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Abhinava Desika Vaibhavam – Life History – Sri Abhinava Desika Uttamur Viraraghavachariar

विस्तारः (द्रष्टुं नोद्यम्)

Article in Tamil by SrI PayyampADi VEnkatavaradAchArya SwAmi; English write up (based on Tamil) by SrI R.VenkatAchAri (SohattUr- Vankipuram -Oppiliappan Sannidhi), a disciple of SrI UtthamUr SwAmi. Appeared in the souvenir released during the SatAbhishEkam (80th birth anniversary) of SrI UtthamUr swAmi on 10th Feb, 1977

मङ्गलम्

SRI: Sri Padmavathi Sametha Srinivasa Parabrahmane Namaha Sri Mahadevi Sametha Devadhiraja Parabrahmane Namaha Sri Bhagavad Ramanujaya Namaha Srimate Nigamanta Gurave Namaha Srimate Rangaramanuja Maha Desikaya Namaha Srimate Abhinava Desika Vatsya Satchakravarti UttamurSri Viraraghavarya Mahadesikaya Namaha

Tanian (Invocatory verse on Sri UttamUr swamy written by Swamy’s AchAryan Sri Kozhiyalam Swamy himself):-

अद्भुतं यस्य विक्रान्तं
वेद-वीथी-विशोधने।
अपरं निगमान्तार्यं
प्रपद्ये वीरराघवम्॥

Abhinava Desika Vaibhavam

(On the eve of the “SATABHISHEKAM” of Sri. U. Ve. Abhinava Desika Uttamur Viraraghavarya Maha Desika Swami which falls on SWATI NAKSHATRA, Makara masa, Anala samvatsara – 10th February, 1977)

“Akhilagama sancharam Kamalagriha medhinam | Srisam cha Viraraghvisam Gurum gunanidhim bhaje ||”

(Avataram : Durmukhi samvatsara – Makara masa – Swati nakshatra, 26-1-1897) (Place : Uttamur village – 10 miles from Madurantakam town – Chingleput Dt.)

Intro

Lord Almighty Sriman Narayana takes an Avatara to bless his Bhakthas. An Acharya takes an Avatara not only to wipe out the sorrows of all who seek his feet, but also to show them the path for Eternal Bliss – Moksha. That is why Vedas proclaim “Acharya Devo Bhava” and “Devamiva Acharyam Upaseeta.” That is why our great Acharya, Sri Nigamanta Guru, vehemently said (“Acharyadiha Devatam Samadhikam Anyam Na Manyamahe”) that in this world, there is no other Devata which is superior to an Acharya. Vedas, Smritis, Itihasas, Puranas and other Pramanas proclaim that if a person does not get the blessings of an Acharya, he will not get Moksha, even though he may possess all the material wealth; on the other hand, One who has the blessings of an Acharya, will not be prevented from attaining the Eternal Bliss – Moksha, even though he has committed the most heinous crime.

Our Acharya Parampara starts from Sriman Narayana and Sri Nigamanta Guru stands in the middle as the “Crest Jewel.” In that guru parampara, OUR SWAMI, Sri. U. Ve. Abhinava Desika Uttamur Viraraghavarya Mahadesikan, stands aloof as a Supreme Acharya – Par Excellence – as an undisputed and universally accepted GUIDING STAR for our Sampradaya and as the ABHINAVA AVATARA of Sri Nigamanta Guru and in no way inferior to the original Avatara in Knowledge, Achara, Anushtana and Viragya. This will be very clearly understood if one goes through the various incidents and happenings in OUR SWAMI’s life. It will be an amazing experience to us if we find out how Our Swami was prepared by the various doyens in all the shastras to fill the post of a Guiding Star and to augment and supplement the great work done by the Nigamanta Guru in this Abhinava Avatara.

Family background

Our Swami, Abhinava Desika was born in a village called UTTAMUR (Uttamanallur), 10 miles away from Madurantakam town, Chingleput Dist. In Tamil Nadu, as the son of Sri. U. Ve. SRINIVASARAGHAVA CHAKRAVARTI SWAMI, who was the Ekhadipati of the village at that time. He was well known for his family background, wealth, Achara, Anushtana, Knowledge, etc.

KULAM: Srivatsa – Tirumalai – Nallan – Chakravarti Vamsam

TIRUMALAI: As the ancestors of Our Swami settled in Tirumalai, to do the Nitya Kainkaryam to the Lord of Seven Hills, Sri Tiruvengadamudaiyan, they got the title “Tirumalai.”

NALLAN: One of the ancestors of Our Swami, once, saw a Brahmin’s dead body being washed ashore in floods in Vegavati river near Kanchi and took the trouble of arranging Preta – Samskara for the dead body. Not knowing that this act is equivalent to that of performing many Asvameda Yagas, the local people boycotted him. But Sri Devadhiraja Swami enshrined at the Kanchi temple, had different ideas; called him and proclaimed that he may be considered “Bad for the world – But Good for me” - “Oorukku Pollan, Emakku NALLAN” – Tanian slokas starting with “Vega Vegopaneetam etc. etc.” …… are available to prove the above incident.

CHAKRAVARTI: Puranas hail, that Lord Tiruvengadamudaiyan gave the “Sudarsana-Panchajanya” to one Tondaiman Chakravarti, for worship. This Tondaiman Chakravarti was, in his previous birth, born as Rangadasa. He was doing Pushpa Kainkaryam to Lord of Seven Hills by supplying flowers to Vikanas Maharshi who was doing Pooja to Lord Tiruvengadamudaiyan. God was so pleased with Rangadasa that he blessed him to be born as a King in his next birth. The Lord gave him the Sudarsana-Panchajanya for worshipping him and hailed him “CHAKRAVARTI.” This is the Sankha-Chakra handed over to Sri Bhashyakara by our Swami’s ancestors who were also called “CHAKRAVARTIS” as they continued the Kainkaryam to Sri Tiruvengadamudaiyan after Tondaiman Chakravarti.

SRIVATSA GOTRAM: It is well known that the Nityasuri, SRI VATSAM on the chest of Lord Sriman Narayana, the permanent abode of Sri Lakshmi, was born as Sri Vatsa Maharshi. Sri Valmiki, Brughu, Chyavana, Dadheechi, Udanka and Sownaka rishis belong to the Srivatsa Gotram.

ANCESTORS

Our swami’s ancestors were the hereditary owners of the villages, Uttamanallur (Uttamur) and Tirumalpuram (Timmavaram). Our Swami’s Great grandfather, Sri. U. Ve. Krishnamacharya Swami was well known in those days. It seems that he used to perform Nityakarmanushtana and Abhigamana Aradhana to his family Deity and only after obtaining permission from the Deity, he used to go to the villagers to redress their grievances. The British government knowing his greatness, appointed him to administer justice to the villagers belonging to ten villages around him. He was generous, kind, learned, wealthy and at the same time a very strict follower of Sri Desika Sampradaya, observing to the maximum, the Achara and Anushtana. So he commanded the greatest regard from one and all. Once he was going on horse-back to Chingleput, he was met by the Collector, a Britisher, who was also on coming on horse-back. The Collector was very hungry and he jokingly said to Our Swami’s great grandfather: “You are hailed as Anna Daata by all; Can you give me food at the very moment?” To his surprise, Our Swami’s great grandfather produced the bundle on his shoulder and from it gave him Curd-Rice and pickles, and the Collector was very much pleased and praised him.

Sri Krishnamacharya’s eldest son was Sri. U. Ve. Varadacharya, Our Swami’s Grandfather. Our Swami’s grandmother’s name was Perundevi. Sri Varadacharya was also very strict in observing Achara and Anushtana, but was not very much interested in either Agriculture or other worldly matters like his father. He spent most of his time in worship and in pursuit of knowledge in the company of Bhagavatas. Sri Varadacharya had four sons and the eldest, Sri. U. Ve. Srinivasaraghava Chakravartiachar was the father of Our Swami. Like his Grandfather, Our Swami’s father was also well versed in Agriculture and in the various administrative work of the village and took an active part along with his grandfather. It is authentically told that once when his grandfather went to a village near Pondichery for attending a marriage of one of his relatives, he took his grandson also with him. On the way, the grandson saw a cat crossing the path and when he brought this to the notice of his grandfather, the grandfather jokingly told him that “All is well. Who knows, you may also be married like your relative at the marriage pandal !”…It so happened that the marriage of the girl could not be proceeded with (for some unexpected reason) the bridegroom already selected. All the relatives, of course, with the consent of the grandfather gave the girl in marriage to the grandson, Our Swami’s father. His name was Srinivasaraghava Chakravartiacharya and the bride’s name was Alarmelmangai. What a rare coincidence! All the elders present blessed the couple saying that “Sri Mahalakshmi” herself has come to the family, voluntarily. The blessings of the elders were not wasted and the couple, Our Swami’s father and mother, lived a very happy life. Our Swami’s father Sri Srinivasaraghava Chakravartiachar Swami was well versed in Sahitya and Shastra granthas and spent his spare time teaching to his disciples in the village. He was also very proficient in English and Tamil and in spite of that, preferred to stay in the village, so as to enable him to lead the life without sacrificing his Anushtana. He was known to be an adept in making the toughest granthas, easily understandable, even by the dull disciple. He was utilising his knowledge in English in managing the village affairs very efficiently and to look after his lands properly. His wife, Our Swami’s mother, was also equally religious and gave her unstinted support to her husband in all his activities and thus provided an ideal atmosphere FOR THE BIRTH OF A GREAT ACHARYA. (Once when there was a fire accident in Our Swami’s parents’ house, Our swami’s mother ran in to the house, without minding her personal safety, and retrieved the family Koyilalwar out of the house from fire, to a safe place. Such is the devotion of Our Swami’s mother to her family Deity. It is no wonder that the Saligramam, which is to be worshipped by no less than the Abhinava Desika, was preserved and handed down to our Swami by such illustrious forefathers).

BIRTH

(Avatara of Abhinava Desika):

The parents of Our Swami, though had female children, were not blessed with a male child, to perpetuate the Vamsa Parampara. Just in the same way as Lord Tiruvengadamudaiyan appeared in the dream of the parents of Nigamanta Guru, Sri Anantasuri and Totarambha and asked them to come to Tirumalai for worship and finally blessed them with a male child, our Nigamanta Guru, the parents of Our Swami had the command of Lord Viraraghava Perumal and Kanakavalli Thayar, enshrined at Tiruvellore, in a similar dream, asking them to come to Tiruvellore for worship. Our Swami’s parents, went at once to Tiruvellore and worshipped the deities and prayed for the birth of a son to them. It is quite evident from the subsequent happenings in Our Swami’s Life that Lord Virarghava Perumal should have blessed the couple, as follows: “An illustrious will be born to you, who will not only propagate Sri Ramanuja Sidhanta and Sri Desika Sampradaya but also will strengthen the Desika Sampradaya by his profound Knowledge, Achara and Anushtana; who will in no way inferior to Sri Desika himself in his enthusiasm and vigour in the task of Grantha Nirmana; who will be equal to, if not better, to Desika, in Vairagya and Virakti; who will be hailed as the undisputed “Guiding Star” of our Sampradaya; who will be acclaimed as the authority in all the Four Shastras; and in short, the birth of Sri Desika himself as an Abhinava Avatara.” The couple, after worship, came back to Uttamur village and in due course, gave birth to a male child, (Our Swami), in the year Durmukhi, in the month of Makara and in Swati Nakshatra. As the son was born with the blessings of Lord Viraraghava Perumal of Tiruvellore, the parents named him VIRARAGHAVAN; in the same way as Sri Desika’s parents named their son as Venkatanatha.

Education

The parents of Our Swami, in proper time, did the ANNAPRASANA, CHOWLA, AKSHARABHYASA, etc. with all care and interest. Without sending the child to a regular village school, the father himself taught his son the Gadya-Padya Kavyas and also Arithmetic, English and Tamil. At the Eighth year BRAHMOPADESAM was done. Our swami was very keen and interested in performing all the rituals like Sandhyavandanam and learnt at the feet of his father all that is necessary for a Brahmachari. At that age itself the illustrious father found the extraordinary talent of the boy, his son, in Sahityas and also found his keen intellect and sharpness in learning. At the age of Thirteen, Sri Swami’s marriage was performed by the parents, the Bride, Sow Lakshmi, being the daughter of Ongoor, Velamur, Samagar, Sri. U. Ve. Govindacharya. After the marriage of Our Swami, his parents decided to settle in Madurantakam town for the dual purpose of worshipping Sri Raman anshrined at Madurantakam temple and also to admit his son in the Sanskrit patasala there. Incidentally, Madurantakam, as we all know, is hailed as the “Dvayam vilainda Tirupathi” (Place where Dvaya Mantra was instructed by Perianambigal to Sri Bhashyakara). Here Sri Perianambigal is enshrined (inside the temple of Sri Raman) along with “Sri Bhashyakara-as a Grihastha.” This timely decision of Our Swami’s parents, provided his son, by the time a Budding Prodigy, chances to come in to contact with eminent pandits and scholars who adorned the Sanskrit Patasala at Madurantakam. At that time, the Sanskrit Patasala at Madurantakam had the privilege of having an instructor in Tarka Shastra, SRI SWACHANDAM TARKA BHASKARA, SRINIVASACHARYA SWAMI. Our Swami came in to contact with the great Tarka-Shastra genius and it took no time for him to detect the hidden genius in the boy. He readily took him as his disciple and Our Swami endeared himself to his master very soon that the boy was treated more or less like a member of the household. Our swami spent most of his time in Sri Swachandam swami’s presence like “an iron bit attracted to a magnet.”

PANCHA SAMSKARA

By about this time Sri. U. Ve. Paramahamsa Parivrajaka, Sri Vedantaramanuja Maha Desikan, popularly known as TIRUPATHI SWAMI, during his Sanchara, came to Madurantakam. Our Swami’s father approached him, fell at his feet and prayed to do the “Pancha Samskaram” for his son. Sri Tirupathi Swami, though felt very glad, still instructed Our Swami’s himself to do the Pancha Samskara to his son. But Our swami’s father desired that he wanted his son to come in to the fold of Sri Tirupathi Swami, so that, his son’s Acharya Parampara for Brahmavidya Adhyayana also could be achieved simultaneously. Sri Tirupathi Swami then tested Our Swami in Kavyas like Lakshmi Saharsra, etc. and found out the hidden genius. He then performed the “Samasrayana” and instructed Sri Swachandam Swami to start lessons in Tarka Shastra without wasting even a minute. Immediately an auspicious day was chosen and the budding boy-prodigy was initiated in to the mysteries of TARKA SHASTRA, by the Tarka Shastra authority, Sri Swachandam Swami. Even before this, Our Swami had not wasted even a minute in his stay at Madurantakam and had already studied CHAMPU NATAKA GRANTHAS under Sri Garudapuram Swami, Srinivasa Maha Desikan, who in his Poorvasramam was staying in the same town. Side by side, Our Swami studied VYAKARAN SIDHANTA KAUMUDI under Sri Tiruvengadacharya Swami. Our Swami did not neglect the VEDA ADHYAYANAM also. He joined other students and learnt UPAYUKTA VEDANSAM, ACHIDRAM, ASWAMEDHAM and a few Kandas in SAMHITA. But Sri Swachandham Swami did not encourage Our Swami in Vedadhyayanam as he felt that his study of Tarka Shastra will be hampered and delayed and also felt that the boy’s genius will be better utilised in learning Shastras. At that time, Sri Swachandham Swami himself was doing his Ubhaya Vedanta Grantha Kalashepa under sri Kothimangalam Tirumalai Nallan Chakravarti Gopalacharya Maha Desikan who specially was invited to Madurantakam for this purpose. In spite of that Sri Swachandham Swami devoted enough time to give instructions in Tarka to Our Swami. Sri Swachandham Swami himself studied Tarka Shastra under the famous MYSORE DHARMADHIKARI RAJAVALLABHA TARKA VEDANTA SHASTRA SUPRASIDHA Sri. U. Ve. KASTURI RANGACHAR SWAMI. While the Tarka lessons were going on, Sri Swachandam Swami had a request and offer from MAHAMAHOPADHYAYA KUPPUSWAMI SASTRIGAL, to join the Sanskrit College at Tiruvaiyaru as the professor in Tarka. With a little persuation, Our Swami’s father was persuaded to agree to send his son to Tiruvaiyaru along with Sri Swachandam Swami, on the plea that the Tarka lessons should not be interrupted. Even though Our Swami’s father, in the beginning hesitated to send his only son away from him, he being a scholar himself, knew that (“…..Aarambhasya antagamanam, Dvitiyam Budhi lakshanam”) job once started should be completed at any cost and finally agreed to send his son to Tiruvaiyaru.

At Tiruvaiyaru College, as it was the middle of the academic year, Our Swami could not join the regular course. He was permitted to sit along with the students in one class lower to Siromani. Our Swami studied MIMAMSA NYAYA PRAKASAM, MUKTAVALI, DINAKAREEYAM, VYAKARANA MANORAMA, AND MANY Kavya, Nataka and alankara granthas. Side by side he also studied the first half year portions he missed and in the final examination, he got a very high rank which helped him to get admission to the Siromani class next year without any difficulty. Apart from the Tarka Granthas prescribed for Siromani examination, Our Swami studied other Tarka granthas privately under his Guru, Sri Swachandham Swami. Most of the days, Our Swami used to sit in the mandapam on the banks of river Kaveri under the feet of his guru and study for two hours in the morning, after both completing their morning Anushtana, and before coming home. Such was the trouble taken by the guru to instruct the sishya. This helped Our Swami to pass in the UTHANA PARVA at Pudukottai Samasthanam examination with distinction. Along with Tarka, Our Swami studied, in addition to MIMAMSA BHATTA DEEPIKA as a portion for Siromani, other Mimamsa granthas also privately under the famous Mimamsa authority, Brahmasri Venkata Subramania Sastri (also known as Chinnaswami Sastri). The genius of Our Swami impressed Sri Sastri so much that he even gave to Our Swami, the manuscripts of Sriman Sastri’s yet unpublished MIMAMSA KAUSTUBHA and other original works of his, for taking notes. One day Brahmasri Sastri called all the students and told them that Our Swami would one day become the undisputed authority on all the four Shastras and also will be claimed as the “Acharya Par Excellence" amongst the Visishtadvaitins. It is only a genius who can spot another budding genius. It was Brahmasri Sastri who did that then and just as he was saying that, a Garuda Bird was circling the assembled people in a clockwise direction. Sriman Sastri pointed out this to others and said that no less than Vedatma vigneswara himself has come there to confirm what he said and also to bless Our Swami. At Tiruvaiyyaru College, it used to be a regular feature, that Our Swami will pass all the examinations always in FIRST RANK and snatch away all the prizes. Very soon, Our Swami was elected to the Sanskrit Debating Club at the campus, and he spent his spare time in ably managing the affairs of the club. Students of the lower classes used to come to him almost every day to clear their doubts and Our Swami became very popular. At the time of his final examination, Our Swami fell sick and he was forced to return to Madurantakam and stayed there for about two months to recoup his health. The illustrious father of Our Swami got worried and prayed to Lord Ramachandra Moorti at the Madurantakam temple for the speedy recovery of his son, and finally Our Swami recovered his normal health and came back to Tiruvaiyyaru in time for the final examination. The Principal of the college, Sri Vedantacharya Swami predicted that Our Swami will pass his examination so creditably that the college authorities will automatically take him in the college as a staff member. His prediction came true and Our Swami passed the Siromani examination, and stood FIRST IN THE PRESIDENCY. This got him the post of a Research Scholar in the same college in the same year. Thus, one can see very easily from Our Swami’s Life how Lord Viraraghava Perumal at Tiruvellore not only blessed the parents of Our Swami with an illustrious son, but prepared and kept ready a galaxy of Pandits and Vidwans on all Shastras, who were all experts in their branches of learning and provided chances to Our Swami to come into contact with them at appropriate times. Is there any other proof necessary to prove that Lord Viraraghava Perumal blessed Our Swami to become known as Abhinava Desika at the end, when he blessed Our Swami’s parents with a son!

