wait for that scholar to conclude when he would explain the esoteric and clarify some tricky points which that school might not have elaborated. For the new comers, this would be a great help to understand the depth of Sribhashya. At the successful conclusion of this ten-day session, all the participating scholars would be duly honoured, apart from meeting their travel expenses by the Mutt. This is practised even to this day. Lakshmeenarasimhan enriched these sessions by his art of reasoning and quite naturally, recognising his merit, the 42nd Jeeyar appointed him as the Principal of the Madhuranthakam College and later made him the Asthana Vidwan of the Mutt. By now Lakshmeenarasimhan had so endeared himself to the Mutt that he became the natural choice to be the successor. Considering his own failing health, the 42nd Jeeyar appointed Lakshmeenarasimhan as the 43rd Jeeyar giving him the asrama title "Srivan Satakopa Sri Veeraraghava Satakopa Yatheendra Maha Desikan" in 1951. Both the 42nd and 43rd Azhagiya Singars were together for two years, when in 1953 the 42nd Jeeyar shed his mortal coil to adorn Sreevaikunta.

The 42nd Jeeyar had toured upto Hyderabad and he had desired his successor to proceed further north to propagate the message of Ramanuja and Desika. With this in mind, the 43rd Azhagiya Singar commenced his administration of the Mutt and set an example as the epitome of an ideal Acharya whose mode of living is akin to a realised soul, adhering to righteous path, disciplined conduct and helping the fellow beings disciples to ennoble their souls so as to cross the ocean of the mundane. With his attention on the Lord's Lotus Feet, His sacred names on his lips, the Jeeyar identified himself as a Dasya - servant of the Supreme Lord.

He nourished well the institutions started by the 42nd Azhagiyasingar and established eight oriental schools in various places as feeders. While engaged in this task of upliftment of the fellowman, he never swerved from the established orthodox rules and did not attempt to relax them. He firmly believed that the time honoured values are best for realisation of the soul.

Obtaining the tacit approval of his beloved Malola, the 43rd Jeeyar undertook his first journey towards south, visiting several shrines on the way. A large number of disciples took the opportunity of his visit to have Pancha Samskara and Bharasamarpanam. His divine disposition attracted a large number of people wherever he went. Travelling by Palanquin followed by a large retinue of carts men and material for sustenance, people vied with one another to give him grand reception and the temple authorities in each place received him with Poorna Kumba and bestowed honours on him. A gentleman who used to make advance arrangements for the Jeeyar's travel says how, when the Azhagiyasingar visited Padmanabha Swami Temple at Trivandrum, the then king received him with royal honours and hosted the Lord and the Jeeyar at the palace. From there, the Jeeyar proceeded to Thiruppullani; reminiscing on the noble deeds of Sri Rama in that Kshetra. His first Chatur-masya was at Thuvariman (near Madurai). From here he came to Madras to receive a rousing reception from an enthusiastic crowd of devotees and disciples.

Making up his mind to fulfil the desire of his predecessor, the Jeeyar commenced his northward journey in right earnest. The daily aradhana of Lord Lakshmeenarasimha required strict adherence to rigorous discipline and performance at the appropriate time throughout the day, which included sacred bath, purificatory rituals etc. The Jeeyar and the aradhakars religiously followed these principles, even while on journey or in new surroundings. Camping at Ahobliam, he had a well dug next to the Divine Mother's Sannidhi, that does not go dry even to this day. While attending to the daily routines, he still spared time to teach Sreebhashya and other subjects to the interested persons.

His Andhra journey was personally supervised by the then Chief Minister of Hyderabad which speaks of the reverence in which the Jeeyar was held. The Chief Minister even expressed his desire to become his disciple. The Jeeyar took delight in chanting the auspicious names of the Lord along with the devotees of Andhra, when he came to know ,that the local people were religious by nature and were very devoted to Lord Lakshmeenarasimha. Both the Royalty and the Laity came to worship him.

It is said that when he had to cross Thungabhadra river, a part of his retinue consisting of bullock-carts got stuck in the slush of the river and by divine grace, an elephant came to the rescue, dragging the carts one by one out of that slush and safely landing them on the other bank. The Jeeyar's visit to Hyderabad was a tremendous success with the then Hyderabad state honouring him, He had to face hurdles on his way to Bombay when the bearers refused to carry his palanquin. Undaunted he covered the distance by walk, while the palanquin with the idols was carried by some of his disciples. At Pushkaram the idol of a disciple of the Mutt installed in the sanctum sanctorum was the cause for the Jeeyar's refusal to receive honours there. His Delhi visit was hosted by the then speaker Sri Ananthasayanam Ayyangar who dug a well at the place of his stay for the personal use of the Jeeyar. On his way to Badarinath, he visited all the pilgrimage centres and the U.P. Government deputed a senior officer to look after his needs and comforts during his visit to that Himalayan shrine.

