A Historical Study of

The Life of Sadasiva Brhamendra and his times (1650-1800)

By
Dr V. Gopalakrishnan (iitmaa 1969),
Former ED/BHEL, Tiruchi, Adjunct Prof., IIT,Madras
Contents Page No

1. Time Space Limits

2. The political Background
Kings of Thanjavur, Madurai/Tiruchi, Mysore, Pudukkottai, Arcot, Jinjee, Vellore
Europeans – English /French and Danes
3. Saints – A Brief Sketch
Sadasiva Brahmendra / Gopalakrishnan Sastri / Sridhara Venkatesa / Thyumanavar /
Bodhendra Saraswathi / Abhirami Bhattar / Bhaskara Raya / Narayana Thirtha
4. Poets and Scholars
5. Larger Issues
6. Conclusions
Appendices:
ImportantYears
Dynansties
Extracts from NCC & other sources
Shaji Donees
Tamil Scholars of 17/18 Centuries
Index Format
Acknowledgement List
Mallari Pundit’s letter
Miscellaneous
Bibliography /Reference
 1. Time Space Limits
I was originally interested in the life histories of Sadasiva Brahmendra and Mahabashyam
Gopalakrishna Sastri, who lived in the 18th century in Tamilnadu. Sastri was the rajaguru of
Vijayaraghunatha Thondaiman, the Raja of Pudkkottai (1730-1769). He also happens to be my
ancestor (8th generation) as well as a great Sanskrit grammarian and a poet who later became a
recluse. Sadasiva was a poet, philosopher, composer, Yogi, Mouni, and an Avadhutha. Sadasiva
was apparently Sastri’s classmate, friend and benefactor. Birth of Sadasiva is mentioned as 1710
in one book (though widely disputed) and death of Gopalakrishna Sastri was in 1762, as
mentioned in his Samadhi Building (Ref). The other dates are not at present available but one
can put a range.
I.Sadasiva Brahmendra: There are conflicting stories about the date of birth and identity of
Sadasiva. While one version says that he studied Sastras under Ramabadhra Dikshitar, along wih
Gopalakrshna Sastri and Sridhara Venkatesa, in Thiruvisainallur, another version says that he
belongs to a much earlier period. The conflict mostly centers around the identity of his guru,
whose name was certainly Paramasivendra. Some identify Paramasivendra as the 57 th pontiff of
the Kanchi Mutt (1571-1586). Others identify him as the head of one Upanishad Mutt in
Canjeepuram, who lived a century later. Yet another version says that Paramasivendra was a
recluse, who lived in Thiruvisainallur. May be the last two are the same person and the person
might have shifted places.
1. History says that Vijayaraghunatha Thondaiman, the Raja of Pudukkottai met Sadasiva in
Thiruvarankadu near Pudukkttai in 1738 AD 1. It was on Sadasiva’s recommendation that the
Raja took Sastri as his rajaguru and Sastri’s descendants continued as rajagurus for the
subsequent kings until 1947.
2. King Serfoji I (1711 -1729 AD) of Thanjavur sent an emissary by name Mallari Pandit to
meet Sadasiva seeking his blessings. Mallari pundit’s report on the mission is widely quoted
in several places. (Sadasiva’s minor works2)
3. There is also another anecdote in which Sadasiva, who was an avadhuta (nude), once absent-
mindedly walked through the tents of a Muslim king and his harem on as riverbank. The
enraged king apparently cut off Sadasiva’s arm. Sadasiva, in his yogic state, was not even
aware of the loss of a limb. The surprised king ran behind the saint and sought his
forgiveness and then the arm grew instantly. Jackson identifies the king as Chanda Sahib,
who was the Nawab of Arcot from 1748 and was killed in 1752. [1]
4. It is obvious that Sadasiva was alive until 1748. Had he met Paramasivendra [57 th pontiff of
the Kanchi Mutt (1571-1586)] even in his last year, he must have lived for more than 160
years, by 1748, unless one believes that Sadasiva as a Yogi, lived for that long. However, if
we proceed on the assumption that Sadasiva was a class-mate of Sastri and was born in 1710
or near-abouts, the events fit well.
5. Sadasiva Brahmendra’s father is mentioned as one of the 45 beneficiaries of Shahji in
some accounts but unfortunately not corroborated by Dr V.Raghavan (ref). Sadasiva is said
to belong to Srivatsa Gotra and none of the names belonging to Srivatsa Gotra in the list
even remotely match his father’s name.
6. The other Paramasivendra, who lived in Thiruvisainallur or Canjeepuram as a recluse and
had his disciples, is credited with the authorship of Vedantha Nama Sastra Vyakhya, Dahara
Vidya Prakasika and Siva Gita Tatparya Prakasika. He lived during the periods of Shahji
(1684-1711) and Serfoji-I (1711-1728). He has mentioned in Dahara Vidya Prakasika 3 that

1
What ref? Copper plate?
2
(Vani Vilas Press).
3
Daharavidya prakasika
 he had authored this work at the instance of Trayambaka Makin, who was the minister of
Shahji and Serfoji-I.
7. This version seems highly feasible due to the reason that in Sloka 2 and 3 of
atmanusandhanam4, Sadasiva declares that Paramasvendra is his guru. He states that he
worships at the lotus feet of his guru Paramasivendra who bestows the sweet bliss of Advaita
on his disciples. He (Sadasiva) is selecting some precious Vedanthic names from Vedantha
Nama Sahasra and weaving them into a garland called Athmanusandhanam.
8. Also, Sadasiva, along with Gopalakrishna and one Nalla Dikshitar was a student of
Ramabhadra Dikshitar of Kandra Manickam, the most well-known name among the 45
donees of Shahji.(Some include Sridhara Venkatesa also in the list). Nalla Deekshit had
looked upon Sadasiva as his guru5. (Ref?)
9. Sadasiva must have moved into Thiruvisainallur only after 1693 when the village assumed
its new shape and started attracting eager students. He must have by that time finished his
Vedic education and come to Thiruvisainallur for his Sastra education, which might have
begun at the age of say 18, for he was a precocious child, in the year 1694. It puts his actual
year of birth as 1676 or thereabouts or definitely in the 1670s.
10. It is easy to notice that at the time of his meeting with Mallari Pundit, he was already a
mouni but stayed put in Dipampuram for 3 days. There is a mention that he was a mouni but
there is no mention that he was an Avadhuta or was wandering around. That means he was
still a traditional Sanyasi to some extent. At the time of 1738, when the Raja of Pudukkottai
met him, he was simply a wandering monk, which means he had evolved further.
11. If one studies Sadasiva’s evolution as a Jnanai – USE SOME ARGUMENTS OF
VINAYAK RAO HERE. Sadasiva’s birth of 1710 also cannot be true since then he would
have hardly been 18, in 1728 when Serfoji-I reign ended. Mallari Pundit’s visit was
definitely earlier.
12. Sadasiva’s death is definitely after 1738 and probably before 1762, the year of Sastri’s death
- for there are anecdotes about Gopalakrishna’s participation in Sadasiva’s last rites. So it is
safe to assume that he died in 1750s and that he lived for nearly 80 years. Only one
version gives the year as 1755, but it has not been authenticated.
13. The guru parampara of Sadasiva is mentioned in several places. His guru Paramasivendra
Saraswathi: (17th century) himself was a pupil of Abhinava Narayanedra Saraswathi, who
again was a pupil of Jnanendra Saraswathi, who was pupil of Kaivalyendra. Had Sadasiva
been a pupil of the 57th pontiff of Kanchi Mutt, the paramapa can only be 56 th, 55th, 54th
pontiffs of the same Mutt.
All these arguments point to obvious fact his being the class-mate of Gopalakrishna Sastri and a
student of Ramabadhra Dikshitar in Thiruvisainallur is more probable than his being a pupil of
the 57th Pontiff of Kanchi Mutt.
II. Gopalakrishna Sastri: based on the records of his athishtanam at Namanasamudram6, his
year of death is indicated as 1762. At the time of his death, he had left three of his literary works
incomplete7 (which were subsequently completed by his son Ananthanarayana Sastri), which
means he was quite active at the time of his death and the death was sudden. Among his
disciples is mentioned one Anantha Gopalakrishna Sastri, who probably his own grandson.
(Anantha is prefix to all names in the family. It is quite traditional for the grandson to carry the
grandfather’s name). Normally one generation is taken as equal to thirty years. If the grandson
was of some accomplishment, he must have been at least 20 and the grandfather 80 or at least
4
ibid
5
6
Photo of Entrance
7
not less than 70. Gopalakrishna Sastri had also become a recluse at the time of his death, having
probably taken Apat Sanyasa. It is done either at a ripe age or if the person feels that death is
near. (e.g. Saint Thyagaraja).
It is hence fair to presume that he was around 80 at the time of his death in 1762 and his
birth may be in the range of 1680-1690. If he was indeed the co-pupil of Sadasiva, he was not
much older than Sadasiva. So it can be taken that he came to Thiruvisainallur in his late teens or
early 20s to study Sastra a few years after 1693. Prior to that, he might have completed his
Vedic studies in Bikshandarkoil near Tiruchi, where his father lived or in nearby Thiruvanaikoil,
for there is a tradition that he was a strong devotee of Goddess Akilandeswari of Thiruvaniloil.
In deference to his guru, he has named his second son as Ramabhadra8.
III.Sridhara Venkatesa (Ayyaval). The folklore also mentions that Sridhara was a
contemporary of the above two. No authentic information about the years of his birth and death
is available. His father Sridhara Lingaraya was under the patronage of a king in Karnataka. The
identity of the king is not clearly known but one can presume it to be Shaji, the father of Shivaji
or Ekoji, Shaji’s son, who were ruling Bangalore, on behalf of the sultan of Bijapur. Sridhara
Venkatesa’s ardent fans claim that he left the courtly comforts in Karnataka, apparently seeking
a spiritual life on the Kaveri banks.
A less charitable reason could also be there. It can be safely assumed at this stage that
Sridhara probably moved out of Karnataka after Ekoji assumed the Thanjavur throne (1674-
1684) and probably settled down in Thiruvisainallur during the period of Shahji (1684-1710).
He was probably in his middle ages when he did that and should have attained some eminence to
attract the king’s attention or should have had some earlier connections. One can assume that his
age was in the range 30-50, when he moved into Thiruvisainallur around 1693. That puts the
year of his birth in the range 1640-1660.
The Maratha king Shahji, (nephew of Shivaji, not the father) had created a special endowment in
the (otherwise existing) village of Thiruvisainallur for 45 scholars in 1693. Was Sridhara one of
the 45 donees? The opinion of Dr V Ragahavan on this subject is not conclusive 9. There is a
possibility that the 24th name in the list, Venkateswara Sastri, is probably Sridhara Venkatesa,
Sridhara being his family name. The father’s name also matches.
If so, he was one of lesser luminaries among the forty five scholars at that point of time.
Seven of the 45 scholars received four shares of properties since they were considered masters in
four Sastras. A few others have received three shares and several others, more than one share.
The 24th scholar was among the rest who received only one share10.
The Gangavatharana function is annually celebrated in Thiruvisainallur to
commemorate a miracle set to have been performed by Sridhara. The river Ganga apparently
came out of the well in Sridhara’s house on a said day and overflowed into the village. From the
records of the local organizers, its origin is 1693, the same year of formation of
Shahjirajapuram. It is fair to postulate that Sridhara, whether a donee or not, moved into the
village during that year or earlier. Since his pecking order among the scholars was low (if he
was indeed the 24th scholar with just one share or even lower if he was not in the list), the other
residents would have scarcely known about his true worth, the very reason for the incident to
take place.

8
Family Tree
9
V Ragahvan p -??
10
Appendix - X
 His death as described in anecdotes is supernatural. He apparently disappeared into the
sanctum sanatorium of the great Shiva temple in Thiruvidaimarudur. There are also other
anecdotes about his crossing the river Kaveri frequently to visit the Shiva temple in
Thiruvidaimarudur. It is safe to presume that he was washed away by the flash floods on a
fateful day and his body was never located, but the actual date is not known. He lived up to a
ripe old age, as per anecdotes, say, 80. So his year of death was probably in the range (1720-
1740). These are safe assumptions to proceed with.
Sridhara had composed a work called Sahendra Vilasam in praise of Shaji (1684-1710) the
Maratta king. It means that he lived in Thiruvisainallur during Shaji’s period, after 1693. Hence
it is plausible that he was a contemporary of the Sadasiva and Satri, though possibly older than
both.
IV. Bodhendra Saraswathi: There are innumerable anecdotes which claim that Sridhara and
Bodhendra Saraswathi (1610-1692) were close friends. Bodhendra was the 59 th pontiff of
Kanchi Mutt (1640-1692). It is generally believed that Sridhara and Bodhendra started the
‘Bajana Sampradaya’ in Tamilnadu. Bodhendra attained his end in 1692.
Some of these anecdotes also mention that Sadasiva was often seen in the company of Sridhara
and Bodhendra. They go to the extent of telling that Sadasiva, who practiced a vow of silence
and a noted monist who went beyond idolatory, sang his popular Kirthanas on Rama and
Krishna – an apparent contradiction – due to prompting from Sridhara. But if Sadasiva’s birth
was indeed in 1710 or thereabouts, probably Sadasiva could not have met Bodhendra at all. In
all probability, Sridhara was a link to both.
It is in the realms of possibility that a young Sridhara moved into the region towards the last
years of Bodhendra and lived long to see in his older age the emergence of Sadasiva and Sastri.
In other words, his date of birth might be well before 1692 and his death after 1740s.
Bodhendra and Sridhara Venkatesa were probably contemporaries – but Sridhara was
probably 30 years or so younger. The anecdote that Sridhara died before Bodhendra (1692),
which hastened Bodhendra’s exit from this world in a sense, is probably not correct. After all,
Shahjirajapuram was formed in 1693 and Sridhara moved into the place around that time.
Bodhendra’s death took place in 1692. If they had interacted, it could have been only prior to
1692 for a few years.
Sridhara and Sadasiva were definitely contemporaries – but again, Sadasiva was much
younger. Probably it was the relationship born out of living in the same place or that of a
teacher and a student or Sridhara might have also learnt under Ramabadhra Dikshitar.
Bodhendra and Sadasiva probably never interacted in a significant way, considering
that Bodhendra passed away in 1692 and Sadasiva came to Thiruvisainallur only after 1693.
Many of the anecdotes are logical extensions of the theory that Sadasiva was a student of
Kanchi’s 57th Pontiff and hence he lived for more than 170 years. Same is true of the anecdote
that Sadasiva, the roaming mendicant, saw Gopalakrishna Sastri first as a young boy playing in
the streets of Bikshandarkoil. The truth is that they were of the same age and were co-pupils.
