After the period of GaTikASatAm Ammal, SrImad Adi vAN SaThakopa yatIndra mahAdeSikan was the leading light of the ViSishTAdvaita siddAntam (sampradAya pravartakar).
In Kruta yugam, SanatkumArar brought the Lord, Tirunarayanan from Satyalokam and consecrated here in Bhulokam. He was doing AradhAnam of the Lord. Hence the name of the temple came to be known as “nArAyaNAdri”. In the next tretA yugam, dattAtreyA along with His four SishyAs, the Veda PurushAs were reciting all the time, the Vedas on the banks of the Veda PushkarANi. As such, this temple is called “VedAdri”. In dvApara yugam, the third yugam, Krishna and Balarama were worshipping the Lord of this temple. Hence it is known as “yAdavAdri”. In the present Kali yugam, EmperumAnar (YatirAjar) visited the temple and renovated it. He stayed in this divya deSam for several years and was doing ArAdhanam. So the temple is known as “yatiSailam”. This temple at Tirunarayanapuram is a famous one and of great divinity and a PuNya kshetram.
In this great kshetram, this MahAn was born in Kali yugam post 4480, SiddhArti year, Purattasi month (September 1379), Sukla PancAmi tithi, Thursday, when JyesThA nakshartram was on ascendance. His father was SrI KidAmbi Kesavacharya SvAmi who was said to be in the last of the samaSrayaNa paramparA (lineage of AcAryAs). This SvAmi named the child as Srinivasan because he was born by the anugraham of Tiruvengadamudaiyan and as this name is that of his father. The child grew in an adorable manner and SvAmi was very happy and fond of the child. The annaprASanam (giving solid food in the presence of the Lord), SauLAm (tonsure of the baby locks) and upanayanam were conducted at the appropriate age. SrI Kesavacharyar conducted panca samskAram to his son, Srinivasan. He learnt from his father Vedas, nAlAyira divya Prabandham, kAvyam, nATakam, tarka Saastram (logic) and VyAkaraNAm (Grammar).
Enhancing adhyAtma SAstrAs (Supreme knowldge of the Atman) at Attigiri
His father was very happy to notice the genius and creativity nature (pratibhA), his intelligence (buddhi sUkshmam) of his son even while learning the sAmAnya SAstrAs (basic). He was confident that his son will become the protector and nourisher of the viSishTAdvaita philosophy. He sent his son to learn VedAnta SAstrAs from Nadadur Ammal’s grandson, GaTikASatam Ammal who was teaching the [[189]] adhyAtma SAstrAs at Attigiri PeraruLALan sannidhi. As per the wish of his father, Srinivasan went to Perumal Koyil (Kanchipuram). He arrived at the tirumAligai (house) of GaTikASatam Ammal and prostrated at his holy feet. He prayed to Ammal and appealed to accept him as his disciple. He requested Ammal to teach him all the artha viSeshams (special meanings) of ViSishTAdvaita siddhAntam. Ammal was very pleased on knowing that he is the son of none other than KidAmbi SrI Kesavacharyar. Noting his tejas (effulgence), his knowledge, his humility and with all the qualities of a good disciple, Ammal accepted Srinivasan as his disciple. Ammal did upadeSams to Srinivasan on SrI BhAshyam, Gita BhAshyam, BhagavAd vishAyam, SrImad RahasyatrayasAram and others.
Ammal’s anugraham (blessings)
SrI Srinivasacharyar with great devotion to Ammal was performing kAlakshepams under his AcAryan, Ammal on all granthams and shined par excellence as a vidvad sreshTha (great scholar). He was observing pancakAla rituals (five times rituals every day/pancakAla parAyaNar). Ammal blessed him, saying that after him (Ammal), SrI Srinivasacharyar will be the scholar and leader on ubhaya vedAntAs (in Sanskrit and Tamil) and that he will be the establisher and leader of our darSana sthApakar of the ViSishTAdvaita siddhAntam, protector and nourisher.
Divine Blessings of Azhagiyasingar
With the abundant blessings of his AcArya, SrI Srinivasacharyar was shining as a great genius (mahApratibhASAli). One day, the Lord, SrI Ahobila Nrusimhan (Azhagiyasingar) appeared in his dream and commanded him to go to His (SrI Narasimhan’s) sannidhi at Singevelkunram (Ahobilam) which is in a difficult terrain and inaccessible kshetram to reach and have the darSan of the Lord Narasimhan (சென்று காண்டற்கரியகோயில் சிங்கவேள்குன்றமே cenRu kANDaRkariya kOyil SingavEL kunRame). The Lord asked him to worship Him there and be of service. The Lord further commanded him to start immediately without fail. SvAmi woke up immediately. He was happy about this dream. He prayed to the Lord to make his dream come true.
Travel to AhobilAm
SvAmi woke at the pre-dawn hour, completed his daily rituals at the banks of the pond and went straight to the tirumAligai of GaTikASatam [[190]] Ammal. He paid his daNDavat praNAmams to the AcAryan and stood in front of him reverentially with folded hands (anjali hastam). AcAryan as a customary practice, inquired him about his welfare. SrI Srinivasacharyar told the AcAryan about his early morning dream. AcArya was delighted to hear this and told him go to Ahobilam immediately as directed by Azhagiyasingar (Nrusimhan). He further said that it was his wish and blessings for him to be the visionary leader of the Bhagavat Ramanuja darSanam and the direction of the Lord is also same as his wish and that he is immensely happy.
After getting the approval of AcAryan, SvAmi went to the sannidhi of PeruAruLALan and took permission of the Lord to go to Ahobilam. SvAmi started on his travel to Ahobilam and after a few days reached there. He prayed to the mountain (Giri) ranges and went up, climbing the hills. He had his bath in the River BhavanASini and completed his daily rituals. He started to have the darSan of the nava (nine) Narasimha-s.
Accepting the ascetic (sanyASramam) order
At that time, a sanyAsi appeared in front of SvAmi. On seeing him, SrI Srinivasacharyar SvAmi paid his obeisance to him. SvAmi told him about the Lord appearing in the dream and the reason for the visit to Ahobilam. After listening to these, the yati said, “I have come here to bless you only. Please accept this ochre robe (kAvi vastram). I will initiate the presha mantram and accept sanyASramam”.
Even though SvAmi was just 20 years old and a brahmacAri, he displayed firm dispassion to Vishaya Sukhams (adyanta vairAgyam), he agreed to accept the fourth varNASramam (sanyASramam). The yati sArvabhaumar initiated the presha mantram and presented to SvAmi his own ochre robes and the tridaNdam from the sannidhi of SrI BhAshyakArar. The Yati also gave SrI Srinivasacharyar SvAmi, the ASrama tirunAmam of “SaThakopa jIyar”. The yati directed SvAmi to perform ArAdhanam of Narasimhan and take up extensive travel to cover all the towns and villages to bless the disciples with samASrayaNA, bharanyAsa rituals. He also directed SvAmi to take his (yati’s) Sanka cakram. The jIyar accepting the sudarSana pAncajanyams, asked the yati as to which of the nava Narasimha mUrtis that he has to do ArAdhanam for. The yati told SaThakopa jIyar that he may pray to all the nine mUrtis and one of the mUrtis will bless him. He told the jIyar that HE is the One who appeared in the SvAmi’s dream and brought him (jIyar) here and offered the fourth varNASramam. Thus saying the yati (Lord) disappeared. [[191]] Blessings of SrI LakshmInrusimhan
As commanded by SrI Nrusimhan, SvAmi performed ArAdhanam to all the nine Narasimha mUrtis. He then prayed at the feet of all the mUrtis by keeping his two hands together in “yAcanA mudrA” and pleaded “prasIda” (bless me). At this time, one Narasimha mUrti with MahAlakshmI sitting on the Lord’s left thigh with both of them embracing each other, His right hand palm with the abhaya mudrA, Sankha cakram on both upper arms, Periya tiruvaDi (Garudan) at His feet and PhaNIndran (anantAzhvAn/Adi Seshan with gems on his hoods like an umbrella over the Lord’s Siras), SrI Malolan (LakshmInrusimhan) jumped and landed on both the hands of SaThakopa JIyar. The jIyar was overwhelmed with a feeling of great happiness as if he is drowned in the ocean of nectar. He hugged that EmperumAn and was performing ArAdhanam to the Lord at SrI BhAshyakArar’s sannidhi.
At that time, the learned scholars of this divya deSam came to know about the divine blessings of Malolan to SrI SaThakopa jIyar and were wonderstruck. They prostrated at the holy feet of this mahAdeSikan.
The temple administrators handed over the responsibility of the temple administration to the jIyar. He accepted the responsibility saying “bhagavan niyamanam” (divine command of the Lord). He delegated the roles and responsibilities to each of those who were handling them earlier. While staying at Ahobilam for few days, he was performing ArAdhanam to LakshmInrusimhan.