During this period Sri Swachandam Swami used to attend the Sadas at Tiruchanur conducted by the then Head of the Utharadi Mutt, Sri Satya Dhyana Teertha, the famous authority in Nyaya Shastra. Our Swami also used to accompany his Tarka ACHARYA, and there, Our Swami used to answer all the questions raised in the Sadas, in a very creditable manner. Still the Sadas wanted to test him on all other Granthas before giving the full Sambhavana and Our Swami did this also to the entire satisfaction of all those present. On the final day of the Sadas, Mysore Maha Vidvan Sri Krishnamurtiacbariar, raised some doubts in “Samanya Nirukti.” Permitted by Sri Swachandam Swami, Our Swami presented a different angle to the subject and proved that the objections raised were not valid. The presiding Madadhipathi proclaimed as “Uttheernosi” and presented full Sambhavana to Our Swami, to the approval of all. This visit to Mysore became a regular yearly feature. During one such trip, on their way back, The Guru and Sishya stayed overnight at Tirupathi. Sri Kapistalam Swami made an offer to Our Swami, the post of a professor in Tirupathi College for Vedanta. He also promised to get permission to Our Swami to conduct classes in Sri Bhashyam in his house if he feels that such Sampradaya granthas could not be taught in open classes and that it is enough if he teaches other granthas in the regular class hours. Our Swami consulted his Revered Acharya, Sri Koliyalam Swami and with his approval gave his formal application form. But after corning back to Tiruvaiyaru he found that his commitments at Tiruvaiyaru prevented him from going to Tirupathi at that time. Then Our Swami stayed in Tiruvaiyaru for FlVE more years and wrote two books called, VAISESlKA DARSANA VIMARSAM, PRACHYA PARCHADYA DARSANA VIMARSAM." In the meanwhile, he had already started writing the grantha “MlMAMSA SUDHASVADAM”, a commentary for Mimamsa Nyaya Prakasa. The college authorities and other pandits felt that this new commentary will help students to understand the tough granthas like Bhatta Deepika which is written mostly in Tarka Shastra Sarani. Mahamahopadhyaya Sri Kuppuswami Sastri also praised this book and also felt that Sri Swami should write a commentary on Bhatta Deepika itself.

But the real turning point in Our Swami’s career was the accidental and God-sent chance he got to start his VEDANTA SHASTRA ADHYAYANA. It is a wonder that according to Our Swami’s horoscope the ‘Guru Dasa’, which started in his eighth year when he had his Brahmopadesam, saw towards the later half of the Guru Dasa itself, his initiation into the learning of Vedanta Shastras and was completed in a few years. It is a wonder that even the Stars seemed to have cooperated in the final making of the Abhinava Desika as a full fledged Acharya. What else can the Stars do when it is the wish and blessing of Lord Viraraghava Perumal of Tiruvellore.

SADACHARYA-SAMPATTI

Our Swami had the accidental meeting of Sri U. Ve. Raghavacharya Swami (who was no other than his Revered Acharya, Sri Koliyalam Swami Sri Rangaramanuja Maha Desikan, in his Poorvasramam) who was the Antaranga Sishya of Sri Tirupathi Swami, by whom Our Swami’s Samasrayanam was performed. The meeting took place in Kandiyur at the temple of Sri Hara Sapa Hara Perumal. Sri U. Ve. Raghavacharya Swami was in the middle of his Upanyasam in the evening, which used to attract a huge and learned audience. After the Upanyasam, Our Swami fell at his feet and felt extremely satisfied, as his visit to the Kandiyur temple was purely accidental. Sri U. Ve. Raghavacharya Swami (Koliyalam Swami) happened to be an elder cousin of Our Swami, as the grand mothers of both were sisters at Paiyambadi village. Our Swami, after exchange of family news, requested him to come to Kargudi and stay in his humble cottage for a few days, Sri Koliyalam Swami readily agreed and moved into Kargudi. Sri Koliyalam Swami was noted, even in his Poorvasramam, for his very strict observance of Acharam. As he did not know much about Our Swami’s Achara habits, at such an early age, instructed Our Swami, on that day, not to touch anything in the kitchen. At Our Swami’s request, Sri Koliyalam Swami started the Anhika Kalakshepam. Within a few days, the Acharya found out that Our Swami, though quite young, was in no way inferior to him in his Achara vyavahara. So with great joy, he permitted Our Swami to enter the kitchen without any restriction and do Sisrusha for him. At that time Sri Koliyalam Swami said that whenever he visited Madurantakam, he used to do Bhagavadaradhanam only in Our Swami’s father’s house; and that he was not surprised that Our Swami was also trained by his father in the same strict manner. He said that a Tiger will not give birth to a cat. He also expressed that Knowledge may be acquired by many but to combine it with Achara and Anushtana was rare and was fully satisfied that Our Swami is having both in full measure. As it was holiday at the college, Our Swami requested him to start the Kalakshepam of Sri Bhashyam. Sri Koliyalam Swami wanted to make doubly sure about the capacity of Our Swami and hence went through the manuscripts of the commentary on MIMAMSA NYAYA PRAKASA which our Swami was writing at that time. He was so much impressed and convinced and he told Our Swami that be was fully qualified to receive instructions in UTTARA MIMAMSA. Sri Koliyalam Swami postponed his visit to Srirangam and moved into a different house in Kargudi and decided to stay for two months for the sake of giving Sri Bhashya Kalakshepam with Srutaprakasika commentry. As usual Sri Koliyalam Swami did his Unchavritti in Rayampettai village and devoted his entire time for Sri Bhashya Kalakshepam. As the proverb goes, “Only a snake knows the legs of another snake” so also only a Genius could spot another Genius. It took no time for Sri Koliyalam Swami to find out the budding genius in Our Swami. He used to be amazed at the capacity of Our Swami for quick grasping and his analytical mind and the instructions in Vedanta Shastras went on with great vigour and the basement for the life of the Abbinava Desika as the Supreme Acharya was laid on solid ground. During the course of SAMANVAYADHIKARANA in Sri Bhashya, Sri Koliyalam Swami, one fine morning, decided to enter into the Turiyasramam (Sanyasam); and the subsequent story is well known to all of us; and more elaborately written in the Sashtiabdapoorti Malar of Sri Koliyalam Swami in Our Swami’s article, “Acharya vaibhavam.” While waiting for the Sweekaram of Sanyasam at Srirangam, at the Asramam of Sri Poundarikapuram Swami, the Kalakshepam of Samanvayadhikaranam was completed. One day Sri Poundarikapuram Swami called Our Swami and questioned him on certain matters in Tarka Shastra and he was amazed at the profound knowledge of Our Swami and congratulated Sri Koliyalam Swami in acquiring such a worthy Sishya. Such were the greatness of those Acharyas whose only aim and Purusharta was to wait and grab at the earliest chance to get a worthy Sishya and spare no efforts to impart and propagate Sri Desika Sampradaya without expecting anything in return, themselves living on Unchavritti.

Sri Swami had to return to Tiruvaiyaru, as the college reopened. Next time during the next holidays, when Our Swami went to Srirangam to pay his respects to his Revered Acharya, Sri Koliyalam Swamy, he was told that he had already left on a pilgrimage walk to Tirumalai hills after becoming a Sanyasi and nobody knew either his route or his whereabouts at that time. Our Swami had to come back to Kargudi thoroughly disappointed at his misfortune.

While returning to Kargudi, Our Swami heard that his Revered Acharya, Sri Koliyalam Swami, now a Sanyasi, under the name of Sri Rangaramanuja Maha Desikan, was staying in Pudagraharam village. At once Our Swami rushed to him and prostrated before him with tears of joy at the sight of his Acharya. While he was paying his homage to him, the people around him which included his own Principal and other colleagues, told him that they have requested Sri Koliyalam Swami to stay on in Pudagraharam for his Chaturmasya so that Our Swami could complete his Sri Bhashya Kalakshepam. The Principal and others had already made all the arrangements for Sri Koliyalam Swami to stay and the Principal asked Our Swami to immediately move into Pudagraharam village which is on the other bank of Kaveri river. The Principal also gave Our Swami permission to attend the college after the Kalakshepam, after 12 noon, every day. Our Swami was so much thrilled at the kindness of all those people and at once shifted his residence to Pudagraharam. Sri Koliyalam Swami was very happy to have got the chance to continue the Sri Bhashya Kalakshepam to Our Swami. It so happened that the Chaturmasya Sankalpam extended to three months, being a Mala Masa. The Kalakshepam got completed without further delay and at the end, the villagers and the Principal thanked Sri Koliyalam Swami for his kindness to stay on for the sake of Our Swami’s Kalakshepam. Sri Koliyalam Swami also expressed his full satisfaction and praised the capacity of Our Swami for his Grahana Sakthi during the Kalakshepam, his capacity for the proper Grantha Anvayam, and his Inquiring mind for further discussion and also his capacity to retain all that he learnt and his capacity to reproduce what he had learnt. He also said all this was because Our Swami had the blessings of his own Acharya, Sri Tirupathi Swami by whom the Pancha Samskaram was done to Our Swami and also praised the fore-thought of Our Swami’s father to initiate his son to undergo the Samasrayanam by Sri Tirupathi Swami. After that, Sri Koliyalam Swami, continued his pilgrimage, promising to continue the Kalakshepam on other Granthas at appropriate times. Our Swami at different times followed his Revered Acharya in his Sancharam and completed his Gita Bhashya at Paiyambadi village, the Kalakshepam of Srimad Rahasyatraya Saram at Mettupalayam village and Bhagavad Vishayam at Tiruchanur Asramam.

The Study of Sri Bhashya with Srutaprakasika and also the study of the other four Shastras under appropriate masters helped him to command a great regard and respect, at such an early age, not only at Pudugraharam village but also at places like Mannargudi where pandits from South Tamil Nadu assembled, which Our Swami attended on invitation. Before settling down to a more strict Achara and Anushtana, he started on his pilgrimage to Divya Kshetras in North India after obtaining permission from his Revered Acharya, Sri Koliyalam Swami. On his Acbarya’s suggestion he also took with him as companion, his Sateertiya, Sri Nilameghacharya, a Brahmachari. They used to travel during nights and during daytime stay in wayside Vaishnavite villages and spent the day doing Upanyasams on Sri Desika Sampradaya in Sanskrit while the local pandits translated the same in local languages, to the audience. This took four months for them to reach Calcutta. There, Our Swami met Sri Brindavan Dharanidharachar Swami. He came to know about Our Swami’s erudition and knowledge of Vedanta and the other Shastras, and he took him to Sri Mangniram Sait, the Vaishnavite Lakshathipathi and Patron of Vaishnava pandits, especially from Sri Desika Sampradaya. During discussion on a request from Sri Magneeram Sait, Our Swami agreed to stay in Pushkaram for some time and propagate Sri Desika Sampradaya and do Vedanta Pravachana. After a short visit to Madurantakam, as he got repeated calls from Pushkaram, Our Swami decided to go to Pushkaram with the dual purpose of spreading Sri Desika Sampradaya in North India and also to get the opportunity to have the holy bath at Pushkara Teertam daily which is sacred and difficult to get for people from south. At Pushkaram, which is full of Vaishnavites from south he could lead a life without detriment to Ahbara and Anushtana and also worship at the temple of Lord Rama Vaikunta, in which Pooja is being done by Vaishnavite priests with great care and Achara mostly from well known families from Kanchipuram. During his stay at Pushkaram, Local Vaishnavite pandits, who were cent percent qualified to undergo Vedanta Adhyayana, came to Our Swami and the Kalkshepa Goshti was conducted with all enthusiasm. During his stay, Our Swami agreed to a request from one of his disciples to dictate a Kandanam to a local commentary on Muktavali grantha. The local pandit took notes and published the same afterwards. After sometime, the cold climate did not agree with Our Swami and he came back to the South once for all, for good. After his return, Our Swami proceeded to Thiruvahindrapuram to pay his homage to his Revered Acharya, Sri Koliyalam Swami. There, he found, that his Acharya was in a failing health and he stayed on for some more time and helped his Acharya to finalise a Grantha written by him and made it fit for printing. Side by side, Our Swami finalised his own commentary on Sri Desika’s ISAVASYOPANlSHAD BHASHYA called ACHARYA BHASHYA TATPARYAM.

AN UNFORGETTABLE INCIDENT

One day at Madurantakam, Sri U. Ve. Goshtipuram Swami, Sri Sowmyanarayana Maha Desikan, took Our Swami to the temple of Sri Bhashyakara (inside the Sri Rama temple) and made Our Swami stand at the feet of Sri Bhashyakara and uttered the following words: “Swamin. I pray to you to bless the youngster (Our Swami) standing at your feet, so that he may become the future GUIDING STAR for spreading the Visishtadvaitha Sidhanta and Sri Desika Sampradaya.” The prayer from Sri Goshtipuram Swami was so spontaneous and sincere that tears rolled down his eyes. What a noble act done by one of the great acharya, Sri Goshtipuram Swami! How could Sri Bhashyakara ignore such a request? We now know how Sri Bhasbyakara blessed Our Swami. We now have amongst us, with full of Sowlabhya and Sowseelya the necessary qualities for a great Acharya, our Universally Accepted Great Acharya, Sri Abhinava Desika, on his SATABHISHEKAM day, as an “Acharya, Par Excellence” to bless us all. After that incident, Our Swami made it a habit to visit Sri Goshtipuram Smami at Mambakkam village. Sri U. Ve. Paramhamsa Parivrajaka Sri lnjimedu Alagiasingar Swami, in his Poorvasramam, used to visit Sri Goshtipuram Swami every now and then. During one such visit, Our Swami was also present. He used to meet Our Swami at Mannargudi Sadas and used to admire the knowledge of Our Swami. He asked Our Swami to join the Veda Patasala in Mannargudi as an Instructor in Vedanta granthas. Our Swami could not accept the offer.

Later on in one of his visits to Kil-Tirupathi, he called on Sri U. Ve. Mahamahopadhyaya Kapistalam Swami, to pay his respects. On his request, our Swami stayed with him for a few days to correct and give suggestions to the book, VYASA SIDHANTA MARTANDA. On his way back, he halted for the night at Chittoor (Andhra state). There, he met Sri Viraraghavacharya, Vakil, who is the son of Sri Kapistalam Swami. Our Swami was persuaded by him and by Sri Anantasayanam Iyengar Swami to stay in Chittoor for some time. There, Sri M. Anantasayanam Iyengar Swami (Ex Governor) studied Srimad Ramayanam, Brahma Sutra Shankara Bhashyam, and Mimamsa Prakarana Granthas. Sri (Vakil) Viraragbavacharya and others studied other Sampradaya granthas. He also gave discourses in the evenings and Srimad Bhagavatham was done very elaborately in his Upanyasam and the Astikas of Chittoor were very much pleased. In the meantime, Sri D. T. Tatacharya Swami wanted to publish Our Swami’s book MIMAMSA NYAYA PRAKASA VYAKHYANAM and wrote a letter to Our Swami. Eventhough the above book was written during his stay in Tiruvaiyaru, Our Swami did not publish the same, as he felt, that his Mimamsa Guru, Brahma Sri Chinnaswami Sastrigal may feel offended, as his Guru himself had published a commentary from Benares for the same book. But Sri D. T. Swami argued that Sri Shastri’s commentary was a short and concise one, whereas Our Swami’s commentary was an elaborate one and this will be a valuable guide to students who want to study the subject in detail. Finally Sri D. T. Swami succeeded and the same was published, in series, in Udyana Patrika. Sri A. V. Gopalacharya, a leading Vakil from Tiruchirapalli and Matatraya Pandit and a critic, who has great regard for Our Swami, wrote to Our Swami saying that he had suggested to the authorities at Mysore to appoint Our Swami as the Examiner for Rajakiya Vidvat Parishad. Our Swami agreed to this and when the request came from Mysore, he not only set question papers for the students but also corrected all the answer papers. They also requested him to come to Mysore for conducting Oral Tests. During his stay in Mysore, Sri Parakala Mutt Swami wanted to hear the commentary written by Our Swami, called Acharya Bhashya Tatparyam. After hearing the same Sri Parakala Mutt Swami was so much pleased that he called for a Sadas in honour of Our Swami so that local Vidwans could hear Our Swami. At the Sadas, Our Swami was asked to speak on SAMANYA NIRUKTI and BHATTA DEEPIKA. During discussions, the Principal of Tirunarayanapuram Vidyasala, Sri Vaidyanatha Sastrigal wanted to know whether Our Swami could reply to points raised at random from any page from the grantha. Our Swami took the challenge and answered all the questions very convincingly so that all present including Sri Sastri praised him. On the final day of the Sadas, Brahma Sri Virupaksha Sastri, (who later became Sringeri Madathipati) raised a point, saying that certain portions is SATA DHOOSHANI were wrong and wanted Our Swami to give his explanation. Our Swami did that without any hesitation and convinced the pandits present. After the Sadas, Sri Parakala Mutt Swami and Sri Yoga Narasimha Sastri, Principal of the Kalasala, requested Our Swami to join them as a professor. Our Swami could not refuse their kindness but told them that he will do so in course of time. Coming back to Chittoor he had an offer from North Nellore College to join them as an instructor. A local astrologer told him that according to Our Swami’s horoscope he is destined for something bigger than that offer and dissuaded him from joining the North Nellore College. It so happened that Chittoor Vakil, Sri Doraiswamy Iyengar, who is also a Sishya of Sri Tirupathi Swami, who had influence in Tirupathi College was arranging to install Our Swami either as the Principal or at least as a Professor in Vedanta at Tirupathi. Sri Swami had two minds whether to accept the Mysore offer or the Tirupathi offer. Finally he made up his mind in favour of the Tirupathi offer. At Tirupathi, Our Swami felt, that he will have more chances to worship Lord Thiruvengadamudayan. He also expressed his desire to be the Professor than the Principal, for the simple reason that, as a Principal, he may have to wear shirt, turban, etc. whereas as Professor he will have more freedom to observe Achara and Anushtana and he will have more time for Vedanta vichara, the subject which is very dear to him than the fame attached to the office of a Principal. In the college also they had a convention that only an M.A. degree holder will hold the post of a Principal. Still, Sri Doraiswami Iyengar insisted that at least for some time he should be the Principal and at a later date if he feels that his intentions are different he can stay as the Professor. Finally he was appointed as the Principal and Our Swami took it as a challenge. The post of a Principal is nothing new to Our Swami as he has done, unofficially, all the duties of the post at Tiruvaiyaru College itself. He brought many changes and improvements in the Academic side and all were very much impressed and admired his capacity. After some time, Politics came in and the authorities had to go back to the original convention of having only an M.A. Degree holder as the Principal. Our Swami considered this development as a blessing in disguise as he was spending most of his time in Administrative matters and dancing to the University officials by virtue of his post as Principal. He also felt that he had already wasted enough time by not concentrating on Grantha Nirmana and doing other things to propagate our Sampradaya. Fortunately the M.A. degree holder happened to be no other than Sri Krishnamachriar, who was the nephew of Sri Kapistalam swami. This new entrant knew the value of Our Swami and there was no difficulty as he did everything only after consulting Our Swami. In the meanwhile, Mahamahopadhyaya Sri Kuppuswamy Sastrigal gave him the post of an Examiner in the University itself. As usual, out of jealousy from many quarters, there was opposition to this proposal. But Sri Sastri knew about Our Swami’s capacity and talent and stuck to his decision. Normally an Examiner in the University is appointed only for three years; but in our Swami’s case the authorities were so much convinced about his capacity, they extended his tenure for a further period. As a Professor at the college Our Swami introduced many new features and improvements like weekly Upanyasams and Pravachanams. In addition to the regular Nyaya Mimamsa Vedanta granthas, Our Swami introduced lectures on Chitra Mimamsa, Dhvanyalokadi granthas, etc.

GRANTHA PUBLICATIONS

As a Professor, Our Swami had a lot of spare time. Giving lectures to students was like taking water for Our Swami and called for no preparations as he was thorough in all the subjects. So he devoted more time on his cherished subject, Granha Nirmana. Though the book ACHARYA BHASHYA TATPARYA, the commentary on Sri Desika’s Isavasyopanishad Bhashya, was written very much earlier, the same was published at about this time. After publication, on going through this book, Sri Kapistalam Swami praised the book very much. Sri lnjimedu Alagiasingar Swamy also was much impressed and wanted Our Swami to send one copy to him and another copy to the Madurantakam College.