V. Saint Thayumanavar A few other saintly persons, whose dates are less controversial, lived
in the same period. Saint Thayumanavar (1707-1783) served in the courts of Chockanatha
Naik of Tiruchi/Madurai (1706-1732) and later in the court of his wife Rani Meenakshi (1732-
1736). As per one anecdote, Thayumanavar met Sadasiva in the year 1738. In another version,
some identify Sadasiva as Mounaguru, the preceptor of Thayumanavar. While there are persons
who reject both, it is not difficult to believe that Thayumanavar was a contemporary of Sadasiva.
VI. Baskara Raya (1690-1785) was another saint who lived in the Chola kingdom. He came
from the Maharashtra region and was chiefly known for his commentary on Lalitha
Sahasranamam. He had also written 9 stanzas in praise of the Maratta king Shahji and it is said
that those verses were the forerunners of Sahendravilasam of Sridhara.
VII. Abhirami Bhattar of Thirukkadaiyur had an encounter with Serfoji-I (1711-1729) which
led to the composing of his Abhirami Anthathi. However, his dates of birth and death are not
clearly known. Serfoji-I was born in 1674?. He was childless when he ascended the throne and
apparently went to Poompuhar for a ceremonial bath in the sea to propiate the Gods, which one
can presume was, say, in 1720, a few years after he settled down in his reign. During that trip, he
possibly passed through Tirukkadaiyur and encountered Abhirami Bhattar. So, applying the
earlier logic, his year of birth can be taken as 1670-1690 and his year of death 1750-1770.
VIII. Narayana Thirtha (1675-1745), is the author of Krishna Lila Tharangini, a Sanskrit play.
Thirtha’s name is associated with Varahur and Thirupoonthuruthi. There are contrary opinions
which claim that Naraya Thirthas of Varahur and Thirupoonthuruthi are different. His dates of
birth and being clearly known, he can also be included in the list of contemporaries of Sadasiva.
So the following details about the eight saints are assumed to proceed with.
No Name Birth Death Birth -Place Samadhi/Death –
Year Year Place
(Lower) (Upper)
1 Sadasiva Brahmendral ~1680 1749+ Madurai Nerur
2 Gopalakrishna Sastrigal 1680 1762 Bikshandarkoil Namanasamudram
3 Sridhara Ayyaval 1640 1740 Andhra Thiruvidaimarudur
4 Bodhendra Swamigal 1610 1692 Canjeepuram Govindapuram
5 Thayumanavar 1707 1742 Tiruchi Ramanathapuram
6 Bhaskara Raya 1690 1785 Maharashtra Baskararayapuram
7 Abhirama Bhattar 1670 1770 Thirukadaiyur Thirukadaiyur
8 Narayana Thirtha 1675 1745 Andhra Varahur/
Thirupoonthuruthi
Summing up, of the eight persons mentioned, controversies surround the dates of Sadasiva,
Sridhara and Abhirami Bhattar, but they all more or less lived between 1650 -1800 AD and
mostly in the first half of the 18th century.
It can be seen from the table is that while at least three of them were born outside of Tamilnadu,
the lives and deaths of all the eight took place in the Kaveri delta. The geographical limits for
the exercise are Nerur in the West,Thirukadaiyur in the North East, Namanasamudram in
the South and Ramanathapuram in the South East. ( Add a sketch with important places
marked).
I desire to come out with a historical book (shorn of mythologies) covering the lives these great
men, intertwined, as seen, in several ways.
Now, to the time limits. The earliest year out of all this can be taken as 1610 (the birth of
Bodhendra Saraswathi) and the latest year as 1785 (death of Bhaskara Raya). Fortunately, there
are no controversies about these two years. All other dates, including those of Sadasiva,
Gopalakrishna, Sridhara and Abhirami Bhattar fall in between. Hence these years define the
time limits for the current exercise. Out of this range, which are the more critical years? When
did the maximum number of the 8 saints live? A simple arithmetic exercise will reveal this.
Saint Tota
1 2 3 4 5 6 7 8
No l
Birth 168 168 164 161 170 169 167 167 1610
 0 0 0 0 7 0 0 5
175 176 174 169 174 178 177 174
Death 1785
0 2 0 2 2 5 0 5
1610-
X 1
30
1640-
X X 2
60
1670 X X X X 4
1680 X X X X X X 6
1690 X X X X X X X 7
1700 X X X X X X 6
1710-
X X X X X X X 7
40
1750 X X X X X 5
1760 X X X 3
1770 X X 2
1780 X 1
From the table, it is seen that Bodhendra was the earliest to be born in 1610, followed by
Sridhara in 1640s and both are older than the rest. The period from 1680 to 1740 emerges as the
most important period in which most of the saints lived.
I had left out persons like Raghavendra Thirtha (1623-1671), who definitely belongs to the first
half of the period but whose activities were not confined to the Kavery delta. The Carnatic music
trinity of Thyagaraja/Muthusami Dikshitar/Syama Sastri, who grew in this region, belong to a
slightly later period. May be some more may get added, but a deeper study is called for.
During this period, kingdoms of Tanjore, Madurai/Tiruchi, Pudukkottai and Mysore flourished
and their kings interacted or fought against each other. We had already seen references to
Vijayaraghunatha Thondaiman, Shaji, Serfoji-I, Chockanatha Naik and Rani Meenakshi. This
was also the time of Hyderabad Nizams and their representative, the Arcot nawabs, Nayaks of
Jinjee and Vellore and the early days of the Britsh/French entry into India. Robert Clive and
Dupleix, Chanda Sahib and Muhammed Ali, Hyder Ali and Tipu Sultan roamed around in the
later half of our period of interest and the Karanataka wars were fought in this land. Tiruchi was
the scene of several of these battles.
It may be useful as a backdrop and give several cross references while studying the lives of the
eight great saints.
Apart from these kings and saints, a lot of literary figures lived in this period in the region. All
the eight saints themselves have literary works of a religious/philosophical nature to their
credits, many of which are still available. Then there were recluses like Paramasivendra, who is
credited with several philosophical and literary works, some of which are still available. Another
prominent name is Ramabhadra Dikshitar, a poet and a grammarian, who apparently taught in
Thiruvisainallur. There are other names like Sivaprakasar a spiritual poet, Italian Jesuit
Constantine Beschi (Veerama Munivar) and Muslim poets of Tamilnadu like Sakkarai pulavar
and Masthan Sahib. The Trinity of Tamil music, Arunachala Kavirayar (1711-1779), Muthu
Thandavar (1525-1600) and Marimutha Pillai (1712-1787) lived in the same period or near
abouts. Special mention must also be made of Anandarangam Pillai of Puducheri and his famous
diaries.
Many of their works are available and if one goes into details, a few useful leads may emanate.
(A list of the dates and literay works are given in Annexure.)
But is it not a tragedy and a shame that we know less about our own kings, poets, philosophers
and saints than about Clive and Dupleix? I would like to do my humble bit in this regard to
correct the situation and would like to come up with a more authentic version of their lives
A more interesting question begs attention. Is it a mere coincidence that the 8 saints were
contemporaries or did the political and social conditions operating in that period in that region
cause this to happen? And what was the general status of religion and literature, arts and
economics in the same period in that region? Did it have any influence on this phenomenon?
Did the saints advise or influence the political process during their times or did they confine
themselves to only spiritual matters? Interesting and intriguing questions and answers will be
attempted, at least for some of them..
Gopalakrishnan
 The Political Background (1650-1800)
INTRODUCTION:
The Mughal empire, which started with Babur in 1526, continued into the 18 th century and in the
year 1600AD, Jahangir was occupying the Mughal throne in Delhi. As many of us know, he was
followed by Shah Jahan (1628-1658) and Aurangazeb (1658-1707), after which the empire lost
its glory.
The Vijayanagara Empire, established by Harihara and Bukka in 1336, reached its peak during
the reign of Krishnadevaraya (1509-1529), suffered a major defeat in Talikota in 1565 at the
hands of Bahmani Sultans and limped along until the defeat of Sriranga Raya III (1642-1649),
again, in the hands of Bahmani Sultans.
The region in between the two empires was having the Bahmani Sultanate, with Gulburga as
its capital. It was formed in 1347 by the Turkish governor Ala-ud-Din Bahman Shah, who
formed an independent kingdom out of the Delhi Sultanate's southern provinces. The Bahmani
capital was later moved to Bidar. The Bahmanis were responsible for large scale massacres of
south Indian Hindu population and destruction of temples, often overshadowing the atrocities
conducted by Turks and Mughals in north India.
After 1518, the sultanate broke up into five states, Bidar, Berar, Bijapur, Golconda and
Ahmadnagar. Soon, the Qutb Shahis of Golconda and the Adil Shahis of Bijapur became
powerful and subdued the rest. The states were constantly at loggerheads with Vijayanagara
empire but were instrumental in delaying if not preventing the southward march of the Mughul
empire for a long time. In 1686-87, Aurangazeb put an end to their histories.
Shiviji became the official king of Maratta in 1674 and his successors ruled until 1813, when
they succumbed finally to the British.
After the great Chola period (800-1200 AD), it was a fall from eternal glory to deep abyss when
the Tamil Kingdoms disintegrated and the ravaging armies of Delhi’s Muslim Rulers plundered
its wealth. In 1311 AD, Malik Kafur, the general of Alauddin Khilji of Delhi, raided it resulting
in a Madurai Sulatnate. In 1371 AD, the Vijayanagar empire’s army led by Kumara Kambanna
Udayar defeated the short lived Madurai Sultanate.
A great personality of the Tuluva dynasty was Krishna Deveraya (1509-1529 AD). His empire
covered almost all the present Southern states of India. Among other things, he had also visited
Brahadamba Gokarnesa temple at Thirugokarnam, near Pudukkottai, on his way to
Rameswaram and had gifted many valuable presents to the temple.
Vijayanagara empire, to manage its affairs better, resorted to the establishment of local
governors called amaranayakas or Nayaks (fief-holders) in 1535. As far as Tamilnadu was
concerned, Thanjavur, Madurai and Senji were the seats of these Naiks and Chevvappa Naik,
Viswanatha Naik and Vaiyappa Naik were their first Naiks respectively. This marked a new
chapter in Tamilnadu’s political history. As Vijayanagara empire grew weaker, the three Naiks,
became independent and were soon fighting among themselves to expand their respective
kingdoms.
Though they started together, they ended in different dates. The Bijapur army captured Senji in
1649 and brought the Naik rule there to an end. Ekoji, the Maratta ruler, captured power in
Thanjavur in 1674 putting an end to the Thanjavur Naiks. Minakshi, the last Naik queen of
Madurai died in 1736 thanks to the trickeries of Chanda Sahib, the Arcot Nawab.
But for the Nayak rule, the central part of Tamil Nadu, particularly what has today come to be
known as Tiruchi, Thanjavur and Perambalur districts, would not have gained its historical
identity and cultural development. They reconstructed some of the oldest temples in the country
with large pillared halls and tall gateway towers, which were striking features in the religious
architecture of this period.
Similar to Naik kingdoms of Tamilnadu, Modern Bangalore was founded as a Nayakdom of the
Vijayanagara empire by Kempa Gouda I in 1537. In 1638, Shahji I, the father of Shivaji and a
general of the Bijapur army, invaded Bangalore and drove away the local king Kempa Gouda II,
who later shifted his capital to Magati. Shahji-I got Bangalore as his jagir and started the
Maratta rule in South India. Since then till the death of Tipu Sultan in 1799, Karnataka was a
constant factor in Tamilnadu politics. Shahji’s son Ekoji deposed the Nayak king in Thanjavur
in 1674 and established the rule of Marattas in Thanjavur. It continued into the 19th century.
The Hyderabad Nizam was a representative of the Mughal empire in the South. His dynasty was
known as Asaf Jahi dynasty and had only seven rulers. However there was a period of 13 years
after the rule of the first Nizam when three of his sons Nasir Jung, Muzafar Jung and Salabath
Jung ruled the dynasty. They are not officially recognized as the rulers. Hence there are just
seven known Nizams.
The Mughal Empire was responsible for the creation of a Nawab in Arcot as a representative of
the Nizam of Hyderbad in 1692. The Arcot Nawabs continued to exert their influence in
Tamilnadu well into the 19th century.
The British entered India via Surat in 1611 and the French, relative latecomers among the
Europeans, and came to India only in 1664. The Danish and the Dutch though came earlier, did
not stay here for long and the Portuguese were confined to a few spots on the Western coast. The
English and the French fought their proxy wars around Tiruchi, in which Robert Clive and
Dupleix figured prominently. The British took over the entire Tamilnadu by 1800.
There was one more kingdom. The Thondaimans of Pudukkottai appeared on the scene in 1640
and flourished. In fact, they outlived the other kingdoms and continued up to India’s
independence.
No Dynansty Origin End

1 Vijayanagara 1336 1649

2 Bahmini 1347 1687
3 Senji Naiks 1535 1649
4 Thanjavur Naiks 1535 1675
5 Madurai Naiks 1535 1732
6 Mughuls –Babur- Alam 1526 1806
7 Karnataka 1537 1800+
8 English 1611 1947
9 Marattas 1638 1800+
10 Pudukkottai 1640 1948
11 French 1664 1955
12 Thanjavur Marattas 1675 1800+
13 Arcot Nawabs 1692 1800+
The political history of the period may be useful as a backdrop and give several cross references
while studying the lives of the eight great saints.
1.Thanjavur: Ragunatha Nayak (1600-1632 AD) was the greatest of the Tanjavur Nayaks and
Vijaya Raghava (1631-1675 AD), the last. Govinda Dikshitar (Ayyan) (1555-1635) was a great
scholar who served three Naik kings, namely, Chevvappa Naik, Achuthappa Naik and
Raghunatha Naik, successively.
In 1675, there was a fight between the Nayaks of Thanjavur and Madurai and a column of
Bijapur army, led by Ekoji, the half-brother of Shivaji, came to Thanjavur to help Vijayaraghava
and retrieved Vallam from the Madurai Nayak. However the same army subsequently killed
Vijayaraghava and Ekoji ascended the throne. Thus began the Maratha rule of Thanjavur.
Ekoji who ascended the Thanjavur throne in 1675, ruled till 1684 (or 1687?). He was still loyal
to Bijapur. This led to a rivalry between him and his half-brother Shivaji, who wanted to
establish a Hindu empire and found his brother’s loyalty to Bijapur emabarrasing. Ekoji’s
minister Raghunath Pant Hanumanthe’s advices to his king to join with Shivaji were in vain.
Pant quit his post in disgust left Thanjavur as well. He helped to work out an alliance between
Shivaji and Qutub Shah of Golconda in 1676, aimed against Bijapur. In 1677, Shivaji came to
Ginjee, then held by a Bijapuri captain, who surrendered. He also captured the Vellure fort. He
came down to meet Ekoji and the two met in Tirumalvadi, 10 miles north of Thanjavur. Ekoji
was not convinced and Shivaji returned to Maharashtra, via Karnataka, capturing Ekoji’s
possessions in Karnataka.
