Wednesday, June 20, 2007

Know about Srimad Azhagiyasingars

Sri Adivan Satakopan

Sri Kidambi Srinivasacharya was born on Purattasi Kettai in 1379 at Thirunarayanapuram [Melkote], near Mysore. He had his initial learning and Pancha Samskaram from his illustrious father Sri Srinivasacharya. He studied Sastras and Vedanta under the Great Teacher Ghatikasatam Ammal at Kanchipuram. By the age of 20, he became a scholar and won fame as a great exponent of Ramanuja Darsana, i.e. Visishtadvaita Philosophy.

One day Sri Kidambi Srinivasacharya had a dream in which Lord Sri Lakshmi Nrisimha appeared and invited him to come to Ahobilam. Considering the Dream as call of Divine , he directly proceeded to Ahobilam and worshipped before the Divya Moorthi of Lord Sri Lakshmi Nrisimha. While he was praying before the Lord, suddenly he saw an old Sanyasi before him with a Divya Jyothi on his face. Sri Kidambi Srinivasacharya was attracted by the Divya Jyothi of the Great Sanyasi and prostrated before him.

The Divine Sanyasi then initiated Sri Kidambi Srinivasacharya into the ascetic order and gave him the religious name of Satakopa Yatindra Mahadesikan. He then asked him to take with him the Divya Moorthi of Sri Malola from the Temple and travel throughout India and propagate Vishistadvaita School of Philosophy as propounded by Swami Alavandar, Sri Ramanuja and Sri Vedanta Desika. Sri Satakopa Yatindra Mahadesikan now prayed before Sri Lakshmi Nrisimha for further orders. And to the astonishment of Sri Satakopa Yatindra Mahadesikan, Sri Malola Moorthi of Ahobilam suddenly appeared on his hands.

With this divine incident, he knew his further duties. He decided to undertake his Pada yatra traveling all over India with Sri Malola Murthy for propagating Vishistadvaita Philosophy. Before commencing his Divine duties, Sri Satakopa Yatindra Mahadesikan, carrying the idol of Sri Malola first went to Alwar Thirunagari to have the blessings of our first earthly Acharya, Sri Swamy Nammalwar. There he received the Title “Adivan” and from then on, he was known as Adivan Satakopa Yatindra Mahadesikan.

The religious order founded by Sri Adivan Satakopa Yatindra Mahadesikan is known as Sri Ahobila Mutt and Sri Adivan Satakopa Yatindra Mahadesikan is the founder of Sri Ahobila Mutt, being its first Azhagiasingar. Thus, this itinerant temple on the move, Sri Ahobila Mutt was born on Bahudhanya Year on Shukla Panchami day corresponding to a Thursday in September 1398. Having started functioning in the year 1398, the Mutt has been functioning for over 600 years now.

And over the ages, Sri Ahobila Mutt has been presided over by 45 Matadhipatis so far, each one of them revered as Azhagiasingar.

The present Pontiff, His Holiness the 45th Azhagiasingar is “Sri Lakshmi Nrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yathidra Mahadesikan”, a great proponent of Vishistadvaita Philosophy.

Srimad Adivan Satakopan ensured that the following were carried out during his time:

Writing of Books on many topics including those titled Pitru Medha Saram, Dasa Nirnayam, Aasoucha satakam, Aasoucha Nirnayam, Kanta Bhushanam, etc.

Establishment of Sri Nigamantha Maha Desikan Temple at Thooppul and Consecration of Swami Desika’s Idol there.

Establishment of Ahobila Mutts at Thirunarayanapuram, Srirangam, Azwar Thirunagari, etc.

Construction of Gopurams, Mandapams, etc. in Temples such as Thirunarayanapuram, Srirangam, etc.

It is said that Sri Manavala Mamunigal obtained Presha Mantra Upadesam and Sanyasa Ashramam from Sri Adivan Satakopan .

Srimad Adivan Satakopan lived for 79 years. After being as Azhagiyasingar for 59 years 7 months, he attained the lotus feet of Sriman Narayana in April 1458, i.e. in the Month of Chittirai, Krishna Paksha, Ekadasi that fell on a Saturday.

The Brindavanam of Srimad Adivan Satakopan is in Thirunarayanapuram / Melkote and the same is under renovation now.

2nd Azhagiyasingar

Sri Swamy, who succeeded Sri Adivan Satakopan in the year 1458 was Sri Thirumalai Nampakkam Krishnamacharyar Swami who on his becoming Azhagiyasingar, took the name of Srivan Satakopa Sriman Narayana Yateendra Mahadesikan.

He was born on Avani Kettai, but the exact year of birth is not known. He wrote about sixty Books, some of which are: Thiru Aaradhana Kramam, Nyasa Dasaka Vyakhyanam, Sandhya Bhashyam, etc. He also did the Prathishta of the Vigraham of Sri Adivan Satakopan in the Thirunarayanapuram Temple at Melkote.

In those days of no mechanical means of transportation, he also extensively traveled and propagated the Visishtadvaita Siddhantam of Sri Ramanuja and Sri Vedanta Desika.

Fourteen years and eleven months after he became the 2nd Azhagiyasingar, Srivan Satakopa Sriman Narayana Yateendra Mahadesikan, attained Acharyan Thiruvadi on a Krishna Dwiteeyai in the month of Panguni in the year 1473.

The Brindavanam of this Azhagiyasingar also is at Thirunarayanapuram.


3rd Azhagiyasingar

Sri Kanthadai Krishna Yajwa of Malayankolattur became the third Jeer in March 1473 and took the name of Sri Parankusa Yatheendra Mahadesikan. His Thirunakshatram falls on Thiruivonam of Thai month.

He spent his days in teaching Sribhashya and Srimath Rahasyathrayasara to numerous disciples at Kancheepuram. His contribution was the creation of Srivaishna Agraharams at Neeralur, Uragadam, Nemmily, Kadankarai, Pilaaputh and Kalathur. He attained Acharyan Thiruvadi at Srimushnam in January 1485 after serving Lord Sri Lakshmi Nrisimha for 11 years and 10 months.