Having had a blissful darsan of the Lord of Badarinath, with the feeling that just like the sun shine on the peaks though the snow-clad Himalayas is encircled by clouds, in the presence of Nara-Narayana, all the travails of travel melted away into insignificance. On his return journey, the Azhagiyasingar agreed to the request of the devotees to have his fifth Chaturmasya at Risheekesh. His disciples also chose Naimisaranyam on the banks of the holy river for celebration of his birthday that was to fall in the Karthik month (Nov-Dec.) in 1957. Accordingly, he reached that holy Kshetra sung by Rishis and Alwars, two days prior to the celebration. But the long travel had already begun to tell upon his health. Unmindful of this setback, Azhagiyasingar continued his routine, especially the daily dawn dip in the cold (being winter) waters of the river, followed by long ablutions and rituals of the ascetic order. His greatest virtue was his vairagya and never would he deviate from the chosen path. This affected his health further causing increased concern for the disciples. A true sanyasin, he had little concern for his body and as if, his chosen time had come, he easily cast off his mortal frame and reached the abode of the Supreme Lord to do eternal service at the feet of Sree Vaikuntanatha. The disciples not only around him, but those in the country and abroad suddenly felt orphaned. His Brindavan was built there by the 44th Jeeyar who succeeded him, having earlier accompanied him as the Mutt's Asthana Vidwan.

In a short span of five year's reign, the 43rd Jeeyar had fulfilled with glitter and grandeur what no other Acharya could achieve. His a sublime life of purity, wisdom and divinity and one of assiduously preaching and practising of religious observations and restrictions against odds.

Jeer 44

On the sacred occasion of the centenary of the late Alagia Singar-forty fourth in the illustrious line of Ahobila Math Jeeyars, it is appropriate to look back and refresh our memory of that great savant.

Despite the tremendous strides in the fields of Science and Technology, mankind is still in a state of despair and anguish. The real peace of mind the human seeks is elusive. Only a living faith as that displayed by those peerless band of devotees the Alvars and Acharyas can help us overcome this paralysing sense of fear.

The Lord Himself declares in the Geetha that "When the sacred Law fails and evils raise their ugly heads, I take embodied birth in this world" to guard the righteous and root out the sinners.

The Amsas of the Lord Narayana descended into this World when the heretical religions were on the ascendant. The 'Alvars' as we call these messengers of the Lord went about the country singing the praise of Narayana, communicating the joy of their communion with Him through their soul stirring hymns celebrated as the "Nalayira Divya Prabandham" which contains the quintessence of the Visistadvaita philosophy. Their mission complete, when they returned to Sri Vaikunta, the Lord again descended into this World in the garb of Acharyas. Of these Sri Nathamuni, Sri Yamuna and Sri Ramanuja belong to the formative period of Vaishnavism, when the foundations of Vaishnavism were firmly laid. After Sri Ramanuja, Sri Vedanta Desika held aloft the flag of Vaishnavism. His was an age of giants both in the literary and religious fields.

The period from 1370 A.D. saw the task of preservation ,and propagation of Vaishnavism largely institutionalised. Of the institutions that came to the fore, Ahobila Math founded in 1398 A.D. was easily largest and most influential. The Founder, Sri Adivan Satakopa Jeeyar blazed a new trail which continues till this day.

In the history of Vaishnavism since the fifteenth century A.D., the Jeeyars of Ahobila Math have made very significant contribution to Vaishnavism. The First Jeeyar was a disciple of Sri Nainaracharya - the son and disciple of Sri Desika the apostolic leadership from 1371-1410 A.D held by him has been most faithfully carried forward by the later Jeeyars.

Among them, we find the fortyfourth Jeeyar, Sri Van Satakopa Sri Vedanta Desika Yatheendra Mahadesikan as towering figure among the contemporary Acharyas. He was the 'Asthana Vidwan' of the Ahobila Math under the previous two Alagiasingars, namely - Sri Injimedu and Sri Devanarvilagam Swamis. He assumed the headship of the math in November 1957 and for nearly thirtyfive years he held the position with great distinction till he shed the coils of earthly existence on the morning of 16th August 1992. His period as the pontiff is indeed an eventful and productive period as he strove hard to re-establish the grandeur of Ahobila Math.