Almost, at about the same time, the publication of the commentary called “MIMAMSA SUDHASVADAM”, on the book, “Mimamsa Nyaya Prakasa”, a Prakarana grantha, was done and this commentary got wide publicity and was very well appreciated. Brahmasri Ramachandra Dikshitar of Mylapore Sanskrit College, and other Mimamsa authorities praised Our Swami for this publication. After this Our Swami wrote and published “SUKHA PRAVESINI” a detailed commentary on Tarka Sangraha, which fulfilled the need of the students of Tarka by supplying SAABDA BHODHA for each sentence of the original, in the age-old customary way of doing Pravachanam. This also helped students to understand the Navina Tarka Granthas easily in Siromani classes. This was the time, Our Swami had to face the calamity of his wife’s death who left behind only three daughters and no son, to perpetuate the Vamsa Parampara. Our Swami was very much immersed, at that time, in the task of bringing to print the grantha, “PARAPAKSHA NIRAKRITI” written by Sri Koliyalam Swami. The Revered Acharya was well aware of Our Swami’s predicament and found no other way than to advise Our Swami to marry again. Our Swami had to agree to his Revered Acharya’s command and agreed to marry, if a right alliance was available. Sri U. Ve. Ketandapatti, Bharadhvaja Gotra, Madapusi, Middai, Rangacharya Swami, who was an ‘Antaranga Sishya’ of Sri Koliyalam Swami, who used to travel with him in his Yatra and who was of immense help during such trips, offered his daughter in marriage to Our Swami with great enthusiasm, after obtaining the blessings of Lord Tiruvengadamudaiyan. The marriage was conducted soon and even though Our Swami’s second wife was very young, she was very well trained in running the house with strict Achara habits. Our Swami was very lucky in his first wife, as she cooperated with her husband with full Acharam and naturally Our Swami was a little apprehensive in marrying again. But to his good luck, he found that his second wife was in no way inferior to the first wife in Acharam. Upto this day Our Swami has been getting maximum cooperation and full satisfaction from his second wife in running the house with strict Acharam; so that even in trying times, Our Swami never had any difficulty to pursue his ‘Acharyakam’ and was able to fulfil the needs of a chain of Sishyas coming to him both for Pancha Samskaram and Bharanyasam. This second wife’s name is Sow. KAMALA and only to indicate this the Mangala Sloka at the beginning of this article contains the words, “Kamala Griha Medhinam.”

Coming back to his college career, at Tirupathi College, the working hours were upto 10 A.M. in the morning and started again only a 2 P.M. So Our Swami had to do his Ijya and Bhagavadaradhanam after 10 A.M. and as Our Swami was very particular about his rituals, it used to take most of his time in the forenoon; with the result that he could not spare much time in helping Sri Kapistalam Swami to scrutinise his granthas and to offer his remarks and suggestions. Sri Kapistalam Swami, with all earnestness advised Our Swami to finish the Ijya rituals, in as concise a manner as possible, as it was not good for his health if he took food at such a late hour in the day, after remaining with empty stomach throughout the morning. He said that Shastras definitely permit for the reduction in ritual times to the minimum, especially when one is engaged in such important work of Grantha Pravachana and Grantha Nirmana. He also said that even Sanyasins used to reduce their Abhigamana Aradhanam to the barest minimum when the Grantha Kalakshepam was ahead of him with Sishyas waiting for him. It is alright for ordinary Astikas and Vaidikas who have no occupation of Grantha Pravachanam or Grantha Nirmanam, etc., to devote more time for the rituals and not for persons who are fully qualified and dedicated to the noble task of Grantha Pravachanam and Nirmanam, which is itself considered as the most important Bhagavadaradhana.+++(5)+++ Sri Paramahamsetyadi Garudapuram Swami also used to advise our Swami exactly on the same lines.

While at Pushkaram, Our Swami had the opportunity to teach Tarka Sangraha to quite a few youngsters, in addition to older pandits who gathered in good number for Vedanta Kalakshepam. Many such youngsters, now grown-ups, who wanted to pursue their studies under Our Swami, tried their best through the good offices of Sri Balamukundachariar of Pushkaram, to bring Our Swami again to Pushkaram. But they found that Our Swami was bent upon serving ONLY Tiruvengadamudayan as a Professor in HIS college. So some of the youngsters from Pushkaram were sent to Tirupathi by Sri Balamukundacharya Peetha to study at Tirupathi under Our Swami. One such Sishya, Sri K. Sridharachariar, stayed on for a longer time. He finished his Tarka Siromani in four years and then studied Vedanta for four more years, which included Sri Bhashya, GEETA Bhashya, etc. and took notes in Sanskrit for Srimad Rahasyatrayasara. He also got all the necessary ‘Upadesa’ to do Pancha Samskara and Bharanyasa, etc. and became qualified for doing ‘Acharyaka’ in Sri Desika Sampradaya. He himself underwent the Bharanyasam under Sri Koliyalam Swami and proceeded on his mission to North India. Sri Viraraghavacharya, who is the Head of the Uttara Ahobila Jalariya Mutt, was also a student under Our Swami, for Tarka Sangraham in his younger days. The above metioned Sridharachariar Swami is acting under him as the Acharya-Representative of the Jalariya Mutt, travels to all places where Sishyas gather to perform Pancha Samskara and Bharanyasa and is doing good service in spreading Sri Desika Sampradaya. Whenever opportunity arises Sri K. Sridharachariar still visits Our Swami to pay his respects. He was responsible for collecting a lot of donations from the members of Pushkaram Mangniram Saitji and other Astikas who became his Sishyas, for many of Our Swami’s publications, from time to time. One of Sri Pushkaram Balamukundachar’s disciples, Sri Bhagavadachariar, (who had earlier studied Vyakarana and Vedanta under Sri U. Ve. Neelameghachariar, a Sateerthya of Our Swami and who was a leading Acharya in North India) came to Tirupathi to study Tarka Shastra and brought with him the manuscripts of the full Sanskrit version of Srimad Rahasyatrayasaram, written by Sri U. Ve. Neelameghachariar Swami. Our Swami went through the same and after scrutiny and suggestions, the book was later published from North India. The above-mentioned Sri Bhaghavatachariar, is now a leading Acharya, doing Pravachanam and propaganda on Sri Vaishnava Sidhanta under the name of Swami Anirudhachar and like K. Sridharachar Swami also never fails to come and pay his respects to Our Swami whenever opportunity arises.

At Tirupathi College, Our Swami more or less kept a nursery for young talents. Youngsters passed out of the college creditably in Tarka Shastra, and other Siromani classes. Most of them, by association with Our Swami, developed a taste for Vedanta Adhyayana and aproached Sri Koliyalam Swami, Sri Injimedu Alagiasingar Swami, Sri Navalpakam Narasimhachariar Swami, etc. for Vedanta Kalakshepam and became ardent Sishyas for them. Our Swami’s efforts in that direction used to be very much appreciated by those Acharyas. Even Advaita Acharyas from Karnataka, Andhra and other states appreciated Our Swami’s effort in turning out scholars to be well versed in basic Shastras like Tarka and Mimamsa etc. and who ultimately approached them for Vedanta Kalakshepa.

During the tenure of office as a Professor in Tirupati college, Our Swami always felt that students in Tarka Siromani classes never used to fare well in NYAYA KUSUMANJALI, an important book for Tarka Siromani examination, in spite of intense coaching. The study of this grantha, Nyaya Kusumanjali, is a must for the understanding of many Vedanta Granthas of Sri Desika. Our Swami prayed to Lord Hayagriva to bless him with the knowledge to write a commentary for the above book. The result was a CHAYA VYAKHYANAM for Nyaya Kusumanjali, which is a commentary in simple understandable sentences after the main grantha was codified and subdivided into different chapters showing very clearly the Anvaya, Samasta Pada Vigraha Prakara and Poorva Paksha Siddhanta Vibhaga. This book was very well received both by the students and by the teaching staff and pandits alike. By about this time, some students in the college, brought to Our Swami, a concise and short commentary, written by some pandit in Andhra Desa, in manuscript stage and requested Our Swami to print the same along with Our Swami’s book. Sri K. V. Rangaswami Iyengar Swami, who was at that time the Director in the Education department of the Devasthanam, on hearing the attempts of the students, met Our Swami and advised him not to accede to the request of the students as the policy of the Devasthanam education department was not to encourage students in such matters and if an occasion arose in which the students had to be chastised it will indirectly affect Our Swami also as the co-publisher. He also said that while at Madras, he heard very much about Our Swami’s talent from many pandits including Our Swami’s Mimamsa guru, Brahmasri Chinnaswamy Sastriar, who was at that time the Principal of the College; and that the Devastanam will have no objection in Our Swami publishing as many books as he wants, on his own. Our Swami could not but agree to that advice and had to refuse the request of his disciples and finally published his own book separately.

THE POET

In between his duties as a Professor in the college, whenever he had time, Our Swami was devoting the spare hours to writing a KAVYAM called VENKATESA KALYANA CHARITAM. Even while staying in Madurantakam, as a student, Our Swami had a taste for writing poems. He wrote a Stotra Grantha called JANAKI SATAKAM on Janakavalli Thayar and also two chapters as a “Kalpana Kavyam.’’ The then Supervisor of the Patasala, Sriman R. V. Krishnamachariar Swami, very much apreciated Our Swami’s Poetic Genius. Normally, as a habit, Our Swami used to go on composing Poems but never used to preserve them. As a student at Tiruvaiyaru, he had to study two Shastras at the same time and he never had much spare time for his “Poem-writing-Avocation” and hobby. He used to write Poems during holidays with avidity, mostly of his family deity, Lord Tiruvengadamudaiyan. As he wrote his Final Siromani Examination, after worship at Lord Aravamudan Sannidhi, at Kumbakonam in which he passed as Presidency First, he wanted to show his gratitude to Sri Komalavalli Thayar for Her blessings. He then wrote a Stotra called KOMALAVALLI PANCHASAT. Manuscripts of many of the Poems are not available now but they served the purpose alright as thanksgiving to the various deities on whom the poems were composed at appropriate times. What remained today, from the lots of Poems written at his early age are the Poems written on Lord Tiruvengadamudayan and the Tayar at Tiruchanur, etc. Most of these poems were published by the Devastanam by its Director Sri Krishnamachariar Swami, in the book called VENKATESA KAVYA KALAPA, and hence saved from misplacement and loss of the manuscripts. Our Swami’s talent as an Outstanding POET can be very easily appreciated if one goes through the various Verses at the Opening and Closing of chapters of all his granthas and also in the middle, whenever the need arises to make some points easily remembered. His book will be abundant with such Poems in various VRITTAS and as Karikas in Anushtup. Especially, in his mammoth publication, PARAMARTHA BHOOSHANAM (which, we are told, is used as a text book in Peking University for advanced study of Vedanta) and PARAMARTHA PRAKASIKA, we can find many Slokas pregnant with meaning and if all of them are gathered and published in a book form, it will itself become a big grantha worth preserving. Even during ordinary correspondence to his scholar-friends and to his father also, Our Swami used to write only in a poem form. Once at Pudagraharam, he was asked by his Revered Acharya to send a message to Sri U. Ve. Srivatsangacharya, asking him to come over to Pudagraharam at once. Our Swami wrote a Poem conveying the message. When Sri U. Ve. Srivatsangacharya came to Pudagraharam he said that the poem was so good that he could not have stayed back without coming as he wanted to come in person to congratulate Our Swami and to share his pleasure of reading the poem, with others at Pudagraharam. Our Swami’s Revered Acharya, after going through the Poems on Lord Tiruvengadamudayan praised saying that the poems are just in the style of ancient Acharyas and will be a good treat for those who want to read a good poem.

In one such similar mood, Our Swami started writing a Full Kavyam on Lord of the Seven Hills and about four chapters were completed starting from the Avatara of Tayar at Tiruchuganur, her joining Lord Thiruvengadamudayan and His marriage to Princess Padmavathi Devi. (This was also published later). But another important work came in between which prevented Our Swami from devoting any time for writing more on this subject and the work was temporarily suspended; (but Alas! was never taken up for completion). This important work that interfered was the command of his Revered Acharya to write a Kandana Grantha for the book called ADVAITHAMODA written by one Vasudeva Abhyankara Sarma, a famous pandit from Poona, at that time. He was the same person who printed and published our SRI BHASHYA with Pramana Akaram from Poona earlier. This book Advaithamoda was a kandanam for the Advaita mata criticism in JIGNASA ADHIKARANAM of Sri Bhashyam. The above book was brought to Kanchipuram by one Sri Dikshitaji, the Head of the Sri Vallabhacharya Sampradaya, and handed over to Sri Koliyalam Swami with a request that if anybody could come forward to write a Kandana grantha for the book Advaithamoda, he would bear the entire cost. The same day, in the evening, Our Swami accidentally came to Kanchipuram from Tirupati to pay his homage to his Revered Acharya and Sri Koliyalam Swami handed over the book to Our Swami and explained to him how he came to have the book. He then ordered Our Swami to undertake the work, as he felt that the coincidence of Our Swami’s arrival on the same day as the book shows that it is the wish of Lord Varadaraja Perumal that only Our Swami should do the work. Eventhough Our Swami was at that time busy with the printing and publishing his book, the Commentary on Nyaya Kusumanjali, Our Swami wrote the Kandana Grantha called PARAMARTHA PRAKASIKA, in reply to the kandanam found in Advaithamodam, within two months, at Tirupati. Our Swami was waiting for the arrival of his Revered Acharya to Tirupati, to show his completed book. In the meanwhile, Our Swami casually “discussed certain topics in the book, Paramartha Prakasika, with Sri Goshtipuram Swami, and he congratulated him for the quick work done. Later on when Sri Koliyalam Swami was going through the book after arrival at Tirupathi, Sri Goshtipuram Swami also came there accidentally. Sri Koliyalam Swami mentioned to him about this book and remarked that Our Swami had written a Kandanam not only for the book Advaithamodam but also for other books on the same subject. He opined that though the objections are all answered very well, the book is very concise and short probably because, Our Swami had in his mind the cost that may be required for a detailed grantha. The reply which Sri Goshtipuram Swami gave to the above remark was as follows, it seems:

“The book written by Sri Viraraghavacharya Swami will not contain even one unnecessary word; only a person who goes through the book at leisure can appreciate this. You will remember that when the request came from Annamalai Viswa Vidyalaya, for scrutinising the book NYAYA-KULISAM of Sri Appullar, we finished only two arguements on the subject when both of us had to part company on Sancharam from Perumal Koil. We entrusted the further work on the book only to Sri Viraraghavacharya. You also can remember that Sri Viraraghavacharya codified the chapters and also suggested portions to be added to the granthas wherever it was missing in the original; and he finished the work we entrusted to him in a very worthy and creditable manner. The suggestions given by him on the missing portions were very satisfactory and clearly showed his genius. I had already, on a previous occasion, noted his genius, when I came across how he corrected one or two mistakes in the text of Sri Desika’s Isavasyopanishad Bhashyam, which crept in during publication. So in my opinion, this Grantha, Paramartha Prakasika is fit for publication at once.”

(This conversation was narrated to Our Swami by Sri Koliyalam Swami himself at a later date). Later on with he financial help from Sri Dikshitji of Bombay the book was printed and published at Bombay and the book was very well received by all in the North.

Side by side the work on the book NYAYA KUSUMANJALI, with the commentary, was also published and was well received by the college authorities, teachers and students, as his book helped the students to pass the Siromani examination without any more difficulty. It seems that after going through this book, Sri U. V. Asoori Peria Ramanujachariar Swami, the famous scholar from Sriperumbudur college remarked that the author of this book should have had the intution from Lord Hayagriva and certainly be is not an ordinary pandit like us all. Sri Koliyalam Swami also remarked that this book alone is quite sufficient to fetch full fame to his Sishya, Our Swami. He also opined that the style and language used in the commentary are so unique and good that the most tough portions are explained in a very easy and understandable manner even by a dull student; and that this shows the genius of the author.

ONE MORE TRIP TO NORTH INDIA - TO CONQUER

At Sholapur, Scholars from other Sidhantas started a propaganda that Sri Vaishnava Sidhanta of Sri Ramanuja is Avaidika, that is, it does not reflect the true meaning of Vedas and Upanishads. Lacking proper persons to counteract the above propaganda against Sri Vaishnavism, the local Vaishnavites came to Our Swami on a deputation and invited Our Swami to visit Sholapur. Our Swami went there and gathered all important scholars and spoke for three days and explained to them that the Sri Vaishnava Sidhanta is the only one that reflects the entire meaning of the Upanishads and the Vedas; and not even a word from the Vedas are rejected as unnecessary whereas other Sidhantas rejected major portions of Upanishads as unnecessary. Quotations from the Upanishads were profusely supplied by Our Swami that the audience was stunned at the wide knowledge of Our Swami and the masterly way he engaged in driving home to the audience, his point of view. Every query from the scholarly audience was answered satisfactorily and the pandits present, including the opponents, agreed that the mistake was theirs only as they did not go through all the Pramanas in detail and acted rather in a haste in criticising the Sidhanta of Sri Ramanuja. They finally apologised for their mistake and thanked Our Swami for the brilliant lecture for three days. Finally Our Swami had to explain to them that Sri Ramanuja Sidhanta is the only one which does not depend on YUKTI VADA and goes only on Pramanas.

On that memorable day, Our Swami realised that the cause for the above misunderstanding lies only with us, in not publishing books on our Sidhanta in Devanagari Script so that the scholars in North India and throughout the world could not get a chance to study our Sidhanta and compare. This mistake could be eliminated only by a wide, mammoth and elaborate publication campaign of our Sidhanta. That realisation culminated on Our Swami, making a Sankalpam with Satvikatyagam, to concentrate on publishing a chain of Granthas under the banner of “Ubhaya Vedanta Grantha Mala.” We will discuss about the starting of the organisation Ubhaya Vedanta Granthamala at a later stage. Today, on the auspicious day of the SATABHISHEKAM of Our Swami we Visishtadvaithins and especially of Sri Desika Sampradaya, looking back, are in a happy position that the mammoth task has been achieved to a great extent which no single human being would even venture. We are thoroughly convinced that no doubt Sri Desika had definitely taken an Abhinava Avatara to establish the superiority of our Sidhanta and Sampradaya, and that this Sidhanta is the One and Only One which is fully VAIDIKA. As Sri Vyasa Maharishi put it आलोड्य सर्व शास्त्राणि, विचार्य च पुनः पुनः ALODDYA SARVA SHASTRANI, VICHARYA CHA PUNAHPUNAHA, etc. Our Abhinava Desika Swami’s books are the culmination of his masterly study of all the granthas so far written on this Sidhanta by all the Acharyas before him.

The Original Sri Suktis, especially of Sri Desika, have been well and thoroughly scrutinised; all the mistakes in the publications corrected and correct version of the Originals have been published by him. Also the most important commentaries of our ancient Acharyas have been reprinted with suitable foot notes wherever necessary; and whenever such commentaries are not available, new commentaries in Tamil and Sanskrit have been added and published so that the objections raised so far, and likely to be raised at a later date have been fully met at suitable places. Today, we can find before us the EDIFICE of Sri Bhagavad Ramanuja Sidhanta as propounded by Sri Nigamanta Guru standing on a solid foundation in the form of “Granthas of Sri Abhinava Desika.” All we have to do is to possess and safeguard these books and spread them to the four corners of our country and of the world. The scholars in other languages especially English, Hindi, Kannada and Telugu should come forward just to translate these books and spread Our Sampradaya. If this is done, we are quite sure, Sri Desika will be thoroughly satisfied that the purpose of his Abhinava Avatara is fully achieved. There are still quite a few books which needs Our Swami’s scrutiny and on this happy occasion, let us pray to Lord Sriman Narayana to give Our Sri Abhinava Desika Swami the full life span of Hundred and odd years (as that of Sri Desika himself) and continued good health and strength to continue the sacred task of Grantha Nirmana.