Ekoji attacked Shivaji’s forces led by Hambir Rao Mohite in Valikandapuram in 1677 and lost
heavily. Ekoji’s wife Dipabhai brought a reconciliation between the two brothers and took
Raghunath Pant back into the administration.
Ekoji proved himself a great patron of scholars, besides constructing canals and tanks,
reclaiming fallow lands and repairing villages destroyed by floods. He heroically defended the
Tiruchi Fort from the Mysore army. His wife, Deepabai Ingle also had literary inclinations. The
well-known Marathi poet, Raghunatha Pandita was in his court. Ekoji died in 1684.
After Ekoji, his three sons namely Shaji-II, Serfoji I and Thukkoji alias Thulaja I ruled
Thanjavur. Shahji II (1684-1711 AD) was a versatile writer in Telugu, Marathi and Sanskrit and
was credited with being the progenitor of the Pada Sahitya. Sridhara Venkatesa has written a
book Sahendravilasam on Shaji.
In 1693, Shaji renamed Thiruvisainallur as Shajirajapuram and gifted it to 45 pandits well versed
in the Vedas and Sastras. They were to pass on their knowledge through the Gurukula system.
In 1700, Shaji fought against Mangammal of Madurai and lost. His reign was rich in architecture
and literature and he wrote more than 40 dramas and thousands of Padas. He brought 46 scholars
from all over his land and housed them in Thiruvisainallur with all facilities, so that they could
probagate their knowledge. The place was renamed as Sahendrapuram.
Serfoji I (1711-1729 A.D.) was a great warrior and patron of letters. There were famous poets in
his court. He was associated with Sadasiva Brahmendra. The next king, Serfoji’s younger
brother, Tukkoji I (1729-1735 A.D.) (alias Thulaja I) came to power next. It is claimed that that
he was instrumental in building the Punnaivanam Maiamman Koil near Thanjavur. He
patronised Hindustani classical music and literature and wrote the Sangeeta Saramrita and
Dhanvantri Vilasa. He was also a scholar in several languages.
Tukkoji I had only one son, Ekoji II (Bava Saheb) He ruled only for one year (1735-1736 A.D.)
after his father's demise. After his death his Queen Sujan Bai ruled.
The Maratha rule was further continued by the rule of Prathaba simha, Thulaja II, Amarasimha,
Serfoji II, and Sivaji. Pratapasimha (1739-1763 AD) allied with the English and in response to
an appeal from Muhammed Ali of Arcot attacked Chanda Sahib. His General Manoji helped
capture the fort of Arcot. Pratapasimha was a popular and tolerant ruler and built the mosque at
Nagore, endowing it with fifteen villages.
The next King, Tulajaji II (1763-1787 AD) was a patron of Marathi literature. Later his son
Amara simha (1787-1798 AD) came to power. He increased the ratio of Kudivaram and
alienated much land as inams or free gifts to learned men. He detested the authoritarianism of
the British and consequently lost his throne in 1798. The famous Serfoji II (1798-1832 AD)
ascended the throne in 1798 and devoted his life to the pursuit of culture. As a result, Thanjavur
became renowned as a seat of learning.
2.Madurai/Tiruchi:- The Nayak story in Madurai continued for a longer time than in
Thanjavur. Thirumalai Nayak (1623-1659) was a well-known ruler of Madurai and he created
new structures and expanded the existing landmarks in and around the city. His successors were
weak and invasions of Madurai started after he left. At this time, Rani Mangammal stood up
against these invasions for nearly two decades, with very little support from outside.
Chokkanatha Nayak, the king of Madurai (1659-1682 A.D), married Mangammal early.
However, she became the principal queen only later on when all the efforts of Chokkanatha to
wed the daughter of the Thanjavur ruler Vijayaraghava Nayak had failed. Chokkanatha died in
1682 A.D., but Mangammal continued to look after the affairs of the state.
Rengakrishna Muthu Veerappa succeeded Chokkanatha Nayak but he died in 1689 A.D..itself.
His queen was pregnant then. After she gave birth to a son, Vijayaranga Chokkanatha, she
committed sati. Mangammal became regent on behalf of her infant grandson, who was crowned
when three months old.
In 1697 A.D., Mangammal subdued Ravi Varma, the ruler of Travancore and collected the
annual tribute. In 1700 A.D., she fought against Shaji, the Maratha ruler of Thanjavur and
defeated him. For some time afterwards, peace prevailed between Thanjavur and
Madurai/Tiruchi and they even fought together against Chikkadevaraya of Mysore who had built
an anicut across the river Cauvery and prevented adequate supply of water to Thanjavur district.
Fortunately, heavy rains had washed off this anicut at the site of which the present Krishna Raja
Sagar stands. However, she lost her fight against Raghunatha Sethupathi of Ramnad and never
recovered again. Mangammal died in about 1706 A.D. and was succeeded by her grandson
Vijayaranga Chokkanatha Nayak (1706-1732), who shifted to Tirchi as his capital.
Vijayaranga Chokkanatha was succeeded by his widow Minakshi in 1732, who acted as Queen-
Regent on behalf of a young boy she had adopted as the heir of her dead husband. However,
Bangaru Thirumala, the father of the boy rebelled against her and sought the help of Chanda
Sahib, a confident of the then Nawab of Arcot. Chanda Sahib took a bribe of 30,000 gold coins
from Vangaru Tirumala and declared him to be the king. Minakshi, alarmed by this, convinced
Chanda Sahib to accept her tribute of 100,000 gold coins and declare her the duly entitled queen.
Chanda Sahib swore on the Quran to convince the queen, collected the money and went to
Arcot. But what he swore on was not Quran but a brick, hidden in a piece of silk.
Chanda Sahib strengthened his position with that money. Two years later, he returned, defeated
Bangaru Thirumalai, arrested Minakshi and declared himself the king of Madurai/Tiruchi. Poor
Minakshi committed suicide in the jail, in 1736. Soon, Chanda Sahib instated himself as the
Nawab of Carnatic. He was ultimately killed in 1752. The Britsh took full control of Tamilnadu
by 1800.
3.Bangalore/Mysore: Kempe Gowda I, another Vijayanagra lord, is said to have founded the
city of Bangalore in 1537 and contributed to the name. His son, Kempe Gowda II built the four
famous watchtowers in Bangalore, still to bee seen today. Then the Bijapur armies, under the
Marathi warlord Shahji, invaded Bangalore and drove him away. Shaji was given Bangalore as
his personal Jagir - a land area given as grant for services - in 1638. The owner must be able to
defend the jagir and still submit to the king or the person who gave the land.
Shaji encouraged trade and commercial activities and welcomed musicians, poets and artists to
come to his court. The Maratha influence in Bangalore was becoming stronger. However,
Shahji’s growing influence made the sultan of Bijapur send a large army to Bangalore and
forced Shahji to reaffirm his loyalty to the Sultan. In 1664, Shaji died after a fall from a horse
while hunting. One of his sons, Ekoji, inherited Bangalore.
This led to a rivalry between him and Shivaji, the other son of Shahji. The two sons met in battle
in 1677 and the victorious Shivaji took over the control of Bangalore and the adjoining areas.
In 1688 the Mughal commander Khasim Khan captured the city and became the military
commander of the area but kept the Wodeyars, the traditional rulers as nominal heads.
Chikkadeva Raya (1672 - 1704) was a prominent name in the Wodeyar dynansty. The Wodeyars
continued to rule until in 1761 but the semi-independent state of Mysore acted as a puppet of
shifting rulers of Arcot.
In this turbulent period, Haider Ali, a formidable modernist and great military leader, was able
to swing himself up to become the ruler of Mysore in 1760. His capital was Sriringapatna, just
outside of Mysore, but the importance of Bangalore grew during his reign. Between 1774 and
1778 Haider and his growing son Tipu, were constantly in action, strengthening and extending
the boundaries of Mysore.
Haider was very aware of the threat posed by the English and he tried to make the native
powers of south India to ally against the growing British Empire. This ultimately had to come to
a military conflict. Haider died in 1782 during his clashes with the Britsh. His son Tipu Sultan
continued the fight, until Tipu sultan was killed in 1799. The British took control of the state and
Krishnaraja Woodeyar III was installed back as the king.
4.Pudukkottai: The Thondaimans of Pudukkottai came to rule with full sovereignty over the
Pudukkottai area from the middle of the 17th century till its amalgamation with the rest of India
after Indian Independence in 1947. One Ragunatha Raya Thondaiman in that lineage was a
distinguished general and the brother-in-law of Raja Kilavan Regunatha Setupati (1673-1710
A.D) of Ramnad, who conferred upon the Thondaiman an extensive fief in 1686, comprising of
the fort of Pudukkotai and surrounding lands. Raghunatha Raya Tondiman thus became the
founder of the princely state of Pudukkotai. Vijaya Raghunatha Raya Thondaiman (1730-1769
A.D) was the next.
Vijayaraghunatha Thondaiman met Sadasiva Brahmendra in the forests of Thiruvarankulam in
1738 and received Upadesa. Later he brought Gopalakrishna Sastri from Bikshandarkoil near
Tiruchi to be his Rajaguru.
When the fight between Mohamad Ali and Chanda Sahib for the throne of Arcot became a war
of supermacy between the English and the French, the Thondaiman was firmly on the side of the
English while the rulers like Thanjavur Marathas wavered. Finally, the English emerged as the
masters of this land and rewarded the Thondaiman by the exemption of tribute.
Raya Raghunatha Thondaiman (1769-1789 A.D) continued the friendship towards English,
which incurred the wrath of of Hyder Ali. But the subsequent Thondaimans also continued with
the practice. Hence, during the process of consolidation of the English rule, the Thanjavur
Maratta kingdom was taken away, Ramanathapuram was reduced to a Jamindari but Pudukkottai
was treated as a State and the Raja was quasi-independent ruler with full powers of
administration.
5.The Nayaks Of Ginjee The Region between the rivers Palar and Kollidam formed part of the
Nayak Kingdom of Ginjee. Vaiyappa Nayak (1526-1541 AD) was the first ruler of Ginjee. he
re-built the heritage temples in Thirukoilur. Thubakki Krishnappar (1541-1554AD) his son, was
very helpful to the southern expedition of Krishnadevaraya. During his period he built great
walls around the three hills of Ginjee plus a great granary and a luxurious wedding mahal. He
also constructed wall around the Rajagiri fort. Ginjee was captured by the Sultan of Bijapur in
1648. He looted a lot of gold and gems from the place.

6. Vellore Nayaks Vellore is roughly 140 km to the east of Chennai. It was called "Raya
Vellore" to differentiate it from Uppu Vellore in Godavari District. Vellore is also spelt as
"Belur" sometimes. The present day Madras and Tirupathi were under the domain of Vellore.

Vellore was established by Chinna Bomma Nayak, the first Nayak of Vellore. He patronized
Appayya Dikshitar (1520–1593 AD), a towering scholar in his times. After Chinna Bomma
Nayak, Lingama Nayak ascended the throne.

The Vellore Fort was built by Chinna Bommi Nayak and Thimma Reddy Nayak, subordinate
chieftains under Sadasiva Raya of the Vijayanagara empire in the year of 1566 AD. Vellore Fort
gained strategic prominence following the re-establishment of Vijayanagar rule on a small scale
with Chandragiri as its capital after the Talikota battle. It is one of the most perfect specimens of
Military architecture in S.India. It is constructed of granite blocks and surrounded by a moat
which is supplied by a subterranean drain fed from a tank.

In 1639 Francis the British obtained a small strip of Land in the seacoast, from the Chieftains of
Vellore-Chandragiri regions. It is today’s Madras.

In 1647 Mustafa Khan, Bijapur general, besieged Vellore. In 1676, it passed briefly into the
hands of the Marathas until they, in turn, were displaced by the nawab, Daud Khan, of Delhi in
1708. Much later, it became the fortress of Mortaza Ali, the brother-in-law of Chanda Sahib who
claimed the Arcot throne and was taken by the Adil Shah sultans of Bijapur. The British
occupied the fort in 1760, following the fall of Srirangapatnam and the death of Tipu Sultan.
6.Nawab of Arcot: Around this time, Aurangazeb was at war with the Bahmini sultans and
Golconda and Bijapur were trying to halt his progress. Golconda signed a strategic treaty with
Shivaji to oppose the Mughals (1677). Shivaji went on to conquer Ginjee, Vellore, parts of
Madras, Mysore in alliance with Golconda.
Shivaji died in 1680. There was a succession battle between his sons Rajaram and Shambhuji.
Bijapur and Golconda fell to the Mughals in 1686 and 1687 respectively. In 1689, Shambhuji
was captured by the Mughuls and put to death. Rajaram, was raised to the throne but soon he
had to seek asylum in Ginjee, where there was a Maratta ruler. Zulfiqar Ali Khan, a viceroy of
the Moghul, laid siege on Ginjee from 1690. It was not easy and Zulfikhar had to abandon it
three times.Zulfikhar Khan was appointed as the Nawab of the Carnatic, with his seat at Arcot
in 1692 as a reward for his victory over the Marathas.Finally he captured it in 1698. The Raja
Ram fled to Vellore and to Satara. Zulfikhar appointed Tej Singh (Raja Desingu) as the
governor of Jinjee in 1700.
Zulfikhar was succeeded by the Nawab Saadetullah of (1710-1732), who moved his court from
Gingee to Arcot. During his period, Tej Singh became independent and died in a battle ( 1713)
with the Nawab. Tej Singh’s wife committed Sati. Ballads as popular as Prithviraj Chauhan’s
ballads in Rajasthan are sung about Raja Desingu till date.
Soon, Aurangazeb brought almost the whole of India under the umbrella. The Nizam of
Hydrabad was appointed as the Mughal representative of South India. In turn the Nizam
entrusted the Tamilnadu region then known as Carnatic, to the Nawab of Arcot. The Nayakdoms
of Ginjee, Thanjavur and Madurai were subjugated and became tributaries of the Mughal rule.
After Zulfikhar Khan (1690-1703), Daud Khan(1703-1710), Saadatullah Khan (alias)
Muhammad Saiyid ( 1710 - 1732 ) , Dost Ali Khan ( 1732 - 1740), Safdar Ali Khan ( 1740 -
1742), Muhammad Saiyid (1742 - 1744), Muhammad Anwaruddin (1744-1749) and Chanda
Sahib (1749-1752) ruled as Nawabs of Arcot.
Chanda Sahib was the son-in-law of Dost Ali Khan and worked as Dewan under him.
Subsequently he was out of favour with the powers and had to fend for himself. As seen earlier,
he exploited the succession war between Queen Minakshi and the pretender Bangaru Thurumala
and captured the Nayakdom of Madurai/Tiruchi with deceit and force. He strengthened the
fortifications of Tiruchi and his own position. He subjugated the king of Tanjore (though he did
not annex his territory)(Shaji?), and compelled him to cede Karaikkal to the French.