4th Azhagiyasingar

The fourth Jeeyar Sri Srinivasa Yatheendra Mahadesika who became Azhagiyasingar in January 1485 needs special mention as he was the first to undertake Padayathra to far away places in the North, such as Ayodhya, Gokul and Brindavan. He settled down at Singar Kovil spreading the message of Ramanuja and Vedantha Desika. His Thirunakshatram falls on Chitra star in the month of Margazhi.

As he was attaining old age, one day, the Lord appeared in his dream saying, 'Sarvathanthra Swathanthra’ would be his successor. Sri Lakshmeenarasimha similarly appeared in the dream of one Kandalur Swami asking him to proceed immediately to the fourth Jeer's camp. They exchanged the substance of their respective dream messages and the Sanyasa Asrama was given to him. Kandalur Swami was then duly installed as the fifth Jeer bearing the Asrama name Sarvathanthra Swathanthra Satakopa Yatheendra Mahadesikan.

The brevity of the above narrations is due to the fact that we are unable to access centuries old records and I humbly seek pardon of our Purvacharyas for not placing here their life history in greater detail.


5th Azagiyasingar:

Sarvathanthra Swathanthra Yatindra Mahadesikan was the 5th Azhagiyasingar. He was born in Kandalur in the Karthikai month on the day of Krittika Star. This is the Thirunakshatram Day of Thirumangai Alwar. He was an erudite person with Pandityam in all Shastras and he was popularly known as “Sarvathanthra Swatantrar” even among Vidwans of the day. He became Azhagiyasingar in April 1493 and he was greatly influencing the Bhagavathas in those days by his Scholarly Discourses on Sri Bhashyam and other religious Scriptures. He did Mangalasasanam in many of the Divya Desams in the south and traveled to North via Tirupati. But when he was spending his time on the shores of Krishna River, he attained Paramapadam in January 1499.

6th Azhagiyasingar:

Sri Vidwan Vankeepuram Venkatacharya Swamy took his birth in Karalappakkam Agraharam near Tiruvellore in Thai Poorattadi. He ascended the Throne of Azhagiyasingar in January 1499. This Azhagiyasingar is very popularly known as Shashta Parankusa Yateendra Mahadesikan. Many learned personalities of those years became Sishyas of this Great Acharya who traveled extensively doing Mangalasaasanam in many Divya Desams and propagating Sri Ramanuja Darshanam among the masses through his discourses. He was the first Azhagiyasingar to do Mangalasaasanam at Badarikasramam.

On one night Lord Sri Lakshmi Nrisimha appeared in the Dream of this Azhagiyasingar and ordered that he come over and stay in the Bilam [Cave] where the Lord Himself lives and do the Nithya Aaradhana to Him. Accordingly, Sri Shashta Parankusa Swamy gave the Sanyasa Ashrama to Ilangadu Kavitha Saarvabhouma Sikamani and entered the Caves in February 1513. It is said that this Acharya is still alive and is doing the Nithya Aaradhana of Lord Sri Lakshmi Nrisimha till date in that Cave.


7th Azagiyasingar:

Born on the Tirunakshatram of Sri Nammalwar, i.e. Vaikasi Visakam, this Acharya became Azhagiyasingar in the young age of 25. He travelled widely propagating the Visishtadvaita Siddhanta and he worte the very famous “Vasantika Parinayam”, copies of which were recently republished by Sri Ahobila Mutt. A few copies of this Book are also available in our Temple. This Acharya was such a great personality that he was titled “Satalekhini Lekhanuguna Kavita Durandhara Kavitaarkikakhanteerava Srivan Satakopa Sri Satakopa Yateendra Maha Desikan”. He attained Paramapadam in April 1522.

8th Azhagiyasingar:

Sri Parankusa Yateendra Maha Desikan was our 8th Azhagiyasingar. He became Azhagiyasingar in April 1522. He generally stayed in Srirangam and did Mangalasaasanam of Lord Sri Ranganatha daily. He propagated the Ramanuja Siddhanta by rendering Nitya Kaalakshepam on Sri Bhashya and other Sri Vaishnava Granthas among Sishyas. He was Azhagiyasingar for more than 15 years .

9th Azhagiyasingar:

Sriman Narayana Yateendra Maha Desikan was the 9th Azhagiyasingar . He ascended the throne on the Poornima Day in January 1538. He did Mangalasaasanam in various Divya Desams and delivered discourses at these Places for the benefit of Sishyas and Aasthikas. He also did the Kainkaryam of constructing various facilities in the Temples he visited. He attained Paramapadam in July 1542.



10th Azagiyasingar:

Similar to 7th Azhagiyasingar, this Azhagiyasingar too was born on the Tirunakshatram of Sri Nammalwar, i.e. Vaikasi Visakam. He came to Asthanam in July 1542 and took the name of Sri Satakopa Yateendra Maha Desikan. After ascending the Throne, he traveled to Thiru Venkatam [Thirupathi] and did Mangalasaasanam at the temple of Lord Srinivasa. From there he traveled to Tiruvellore, Kanchipuram and Srirangam and worshipped the Divyadesa Emperumans at the respective Temples. After spreading the message of Sri Ramanuja Darsanam at various places, he traveled to Thirunarayanapuram and stayed there for a number of years giving discourses. While at Thirunarayanapuram, he attained Paramapadam in July 1559.


11th Azagiyasingar:


Our 11th Azhagiyasingar, Sri Srinivasa Yateendra Mahadesikan, hailed from Thiruvallore. He ascended the throne in the month of July 1559. He started his Vijaya Yatra from Thirunarayanapuram to Srirangam performing Mangalasaasanam enroute at various Divyadesams such as Tirupati, Kanchipuram etc. He stayed in Srirangam and spent a few years imparting religious education to many Asthikas and Sishyas. After a few years of stay in Srirangam, he again undertook Vijya Yatra and visited many Divyadesams . He remained Azhagiyasingar for more than 38 years and travelled across the country spreading the message of Sri Ramanuja Sidhanta among the masses. He attained Paramapadam in April, 1958 in Srirangam.