The command of AzhvAr
NammAzhvAr appeared in the dream of the jIyar and commanded him, saying that he (AzhvAr) is enshrined at Azhwar Tirunagari on the banks of Thamirabarani River and to come there and worship him. The jIyar immediately getting up from his sleep completed his daily rituals. After finishing his ArAdhanam, he appealed to SrI LakshmInrusimhan about the dream he had. With the approval and blessings of the Lord, he started his travel with LakshmInrusimhan seated in a palanquin and the jIyar in another palanquin accompanied by his disciples and with umbrella, fan, and elephant, horse and with sound of musical instruments (chatra, cAmara, Gaja, turanga vAdya gosham etc.).
On his way through several villages and towns, SvAmi performed samASrayaNa bharanyAsam to thousands of disciples who sought [[192]] refuge at his holy feet. He was also giving discourses on SrI BhAshyam and other granthams to the scholars who were accompanying him.
Grieving as AzhvAr could not be found
In due course, SvAmi reached Azhwar Tirunagari. There he could not find AzhvAr who was blessed by the Lord (uyarvaRa uyar nalam uDaiyavan mayarvaRa matinalam aruLinan - The Supreme Lord who possesses auspicious qualities blessed aDiyEn with knowledge and bhakti which destroys the aj~nAnam). He was worried and grieving. He recited Madhurakavi AzhvAr’s “kaNNinuN cirutttAmpu” pAsurams, and prayed. NammAzhvAr appeared to SvAmi and told the jIyar, “Like Madhurakavigal, you may sing in my praise and travel to various places”.
AzhvAr in a mountain pond
AzhvAr further said, “Saivaites of this place removed me from my temple and placed me inside a pond on top of a mountain. The have consecrated eleven Siva Lingams in that temple and named the temple as ’ekAdaSa Rudran kOvil’. Now they are doing Rudra pUjA. The King of this territory is also in favour of the Saivaites. You may reform him and through him remove the lingams and consecrate me in my temple as before”. SaThakopa jIyar waited for an opportune time to execute the order of NammAzvAr.
The King seeking refuge
The king of the territory while on hunting came to the banks of the Thamirabarani River where SaThakopa jIyar was camping. On hearing about the vaibhavam of the jIyar, he went to the ASramam of the jIyar and prostrated at his holy feet. He was wonderstruck by the divine tejas (effulgence) of the jIyar. He was telling himself as how he never knew about the presence of such a MahAn. His intuition guided him to seek refuge at the feet of the jIyar and to take the righteous path. The people nearby told the jIyar that he is the king of this territory. SaThakopa jIyar blessed the king with kind glance at him. The king piously appealed to the jIyar to accept him as his disciple and offer him good counsel. The jIyar accepted his prayer and initiated upadeSams briefly on tattva, hita and PurushArtham. The highly intelligent king benefiting on these upadeSams with true knowledge and got rid off the false knowledge (viparIta j~nAnam). He sought the blessings of jIyar to be of service to him.
[[193]] The order of the jIyar
SaThakopa jIyar pleased with the King ordered him thus, “Earlier when you were misled by the people of other religious sect, you were worshipping the deities who were subservient to Lord SrIman Narayana. You had removed the shining light of our philosophy from his temple and dropped him in the pond on top of the mountain. You organised the worship of Sivalingam in that temple. These facts are well known to you. Therefore, your first duty of service is to remove the Lingams from the temple of AzhvAr, locate them in a different place and restore the consecration of AzhvAr in his temple as before and resume the daily rituals and festivities for AzhvAr and the Lord, PolintuninRa PirAn”.
Consecration of AzhvAr by the King
The king realised his mistake. He prostrated at the holy feet of jIyar and told him, “Please bless me so that the mistakes committed by me will be condoned by EmperumAn”. He took a vow and assured that as ordered by the jIyar, he will consecrate the AzhvAr in his temple. Immediately the king came with his soldiers, horsemen and elephant brigade and prayed to the jIyar to get back the AzhvAr from the pond. SaThakopa jIyar proceeded to go up the mountain. He reached near the bank of the pond. There, he recited “KaNNinuN ciruttAmpu” pAsurams and meditated on AzhvAr. Further, with deep reverence, he prayed to AzhvAr (tirukurukUr mARan) to be merciful to him saying, “எழில் குருகைவரு மாறா எனக்கிரங்கு நீயே ezhil kurukaivaru mARA enakkiranku nIyE”.
Pleased by the deep bhakti of the jIyar, AzhvAr adorning the Magizha flower garland surfaced from the pond and reached near the bank of the pond. SaThakopa jIyar looked at SaThakopan (AzhvAr) and lifted Him with both his hands and said, “You are my AzhvAr”. He was in a joyful state. Later AzhvAr was taken in a palanquin with royal honours to a MaNTapam (hall) inside the sannidhi of PolintuninRa PirAn. He removed the eleven ekAdaSa lingams and renovated the temple of the AzhvAr. There, the king inscribed the image of the jIyar in the pillar and also consecrated the AzhvAr in his temple.
Simha svapnam
That night several lions appeared in the dreams of the persons belonging to other religious sect who had occupied Azhwar Tirunagari and tortured them. They woke up, startled and their shivering and [[194]] panic did not subside even though they realised that it is only a dream. One person woke up the other. He in turn woke up another and in this manner all of them were awake and narrated their scary dream about the appearance of the lions. They were all really shaken up. They were wondering what will be the next danger if they continue to live in this place. So they left the place before sunrise to their towns where they lived earlier.
The king also dreamt that night. In his dream, several lions were seen mauling the people who had occupied Azhwar Tirunagari, all of them running and left the place in utter panic. He woke up in the morning, performed his daily rituals and reached the temple of AzhvAr. He was immensely happy to see that none of the persons belonging to the other religious sect were to be seen there.
The king reached the maTham of the jIyar. He told the jIyar about his dream and that the fact that his dream has come true. He appealed to the jIyar to come to the temple and to offer ManagALASAsanam to the Lord, AdippirAn and AzhvAr. The jIyar went to the temple with his entourage.
Blessings of PolintuninRapirAn
SaThakopa jIyar went to the temple and worshipped the EmperumAn. The Lord, so happy with the jIyar conveyed through his arcakAs, “Oh jIyarE! AzhvAr has shown special blessings to you by landing on your hands and you called him ’nam AzhvAr’ and embraced him. Hence from this day onwards the AzhvAr, the leader of the people who have surrendered themselves (prapannajana santAna kUDasthar) to me, will be known as NammAzhvAr. Since you took the initiative to bring back NammAzhvAr to me with such magnanimity and commitment, I am naming you as vaN SaThakopa jIyar”. Thus, the Lord blessed the jIyar. The kaimkarayaparars in the temple offered to jIyar, tIrtha prasAdam, garland, parivaTTam, SrI SaThAri etc., From that day onwards the jIyar was called as “vaN SaThakopa jIyar”. Doubts and solution
What have been stated above are from the Guru ParamparA that SrI SaThakopan, incarnated at Tirukurukur was called as NammAzhvAr by SrImad Adi vaN SaThakopa yatIndra mahAdeSikan. Also from that day on the direction of the Lord, PolintuninRa PirAn, AzhvAr is known as NammAzhvAr. Therefore it is obvious that the name NammAzhvAr was not prevailing earlier. If that is the case, then SvAmi DeSikan who lived several years earlier to SrImad Adi vaN SaThakopa yatIndrA [[195]] mahAdeSikan, in his work SrImad rahasyatraya sAram chapters, saying NammAzhvAr blessed thus-ஒண்டொடியாள் திருமகளும் நீயுமே நிலாநிற்பக்கண்ட கண்ட சதிர் oNToDiyAL tirumakaLum nIyumE nilA niRpakkaNDa kaNDa catir" and நின் திருவருளும் பங்கயத்தாள் திருவருளும் கொண்டு நின்கோயில் சீய்த்து nin tiruvaruLum pankayattAL tiruvaruLum koNDu ninkOyil cIyttu". This leads to the doubt as how the above the prevailing one traditionally (aitikyam) as per GuruparamparA is correct.
Now let us see the resolution (samAdAnam) presented by scholarly elders.
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Even though in SvAmi DeSikan’s SrI sUktis, it is mentioned as NammAzhvAr in a few places but in RahasyatrayasAram, sampradAya PariSuddhi and in several places mentioned as “AzhvAr” only. In triuvarAyiRappaDi and 36,000 paDi, it is mentioned at the most as “AzhvAr”. Therefore traditionally (aitikyam), it could be inferred as “AzhvAr” only.
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Those who follow SrI sannidhi sampradAyam recite the taniyan of SrImad Adi vaN SaThakopa yatIndra mahAdeSikan, might have corrected the term AzhvAr as NammAzhvAr thus adhering and following the title given by the jIyar. This will not lead to any discrepancy. Have we not noticed certain deviation (pATha bhedam) in the text of SvAmi DeSikan works too? Yes, a few exist.