Shaji? and Vangaru Tirumala called the Marathas of Satara for help. The Marathas had their
own axe to grind. In 1740, they came with a vast army, killed the Nawab of Arcot, recognised
his son, Safdar Ali as Nawab, and retired for a time. Later, at the secret invitation of Safdar Ali,
they suddenly reappeared and attacked Tiruchi. Chanda Sahib was off his guard and was taken
as a captive to Satara. Disregarding Bangaru Tirumala, the Marathas appointed Murari Rao as
the governor of the region. Murari Rao retired in 1743. The Nizam got the control of Arcot back
in 1744 and appointed Anwar-uddin as Nawab of Arcot.
In 1748, Chanda Sahib got his freedom, killed Anwar-uddin and became the Nawab himself.
Anwar-uddin’s son, Muhammad Ali, fled to Tiruchi and proclaimed himsef the Nawab there.
Soon most of the south of India was involved in the struggle between Muhammad Ali and
Chanda Sahib. The French and the English took sides in the conflict, the former supporting
Chanda Sahib and the latter Muhammad Ali. The Nizam was also pro-French.
Chanda Sahib with the French, besieged Tiruchirapalli. To counter this, a small English force
made a diversionary attack on Arcot and Chanda Sahib had to send a strong force to retake
Arcot but the force was defeated. Following this Chanda Sahib escaped to Thanjavur, only to be
captured and beheaded by a Thanjavur general (1752). Mohammed Ali Wallajah (1749-1795)
became the Nawab of Arcot. He was succeded by Ghulam Hussainy-Umdat-Ul-Umra ( 1795 -
1801).
7.European settlements began to appear in Tamil Nadu during the Vijayanagara Empire. In
1605 AD, the Dutch established trading posts in the Coromandel Coast near Jinji and in Pulicat.
Raghunatha Nayak encouraged trade and permitted a Danish settlement in 1620 AD at
Danesborg at Tarangambadi. This laid the foundation of future European involvement in the
affairs of the country. The success of the Dutch inspired the English to seek trade with
Thanjavur, which was to lead to far-reaching repercussions. The British East India Company,
built a 'factory' (warehouse) at Armagaon (Durgarazpatnam), a village around 35 miles North of
Pulicat, in 1626.
The Europeans started their religious activities in parallel. The Dutch who were relatively quite,
captured in 1663, Cochin. Denmark sent the first Protestant missionary, Bartholomew
Zeigenbalg, to India, in 1706. He wrote a book on Tamil grammar and translated Bible into
Tamil. He admitted his failure in proselytisation. .
In 1639, Francis Day, one of the officers of the company, secured the rights over a three-mile
long strip of land a fishing village called Madraspatnam from the Damarla Venkatadri
Nayakudu, Nayak of Vandavasi, who was under the . Rajah of Chandragiri, a descendant of the
Vijayanagara kings.The East India Company built a fort (Fort St George) and castle on the sand
strip. This was the start of the town of Madras.
In 1664, Shivaji commenced his Surat campaign and for the first time Indian and British troops
came into conflict. In 1674, Shivaji crowned in Raigarh Fort, taking the title ‘Chhatrapati’, and
Henry Oxinden’s presence at the ceremony started the friendship between Shivaji and the East
India Company.
The French were relative newcomers to India. The French East India Company was formed in
1664 and in 1666, the French representatives obtained Aurangzeb’s permission and setup trading
posts in Pondicherry.
The political situation in the Tamil country and in South India in general was one of confusion
and chaos. With the demise of the Aurangazeb in 1707, his empire dissoved amidst numerous
succession wars and the vassals of the empire began to assert their independence. The European
traders found themselves in a situation where they could exploit the prevailing confusion to their
own advantage
During 1646-47, there was a great famine in this region. More than 3000 died in Madras alone.
There were plague and famine returned between 1702 and 1704 and over two million deaths
took place.
3.1. Sadasiva Brahmendra
Sadasiva Brahmendra was a great poet, writer, philosopher, mystic, Mauna Yogi and Jnani, a
Siddha Purusa.
Sadasiva Brahmendra was the title conferred upon on him by his spiritual Guru, Sri Paramasiva
Brahmendra. A short poem composed by Sri Balasubrahmanya Yatindra and two short poetic
pieces composed by Sivabhinava Sachchidananda Nrsimha Bharati of Sringeri Sankara-Mutt
give us a glimpse of the biography of this great saint. In his own short poem, Atma Vidya
Vilasa, consisting of 62 verses in arya metre, he describes the life of a self-realised soul – always
at large, homeless, speechless and supportless mendicant that will fit him well.
There is no systematic chronograph, much less a chronicle to record the eventful lives of many
great Indians during their life-time. One has to look for what is available from the few
published materials. One has to contend with exuberant enthusiasts making terse one-sentence
statements like that being a Yogi, he lived for more a hundred and fifty years, without caring to
verify the relevant facts. We will proceed with the assumption that he was born around 1680,
based on the arguments stated earlier.
Birth: Sadasiva was born in an Andhra vaidika brahmin family in Madurai. they belong to the
Velanadu sect. The Velanadus, Murikinadus, Niyogis and Konasima Dravidas among the
Telugu Brahmins were prominently serving the state in several capacities. Of the Vellanada
Telugus one family, belonging to the Srivatasa Gotra had the house name of ‘Moksha inti.'
They were originally from Amalapuram in Andhra. Sri Somasundara Avadhani was the father of
Sadasiva. His father was an Astavadhani, one who can grasp eight different things at the same
time. Somasundara Avadhani was a great Vedic scholar and also a deep student of the Sastras.
He married Parvati, a lady of a learned family in the Tanjore district. It is told that this lady
came from a family that was living in Ganapati Agraharam, near Tiruvaiyaru. Somasundara and
Parvati led a pure and pious life.
He was nearing fifty-six years and his life-mate forty-four years. At that late stage Parvati gave
birth to a girl. The child died within a few days. Next year a male issue was announced. That
infant died within three days. Somasundara was approaching his sixtieth year without any child.
A third child was expected in that year, but it was still-born. The mother almost lost her life in
the third confinement. By God’s grace she recovered in a few days. When she was nearing fifty,
she gave birth to a male child.
The boy was named Sivaramakrsna with due vedic rites. The old ladies named him Pichukuppa
--- a name given to a child that survives after many early losses. He was also known a
Sadhasivam.
Childhood: Pichukuppan was a really beautiful child, though dark in complexion. The precocity
of the child was observed by all elderly people even in his early infancy. He learnt to speak his
mother-tongue and Tamil without much effort.
In his fifth year the Vidyarambha (the ceremony of commencing the studies) was celebrated.
Somasundara felt that he would have to leave this world soon. Hence he hastened to initiate his
precious son into the Siva-Gayatri Mantra as early as possible. The study of the vedas was
commenced on a proper day. In three years the boy mastered his own Sakha of the Rgveda.
Just on the day of completion of this vedic learning, the young boy lost his father and had to
perform all the funeral rites enjoined by the Sastras. As he had a real taste for learning he
completed the learning of the Yajurveda and Samaveda in the next five years.
Sivaramakrsna was a shining jewel in the Veda-Pathasala of those days. His mind turned
towards the Sastras and other higher studies. At this time his maternal uncle came over to
Madurai to invite him and his mother to his own native place. After five years of secluded life in
Madurai, Mother and son left for Ganapati Agraharam.
He went to Thiruvisainallur for further studies. There were about two hundred students in the
several classes of this street. Rama Bhadhra Dheekhsithar, a Sanskrit scholar and author of
Janaki Parinayam and other works was his teacher in Thiruvisai nallur. He became a Sastraic
scholar and in six years, mastered the Nyaya, Mimamsa and Vyakarana systems. He was
prosecuting his Vedantic studies in the institution when he was nearing his twentieth year.
Marriage & Sanyasa
A learned Brahman of Tiruvaiyaru gave his only daughter Kamakshi in marriage to
Sivaramakrsna. The girl was seven years of age when the marriage was celebrated. Hence
according to custom she was allowed to live in her father’s house till she attained puberty. As
this marriage was not a hindrance to his studies Sivaramakrsna continued with his studies.
When he was nearing twenty-five, he did not dream of leaving the Pathasala or the life of a
student. On a Friday in the month of Kartika he was returning to his house from the Pathasala
for his midday meal. His mother, was in the kitchen. She had prepared several dainty dishes and
was busy preparing more. The son saw his aged mother toiling and sweating and did not like the
sight. He wanted his ordinary meal immediately.
The old mother, explained to him the necessity for the feast. His wife has attained puberty. Her
people have come over to break the happy news. They have to be given a good feast according
to custom. So, he will have to wait for a few minutes to take his midday meal.
Hearing these words, the son went up to the attic and sat quiet for some time, lost in deep
thought. He was now getting ready to enter the life of a householder. The girl who married him
seven years back and had no place in his thought so far had now come to a stage when he
should bring her to his house and live a family life with her.
If on the particular day which was the start of his family life his meal deayed, he wondered
what would happen to him when he was fuly meshed in th family life. He wanted to free himself
from the bondage before getting into it and started immediately on his pilgrimage and reached
Kanchipuram in four days. In Kanchipuram he roamed a full day and night and at last took rest
in the outer Mandapam of Sri Kamakshi temple.
It is told that he had a vision here. Goddess Uma appeared before him in the shape of a mother
and directed him to the Upanishad Matham of Kanchi. Sivaramakrsna realized his destiny at
once. He went to the Upanishad Mutt and fell prostrate before that great sage Sri Paramasiva
Brahmendra, who was presiding over the Mutt at that time. This Paramasiva Brahmendra was
next in succession to Upanishad-Brahmendra, who has left us the great commentary on all the
one hundred and eight Upanishads. Paramasivendra, initiated Sivaramakrsna into Sannyasa and
gave him the name Sadasiva Brahmendra. Pichukuppa or Sivaramakrsna was reborn as Sadasiva
Brahmedra on that day.
Life In Kanchi: At about this time he was said to have composed a short poem, Atma Vilasa,
consisting of 62 verses in arya metre on the glory of self-realization . He also spun out several
lyrical kirthanas, which displayed his ear for music and his bent of mind with lofty ideals,
which, as expressed in his poems, were to quench the thirst for realisation.
He had a subtle intellect and a highly retentive memory. If any person ventured to present one
point of view on any Vedic truth, Sadasiva was then to clarify it in his own way. Thus many
disputations were going on in the Mutt. This lead to heart-burning in some quarters.
The great guru desired to conserver the spiritual wealth of Sadasiva Brahma and did not like the
way in which he was frittering it away in airy nothings and spoke his mind to his disciple. He at
once stood up and and said that he will be a Mauni from that day onwards and kept his vow of
abstention from speech upto his Mahasamadhi.
Brahma-Sutra-Vrtti, Yoga-Sutra-Vrtti, Sivayoga-Pradipika, Atmavidya-Vilasa, Vedanta-
Kirtanas and other works were written by him at this stage of his long life. He stayed in the Mutt
for some more years. While he was reaching his thirty-second year he resolved to leave the
Mutt.
5. Avadhuta Sanyasi
Sadasiva was the traditional sanyasi for sometime. Then all the outward appearances of a
Sannyasi like the ochre robe, ekadanda and kamandalu wore away one by one and he became an
Avadhuta. He did not beg for his daily food. He had not a shred of cloth on his big body. He had
no danda and Kamandalu. He was roaming around without any purpose. He sat under big trees
in the forests or on hill-tops and kept that position for days together. Some saw in him a great
sage, others a madman, yet others an other-worldly phantom.
The disciples of Paramasiva Brahma heard of this condition of Sadasiva and complained to the
guru. The guru in reply only envied th progress made by his pupil and wished for a similar
status.
Incidents in His Life
Sadasiva’s life accounts are filled with innumerable anecdotes, many bordering on miracles.
Only those with some historical relevance will be presented here.

Serfoji-I’s messenger
Sarabhendra, the king of Tanjore, was a great philosopher, a patron of learning and a
connoisseur of art. He was childless. His purohits met the sage near Dipambapuram, a small
village in Tanjore district. They expressed the desire of King Sarfoji. The saint sat in deep
meditation for some time and then showed them by signs that they would have to wait for three
days. The Purohits requested the great Sannyasi to accept the Bhiksa of the Tanjore Rajah for
three days. The saint accepted all their preparations and merely touched them and made them to
be served to the poor and needy. The Mahatma then expressed through signs that the king would
have progeny and would be prosperous. Lastly, he gave them a copy of his Atmavidya-Vilasa,
a manuscript in Cadjan leaves. The purohits took this treasure, returned to Tanjore and explained
what had passed to the Rajah. It was through this manuscript that the now famous Saraswati
Mahal Library was built by Rajah Sarfoji. In this library there is a rare manuscript on
Astrology. It is told that the horoscope of Sadasiva is given there as a perfect example of a
Mahapurusa-Jataka.
Minister Becomes a Mendikant
A minister Ghanasyama, who was a great scholar longed to meet this Mahapurusa in person and
attain the fourth stage of life. He was then thirty years of age. The sage came to his house on an
evening uninvited. The scholar-minister prostrated before the saint and entreated him to bless
him with Sannyasa. The Mahapurusa noticed the ripeness of the young scholar and initiated him
at once into the fourth Asrama.
King of Pudukkottai
Vijaya Raghunatha Raya Thondaiman, ( Sivagnana Dorai) the Rajah of Pudukkotai at this time,
was a pious ruler of a godward disposition. He had the good fortune to meet the saint in a small
forest near Tiru Aran Kulam ( Siva’s tank), a Saivite shrine in his state. The saint was roaming
as was his wont silently in the thick forest.
Once he was seated in the shade of a small tree. The Rajah saw the nude Mahatma in a deeply
meditative mood. He stood before him for several hours just to get a glimpse of his benign eyes.
The sage woke up at long last and saw the Rajah standing in a devout mood. He wrote three
letters on the sand before him and made the Rajah take it and preserve it as his sacred
possession. Daksinamurti-Puja was advised by the sage. The Rajah was also advised to take
Sri Gopalakrishna Sastri as his spiritual Guru.
The Rajah was then given a small piece of butter with a mantra inscribed in it. It was through
this Mantric butter that the king was blessed with a son whose name was Navanita Thondaiman.
The saint sojourned for several months in the forests of the Pudukkottai state.
In the Raja’s palace idols of Lord Dhakshinamurthy were installed in a separate apartment and
regular pujas were conducted to them under the guidance of the Rajaguru. The sand in the
riverbed on which the Swami wrote his instructions to the Raja was collected by him in his
apparel and brought to the palace. The Raja asked Goldsmiths to make two human feet in gold
and deposited the sand in them. Those golden feet containing the sand are kept in the puja
apartment of the palace and are worshipped along with the idols of Lord Dhakshinamurty.