To Continue Our Swami’s career, from Sholapur, after the ‘Visit of Conquer” he went to Bombay to visit the Sri Vaishnava Patron, Sri Dikshitji Goswami of Sri Vallabha Sampradaya, who financed the publication of Paramartha Prakasika. There he was taken to the Upanyasam of Brahmasri Mahamahopadhyaya Anantakrishna Sastriar. Being an admirer of Our Swami, he was very happy to welcome Our Swami, and for that, he stopped his Upanyasam in the middle and spoke for 15 minutes, about Our Swami’s genius, and at the end of his Upanyasam, he even asked Our Swami to speak to the audience for a few minutes. Brahmasri Anantakrishna Sastriar is not new to Our Swami. On a previous occassion, in Madras, in one of the Seminars conducted by Sanatana Dharma Sthapana Maha Sabha, which was attended by scholars from all Sampradayas from all over India including the Kasi Brahmasri Lakshmana Sastriar, Brahmasri Anantakrishna Sastriar was presiding. The subject taken up for discussion was “A few objections from Paniniya Vyakarana Sutras and some sentences from Dharma Shastras which needed clarification.” Many scholars spoke on these subjects but could not convince the learned audience of scholars and pandits. Finally Our Swami was invited to give his views. Our Swami spoke in Sanskrit very elaborately and answered all the doubts raised by the audience. The audience with a big applause acknowledged Our Swami’s arguments and felt fully convinced. The President then invited Our Swami to speak on the book, Sankha-Likhita Dharmashastra Grantha, which contains the arguments on the same subject, Even though Our Swami did not go through that book, he guessed the contents by a casual glance and once again stood up to talk, this time in a more elaborate way on the same points. The Seminar ended with a happy note and praises for Our Swami’s genius and thorough knowledge of all Shastras. It was no wonder that Brahmasri Anantakrishna Sastriar, who was the President of that Seminar, spoke so high about Our Swami at Bombay. During this trip to Bombay, on a request from the Madhwa Sidhanta Scholar, Sri Gopalachar, Our Swami did Upanyasam for one week on Sri Ramanuja Sidhanta, the occasion being the Jayanti of Sri Ramanuja.

After coming back to Tirupathi, Our Swami was invited by Sriman Narayana Jeer, from a place near Rajamahendran in Andhra State, to preside over the Seminar conducted by Sri Vaishnava Maha Sabha. Our Swami proceeded there and presided over the Seminar for three days and the scholars present praised Our Swami’s knowledge on all the four Shastras and the masterly way he conducted the Seminar. Coming back to Tirupathi, Our Swami not only spoke in the local Sabhas attached to the College but also in other places throughout the country and his fame started spreading to the four corners of the country.

In the year 1942, the Sashtiabdapoorti of Sri Paramahamsetyadi Koliyalam Swami was celebrated in Tiruchanur. In connection with that, Our Swami scrutinised the manuscripts of his Revered Acharya’s grantha, “BHEDA SAMRAJYAM” and published the same. This book is the essence of all the Upanishads put together. To accede to the request of many Sishyas, Our Swami wrote and published a concise commentary called “Goodaprakasa” on Sri Alavandar’s Siddhitraya, which is a CORE GRANTHA for our Sampradaya. The grantha had to be codified into Poorva Paksha and Siddhanta seperately and after supplying portions in the original which were left out in earlier publications, the commentary was written. As the funds available were very limited, the book had to be very concise. (Later the commentary was again published about which we will mention at proper time).

THE BIRTH OF “UBHAYA VEDANTA GRANTHAMALA” as a publishing organisation

In the year PARTIBHA, in Kanchipuram Kshetram, an important meeting of Astikas was arranged at the SIDHASRAMAM under the Presidentship of Sri Paramahamsetyadi Kozhiyalam Swami, to find out ways and means to provide facilities for the printing and publishing of our Swami’s granthas and to extend to him all the facilities for further publications. Every one present at the meeting felt that the capacity of our Swami was really unique in Grantha Nirmana, and if proper facilities are not provided for him to concentrate on the Nirmana only, without burdening him with finding finance for the printing and publishing, the Astikas of Sri Desika Sampradaya will be denying themselves of the great opportunity provided to them for the spread of Sri Desika Sampradaya which could be done only by publishing our Swami’s granthas. Sri U. Ve. Kootandakuppam Sidhanta Prachara Chakravarthi Rangaramanuja Chakravarti Swami, immediately announced a donation of Rupees One Thousand to be treated as the first instalment, and insisted that from the books on Kavya, Tarka, Mimamsa and Vedanta of our Swami, already published, it is very clearly seen that the provision of a permanent fund for further publications, is very important and necessary for our Sidhanta. Sri Rao Bahadur, Gudalore, G. Rangaswami Iyengar, Retired Police commissioner, volunteered to be in charge of collecting enough funds for the above purpose, and also to canvas as much support as possible for this move from the Astikas of Madras city. Sri Kozhiyalam Swami, as the President of the meeting, then asked our Swami to give the assembled Astikas an idea of the granthas, he proposed to take up for publication. Our Swami replied as follows:

“The publications programme is being started in the name UBHAYA VEDANTA GRANTHAMALA. So, first, all the Upanishads have to be published and side by side the publication of Nalayira Divya Prabandams with suitable and novel commentary based on Sri Desika Sampradaya should be taken up. Then, granthas of Sri Bhashyakara and all the Sri Suktis of Sri Desika will be taken up. The basic motive behind these publications will be to give to the Sri Vaishnava community a true and authentic version of all the important granthas with suitable commentaries, mainly in Sanskrit” so that pandits in other states and languages can understand our Sampradaya easily. The lack of such granthas was felt very much during his visit to North India. In addition, vernacular commentaries also have to be provided, wherever necessary, in Tamil and in other languages also. The list of books to be published will include, of course, books and commentaries of other ancient Acharyas also. Like my Revered Acharya, I also feel that the publication of SRUTAPRAKASIKA with Sri Bhashya should get top priority, but in view of the enormous cost involved, this could not be taken up immediately.

Moreover, there are many variations in quoting Upanishad Vakyas between the available publications of Sri Bhashya, Srutaprakasika and Upanishads. So the publications of a fully authentic version of Upanishads, after thorough scrutiny of all available books manuscripts and palm leaf originals, will get top priority since Upanishads are the ‘Basic-Grantha’ for all Sri Suktis. Coming to the Nalayira Divya Prabandam, the commentaries of the Ancient Acharyas are not easily understandable by the present generation of Astikas. Also, in many places, we have to give meanings for Pasurams in agreement with the intentions of Sri Desika. In addition, there are so many commentaries of the Prabandams which are varied and different in nature. So, a new approach, in line with Sri Desika Sampradaya, especially for Nammalwar’s Tiruvairoozhi has to be attempted. I pray for the blessings of my Revered Acharya to give me strength and courage to undertake this mammoth task.

Thus; when our Swami addressed the audience, the President, Sri Kozhiyalam Swami, uttered the following words:

“Among many Acharya Paramparas, our Parampara (Munitrayam), with a view to safeguard and propagate Sri Bhashyakara Sidhanta and Sri Desika Sampradaya, has been in the forefront, not only in Pravachanas, Kalakshepams, etc., but also in Grantha Nirmana on a wide scale, which in fact is very well known to everybody. Eventhough Ubhaya Vedanta Granthamala is being started with a view to help Sri Viraraghavachariar for publishing certain books, I am quite confident that this effort will finally culminate in to a big publishing organisation so that the Astikas and Pandits of the coming generations will be grateful to Sri Viraraghavacharya for his great Sampradaya Kainkaryam. No doubt, Sri Viraraghavacharya is my beloved Sishya. The entire pandit community of our country have also recognised the genius in him in all Shastras.

Sri U. Ve. Navalpakkam, Maha Vidwan, Narasimha Tatacharya Swami once told me that he had occasions to go through many granthas of Sri Viraraghavacharya; that he had many chances to come into personal contact with him; that he had occassions to appreciate his genius; that in him, there is a rare combination of Achara, Samaanadhikarana, Gnana and a profound knowledge in all the Shastras; that as a Grihasta with a big family to support, should not be made to spend most of his time earning enough to maintain his family; that some of the well-to-do Sishyas of Sri Kozhiyalam Swami should be persuaded to adequately remunerate him and thereby enabling him to stay in a permanent place and concentrate and spend a major portion of his time in promoting and propagating our Sampradaya by Pravachanams, Kalakshepams and Grantha Nirmana; that Sri Kozhiyalam Swami, being a Sanyasi, should not hesitate to interfere in financial matters, as the ultimate task is a noble one. Such was the high regard Sri Navalpakkam Swami had for Sri Viraraghavacharya. (Sri Kozhiyalam Swami continued).

We all know how much regard and kindness Sri Goshtipuram Swami had for Sri Viraraghavacharya and needs no repetition. Sri Injimedu Azhagiasingar Swami, during his visit to Tiruchanur told me that he was very much impressed with my Sishya (Sri Viraraghavacharya) who attended the Sadas at Perumal koil and admitted that he is really a genius. The granthas so far published prove this. In this connection, I want to mention to you certain sentences written by Sri Navalpakkam Swami on “Sadachara Poorti.” All the qualities required for a Sadachara Poorti are present on Sri Viraraghavacharya, in full. I know him right from his boyhood. Only certain people will have the determination to adhere to Achara even in difficult and trying times. You all praise me for my Achara. If you had chances to notice the Achara of my Revered Acharya, Sri Tirupathi Swami, you would say that I am nothing before him. I have heard many people praise my Revered Acharya, that even during his visits to North India, to attend the Sadas at Samasthanams like Gadhwal, in his Poorvasramam, even though the climate was very cold, he never failed to observe his Achara, in full. In a similar way, our Swami Sri Viraraghavacharya, even at a very young age, had also travelled to North India. I used to ask, in private some of those who have accompanied him, as to how his Achara habits were, in North India. However much I ask them in so many different and subtle ways, they all unanimously said that Sri Viraraghavacharya Swami was strict in his Achara even in trying times and that they have not come across any one like him in all their life time.

During his stay in Chittoor, I used to enquire about him, from people coming from Chittoor and I used to hear about his Achara with all praises. They not only appreciated him for his Soulabhya, but also for his Achara which is most befitting of a great Acharya. For example, they said that one day when they went to a nearby well for bathing, even though it was very early in the morning, they found Sri Viraraghavacharya in the middle of his bath. They waited and observed him from a distance without their being seen, and saw him coming out only after finishing Mrittika Snanam.+++(??)+++ When there is a congregation of people, he used to stand aloof from all of them.

Thus, my Antaranga Sishya, Sri Viraraghavacharya, full of such auspicious qualities, is launching on a noble task. If he succeeds in his task, we can be rest assured that after all the greatness of our Acharya Parampara is well established and that the blessings of Acharyas will not be wasted. So once again, I repeat that it is the duty of all Astikas, who are interested in Sri Bhashyakara Sidhanta, to do their best and see that Sri Viraraghavacharya succeeds in his publishing programme.”

Thus Sri Kozhiyalam Swami blessed our Swami and the venture of Ubhaya Vedanta Granthamala was inaugurated. Later when the first volume of Upanishad Bhashyam with a commentary called PARISHKARA was finished, Sri Kozhiyalam Swami went through that and was very much pleased, the indication of which can be seen in his preface to the first volume. Similarly, when two volumes of Prabandhams were released with our Swami’s commentary called RAKSHA, Sri Kozhiyalam Swami was very much impressed at the novel approach to the subject, quite different from the ones published so far, and agreed that Sri Desika Sampradaya, in essence, have gone into the commentaries with due regard to the meanings of the prior and later Pasurams and the context. He commended that the name “Raksha” for the commentary is quite apt. He said that he would pray that the Alwars and Acharyas should bless him for the completion of the entire Nalayiram Pasurams in a similar way.

The printing of Isavasyopanishad was done at Pudukottai with the advice of Sri Thottalam Rajagopalachar Swami, who, at an earlier date, was kind enough to publish our Swami’s “Ramayana Rasaasvada Bhoomika”, in Vedanta Deepika. He also arranged that the proof correction and supervision of the publication will be done by Sri U. Ve. Pudukottai Srinivasa Raghavacharya Swami, at that time a resident of Pudukottai and a Sishya of Sri Goshtipuram Swami. The above method consumed a lot of time. With a view to speed up the publication, our Swami started printing at Tirupathi itself and the Upanishads like Kena, etc. were published.The publication of “Tiruppallandu” in the Prabandam series was first released along with our Swami’s Raksha commentary, to find out the reactions of the pandits in Prabandams. Scholars, specialised in Prabandams and qualified to appreciate, criticise and enjoy the RASANUBHAVAM in the Alwar’s Sri Suktis, unanimously approved the new way of approach to the interpretation of Prabandams, which was in line with the Pramanams available on the subject and, in addition, contained many new meanings for the verses. They requested our Swami to continue his effort and publish the entire 4000 and odd verses of the Alwars with the Raksha commentary.

At this juncture in our Swami’s career Sri U. Ve. Desika Darsana Ratnadeepa V. V. Srinivasa Iyengar Swami, Sri D. Ramaswamy Iyengar Swami, Advocate (who is hailed as Abhinava Alwar and a Rasika of Prabandams) and Retired Police Commissioner Gudalur, G. Rangaswamy Iyengar Swami, from Madras, jointly sent word to our Swami, that they would undertake the responsibility of collecting money for our Swami’s publications and they fully realise that the publications are really a boon to our Sampradaya and they know the trouble taken by our Swami for the publications of books in Sri Desika Sampradaya. They also said that Sri G. Rangaswami Iyengar would be the Secretary for the campaign. The sincerity of Sri V. V. Swami would be seen in the English preface he had written for the first volume of the Upanishads, in his inimitable style.With the blessings of the Acharyas and Alwars, the work on Prabandams was progressing well. The printing was done at Sri Venkateswara Press, Little Kanchipuram, owned by Sri Purisai Srinivasavaradachariar Swami, who is the son-in-law of Sri U. Ve. Gaadi Krishnamacharya. He was known to our Swami, through the son and the other son-in-law of Sri Gaadi Swami, who studied Tarka Siromani under our Swami. (The major work of Nalayira Divya Prabandams, now completed, was done only at Sri Venkateswara Press, except a few sanchikas which were printed at Madras towards the end).

When the Upanishads were taken up for publication, our Swami wanted to go through all the available manuscripts and other authentic palm leaf versions, as he was not satisfied with the books so far published on the subject. Our Swami heard that Sri U. Ve. Kothimangalam Gopalacharya was having some authentic palm leaf manuscripts of Upanishads. (Sri Kothimangalam Swami was the Acharya for Vedanta Adhyayana for Sri Swachandam Swami under whom our Swami studied Tarka at Madurantakam, and so, known to our Swami). Our Swami approached Sri U. Ve. Navalpakkam Narayanachar Swami, a renowned AGNIHOTRI, who was at that time visiting Kanchipuram, and requested him to help our Swami to have access to the Palm Leaf manuscripts. He readily agreed to do that immediately on his return to Navalpakkam. A little later, our Swami’s son-in-law and disciple for Tarka Shastra, Sri K. Sridharatatachar Swami of Kanchi, proceeded to Navalpakkam and secured the Palm Leaf manuscripts (through Sri Kothimangalam Swami’s nephew Sri Viraraghavacharya, also called Seemachas Swami) and brought them to Madras. In addition to the above, our Swami also went through the manuscripts at the famous Adyar Library. Convinced that he had enough material, the work on Upanishads with the commentary called PARISHKARA progressed well. The commentary Parishkara contains details like, the difference in the versions of Sri Madhwa and Sri Sankara; the merits and demerits of the different versions and whether it is advisable to deviate from the version in the “Bhashaa” of Sri Saakshaat, Swami, who was well known as “Upanishad Bhashyakara.” The Parishkara also contains certain new approaches to the study of Upanishads and full commentaries for the portions left out by the Upanishad Bhashyakara, which are quoted by some of the Acharyas in our Sampradaya books.

A TRAGEDY

Our Swami was in the middle of printing Katopanishad (where Nachiketas was in Yamaloka and honoured by Yama himself). One night, some burglars entered our Swami’s house, through the back door, took away all the valuables. When our Swami raised an alarm, they thrashed him on the head with sticks, to prevent him shout for help. Our Swami was lying in a pool of blood and our Swami’s Devigal ran to the front of the house and raised an alarm and shouted for help; by the time the neighbours came the burglars escaped.+++(5)+++ Then, when our Swami regained consciousness a little, he was taken in a cart to the Government Hospital, which, fortunately, was near to our Swami’s house. There at that part of the night, only a Lady doctor was on duty as the male doctor had gone to a nearby village. The Lady doctor refused to treat the patient as the injuries were all very serious and the rule requires only a male doctor should attend to male patients, except in an emergency. Fortunately, the Lady doctor was known to our Swami’s Devigal and when she approached her, the Lady doctor agreed to take up the case even though it was against rules. She made lots of stitches on our Swami’s head but she refused to commit herself about the chances of recovery till after the mid-day of the succeeding day. Next morning, the officials of the college and Devasthanam made all the facilities. Meanwhile, the local newspapers started publishing discouraging news about the chances of survival of our Swami. By mid-day our Swami came out of the danger limit and the Lady doctor was very pleased, as also others. The recovery was really miraculous and everybody felt that only the blessings of Lord Tiruvengadamudaiyan helped for the recovery. It is the good fortune of the Sri Vaishnavas that the life of so great a devotee of the Lord of Seven Hills was spared to us to enable him to continue the unfinished work of Grantha Nirmana. What should have been a very near tragedy ended in a happy note.

Due to the above misfortune, the printing was delayed by two months. The publications of Upanishads, upto Mandukya, were done at Tirupathi. The Taittiriya was printed at the Vani Vilas Press at Srirangam. The committee at Madras, with Sri G. Rangaswamy Iyengar Swami as the Secretary, could not succeed in collecting enough funds for the publications of Our Swami. They requested the Devasthanam authorities to come to their rescue. The Devastanam readily agreed. They even said that the publisher was their own Professor. They would not only provide the necessary finance, but do the printing also at the Devasthanam Press. The publication of Upanishads was proceeding without further delay as, virtually, Lord Tiruvengadamudayan Himself became the Printer and Publisher. (Did He not serve as a Sarathy for Arjuna!).

VEDANTA PUSHPANJALI

Our Swami never used to do anything without first getting the blessings and permission from his Kula Deivam, Lord of the Seven Hills, Lord Tiruvengadamudayan, either directly worshiping or at least mentally. So, also while starting the publication of the Upanishads, under the banner of Ubhaya Vedanta Granthamala, he prayed to his Kula Deivam and then only started the scrutiny of the manuscripts of Upanishads. In fact, the “Venkatesa Smaranam” is a ‘Twenty four hour habit’ for our Swami. He was thinking about the meaning of the Sri Sukti of Sri Bhashyakara, “Brahmani Srinivase” and also of the Mangala Sloka of the Upanishad Bhashyakara, starting with “Ataseegucha Sachchayam, etc.” the idea struck in our Swami’s mind that both the Bhashyakaras had intended that the Upanishads and the Brahma Vidya refer only to attaining the feet of Lord Tiruvengadamudaiyan, as the ultimate Eternal Bliss, Moksha, as the benefit for performing the Brahma Vidyas. So our Swami wanted to offer all the Brahma Vidyas as ‘Pushpanjalis’ at the feet of Lord Tiruvengadamudaiyan and the result was a wonderful Grantha “VEDANTA PUSHPANJALI.” Each Brahma Vidya and Upasana Marga in the Upanishads was treated as a sacred flower and offered to him. The result was the wonderful Stotra Grantha, in Sragdhara Vritta, Vedanta Pushpanjali (The book is in the press and will be released shortly. If any Astika wants to undertake to bear the cost and share the blessings of Lord Tiruvengadamudaiyan, he is welcome. The blessings are available just for the asking). We now can guess how Lord Tiruvengadamudaiyan was pleased with the flower offer of Vedanta Pushpanjali by our Swami, from the successful finish of all the Upanishads with a versatile Sanskrit commentary, Parishkara, and a well scrutinised final and authentic version of the Original. Not only that Lord Tiruvengadamudaiyan arranged for the printing at our press with His own finance, and, as we have said before thereby became the printer and publisher also.

THE YEAR 1953: (MIGRATION TO MADRAS)

From 1928 to 1953, our Swami was working in the college; he had many chances to be the Examiner not only in the Visva Vidyalayas at Mysore and Madras but also in Andhra Desa and Varanasi and at the Mannargudi Sabha. In 1953, our Swami retired from Tirupathi College and with an intention of settling down after retirement at the foot of the Holy Seven Hills he had already built a house at Tirupathi. But Astikas from Madras, represented by Sri G. Rangaswamy Iyengar, had been requesting him for more than two years, to come to Madras for a permanent stay. But our Swami had been hesitating to change his original decision. Finally, Sri U. Ve. Pulavanur Parthasarathy Iyengar Swami, an ardent Sishya of Sri Kozhiyalam Swami and a well wisher of our Swami, persuaded our Swami to come to Madras for a short stay of one month during Dhanurmasa and do Upanyasams in Tiruppavai. Our Swami had no other alternative than to accept the offer, as his financial position was far from satisfactory after retirement. The ancestoral lands were all sold out to clear the family debts and the only property he had was his VIDYA. He was forced to earn money through his Vidya, not only to do Bhagavadaradhanam but to meet all the expenses of a big family during auspicious and inauspicious functions and over and above that is the cost of the publications, which was dear to his heart. The decision was finally made to go to Madras for a short stay to earn money and come back to Tirupathi.