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Like SvAmi DeSikan called pANar (TiruppANAzhvAr) as “nam pANanAthan”, SvAmi could have mentioned as “NammAzhvAr” in a few places. After SrImad Adi vaN SaThakopa yatIndra mahAdeSikan called AzhvAr as NammAzhvAr, it has become popular. So there is nothing wrong about this.
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There is no indication of the title as NammAzhvAr before the life time of SvAmi DeSikan. Therefore it would only be inappropriate to give any validity to the contradiction taking in to consideration the factors mentioned above, Furthermore the GuruparamparA Vaibhavam now followed by SrI sannidhi is purely based on the very old and antique grantham “GaruDagiriturya vaibhavam”. The authenticity of this is beyond doubt.
[[196]] Receiving the Hamsa mudrA
Once when the jIyar worshipping AzhvAr and PolinduninRa PirAn in sErti sevA said,“Oh vaN SaThakopa jiyarE! You have consecrated us (AzhvAr) as used to be earlier, and propagating the Ramanuja darSanam too. So, this makes us (AzhvAr) very happy. Therefore, as a gratitude, we (AzhvAr) presenting you this Hamsa mudrA with blessings. Thus saying AzhvAr with parama krupA presented the Hamsa mudrA that was adorned by the AzhvAr on his holy hand to vaN SaThakopa jIyar and blessed him. AzhvAr further told the jIyar, “You affectionately called me as NammAzhvAr. We (AzhvAr) now name you by joining ‘Adi’ from our (AzhvAr’s) Lord’s name of AdippirAn with vAN SaThakopa jIyar. Henceforth, you will be called as Adi vaN SaThakopa jIyar”. AzhvAr directed the jIyar to consecrate the divya mangala vigraham of SrImad VedAnta DeSikan who created granthams of dramiDopanishad tAtparya ratnAvaLI, dramiDopanishad sAram, commentaries for TiruvAimozhi composed by AzhvAr and reflecting AzhvAr on the special meanings and that SrI DeSikan established the superiority of AcAryan (AcAryatvam) through his grantham, SatadUshaNI.
SrImad Adi vaN SaThakopa jIyar gave utmost importance to the direction given by AzhvAr and consecrated the divya Mangala vigraham of SvAmi DeSikan. The jIyar conducted utsavam for AzhvAr and SvAmi DeSikan through the streets of Azhwar Tirunagari and performed his MangaLASAsanam.
Ambiguity and Remedy
At that time, SvAmi DeSikan blessed SaThakopa jIyar and told him that he is very pleased and happy over the consecration of his arcA vigraham by the jIyar at Azhwar Tirunagari. SvAmi DeSikan further told him, “If there are any doubts on SAstrArtham, you can ask and will clear such doubts”.
The jIyar: nAyinte! When there is a conflict between paroksha Sruti (indirect knowledge) and pratyaksha Sruti (the direct divine command), which one should be deemed as superior? And which one should we follow?
SvAmi DeSikan: The reverence for the sanctity of Sruti and smrti needs to be extended to both pratyaksha niyamanam (the divine command) and Sruti as well the smrti texts. In the event of any disparity between Sruti and smrti, then we have to follow the direction [[197]] of Sruti (Vedas) only as the pramANam. There is no need to accept the codes of smrti. Similarly, even though as said by BhagavAn - “Srutismrtir mamaivAj~nA” (VishNu dharmam, 6.1) - Sruti and smrti are the command of BhagavAn, if there is inconsistency on the direction from the Lord (prayatksha niyamanam) then that is to be deemed as superior. Smruti and smrti codes need not be accepted.
The jIyar: If one is directed to perform the duties which are against (viruddha) the prescribed duties pertaining to varNASrama dharma, what should that person do?
SvAmi DeSikan – That person should take up the duties of that part which are in contrast without giving up his own ASrama dharmas.
The jIyar - If an action brings forth beneficial results to the society in general whether one should enforce the contradicting action through the followers or not?
SvAmi DeSikan: Follow your instincts and direction through the prescribed duties and perform the duties as may be required.
AzhvAr was extremely pleased with the jIyar for posing such subtle questions. He told the bhAgavatAs there through the arcaka (arcaka mukhene) to recite the titles for SrImad Adi vaN SaThakopa jIyar, “SrImad-vedamArga-pratishThApanAcarya, parama-hamsa-pari- vrajakAcArya, sarvatantra-svantrobhaya-vedAntAcArya, SrIbhagavadrAmAnuja siddhAnta nirddhAraNa sArvabhauma”
KeSavArya krupApAtram taniyan
AzhvAr directed all to recite the taniyan for jIyar, “KeSavArya krupApAtram” before the divya prabhanda sevA kAlam and followed by taniyans of purvAcAryAs.
The disciples were overjoyed and adhered to the direction of AzhvAr and were seen reciting the titles, “SrImad vedamArga pratishThapanAcArya.”
The SishyAs were saying that reciting the taniyan first “KeSavArya krupApAtram” on the direction of AzhvAr, and followed by the taniyan of SvAmi DeSikan, “rAmAnujA dayApAtram” will not be against the divine command of SrI Ranganathan. They further said that in Srirangam sometime back, SvAmi DeSikan won a debate over the debaters of other religion and also he was instrumental in reviving the [[198]] recital of divya prabandham in SrI RanganAthan sannidhi. In recognition of these services by SvAmi DeSikan, and on the command of SrI Ranganathan, the taniyan, “rAmAnuja dayApAtram” is being recited at temples and homes. They all decided that henceforth as per the direction of AzhvAr, the taniyan of jIyar will be recited first. This tradition of reciting first “KeSavArya krupApAtram” is being followed at SrI Ahobila maTham SrI sannidhi and at the homes of the disciples of Ahobila maTham. About this, BhAgavatAs may refer to the grantham “padyaprAtamyavAdAm”.
AzhvAr entrusted the entire administration of his temple to the jIyar and directed the temple officials to offer the jIyar, the first tIrtham, first honour etc., and to handover the entire set of keys of the temples. AzhvAr blessing the jIyar told him, “Oh jIyar! From now on you may append your signature as ‘SrISaThakopaSrI’. Here after, conduct grantha kAlakshepams to your SishyAs and expound and grow the ViSishTAdvaita philosophy.
SrImad Adi vaN SaThakopa jIyar took leave of AzhvAr and returned to his maTham. He prostrated in front of SrI LakshmInrusimhan several times and placed the Hamsa mudrA that was presented to him graciously by AzhvAr, at the Holy Feet of Sri LakshmInrusimhan. He narrated the blessings of AzhvAr. SrI LakshmInrusimhan showered His divine grace on jIyar and gave him the Hamsa mudrA, saying, “You will be presiding over the seventy-four simhasAnAdipatis appointed by EmperumAnAr. As per my wish you go on extensive sancAram for the upliftment of the people who have sought your refuge”.
The elders of repute belonging to the sat sampradAyam refereed to the episode by chanting the taniyan on the jIyar “AzhvAr tam kripaiyAlE hamsamudraiyOn vAZhiyE” (Long Live thou! Who has been blessed by the AzhvAr with Hamsa mudrA) and
श्रीरामानुजसंप्रदायपतवीभाजां चतुस्सप्तति- श्रीमद्वैष्णवभूभृतां गुणभृतां सिंहासनस्थायिनाम् । अध्यक्षत्वमुपेयिवांसमतुलं श्रीमन्नृसिंहाज्ञया प्राञ्चं वण्शठकोपसंयमिधराधौरेयमीडीमहि॥
SrI rAmAnujasampradAyapatavIbhAjAm catussaptati- SrImadvaishNavabhUbhrtAm guNabhrtAm [[199]] simhAsanasthAyinAm | adhyakshatvam upeyivAmsamatulam SrImannrsimhAj~nayA prAncam vaNSaThakopasamyamidharAdhaureya- mIDImahi ||
Mukunda DevarAyAn
As directed by SrI LakshmInrusimhan, SrImad Adi vaN SaThakopa jIyar started on his sancAram to Northern India. A king by the name, Mukunda Devarayan in North India lost his kingdom and was suffering and struggling very much. One day, SrI LakshmInrusimhan appeared as a SrI VaishNavar appeared in the dream of the King and told him, “Oh Mukundadeva! SrImad Adi vaN SaThakopa jIyar is on his travel to northern parts of this country. You seek refuge in him and get blessed with the panca samskAram ritual by him. You will have the darSan of the Lord Azhagiyasingar who is worshipped by the jIyar. You will regain your lost kingdom with the blessings of the Lord and the jIyar. Your enemy who occupied your kingdom will leave by himself”. Mukunda Devarayan woke up and narrated the dream to his ministers. As per their advice, he went in search of SrImad Adi vaN SaThakopa jIyar. After travelling through several villages and towns, he reached the place where the jIyar was camping. He prostrated at his holy feet. He introduced himself and narrated his situation and also told the jIyar about his dream. He appealed to the jIyar to bless him with Panca samskAram ritual. The jIyar understood the divine command of the Lord and blessed the King with panca samskAram and accepted him as his disciple.