The 44th Azhagiyasingar was born in - Avani - in the Asterism of Hasta (August 1895 A.D.) in the Mukkur village in North Arcot District situated on the banks of 'Cheyyaru'. Mukkur has also the additional distinction of being the birth place of the 42nd Jeeyar Sri Injimedu Alagiasingar. His parents - Sri Rangachariar swami and Smt. Ranganayaki Ammal (strange indeed) bore the names of the Divya Dampatis at Srirangam. Sri Rangachariar swami was a strict adherent of rigid daily routine prescribed by Vaishnava Acharyas down the ages and was well-versed in the Vedic lore. Named Rajagopalan, the son underwent the Upanayanasamskara at the age of eight.

He studied the Kavya Grantha under Thaiyar Josyam Madaboosi Srinivasachariar who resided at the nearby village Parasoor. Sri Injimedu - Alagiasingar in his poorvasrama and other Vidwans of the day were also instructed-by the Swami in 'Kavya Granthas'. His father, himself, administered the 'Panchasamskara' to his son Sri. Injimedu Alagia Singar, (then in Poorvasrama) was present on the occasion and helped in the conduct of the ritual. At the age of twelve, he was sent to the Veda Patasala at Srimushnam where he studied under Sri Krishnamacharya Swami-renowned as "Srimushnam - Ganapati". There was another eminent scholar named Sri Swarnam Krishnamachari at Srimushnam. Under him, Rajagopalan received instructions in 'Kavya Natakas'. It is pertinent to note that Srimad Injimedu Alagiasingar - in his poorvasrama - had also studied Kavya Grantha' under the same swami.

After completing successfully the 'Vedic Adyayana; he went to Mannargudi - to which place his parents had moved some time ago. Here, he learnt 'Vyakarna' at the feet of the Mannargudi Alagiasingar. Later he mastered the 'Vyakarna Sastras under the renowned Vyakarana Vidwan Nadadur Sri Krishnamachariar swami. When a patasala was established at Mannargudi under the management of Kottur Rangaswami Mudaliar Sri Rajagopalan joined the same. Some of the eminent Vidwans of the day like Sri Puthamkottam swami Thilliambur Sri Chakravarthiacharya swami and Perugavalandan Sri Krishnamachariar swami were on the staff. He learnt 'Divya Prabhanda' under Sri Kasi Kuppuswami Ayyangar. It was about the time, 'the 39th Jeeyar had nominated Karukurichi Srimad Alagiasingar to succeed him in office. At the age of eighteen, he married one Janakavalli. The couple were blessed with- a daughter and son.

When the 40th Jeeyar Srivan Satakopa Sri Lakshmi Nrusimha Paduka Sevaka Srivan Satakopa Sri Ranganatha Satakopa Yatheendra Mahadesikan passed away, his successor, the 41st Jeeyar proceeded on a tour of Divyadesas. With the specific consent of the Jeeyar, Sri Rajagopala Ayyangar swami learnt Vedanta Sastras at the feet of the renowned Thilliambur swami. He became an adept in Kalakshepa granthas. He attended several sadas conducted at Kodiyalam, Pudukottai etc. and distinguished himself as a versatile scholar and a doughty exponent of Visistadvaita.

When the 40th Jeeyar Swami sent a 'Srimukham' to Sri 'Thilliambur swami to nominate suitable Sishyas to do Kainkarya (service) in the math, the latter nominated Sri Rajagopala Ayyangar swami. Thence forward began an unbroken period of very intimate and cordial relationship with the successive Jeeyars. Serving under the fortieth Jeeyar, he accompanied him on his tour of Andhra Desa when the Jeeyar effected many structural improvements to the Temple at Ahobilam.

When the Swami became too ill to perform the daily aradhana etc., he called upon Sri Gopala Ramabadrachariar to assume 'Sanyasa' and adorn the peetam as his successor.

Sri Rajagopala Ayyangar swami's discourses on Ramayana enthralled asthikas everywhere. He also instructed many devout Srivaishnavas in Rahasya granthas. When the 41st Jeeyar was at Tiruvellore, he became ill and initiated Sri Injimedu Madaboosi Sri Ranganathacharya swami into Sannyasa Asrama on 4.6.1929, thus paving the way for eventual succession after him.