The Rajah of Pudukkotai had the unique honour of being guided by Sadasiva Muni in the
spiritual path.
Gopalakrishna Sastri was instrumental in organizing special worships during the Navavaratri
festival and also Vidwat Sadas to coincide with that. It became an annual feature and continued
until 1947. This festival which attracted many thousands of pilgrims to the small town of
Pudukkotai until 1947 because of stringency of ration measures. Sadasiva is worshipped in the
temple of Brahadamba in the small town of Tirugokarnam, near Pudukkottai. Two small
statuettes representing the sage and the Rajah can be observed today in the Sannidhi of the
goddessi Brhadamba.
The sword of the Nawab
The saint was once roaming on the banks of river Kavery. A Muslim king identified by Jackson
as Chanda Sahib, the Arcot Nawab known was camping in a grove near the river , with his
harem, with several guards. Sadasiva took a morning bath in the Kaveri and casually walked
through this grove in his nude form.The nawab saw this and got enraged.
He took a long sword and cut the right hand of the sage. The hand fell down and blood was
flowing profusely from the wound. The sage did not observe any change in his physical
condition and was moving on nonchalantly. The Nawab saw this unearthly site and was amazed.
It is said that he took the felled hand and followed the Swami for a long distance. When at last ,
the sage turned towards him, the Nawab expressed his anguish for his rash act and requested the
sage to pardon him. It is said that the sage touched his maimed shoulder with his left hand and a
new limb grew in its place immediately.
Construction of Temples:
Thanthoni Malai and Punnavan Mariamman Koil -Elaborate
Somanatha Temple Manamadurai A vigraha on the tower + a Memorial in Prahara; Dasrsan
to some Bakthas on attaining Samadhi
Nanru Udaiyan Temple Near Town Station, Tiruchi A vigraha for Sadasiva Brahmendral
Samadhi
He was roaming on the Kaveri river-bed near Nerur. The Samadhi of his Guru, Paramasiva was
in Mohanur just on the other bank of the Kaveri. Sadasiva presumably decided to rest in
Mahasamadhi in Nerur, opposite his guru’s abode. He told them in writing that a Banalingam
was being brought from Himalayan heights by a devout Brahman and expressed his wish in
writing to rest in Samadhi near the Bilwa tree on the backside of the Siva-temple at Nerur. The
Brahman came with the Banalinga in due time. He told the assemblage that this very sage was
directing his actions and guiding him from north to south with the Linga. The sage smiled at this
narration. The Sisyas assembled in the grove then dug a great pit for the Mahasamadhi. The sage
got into it of his own accord. He sat in peaceful Nirvikalpa Samadhi.
A Bilva tree had also grown over the Samadhi.
The Raja of Pudukottai and Gopalakrishna Sastri, learning about the attainment of Samadhi by
the Swami made elaborate arrangements for the conduct of the Vaidika pooja over the Samadhi.
Visitors from all over the country pay their homage to the Swami at the Samadhi. Great Yogis
and Peetathipathis always make it a point during their tours to visit the Samadhi and pay their
homage to the great soul.
The samadhi is endowed with lands and other properties by the Thondaimans of Pudukkottai.
The Siva-temple and this Samadhi are now in good condition, being carefully looked after.
Balasubrahmanya Yati, who has composed the Sadasiva-Astaka avers that Sadasiva had his
Samadhi in five places. The places he mentions are Omkarnath, Puri, Manamadurai, Nerur, Kasi
and Karachi on the rivers Reva (Narmada), Vegavati (Vaigai), Kavera-Tanaya (Kaveri),
Bhagirathi (Ganga) and Sindhu (Indus).
The 33rd (Pontiff) Jagadguru of Sringeri Sankaracharya of Sarada Mutt, Sachchidananda
Sivabhivana Nrisimha Bharati (1867-1912) had this most worshipped Sadasiva as his ideal and
longed for the dsy when he would be as free as Sadasiva. He was then having in his possession a
picture of Sadasiva. That was perhaps the only picture of Sadasiva in existence about a century
ago because only this kind of picture one normally comes across in South India with all devotees
of Sadasiva besides the one taken out at Nerur on Mithuna-Jyesta-Sukla-Dasami around the
Temple and Samadhi .
Sadasiva appears to have composed several works but only a few of them are now available.
Most of them, not all, were composed by him when he was studying and practising under
guidance of his preceptor, Paramasivendra Sarasvati. Though a number of works were published
in the first decade of this century by the Vani Vilas Press, Srirangam yet many of there are out
of print and not readily available. Of these, the Bramhasutra Vritti, titled Brahmatatvaprakasa
and Yogasutrasutra vritti titled, Atma Yogasudhakara besides Atma Vidya vilasa, are by far the
most important and impressive. Apart from these, it was held out that other Dipikas for about a
dozen Spaniards then believed to have been existing, were promised publication towards the
fag-end of the first decade of this century. Sadasiva was reported to have turned out a poetic
version of the siddhantalesasangraha of Appayya Dikhita in his Siddhantakalpavalli .
There are several Vrittis on Yogasutra and several of them have been printed and published. But
Sadasiva's commentary on Patanjala Yogasutras (and to quote him in his own words 'Having
heard from the eloquent lotus mouth of the sage, Paramasivendra, now having churned it, a
small commentary is commenced by me') is unique because in the exposition of these terse
aphorisms, there is simplicity of style, lucidity of expression and dexterity of reasoning, all with
economy of an words confined to the very point. His invocatory verses at the start of each
chapter and at the end of his commentary, mark him at once a poet of extra-ordinary standard.
The introduction to each aphorism or to a group thereof, to say what is in store, anti the relevant
compendium of the whole of what went before the beginning of a chapter or at the start of a
fresh subjectmatter, are singularly characteristic of Sadasiva in laying out his own commentaries
on various aphorisms even at the risk of being accused of playing the sedulous ape of Sahara,
but that it exhibits his analytic mind, cannot be gainsaid. Bearing in mind the utility of his
commentary to students and scholars alike, while translating it, for the first time in English, his
Sanskrit commentary is quoted in full alongside, which should surely commend itself to all
lovers of sanskrit literature on Yoga.
Though something of Sadasiva could be gathered from his Yogasudhakara much more of him
can be gathered from his charming verses in the Atmavidya Vilasa which describes the greatness
of a Yogi who has realised the Self. Those who have had the opportunity of reading it, say that,
while going through it, one felt as if one were reading a faithful description of Sadasiya himself .
Even without any one having to be swayed by the popular accounts of the supernatural powers
reported to have been exhibited by Sadasiva who by no account, was practicing Madhupratika or
ViSoka Siddhies, one would be convinced of his high spiritual attainments by reading his poems
and Vrittis.
Of his minor poetical works, the Kirtanas, the Atmavidya-Vilasa and the Sivayoga-Pradipika are
very popular. His commentaries on the Yoga aphorisms of Patanjali and the Brahma-Sutras of
Sage Vyasa stand supreme in that line. His style in Sanskrit prose and poetry is almost similar to
the inimitable style of Sri Sankaracharya.
His work in Sanskrit called Brahmasuthra Viruthi is a priceless commentary on the
Brahmasuthras. He has also written Deepikas for major Upanishads. Other works written by
him are Athmavilasam, Sidhdhantha Kalpagavalli and Advaitha Rasa Manjeri. He has also
written Yogasudhakaram, which is a very enlightening commentary on Pathanjali’s Yoga
Suthras.
The Swami’s book called Sidhdhantha Kalpagavalli is the versification of the prose work of Sri
Appaya Dheekshidar’s sidhdhantha.
His Philosophical Works
1. AdvaitarasamanjarI Edited with commentary of Sri kRshNadAsASramin, Educational
Supplies; Depot, Palghat, 1965., Text and English translation: LC Call No.: B132.A3 S213
1965
2. BrahmatattvaprakASikA: Travancore Govt Press, Trivandrum, 1909
3. YogasudhAkara Commentary on Patanjali's Yogasutras, Karkotaka Vayalore Trust,
Madras, 1993. , LC Call No.: B132.Y6 S233 1993
4. Brahma-sUtra-vRtti -a commentary on the brahma-sUtras.
5. Deepikas for many Upanishads
6. glosses on Brahma sutras and Yoga Sutras,
7. Athma Anusanthanam
8. Atmavidya Vilasa –I
9. Manoniyamanam,
10. Navamani mala,
11. Navavarna Ratnamala,
12. Sri Dakshinamurthi Dhyanam,
13. Svapnoditam
14. Svanubhutiprakasika, ( or Atmanubhuthi prakasika?)
15. Saparya paryastava,
16. Siddhantha Kalpavali ( versification of Appaiah Deekshitar’s prose called Sidhantha)
17. Siva manasika Puja ( plus Keerthanas and Athmavidhya Vilasa) Sri Kamakoti
Kochasthanam. In Sanskrit + Tamil; Notes in Tamil + English - Price ?? (124 pp) ( 1943)
18. Paramahamsacarya, Edited by P.M. Padmanabha Sarma, Thanjavur Saraswathi Mahal
series, No. 319, 1991, 380 pages, Rs 60.
19. Compositions of Sri Sadasiva Brahmendra set to Music, Published by Semmangudi
Srinivasier Golden Jubilee Trust, 1990, Vidya Theertha Nagar, 182, St. Mary’s Road,
Madras – 600 018, Rs 20.
Books on Sadasiva Brahmendra:
1. A short poem composed by Sri Balasubrahmanya Yatindra
2. Two short poetic pieces composed by Sivabhinava Sachchidananda Nrsimha Bharati
Swamigal of Sringeri Sankara-Mutt
3. 'Prayers , Praises and Psalms ', by Dr.V.Raghavan of the Madras University, pp. 455 &
456 with a foreword by Mahatma Gandhi, published by G.A.Natesan & Co, Madras. in 1938
Keerthanas
Compositions of SRI SADASIVA BRAHMENDRA – Set to music by Dr. Semmangudi R.
Srinivasier, Semmangudi Srinivasier Golden Jubilee Publications, Karnatic Music Centre, 14,
Sripuram First St, Royapettah, Near Ajantha Hotel, Chennai-14 ( Text in Sanskrit + Tamil with
Svara Notations Price Rs 20/- 79 pp)
Sri Sadasiva Brahmendral’s Keerthanas, Karur P. Nagarajan Sri Bhagavan Nama Publcns,
Rama Mandiram, 2, Vinayakam St, W.Mambalam, Chennai 600 033 Ph 4893736/85 Text
in Sanskrit + Tamil and meaning in Tamil Price Rs 10/- (31 pp)
Brahmendral’s Sivamanasika Pooja, Keerthanas, Athmavidhya Vilasaha. Sri Kamakoti
Kochasthanam. In Sanskrit + Tamil; Notes in Tamil + English - Price ?? (124 pp) ( 1943)
Namavali
Nerur Sadasiva Brahmendral’s Pranava Sahasra Namavali, Karur P. Nagarajan, 145A,
Aerikkarai St, W.Mambalam, Chennai -600033 Ph.474 2003, 1008 Namavali in Sanskrit +
Tamil Price ?? (48 pp) 1995
Charithras
Brahmendral’s Divya Charithram , Karur P. Nagarajan, Bhagavan Nama Publications:see(2),
In Tamil. Price Rs 15/- (56 pp) 1998
A great Saint of Tamilnadu - Sri Sadasiva Brahmendra Saraswathi Swamigal: Rajaguru Sri
Mahabashyam Gopala krishna Sastrigal Trust, Pudukkottai 622 001, Sri Meenakshi Printers,
Mela-panayoor Rd, Panayampatti – 622406 Pudukkottai Dt, in English – 7/- ( 20 +6 pp) Also
Contains History of Mahabashyam Gopalakrishna Sasthrigal)
Nerur Sadasiva Brahmendra Avathootha Swamigal’s brief divya Charithra : Karur P.
Nagarajan , Printer: See (4) Pub::Nerur Sadasiva Brahmendral Dharma Trust ,(Tamil) Free ? -
(11pp) (1999)
Sri Sadasiva Brahmendra’s Charithra C/o Sri Narayana Bhatt, Archaka @ Nerur
Ph.382439 Not mentioned, Tamil- (44+6+14) + Sri Sadasivendra Sthvam –by Sringeri
Acharya Narasimha bharathi
Nerur Sri Sadasiva Brahmendral’s brief Charithra, Sadasivananda Swami, Kailasa Ashrama,
Nerur, Prema Art Printers, 35,Arcot Rd, Chennai –600024 (1983 Ed), Tamil- (44 pp) Contains
Sada-sivendra Sthvam + Keerthanas
Sri Sadasiva Vijayam (?) - compiled by Prof. K. Panchapakesan ? Sri Gnanabaskaram
Publications, Bharathi Vijayam Press, Triplicane, Chennai-5 (1960?), Tamil /Sanskrit.
Charithram + Articles on Sadasiva’s Works
Patanjali Yoga Sutra Vrtthi- Yoga Sudhakarah -Volume No ,11,Book No,6709
Catalogue,Burnell's CatalogueNo.9908b. Page 112. Right coulumn,Substance,Palm Leaf
Size,14 1/2 x 2 ½,Sheets,20 (20-22)
Lines,11,Script,Grantha
Granthas,1000,Author,Sadasivendrasarasvati
Status,Complete,Print Status,Printed
Main Subject,Yogah,,
Remarks:
The Ms. is in good condition. The works contained herein is-Yogasutra. At the end there is one
stray leaf containing a commentary on the Yogasutra. To none in south India is unknown the
history of the famous Sri Sadasivendra Sarasvati, the author of this commentary on the Yoga
aphorisms. He lived in the beginning of hte 18th cenutry and was the contemporary and class
made of the famous Ramabhadradiksita and Ayyaval (Sri Vekatesa). He read at Tiruisanallur,
and his preceptor in Yoga was Pramasivendra Sarasvati. He become a Brahmajnanin and finally
had his Samadi at Nerur. Some of his other works are (1) Brahmasutravrtti-a commentary on
Vyasas Brahmasutras. (2) Siddhantakalpavalli-a poetic person of Sri Appayyadiksita's
Siddhantalesasangraha and a commentary thereon called Kesaravalli. (3) Advaita Rass Manjari-
a short poem of 45 stanzers describing the essence of Advaita philosophy. (4)
Atmavidhyavilasa-a little poem of 62 Aryas in eulogy of the Jnanin. (5) He has also written
Vrttis for about a dozen Upanisads and also some Kithanas, both Vedantic and devotional.
Ii. Mahabhashyam Gopalakrishna Sastri
Gopalakrishna Sastri was born in Bikshandarkoil, which is a few kilometers away from
the city of Tiruchy . He belonged to Srivatsa Gotram. His father’s name was Vaidyanatha Sastri.