Simha svapnam
That very night several ferocious lions appeared in the dream of the Muslim king, who had occupied the kingdom of Mukunda Devarayan and also in the dream of his ministers, Army Commander, relatives and friends and tortured them and wanted them to run away from the kingdom. Having seen the lions in their dream, they were wondering and afraid as what danger will happen next, if they stay in the kingdom anymore. They decided that they did not want this kingdom. The enemy king through his ministers invited Mukunda Devarayan and told him, “Oh King! You please rule this Kingdom as before. Several lions appeared in our dreams and were torturing us. We cannot sleep [[200]] during the night. Even when we are awake, it looks as though the lions are in front of us. Please accept the wealth earned by us though this kingdom. Take all the wealth and the kingdom”. After handing over the kingdom and all the treasures to Mukunda Devarayan, they all returned back to the place, where they belonged to.
Mukunda Devarayan realised that he got back his kingdom only with the divine grace of Azhagiyasingar (Nrusimhan) and the power of the blessing of Adi vaN SaThakopa jIyar. As a gesture of gratitude, he presented the jIyar chatra, cAmara (umbrella, hand fans), eighteen types of musical instruments like Mrudangam, elephants, horses etc. He also presented the jIyar, a new ivory palanquin. He appealed to the jIyar to sit on the palanquin. He himself carried the palanquin on one side and went round the streets in a holy procession. He prostrated at the feet of the jIyar several times. He told the jIyar happily that he could get back his kingdom with the divine blessings of the jIyar. With the anugraham of SrImad Adi van SaThakopa jIyar, the king lived happily and was ruling the kingdom with his sons and grandsons for several years.
Even now the ivory palanquin is in SrI Ahobila maTham. On the day of the coronation, the Azhagiyasingars used to sit in that palanquin and go around the streets in a holy procession. Now also we have come across several instance of SishyAs seeking wealth, those wanting to regain the lost wealth and those seeking moksham get blessed by the Azhagiyasingars, get what they seek and lead a happy and peaceful life.
SrImad Adi vaN SaThakopa jIyar bidding farewell to the King started on his sancAram to Purushottamam (Puri). There, the learned persons belonging to other faiths made disparaging remarks about the Ramanuja siddhAntam and entered into a debate. VaN SaThakopa jIyar single handily refuted their statements in an effortless manner and established the supremacy of the Ramanuja siddhAntam. They lost their ability and intellect to continue the debate. They paid obeisance to the jIyar and appealed to him to condone their apacAram. The SrI VaishNavAs of Purshottamam coming to know of this incident paid their obeisance to jIyar. He was taken to the Temple by them with all due courtesies and honours. The jIyar after performing his MangaLASAsanam to EmperumAn, partook the tIrtham, received the SaThAri maryAda and returned back to the place where he was camping.
[[201]] Consecration of arcA vigrahams of NammAzhvAr and EmperumAnAr
That night NammAzhvAr appeared in the dream of jIyar and directed him to consecrate the arcA of him (NammAzhvAr) and EmperumAnAr in the Temple. Next day morning, jIyar mentioned this to the people in his maTham. At the time, the SrI VaishNavAs of that place, came to the maTham and prayed to the jIyar to consecrate the arcA of AzhvAr and AcAryAs in the temple. SrImad Azhagiyasingar told them that AzhvAr has already directed him to do so even before their request. Soon, the jIyar consecrated the arcA vigraham of AzhvAr and under his Holy Feet, the vigraham of EmperumAnAr in the temple. After staying in Purushottamam (Puri) for a few days, he travelled to Karnataka again. These entire episodes have been recorded by the seventh paTTam SrImad Azhagiyasingar in his grantham as below: पुर्वं यस्तु मुकुन्ददेवविभुना स्कन्धे धृतान्दोलिकः प्राप्तः श्रीपुरुषोत्तमं रचितवान् भक्तप्रतिष्ठापनम् । लब्ध्वा दन्तितुरङ्गरत्नशिबिकाछत्रद्वयीचामर- द्वन्द्वादीनि ययौ पुनश्च विजयी कर्णाटसिंहासनम् ॥
purvam yastu mukundadevavibhunA skandhe dhrtAndoLikaH prAptaH SrIpurushottamam racitavAn bhakta- pratishThApanam | labdhvA danti-turanga-ratna-SibikA-chatradvayI-cAmara- dvandvAdIni yayau punaSca vijayI karNATa- simhAsanam ||
Thozhappar becomes disciple
The King of Karnataka was deeply devoted to the jIyar and was worshipping him with utmost faith. SrImad Adi vaN SaThakopa yatIndra mahAdeSikan was doing upadeSams to his SishyAs on SrI BhAshyam and other granthams. On seeing and hearing the style in which this MahAdeSikan conducting the kAlakshepams, the erudite scholars there were telling amongst themselves that the jIyar is the second incarnation of Vyasa Maharshi, another Suka Maharshi, another [[202]] PuNDArIkar, another bhakta PrahlAdan a great tapasvi, mastery over tarka (logic), vyAkaraNam (grammar), mImAsa granthams, sAmAnya SAstrAs, ubhaya vedAntAs, and that he is no match to any one and is a sarvatantra vedamArga pratishThApanAcAryar (presiding as the master of all subjects and establishing and propagating the ultimately superior path of Veda).
आसीद् व्यासस्य वीप्सा शुकमुनियमकं पुण्डरीकद्विरुक्तिः प्रह्लादस्यानुवादः प्रथिततरतपः प्राग्रणीर्वण्शठारिः॥ भाट्टानामट्टहासः फणिपतिफणितेर्भागधेयं कणाद- व्याहारप्राणनाडी कपिलमतफलं नर्म धर्मागमानाम् । योगी श्रीवण्शठारिर्जगति विजयते किञ्च वेदान्तयुग्मा- चार्यो वेदोक्तमार्गस्थितिजननगुरुः सर्वतन्त्रस्वतन्त्रः॥
AsId vyAsasya vIpsA Sukamuniyamakam puNDarIkadviruktiH prahlAdasya anuvAdaH prathitataratapaH prAgraNIH vaNSaThAriH || bhATTAnAm aTTahAsaH phaNipatiphaNiter bhAgadheyam kaNAda- vyAhAraprANanADI kapilamatphalam narma dharmAgamAnAm | yogI SrIvaN SaThAriH jagati vijayate kinca vedAntayugma- AcAryo vedoktamArga sthitijananaguruH sarvatantrasvatantraH ||
Thus, Thozhappar a learned scholar of repute from Manappakkam sought refuge at the feet of SrImad Adi vaN SaThakopa yatIndra mahAdeSikan, a most famous and of great reputation. Thozappar had his panca samskAram performed by the jIyar. He underwent the grantha catushTya kAlakshepam of SrI BhAshyam, Gita BhAshyam, Bhagavat VishAyam and SrImad Rahasyatraya sAram. Noticing the scholarly intellect and the unfettered devotion to AcAryA, SrI [[203]] SaThakopa jIyar encouraged him and directed him to create a few grantham on dharma SAstrAs which can be easily understood by all SrI VaishNavAs and able to practice.
Accordingly, Thozhappar created eight granthams namely –
1, grhyaratnam 2. kaNDabUshaNam 3. smrtiratnAkaram 4. pitrumedasAram 5. sutIvilocanam, commentary for pitrumedasAram 6. daSanirNayam 7. aSauca Satakam 8. aSauca nirNayam
He presented them at the sannidhi of the jIyar and prostrated in front of him. The jIyar asked Thozappar to read it in the ghoshThI. After having listened to the presentation, jIyar was very happy and blessed Thozappar saying that he will be the vaidika sArvabhaumar. From that day onwards Thozappar was known as “vaidika sArvabhaumar”.
Azhagiyasingar went on sancAram to Tirukudantai, Srirangam, Alwar Tirunagari and other divya deSams along with hundreds of his learned disciples and was offering MangaLASAsanam of the EmperumAns. He was also performing panca samskAram, SaraNAgati et al to those who sought refuge under his holy feet. He went on sancAram to Tirunarayanapuram. There, he had his holy bath in Kalyani Pushkarani, completed his daily rituals and proceeded to the temple. After his MangaLASAsanam of Yatirajar, Tirunarayanam and Yadugiri Nacchiyar, he went to his maTham on the banks of Kalyani Pushkarani. He stayed there for a few days, conducting kAlakshepam daily on SrI BhAshyam and other granthams.
