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
[Non-text portions of this message have been removed]
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