The period of pontificate of Srimad Injimedu Alagiasingar will go down as a 'Golden era' in the history of Ahobila math. He started the journal Sri Nrisimhapriya, conducted the Malola Sadas with great distinction and established the Sanskrit college at Madhurantakam. By the time Sri Injimedu Alagiasingar returned to Tiruvellore after a pilgrimage, Sri Rajagopala Ayyangar swami had moved over to Tiruvellore with his family. He was appointed as the Asthana Vidwan by the 42nd Jeeyar and permitted to deliver discourses at Calcutta, Bombay, Delhi and other great cities and he won wide acclaim as an outstanding exponent of our Sampradaya. Under Sri Devanarvilagam Alagiasingar - 43rd in this illustrious tine - Sri Rajagopala Ayyangar continued his services as the Asthana Vidwan. He accompanied the Jeeyar on his tour of the North. The Jeeyar observed his 'Chaturmasya Sankalpa' at Risikesh. Plans were afoot to celebrate his birth asterism - Poorvashada falling in the month of Krittika at Naimisaranya - but the Jeeyar fell ill and passed away on 24.11.1957. At this critical moment in Math's history, Sri Rajagopala Ayyangar swami assumed the Sanyasasrama in the asterism of Sravana in November 1957 - and was installed on 6.12.1957 at Naimisaranya P-s the fortyfourth Jeeyar. For nearly thirtyfive years, he presided over the affairs of the Math with great distinction.

Now, he assumed the name - Sri Vedanta Desika Yatheendra Mahadesikan combining the names of two of our most illustrious Acharyas - namely Sri Desika and Sri Ramanuja. Like Sri Ramanuja, he had the privilege of sitting at the feet of five Acharyas - and earned the title "Panchacharya Padasrayah". Like Sri Vedanta Desika, he has composed several works of great merit. Some of them are "Dayasagarasataka, Panchamrita Stotra, Brahmasootra Vivarana (565 slokas), Tiruppavai Subodhini, Lakshmeenrishimha Mangalam, Lakshmeenrisimha Karavalambam, Dwadasa Stotram, Karana Samarpana Santhanam, Injimedu Alagiasingar Mangalam and Sadhupadesa. Under his stewardship, the math witnesses spectacular growth.

The 44th Swami constructed Brindavan in Naimisaranya for his predecessor, built a rest house and renovated the Rajagopurams of Upper Ahobilam and Adanoor. The Samprokshanam at Upper Ahobilam was performed on 30th June 1978.

Several shrines were spruced up - Mukkur Temple, Kanchi Nammalvar sannidhi - Thayar Sannidhi at Injimedu Temple, Chaitra Brahmotsava mandapa, the tank (Hritthapanasini) at Tiruvellore, Sri Lakshminarayana Temple at Chembur (Bombay), Tiruvaheendrapuram Ahobila Math and Pullabhoothangudi Temple. The Sannidhi of Perumal, Sri Rama, Andal, Selvar at Trivellore were given facelift. A mirror room was also built and the Moolavar and Utsavar were adorned with costly jewellery like Muthangi and Ratnangi. The Sanskrit college at Madhurantakam- was provided with a first floor.

In 1979, the Jeeyar returned to Srirangam saying that he had been commissioned by Lord Ranganatha in a dream to complete the construction of the Rajagopuram in the Southern entrance. Since then till his passing away in 1992 he stayed at Srirangam. The structure known as 'Mottai Gopuram' had long remained incomplete.

Due to historical conditions, all the four Rajagopurams in the seventh enclosure remained incomplete. In the case of the southern gopuram or the Mottai gopuram the stone Kudya i.e. the wall portion was complete. The super structure of brick and mortar was not at all taken up. Even in its incomplete form, the Southern Rajagopuram, had attracted the viewers by its sheer size and grandeur. It measures 130' by 100'. The passage in the middle is 21'6" and has a row of five Jambs of enormous size. The Jambs - made-out of a single stone are 43' in height. The cross beams measured 23', x 4', x 4', We have no record to tell us how these huge stone slabs were hauled up and put in position. According to Fergusson, had it been completed, the gopura would have risen to an immense height of 300'. In the centre of the passage, there are two small shrines at the ground level of Srinivasa perumal in the east and Anjaneya in the West.

The Srirangam Temple, the Holy of the holies has seven prakaras and hence it belongs to the Utthamottama class. Lord Ranganatha reclines facing south. The main entrance to the temple has remained ''Mottai' and nobody came forward to undo this anachronism which was certainly not in harmony in relation to otherwise complete and fullfledged Periakoil. This has to be set right and the indefatigable Jeeyar felt an irresistible urge within himself to set matters right - whatever the cost.