Blessings of EmperumAnAr
One day when the SrI BhAshya kAlakshepam was going on, a five headed serpent came close to the jIyar and was spreading its five hoods and was listening peacefully to the SrI BhAshya kAlakshepam. SrImad Adi vaN SaThakopa SvAmi noticed this but continued with the kAlakshepam. At one stage of the completion of the kAlakshepam, he [[204]] told his disciples that this is quite surprising and peculiar. It is neither afraid of us nor it is threatening us. It is listening intensively by moving its gem studded hoods (phANAmaNi). The jIyar said that he did not think that this serpent as an ordinary one. It is EmperumAnAr himself, who is the incarnation of Adi Seshan listening to the finer aspects of the meanings of SrI BhAshyam created by him. It seems it is here to bless all. The jIyar thus recited a Slokam from YatirAja saptati –
प्रणामं लक्ष्मणमुनिः प्रतिगृह्णातु मामकम् । प्रसादयति यत्सूक्तिः स्वाधीनपतिकां श्रुतिम् ॥
praNAmam lakshmaNamuniH pratigrhNAtu mAmakam | prasAtayati yatsUktiH svAtinapatikAm Srutim ||
Immediately, the serpent vanished in to thin air. Seeing this wonderful spectacle, the disciples were awe struck.
Gopura Kaimkaryam
That night EmperumAnAr appeared in the dream of SvAmi and showered praise on the style (vaikari) by which SrI BhAshya kAlakshepam was conducted that morning. Further, he told the jIyar, “You undertake a significant kaimkaryam for Tirunarayanan sannidhi. In this divya deSam, a vijaya sthanAm of ours (EmperumAn’s), establish a sannidhi for our SrI Vedanta DeSikan and consecrate the vigraham of him in that sannidhi”. On waking up, SvAmi sent the local residents to request the elderly citizens of the town to come to his maTham. When they all came to the maTham, he told them about his dream with tearful emotion of happiness. He asked them to let him know as to what is the utmost important kaimkaryam to be done by him in this divya deSam. The jIyar said that he is prepared to get them done. The elderly residents of the divya deSam said, “There is nothing unknown to the SvAmi (jIyar). Even then, as desired by SvAmi, we would like to appeal. The main gopuram (tower) of the temple of Tirunarayanan is in a dilapidated condition and it needs to be renovated” Thus they prayed to SvAmi. He assured them to do so accordingly and sent them off.
[[205]] SvAmi was contemplating as to how and through whom the construction of the temple tower kaimkaryam can be completed. At that time, the king of Karnataka approached him to offer his obeisance. The king prostrated at the holy feet of SvAmi who enquired about his well being. The king replied, “I am afflicted with a dreadful disease. SvAmi, being a ‘bhavaroga bhishak’, a physician to cure even hereditary diseases is the only recourse to get rid off my ailment and to make me healthy again. I have come here only to seek the blessings of SvAmi”. He prayed to SvAmi. Hearing this, SrImad Adi vaN SaThakopa SvAmi told him, “Your disease will be cured soon. Don’t be scared. You don’t have to take any medicines. The main temple tower of Tirunarayanan is in a dilapidated state. This has to be rebuilt anew. You may accept this kaimkaryam and complete the work at the earliest. Your disease will be cured on its own”. As directed by the AcAryan, the king completed the task quite early. His disease got cured and he became healthy and stronger. He came to the SvAmi’s sannidhi and prostrated at his holy feet and informed that because of the blessings of SvAmi, he has been cured of the illness and now is stronger.
Construction of Steps (sopAnam) for Tirumalai
Once, an elderly Brahmin wished to go on a pilgrimage to Tirumalai to have darSan of Thiruvengadamudaiyan. After going for a short distance, he could neither climb up the hill nor go down and was struggling. On noticing this, the Ever Merciful Lord of the Seven Hills, Srinivasan thought that if only there are steps built, the bhaktAs will be able to reach His sannidhi, so they need not undergo such hardship. He directed SrImad Adi vaN SaThkopa yatIndra mahAdeSikan deeply devoted to the Lord and with his many disciples to construct the steps leading to the Tirumalai temple and also build resting halls to facilitate the pilgrims to take rest en route. Azhagiyasingar took the divine order with deep devotion, got constructed the steps and resting halls to the Tirumalai temple with the help of his SishyAs. He then climbed up through the newly constructed steps to reach Tirumalai and to offer his MangaLASAsanam to the Lord Thiruvengadamudaiyan.
At Tirumalai, the jIyar took his holy bath in SvAmi Pushkarani. He completed his daily rituals and proceeded to offer his worship to SrinivAsan. The sannidhi personnel received SvAmi with temple honours and paraphernalia. SvAmi offered worship of SrinivAsan from feet to head, partook the tIrtha prasAdam etc. At that time, Lord SrinivAsan directed, “Oh jIyar! Our dear KavitArkikasimham VedAntadeSikan constructed the steps to paramapadam in the form of [[206]] a grantham (paramapada sopAnam). Now you have constructed the steps to Tiruvengadam, which is sought by the people of the earth and even those of the heavenly abode. I am very pleased by your service. I shall grant Moksham even to those to whom you have showed your spontaneous affection. You continue to render service in many divya deSams and be affectionate to everyone”. Thus, the Lord blessed the jIyar. The jIyar prayed telling “dhanyosmi anugruhItosmi” (I am thankful to You, My Lord for Your blessings to me). His joy knew no bounds by the blessings of the Lord. He accepted the Sesha vastram (clothes worn by the Lord) and other prasAdams and paraphernalia and returned to the maTham. He stayed in Tirumalai for a few days and was rendering discourses to his disciples.
The construction of the steps to reach the Tirumalai temple, by SrImad Adi vaN SaThakopa yatInndra mahAdeSikan, made it easier without much difficulty for people to have the darSan of Lord Srinivasan. On knowing this, thousands of the bhaktAs from various divya deSams were going to Tirumalai. Several SrI VaishNavAs from Kanchipuram also came to Tirumalai and had darSan of the Lord. Later they visited the maTham of the jIyar and prostrated at his holy feet. SvAmi asked them as to from which divya deSams they are coming from. They said that they are from Perumal Koyil, PerAruLALan sannidhi. SvAmi asked them as to whether tiruvArAdhanam of PerAruLALan and Perumdevi tAyAr are going on well, whether all the daily, monthly and annual utsavams are being conducted without any discrepancy and as to any special activities there. The SrI VaishNavas replied saying that the tiruvArAdhanam and other utsavams are being conducted without any compromise. They said, “There is no one hundred (100) pillared maNTapam for conducting utsavams. Therefore, on the direction of the divya dampatis, we have come here to appeal to SvAmi’s sannidhi with a request for the construction of the maNTapam. We appeal to you to take up this kaimkaryam for the temple, as others will not be able to get this done”. They requested the jIyar to come to this divya deSam for the MangaLASAsanam of the divya dampatis. SvAmi told them that he will come to the divya deSam (Perumal Koyil) soon.
Construction of one hundred pillar MaNTapam in Kanchipuram
SrImad Adi vaN SaThakopa yatIndra mahAdeSikan took leave of Thiruvengadamudaiyan and travelled to Kanchipuram. The residents of the town welcomed SvAmi with pUrNakumbham and other temple honours from the temple.
[[207]] क इति ब्रह्मणो नाम तेन तत्राञ्चितो हरिः। तस्मात् काञ्चीति विख्याता पुरी पुण्यविवर्धिनी॥
ka iti brahmaNo nAma tena tatra ancitaH hariH | tasmAt kAncI iti vikhyAtA purI puNyavivardhinI ||
“क ka” is another name of BrahmA. BrahmA was worshipping the Lord at this place. Hence this place is popularly known as “KanchI”. This town is said to increase the good deeds manifold. The jIyar went to the temple to offer his worship to the DevAdirAjan who was worshipped by BrahmA. After he took a bath in the Anantasaras PushkaraNi and completing his daily rituals, did his ManagaLASAsanam to Perumdevi tAyAr. From there, he went to the Tirumalai (Lord Varadarajan sannidhi is located atop a hillock named Attigiri and as Vezhamalai) and paid his obeisance. After taking the permission of the dvArapAlAkas, he went inside the sannidhi. He had the divine darSan of the Lord PerAruLALan, grantor of boons to those who seek them, from feet to head (ApAda cUDam) and was extremely happy. He accepted tIrtham, parivaTTam, SrI SaThari and other honours telling “dhanyosmi”. At that time PerAruLALan gave his divine blessings to SrImad Adi vaN SaThakopa yatIndra mahAdeSikan for the successful completion of the task of construction of the one hundred pillared MaNTapam in a grand and aesthetic manner. The jIyar receiving the divine command of the Lord said “dhanyosmi” (Thank you my Lord), “anugruhItosmi” (Please bless me to be of service to you) and “dAsosmi” (I will be your servant) and took the command as one of primary importance and of highest priority.