TIRUPPAVAI UPANYASAMS

The previous year, before coming to Madras, our Swami was invited to Tiruvellore for Tiruppavai Upanyasam. It served a double purpose. He could earn some money and, more than that, he could worship Lord Viraraghava Perumal for one month by whose grace only, his parents got him as son. It was a good omen that he started his Upanyasam series with the blessings of Lord Viraraghava Perumal. The Tiruppavai commentary written by our Swami is considered the best of all the commentaries written by others so far. Sri U. Ve. Tirukallam Swami used to say that by reading one page of the commentary of our Swami, he can do Tiruppavi Upanyasam for more than a month. You must hear him praise our Swami’s genius, for example the interpretation, our Swami had given, for the word “UYYUMARU” in the Pasuram “Vaiyatu Vazhveergal.” After reaching Tiruvellore for a month’s stay and on hearing that Sri Injimedu Azhagiasingar Swami was camping there, he proceeded to the Mutt to pay his regards and worship Lord Lakshmi Nrisimha, and get their blessing before starting the Upanyasam. Sri Azhagiasingar Swami was very much pleased and arranged to send all the provisions etc. from the Mutt, for one month, for the use of our Swami. He even asked all the pundits, connected with the Mutt, to attend the Upanyasam and instructed them not to miss the great opportunity given to them to hear a great genius. The local Astikas and the Vidvans of the Mutt came in good number, which included the present Azhagiasingar, the 44th Jeer of the Ahobila Mutt, in his poorvasramam, as he was staying in the mutt itself. On the second day of the Upanyasam, the Present Jeer stood up and requested our Swami to include Swaapadesam also in his daily lectures. The next day our Swami did not attempt Swaapadesam; but the 44th Jeer stood up again and remarked that, no doubt, the Upanyasam contained lots of novel interpretations, of course, acceptable to all in our Sampradaya, but definitely needs the Swaapadesam also as it is customary by all Upanyasakas to do that. Our Swami told the assembled audience that the Sampradaya Swaapadesam, given by all the Pandits, did not appeal to his mind as it did not contain a continuity of thought for the entire Tiruppavai, but only in disjointed bits, differing in thought, from Pasuram to Pasuram. But the 44th Jeer, insisted, that our Swami could give his own Swaapadesam. Our Swami did not give a thought about that so far and after reaching home, prayed to his Acharyas and Sri Andal to bless him with some new ideas. After some thought, suddenly, one idea struck him which was quite appealing. He developed the same and formed in his mind a good Swaapadesam, which can be a continuous one for the entire Tiruppavai. The same was included in his Upanyasam from the fifth day onwards. The Swaapadesam was that the 30 pasurams describe the Pancha Kala Prakriya (in the correct order) of a Sri Vaishnava (more details can be had from the book on Tiruppavai written by our Swami). The entire audience including the 44th Jeer accepted the Swaapadesam as a superb one and praised our Swami.

Every day, the Vidwans from the Mutt, used to come to our Swami and tell him that though they were, in the beginning more or less forced to attend the Upanyasam, they later felt that they were benefitted immensely and would have lost a good opportunity to learn many new things if they had not attended the lectures. At the end of the 30 day series, the present 44th Jeer spoke for half an hour about the wonderful experience they were having for the past 30 days, by hearing our Swami’s Upanyasam. On hearing this happy conclusion of the Upanyasam, Sri Injimedu Azhagiasingar also praised our Swami. During the stay at Tiruvellore our Swami one day heard some people remark, that, in spite of the presence of Sri Azhagiasingar, the town did not get the usual monsoon and the crops had fail. It so happened that that day happened to be the day for the Pasuram “Ongi Ulagalanda” our Swami in the middle of his Upanyasam referred to the remarks about the failure of monsoon he heard earlier in the day, and said that it is not sufficient a great man is present in the village but only when the villagers worshipped him and look after him well, God would be pleased and bring monsoon, rain and prosperity to the village and told them to throng in good number and worship the Azhagiasingar and Lord Lakshmi Nrisimha (our Swami heard that after he left, there was good rain and the Azhagiasingar also praised our Swami for his AARJAVAM and the CHAMATKARAM).

TIRUPPAVAI AT MADRAS

The next year (1953), after retirement our Swami accepted the invitation from Madras through Pulavanur Sri U. Ve. Parthasarathy Iyengar Swami and proceeded to Madras for a stay of one month only. On the opening day of the Upanyasam series at George Town, he was received, on arrival at the pandal, by Sri U. Ve. (Sir) S. Varadacharya Swami (Judge), Sri Desika Darsana Ratna Deepam, Sri U. Ve. V. V. Srinivasa Iyengar Swami, Sri U. Ve. V. T. Rangaswami Iyengar Swami and many other leading Vaishnavites of Madras. Inaugurating Tiruppavai Upanyasam Series, Sir S. Varadacharya Swami said that even though they had been inviting our Swami to settle in Madras permanently he did not so far agree; but that year he had come for a short stay of one month for the Tiruppavai Upanyasam. He also said that they had not abandoned the hope of persuading our Swami to change his mind for a permanent stay in Madras. Then Sri V. V. S. Swami remarked that it was known to everybody that they had formed a commitee to collect finance for our Swami’s publications. He requested our Swami to make up his mind, this time, to stay in Madras, permanently. By doing so, Sri V. V. S. Swami argued, our Swami would be doing a great service to Sri Desika Sampradaya, as there were many, who were eager to do Kalakshepam under our Swami and to enrich their knowledge in Vedanta Shastra and increase their Gnana, Bhakti and Sraddha in Sri Desika Sampradaya. Madras, he said, was not so bad as our Swami thought and certainly not a city to be avoided. It is also a Divya Kshetra and there were no qualified Acharyas in Madras. He asked our Swami to have pity on the Astikas in Madras city and change his earlier decision.Then he requested Sri V. T. R. Swami to make all the arrangements for a comfortable stay in Madras in case our Swami decided to come to Madras. He also said, in a joking manner, that they were trying to bring a high class Gajendra from Tirupathi and as himself and Sir S. V. Swami were very old; it was the duty of Sri V. T. R. Swami, being a local elephant, to look after him well. Sri V. T. R. Swami also agreed to do so, as per the directions of the elders present. The Upanyasam series was then inaugurated and at the end of the first day’s Upanyasam, people from Mambalam and Tiruvallikeni, who came there to hear the Upanyasam, praised our Swami. Then they requested our Swami to undertake Upanyasams in Tiruvallikeni and Mambalam also, as otherwise, the residents of those localities would be denied the great fortune to hear Swami’s Upanyasam which the George Town people were having. Though this would be a hectic programme of rushing from one place to the other after the Upanyasam, our Swami could not disappoint the eager Astikas. Finally it was arranged that George Town would have Upanyasam in the mornings; while Mambalam would have it between 6:00 and 9:00 PM and Triplicane would have it after 9:00 PM. The response from all those places was very great.

Some of the more ardent Astikas, who used to attend all the three Upanyasams, remarked with great admiration about our Swami’s capacity to give different meanings at all the three centres for the same Pasuram. Among the regular visitor, was the present Srimad Andavan of Srirangam, in his Poorvasramam (a very popular Upanyasaka himself and a good Rasika of Prabandas) known as Sri Kannan Swami. At the end of the series, he stood up and spoke in his own style, and explained to the audience some of the special interpretations which our Swami had given to them and praised our Swami’s Vidwat. He also said that Upanyasakas, like him, did Upanyasam for the sake of earning a livelihood while the Upanyasam of our Swami was for the emancipation of the Jeevatma to help him attain the Eternal Bliss, the Moksha. Hereafter, Upanyasaka like him who attended the Upanyasams would have enough matter (heard from our Swami) which would be sufficient for Upanyasams for months together.

Immediately after Tiruppavai Satrumurai, some Astikas stood up and made repeated requests to our Swami to stay permanently in Madras. They said that for one month they had been hearing wonderful Upanyasa with new interpretations to Tiruppavai hitherto not known to any pandit and such of those who would have the good fortune to do Vedanta Kalakshepa under him would be the luckiest. Sri Poondi Achyuta Gopalachar Swami, a sishya of Sri Kozhiyalam Swami, offered to set apart a portion of his house to conduct Kalakshepa and also for our Swami to live with his family without detriment to his Achara. He estimated that there would be at least 25 sishyas who would come forward for the Kalakshepa. Sri K. Bhashyam Iyengar Swami (Ex-Minister) who was attending the Tiruppavai Upanyasas very regularly came to our Swami and expressed his desire to talk to our Swami leisurely and that he would come to our Swami’s residence at Madras. Our Swami’s Revered Acharya had been getting regular reports of the Tiruppavai Upanyasa and also about the request of the Astikas for our Swami’s stay in Madras for the sake of conducting a Kalakshepa Goshti. He also heard that our Swami had been hesitating to make a decision and the reasons for the same.

The Revered Acharya sent a word to our Swami, not to hesitate in accepting the offer and asked him to shift his residence to Madras at once. He argued, that though a Prapanna is prohibited from asking for any worldly pleasures from Sriman Narayana, he is permitted to request HIM to grant Bhakti, Gnana and Sraddha. When such a request is made to an Acharya, be should not refuse to grant the same without valid reasons. There could not be a better way of serving God than to help an Astika to increase his Bhakti and Gnana. He said that it was the accepted habit among the Acharyas, with Sishyas waiting for Grantha Kalakshepa, to reduce that time alloted normally for even Nityakarmanushtana, to the barest minimum. He opined that if a suitable place could be secured for him, it would be quite possible for a grihasta to stay in Madras without much sacrificing his Anushtana. The command of his Revered Acharya could not be disobeyed and so our Swami decided to settle in Madras for the time being. He moved into the portion alloted by Sri Achyuta Gopalachar Swami, in the Makara masa itself and started the Kalakshepa of Srimad Rahasyatrayasara.

KALAKSHEPA KRAMA

On the first day itself a good number of Sishyas were present. Before starting the Kalakshepa, he wanted to explain to the prospective Sishyas, the proper and correct method of conducting a Vedanta Kalakshepa Goshti, which he would insist on following. He said:

“In many places, leading pundits have started Upanyasas on the platforms and people are so much accustomed to hearing them, lecture on Itihasas and Puranas; with the result, the tendency for looking into the granthas had vanished. They sincerely felt that there might not be much to learn from the books as the leading pundits gave them the essence. But they forget that the Upanyasakas had before them the task of pleasing a varied audience and so could not tell the correct meaning in full. They had to hide certain truths and had to tell many things in a subtle way to please the audience, containing many Sidhantins. The next day the audience would forget all that they heard and go about as usual fully ignorant of our Sampradaya. Only if he studied the original granthas word by word, the intricate truths could be learnt and retained in one’s mind.

It was ordained by great Acharyas that a Prapanna should study the four granthas, called Grantha Chatushtaya, under the feet of a qualified Acharya. They are, Sri Bhashya, Gita Bhashya, Tiruvaimozhi and Srimad Rahasya Traya Sara. The Pramanas very clearly says, “Acharyaddhaiva Vidya Sadhishtam Prapat,” meaning that the correct meaning and truths could be learnt only by learning before an Acharya, with the book in hand, which is the age-old method of learning Vedanta. Sri Nigamanta Guru also said “Gurubhyaha Tadgurubhyascha” meaning that the Sishyas should not only worship his immediate Acharya but also all the other Pracharyas in that Acharya Parampara. We have seen that the Acharya Parampara for all the four granthas is different. So it becomes neccesary that if one grantha is taken up for Kalakshepa; only that Parampara should be worshipped. Upanishads say that the Acharya Parampara upto Sriman Narayana, who is the Pratamacharya, should be worshipped. We have agreed that one could have different Acharyas for both Pancha Samskara and Bharanyasa. In the same way, different Acharya Paramparas for different granthas should be accepted. Sri Bhashyakara had different Acharyas for Tiruvaimozhi and for other granthas. We could also do according to the accepted method.

I had agreed to conduct this Goshti only with your request. I could accept you as Sishyas in the Kalakshepa Goshti only if you agree to worship and recite the Acharya Parampara through which I gained my knowledge. As we have many Acharya Paramparas in our Sampradaya, it is quite wrong to think that a sishya from one Acharya Parampara should not recite the names of the Acharyas from a different Parampara. Also, one need not abandon his original Parampara, Sampradaya and Kulachara. Only at the time of attending the Kalakshepa of a particular grantha, the concerned Acharya Parampara should be worshipped. This is very important as this was followed by all the leading Acharyas.

Apart from that, Sri Vaishnavas who want to attend my Kalakshepa, should have their Snanam, perform the Sandhyavandana and adhere to the accepted code of dress in our Sampradaya. In short, they should have not only Deha Sudhi but also Manas Sudhi, with complete faith and regard for the Acharya and his Parampara. Finally, none should come late for the Kalakshepa, as the recital of the Tanians in the beginning and at the end is the most important. So also, none should leave in the middle, except in special circumstances, and that too with prior intimation.”

On hearing the above, the assembled Astikas agreed to abide by the above conditions and assured that it would not be difficult for them, as they were used to following dress and other regulations and rules in the schools and colleges they attended. The Goshti was progressing for more than a year. Once some of the sishyas mentioned about this Sampradaya method of the Kalakshepa Goshti and the advice given by our Swami at the beginning, to Srimad Azhagiasingar of Devanarvilagam, he very much appreciated the good fortune of those of his sishyas who had the privelege to attend the Kalakshepa under our Swami and that it would be absolutely necessary to follow his advice and instructions. He said that it would not amount to their leaving the Parampara. They then came straight to our Swami and told what Srimad Azhagiasingar had told them. Thus our Swami was successful in forming a Kalakshepa Goshti consisting of sishyas from different Sampradayas and different Acharya Paramparas and achieved the “Sarva Sampradaya Aikarasyam.” On hearing the starting of the Rahasya Traya Sara Kalakshepa, Srimad Azhagiasingar of Injimedu sent enough copies of his commentary called “Sarabodhini” for the use of the members of the Goshti. The Kalakshepa Goshti was thus flourishing from 1954 upto this day, on all days except of course on Anadhyayana days, covering not only the Grantha Chatushtaya but also the Upanishads, Minor Rahasyas, Stotras, Prabandams, etc. and not only in the mornings but also in the evenings and afternoons, wherever permitted.

ACHARYANUGRAHA - The Birth of a Tanian

Some sishyas from the Kalakshepa Goshti, while visiting Sidhasramam at Perumal Koil, paid their homage to Sri Kozhiyalam Swami and told him about the wonderful progress of the Kalakshepa Goshti. Sri Kozhiyalam Swami was pleased and asked them what Tanian they were using. They said that they were reciting the name only and when they requested our Swami to teach them his Tanian he replied that the Tanian which was used in Tirupati could not be remembered and for the time being it would be enough if they used the name. Sri Kozhiyalam Swami then said that they should not set a bad convention of abandoning the Tanian in such a correct Sampradaya Kalakshepa Goshti. He then said that he would give them a Tanian, which would contain the greatness of his Kulam, Vidya and Acharya Parampara, and the same should be recited every day. He also said that he would give a short Tanian, similar to Sri Desika’s Tanian which would bring out clearly that he is the Abhinava Avatara of Sri Desika himself. In fact the first part of the short Tanian would be the same as the first part of the sloka which he used in his book “Parapaksha Nirakriti.” He insisted that the Tanian should be recited without fail in the Kalakshepa. He said that he was telling so much only because he alone knew the genius and the value of our Swami and that he was not praising unnecessarily which was never his habit. The Tanian was as follows:

“Adbhutam Yasya Vikrantam Veda Vithi Visodhane |Aparam Nigamantaryam Prapadye Viraraghavam” ||

अद्भुतं यस्य विक्रान्तं
वेदवीथीविशोधने।
अपरं निगमान्तार्यं
प्रपद्ये वीरराघवम्॥

The sishyas were very much pleased at the simplicity and the great meaning it contained and came rushing to Madras to give the happy news to our Swami. Our Swami felt that this is the highest blessing a Sishya could get from his Acharya and agreed to obey the commands of his Revered Acharya.

A few days after the starting of the Kalakshepa Goshti, Sri K. Bhashyam (Ex-Minister) came to our Swami, as promised by him during the Tiruppavai Upanyasam, and paid his homage to our Swami. Then he expressed his desire to study our Sidhanta Granthas under our Swami but regretted that he could not join the regular Kalakshepa Goshti. Any other time, either in the morning or in the evening would be convenient for him. Our Swami told him in private that the granthas should be studied only in the Acharya-Sishya relationship and that he was not in the habit of including persons with a cropped head and hair style in his Kalakshepa Goshti and so regretted his inability to grant his request. But Sri K. Bhashyam said that it would be enough if a general lecture was given to him. Our Swami told in private that he had seen even great lawyers could not get the correct meaning if they had not studied the granthas before him word by word under a fully qualified Acharya which could be done only in a regular Sampradaya method. He advised him that as he was so keen on learning the intricate truths of our Sidhanta and as the cropped head and hair style was not necessary for him as he had retired from active service as a Minister and that as a lawyer he could conveniently remove the crop without detriment to his profession. He finally advised him to think over the matter and decide. Otherwise, if he accepted him as it is in the Kalakshepa Goshti, people would accuse him that he had sacrificed his principles, for the sake of money.

He went home and after a few days agreed to abide by the advice of our Swami and came back with the proper hair style and dresses acceptable in our Sampradaya. Our Swami was very much pleased and started Sri Bhashya Kalakshepa. It is only the God’s wish that Sri K. Bhashyam changed his mind as otherwise our Sampradaya would have lost a Patron and well wisher of our Swami, and one who did a great kainkarya in spreading the granthas of our Swami. He was so keen on learning the granthas and as he was an advocate, it was easy for him to grasp the meanings easily. He used to regret that he did not have the good fortune to start the Kalakshepa atleast ten years earlier, so that by this time, much could have been achieved. He completed Srimad Rahasya Traya Sara, Gita Bhashya in addition to the Sri Bhashya which he did first. By this time he had gained enough knowledge and confidence and with our Swami’s blessings and encouragement translated Sri Bhashyakara’s Vedanta Deepa, Gitartha Sangraha and Saranagati Gadya with the commentary of Srutaprakasikacharya and Vishnu Sahasra Namavali. Our Swami used to admire his patience when he sat with him to correct his translation, in spite of his old age and possessing only one eye functioning. In the middle of the Kalakshepa of Srimad Rahasya Traya Sara, he wanted to undergo Bharanyasa under our Swami; but our Swami took him to his Revered Acharya, Srimad Rangaramanuja Maha Desika and made him undergo the Bharanyasa.

Our Swami was at that time staying in New Mambalam and as he felt that West (Old) Mambalam would be more suitable for his Anushtana and so shifted his residence. But after staying there for some time, he found out that New Mambalam was also equally good with added facilities for sishyas to come easily. So he shifted back to NewMambalam (T. Nagar). Wherever he stayed, the sishyas erected pandal for conducting the Kalakshepa. It took two years to finish the Kalakshepa of Srimad Rahasya Traya Sara and Tiruvaimozhi - Bhagavad Vishaya.

In the meanwhile, Manuscript Library authorities requested our Swami to scrutinise and make it fit for printing, the book “Nayadyumani” by Sri Meghanadari. It is an argumentative type of granthas and the subject dicussed and argued are mostly found in Sri Bhashya. The authorities were very much satisfied with the scrutiny and requested our Swami to write a foreword for that. They gave him full freedom on the volume of the foreword and agreed to print all that would be written. The foreword written by our Swami went to more than 100 pages and as promised they printed the entire lot. All agreed that the foreword definitely improved the value of the book. The foreword contained, in essence, the Visishtadvaita Siddhanta, the Sariratma Bhava and the same was explained by quoting many Shastras. Our Swami explained there that how the Sariratma Bhava was special to our Sidhanta and how other Sidhantas lack the essence of all Shastras by not accepting the Sariratma Bhava. It also explained the basic differences in the approach to the subject by the author and Sri Desika. The author of the grantha was a predecesor to Sri Desika and belonged to the Vamsa Parampara of Somasiandan, the nephew of Sri Bhashyakara. Sri U. Ve. D. T. Swami, while reviewing the book, had written that the foreword of our Swami, by itself, was fit to be treated as a separate grantha of importance.