With meticulous planning the swami obtained Government's permission to complete the huge structure. He went about the task of building the thirteen tired super structure. Thanks to his untiring efforts, the engineering marvel in temple architecture was achieved on the 25th March 1987 when the newly built Rajagopuram was sanctified in the presence of a most distinguished assembly which included a former President of India, Sri R. Venkataraman and the then Chief Minister of Tamil Nadu, Sri M.G. Ramachandran.

This stupendous tower rising to a height of 236' - the largest of its kind in Asia testifies to the Jeeyar's iron will, noble heartedness, religious fervour and dedication to a cause so dear to Vaishnavas all over.

Since then, millions of people from all parts of the globe have looked at it with awe. It has consumed 12,000 tons of cement, 130 tons of steel, 1,705 million specialized bricks, 20,000 tons of sand and 1,000 tons of blue metal besides 8,000 litres of paint to give it a bewitching colour effect. The total weight of this mighty structure varies between 1.25 and 1.35 lakhs of tons.

People contributed their mite the moment it was realised that the Jeeyar would not swerve from the objective.

For ages to come, this will stand as a fitting monument to the memory of the indefatigable Jeeyar.

The Swami made Srirangam his headquarters and stayed at Dasavatara Sannidhi - built by Tirumangai Alvar himself. In fact, the Jeeyar was also instrumental in founding the colony known as 'Dasavatara Nagar'.

The Jeeyar lived a full span of life. Except for a few weeks before his sad demise on the 16th August 1992 at the ripe age of 97, he was performing the aradhana himself and looking after the affairs of the math.

He displayed great foresightedness when he chose the successor and initiated him into the ascetic order. A smooth succession was effected on 24.8.1992 when the 45th Jeeyar assumed office.

Jeer 45

Achtakshara, the 8-syllable mantra is very very important, especially to Sreevaishnava's, for, it symbolises the effective bestower of everything one aspires for, including Sriman Narayana Himself and at whose feet, seekers of the Divine, would like to serve eternally in His abode. Hence the number "eight" is quite significant ant it is a remarkable coincidence that the 45th Jeeyar, Srivan Satakopa Sri Narayana Yatheendra Mahadesikan, should be the Eighth Pontiff in the hierarchy of Sri Ahobila Mutt, to bear the asrama name "Narayana", the very subject and object of Ashtakshara! Ashtakshara itself literally means Sacred Eight letters. The earlier seven Azhagiyasingars (with the name Narayana), to adorn the Mutt were 2, 9, 12, 14, 18, 22 and 31st Jeeyars.

Having said this, let us link this personage with another incident that indirectly portended his ascension to this glorious spiritual throne. The greatest achievement of the 42nd Jeeyar was to produce a galaxy of scholars specialising in Sreebhashyam, many of whom are alive today, to our good fortune, so as to guide us to seek the path of the ultimate goal. AR the Sixtyfour of them had the good luck to learn and master the knowledge at his feet and a few to mention, are Villivalam Narayanacharya (elder brother of the 45th Jeeyar in his poorvasrama), Villivalam Krishnamacharya (45th Jeeyar), Thirukkallam Narasimharaghavacharya, Purisai Krishnamacharya (grandson of 42nd Jeeyar and the editor of Sri Nrisimha Priya), Sri S. Varadhachariar (former Federal Court Judge), Injimedu Rajagopalachariar (senior-most Aradhaka of Ahobila Mutt), Melpakkam Narasimhacharya (an authority today in Dharma Sastras), Pnamukai Narasimhacharya (present Srikaryam), among other eminent ones.

Now, Villivalam Krishnamacharya (45th Jeeyar in his Poorvasrama) had also the added advantage of serving the 42nd Jeeyar personally that helped him to move closely and learn all that one could desire to imbibe. It was not that easy for anyone to serve him, because 42nd Jeeyar with his profound knowledge and seasoned saintlihood was also sternly simple and austerely sober. So, one had to be always on guard with abundant care and attention, for one will not know what error one may commit inadvertently while serving him. The Jeeyar was, no doubt a great humanist and habitually sweet-tempered; yet his one look was enough to cause trepidation. To such a holy one, Villivalam Swamy had endeared himself and, therefore, in the middle of the night one day,' when he was about to draw water from a deep well to be given to the Jeeyar who had just then returned from the backyard, the Jeeyar gently restrained him for a moment and asked him what time it was. When he was told it was 12.30 p.m. he said, past midnight one should draw water from a well only after uttering a certain Vedic hymn to ward off the evil spirits lingering there. Since Villivalam Swamy was not even aware of such a thing, the Azhagiyasingar himself, chanting the sloka, lowered the pitcher into the deep well and then allowed Krishnamacharya to lift up the filled-in pitcher. Then and there he taught him the mantra, since both of them, having not slept in and not touched the bed were pure enough to utter the Vedic sloka at that time. Significantly, the Jeeyar added. "Learn such directives, for, they will be useful to you now and in the future".