The jIyar took leave of Lord Varadarajan and came down from Tirumalai (Attigiri). The elder citizens of the town and the arcakAs of the temple discussed and identified a location on the banks of the Anantasaras for the one hundred pillared hall. The jIyar called one of his disciples, a wealthy and a rich one and asked him to construct the one hundred pillared MaNTapam in that location. This disciple of MahAdeSikan piously said that he will do so as per the command of the AcAryan.
The work on the construction was started on an auspicious day. A spacious hall with beautiful sculptures and aesthetic design was constructed in due course. The MaNTapam was so beautiful in every [[208]] aspect, it is fit to be praised by people of yesteryears, the current and future generation to look at, admire it and telling as if it was designed and constructed by the devAtAs. In recognition of the construction of the hall at the behest of the jIyar, the Sishya responsible for the work, got sculpted the image of SrI Lakshminrusimhan in one of the pillars in the MaNTapam and the image of SrImad Adi vAN SaThakopa yatIndra mahAdeSikan on the opposite pillar. The divya dampatis of the Temple were brought in a procession to the grand hall and a special festival was organised by SvAmi. His joy knew no bounds. The resident of the divya deSam were overjoyed by the glory (mahA prabhAvam) of MahAdeSikan.
UdayabhAnu MiSrar
SvAmi stayed for a few days in Perumal Koyil where pUrvAcAryAs like Nadadur Ammal, SvAmi DeSikan, GaTikASatam Ammal and others were rendering kAlakshepams to their SishyAs. Thousands of SishyAs sought refuge under the holy feet of the jIyar. Hundreds of disciples were undergoing VedAnta kAlakshepam under SvAmi. At that time, a Gowda Brahmin named UdAyabhAnu MiSrar from northern parts of the country came to Kanchi. He was well learned in all SAstrAs. He was a very wealthy one. He was an advaitin and doing upadeSams on advaita vedAntam to his SishyAs. He wished to have a debate with SrImad Adi vaN SaThakopa jIyar who has been propagating the ViSishTAdvaita philosophy and the leading light of the SrI VaishNava siddhAntam. SvAmi accepted the challenge happily. They met each other. They took a vow in the presence of several scholars that in this debate whoever loses, he has to become the disciple of the winner. In the midst of several scholars, the debate was on sAmAnya SAstrAs (tarka/logic, vyAkarANa/grammar). In a very few days, SvAmi could easily win against UdayabhAnu MiSrar. Then, the debate on vedAnta SAstrAs went on for eleven days with no winner or loser and both of them were on equal level. That night, SvAmi worried and so tired, retired to bed. SrI Lakshmi Narasimhan appeared in the dream of SvAmi and blessed him saying that tomorrow he will be victorious. SvAmi DeSikan told the jIyar, “You are trying to win with your knowledge and skills. You refer to my grantham, SatadUshaNI and present the views. You will win”. Thus after these two dreams, SvAmi woke up. He was happy.
He immediately proceeded, took his bath, and completed all the daily rituals and abhigamana ArAdhanam. He took the blessings of the Lord and confidently marched to the debate hall. On seeing the approaching SvAmi, UdayabhAnu MiSrar was startled and scared. SvAmi started [[209]] the debate after meditating on SrI Lakshmi Narasimhan and SvAmi DeSikan. Quoting with irrefutable points from SvAmi DeSikan’s SatadUshaNI, the jIyar could easily won over UdayabhAnu MiSrar. UdayabhAnu MiSrar conceded defeat and became the disciple of Adi vaN SaThakopa yatIndra mahAdeSikan. He had his panca samskAram performed by SvAmi. He gave away his entire wealth as Guru dakshiNa. With that wealth, the jIyar consecrated a sannidhi for SvAmi DeSikan (who blessed him in the dream) in the sannidhi of DevAdirajan near the dvaja sthambham and another sannidhi at tUppul, the avatAra sthalam of SvAmi DeSikan. The jIyar stayed in this divya deSam for a few days and was performing MangaLASAsanam of DevAdirajan and SvAmi DeSikan and conducting vedAnta kAlakshepam to his disciples.
divya deSa YatrA
MahAdeSikan travelled to Tirumalai from Perumal Koyil. He stayed in Tirumalai for a few days offering MangaLASAsanam to the Lord Srinivasan. He then went to Lower Tiruppati. There, after worshipping Govindaraja Perumal, he went to Tirucchanur (Alarmel Mangapuram) to worship Alarmelmangai tAyAr. From there he travelled to Cholasimhapuram (Sholingapuram). The residents of Cholasimhapuram accorded a grand reception to SvAmi with the chatra cAmara (umbrella, fan) and other temple honours and playing musical instruments. SvAmi took his bath in the takkAn KuLam (temple tank) and completed his daily rituals. SvAmi proceeded to the temple of Sri Nrusimhan (Bhaktodita SvAmi) and performed his MangaLASAsanam. Amidst the chanting of aruLappADu (sacred verses set to tune wishing auspiciousness) he accepted all the temple honours. The arcakAs and local residents requested SvAmi to accept the temple administration and requested the jIyar to take good care and administer the temple rituals in a grand manner. MahAdeSikan accepted the request. He stayed in that divya deSam for considerable time and was executing happily several kaimkaryams.
Many of the bhAktAs were attending to VedAnta kAlakshepams under SvAmi. One of them, a highly reputed SvAmi is the grandfather of doDDaiyAchAryar. He was a SishyA of the jIyar and an important person in the kAlakshepa ghosThI. One day, the jIyar told him, “devAreer is a resident of this divya deSam. You have superior knowledge also. As you are being a highly respectful (pratipatti) and deep devotion to us (jIyar), want to handover to you, the temple administration duties. You will receive all the temple honours such as first tIrtham etc”. doDDaiyAchArya SvAmi was reluctant and said, [[210]] “When SvAmi being the person to receive such honours, is aDiyEn qualified for these honours?” The jIyar replied, “You are our favourite and dear Sishya and whatever honours are given to you, it will be considered as if they are offered to us (jIyar) and will be very satisfied. Therefore, accept this without refusing”. Accordingly, doDDaiyAchAryar accepted the service as the temple administrator. From that day onwards, the descendants of doDDaiyAchAryar are given the first rights in this temple and this is a well known fact.
SrI SaThakopa jIyar took leave of the Lord of that divya deSam and proceeded to Sriperumbudur. The residents of Sriperumbudur welcomed SvAmi with the honours from SrI BhashyakarAr’s sannidhi. SvAmi paid obeisance to MudaliyANDAn. He then went to BhashyakArar sannidhi. There, SvAmi accepted the temple honours. SvAmi offered MangaLASAsanam to Udaiyavar. He accepted the kAshaya vastram, parivaTTam, tIrtha prasAdam etc., amidst the chanting of aruLappADu. He stayed at Sriperumbudur for a few more days. There, he was conducting SrI BhAshya kAlakshepam to his SishyAs and concluded the kAlakshepam with sARRumurai.
Renovation work at Srirangam
SvAmi took leave of BhAshyakArar. After offering MangaLASAsanam at several divya deSams, he reached Srirangam. At the direction of the Periya Perumal, the temple officials accorded a grand reception to SvAmi with temple honours and holy paraphernalia from the temple. MahAdeSikan accepted them and entered the temple. As he neared the dhvaja stabham, the arcakAs brought Sri SaThAri ceremoniously and welcomed the jIyar in the traditional way. SvAmi offered obeisance to the SrI SaThAri and accepted. He then went inside to offer MangaLASAsanam to Namperumal and partook the tIrtha prasAdam etc., of Sri Ranganathan.
At that time, Namperumal said, “The walls of the prAkArams built earlier by our Tirumangai Mannan are now in a dilapidated condition. They have to be built anew again. You have to build a gopuram on the Uttara street side entrance. Build daSAvatAra sannidhi and there consecrate the arcA vigraham of Tirumangai AzhvAr. Our dear VedAntadeSikan who won over the mayAvAdi’s faith convincingly and conclusively in direct debates and with the help of granthams, expounded the ViSishTAdvaita philosophy and remained as one of the peerless preceptor of the philosophy and sampradAyam. Besides, he established the supremacy and greatness of PeriyapirATTiyAr, similar to that of Mine. Therefore, it will be a fitting tribute to establish a [[211]] separate sannidhi for SrI VedAntadeSikan opposite to the sannidhi of SrI RanganAcchiyAr. To facilitate for your stay here and to conduct traditional discourses (sampradAya pravacanam), have a maTham built. SvAmi reverentially responded to the direction (niyamanam) of Namperumal, saying, “dhanyosmi, anugruhItosmi, took the direction as one of the most important priority. The jIyar had the renovation of the seven prAkArams completed quickly. Also he got built the gopuram in Uttara veedhi entrance point. In recognition of having built the gopuram by the jIyar, there is an image of SrI Lakshminrusimhan and SrI Adi vaN SaThakopa yatIndra mahAdeSikan at the entrance which can be seen even now. SvAmi built a separate sannidhi for SvAmi DeSikan opposite to SrI Ranganayaki tAyar’s sannidhi. There, he consecrated the arcA of SvAmi DeSikan. Next, he built the daSAvatAra sannidhi and consecrated the arcA of Tirumangai AzhvAr (Kaliyan) inside that sannidhi. The jIyar himself performed the tiruvArAdhanam at SvAmi DeSikan’s sannidhi which was built by him. He made arrangements for adequate funds for the conductance of tiruvArAdhanam at the sannidhis built by him. SvAmi appointed qualified persons to conduct tiruvArAdhanam at these sannidhis. SvAmi was conducting religious discourses at the maTham constructed by him in Uttara street and stayed there for a few days.