He learnt vyakaranam or (Sanskrit) grammar under Ramabadhta Dikshitar in Thiruvisainallur
and went back to his native village. Sadasiva Brahmendra was his class-mate in Thiruvisainallur
and became a life-long friend and benefactor.
Any commentary on any work goes by the name of bashyam and commentary or
Bashyam by Patanjali, on Panini’s Ashtadhayyi had a special place among Bashyams and hence
was called Mahabashyam. Sastri himself had written a great commentary on Panini’s
Ashtadhyayi, titled Sabthika Chinthamani, which earned for him the title Mahabashyam.
Vijayaragunatha Thondaiman (1730-1769), after meeting Sadasiva Brahmendra in 1738,
as discussed earlier, Duly approached Sastri through some emissaries and requsted him to be his
guru. Sastri at first refused to accept the offer of the king, in spite of the Raja’s pleadings.
Akilandeswari of Thiruvanaikoil was the favourite Deity of Sastrigal. It is said that Sastri used
to cross the river Kollidam (Coleroon) daily to visit the temple in Thiruvanaikoil, to have Her
Dharshan. He sought the Goddess’ permission to go to Pudukkottai. The permission was
granted, as per our family traditions, in a dream. The Goddess in addition blessed Sastrigal’s
family and the King’s family for seven generations to come. Strangely, the integration of
Pudukkottai Samasthanam with the rest of India after Independence took place during the reign
of the king who belonged to the eighth generation !
So Sastri became the Rajaguru of Pudukkottai.
The Raja was immensely pleased and conferred all the insignia of Royalty , such as the
Palanquin, the Silver Staff and the silk Umbrella on him. The Raja also endowed Him a vast
acreage of wet and dry lands as rent free Inam in about 12 villages around Namanasamudram.
The law of primo geniture was applied to the matter of succession to the position of rajaguru.
Acoordingly, Sastrigal, who had four sons, was succeeded to Peedam by His eldest son Anatha
Narayana Sastri.
Tradition also has it that two of the Inam villages granted by the Raja were impartible
and would belong to the eldest son in each generation. The other villages were to be partitioned
among the other three sons and their heirs.
Sastrigal advised the king to perform several charities from time to time. The king
faithfully obeyed, unmindful of the expenditure. The far famed Navarathri celebrations in
Pudukkottai and the charities associated with the function were due to the advice of Sastrigal.
Huge crowds of people from other parts of Tamilnadu used to flock to Pudukkottai during the
Navarathri festival and avail themselves of the charities. Eminent scholars of the Vedas and
Sastras also used to come to Pudukkottai some of whom were employed by the Raja to examine
the other scholars and to decide the honoraria to be given to the successful candidates according
to their merits.
The honoraria once granted was a permanent grant and the grantees were entitled to get
the honoraria in every successive year to the end of their lives. Thus the fame of Pudukkottai
kingdom reached its zenith as a result of the various activities initiated by Sastrigal in his
capacity as the Rajaguru. Tradition also has it that as a result of the various charities sanctioned
by the king, he who had no progeny till then was blessed with a child.
Sastri chose Namanasamudram village as his headquarters and lived there in a palatial
building. Being a great Savant of Hinduism, he immediately constructed Temples for Lord Shiva
and lord Mahavishnu in the village. He also constructed temples for the Grama Devathas - like
Veera Mahakali Amman, Chinna Karuppan and Sastha, so that the villagers who are used to
worshipping such deities could continue to do so.
A temple for Lord Ganapathy was constructed on the banks of the lake (Kanmoi) near
the village which had a capacity for supply of water to the wet lands under it for two crop
seasons per year. Thus Sastrigal not only brought great fame to the kingdom, but also ensured
the perennial prosperity of the village where he lived.
The dynasty founded by Sastri flourished in the village with all prosperity for over two
hundred years and the village consisted of over a hundred houses occupied by the lineal
descendents of Sastri.
Sastri in due course took Sanyasam and attained Sidhdhi in 1762. His body was interred
in a site near the Siva temple. Subsequently an Adhishtanam with a Shiva Linga and Vigrahas of
Goddess Parvathi, Lord Ganapathy, Lord Dhakshinamurthy, Lord Subramania with his consorts
and Chandikesa were erected in the Adhisthtanam.
Sastrigal has penned a Sanskrit work titled ‘Subrahmania Karnamrutham’ or
‘Surapushpamala’ in praise of Lord Subrahmanya. At least two publications on the work are
available. The first is in Sanskrit original published by Sri P.S .Rama Sharma of Sakthi Vilas
Vaidyasala, Karur and printed at Ranga Printers, Srirangam in 1964. The other has been
published with a Tamil commentary. This was republished in 1998.
The village, which had a heavy population at the time of his demise, soon became
deserted. Almost all the families for various reasons migrated to other places far and near. The
phenomenon was due to the small holdings of the land of each family due to partition among a
large number of co-parcenors. It is a regrettable fact that at present there is only one family
sticking to the village.
The temples and Adhishtanam, due to neglect for over more than a century, were in a
bad condition and required heavy repairs and improvements. By God’s grace a Trust has been
formed and a successful attempt was made to repair and renovate them. The Kumbhabishekam
took place on 4th April, 1997.
Other works of Sastri – Lalitha and on Ramayanam.
Extracts from Internet on Ramabhadra
RAMABHADRA DIKSHITA was the court poet of Sahaji, the Maratha king who ruled
Tanjavur during 1684-1712 A.D. Sahaji was a great patron of scholars. He invited scholars from
different parts of the country and settled them here. Dikshita was one of the seven outstanding
scholars held in high admiration by him. The period in which Dikshita flourished is normally
considered to be one of literary decadence. Very few could think originally and write
independently. A few were given to literary gymnastics like the difficult "Chitra" and "Bandha"
variety of poetry. Appayya Dikshita and Nilakanta Dikshita are notable exceptions to this
general trend in literary output. It is against this background that Ramabhadra Dikshita's
contributions have to be evaluated. His contributions to Sanskrit literature are significant and of
a very high order. He was a disciple of Nilakanta Dikshita who was the minister of Tirumala
Nayaka of Madurai. He drew encomiums from Nilakanta Dikshita himself for his beautiful
literary style.
He wrote about 20 works, which include Patanjalicharita, a Mahakavya, Janakiparinaya, a
drama, one Rupaka called Sringaratilaka Bhana and several hymns and works on grammar also.
Dikshita, though a follower of Advaita Vedanta advocating the philosophy of Nirguna Brahman,
was a great devotee of Lord Rama.
The present study is thorough in all respects. Various facets of the genius of Dikshita — as a
devotional poet, a Mahakavi, a dramatist, a grammarian and a literary critic — have been
brought out very well. The author deserves felicitations for this splendid work. The
Kuppuswami Sastri Institute is to be commended for this publication.
He was the grand-nephew of the famous Kavi Nilakantha Dikshita thus approximately c. 18th
century.
3. Sridhara Venkatesa Ayyavaal
Ayyaval, an erudite Telugu Brahmin, was in Karnataka, probably as a tutor to the young prince
Shaji. (who succedded ekoji in Bangalore?) After Ekoji left for Thanjavur, he decided to shift
base. Another more charitable version says that he spurned the ministerial offer made to him by
the then ruler of Mysore, embarked upon a kshetradanam (pilgrimage) of the south along with
his wife, Sundari Ammal, and settled down ultimately in the village of Tiruvisainallur.
The place was then known as Shajirajapuram since it was gifted by Shaji II to 45 pandits well
versed in the Vedas in 1693. (which means he shifted after 1693). In fact, the sign board
carrying the name of the village as Shajirajapuram was seen at the entrance to the village on the
Veppathur-Kumbakonam road till 1950, and it was an `inam' village up to 1952.
The fact that Shaji II was close to Ayyaval is revealed in Ayyaval's work, "Sahendra Vilasa",
comprising eight sargams, on the king's expedition to Rameswaram.(when did he write?
Between 1693 and 1710)
One day, Ayyaval wanted to cross the Cauvery to reach Tiruvidaimarudur on the other bank, but
the river was in spate. Praying to Lord Siva, he composed Arthihara Stotram. Lord Siva, in the
disguise of a temple priest (at Tiruvidaimarudur) came and offered the prasadam to Ayyaval and
disappeared. He realised that it was none else than Madhyarjunar Himself!
TIRUVISALUR is a small village situated 10 Kms. from the city of Kumbhakonam.
The nearby village of Tiruvidaimarudur has an important Shiva temple. Sridhara was a
contemporary of Sri Bhagavannaama Bodhendra Saraswati swamigal (1638 - 1692 AD). (how
if he came to this place only in 1693?)
The bhajana sampradaya in the south of India treats Bodhendra , sridhara venkatesa and
Marudanallur Gopalakrishnan as guru trio heading the ‘Naama Prachaara’ movement .
His father, Sri Lingaraya was a minister in the court of the King of Mysore. Ayyaavaal was
married to Lakshmi. Soon after, his father attained his heavenly abode. The Maharaja of Mysore
(who?) was aware of Sri Ayyavaal’s capabilities and offered him the post of Dewan of Mysore.
Ayyaavaal was so steeply involved in his Shiva Bhakti that he did not want any interference to
the same. He therefore politely reclined the offer. This incident prompted him to move out of
Mysore.
Ayyaavaal at Trichy:
Sri Ayyaavaal left Mysore (or Bangalore?) and reached Trichy and stayed in a house in the
Mathru Bhootam Koil Street at Malakottai. He spent his time by visiting the temple and giving
discourses on Bhagavatam, Ramayanam, Bhaaratam, Siva Puranam, Skandam etc. During that
time a Vaishnavaite King belonging to the Nayakar dynasty ruled Trichy. (Chokkanatha Nayak
– prior to 1732?)
Ayyaval fervently appeals to Krishna to grant him total devotion in Krishna Dwaadasha
Manjari.
Tharavali, consisting of 28 verses.
One day, the Maharaja, out of great respect, personally paid a visit to Sri Ayyaavaal’s place of
residence and entreated him to make that place his permanent abode. Sridhara that very night,
silently slipped out and reached Tanjore.
Tanjore was at that time ruled by a Maratha King – King Shahaji.(After 1680?) Sridhara soon
reached Tiruvisalur and settled down. King Shahaji made him the Dewan. On the king’s request,
Sridhara Padamani Manjari, which was a sanskrit dictionary. Sri Ayyaavaal also wrote
Shahaji Raja Charitham or Shahendra Vilasam, which was a biography on the king. Sri
Ayaavaal composed this more out of his pure affection for the king rather than any other motive.
Sridhara led a pure and simple life. One day, a messenger from the king came up and enquired
of Sridhara, not knowing who he was: “Oh Bhagavatha, is the Dewan inside the house”? At
once Sri Ayyaavaal got up and in a blissful state wrote and letter addressed to the king, which
read “The Dewan is dead. Only the Bhagavathar is inside”.
On receipt of this letter, the Raja was shocked and hurried to Sri Ayyaavaal’s house only to find
his dear Dewan alive and kicking. Sridhara explained: “Oh King, I have now got the
Bhagavathar’s post which is superior even to the Dewan’s post”. The king left him to his wishes.
Sridhara has composed several works proclaiming the grandeur of the lords’ names. Except for
Bhagawan Naama Bhushanam, about 15 of them are available as on date. They are: 1.)
Aakhyashashti. 2.) Dayaa shatakam. 3.) Mathru Bhoota Shatakam. 4.) Stuthi Padhdhathi. 5.)
Shiva Bhakti Kalpalatika 6.) Siva Bhakta Lakshnam. 7.) Thaaravali Stotram. 8.) Aarthihara
Stotram. 9.) Kuleeraashtakam. 10.) Jambunatha Ashtakam. 11.) Doshapariharaashtakam. 12.)
Krishna Dwadasha Manjari. 13.) Achyutaashtakam. 14.) Gangashtakam. 15.) Dola Navarathna
Maalika. Sri Ayaavaal was in the bhaava of a mother with her little lad, he composed the work
Dola Navaratna Maalika. The main theme in all these works is the grandeur of the lord’s
names and his unmatching compassion towards all the jeevaatmas expecting nothing in return.
Aakhyashashti (62 ) Dayaa shatakam (102 ) Mathru Bhoota Shatakam (104 ) Stuthi Padhdhathi
(228 ) Shiva Bhakti Kalpalatika (24 ) Siva Bhakta Lakshnam (21 ) Thaaravali Stotram (29 )
Aarthihara Stotram (9 ) Kuleeraashtakam (10 ) Jambunatha Ashtakam (8 )
Doshapariharaashtakam (8 ) Krishna Dwadasha Manjari (12 ) Achyutaashtakam (8 ) Dola
Navarathna Maalika (10 ) Gangashtakam (9 ) Sri Subrahmanya Pancha Ratnam (6 ) Anandavalli
Sthuthi (7 ) Thanjapurisasthuthi (8 ) BagavannammaBooshanam (X ) Sahendra Vilasam (X ) )
Bracket –No of Slokas
Sri Bodhendra Swamigal was a contemporary of Sri Ayyaavaal. He had set up his ashram at
Govindapuram, which is very close to Tiruvisalur. Sri Bodhendral was very much impressed by
the works composed by Sri Ayyaavaal and treated him & his works with a lot of respect; so
much so that he even quoted Sri Ayyaavaal’s Bhagavan Naaama Bhooshanam in his own
compositions like Naamaamrutha Rasaayanam. After having come into contact Sri
Ayyaavaal, Sri Bodhendral moved over to Tiruvidaimarudur which is much more nearer to
Tiruvisalur. Sri Ayyaavaal and the Swamigal met each other very often. At about this time, Sri
Ayyaavaal composed the work Aakhyaa Shashti, which describes the greatness of Shiva
Naama.
Sridhara used to visit Tiruvidaimarudur, on the other bank of Cauveri, daily without fail. He
preferred the mid-night worship as it was less crowded and he could pray in solitude. Once there
were heavy floods and the river Cauvery was in spate. There was no boat available and he had to
cross the river to go for his darshan. Grief-stricken, he looked at the gopura of Madhyarjuna and
uttered a hymn which came to be known as “Aarthihara Stotram”.
Dayaa Shatakam, praised the mercy of his lord to his heart’s content .
One day Sridhara had to perform the Srddha ceremony for his departed parent. It is normally a
solemn affair. A person of low caste came begging to his house for food in that morning and
Sridhara, without any hesitation offered the food prepared for Shraadhdha to this low-caste born.
Later , in keeping with the tradition, Sridhara cleaned up the house and cooked fresh food for the
Brahmins. The brahmins who had an axe to grind with him, refused to perform the ceremony
and quoted the scriptures. Sridhara’s pleadings fell into deaf ears. Sridhara completed the
ceremony without the brahmins, by placing the Darbha grass as their substitutes.