12th Azhagiyasingar :

Sriman Narayana Yateendra Mahadesikan was our 12th Azhagiyasingar. He hailed from Tiruvallore. This Azhagiyasingar ascended the throne in April 1598 at Srirangam. As in the case of many of his predecessor, this Azhagiyasingar too visited Thirunarayanapuram. There he stayed in the Brindavanam of Sri Adivan Satakopan for many years teaching his disciples the various Vedanta Granthas. Though he too traveled in between, to various Divya Kshetrams, he returned back to Thirunarayanapuram and attained Paramapadam there in September 1632.


13th Azhagiyasingar :

His Holiness Sri Veeraraghava Yatindra Mahadesikan was our 13th Azagiya singar. He was born in Tiruvellore. He became Azhagiyasingar in September 1632. After ascending the throne in Thirunarayanapuram, as per the tradition, he traveled to various Divya Desams including Srirangam. He stayed at Thirumal Irum Solai for a considerable time. When he was in Alwar Thirunagari, he had a Dream in which Sri Nammalwar appeared and desired that he may teach Bhagavad Vishayam to Sri Vaishnavas. In response to this divine desire, Srimad Azhagiyasingar stayed in Alwar Thirunagari for more than a year imparting religious education to many Sri Vaishnavas on Bhagavad Vishayam. He attained Paramapadam in the year 1676 in Srirangam after doing religious service for over 44 years.



14th Azhagiyasingar :

His Holiness Sriman Narayana Yatindra Mahadesikan is our 14th Azhagiya singar. He was born in Pullaboothangudi near Kumbakonam. He became Azhagiyasingar in October 1676. While he too traveled widely similar to his predecessors and did Mangalasaasanam at various Divya Kshetras, one of the most valuable gifts he left behind for all of us is his Kriti titled Acharya Gunaadarsam. In this Book, Srimad Azhagiyasingar extensively explained for our knowledge about our Guru Parampara and its richness in terms of their holy contribution to our Siddhanta. After doing his holy religious service for nearly 10 years, He attained Paramapadam in the year 1686 in Thirukkandiyur.



15th Azhagiyasingar :

The fifteenth Azhagiyasingar was born on Thai Chitra Star at Esanur Agraharam near Kanchipuram. He was a very great Pandita in those days with large following even in his Poorvashramam. When the 14th Azhagiyasingar attained Paramapadam in the year 1686, this Acharya was requested to become the next Azhagiyasingar. Thus in August 1686, this Azhagiyasingar came to the pattam in Thirukkandiyur and assumed the name of Sri Kalyana Veeraraghava Yatindra Mahadesikan. He started his Vijaya Yatra from Thirukkandiyur and visited many Divya Desams propagating the Visishtadvaita Siddhanta. Having been already a great Bhakta of Varadaraja Perumal at Kanchipuram, he stayed in Kanchipuram for a few years and was giving Kalakshepam. And there he attained Paramapadam in the year 1694 after adorning the throne of Srimad Azhagiyasingar for more than 8 years.



16th Azhagiyasingar :

Sri Satakopa Yateendra Mahadesikan was our 16th Azhagiyasingar. He was born in the Sokattur Agraharam in the neighborhood of Kanchipuram. He ascended the throne of Srimad Azhagiyasingar in the year 1694. This Azhagiyasingar was a Parangatha in many Dharmasastras and Darshana literature. Many learned and highly respected personalities became Sishyas of this Azhagiyasingar and learned our Sidhanta anew. In the August 2007 issue of this Newsletter, we carried an article under the title “Unbelievable Feat” about a book titled “Raghava Yadaveeyam” written by one Sri Arasanipalai Venkatadhwari Swami. Even this erudite scholar became the Sishya of this Azhagiyasingar and studied under his guidance many Darshana Granthas. This Scholarly Azhagiyasingar after reinvigorating the Asthikas, attained Paramapadam in the year 1698.


44th Azhagiyasingar

Under Sri Devanarvilagam Alagiasingar - 43rd in this illustrious line - Sri Rajagopala Ayyangar was serving as the Asthana Vidwan. He accompanied the Jeeyar on his tour of the North. The Jeeyar observed his 'Chaturmasya Sankalpam' at Risikesh. Soon after, the Jeeyar fell ill and passed away on 24.11.1957 at Naimisaranyam. At this critical moment in Math's history,

Sri Rajagopala Ayyangar swami assumed the Sanyasasrama in the asterism in November 1957 - and was installed on 6.12.1957 at Naimisaranya as the 44th Jeeyar. He assumed the name - Sri Vedanta Desika Yatheendra Mahadesikan.

Like Sri Vedanta Desika, Srimad Azhagiyasingar composed several works of great merit. Some of them are "Dayasagarasataka, Panchamrita Stotra, Brahmasootra Vivarana (565 slokas), Tiruppavai Subodhini, Lakshmeenrishimha Mangalam, Lakshmeenrisimha Karavalambam, Dwadasa Stotram, Karana Samarpana Santhanam, Injimedu Alagiasingar Mangalam and Sadhupadesa. Under his stewardship, Sri Ahobila Mutt witnesses spectacular growth.

The 44th Swami constructed Brindavan in Naimisaranya for his predecessor, built a rest house and renovated the Rajagopurams of Upper Ahobilam and Adanoor. The Samprokshanam at Upper Ahobilam was performed on 30th June 1978. During his time, several shrines were spruced up, viz. Mukkur Temple, Kanchi Nammalvar sannidhi - Thayar Sannidhi at Injimedu Temple, Chaitra Brahmotsava mandapa, the tank at Tiruvellore, Tiruvaheendrapuram Ahobila Math and Pullabhoothangudi Temple. The Sannidhi of Perumal, Sri Rama, Andal, Selvar at Trivellore were given facelift. A mirror room was also built and the Moolavar and Utsavar were adorned with costly jewellery like Muthangi and Ratnangi. The Sanskrit college at Madhurantakam- was provided with a first floor.