Travel to Thirunarayanapuram
One late night during SvAmi’s stay in Srirangam, Tirunarayanan appeared in his dream as an elderly person and said, “You have forgotten your parent and taking care of others. NammAzhvAr said, ‘திருநாரணன் தாள் காலம் பெறச் சிந்த்திதுய்ம்மினோ tirunAraNaN tAL kAlam peRac cintituymminNO’. (Contemplate on the Lord’s feet to gain real prosperity of salvation and do it immediately). Don’t you know the meaning of this and act accordingly? So start immediately and come to Yaadavagiri!” The Lord thus said in a compelling manner. Next day, SvAmi after competing his daily rituals, proceeded to the sannidhi of Namperumal. He performed MangaLASAsanam to SrI Ranganathan, (arangappan) who was in a sleeping posture on the five hooded serpent Adi Seshan. He recited amalanAdipirAn pAsurams and had a sevA from tiruvaDi to tirumuDi with tears flowing out of joy. He partook the tIrtha prasAdam etc., and appealed to the Lord, the command of Tirunarayanan. On hearing this, Namperumal asked though His arcakA saying. “atraiva SrIrange SukamAsva (Stay at Srirangam offers great comfort for one) does it not hold good for you?” SvAmi responded “Yes! By giving me this SarIram, Tirunaranan made me to worship Namperumal. Therefore, I don’t have the capacity to disobey His command”. On hearing this, Namperumal felt like a father [[212]] sending his son on travel to distant land. He gave His silk clothes and several other honours and bid him farewell. SrImad Adi VaN SaThakopa yatIndra mahAdeSikan could not leave Sri Ranganathan and in a tearful state, kept praying to the Lord and took leave of Him.
Immediately he started his journey to Tirunarayanapuram with the Lord, SrI Lakshminrusimhan. The residents of the town accorded a grand reception to SvAmi and received him with temple honours. SvAmi accepted the honours and proceeded to the temple to offer MangaLASAsanam to Tirunaranan and Selvapillai. He offered MangaLASAsanam to Yadugiri Nacchiyar and SrI BhAshyakArar. In all the sannidhis amidst the chanting of arulappAdu (sacred hymn set to tune conferring auspiciousness) he partook the tIrtha prasAdams etc. He had a sense of fulfilment. As per the divine order of Tirunaranan, he built a sannidhi for SrI DeSikan and consecrated the arcA vigraham of SrI DeSikan there, He performed MangaLASAsanam of SrI DeSikan in the sannidhi of Tirunaranan. Tirunaranan directed the jIyar saying, “Henceforth conduct religious discourses on grantha catushTyams (SrI BhAshyam, Gita BhAshyam, Bhagavt VishayAm and Rahasystraya sAram) to the disciples, perform ArAdhanam for SrI Lakshminrusimhan and during your sancAram perform panca samskAram and bhara samarpaNam to those who seek your refuge”. The Hamsa mudrA blessed by SvAmi NammAzhvAr was given to the jIyar and the Lord blessed him.
Ascending to Paramapadam (tirunADu)
SvAmi was staying permanently in Tirunarayanapuram. Once he had a health setback. He felt that he will be in this earth (leelA vibhUti) for a short while, will reach nitya vibhUti (SrI VaikuNTham) and along with nityasUri-s will be with SrI VaikuNThanAthan and be in a state of extreme bliss. Thinking like this, he was very happy. However he was worried and thought about selecting and appointing a qualified person for performing the ArAdhanam of SrI LakshmInrusimhan. He was worrying with anxiety and wondered as to whom the Lord, Malolan has in His mind. Tirunaranan appeared in the dream of mahAdeSikan and commanded him to bless his dear and pradhAna Sishya who is bestowed with knowledge, bhakti and vairAgyam, an abhinava vedAnta mahAdeSikan, Nampakkam Krishnamacharyar with turIyASramam (ascetic order/sanyAsam) and hand over the administration of the AsthAnam of Sri LakshmInrusimhan. The Lord further said that this is the wish of Malolan also.
[[213]] Next day morning while performing the abhigamana ArAdhanam, SvAmi learnt from the indications (nimttam) that this is the wish of Malolan. After offering tIrtham and SaThAri to the ghoshThI, he sat on the AsthAna pITham. At that time, SrImad Azhagiyasingar informed the large number of SishyAs about his deteriorating health and the bhagavat niyamanam. He called his pradhAna Sishya, Nampakkam Krishnamacharyar SvAmi and told him, “You being a person averse to worldly things (viraktan), distinguished scholar (paNDita sreshTha), a very skillful and capable administrator (nirvAha) of the AsthAnam, accept sanyAsam and administer the AsthAnam of SrI LakshmiInrusimhan”. That SvAmi accepted the order of his AcArya with deep devotion and felt very happy for such a bhAgyam. He prayed to his AcAryA to bless him with the sanyASramam. SrImad Adi VaN SaThakopa yatIndra mahAdeSikan initiating the presha mantram to Nampakkam SvAmi presented the kAshAyam (ochre cloth) and tridaNDam. Since on the divine order of the Lord, TirunAraNan at TirunArAyaNapuram, the SvAmi was given the sanyASramam and was given the AsthAna tirunAmam of “nArAyaNa yatIndra mahAdeSikan”.
The health of SrImad Adi VaN SaThakopa yatIndra mahAdeSikan deteriorated further. He went to the sannidhi of SrI LakshmInrusimhan and prostrated. Reciting the Slokam -
उपचरापतेशेन कृAतान् अहरहर्मया। अपचारान् इमान् सर्वान् क्षमस्व पुरुषोत्तम॥
upacarApateSena krtAn aharaharmayA | apacArAn imAn sarvAn kshamasva purushottama|| – he performed apacArakshamApaNam (seeking pardon), and partook tIrtham. He went inside and lay down in his chamber after taking the blessings of SrI LakshmInrusimhan. He prayed on the holy feet of his AcAryAn and partook the SrIpAda tIrtham. He looked at his SishyAs who were in a state of sorrow and directed all of them, “You all stand committed and extend your respect and devotion like you all did to us (jIyar) to Narayana yatIndra mahAdeSikan and get blessed”. The jIyar presented his SrIpAda tIrtham to the SishyAs. He asked them to recite Upanishads and TiruvAimozhi. Accordingly, they recited. MahAdeSikan, while chanting dvaya mantram, left this leela vibhUti to nitya vibhuti in Kali yugam after 4560, BahudhAnya year, in the month of Chittirai, Krishna paksha ekAdaSI tithi, Saturday during abhijit muhUrtham. Narayana YatIndra MahAdeSikan organised the final rites of SrImad [[214]] Adi vaN SaThakopa yatIndra mahAdeSikan very well. The Brundavanam is located on the northern side of KalyAni Pushkarani behind Ahobila maTham.
taniyans of SrImad Adi vaN SaThakopa yatIndra mahAdeSikan
केशवार्य कृAपापात्रं धीशमादिगुणार्णवम् । श्रीशठारियतिशानदेशिकेन्द्रमहं भजे॥
keSavArya krpApAtram dhISamAdiguNArNavam | SrI SaThAriyatiSAna deSikendramaham bhaje||
प्रपद्ये निरवद्यानां निषद्यां गुणसम्पदाम् । शरणं भवभीतानां शठकोपमुनीश्वरम् ॥
prapadye niravadyAnAm nishadyAm guNasampadAm | SaraNam bhavabhItAnAm SaThakopamunISvaram ||
Brief Summary of SrI Adi vaN SaThakopa YatIndra mahAdeSikan
avatAram
Born to SrI Kidambi KeSavacharya SvAmi in Kali 4480, SiddhArti year, Purattasi month (September 1379), Sukla paksha pancami tithi, when jyeshTha nakshatram was in ascendance on a Thursday in danur lagnam at Tirunarayanapuram, Karnataka deSam.
pUrvASrama tirunAmam - SrInivAsachAriyAr
panca samskAram and VidyAbhyAsam
He had his panca samskAram performed by his revered father SrI KeSavacharyar SvAmi. SvAmi leant sAmAnya SAstrAs, TiruvAimozhi and other nAlAyira divya Prabandhams from his father.