Coming back to our Swami’s publishing activities, which remained as the main structure and core of our Swami’s career, Chandogyopanishad was published with Parishkara commentary while our Swami was in Tirupati. After coming to Madras, Brihadaranyaka, Svetaswara and other Upanishads, though printed in Tirupati, the proof was sent to Madras for correction and was finished in Tirupati. To satisfy the request of many Astikas, Tiruppavai with the Raksha commentary was also printed and published and well received by everybody.

Within a year, after our Swami came to Madras, Sri V. V. S. Swami passed away. Our Swami lost a good well wisher and the Sidhanta lost a good Patron. Sri D. R. Swami, after many granthas of our Swami got published, used to say that it was a pity that Sri V. V. S. Swami was not alive to rejoice over the wonderful publications, our Swami was giving to our Sampradaya. Sri V. V. S. Swami’s absence was, in a way, not felt very much as Sri D. R. Swami, Sri K. Bhasyam, Sri V. T. R. Swami and others were taking a lot of interest in the publications. Due to the efforts of Sri G. Rangasami Iyengar Swami, the book “Bhava prakasika” was printed at Tirupati Devasthanam Press. During this time, Mahamahopadyaya, Brahmsri, Anantakrishna Sastriar, wrote a book called “Sata Bhooshani” which is a khandana grantha for Sri Desika’s “Sata Dhooshani.” To respect the wishes of Sri U. Ve. Navalpakkam Mahavidvan, Narasimhachar Swami, and to obey the commands of his Revered Acharya, our Swami agreed to write a return khandana for ‘Sata Bhooshani’, but could not start immediately due to other work in hand.

SASHTIABDAPOORTI CELEBRATIONS

Arrangements were going on to celebrate the Sashtiabdapoorti of our Swami in a grand scale by Sri K. Bhashyam, Sri Achyuta Gopalachar Swami, Sri Pulavanur Parthasarathy Iyengar Swami and others. In the meanwhile, our Swami had to refuse an invitation from Karur, Tarkika Pandita, Narayana Iyengar for a series of Upanyasas as it was interfering with the celebrations at Madras. Our Swami was at that time living in Motilal Street, T. Nagar, and in the middle of the Sri Bhashya Kalakshepa. The celebrations were arranged to be held at a specially erected pandal at Rameswaram Road. For five days prior to that, Vedaparayana was conducted at our Swami’s residence. On the Sashtiabdapoorti day our Swami was taken in a procession to the Pandal headed by the photo of his Revered Acharya and the celebrations were conducted there, which was followed by Tadiyaradhana etc. In the evening, meeting was held at Mylapore Sri Desika-Srinivasa temple, under the Presidentship of Sri Bhandarke Yatiswara Madhva Sidhanta Stapanacharya and head of the Udipi mutt. Eminent men like Sir S. Varadacharya Swami, Sri D. R. Swami, Sri Bhashyam, Sri V. T. R. Swami, Sri G. Rangaswamy Iyengar Swami, Tirukudandai Chinnamu Saili Patrachar Swami, Sri Madurantakam Ichambadi Viraraghavacharya Swami and others spoke in praise of the various granthas of our Swami. Sri Bhandarke Swami also spoke in Sanskrit, recalling his early associations with our Swami. Then, a purse was presented and all wished that quite soon our Swami would own a house in Madras. Some of the old students of our Swami at Tirupati, comprising of Madhva, Sankara and Bhashyakara Sidhantas also took part and presented Sambhavanas to our Swami.

ABHINAVA DESIKA TITLE (and other titles)

During the celebrations at Mylapore, Sri Desika-Srinivasa temple, some Astikas from Tirupati came to Madras and took part in the celebrations. They expressed their disappointment, that they, in Tirupati, could not get the opportunity to celebrate at Tirupati; but were gratified to find that the Madras Astikas were doing it in a grand manner and as they were also participating in it they felt that the celebrations were theirs also. After praising our Swami for his great service to the cause of Sanskrit as a Professor in the college and for the Sampradaya at Tirupati, the Astikas of Tirupati felt that the title of ABHINAVA DESIKA should be conferred to our Swami and they all felt that it was the will of Lord Tiruvengadamudaiyan also as they had taken the blessings and permission of the Lord before coming to Madras, in recognition of his service to the cause of Sri Desika Sampradaya. They also said that the people of Tirupati had not heard, that a better Acharya had ever lived in Tirupati for the past so many generations, after Sri Desika himself, who had served the cause of Sri Desika Sampradaya as our Swami without expecting anything in return. They all knew that our Swami was having “Venkatesa Smaranam” all the 24 hours and would still be having, even though his body was in Madras. They were really very sorry that he decided to settle in Madras as they were expecting him to devote his entire time to the cause of Sri Desika Sampradaya in and around Tirupati, especially after retirement; but at the same time were also very happy that he was doing much bigger and much wider service in Madras and the Astikas in Madras had recognised his greatness which he fully deserved. As they were bringing the title straight from the feet of Lord Tiruvengadamudaiyan whose GHANTA alone took the avatar of both Sri Desika and our Swami, they are convinced that the Sadas would be happy to confer the title on him. The scholars present said that all the people in the Sadas and everywhere had already started calling him Abhinava Desika and more than all that his own Revered Acharya Srimad Rangaramanuja Maha Desikan had already conferred this title on our Swami when he blessed the TANIAN of our Swami and called him “APARAM NIGAMANTARYAM.” Now that they found that Lord of the Seven Hills had blessed the title they were doubly happy to confer the title. It looked as if, Sri Desika himself wanted to confer the title in the presence of Lord Srinivasa, and so the official and public confirmation had been delayed so long till the Sadas met at the temple of Sri Desika. It would be interesting to note that at many Divya Kshetras where Sri Desika was enshrined but only in Mylapore temple Sri Desika got a preference over Lord Srinivasa. Only at Mylapore the temple was called “Desikan Sannidhi” and not Srinivasan Sannidhi.

We all knew that in our Sampradaya Lord Almighty would be more pleased if his devotee was worshipped in a fitting manner. He may even pardon a person if he had neglected to worship HIM, but not when his Bhakta was neglected. Did not Madurakavi Azhwar get a place amongst Azhwars when he declared that he would worship only his Acharya, Nammalwar?

One need not wonder at the intention of Lord Tiruvengadamudaiyan to honour his Bhakta, our Swami. The Stalapurana contains the incident of the Lord, refusing to accept the rich offering by the much loved Mahant, with whom He used to talk every day, accepted the offering of flowers of a lame potter at the foot of the Hills, flowers made of clay as on a particular day, unusually the Mahant felt a little proud about the richness of his daily offering. Similarly, when our Swami retired, he never had a rupee saved and he had only his VIDYA to depend upon. Naturally, he could not offer anything else except his Vidya in the form of a grantha, VEDANTA PUSHPANJALI, both as a gratification for having had the opportunity to serve the Lord as a Professor in HIS college but as a request to grant HIS blessings for the successful completion of his life’s mission of Grantha Nirmana. We could easily guess now how well the Lord had blessed him. Our Swami was very much pleased at the great honour done to him considered that it is only the blessings of his Revered Acharya got him all these. Then, a purse was presented to him and the title of “ABHINAVA DESIKA” officially conferred. Our Swami felt that though the purse would be very useful to him to hasten up his Grantha Nirmana work, the title conferred on him was much more valuable. Titles started pouring in even before and after this, even though neither he sought after them nor cared very much for them. It may not be possible and necessary to enlist here all of them but a few titles would be worth mentioning.

During the Sashtiabdapoorti celebrations of his Revered Acharya, He Himself conferred the title of “Ubhaya Mimamsa Vallabha.”

Sri Desika Sabha at Tirupati gave him the title of “Poorvottara Mimamsa Pradeepa.”

Ayodhya Parishad honoured him with the title “Tarkarnava” in appreciation of our Swami’s effort in writing a book for them.

Sanskrit Sahitya Parishad (North India) gave the title “Pandita Ratna.”

Sri Abhinava Ranganatha Parakala Yatindra Maha Desikan, Head of the Mysore Parakala Mutt, who used to admire our Swami’s Vidwat, honoured him with the title “Pandita Martanda” and gave him a gold medal containing the image of Lord Lakshmi Hayagriva, the presiding Deity of Parakala Mutt, along with Sambavanas.

At Kanchi Kshetra, during the festival in connection with the birth of “Ramanuja Daya Patram” which was graced by pandits like Ubhaya Vedanta Vidvan Navalpakam Sri U. Ve. Narasimhacharya Swami, Goshtipuram Sri U. Ve. Soumya Narayanacharya Swami etc. the scholars present appreciated our Swami’s efforts in spreading Sri Desika Sampradaya by training young scholars and in recognition of his capacity to scrutinise the granthas with a critical and analytical mind utilising such knowledge for publishing unending list of publications on our Sampradaya with the sole intention of spreading Sri Desika Sampradaya, conferred the title, “Desika Darsana Dhurandhara.”

At Trivandrum, the then Maharaja of Travancore, a patron of scholars, invited our Swami and honoured him with Ponnadai and Sambavanas. He himself was present at the function, and after the meeting, he was talking to our Swami for a long time, as he himself was a scholar.

At Triplicane, Sri Madhva Swamiji, Head of the Mantralaya Raghavendra Mutt, invited and honoured our Swami in a Sadas, presented Ponnadai and purse and also conferred the title “PANDITA BHOOSHANA.”

Once again, the request from Karur was renewed, asking our Swami to accept a series of Upanyasas and this time it was accepted. One day in the middle of the Upanyasa series, Sri (Karur Pandit) Narayana Iyengar Swami arranged for a meeting of local Sri Vaishnavas and said that the main purpose of bringing our Swami there was for requesting him to accept for writing a khandana grantha for a book Sata Bhooshani. As he had gone through the books of our Swami, especially when he was teaching Tarka Shastra to the local popular doctor, Sri Rama Sarma, using the book Kusumanjali with our Swami’s commentary, he came to the conclusion that only our Swami was fully qualified to undertake the work. He immediately gave Rs. 800/- to be treated as the first installment from him and his friend, Vakil Krishnaswami Iyengar. He requested that the book should be published early, as he was very old and that he was eager to see the book completed before his death. After that, Sri Rama Sarma came, and mentioned about his appreciation of our Swami’s genius while studying the commentary of Kusumanjali and his wish to study at least a portion of the book directly under our Swami which he was looking forward to. He also gave our Swami a copy of the book, a commentary on Bhamati, written by his father, who was an Abhimana Sishya of Sri Kanchi Sankaracharya Swami. After the end of the Upanyasa at Karur and on return to Madras, one more offer came from Sri A. V. Gopalachar Swami to write a khandana for the same book. Then, our Swami thought, that it was the wish of Sri Desika himself that he should undertake the work. The book was started and in order to avoid delay in publishing, writing and printing were done side by side.

DAILY ROUTINE OF OUR SWAMI

One would be amazed at the heavy schedule our Swami used to have every day. Getting up very early in the morning and after finishing the Anushtana and Abhigamana Aradhana and also special mantra japa, he would be ready waiting, before the arrival of the first sishya, for the morning Kalakshepa. None of the sishyas had ever seen him coming late even on a single day. After the Kalakshepa, time will be devoted for proof correction and allotment of work for the press for the day’s composing work. After that, Ijya and Aradhana, followed by proof correction of Bhava Prakasika. Then he would go through the translation of the books by Sri K. Bhashyam which he used to bring every day for scrutiny and suggestion, and after he had left, he would take up the Tamil translation. Then he would go through many Advaita granthas, to make the khandana granthas ready and correct proof of the above, etc.

In the middle of Swadhyaya Kala, Kalakshepa of some other granthas which were permitted to be studied in the afternoon like Stotras, etc. was done before evening Sandhyavandana and Upanyasas.

If he was free without Upanyasas he would devote the time for preparing manuscripts even after sunset for other books. This would go on till about midnight. So far, nobody would have seen him doing any other thing except sitting with some book or other, opened before him, throughout the day.

Some times, some of the sishyas coming there for paying respects would not be noticed by him as he would be so much immersed in the book. By himself he never used to go to bed and sleep should embrace him near about midnight due to tiresomeness and over work.

After the publication of Tiruppavai with the commentary, Raksha, it used to be a regular feature of our Swami being invited to preside over the Tiruppavai Sadas wherever they were held. Invitations for Upanyasas were pouring in every day. One notable invitation was from Brahmasri K. Balasubramania Iyer, a renowned scholar in Sanskrit, when he conducted a Sammelanam at Mylapore Sanskrit College on “Bhatti Kavya.” Our Swami’s erudite speech was very much appreciated both by the scholars and the convener Brahmasri Iyer. [This lecture helped him at a later stage, which we would refer to later].

About this time Sri U. Ve. Venkatadrivaram Venkataraghavachariar Swami (who had the good fortune to do Sri Bhashya Kalakshepa under our Swami), Chief Professor in Sanskrit at Vivekananda College, Madras, came to our Swami with his colleagues, Sri Rajagopalan and Sri Subramanian, (Advaitins), to study “Vaiseshika Darsana.” Our Swami taught them his own commentaries called Rasayana on Vaiseshika Darsana which contained many ancient Sutras not published so far. The Rasayana was only in the manuscript stage as there was no time for publication in the middle of so many important Vedanta Granthas. After hearing our Swami’s lectures on Rasayana, the Professor found out that they had a treasure before them. He immediately undertook to print and publish the same and the work started immediately.

The release was arranged at a function in Sanskrit College, Mylapore. Kanchi Kamakoti Peetam Sri Sankaracharya Swamigal presided and said he had never missed reading even one book of our Swami, either in Sanskrit or Tamil. He also said that during his lifetime he had not come across such an erudite scholar well versed in all Shastras, other than our Swami, and praised his intuitive and analytical way of approach to the subject and wished him long life to continue the grantha nirmana work.

Brahmasri Anantakrishna Sastriar, who was present, stood up and said that he had known our Swami very much for a long time. He recalled one incident when, knowing his genius, he offered to get him a good post in North India with a very high remuneration and our Swami refused the offer saying that he preferred to serve Lord Tiruvengadamudaiyan for a less remuneration, as a professor in HIS college. He also said that many people did not know about our Swami’s Vidvat. He very sincerely said that if only our Swami would have been an Advaita Pandit, the Sadas and he would do Kanakabhishekam. For such a great scholar, he expected that the Sadas would honour him with a big purse but on the other hand he found out that the publisher did not get enough response from the public and that he had to go searching for even the printing cost of the book. Brahmasri Sastriar said that he knew about our Swami writing a khandana grantha for his Sata Bhooshani and for that sake they, the Advaitins, should not hate him or show disrespect to him. It was customary, he continued, that pandits usually used to praise their own Sidhanta only, because it helped the Hindu religion to grow stronger. But the unique thing he found out by reading our Swami’s granthas, especially the khandana granthas, was that he had established a healthy convention, which should be an eye opener to all future critics, who write khandana granthas on other Sidhantas to adopt our Swami’s way of not attacking any personalities or offending anybody. After reading our Swami’s books, he said, that one would show more regards for him and would certainly get more enlightened on the subject. Such was the greatness of our Swami.

Sri Kanchi Sankaracharya Swami said in his concluding remarks that if Hinduism should survive, we should get into the habit of contributing mutual donations between Advaitins and Visishtadvaitins. He also praised our Swami’s integrity and his impartial way of criticising the principles only and that his khandana granthas only brought him more regard from him and wished him all success. At the end Sri Venkataraghavachar Swami presented the entire copies of the grantha to our Swami saying, “We worship God by offering materials created by HIM; Like that I am worshipping my Revered Guru by offering the granthas created by him.”

Mentioning Brahmasri Ananthakrishna Sastriar, one more earlier interesting meeting between him and our Swami would be worth narrating. One day Brahmasri Sastriar came to our Swami’s Ashrama and during the conversation told him that only our Swami would be writing the khandana for his Sata Bhooshani and his guess got confirmed when he heard that the title of Abhinava Desika was conferred on him. He said that Sri Desika should have entered our Swami with the khandana for a grantha which criticised his Sata Dhooshani. Our Swami replied thus:

“It is true that many Vaishnavas had already approached him to take up the khandana grantha. I am hesitating because I am afraid that this may result in spoiling our friendship.”

Brahmasri Sastriar said that only by writing more and more books, our Hinduism would grow and whole heartedly assured our Swami that it would not disturb the friendship between them, and urged him to take up the work early, as he would not like anybody else writing the khandana. He even went one step further and told him that if there was difficulty in finding finance for that he would himself undertake the printing and publishing on behalf of our Swami; and after that he would consider whether he could write one more reply to that. He was very happy that our Swami would write the khandana as he was the only qualified person to do that, and that the criticism would be very fair, healthy and scholarly and without offending anybody and the Advaitins would learn more about their own Sidhanta.

VlSISHTADVAITA PRACHARINI SABHA

Sri V. T. Krishnamachariar Swami once came to Madras and was discussing with his friends about the publishing activities of our Swami, about whom he had heard a lot. He felt that Sri K. Bhashyam was getting old and should not be burdened with more work and he wanted to do something substantial for the publication to progress without any difiiculty. He called his friends, Sri Anantasayanam Iyengar Swami (Governor) and Sri D. R. Swami (Advocate) and after discussion decided to start a Registered Sabha and gather members in good number so that the membership fees would form the basic fund to start its activities. They decided on the name of Visishtadvaita Pracharini Sabha and Sir V. T. K. Swami expressed his desire that mainly our Swami’s books should be published in addition to other books on our Sampradaya. They also decided to ask Sri V. S. Jagannatha Iyengar, who just got retired as an officer from Burma Shell and who was also the nephew of Sir V. T. K. Swami, to be the Secretary. Sri V. S. Jagannatha Iyengar was very enthusiastic and enrolled more than 1,000 members, and since then had been managing the affairs of the Sabha in an exemplary and efficient manner. This Sabha decided to take over the publications of the 4000 Divya Prabandams, first. This gave our Swami a great financial relief, and he felt very happy that his “Raksha” commentary could be completed without any further hitch for all the 4,000 Pasurams.

PARAMARTHA BHOOSHANA RELEASE

Arrangements were made for the release of the book, Paramartha Bhooshana, at Tiruvellore (as per the original sankalpa of our Swami), where the 18th Malola Sadas was being held that year. Srimad Azhagiasingar had invited pandits from all directions. Our Swami, directed by Srimad Azhagiasingar, read out some portions from the grantha and explained the contents thereof in his own masterly way, and the Sadas and Srimad Azhagiasingar were very much pleased. Then the formal release of the book was made.

Sri Narayana Iyengar Swami of Karur, who was the first donor for the book, was kept informed from time to time about the progress of the grantha, and after release also. He was very happy and wrote to our Swami about the wonderful way the book was written. Within a week after seeing the book he passed away, which gave an impression that God Almighty retained him only to fulfill his desire of the publication of the book.

At T. Nagar, Madras, Sri K. Bhashyam spoke in the Sadas, convened to felicitate our Swami. He explained to the audience that the publication was being done single-handed by our Swami, which could not have been done even by big Samstanams with many scholars. The main reason, he said for the success of the programme were our Swami’s wide and comprehensive knowledge of all the Shastras and Sri Suktis of almost all the important commentators before him, which made him self-sufficient without any need to refer to anybody or to any other author for clarification; his enthusiasm till the publication of his books, without expecting anything in return and his consideration that the Nirmana of the granthas was the main Purushartha. Sri K. Bhashyam said that the Astika world, especially from Sri Desika Sampradaya should remove the burden of collecting funds from him, leaving enough time to concentrate on the Nirmana work. He estimated that at least a Lakh of rupees would be needed for the publication programme of our Swami, as otherwise, the Astika world would be loosing a great treasure.