When the next ceremony approached, Sridhara went to the brahmins and invited them. They
continued to refuse. Sridhara then asked them as to what he needed to do to make them feel
comfortable and how to purify himself of the sin of feeding a low caste person. The brahmins
said that a bath in the holy Ganges was the only way out. Sridhara proceeded to the well in his
courtyard and recited the ‘Gangaashtakam’ with all his devotion. Ganges started flowing out
of the well and now it was the turn of the Brahmins to pray for dear life. To appease the
brahmins, Sridhara requested Ganaga to reside in the well permanently. This incident happened
on an Amavasya day in the month of karthigai. Even today, people come in large numbers and
take a bath in this holy water on this auspicious day, every year.
As per traditions, Sridhara Venkatesa walked into the sanctum sanctorum of the temple at
Thiruvidaimarudur and disappeared. Probably he was washed away by a flash flood inKaveri
and his body was never recovered.
1. His works (Available with me)
1) Aakhyashashti (62 slokas), 2) Dayaa shatakam (102), 3) Mathru Bhoota Shatakam
(104), 4) Stuthi Padhdhathi (228), 5) Shiva Bhakti Kalpalatika (24), 6) Siva Bhakta
Lakshnam (21), 7) Thaaravali Stotram (29), 8) Aarthihara Stotram (9), 9)
Kuleeraashtakam (10), 10) Jambunatha Ashtakam (8), 11) Doshapariharaashtakam (8),
12) Krishna Dwadasha Manjari (12), 13) Achyutaashtakam (8), 14) Dola Navarathna
Maalika (10), 15) Gangashtakam (9), 16) Sri Subrahmanya Pancha Ratnam (60), 17)
Anandavalli Sthuthi (7), 18) Thanjapurisasthuthi (8)
II. Bagavannamma Booshanam
III. Sahendra Vilasam – in praise of Maraatta King Shahaji
2. His works (NOT Available with me)
1) Sahendra Vilasam
2) BagavannammaBooshanam
3.4. Thayumanavar
Kediliappa Pillai was a Chola Vellala of Vedaranyam and an administrative officer of the Naik
Kingdom. A son by name Siva Chidambaram was born to him and his wife Gajavalli. His elder
brother, Vedaranyam, had no children. So, Kediliappa Pillai offered his own boy Siva
Chidambaram in adoption to the elder brother and shifted his family to Tiruchi.
Vijaya Ranga Chokkanatha Nayak (1706-1732) was ruling Tiruchi at that time. He took Kedili
into his council and gave him a free hand in the management of his household. Kedili did well
under the king and his fame and fortune flourished by the day. In 1707, Thayumanavar was born
as his second son.
Kedili kept this son with him and taught him Tamil and Sanskrit, spiritual lore and statecraft.
The boy studied the Upanishads, side by side with Tiruvachakam. He was also a clever logician
and none could rival him in discussions.
Kedili did not live long to see the brilliant manhood of his son. He died with his son still in his
teens. The king wanted the son to serve him after the father and made him his personal secretary.
Thayumanavar fulfilled his state duties to the entire satisfaction of the King. His Rani
Meenakshi, was also fond of the young boy.
One day Thayumanavar went up the rock-temple for his daily worship. There he met a Sage who
belonged to the order of Saint Tirumular. The Master and the disciple discovered each other.
The disciple wanted to take the route of a recluse but the master wanted Thayumanavar to be a
householder for sometime and beget a child. Then he himself would come to initiate the
disciple.
King Chokkanatha was a constantly troubled by the Marattas and the Muslim rulers. The only
true helper for him was the Tondaman of Pudukottah, a brave hero who guarded Tiruchi fort
with the help of his Marava heroes. Chokkanatha died during one of the sieges but his army
along with that of Raghunatha Raya Tondaman kept the enemy hordes at bay. After the war was
over, Rani Meenakshi, the widow of Chokkanatha, assumed sovereignty (1731-36).
The Queen implored Saint Thayumanavar to help her in running the kingdom. The saint took
pity upon her andcreated some order and discipline in the kingdom. However, the youthful Rani
tried to seduce him at some point of time and sensing this, the saint escaped from Tiruchi in
time.
How did Thayumanavar escape? He had two trusted disciples. Arulayya, the first disciple, had
already removed the family property to Vedaranyam. It is under the Maharatta king of Tanjore
and was safe from the queen. That particular night, the saint dressed himself as a Naik soldier
and escaped the watching eyes on a horse with Arulayyya and quickly crossed the boundary of
the kingdom. And then, Thayumanavar, in the robes of a wandering sanyasi, joined a party of
monks bound for Rameswaram.
The queen was angry but before she could avenge herself, civil war raged in the kingdom and
Chanda Saheb assailed her capital. He later imprisoned her and the queen committed suicide in
the jail by drinking poison.
On his way, near Pudukottah, Thayumanavar met the silent sage Sadasiva (1738). Their meeting
was like the meeting of Vedanta and Siddhanta. "Silence is Peace; Silence is Bliss; Silence is
Knowledge" wrote the sage. Thayumanavar already a lover of silence, became yet more silent.
Thayumanavar soon reached Ramnad where he could live unmolested by the Rani's men. The
king of Ramnad received the saint with due reverence and gave him a garden home for his
spiritual practices. Thayumanavar went to Rameswaram and there dedicated thrilling psalms to
the Universal Mother who saved him from the Rani.
At this juncture (1743) he met another time near Manamadurai the Silent Sadasiva and received
his blessings. Sadasiva had written a famous book called Atma Vidya vilasa which pleaded for
perfect silence and solitude and aloofness in utter renunciation. This book was explained to
Thayumanavar. Thayumanavar wrote many poems in the light of Atma Vidya vilasa. His
spontaneous hymns were copied by Arulayya and given to the world.
Just at this time, his elder brother, Siva Chidambaram, came to Ramnad and persuaded him to
return to Vedaranyam, where he could live conveniently and carry on his yoga. Thayumanavar
started with Arulayya, visited Madura and other pilgrim centres on the way and reached
Vedaranyam. A bride awaited his arrival. The saint married the chosen bride, by name
Mattuvarkuzhali. They got a child who was named Kanakasabhapati. Thayumanavar initiated
his wife in Yoga and meditation, after the birth of the child.
But unfortunately, Thayumanavar's wife passed away The sage Thayumanavar, as a dutiful
father, educated his son, placed him with his elder brother and waited for the next command
from his Master.
Thayumanavar gave away a part of his wealth to his son and another part to charitable
endeavours and a third part to the temple, keeping for himself the wealth of divine Grace. The
Master came one day when he was meditating before the vast sea near Vedaranyam. Initiated
him and went away. Thayumanavar then he went to Chidambaram and poured his heart's fervour
into hymns of sublime wisdom. Then he went on a pilgrimage to Arunagiri, Kanchipuram,
Tiruvotriyur, Tiruvarur, Madurai and other places before he finally reached Rameshwaram.
Thayumanavar rejected all royal honours and preferred to spend his life in a garden hut in
Lakshmipuram. The verses he wrote were copied and sung in public by his disciples Arulayaya
and Kodikkarai Jnani..
On a full moon day in the month of January 1742 Thayumanavar entered the final beatitude.
15th January is this Saint's day. The disciples, the Rajah and the local worthies adorned the
body, took it in procession, paid their last honours and buried it, singing his hymns.
Hi works: Parapara Kanni, Painkili Kanni, En nal Kanni
3.5. Swami Bodhendra Saraswati
He was born in Mandana Misra Agraharam at Kanchi as the son of one Kesava Panduranga
Yogi and Suguna in 1610. Bhoddendra's former name was Purushottama.
He had his Vedic education and set out to Benaras with a friend. Losing his friend en route, he
desired to end his life. Destiny took him to Sri Viswadikendra Saraswathi, the 58th
Sankaracharya of the Kanchi Kamakoti Mutt sojourning there. Finding the fittest person and
scholar in Purushottaman to succeed him, the learned Pontiff ordained him a sanyas and gave
him the name of Bodendra Saraswathi.
The young sanyasi was intructed to return to Kanchipuram via Jagannath to secure the great
work 'Nama Kaumudi' of Lakshmidhara Kavi. Accordingly, Bodendra reached Jagannath and
got the book from the author's son, Lakshmikantha Kavi and his mother. The unique character of
this trip lay in Lakshmidhara Kavi leaving instructions with his son to deliver the book to 'the
sanyasi from the South who comes seeking it'. Further, on the day of his visit, Bodendra
witnessed an incident extolling the spiritual glory of 'Ram Nam' and the enormity of the gifts of
Devotion.
Sri Sadguru Bodendra, on the basis of the Nama Kaumudi, wrote the 'Nama Siddanta Granthas'
comprising - 1. Namamritha Rasodayam 2.Nama Rasayanam 3.Nama Suryodhayam 4.
Nama Tarangini 5. Namarnavam 6. Harihara Bheda Dikkaram 7. Hariharadvaita Bhushanam
8. Murta Brahma Vivekam 9. Advaita Bhushanam and 10. Atma Bodha Teeka.
Sri Bodendra's guru was delighted to see these scholarly works of his ward on his return from
Benares and these works have since been published. 'Nama Kaumidi' was reported to be
available at the Marudhanallur Mutt of Sridhara Swamigal till 1966 though in poor condition.
Now it is not there.
Bodendra accompanied his guru in his pilgrimage to Rameswaram on the Southern tip of the
country on his return from Benares. The Sankaracharya attained eternity on the way and
Sadguru Bodendra Swamigal became the 59th Sankaracharya of the Kanchi Kamakoti Peetam in
the year 1638. Bodendra, Sridhara Venkatesa Ayyaval of Thiruvisainallur and Sadguru
Swamgal of Marudhanallur form the Bhagavatha Trinity.
Bodhendra performed Tatanka Pratistha at Jambukeswaram and while returning to Kanchi he
attained videha mukti at Govindapuram on Full Moon day in the month of Proshtapada of the
cyclic year Prajotpatti (1692 AD).
It is said the spiritual presence of Bodhendra still abides at his Adhisthana at Govindapuram. It
is said that in the calm silence of the night a melodious voice uttering Rama Nama is heard
rising from subdued tones to a crescendo, and then fading into silence again
Sri Sadguru Bodendra Swamigal is remembered not only at the annual celebrations at
Govindapuram but at each and every bhajan wherever it is done.
It was he who stressed the efficacy of devotion as a means to liberation in Kali. He therefore
undertook the great task of Nama Siddhanta, or establishing the supreme efficacy of reciting the
names of Bhagavan in many of his writings, chiefly in Namamrta Rasayana and Namamrta
Rasodaya. The story is told that he learnt of Namamrta Rasayana in a flash through a
conversation he overheard somewhere in Puri where a brahmin house-wife abducted by a
muslim was reconverted and accepted by the husband as purified just by reciting the name of
Rama once.
1. Namamritha Rasodayam, 2.Nama Rasayanam, 3.Nama Suryodhayam, 4.Nama Tarangini,
5.Namarnavam, 6. Harihara Bheda Dikkaram, 7. Hariharadvaita Bhushanam, 8.Murta Brahma
Vivekam, 9.Advaita Bhushanam, 10.Atma Bodha Teeka.
3.6 Abhiraami Bhattar
Subrahmanya Bharathi is the real name of Sri Abhraami Bhattar.He had been a Shaaktha
(Ambha Upasaka).Raja Serfoji I, was the Ruler of Tanjore at that time. This Raja didn't have a
child. So, he came down to Poompukar (Kaveri pattinam) for samudra snaanam. Thirukadaiyur
is situated near poompukar.He also visited Tirukadaiyur then.. where he saw Sri abhirami
Bhattar. The remaining part of story.. every one knows..
.Bhattar had also written three more padigams on Kaala Samhaara Murti and abhiraami.(All
know only about Abhirami andhaadi). Sri Bhattar's grand son was a disciple of Sri Muthuswami
Dikshitar
3.7 Bhaskara_Raya (1690-1785)
Bhaskara_Raya is the considered an authority for Devi Upasana ( the worship of the Mother
Goddess) in Hinduism. It involves many hidden meanings of mantras and coded passages in
relevant texts. His works number more than 40 and range from Vedanta to devotional poems
and from logic and grammar to the Science of Tantra. COMPLETE WORKS. Varivasya
Rahasyam, Sowbhagya Bhaskaram and Sethu Bandham are considered to be his
masterpieces. The first is a scientific commentary on Sri Vidya mantra and worship. The second
is a commentary on Lalitha Sahasranamam. The third is a deeper technical treatise on Tantric
practice.
Bhaskara Raya was born in Bhaga in Maharashtra. His father was a great scholar who was his
initial teacher. He was taken to Kashi (Benares) and put under the tutelage of a renowned
Pundit. WHO? He was initiated into the Sri Vidya Mantra and Upasana (Worship) by Guru
Shiva Dutta Shukla of Surat. Later he toured the Gujarat region and won a debate against several
scholars of the Madhva tradition.
A disciple king of his invited him to the South and gifted him a whole village on the banks of
the Cauvery river. WHO? Shahji? Bhaskara Raya made that village his headquarters for the rest
of his life. It later came to be known as Bhaskara-raja-puram. TODAY’S NAME? During his
stay there and the nearby town of Madhyarjunam claims of his spiritual and psychic greatness
began through purported miracles.
Miracle 1: Once a sanyasi was passing his house, while he was sitting in the portico. The
sannyasi felt hurt that the householder Bhaskara Raya did not rise and make a prostration to him
as every householder was obliged to do so on seeing a sannyasi. Later on a suitable occasion he
brought the matter in public and censured Bhaskara Raya. The latter immediately conducted a
daring experiment in the presence of all. He pulled out the danda (holy stick) which the sannyasi
was holding, put it on the floor, and made a full-length prostration to that stick. Lo and behold,
the stick was immediately consumed in flames. Bhaskara Raya said that this was what would
have happened to the sannyasi if he had prostrated to him.
Miracle 2: Once Bhaskara Raya invited many pundits to his house for a participation in a
function. There some pundits opened a debate with him and asked him many intricate questions
and he answered them without the least hesitation. One Kumkum-ananda-swami, a sannyasi
(renuciate), cautioned the challengers and declared that Bhaskara Raya cannot be defeated in
debate or by questions. It is the goddess Herself standing on his shoulders who is answering all
the questions. The pundits wanted to put to test this declaration and asked Bhaskara-Raya what
looked like an impossible question. The Lalitha-sahasranama mentions the Goddess as being
served by sixty-four crores of angels called yoginis. Bhaskara Raya was asked: “Can you name
each one of them, their origin and their qualities?” Bhaskara Raya immediately reeled off one by
one the names of the yoginis, the attributes which define them and other specifications. He was
shooting off in a non-stop fashion, as if he was possessed. Hours passed, only the Pundits got
exhausted in following him, but not Bhaskara Raya. Naturally the debate was called off.