In 1979, the Jeeyar returned to Srirangam saying that he had been commissioned by Lord Ranganatha in a dream to complete the construction of the Rajagopuram in the Southern entrance. The structure known as 'Mottai Gopuram' had long remained incomplete. But due to his great efforts, today, the Southern Rajagopuram, attracts the viewers by its sheer size and grandeur. For ages to come, this will stand as a fitting monument to the memory of the indefatigable Jeeyar. The Swami made Srirangam his headquarters and stayed at Dasavatara Sannidhi - built by Tirumangai Alvar himself. In fact, the Jeeyar was also instrumental in founding the colony known as 'Dasavatara Nagar'.

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

We Need to Nnow

1. Importance of Maha Pradosham

Evening is the time of day when the hot Sun is on the wane. A pleasant twilight envelops everything creating a reddish-golden color all around. The wind picks up the fragrance of flowers. That is the time when the chirping and tweeting birds return to their nests for a reunion with their little ones after a day in search of food. The Evening, therefore, appears to be the best part of the day, providing a great time for peace and tranquility for every one.
 
Peace and tranquility can occur only when human beings could observe silence. If Speech is silver, silence in golden, says the adage. The value of silence need not be over-emphasised. Generally, our tongues are continually engaged in vocalisation of some thought or the other, with scarce consideration for whether or not the listener really wants to hear it all. Sometimes, words unpalatable to others, invective, innuendos and worthless gossip also comes out of speaking. What better atonement could there be for such offences, than to refrain absolutely from talking. at least for some time? And the beneficial effects of absolute silence, if observed in all sincerity, could result in a rejuvenation of the spirit and even a communion with the God.

It is with this in view that the Shrutis enjoin upon us to devote the glorious Evening to absolute silence, to contemplation of God in blissful quiet. The Vedas tell us to practice silence daily with devotion, at sundown. Thus the Evening represents a welcome change from the constant sounds of the day to be spent in blissful contemplation of the Almighty, with all faculties focusing on Him, with the silence prescribed by the Shruti. And in these Shrutis every evening is called ‘Pradosham”.

As far as we, the Sri Vaishnavas are concerned, the Evenings have special significance. While every evening is a Pradosham, the time for silence, devotion and worship as aforesaid, there are Great Evenings that occur every fortnight, viz. “Maha Pradosham” on Thrayodasi Evening. This was the time chosen by the Lord to manifest Himself as the man-lion Nrisimha. Every evening is a glorious reminder to us of this spontaneous avatara that the Lord assumed. It was to confirm Sri Prahlada’s golden words that Hari was present everywhere, be it a blade of grass or a pillar of stone, that Sri Nrsimha popped out of a column in Hiranyakasipu’s palace, on this evening. It is to commemorate this Great Event that evenings in general [Pradosham] and Thrayadasi Evenings in particular [Maha Pradosham] are prescribed as an ideal period for the worship of our Adhbuta KesarI, Lord Sri Lakshmi Nrisimha.

All the Bhaktas are requested not to miss the Evening Worship in our Temple and more particularly, make it a point to have the Evening Darshan of Lord Sri Lakshmi Nrisimha on every Maha Pradosham Day.
 

2. What is Adhyayanotsavam?

We all know that we have many Sri Vaishnava temples in India. All these temples are called “Koil” in Tamil. Among all these “Koil”s, we have one “Peria Koil”, the Temple of Lord Sri Ranganatha at Srirangam, the Srivaishnavite Capital. The Lord Sri Ranganatha, the “Peria Perumal is the most sung “Perumal” by almost all Alwars and the procedures adopted in this Temple serve as the Temple Guide for all Srivaishnava Temples in the country.

Moved by the Great Kritis made by the earlier Alwars, Tirumanagai Alwar initiated the recital of the Pasurams of All Alwars then known, which convey their great Bhavad Anubhavams. He commenced this festival on Vaikunta Ekadasi and had the rendition of Pasurams of all Alwars for ten days. In his days, he made arrangements for bringing the Moorthy of Swamy Nammalwar from Alwar Thirunagari to Srirangam for rendering the Divya Prabandhams in the presence of both Swamy Nammalwar and Lord Sri Ranganatha. He concluded this festival with the “Thiruvadi Thozhudal” by Nammalwar when Emperumal would bless Alwar with Moksham.

Centuries later, Swami Alavandar made this festival to last for 20 days and called the first ten days as ‘Pagal Pattu’ and the next days as ‘Rappattu’ and included the Great Pasurams of Thirumangai Alwar also. In the later years, Acharya Sri Ramanuja codified the Peria Koil temple systems, rituals and festivals and gave special importance for conduct of this festival.

The Mogul invasion in the south in later years disturbed the Temple activities and caused the discontinuance of this festival. But after the year 1360, when the Mugal invaders were driven away, Sri Vedanta Desika re-established the Adyayanotsavam in the Temples. From then on, the Adhyayanotsavam is being celebrated in all our Sri Vaishnava Temples where all the 4000 Divya Prabandhams, Alwar’s Anubhava Grantham, is sung in the Presence of Presiding Deities.

The Divya Prabandhams composed by Alwars are the emotional outpourings, meant to be sung, not merely recited. If we refer to books on Divya Prabandham published in olden days, one would see that they were set to tunes and beats appropriate to the emotional content of each pasuram. Sri Nathamuni, our Great Acharya appears to have set the prabandas to evocative music and popularized their recital through his disciples. Swami Desikan confirms this-“Talam vazhangi Tamizh marai innisai tanda vallal”. The Lord’s preference to songs vis-à-vis prose is evident in Lord Krishna’s declaration “Vedanam Sama Vedosmi”, conveying his preference to the musical Sama Veda, to the other Vedas.

Keeping this in view, in the Peria Koil, the decendents of Sriman Nathamuni, called Araiyars, even today, “Sing” the Pasurams of Divya Prabandhams and re-enact the personal Divya Anubhavams of Alwars during this 20 day festival and the Peria Perumal sits there to attentively listen and enjoy the “Anubhavams” of Alwars. Thus this is the festival, when Emperuman takes time to sit and attentively listen to the rendering of the Alwar Pasurams.