At Mylapore, Sri Desika’s temple was the venue of another Sadas presided over by Sri K. Kesava Iyengar Swami, Advocate, and an erudite scholar both in Sanskrit and Tamil. He spoke in praise of our Swami’s capacity for grantha nirmana, and said that considering the number of his publications, the work was almost a miracle. He especially appreciated the Name, our Swami chose for the grantha (Paramartha Bhooshana) which was very apt; and also the naming of every argument as PRASADA. Sri U. Ve. Karapankadu Venkatachar Swami, (a sishya of our Swami), an erudite scholar in Tarka and Vedanta, a popular Upanyasaka and a great Acharya in his own Sampradaya, spoke next and expressed his admiration at Our Swami’s genius and immediately paid an amount of Rs. 250/- and took only four copies, for the use of his sishyas. At T. Nagar, in the space adjoining the house of Brahmasri S. N. Dave, a meeting was held in a specially erected pandal for the purpose of felicitating our Swami. Sri Dave, himself an Upanyasaka in English, a great admirer of our Swami, a staunch Advaitin and who always preferred to lecture on Vishnu Bhakti, used to invite our Swami for Upanyasas in the above pandal and many scholars spoke about the greatness of our Swami. During the meeting, a special messenger came from Sri Kanchi Kamakoti Peeta Sankaracharya Swami and presented a purse containing Rs. 500/- and conveyed the Acharya’s great appreciation of the scholarly genius of our Swami in one more book.

In short, the entire scholar world from all the three Sidhantas, praised our Swami for his capacity to employ special Yuktis as and when situations arise, fully supported by Pramana Vakyas, which made the granthas comprehensive commentary on Sata Dhooshani itself, which was required for the better understanding of Sri Desika’s ideas in writing the book, the lack of which alone caused the writing of Sata Bhooshani by our Swami’s great friend, Brahmasri Sastriar. The other important points which the scholars appreciated were: the clarity with which the Pramana Vakyas were discussed showing the PRATIBHA VILASA of our Swami. The healthy criticism of the Advaita Sidhanta which would be appreciated even by the Advaita scholars including the author himself; the Slokas composed and employed throughout the grantha to stress a point which were shining like “Diamonds set in Gold” etc. It was the unanimous opinion of all the scholars that even if the entire grantha could not be read by anybody, the Poems at the beginning and end of each Argument (Prasada) would be enjoyable and would be enough to expose the author as a great POET. In fact the entire scholar world who were acquainted with Sri Desika’s books, swore that Sri Desika himself had written that book (Paramartha Bhooshna) to bring out the greatness of his own grantha.

A GREAT LOSS

At this time, Sri K .Bhashyam passed away suddenly due to heart attack which was a great loss to our Swami. The Sampradaya lost a good patron as he was also a staunch believer in Grantha Nirmana, like our Swami, as it is the main way to spread our Sampradaya. Our Swami felt that it his duty, and completed the English translation of the granthas which he started and released them (Vedanta Deepa and Gitartha Sangraha etc.). The progress of the Divya Prabandas was quite satisfactory, as the same was taken over by the Visishtadvaita Pracharini Sabha.

SRI AZHAGIASINGAR’S GENEROSITY

The khandana grantha for Sata Bhooshani, with the name of PARAMARTHA BHOOSHANA, was shaping well. The cost was estimated at Rs. 10,000/- or more. Sri K. Bhashyam, who was trying to raise funds approached the 44th Jeer of Ahobhila Mutt, who was at that time camping at Pushkar. The Jeer felt very pleased at our Swami’s effort and immediately donated Rs. 5,000/-, the amount Sri K. Bhashyam asked (Earlier Srimad Azhagiasingar had donated Rs. 500/- for the commentary on Vaiseshika Darsana). The book was progressing very fast and our Swami wanted to release the book in Tiruvellore as he was born, only with the blessings of Lord Sri Viraraghava Perumal.

The Government of India wanted to institute an award, valid for the lifetime, for the most leading Sanskrit Scholar every year. For selecting the most suitable candidate for the opening year of the Award, the government requested Brahmasi K. Balasubramania Iyer to suggest the most suitable scholar in Sanskrit. He never had any hesitation to suggest our Swami as the most suitable and deserving scholar (presumably the impression he formed when he had the opportunity to hear our Swami’s lecture in Sanskrit college in the Sammelanam presided over by Jagad Guru Sankaracharya Swami of Kanchi Kamakoti Peeta and organised by himself, helped him to make this decision). After suggesting the name he met Sri K. Bhashyam (Ex-Minister) an ardent Sishya of our Swami and requested him to give the details of all the publications done by our Swami, to be sent to the government, in case they asked for more details. Sri K. Bhashyam came to our Swami and told him of the good news and both admired the impartiality of Brahmasri Iyer in suggesting our Swami’s name alone, without any alternative even though he himself was a leading Advaitin. Our Swami wanted to thank him for his greatness in person and accompanied Sri K. Bhashyam to his house for that purpose and gave him all the details of his publications. Brahmasri Iyer was very much pleased and got convinced that his selection was the best one and that there was no other scholar available with a genius anywhere near our Swami to get the First Award.

A HOUSE OF HIS OWN

The landlord of the house, in which our Swami was a tenant, wanted to extend his house to fetch more rent, and reluctantly requested our Swami to vacate as early as possible. Our Swami knew that the landlord’s need was a genuine one and wanted to vacate at the earliest. One day he met the Astrologer Sri Seshadriachar Swami casually who predicted that he would get a house, very likely of his own, in the northern direction from the house in which he was living. Our Swami was going in that direction and found the name, Nathamuni Street which appealed to him. While walking through the street, a casual friend met him and told him that a particular house was vacated only a few days before. When our Swami went there and enquired, he was told that they had no intention to let it out, as they wanted to sell it. Our Swami immediately made up his mind to purchase, if found suitable. After inspection and a little bargain, the sale was settled. With Sri K. Bhashyam’s help the deed was written and the house purchased. What a coincidence that the name of the street is the name of the first (after Alwars) Pravartaka of Our Sidhanta. The number of the house was No. 25, and we know No. 25 relates to the Jeevatma tatva. The person staying inside the Jeevatma, we all know, is Paramatma as Antaryamin. Does it not show that it was the wish of God HAYAGRIVA to select the house No. 25 as his permanent abode. Today we find, Lord Hayagriva occupying every nook and corner of the house, in the form of His Divya Sri Suktis as an All Pervading Antaraymin of Number Twenty five.

PRESIDENT’S AWARD-RECEIVING IN DELHI

The Government of India, after they got the report from Brahmasri K. Balasubramania Iyer, (it seems) made special and secret enquiries about the worthiness of the only recommendation for the Award, as that was the First Year of the Award. Reports from local officials at Madras, and also from Sri Anantasayanam Iyengar at Delhi were obtained and finally decided on our Swami and the same was announced. Our Swami was invited to Delhi to receive the Award and the same was presented by His Excellency Dr. Rajendra Prasad, President of India. At that time, being the First Award, Pandit Jawaharlal Nehru and Sir S. Radhakrishnan were also present and they also spoke to our Swami in private and congratulated him. Sri Chakravarti Rajaji’s son said that he was very happy that the First Award went to a CHAKRAVARTI and that too a VIDVAT CHAKRAVARTI.

Our Swami was staying in the bungalow of Sri Anantasayanam Iyengar Swami where full facilites were available for observing Achara and Anushtana in full. Our Swami could not refuse the kindness of the Astikas of Delhi and their request for giving a series of Upanyasas. He was forced to stay on in Delhi for about a month and the Upanyasas were well attended by almost all the Astikas of Delhi. After the Upanyasa series, our Swami wanted to fulfill his long felt desire to visit the Uttara Divya Kshetras. His sisters and their husbands also joined him from Madras and the entire Divya Kshetras were visited, to his full satisfaction.

After our Swami’s return to Madras, completing the Uttara Divya Desa Yatra, a meeting was convened in Madras under the Presidentship of His Excellency, The Governor of Madras, to felicitate our Swami on his getting the President’s Award. Many learned scholars spoke praising our Swami. Brahmasri K. Balasubramania Iyer, who was also present, explained that the selection of our Swami for the First Award was impartial and purely on merit and that he never considered any other candidate, as he knew the merit of our Swami and that he never had any doubt in his mind. He also said that he was not approached either by our Swami or by anybody connected with him and in fact our Swami knew about that only after the selection was made. All speakers praised not only our Swami but also Brahmasri Iyer for his impartiality and his straight forwardness and integrity.

ONE MORE SRI BHASHYA KALAKSHEPA GOSHTI

Then as usual the Kalakshepa and grantha nirmana were started in full swing and with added vigour and enthusiasm. The Kalakshepa of Sri Bhashya was started particularly for Paiyambadi Setlur Srivatsangachar (who is the maternal grand son of Srimad Kozhiyalam Swami in his Poorvasramam), Siromani, and some more Siromani pandits like him, Sri U. Ve. N. R. Srinivasan Swami (Engineer) and some more Sishyas who had the capacity to grasp quickly, and progressing well.

BHASHYARTHA-DARPANA

Sri K. Sridharacharya, an Acharya attached to Pushkaram Uttara Ahobila Jalaria Peeta, sent Rs. 5,000/- for printing Sri Bhashya Text only, for the use of his Sishyas in North. The publication of Sri Bhashya with Srutaprakasika was uppermost in our Swami’s mind. Thinking that he could combine this present offer with that, he approached the Government of India for a grant. They refused saying that the book had already been published once. In the meanwhile, many requested our Swami to write a commentary, more easily understandable than the tough Srutaprakasika on Sri Bhashya. To fit into the limited budget available, our Swami started the commentary called “Bhashyartha Darpana” along with the Text. When work was delayed for want of more funds, Sri N. R. Srinivasan and Sri G. Kasturi of “The Hindu” contributed Rs. 1,000/- each. The book was released in two volumes, by Srimad Azhagiasingar, the 44th Jeer of Ahobi1a Mutt, at Sri Desika-Srinivasa Sannidhi at Mylapore. At the time of release, the Azhagiasingar recalled his acquaintance with our Swami’s Revered Acharya. He said that the present author being an Antaranga sishya of Sri Swami, would have been trained by him well and hence the granthas Bhashyartha Darpana would be a BAHUSRUTAPRAKISIKA and a better grantha than Srutaprakasika. He also asked the well-to-do Astikas of Madras to contribute generously and told the lawyers assembled there that the money invested in such granthas would be more beneficial to them than the hundreds of law books which were not referred to even once a year. He himself purchased 50 copies for distribution to the pandits in the Mutt.

SRUTAPRAKASIKA (and the birth of our Swami’s own Composing Section)

The Government of India who originally refused the grant came forward and sanctioned Rs. 7,000/-. Our Swami was hesitating to start the work as the grant covered only one third of the cost of the book for completion. Sri U. Ve. Madapusi Sudarsanam Iyengar Swami, a well known patron of Sri Desika Sampradaya, gave a donation of Rs. 5,000/-. The work was started, but the progress was very slow, for want of printing facilities for Sanskrit granthas in Madras city. In one year, only a few forms could be printed. Our Swami could not find a way out of this except to purchase types and start a Composing Section of his own. Among our Swami’s Kalakshepa Goshti, Sri R. Venkatachariar of Oppiliappan Sannidhi, who had his Pancha Samskara under our Swami’s Revered Acharya, came forward to keep the Composing Section in his office and to look after the management also. Our Swami had already located a press, owning Sanskrit Types, suitable for his work, who wanted to sell it with the cases, ready for composing. After fixing the price, on an auspicious day, our Swami and his sishya Sri R.Venkatachari went to the press and started weighing the types. After weighing, our Swami found out that he did not have enough cash with him. Sri R. Venkatachari said he had also brought Rs. 1000/-, in case it might be needed, and immediately paid the amount to our Swami. The types were purchased and brought in his car to his house at Nungambakkam. Next day other materials needed to start the composing were purchased and work was started right in time. The book Srutaprakasika was finished in record time, to the surprise of even the printing press owners. Sri Ramanujam of Sri Ramakrishna Printing works undertook to do the striking of the forms at a concession rate. He even used to remove the form running in the machine and gave priority for our Swami’s work. After the finish of the book, Srutaprakasika, the space allotted for the press was needed by him for further extension and letting out, to enable him to get a rental income to augment his declining business, and as Sri M. Varadacharya of Adyar, (Nelvoi) who, as the Joint Secretary of Ubhaya Vedanta Grantha Mala and a sishya in the Kalakshepa Goshti offered to keep the press in his house at least for an equal period, if not more. So, after two years the Composing Section was shifted there. As it was very difficult for our Swami to go there for proof correction and for supervision (as Sri M. S. V. Swami’s office was located in a different place, supervision throughout the day was not possible by him), the same section was shifted to the western wing of our Swami’s own Tirumaligai, from where a tenant had just then vacated. This saved a lot of trouble and time for our Swami and the work was going on with more speed.

In the meanwhile, the Kalakshepa Goshti was also flourshing, with more are more sishyas joining. Among them were Sri Soundara Rajan, an Advocate and Legal Advisor for “The Hindu.” He had his Pancha Samskara under our Swami and joined the Kalakshepa Goshti for Isavasyopanishad Bhashya, Srimad Rahasya Traya Sara and also Sri Bhashya.

After the finish of Srutaprakasika, other publishing activities of our Swami included the scrutiny and printing of a Sanskrit version of Srimad Rahasya Traya Sara, written by Koothapakkam Neelameghachar Swami, who was doing Acharyakam in North India, and a well wisher of our Swami. The publication of a Tamil book in essay form, called Upanishd Sara was published by Visishadvaita Pracharini Sabha with the finance provided by Sri U. Ve. Kootandakuppam, Sidhanta Prachara Chakravarti Rangaramanuja Chakravarti, in memory of his wife Karunammal, (who at one time had the privilege of doing Madhukara Kainkarya for Srimad Kozhiyalam Swami) and was born in the Vamsa of Srimad Varadacharya Swami (an Acharya of Srimad Ketandipatti Swami). The above Sri Rangaramanuja Chakravarti Swami was the first donor of Rs. 2,000/- for the starting of Ubhaya Vedanta Granthamala and the printing of Upanishads. The book UPANISHAD SARAM was released on the day of Tiruvadyayana Mahotsava of Srimad Rangaramanuja Desikan. Then the books ‘Chatusloki’ and ‘Stotra Ratna’, with Tamil commentaries, were published for Visishadvaita Pracharini Sabha.

THE 71st TIRUNAKSHATRAM OF OUR SWAMI

A meeting was held in Tiruvallikeni National Girls High Schoal at the Sudarsanam Iyengar Hall, under the Presidentship of Sri U. Ve. D. T. Tatachar Swami to felicitate our Swami on his 71st Tirunakshatram.

Sri K. Soundararajan, Advocate (“The Hindu”) was the secretary of the celebrations committee, which was formed earlier, to collect funds to be presented to our Swami to show their gratitude in recognition of his service to Sri Desika Sampradaya in general, and for his efforts in publishing books on our Samparadaya. Sri D. P. Parthasarathi Iyengar Swami, Sri V. T. R. Swami and Sri D. V. Vasudevan of “The Hindu” also were in the committee and helped in the collection of funds.

Sri D. T. Swami presiding said that he had acquaintances with our Swami from his student days and had been an admirer of our Swami’s genius. He said that our Swami had such a thorough grasp of all the Shastras and possessing an alret mind, would make quick decisions, almost in a minute, when others like him would take more than six months. This, he had seen, when they assembled to make decisions on a particular version of a grantha which had created doubts in the minds of all pandits. Sri D. R. Swami spoke in praise of the Raksha commentary of the Prabandams and requested our Swami to undertake publishing all the works of Sri Desika. Our Swami replied suitably and said that the publication of Sri Desika’s works had been uppermost in his mind for quite some time and that the scrutiny of the original Granthas had already been started. He said that the huge money it would involve prevented him from launching on the venture and with the blessings of his Revered Acharya and Sri Desika along with the good wishes and cooperation of the Astikas; he hoped to complete the same during his life time. Then a purse was presented, and also an amount, to be kept as Reserve Fund for the celebrations of the Tirunakshatrams of Acharyas and Alwars at SIDHASHRAMA of our Swami.

SIDHASHRAMA (25, Nathamuni Street, T. Nagar, Madras)

Most of the sishyas who attend the Kalakshepa Goshti used to feel that the Tirumaligai of our Swami at 25, Nathamuni Street was too small for the fast increasing Kalakshepa Goshti and the ever increasing requests for Pancha Samskara and Bharanyasa. Instead of purchasing a different plot for building an Asrama for that purpose, it was decided to extend the Tirumaligai on the eastern side completely independent from the house, with a separate entrance, for carrying on the Acharyaka activities. Eminent persons like Sri Madabhushi Sudarsanam Iyengar Swami, Sri V. T. R. Swami, Sri N. R. Srinivasan (Engineer), Sri K. Sounderarajan (Advocate) and otbers contributed liberally themselves and also collected from other Astikas and well-wishers. Sri N. R. Srinivasan undertook to do the construction and the Ashrama wing was finished in record time at less than the actual cost. The Ashrama was called “SIDHASHRAMA.”

SRI DESIKA GRANTHA NIRMANA

Our Swami decided to start the “Pancha Kavyas” of Sri Desika first, comprising of Yadavabhyudaya, Paduka Sahasra, Subhashitanivi, Sankalpa Suryodaya and Hamsa Sandesa under the banner of Ubhaya Vedanta Granthamala in a special “Sri Desika Grantha Publication Series.” Membership of Rs. 50/-, paid in advance, which would get them all the above (five) books, was announced. The response was not very encouraging; but the work was started with a Satvika Tyaga Sankalpa. As our Swami had the necessary types, purchased for the printing of Srutapiakasika and some more types in Sanskrit and Tamil were added. The Composing Section was geared to earnest work by adding more Compositors.

Our Swami decided that publishing the Text only will not be sufficient. A Sanskrit commentary for the North Indian scholars and a Tamil commentary for local Astikas were decided upon for the Pancha Kavyas. It was also decided to print, as far as possible, the ancient commentaries with useful foot notes and if none available worth printing, to write a new commentary in addition to the Tamil commentary.

YADAVABHYUDAYA was printed with Sri Appayya Dikshitar’s commentary, with suitable foot notes. Sri Dikshitar had a great regard for Sri Desika which could be seen from his words “BHAVASSANTI PADE PADE” and his commentary was accepted as the best by our Ancient Acharyas.

The foot notes for the above contain some very interesting and useful points for a better understanding of the Kavya. A fluent word by word meaning in Tamil was added. The beauty of the Tamil commentary was that if one, ignorant of even one word of Sanskrit, read through the Tamil meaning in the order in which they were printed, he would get a complete sentence and it would be continuous from sloka to sloka. Thus the complete Kavya could be easily understood.

A magnificent donation of Rs. 5000 /- from Madabhushi Sudarsanam Iyengar Swami and a donation of Rs. 2000 /- from Sri T. T. Narasimhan of T. T. K. & Co., Madras helped our Swami to complete the book. Kanchi Kamakoti Peetam Sankaracharya Swamigal sent Rs. 350/- towards the cost of one Sanchika and another Rs. 350/- from Sri Neelakanta Iyer under instructions from Sri Sankaracharya Swamigal.

OTHER ACTIVITIES of our Swami while the printing of Yadavabhyudaya was in progress

He made a trip to Bombay, by plane, (without detriment to his Anushtana) at the request from the Bombay Astikas for a series of Upanyasas at the newly constructed Desika Bhavanam.

He went to Coimbatore, accepting a series of Tiruppavai lectures, in the mornings and Srimad Rahasya Traya Sara in the evenings.

He also did the usual yearly Upanyasa series of Srimad Bhagavata Saptaham arranged by Sri Vasudevachar, (grand son of Maharshi Sri Vasudevachar).

He presided over the lectures on Sri Bhashya every Sunday on the basis of one Adhikarana per day arranged also by Sri Vasudevachar.

He gave a detailed Gita Upanyasa, with Sri Desika’s Tatparya Chandrika at the house of Sri S. N. Dave, which was attended by Sri U. Ve. K. S. Krishnaswamy Iyengar Swami (Judge) and Sri Sundarachariar of Terazhundur (Chrompet) who recorded the lectures on a tape recorder with an intention of translating in English.