[[215]] VedAnta kAlakshepAm and SaraNAgati
SrI SrInivAsachAriyAr had his kAlakshepams and SaraNAgati at the sannidhi of GaTikASadam Ammal, popularly known as SrI Varada VishNvAchArya SvAmi, the grandson of Periya Ammal who was conducting kAlakshepams on ubhaya vedAnta granthams at Perumal Koyil (Kanchipuram) in the sannidhi of PeraruLALan.
SrI LakshmInrusimhan’s niyamam (order)
SvAmi after competing his ubhaya VedAnta grantha kAlakshepAms at Kanchi, as a pancakAla parAyaNar (worshipping the Lord five times daily) was fearless (nirbhaya) and not depending on anyone (nirbhara) and surrendered himself to the Lord. SrI LakshmInrusimhan appeared in the dream of SvAmi and ordered him to start immediately for Ahobila kshetram.
Preshamantra upadeSam
Following the order of SrI LakshmInrusimhan, Svami took leave of his AcAryAn and travelled to Ahobilam (Singavelkundram, deivamallAl cellavoNNAta singavELkunRam - divya deSam accessible to devAs alone). Here, he took his bath in the River BhavanASini, completed his daily rituals and started for the sannidhi of SrI LakshmInrusimhan meditating upon Him. At that time, SrI Nrusimhan appeared in the form of a Yati (sanyAsi) at the place where the SvAmi was. He initiated preshamantram to SvAmi (those who were to observe sanyAsam, need to get initiated on this mantram and those who are not initiated with this mantram are not eligible to become sanyAsi. The Yati presented the tridaNDam (triple staff) and kAshAya vastram. He named the SvAmi as “SaThakopa jIyar”. He at the age of twenty was the one and only AcAryA in the SrI VaishNava lineage of AcAryAs, to take to sanyAsASramam as a bachelor.
ArAdhya devatA
SrI LakshmInrusimhan (mAlolan) is the ArAdhya devatA of SaThakopa jIyar.
Malolan’s order
“You may conduct TiruvArAdhanam for Me and travel to village after village, offer samAsryaNa bharanyAsam to those who seek refuge and offer discourses on the ubhaya VedAnta granthams to those who are [[216]] knowledgeable in SAstrAs. You have to strengthen, firmly establish and propagate the ViSishiTadvaita siddhAntam which was established firmly by AzhvAr, EmperumAnAr, and SrIman NigamAnta MahAdeSikan. You have to get this siddhAntam firmly rooted, strengthen and propagate in every nook and corner of the deSam and administer it”. This is bhagavat niyamanam/direction. This is the mUlaSAsanam (Mission Statement) of SrImad Ahobila maTham.
AzhvAr becomes NammAzhvAr
SaThakopa jIyar travelled to Azhwar Tirunagari for the mangaLASAsanam of AzhvAr. On learning that the staunch activists belonging to other religious sect have stolen the arcA form of AzhvAr, the jIyar was emotional and disturbed. He recited the kaNNinUN ciruttAmpu pAsurams twelve thousand times. The arcA of AzhvAr which was dropped by the activists in the pond atop a hill floated and reached the bank of the pond where jIyar was standing. SrI SaThakopa jIyar waded in to the water and lovingly hugged the arcA of AzhvAr closely to his chest and with a lot of affection said, “nammAzhvAr nIvIr (you are my AzvAr)”. From that day onwards, AzhvAr was called as NammAzhvAr.
Blessings of Polintu ninRa PirAn
“You have consecrated AzhvAr as before in an exemplary manner and hereafter you will be known as ‘vaN SaThakopa jIyar’ by all”. Thus saying, the Lord, Polintu ninRa PirAn blessed the jIyar.
NamAzhvAr’s order
NammAzhvAr was so happy with the renovation of his temple and the consecration of his arcA by the jIyar, AzhvAr by combining “Adi” from the name of AdipirAn (the lord) and joining this as a prefix to vaN SaThakopa jIyar and named the jIyar as “Adi vAN SaThakopa jIyar”. AzhvAr directed all to recite the jIyar’s name accordingly. AzhvAr presented his Hamsa mudrA (seal) and directed him to affix the signature for his official administration duties as ‘শ্রীশঠেকাপশ্রীঃ’ (श्रीशठकोपश्रीः SrISaThakopaSrIH)’.
[[217]] Typical hastAksharam (signature) of Azhagiyasingars
(Note: This typical hastAksharam is in MaNIprAvaLam with grantha lipi)
He directed the SishyAs and other followers to recite the title for the jIyar as -
“SrImad-vedamArga-pratishThApanAcarya, paramahamsa-pari- vrajakAcArya, sarvatantra-svantrobhaya-vedAntAcArya, SrIbhagavadrAmAnuja siddhAnta nirddhAraNa sArvabhauma”
AzhvAr handed over all the administrative responsibilites of his AsthAnam including the first tIrtham, aruLappADu, agrasthAnam, set of all keys of the temple to SrI Adi vaN SThakopa jIyar.
The king regaining the lost Kingdom
The king, Mukundadevarayan lost his kingdom to the Sultanate. He regained it by his seeking refuge of SvAmi.
Winnning the debate
SvAmi won over in a debate at Kanchipuram, UdayabhAnu MiSrar, a renowned advaita philosophy exponent.
Praise from the Scholors
The erudite scholars used to discuss amongst themselves about the mastery of the jIyar and praised him as a second incarnation of Vyasar, another Suka Maharishi, another PuNDArIkar, piety personified like PrahlAdan.
SishyAs of MahadeSikan
The descendants of all the seventy four simhAsanAdhipatis, Nampakkam Krishnamacharya SvAmi (2nd paTTam Azhagiyasingar) and the renowned scholar, Thozhappar were the SishyAs of SrImad Adi vaN SaThakopa YatIndra MahAdeSikan. They were all benefited by doing kAlakshepam on SrI BhAshyam and other sampradAya granthams. [[218]] Order of SrI SvAmi
As directed by SvAmi, Nampakkam SvAmi (2nd paTTam Azhagiyasingar) created sixty granthams. Thozhappar authored the following eight granthams
- grhyaratnam 2. kaNDabhUshaNam 3. smrtiratnAkaram 4. pitrumedasAram 5. sutIvilocanam, commentary for pitrumedasAram 6. daSanirNayam 7. asauca Satakam 8. asauca nirNayam
Awarding birudu (title)
SvAmi presented the title of “VaidihasArvabhuma” to Thozappar and and blessed him.
SrIkAryam
SvAmi accepted the SrIkArya kaimkaryam (administrative responsibilities) of Cholasimhapuram temple and successfully completed several kaimkaryams there.
The incurable disease of the king was cured
The king of Karnataka deSam was suffering from a dreadful disease. He took refuge under SvAmi and prayed to cure his incurable disease. Svami directed him to build the temple tower for Tirunarayanan and told him that he will be cured of his disease. Accordingly he built the temple tower and he was cured of the disease without even taking any medicine.
Consecration of Vigrahams
SvAmi consecrated the arcA of NammAzhvAr and EmperumAnAr at Purushottama Kshetram (Puri), Tirumangai AzhvAr (Kaliyan) and SrI DeSikan at Srirangam. SvAmi also consecrated the arcA of SvAmi [[219]] DeSikan at Kanchipuram, Tirunarayanapuram, AzhvAr Tirunagari and other divya deSams.
The superhuman services of MahA DeSikan (Construction activities)
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Rajagopuram for Tirunarayanan sannidhi
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Construction of steps for Tiruppati - Tirumalai to facilitate easier access to the Hill Temple
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One hundred pillars MaNTapam at Kanchi Varadarajan sannidhi
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tUpul SvAmi DeSikan sannidhi
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Renovation of the fortified walls of the Sriranganathan sannidhi at Srirangam. Uttara Street Temple Tower, DaSavatara sannidhi, SvAmi DeSikan’s sannidhi opposite RanganacchiyAr sannidhi at at the niyamanam of SrI Ranganayaki tAyAr
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SvAmi DeSikan sannidhi at Azhwar Tirunagari and Tirunarayanapuram
Initiating to ascetic order
SrI ManavAlamAmunigal and SrImannArAyana YatIndra MahA DeSikan (2nd Pattam Azhagiyasingar) were initiated in to ascetic Order by SvAmi.
nirvAka kAlam - Sixty years
Ascending to Paramapadam
Kali 4560 (C.E 1459) BahudhAnya year, Chitiirai month, Krishna paksha ekAdaSI tithi, SthiravAram (Saturday) in abhijit muhurtham
BrundAvanam - At Thirunarayanapuram
[[220]]