This not only prompted Villivalam Krishnamacharya to write an authoritative text on AHNIKA GRANTHA entitled, "SRI VAISHNAVA SADHACHARA NIRNAYA" wherein all the duties of a religious- minded man, from dawn to night, have been compiled as "AHNIKAM" and made available to posterity; but also made the prediction of the 42nd Jeeyar true in respect of the 45th Jeeyar indirectly, as this Azhagiyasingar is fully making use of them and is strictly adhering to the directives, unmindful of the inconveniences and obstacles.

Born on December 12, 1926 at Villivalam in North Arcot district, Sri Krishnamacharyar was a student of the Madras University, passing Nyaya Siromani in 1949 and received the first prize for general proficiency. His elder brother, Vedanta Vaavadhooka Narayanachariar Swamy gave him the requisite basic foundation, after which Krishnamacharya learnt Nyaya and Meemamsa Sastras at the feet of 42nd and 43rd Azhagiyasingars. He had served as Tamil Pandit in the Ramakrishna Vidyalaya, Chingleput for four years from 1956 and subsequently as "Nyaya" Professor in the Sri Ahobila Mutt Sanskrit College, Madhurantakam till 1965. He was appointed "Asthana Vidwan" of the Mutt by the 44th Jeeyar in 1966 and he had been Joint Editor of Sri Nrisimha Priya (Tamil) since 1982.

Settling down at Madras, Krishnamacharya had been giving discourses in Sreebhasya, Rahasyatrayasara, Ramayana, Bhagavatham, Thiruppavai and Geetha at various places of the country for the past 30 years. He had also been conducting daily discourses in Madras for the benefit of his friends and disciples in the traditional way on the various Granthas of Sree Vaishnava philosophy. His contribution as a member on the board of Ahobila Mutt Sanskrit Vidya Abhivardhinee Sabha, a registered body that manages the Mutt's Oriental High Schools at West Mambalam and Madhuranthakam as also the Sanskrit College at Madhuranthakam, is quite large. He has written commentaries on a number of ancient works. Krishnamacharya's articles regularly published in Sri Nrisimha Priya (Tamil) that included Vishnu Purana serial and Upansishaths were avidly read.

The 44th Jeeyar suddenly took ill in October 1991 and without hesitation he called upon Krishnamacharya to take up the reins of the Mutt. The annointation ceremony took place on October 21, 1991 amidst traditional rituals, that prepared Krishnamacharya for renunciation and then ascension as the 45th Peetadhipathi of Ahobila Mutt, when he took the asrama name, "Srivan Satakopa Sri Narayana Yatheendra Mahadesikan". It will be significant to note here that Krishnamacharya had his Panchasamskaram from the 42nd Jeeyar, Bharasamarpanam (Saranagathi) under 43rd Jeeyar and Presha Mantropadesa from the 44th Jeeyar at Sri Ahobila Kshetra.

The 45th Jeeyar recalls his close association with the three preceding pontiffs - the present Mukkoor Jeeyar, the Devanarvilagam Jeeyar and lnjimedu Jeeyar and said that but for their meticulous training and guidance, he would not have been elevated to this high position. Recapitulating nostalgically, the guidance he had specially received at the feet of his (poorvasrama) elder brother Sri Villivalam Narayanachariar, the Azhagiyasingar added, with his characteristic humility, that his clear duty was only to live up to their training, guidance, ideals and thus carry on the torch of their glorious traditions.

There has been an unbroken succession of great Acharyas in Ahobila Mutt, who have realised the "TRUTH" and are always intent on the good of their following, and through them, the good of the world at large. The scriptures stress that the guidance of "Acharya" is a "Must" for enlightenment and self- realisation for he alone can lead us from darkness to light. It is this torch of illumination that I am called upon to carry for the benefit of sishyas and aspirants, said His Holiness

 

 


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