PADUKA SAHASRA

A special lecture (during the 700th Tirunakshatra of Sri Desika) on Paduka Sahasra was arranged in the house of Sri V. T. Rangaswamy Iyengar Swami, Advocate, Balaji Nagar for a limited and invited Desika Bhaktas. The short Upanyasa appealed to Sri V. T. R. Swami and it kindled a desire to hear the entire Kavya. When he heard that the publication of the book “Paduka Sahasra” was next in the list after Yadavabhyudaya, he immediately announced to bear the entire cost of the publication and gave Rs. 10,000/- at once. He suggested that a word by word meaning in Tamil would be welcome. The book was dedicated to the memory of his illustrious father, Sri U. Ve. Velanguppam Tatacharya and mother Srimati V. T. Vedammal. The Sanskrit commentary of Sri Bharadwaja Srinivasacharya was published. In the foot notes to the commentary of our Swami for this book he had established a SANGATI, a continuity of thought from sloka to sloka and from Padhati to Padhati and proved and established the theory that the whole grantha was formed in the author’s mind before writing. More details could be had from the book. The Tamil commentary and word by word meaning was provided as was done in Yadavabhyudaya.

SUBHASHITANIVI was printed with the Sanskrit commentary of Kanchi Koti Kannikadanam, Sri Pattappa Swami for a part of the grantha and our Swami provided the rest. Sri Pattappa Swami had given more than 10 to 12 meanings for each sloka. Sri Rajappa, Advocate, Madras, son of Sri U. Ve. K. C. Varadachariar Swami, hereditary Trustee of Lakshmipuram Temple (hailing from the family who built the temple) donated Rs. 5000/- for this book and was dedicated to Sri Rajappa’s grand father, Karumbur Nallan Chakravarti Gopala Iyengar Swami (C. I. D.).

HAMSA SANDESA

This book was released with a commentary called SANJEEVANA and a Tamil translation bringing out the essence of Sri Desika’s super poetic intelligence and containing many Adyatmika meanings. A donation of Rs. 3000/- from Sri M. S. Pattabhiraman of M. D. Bros. was received for publishing this book in memory of his father Sri Madabhushi Seshadriachar Swami.

SANKALPA SURYODAYA with Sanskrit and Tamil commentary of our Swami was published with a donation of Rs. 2500/- from Sri K. Srinivasan, Advocate, Sripuram, Madras-14, and was released in memory of his parents Rao Bahadur Sri U. Ve. R. Krishnamachariar Swami and Smt. Alamelu Ammal. A further donation of Rs. 2000/- was made by Sri U. Ve. N. G. Krishna Iyengar Swami, Advocate, Triplicane for the same book. ·

OTHER GRANTHAS OF SRI DESIKA

On the completion of the Pancha Kavyas of Sri Desika, our Swami announced that all the books of Sri Desika, so far released and to be published would be given (almost at less than half the cost) to a person who would become a member by paying Rs. 200/- in advance. [The offer is still open. Will Sri Desika Bhaktas make use of this generous offer?] ·

GITABHASHYA - TATPARYACHANDRIKA

Just before starting the publication of Tatparyachandrika, our Swami felt that thorough scrutiny of the book would be needed and took up the book for the Kalakshepa Goshti. During the Kalakshepa, our Swami had the chance to study the commentary word by word. The Goshti consisted of more than 20 sishyas the prominent among them was Lt. Col. Dr. V. Srinivasan, Retd. D. M. S. (Now no more). He gave a donation of Rs. 10,000/- and agreed to bear the entire cost.

SESWARA MlMAMSA AND MIMAMSA PADUKA

This grantha was published with the Sanskrit commentary of Acharya Kumara, Sri Varadacharya called “Mimamsa Paduka Paritrana” and a commentary by our Swami called “SUKSHMARTHA TEEKA” and “SATPATHA SANCHARA.”

Sri U. Ve. N. R. Srinivasan (Urupattur, Nallan Chakravarti, Nattuppattu, Rajagopala charya Srinivasacharya) Engineer, a sishya of Ahobila Mutt and a regular member of the Kalakshepa Goshti from 1963 upto this day, donated Rs. 5000/- for this book, in commemoration of his Sashtiabdapoorti. Our Swami used to call him “ASTIKA SIKHAMANI” as he never used to miss even one day of Kalakshepa.

RAKSHA GRANTHAS

(Nikshepa Raksha, Satcharita Raksha, Pancharatra Raksha, Geetartha Sangraha Raksha and Nitya Grantha of Sri Bhashyakara)

Sri Desika Seventh Centenary Trust donated half the cost and received 500 copies. This book did not include Rahasya Raksha as the same was published earlier by the Trust in their book called Chatusloki and Stotra Ratna Bhashya.

TATVA MUKTA KALAPA

The book was published with a donation of Rs. 16,000/- from the North Indian Patron of Sri Desika Sampradaya, Sri Mangniram Govinda Bapuji (of Pushkaram) from Calcutta.

ADHIKARANA SARAVALI was published with the ancient commentary of Acharya Kumara Varadacharya called “Adhikarana Chintamani” and our Swami’s “SARARTHA RATNA PRABHA.” A donation of Rs. 13,000/- to cover the cost was received from Bombay, Dharmika Sikhamani, Sri U. Ve. Ramanujachar Swami.

TATVA TEEKA is a commentary on Sri Bhashya. Full grantha is not available. The portions available were scrutinised by Srimad Kozhiyalam Swami at an earlier date. Our Swami supplied Foot notes for this grantha.

The entire cost of the book, Rs. 5000/- was paid by Sri U. Ve. Uruppattur, Nallan Chakravarti, Aviyur Sarangapani Iyengar (popularly known as V. S. Rangan of Bombay). On the occassion of his Sashtiabdapoorti celebrations. He was responsible for the erection of “Desika Bhavanam” in Bombay.

ISAVASYOPANISHAD BHASHYA with the commentary of our Swami called “ACHARYA BHASHYA TATPARYA” was published with a donation of Rs. 2500/- from Sri B. T. Kuppuswami and Sri B. T. Sampath in memory of their father, Balur, Toopil, Seshadriacharya Swami).

NYAYA SIDHANJANA with the com mentary of Upanishad Bhashyakara, Sri Ranga ramanuja Swami and the commentary of Mahamahopadyaya Kanchi Krishna Tatacharya called, “Ratna Peetika” and foot notes from our Swami was published next.

PARAMATA BHANGA AND SRIMAD RAHASYA TRAYA SARA:

The printing is going on for these books. Pulavanur, Sri U. Ve. Chakrapani Iyengar Swami and his brother, Sri U. Ve. Parthasarathy Iyengar Swami respectively had agreed to bear the entire cost and had already paid the first installment. These would contain a commentary of our Swami.

OTHER GRANTHAS

Sri Alavandar’s SIDHITRAYA was published at the request of Sri V. T. R. Swami. He paid the full cost of the book and he obtained a partial grant from the Government of India. This also contains a commentary of our Swami in Sanskrit.

PERIAZHWAR TIRUMOZHI was published again with the full financial aid from Sri V. T. Rangaswamy Iyengar Swami in commemoration of his SATABHISHEKAM (1975).

BHAGAVAD GlTA with a Tamil Commentary called GITARTHAM and a word by word meaning in Tamil by our Swami was published. The entire cost of Rs. 5001/- was paid by Vavasi Kottai Madabhushi, Dharmika Ratna, R. Srinivasan. (Partner, Bharat Skin Corporation). This book contains the essence of Bhashya and Tatparya Chandrika and easily understandable even by a person without Sanskrit knowledge.

UPANISHADS (TWO VOLUMES) were published again with the financial aid of THE SUNDARAM CHARITIES.

In addition to the above, financial help for the publications was received from many Astikas. To mention a few:-

Sri V. T. R. Swami, was paying Rs. 50/- per month for a long time to engage a proof reader to give a little relief to our Swami who was doing all the correction work.

Sri K. C. Varadachariar of Lloyd’s Road, hereditary trustee of Lakshmipuram Temple, was paying Rs. 300/- every year for replacement of types for two years.

Sri N. R. Srinivasan (engineer) and Sri K. Soundara Rajan were paying Rs. 25/- each to meet the overhead charges, every month.

Sri R. Dorairajan of “The Hindu” (now no more) made a lump sum donation of Rs. 1000/- for the publications.

Apart from financial help, many others helped the publication in so many other ways and to mention a few:-

Paiyambadi Srivatsangachar Swami, Paiyambadi Venkatavaradachariar Swami, Pulikundram Sri Stalasayanachar and Sri Chakravarti of Reliance Motors were helping in proof correction and transliteration in Nagari script from Grantha script etc. The two sons of our Swami, Sri Srinivasa Raghavan, and Sri Rajagopal had been doing the proof correction after the office hours.

DREAM COME TRUE

During our Swami’s trip to North India to establish the superiority of Our Bhashyakara Sidhanta (at Sholapur), he made a Sankalpa to publish all the books in Our Sidhanta in DEVANAGARI SCRIPT, to enable the North Indian Scholars to study them, the lack of which was felt and expressed to our Swami by them. As usual the Sankalpa was done with “SATVIKATYAGA.” At the time of inaugurating Ubhaya Vedanta Granthamala, Revered Acharya, Srimad Rangaramanuja Maha Desikan, blessed our Swami that the organisation would grow from strength to strength and he was very confident that all the important Sri Suktis would be printed.

Today, on the happy occassion of celebrating the SATABHISHEKAM, we find that most of the granthas of Sri Desika and other books like Srutaprakasika, Upanishads, 4000 Prabandams etc. had been completed. We all could easily guess that such a mammoth task, was achieved only to prove the efficacy of the Satvika Tyaga Sankalpa and the greatness of the Acharya Parampara and the blessings of Lord Thiruvengadamudaiyan who was staying in the mind of our Swami all the 24 hours of the day.

WHAT NEXT

There are many more books of Sri Desika and the Abhinava Desika, to be published and many more to be reprinted as the copies are sold out. From the above narration, one could easily find out that the publications were made possible only from out of sufficient donations from a few well-to-do Astikas and they were completely voluntary. Now the difficulty is to safeguard the printed copies as there is no space in “Sidhasrama” of our Swami and the problem of getting more finance for further publications as the entire donations are locked up in unsold books. Astikas should come forward to purchase one set of Sri Desika granthas, which is offered at Rs. 200/- for which they would get all the ‘Desika Sri Suktis’ already printed and to be printed in future. Every Astika in Sri Desika Sampradaya should become a member by paying Rs. 200/- and possess one set of Sri Desika’s works and keep them in his house as they keep a Koyilazhwar in his house. One Thousand “Hayagriva Idols” are made by Abhinava Desika, (in the form of books) and waiting to be enshrined in your house and they are cent per cent fit for worship according to Our Sampradaya. Come forward and do not miss this opportunity to possess a “Hayagriva Idol.” (Sri Desika’s works).

Out of all the works of Sri Desika, all the UDGRANTHAS, except NYAYA PARISUDHI had already been published by our Swami. The above book is waiting for a patron, who would bear the cost. Our Swami is quite sure that some Astika will definitely come forward in due course as it happened with other granthas.

In one of the meetings at Sri Desika Vidya Bhavanam, Mylapore, quite recently, our Swami said that he is purposely postponing the printing of DRAMIDOPANISHAD TATPARYA RATNAVALI, as the same needs elaborate scrutiny. He requested the pandits and scholars in Sri Desika Sampradaya to undertake the scrutiny of the available version of the grantha, as different commentators had adopted different versions of the Slokas and some portions of the grantha do not resemble the usual masterly poetic style and “Saili” of Sri Desika. Our Swami also suggested that Sri Desika Vidya Bhavanam, being an organisation interested in Sri Desika Sampradaya Vidya, could arrange and organise a seminar on the above grantha with the avowed purpose of discussing Sloka by Sloka and decide on the correct and probable version of the Slokas which would fit into the context and match the Saili of Sri Desika; and that our Swami would always be available for consultations. However, as the above grantha is in the list of Sri Desika’s works to be published by our Swami according to his Sankalpa, he will take up the scrutiny and publication at proper time when he is a little free, whether the seminar is conducted or not.

As for the other works of Sri Desika, like Stotras and Tamil Prabandams, many editions had already been published and repetition may be unnecessary. However, many Astikas are requesting our Swami to provide his own commentary for them also. Ultimately he would undertake them at proper times.

The idea of publishing a book called “LAGHU RAHASYATRAYA SARA,” a condensed version of Srimad Rahasyatraya Sara, by using Sri Desika’s own words and sentences’, avoiding repetitions and arguments, is in our Swami’s mind for quite some time. This condensed book will be useful to many Astikas who could not find time to do the Kalakshepa of the main grantha. At the same time the Mukhyadhikaris will only study the original version as part of the Grantha Chatushtaya Kalakshepa. If time and health permits, the Astika world would get one more “Grantha Gem” from our Swami’s pen, as “LAGHVAHNIKAM” came from his Revered Acharya.

VEDANTA PUSHPANJALI, a grantha of Poems was written by our Swami at the time of starting the commentary on Upanishad (called PARISHKARA) and intended to be an offering of prayer to Lord Tiruvengadamudaiyan for the successful finish of his Grantha Nirmana work under the banner of Ubhaya Vedanta Grantha Mala. The various Upasana Margas in the Upanishads are treated as flowers and offered as Pushpanjali. The book was not published so long, as our Swami was busy with the publication of other Udgranthas and Sri Desika’s works. This book will now be released soon. The cost of this book is borne by the famous Lady Doctor Dr. E. V. Kalyani and her brothers and will be dedicated to the memory of (Late) Dr. E. V. Srivivasan, Eye Surgeon, and Srimati Kannammal, parents of the donors. Dr. E. V. Srinivasan was a devout Sishya of (Srimad Kozhiyalam Swami) Sri Rangaramanuja Maha Desikan and had Bharanyasa under him. He was an admirer of our Swami’s Sampradaya Kainkarya.

The book TATVA SARA by Nadatur Ammal will be released on the Satabhisheka day, by the Satabhisheka Mahotsava Committee.

The book “UPANISHADARTHA KARIKAS” of our Swami will also be released on the same day. The cost of this book was donated by Sri R. Venkatachari of Oppiliappan Sannidhi, who will also be the publisher, and the book will be dedicated to his Revered Acharya Deva, Abhinava Desika Sri Viraraghavarya Maha Desikan, in Reverential Homage.

As we had already mentioned, our Swami’s habit was to go on composing Poems on Lord Tiruvengadamudaiyan and other Deities he worships, whenever a little leisure is available. A book, containing all these Slokas are under print in the name of “SRI HARI GURU STAVA MALA” and if any Astika could come forward to bear the cost, it will be released soon, as another Treasure from our Swami’s pen.

For the time being, the above books and the completion of the commentary called “Sara Vistara” on Srimad Rahasyatraya Sara and the commentary called “Anapaya Prabha” on Paramata Bhanga, in addition to the regular Kalakshepa Goshti should be enough to occupy our Swami’s daily routine. As it is, we should be more than satisfied that the purpose of the Abhinava Avatara of Sri Desika, is completely fullfilled and it is absolutely necessary that our Swami should have enough rest in between to gain health and strength, so that he could continue to bless us all.

SRI BHASHYAKARA AND SRI DESIKA (THEIR MUTUAL REGRETS)

Pandits say that Sri Bhashyakara actually predicted the birth of Sri Desika, to continue his work of propagating his Sidhanta and at the same time regretted that he could not have Sri Desika as his direct Sishya. Sri Desika also, it seems regretted that he could not study directly under the feet of Sri Bhashyakara. To remedy this mutual regrets, it is evident, that Sri Bhashyakara took an Abhinava Avatara and with the intention of combining the sacred name of Srirangam with his name, took the name of “Rangaramanuja” and born as Srimad Rangaramanuja Maha Desikan (Sri Kozhiyalam Swami). It is well known to everybody and accepted even by the scholars in other Sampradayas that, Sri Kozhiyalam Swami was only an Avatara of Sri Bhashyakara and so called him, “Abhinava Bhashyakara.” Sri Desika also took an Abhinava Avatara as Sri Viraraghava Maha Desikan (as we all see now) and fullfilled their mutual desires of Teaching and Studying respectively, (Vedanta Shastras,) as Acharya and Sishya. It is worth noting that the Vedanta Kalakshepa of our Swami was started by his Acharya while he was in his Grihastasrama. Soon after he started, the Acharya rushed to Srirangam to become a Sanyasi, and came back as Sanyasi and continued his Kalakshepa for his Sishya, our Swami, as Sri Bhashyakara was a Sanyasi and Sri Desika was a Grihasta. Finally, the Abhinava Bhashyakara blessed our Swami as “APARAM NIGAMANTARYAM.”

SARVA TANTRA SWATANTRA

Some may ask that though everybody had accepted our Swami as Abhinava Desika, how the title of “Sarva Tantra Swatantra,” which Sri Desika got, would fit our Swami. [Sri Desika got the title as he did the Nirmana of a bronze idol of his own figure.] The answer would be very simple. Sri Abhinava Desika knew that it would be very difficult to maintain Sanctity and Sannidhyam in a metal Idol, as missing even one day’s pooja would call for a Samprokshanam and other rituals to restore the Sanctity. To avoid all these troubles, Sri Abhinava Desika created NOT ONE but ONE THOUSAND Idols, which would retain the Sanctity and Sannidhyam even if you did not do pooja for days and months together. They are absolutely fit for worship by all people at all times. We can do Archanas and offer Upacharas like Doopa, Deepa, Naivedya and do Aradhana as we do for Srimad Ramayana Srikosa. They are the “SRI SUKTIS OF SRI DESIKA” and other Acharyas. Our Swami is printing 1,000 copies in all the granthas which means, he is creating 1000 idols which contain cent percent Sannidhyam of Lord Hayagriva. In addition, the knowledge, our Swami possesses about the Printing and Publisbing Trade would match that of any leading Printing House Manager. Further, some people may doubt whether our Swami knew any English. If one goes through the English Translation of Vedanta Deepa, Vishnu Sahasra Namavali, etc. which was left unfinished by Sri K. Bhashyam and finished by our Swami, they would immediately withdraw the doubt. Sri K. Bhashyam should be alive today to answer the doubt and the undersigned knows from personal experience that our Swami has no equal in selecting the correct and appropriate word in English at the required context. So, the title of “SARVATANTRA SWATANTRA” suits the Abhinava Avatara much more than the original Avatara of Sri Desika.

ASTIKAS

Each Hayagriva Idol (Sri Desika’s works) is ready at the Sidhasramam of our Swami, waiting to be installed and enshrined in your homes without any need for Pratishta for Sanctity, the very presence of which will bring you the blessings of Lord Hayagriva.

CONCLUDING PRAYER

The various incidents in ur Swami’s life as narrated above, give the history of a period showing the growth of Sanskrit literature and Vedanta Granthas for more than 60 years which can be easily called “ABHINAVA DESIKA SAKABDA.” When my Revered Acharya Deva gave me the command to do this narration in English (facts taken from the Tamil narration printed in the same book and approved as correct by our Swami), I hesitated first and then immediately accepted to write this ABHINAVA DESIKA VAIBHAVAM as I did not want to miss the one and only opportunity provided for wiping out my sins by narrating the life history of my Revered Acharya Deva. After accepting, however much I thought about it, I could not find any qualification in me for this offer except that I knew a few words in English. I can only consider that the extreme ‘KARUNYA’ of my Revered Acharya Deva in giving me this chance to wipe out my sins, the fore thought of my illustrious father, in entrusting me to the feet of Srimad Abhinava Bhashyakara, Rangaramanuja Maha Desikan to undergo Pancha Samskara which ultimately brought me to the feet of my Revered Acharya Deva, Abhinava Desika for Grantha Chatushiaya Kalakshepa and Bharanyasa and (the third) the blessings of Lord TIRUVINNAGARAPPAN whom I worship all the 24 hours, day in and day out.

By way of gratitude I can only pray to Lord OPPILIAPPAN to give my Revered Acharya Deva, Abhinava Desika, Viraraghavaraya Maha Desikan, long life, health and strength to continue the Grantha Nirmana work and to continue to bless all of us.

SRIMATE VIRARAGHAVARYA MAHADESIKAYA NAMAHA

SRIMATE RANGARAMANUJA MAHA DEISKAYA NAMAHA

SRI BHOOMI DEVI SAMETHA SRINIVASA PARABRAHMANE NAMAHA

ABHINAVA DESIKA DASA

T.VENKATACHARI