The Vedas are like the Government Gazette. They are couched in the language of commandments, such as “Satyam vada” ; “Dharmam chara” etc., and demand implicit obedience. Divya Prabandams, on the other hand, reflect the same ideas in much softer terminology, as the Azhwars, many of them having gone through the reformation process themselves, understand our constraints and compulsions much better and speak to us in the language of love, as a mother would, to her errant child.

The Divya Prabandhams are the divine material gifted to us by God Himself. The Azhwars are the Lord’s own avataras, “Abhinava Dasavataram” in the words of Swami Desikan, coming down to the earth to reform the errant humanity. Possibly, the Lord found that His own ten Avataras had failed to have the desired impact on the defiant mortals and therefore tried next to transform the human beings by taking birth as Alwars who were apparently part of the errant humanity. Thus the Divya Prabandhams being recited during Adyayanotsavam have the Divine content written by the Divine composers to make the errant humans into Divine personalities. The Adhyayanotsavam thus is a festival essentially meant for spreading the message of Alwars.


3. What is Kaisika Ekadasi?

The significance of Kaisika Ekadasi arises out of Kaisikapuranam consisting of 82 slokas, which is a story told by Sri Varaha Perumal to Bhoodevi. The story told by Emperuman to Bhoodevi is as under:

On every Kaisika Ekadasi day, Nampaduvan, an ardent devotee of the Lord used to do Namasankeerthanam for Emperuman at Thirukurungudi. One year while on the way to Thirukurungudi, Nampaduvan was confronted by a Rakshas. This Rakshas told Nampaaduvaan that he is going to eat him. But Nampaduvan humbly said that he has to finish his duty of nama sankeerthanam and he will finish that and then come back to the Rakshas for whatever he wanted to do with him. Though initially the Rakshas did not agree, later he let Nampaduvan go. And Nampaduvan, after doing Namasankeerthanam, came back and surrendered himself to the Rakshas. Impressed by this honesty the Rakshas requested Nampaduvan to give the fruits of his Nama Sankeerthanam to the Rakshas so that he can get rid of his Rakshasa Janma and attain Heaven. Nampaduvan agreed to give the Rakshas the fruits of Namasankeerthanam as requested. Because of this, Emperuman told Bhudevi that the Rakshas attained the Heaven.

[The moral of the story is that Nama Sankeerthanam of Lord alone can help us attain Heaven].

After many thousands of years, on the Kaisika Dwadasi day Sri Parasara Bhattar who lived about 900 yrs ago chanted the Kaisika Puranam before Lord Ranganatha and the Lord was immensely pleased. To this day the descendants of Sri Parasara Bhattar chant Kaisika Puranam on Kaisika Dwadasi day to the Lord at Srirangam.

Though similar rendition is done in every temple on Kaisika Dwadasi Day, it is always a special day in the Temple at Thirukkurungudi where only the whole incident of Nampaduvan took place.

The prescribed way to celebrate Kaisika Ekadasi is to observe Fast on this day and to do Nama sankeerthanam [in Kaisika Raga which we call today as Bhairavi Raga] and read Kaisika Puraanam on the Kaisika Dwadasi day. This Puranam is the 48th chapter in Sri Varaha Puranam.



4. What is Karthigai Festival?

Karthigai Festival is also called as "the Festival of Lights". This falls in the Tamil month of Karthigai when the star Krithigai is on the ascendant which usually occurs on full moon day.

This festival is considered as the extension of the Deepavali festival. In the olden days, the people used to double the number of lamps every day from the day of Deepavali and this way, they end up with a number of lamps on the day of Karthigai Deepam.

Karthigai Deepam is the oldest festival celebrated by Tamils. Evidence from Tamil literature lets us know that this festival is one of the oldest. The oldest available Tamil Literature is Tolkappiyam dating back to 2500 BC and this Tholkappiyam gives a concise account of Karthigai festival.

Other Tamil Literatures like “Agananuuru”, "Jeevakachintamani" , 'Karnarpadu', 'Kalavazhi Narpadu' etc. of the Sangam period also carry vivid description of this festival. In "Karnarpadu", the poet describes how in the Tamil month of Karthigai, the lamps lit by people blossomed on earth, bringing rain in its wake.

On this day, people clean their houses and draw 'Kolams' (Rangoli) in front of the house and also place some lamps on it. First, they place the lamps in the puja room and light them. After the 'Deeparadhana' the lamps are moved to the different locations in the house including on the streets. Thus the lamps lit by all houses glow all over the streets.

In commemoration of this festival, at the sunset time, there would be Deeparadhana and Maha Aarti in all Temples followed by Bonfire in front of the Temple.



5. Significance of Vaikunta Ekadasi?

Vaikunta Ekadasi is a great day for Srivaishnavas who desire to reach Paramapadam. On this day, in all Srivaishnava Temples, the Paramapadavaasal is opened for the Bhaktas to enter. The most important aspect to be taken note of is that the Lord Himself leads the way through Paramapada Vasal to enter Sri Vaikuntam and the Bhaktas have to merely follow the Lord and enter the Paramapada Vaasal.

The meaning of the above is that the Lord Himself takes the role of Mumukshu, i.e. the one who desires to enter Sri Vaikuntam and leads the way to Bhaktas to follow Him.

At one time, two Rakshasas named Lokan and Kantan were rewarded for their obeying the Lord by making them Nitya Suris in Sri Vaikuntam. At that time, Lokan and Kantan pleaded to the Lord and said :

" Oh Sriman Naarayana! We have had Your blessings that made it possible for us to reside in Sri Vaikuntam and to perform nithya kaimkaryam to You. You let us in to Sri Vaikuntam by opening the northern gates of Your divine citadel on this Dhanur maasa sukla Paksha Ekadasi day. We beg you to give us another boon. Please make it possible for all the people who enter the Northern gates at all of Your consecrated temples on Earth to reach Sri Vaikuntam , at the end of their sojourn on Your earth. After reaching Your Kingdom of Sri Vaikuntam, they should also be blessed with Nithya seva Kaimkaryam like us and all other Nithya suris. ”

"Uttara Dwara Margena pravisanthi cha ye hare:
The vaikuntam imam prapya modantaam nityasoorivath"

Bhagavan Sriman Naarayana offered them this boon and also decided to show the way to Bhaktas. From that day onward , Sri Vaikunta Ekadasi Uthsavam is celebrated to help Bhakthas to enter northern gate of His temples to have the Blessings to reach Srivaikuntam at the end of one’s earthly residence.



