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Sriman M.Sadagopan Mama,

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

I have resided in Tirunarayanapuram (Melkote) for a period of 3 years.
The only Kidambi family which is there, were responsible for the 
Aradhanam at Sri Desikar Sannidhi on the Market Street (Pete Beedhi in
Kannada). They belong to the Vadakalai Sampradayaam. Their thirumaligai
is in front of the telephone exchange in Melkote. I don't know anyother
Kidambi family residing there. The Kidambi family I have mentioned are
also my relatives.

Can you please let me know who from Melkote belong to the Kidambi 
family other than this family?

Adiyen,
Thuphal Vijayaraghava Dasan.
Hungary




-----Original Message-----
From:   M.Sadagopan [mailto:harini@xxxxxxxxxxxxxx]
Sent:   Tue 7/27/2004 10:35 PM
To:     Sadagopan
Cc:     ramanuja@xxxxxxxxxxxxxxx; jetusa@xxxxxxxxxxxxxxx; Vanamamali; 
srirangasri@xxxxxxxxxxxxxxx
Subject:        [ramanuja] RE: [SriRangaSri] Ahobila mutt jeer history: From 
1398 to Now ! ( REFERENCE : PAADHUKA JEERNOTTHARANA  KAIMKARYAM )

Srimathe Ramanujaya Namaha

The story related to Alwarthirunagari is not acceptable. As I Belong to
Alwarthirunagari divyadesam, entire temple premises and Namalwar utsvar was
reinstalled by Swamy Thiruvoimozhipillai. There is no evidence of shiva
temple present in the existing temple area. History is saying that
surrounding temple area with so many tamrind trees, seems like forest. Swamy
TP identified the thiruppuli and made arrangement to cut all the tamrind
trees except thirupuli and renovated and reinstalled shrine. Swamy TP is
then called satakopa dasan and stiil in Alwar koil,system is practicing  the
Swamy TP thiruvamsathar named as satakopa dasan during all arulappadu time.
They are receiving mudal theertham and after thirumanjanam swamy vamsathar
are offering thirunamam and srichoornam.

  Neither current practice prevailing nor any evidence in local history
suggest anyone else's name other than Swamy TP. It will be an error of
history to accept that sayings of 33rd Jeeyar about the first five jeeyars .
The very fact that none of the jeeyars betwwem 6th and 32nd, whowhere of the
same period or closer period, have ever refuted historical facts that the
first five jeeyars were of thenacharaya sampradhaya. Even now in Melkote,
there are descendent of first  jeeyar of ahobila mutt who are in Thenkalai
sampradhayam.


Adiyen
Satakopa Ramanuja Dasan


-From: Sadagopan [mailto:sgopan@xxxxxxxxxxxx]
Sent: Monday, July 26, 2004 6:18 PM
To: Ponnappan; Sgt; DS; Swami; Iowa
Cc: SRS; Srikanth@xxxxxxxxxxxxxxx; srihi
Subject: [SriRangaSri] Ahobila mutt jeer history: From 1398 to Now ! (
REFERENCE : PAADHUKA JEERNOTTHARANA KAIMKARYAM )


Dear BhakthAs :

The following write up from Ahobila Matam
web pages would be of interest to many of you .

I thank the web Master of the Ahobila Mutt pages
for his courtesy to make use of this information .

The PaadhukA JeerNOttharaNa Kaimkaryam is
proceeding well since its start on July 17 .

All Paadhukais of PoorvAchAryAs except the following
have been spoken for :

20 Pattams: 4 , 5 , 8 , 10, 11, 16 , 17 through 24 ,
27 , 31 through 34 , 36 .

The remaining 25 Pattams have either been spoken for
or Completed . Please contact me for additional information .

Meanwhile please enjoy reading the full history of
an ancient Matam and its great AchAryAs !

V.Sadagopan

ILLUSTRIOUS HISTORY OF SRI MATAM
*************************************************

Place: Kancheepuram, the Kshetra, called the most important among
the seven cities that give liberation( MOksham) .

Time: Just before dawn of the day (1398 C.E.).
Young Srinivasacharya, hardly twenty years of age, wakes up in an exciting
mood. The dream he witnessed a little while ago is the cause of it. Lord
Lakshmeenarasimha of Ahobilam appeared before him, commanding him to come to
Ahobilam, don the robe of a sanyasi and be instructed in his future mission
of life there. Could this vision be true, he kept asking himself again and
again. Ahobilam, of course he knew and worship there is not an unusual
occurrence in those days of pilgrimage; but that God should have chosen HIM
of all people left him amazed. He went about his morning ablutions as usual
but in the same ecstatic mind. He then hurried to his Guru the well known
Gatikasatham Ammal and told him of his vision. The old Master also known as
Varadavishnvacharya told his disciple Srinivasacharya to obey the mandate.
So he wended his way to Ahobilam. Having arrived there, he climbed the hill
amidst dense forest (which Thirumangai Azhvar describes as one which none
can reach except God), had a dip in the river Bhavanasini and took up abode
in that wilderness. Meanwhile Mukundaraya, the local chieftain also reached
the, place to receive him on divine command. Lord Narasimha appeared before
Srinivasacharya in the form of a sanyasi and initiated him with the
"Preshmantra", gave him 'Sanyasa asrama''' and named him 'Satakopa Jeeyar'.
Thus was born Sri Ahobila Mutt and its First Jeeyar.


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

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

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

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


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

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

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

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

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

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



Jeer 2 -7

Having established Sri Ahobila Mutt and having made a dynamic leadership in
managing it, the first Jeeyar Sri Adivan Satakopa Yatheendra Mahadesikan
made the task easier for his successor to carry on the challenging job of
spiritual ennoblement. The fact that the 2nd Jeeyar-Sriman Narayana
Yatheendra Mahadesikan was the one chosen, to lead is evident from the title
given to him "Shashti Prabhandha Nirmatha" - Author of sixty books, a title
given by the first Jeeyar in recognition of his versatility. It is
remarkable that like the first Jeeyar, this 2nd Jeeyar's birth star was also
Jyeshta. He built a prosperous village called Madhuramangalam and by duly
installing the image of his master in the temple of Selvapillai (at the
command of that God) and another in the Brindavan of his master at Melkote
(again at the command of Sri Lakshminarasimha), the Jeeyar had amply carried
out the noble tradition of the first Jeeyar - his Guru. His Sanchara took
him to places like Kancheepuram, Sholingapuram, Thirupathi, Ahobilam,
Srirangam and Melkote where, after a reigning period of 15 years, he
attained Paramapada. His Brindavan is also at Melkote.
Sri Parankusa Yatheendra Mahadesika was the third Jeeyar in line of
succession. He spent his days in teaching Sribhashya and Srimath
Rahasyathrayasara to numerous disciples Kancheepuram. His contribution was
the creation of villages like Neeralur, Uragadam, Nemmily, Kadankarai,
Pilaaputh and Kalathur. By a divine command, he went to Srimushna where he
was instantly attracted to the Lord there as al Sri Ramanuja whose grace he
immensely derived and breathed his last there in tranquil.

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

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

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

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

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

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

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



Jeer 8-24



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

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

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

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



Jeer 25 - 36



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

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

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

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

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

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

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

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

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

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

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



Jeer 37 - 41



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

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

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

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

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

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



Jeer 43

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jeer 44

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jeer 45

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

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

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

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

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

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

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

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

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






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