6. Understanding Mahalayam

It is said that there are three debts to be liquidated by each one of us. They are our debts to Rishis, Devas and Pithrus.

Our debt to Rishis is to be discharged by us during Bramhacharya when one is required to study Vedas. The second debt to the Devas is discharged in Grahastha Ashrama by performing Agni Karyams through Homams prescribed for various Samskaras.

Regarding Pitru Runam, debt to Pithrus, the same gets discharged by doing Sraadham and Tarpanam. One whose parents are no more, is required to perform such rituals every year. They are: Pratyabdika Shradham, Shradhanga Parehani Tarpanam, Amavasya Tarpanam, Sankramana [Masa Pirappu] Tarpanam, Upakarma Tharpanam, Grahana Tarpanam as may occur, and Mahalaya Tarpanam, Ashtaka and Anvashtaka.

As we all know, in the current month Purattasi, we have the Mahalaya Paksham. During the Mahalaya Paksham, our Pitrus are said to descend on earth to receive the Pindam and Tilodakam being given by their descendents. When our Pitrus are here on the earth, our earth becomes a Maha Aalayam, a Great Temple for us. Hence the name Mahalayam. Our Pitrus are said to arrive here with great expectations that their children would perform the Shradhas and they could receive Tilodakas.

So, it is very necessary for every son whose parents are not alive, to perform the Mahalaya Shradham without fail. A Father performs various Samskaras for his child after he is born. At the time a son is born, the Father does the Jatakarma, etc. saying the Sankalpam as “Mama Kumaarasya…” Even when the son is getting married, at the Vratam, Fathers do the Sankalpam by saying “Mama Maanavakasya…” A son becomes eligible to be called as “Putra” only when he does the Pitru Karyam sincerely. Therefore, it is the duty of every son whose parents had left this earth, to perform all the Shraddhas, and more particularly the Mahalaya Shradham without fail because the parents are said to arrive at his Home to receive the oblations.

Those who are at places where there are no Bruhaspatis to help performance of Mahalaya Tarpanam and who want to know the procedure of performing the same are advised to look up to http://www.geocities.com/trchari/tmaha.html for detailed Mantras and Procedures.


7. Thada Festival

Margazhi is the month of Sri Andal. Sri Andal composed two works in her short life. Both are unique in their literary, philosophical, religious, and artistic content. Her contribution is even more remarkable considering that she was a teenage girl when she composed these poems, at a time when there is no other record of Tamil women composing poetry. Far from being the writings of a youngster, Sri Andal's verses display a literary and religious maturity far beyond her years.

In the month of Margazhi, Sri Andal is more remembered for her first work Thiruppavai and every day of Margazhi is identified by one of Thiruppavai Pasurams. On the 27th day of Margazhi, which is identified as the day “Koodarai”, her second work Nachiar Thirumozhi is also remembered. In her Nachiar Thirumozhi, Sri Andal said:

“Nooru Thada Nirainda Akkaravadisal sonnen
Eru Thiruvudaiyan inru vandu ivai kollumkolo!!”

This Poem of Nachiar Thirumozhi reflects the same sentiments in “Koodarai” Pasuram of Thiruppavai where Sri Andal says:

“Paal soru, Mooda Nei peidu muzhangai vazhivaara…”

In both the poems, Sri Andal presents Emperuman with Sweet rice Pongal, made from Milk, i.e. Ksheerannam. In the Poem of Nachiar Thirumozhi, above cited, Sri Andal was dreaming of presenting Ksheerannam in 100 silver vessels to the Lord of Thirumal Irum Solai i.e. to the Lord of Madurai Azhagar Koil.

Later in the year 1097, at the age of 80, Sri Ramanuja decided the fulfill the dreams of Sri Andal and he visited Azhagar Koil with Kuresar to present 100 vessels of Akkara Vadisil.

Keeping this tradition in view, the Akkaravadisil Utsavam is celebrated in a grand manner even today in Sri Alagar Koil at Thirumal Irum Solai near Madurai. At Srivilliputtur, Sri Andal comes out of Garbhagraham to Ardha Mantapam to greet Sri Ramanuja to let him know how very much she appreciated his Kainkaryam at Azhagar Koil.

What Sri Ramanuja did on this day at AlagarKoil, Madurai was a message to all Sri Vaishnavas that it is our duty to fulfill the dreams of Sri Andal and on the day of “Koodarai”, we must all present 100 Vessels of Akkara Vadisil to Emperuman in all our Temples.

Following the footsteps of Sri Ramanuja, our Acharys have also been offering 100 Thadas of Akkaravadisil on this day. Thus this Festival is known as Thada Festival.



8. Understanding Gadya Thrayam

We know already that Acharya Sri Ramanuja had made his prayer in the form of three Gadyas, i.e. composed in Prose form. These three Gadyas are popularly called Gadya Thrayam. These Three Gadyas are:

Sriranga Gadyam;
Saranagathi Gadyam and
Vaikunta Gadyam.

1. When we recite the Sriranga Gadyam:

We first adore the qualities of Sriman Narayana, such as Gyanam, Balam, Aiswaryam, Veeryam, Shakti, Tejas, Souseelyam, Maardavam, Vaatsalyam, Souhardam, Kaarunyam, Gaambheeryam, Audaaryam, Chaaturyam, Dhairyam, Souryam, Parakramam, Sathyasankalpam, etc. and convey the tremendous happiness, bliss and Peraanandam we experience in offering our services to the Lord.

We then submit that we are in deep ocean of sins and bound by the rope of Karma accumulated over so many births and we do not know how to overcome this bondage of Samsara.

We then declare that Lord Sriman Narayana and Sri Maha
lakshmi are the only means of emancipation and we surrender ourselves before Them seeking Their protection.

We then affirm that we shall always be eager to render all forms and all kinds of service under all conditions and pray: "Sriman Narayana, please grant me the service to You.”

2. When we recite Saranagathi Gadyam:

We surrender at the lotus feet of Sriman Narayana explaining our deficiencies and seeking pardon. There we do Prapatti, the total surrender declaring

“From time immemorial I have committed so many mistakes, blunders and apachaarams to the Lord and to the Bhaagavathaas which are unforgivable and unpardonable. O Lord, Please show mercy on me and forgive me for my such mistakes.

Many times, I had been attracted by worldly things and misconceptions. Please forgive me for them also and request You to remove the "maya" from my mind.

Please make me a Real Gyani, that I always think of you and be dearest to you. With that Gyana alone I will get Bhagavad anubhavam and will get ‘Nitya Kainkaryam’ to You.

You are my mother; my father; my relative; my Guru; my knowledge; my matter; my every thing”

and prostrate at the Lotus feet of Sriman Narayana.

In the Gadyam, Emperuman responds by saying

“Keep this attitude. Keep reciting Dwaya Mantra and its meaning to get over all the hurdles. Live like that till your body is worn out.

When your body falls down, you will see my Darshan; you will shine bright by My Grace and you will reach Me to serve Me. Have No Doubts about this.”

3. When we recite Vaikunta Gadyam, we are helped to visualise Srivaikuntam before our eyes and experience the Anubhavam of Sri Vaikuntam, the abode of Sriman Narayana, in all its splendour .



9. Understanding Holi Festival

Do you know that killing Hiranykashyapu by Lord Sri Narasimha is related with Holi Festival ?

You know Hiranyakashipu tried to kill Prahlada in many ways. Having not succeeded, Hiranyakasipu called upon his sister Holika for help. Holika had a special gift that prevented her from being harmed by fire. She suggested that let Prahlad sit on her lap and they both be put on fire. As she might come out unharmed and Prahlad may die, people would believe that Prahlada was evil. This plan was carried out. Sitting on the pyre, Prahlada chanted Vishnu's name and in the battle of good against evil, Holika was burnt down but nothing happened to Prahlada. The burning of Holika is celebrated as the Holi festival. And since Hiranya Kasipu was killed by the Lord sometime later, the festival of Sri Nrisimha Jayanthi, always comes after the Holi festival.



10. Understanding the Panchang

The New Year has arrived. Now it is time we start consulting the New Panchang for our day to day religious activities.

When we talk of Panchangam, we need know that there are two type of Panchangams, viz. Vakya Panchangam or Thiru Kanitha Panchangam.

The Vakya Panchangams are computed based on Slokas or Vakyas known to those who compose the Panchang. Beyond the Slokas, there are also Sutras which help to make simple additions and subtractions. Thus the Slokas and Sutras together provide the formulas required for the preparation of the Vakya Panchangam. Vakya Panchangams are Shastra based and accordingly have provisions to decide a ritual according to shastraas. Thus, to check on Ekadasi, Dwadasi and such other things for Anushtanam, Vakya Panchangams are sufficient.

On the contrary, the Thirukkanita Panjangam are prepared with complex calculations of cosmic positions of various Planets. These calculations are made with two to eight decimals to get the value of fractions. Thus they are more exact in comparison to Vakya Panchangams. Astrologers who need to work on cosmic position based astrological predictions, would always consult Thiru Kanitha Panchangam.

Since the two Panchangams are prepared through different routes as above, there could be minor differences in Nazhigai of certain Thithis or Stars. But that should not matter much for day to day rituals.

Panchangam represents Pancha Angam of the day, i.e. Thithi, Vaaram, Nakshatram, Yogam and Karanam.

Thithi, we all know. Prathama to Amavasya or Pournami are Thithis.
Vaaram are Sunday to Saturday
Nakshatrams are Aswini to Revathi
Yogams are Siddha Yogam, Subha Yogam, Marana Yogam, etc. [Star + Day]
Karanams are combination of Thithi + Day - not in observance.

The Thithis, Nakshatrams and Yogams are indicated in Nazhigais in the Panchang. When you convert the number of Nazhigais indicated against a particular Thithi etc into hours and minutes you would know how long [from sun rise] the particular Thithi etc. is present on the day. For converting Nazhigai into time, consider one Nazhigai is 24 minutes.

Tuesday, June 19, 2007

Visit to Ahobilam

From time to time many Bhaktas intending to visit Sri Ahobilam ring up to the Temple and seek information on how to make the trip, where to stay, etc. For the benefit of such Bhaktas, here is a Tour Report from Shri S. Srinivasan who had visited the Divyakshetram. Hope Bhaktas would find this useful.



Dear All,

I wish to post my experience of visiting Ahobilam divya desam in Oct 07. Trust this would be of interest to all Bhaktas.


Regards,
S. Srinivasan

Oct 2007 Ahobilam - Singavel kundram – Andhra Pradesh

We boarded the Mumbai - Chennai Super fast express at Mumbai on 5th October, 2007 at 8:30 pm and reached Cuddapah Railway station at 2:30 pm the next day (6th October, 2007). We took an auto to Cuddapah main bus stand (please note, this distance is very short and therefore could pay about Rs40/= for auto). We enquired about the possibility of reaching by bus to Ahobilam and as we did not get proper direction at the bus stand, we decided to proceed to the nearby taxi
stand. We were able to get a taxi at about Rs.900/= (non ac) post some bargaining. We had our lunch enroute at one of the restaurants at Cuddapah and then proceeded to Ahobilam which is about 160Kms from cuddapah. We reached Ahobilam at about 6:00pm.

About Ahobilam

Ahobilam is a small village with shops and other facilities only in the main road of the temple (please note that there are no other facilities in this village except those present in the main road of the temple). Lodging facilities and provided only by Ahobila mutt (Malola guest house) and Andhra Pradesh tourism (APTC) guest house. The lodging facilities at both these places are limited and there are no other lodges at this place. It is therefore advisable to I have a confirmed booking for lodging before proceeding to Ahobilam. Ahobilam can be bifurcated into Upper and Lower Ahobilam which are distanced by about 9Kms. The main divya desam is situated in Upper Ahobilam. One has to use Lower Ahobilam as the base camp as there are no accommodation facilities at Upper Ahobilam. The contact at Lower Ahobilam is Mr. VLN Ramanujam (Lower Ahobilam temple) 08519 252025.

At Ahobilam there are 10 temples to visit. The nava Narasimhars which are swayambus plus a temple in lower Ahobilam called Prahalada Varadan Kovil.

The details of the nava Narasimhars are as under:
Nava Narasimhar Location
Lord of Ahobila Narasimhar (main divya desam temple) Upper Ahobilam
Pavana Narasimhar Upper Ahobilam
Jwala Narasimhar Upper Ahobilam
Malola Narasimhar Upper Ahobilam
Kroda Narasimhar Upper Ahobilam
Karanja Narasimhar Upper Ahobilam
Bhargava Narasimhar Lower Ahobilam
Yogananda narashimhar Lower Ahobilam
Chatravata Narasimhar Lower Ahobilam

Of the above 9 temples ahobila Narasimhar temple represents the singavel kundram divya desam. Apart from these 9 temples, there is a prahalada varadan temple in lower Ahobilam which is a grand temple though not forming part of the Nava Narasimhar temples.


Our plan on 6th October, 2007

We reached Malola guest house run by Ahobila Mutt by 6:00pm and due to non availability of room bookings we checked in at the Andhra Pradesh Guest house (APTC) right behind (we were lucky to get accommodation there even though it was a weekend).

Room charges: 1)Room charges at the Mutt is Rs 250 per day
2)Room charges at AP guesthouse is Rs 500 per day.

Both these places are very close to the prahalada varadan temple.

We had some light refreshments, took bath and reached Malola guest house to plan our temple visit at Ahobilam. We were introduced to Mr. Venkat (a guide) who would help us visit all the 10 temples for a fee of Rs. 350/=. (These rates are negotiable)

We were informed that the 3 temples forming part of the nava Narasimhar temples close daily at about 5:30 pm and the only temple that we could visit on that day would be the prahalada varadan temple at Lower Ahobilam. We went to prahalada varadan temple and had a good darshan of Sri Lakshmi Narasimhar & Taayaar Sannidhi and returned to Malola guest house to find out about the dinner facility. The mutt in charge told us that there were no restaurant facility in lower Ahobilam and asked us to wait for sometime while the mutt cook would prepare upma for us for dinner. Please note that whoever wants to have lunch / dinner at lower Ahobilam need to inform the mutt in advance so that the same can be prepared for them. We had light dinner and went back to the APTC guest house.

Our plan on 7th October, 2007 (Sunday)

The earlier day we had visited 1 out of the 10 temples of Ahobilam. The balance 9 temples (nava Narasimhars) can ideally be visited in 2 days, however we were hard pressed on time and covered the same on a single day by the grace of god!

Our guide venkat came in by 5:30 a.m and we left for Upper Ahobilam by auto at 6:00am (fare Rs. 100/=).

On reaching upper Ahobilam we climbed about a thousand steps and trekked about 7 kms to reach Pavana Narasimhar at about 7:30am. We had a good darshan and spent about half an hour at the temple and then returned to the base camp at Upper Ahobilam.

We then visited the main divya desam i.e. Ahobila Narasimhar, had a good darshan of the"shanta Murthy" and proceeded for breakfast. . We then trekked about 2 Kms and climbed about 300
steps to reach the temple of Jwala Narasimhar, which is an extremely steep climb. We took darshan of lord as also the rakta kundam nearby and proceeded towards our next destination. Please note that one would have to trek another 1 hour to reach the Ugra stambham from Jwala Narasimhar temple. Ugra stambham is the highest point of the Ahobilam mountain range and does not have any steps leading to the same. One has to trek on the mountain terrain to reach the same.

We then trekked towards Malola Narasimhar temple took about half an hour to reach. Took darshan and then left for Prahalada's school (an additional place of interest). We then started climbing down the mountain range and visited Kroda (or) Varaha Narasimhar temple. Post
having darshan over here, we proceeded to the base camp at Upper Ahobilam and had Lunch at a Brahmin Chattram. One has to inform in the morning itself at this Chatram if they wish to have lunch at this place. Please note that this is the only facility available at Upper Ahobilam.

Post our lunch we walked to the Karanja Narasimhar temple at Upper Ahobilam had darshan and then took an auto from there to lower Ahobilam.

By the time we reached Lower Ahobilam it was about 2:30 pm and we decided to take rest for half an hour. We then had light refreshment and started at 3:00pm to visit the other 3 temples of the nava Narasimhar temples. We took an auto and visited Chatravata Narasimhar temple had darshan over there and then proceeded to Yogananda Narasimhar temple and had darshan over there too. Both these places fall in the same direction and are about 2kms away from each other. We then returned to the base camp at lower Ahobilam. We then trekked to the Bhargava Narasimhar temple as auto do not go upto this temple as it is located in the heart of a forest. It would take about half an hour to reach this temple from lower Ahobilam by foot. We could reach the temple before it closed for the evening (at about 5:00pm) and had a good darshan over
there.

We reached back the guest house at about 6:00pm. By now we were extremely tired of having climbed and trekked the entire day but were extremely satisfied that by god's grace we could see all the nava Narasimhar sannidhis. We took a break for an hour and again went to the Prahalada varadan temple at Lower Ahobilam and spent about an hour over there and had dinner at Malola guest house and returned to our room.

The next day ie 8th October, 2007 we thought of exploring our way back to Cuddapah by bus. From Lower Ahobilam we took an auto to a place called Allegedda which is about 20Kms and fare of Rs.150/=. At Allegedda we found that there are super fast buses to Cuddapah every 15 minutes. These are buses plying between Nandiyal and Tirupati. We could comfortably
travel in the bus and reached Cuddapah on time so as to take our train back to Mumbai.

On the whole it was a divine experience that we had in this trip.

S. Srinivasan