3.8. Narayana Tirtha
Narayana Tirtha, the author of `Krishna Leela Tarangini,' is hailed as the `South Indian
Jayadeva' because there are several similarities between him and the Oriya poet who wrote the
`Gita Govindam.' Both were ardent devotees of Krishna.
There are several theories about Narayana Tirtha's birthplace and the year of his birth, but many
scholars prefer Kaza near Guntur as his native village and 1675 as the year of his birth. His
jayanti or birthday falls on Sukla ekadasi of Ashada or the Tamil month Adi (June - July). He
was a Telugu Brahmin. His family name was Tallavajjala. Early in life he mastered Sanskrit,
Carnatic music and Bharata Sastra.
He seems to have taken to sanyasa quite early in his married life. He was ordained as a sanyasin
by Sivarama Tirtha to whom he pays obeisance in his work. In the eighth tarangam the author
states that "he serves the lotus feet of Sivarama Teertha as a bee ( "Sivaramateertha-
padaambuja bhramarena" ).
It is believed that Narayana Teertha attained samadhi on Sukla ashtami of Phalguna / Tamil
month Masi (February - March) in 1745 AD at Tirupoonthuruthi, about 13 kilometres from
Tanjavur.
Soon after the ordination, Narayana Teertha set out on a pilgrimage to holy shrines. It is stated
that when he was on his way to Thanjavur District he was afflicted with a severe stomach
ailment and prayed to Lord Venkateswara for relief. A divine voice told him to follow the first
object he saw the next morning. This happened to be a boar, which led him to Varahur
(Bhupatirajapuram). Tirtha settled down in the village and rendered yeoman service to Carnatic
music.
It was at Varahur that he composed Sree Krishna Leela Tarangini. In the third song (in the first
tarangam) he pays obeisance to 'Varahapura Venkatesa'.
Sree Krishna Leela Tarangini is a condensed version of the 10th skanda of Sreemad
Bhagavatam (up to chapter 58). It is the lengthiest musical play in Sanskrit and comprises 12
tarangams, which contain 147 kirtanas, 267 slokas, 30 gadyams, 30 derus and link passages.
( Another count says that it consists of 303 sloka-s, 31 choornika-s (long prose passages) and
153 songs.) The author has composed the sloka-s in 17 vrittam-s (metres in Sanskrit).
He has commenced the work invoking the blessing of Ganesa in the first song, of Garuda in the
second and sought the grace of Varahapuri Venkatesa in the third song. In his introduction,
Narayana Tirtha gives a synopsis of the story from the birth of Krishna to his marrying eight
wives. Quite appropriately, the author has decorated the songs pertaining to the Rasaleela (8th
tarangam) with jati-s.In the beginning of each tarangam the author gives a synopsis thereof and
lists the episodes to be enacted. He also gives the names of the principal characters who take
part in the episodes.
He has signed his songs as Narayana Teertha. However, in a large number of songs the name
appears with prefixes: Sivanarayana Teertha, Varanarayana Teertha, Narayanananda Teertha
and Dheeranarayana Teertha. In some songs we also find the signatures with elongated prefixes:
Gurubhakta Narayana Teertha, Sarasa Narayana Teertha, Yogivara Teertha Yati and so on. It is
evident that the author has resorted to these varieties of prefixes to meet the requirement of the
varnamettu and tala of the song as also to keep prasa. About 40 songs do not have his signatures.
The songs are in the form of keertana-s, with pallavi, anupallavi and charanam-s. He has used 34
raga-s and ten kinds of tala-s for the keertana-s. `Jaya Jaya Gokula Bala' ‘Pooraya mama
kaamam’, ‘Kshemam kuru Gopala’, ‘Madhava mamava’ are, perhaps, the most popular song
from the Tarangini.
The songs entered the concert stage much later, perhaps in the middle of the 19 th century. The
tarangam-s acquired an honoured place in the bhajana tradition even earlier. The simple
language, the delightful music and the vivid description of various incidents in Krishna's
boyhood captured the hearts of one and all who participated in the bhajan-s.
Narayana Teertha was an Advaitin and sanyasin who took to Sagunopasana (worship of God
with forms and names). In this respect, he is in the distinguished company of Bodhendra,
Sridhara Venkatesa and Sadasiva, his contemporaries, all of whom advocated, and practised,
Namasiddhanta and Bhajana Sampradaya in south India.
Narayana Teertha chose music and dance as means for self-realisation, and wrote the Tarangini
as an offering to God. Though his ishta-devata was Sree Krishna, he has sung on other deities
too-- Durga, Saraswati, Siva, Dakshinamoorti, Sree Rama and Varadaraja.
The Tarangini is not only a dance-drama but also a fine piece of devotional literature . The
purpose of the work was to instill bhakti in the hearts of the readers and listeners. He has
therefore used simple words and avoided roundabout expressions. There is no attempt to display
his poetic gifts. Scholar T.S. Parthasarathy says: "The composer writes a simple but unique style
in which all the literary graces such as assonance, rhyming and liquid sounds are blended to
create a total picture of idea, sound and melody." He sums up the work: "Krishna Leela
Tarangini is a treasure, which deserves to be cherished by litterateurs, musicians and dancers."
It is believed that Narayana Tirtha was closely associated with the Bhagavata Mela tradition of
Melattur. The Department of Post issued a Special Cover in honour of Narayana Teertha on 16
July 2005 in Chennai on the occasion of the 330th jayanti of the saint. It carries the traditional
picture of Narayana Teertha. In the background is a scene from Krishna Leela. The
Tirupoonthuruthi Sri Narayana Teertha Swamigal Trust, Chennai headed by Tirupoonthuruthi
Venkatesan, has been celebrating Narayana Teertha's jayanti and aradhana for the last many
years.
The book published by the Trust in 1986 is the source for much of the information on Thirtha.
A most useful edition for a deep understanding of the Tarangini, it gives the original in Sanskrit
with transliteration and translation in Tamil and a scholarly commentary in Tamil, titled
'Venkatesa Priya' by the eminent scholar, the late Varahur Brahmasri Guruswamy Sastrigal
(REFERENCE)
Historians fix his date between 1675 and 1745 AD.
`Viksheham Kada' in Ahiri is a song full of pathos sung by Rukmini when she learns that, on the
advice of her brother Rukmini, her father intended to marry her off to Sisupala. According to
Narayana Tirtha, Rukmini's message has been represented in moving verses in the Bhagavatam
commencing with the words `Srutva Gunan Bhuvanasundara' and Narayana Tirtha has
condensed them in the form of a beautiful gadya.
 Major Events Appendix –I
1652 Tanjavur and Jingi fall to the Bijapur Sultan.
1653 Shivaji carved his independent kingdom and completed the first phase of his
Swarajya.
1656 Aurangazeb was sent to Deccan as a subedar and laid seige of Golconda.
Mysore army invades Salem against the Madurai Nayak Tirumala
1657 Aurangazeb attacked Bijapur. Dara Shikoh translated from Sanskrit to Persian in
60 volumes, Upanishad.
1658 Aurangazeb imprisoned his father and became emperor.
1659 Ali II of Bijapur sends an army to Tanjore. Vijayaraghava Nayaka fled to
Vallam and later to Talavarayan forest
1659-82 Rule of Chokkanatha Nayaka at Madura
1663 Trichinopoly besieged and looted by Bijapur.
1664 Shivaji commenced his Surat campaign, the first time Indian and British troops
came into conflict.Sultan of Bijapur allowed the French to build Pondicherry.
1672– Chikkadeva Raya ruler of Mysore.
1704
1673 Pondicherry founded by the French under Francois Martin.
1674 Shivaji crowned in Raigarh Fort, as ‘Chhatrapati’. Henry Oxinden’s presence at
the ceremony started the friendship between Shivaji and the East India
Company.
1675 Ekoji (half-brother of Shivaji) of Bijapur comes to Thanjavur. Helps
Vijayaraghava Naik retrieve Vallam from Madurai Nayak. Later Vijayaraghava
is killed. Ekoji ascends Thanjavur throne and rules till 1684 (or 1687?)
1676 Shivaji’s forces led by Hambir Rao Mohite defeat Ekoji in Valikandapuram
1677 Shivaji received in Hyderabad by Abul Hasan Qutub Shah, and a defensive and
offensive alliance signed between the two, against the Mughals. Shivaji
conquers Ginjee, Vellore, parts of Madras, Mysore in alliance with Golconda. A
French envoy Germain visits his camp near Tanjore and talks high of his spartan
ways
1680 Elihu Yale (after whom Yale University is named) funded the establishment of
St. Mary’s Church in Madras.
1682 The ruler of Ginjee gives permission to the English to settle in Porto Novo and
Cuddalore and trade
1682 East India Company in Bengal made into a Presidency, giving it independence
from Madras.
1682-1689 Ranga Krishna Muthu Veerappan Naik – Ruled Madurai
1682-1706 Rani Mangamma rules Madurai
1686 Permission from James II to East India Company to establish mint in Madras.
1686-1730 Raghunatha Raya Thondaiman – Established Pudukkottai Samsthan
1687 Aurangzeb annexed Golconda from Qutub Shah Sultan Tana Shah.
1687-1711 Shaji’s (I son of Ekoji I) rule in Tanjore – Ramabhadra Dikshita of
Kumbakonam wrote his Janakipirinayam during this period.
1688 British left Bengal for Madras, after a dispute with the Mughal Governor.
1689 Rajaram, the son of Shivaji seeks asylum in Ginjee
1690-1698 Siege of Ginjee with Rajaram in it by Zulfiqar Khan and capture
1692 Nawab of Arcot established by Zulfiqar Ali Khan, viceroy of the Moghul
Emperor Maha Samadhi of Bodhendra Swamigal at Govindapuram, near
 Kumbakonam
1693 The Company received the rights to 3 villages adjoining Madras.
1698 Aurangzeb captured the Maratha seat of Jinjee Fort. The regent, Raja Ram, fled
and set up a new capital at Satara.
1700 Tej Singh (Raja Desingu) – appointed governor of Jinjee by Zulfiqar Khan –
died in a battle (1713?) with the Nawab of Arcot. Wife committed Sati. Ballads
as popular as Prithviraj Chauhan’s ballads in Rajasthan
1700 Raja Ram died of smallpox at Singhagarh, succeeded by the infant Shivaji III
(under the regency of his mother, Tara Bai).
1700-1725 Danish Missionary Ziegenbalg – I qtr of 18 th Century – wrote a book on Tamil
grammar and translated Bible into Tamil
1702-1704 Over two million deaths due to plague and famine in Deccan
1704-1731 Rule of Vijayaranga Chokkanatha at Madurai or (1706-1732)?
1706 Denmark sent the first Protestant missionary to India, he admitted his failure.
1707 Birth of Thayumanavar . Wrote Parapara Kanni, Painkili Kanni, En nal Kanni
1710-1728 Serfoji I of Tanjore - Built Punnanallur Mariamman Koil? Or tulaji?
1713 First Indian book (in Tamil) printed using moulded type.
1717 Kumbhabhishekam of Tiruvarur Temple
1717 Surman got the rights to six villages around Madras, and rights to trade in
Bengal.
1729 Dupleix became Governor of Chandernagar.
1729 – Thukkoji @Thlaja I rules Thanjavur
1735
1730-1769 Rule of Vijayaraghunatha Thondaiman at Pudukkottai
1731-1736 Rule of Rani Meenakshi at Tiruchi .Thayumanavar ran away from Tiruchi)
1735-1736 Bava Saheb – son of Thukkoji
1736- 1760 Ananda Rangam Pillai’s diaries.Dubhashi & advisor to Dupleix ‘ profound
capacity for political judgement’– Pepys of Tamilnadu. English translation by
H.Dodwell. Died on 12/1/1761, days before British captured Pondicherri
1736-1739 Sujan Bai – wife of Bava Saheb
1738 Sadasiva Brahmam and Thayumanvar met
1738 Thondaiman Upadesa from Sadasiva
1738-62 Maha Samadhi of Sadasiva Brahmendral at Nerur, near Karur
1739 Karikal founded by the French.
1739-1763 Prataba Simha’s rule in Thanjavur
1742 Dupleix became Governor of Pondicherry.The 1st Carnatic War between the
French and British began (until 1748).
1746 Italian Jesuit Constantine Beschi – Veerama Munivar – wrote Thembavani &
Aviveha purana guru kathai –from Wise men of Gotham – died in 1746
1746 De La Bourdannais captured Madras from the British.
1748 End of the 1st Carnatic War, and Madras returned to Company control.
1750 Start of the 2nd Carnatic War (ended 1754). Bith of Tipu, son of Hyder Ali, at
Devanhalli near Bangalore.
1751 Robert Clive captured Arcot from Chanda Saheb.
1752 Nawab Chanda Saheb of Arcot defeated at the Battle of Tiruchirapalli, then
executed by Clive’s forces.
1754 Dupleix left India.
1757 Clive beats Siraj-Ud-daula’s army at Battle of Plassey. Siraj Ud daula captured
and killed. East India Company minted their first rupee coins in Calcutta.
1760 French General Lally surrendered Pondicherry to Captain Eyre Coote, followed
by the British victory at the Battle of Wandiwash.
1762 Maha Samadhi of Mahabashyam Gopalakrishnan Sastrigal at
NamanaSamudram, near Pudukkottai
1763-1787 Thulaja II
1765 Robert Clive returned to India to commence his 2nd term as Governor of
Bengal, & as Revenue Minister of Bengal, Bihar and Orissa (by the Treaty of
Allahabad). Hyder Ali of Mysore defeated by the Marathas.
1767 Saint and composer Thyagaraja born at Thiruvayur (d.1847).
1769 Hyder Ali forced terms upon the British at Madras.I Anglo Mysore War ends.
1769- 1789 Roya Raghunatha Thondaiman Rule in Pudukkottai
1771 Marathas defeated Hyder Ali at the Battle of Milgotha Pass, forcing his back .
1778 Robert Clive, commits suicide due to criticism of his deeds in India.
1779 Raja Serfoji of Thanjavur built the Schwartz church, probably the first built by a
Hindu ruler, for the Spanish missionary Rev. C.V. Schwartz.
1780 2nd Mysore War (1780-84) between the British and Hyder Ali.
1781 Eyre Coote stopped Hyder Ali’s advances at the Battles of Porto Novo, Pallilore
and Salangarh. Later the British took Nagapatnam.
1782 French naval squadron under Admiral de Suffrein arrived late to assist Hyder
Ali, who died in December (succeeded by his son Tipu).
1783 Maha Samadhi of Thayumanavar at Laksmipuram, near Ramanathapuram
1784 Tipu Sultan built the Gumbuz of Sringapatnam (he and his parents were later
interred there). Madras’ first newspaper, The Madras Courier, published first
time.
1787-1798 Amarasimha rules Thanjavur
1789 East India Company signed a Treaty with the Nizam and Peshwa, aimed at
dividing up the territory of Tipu Sultan.
1789-1807 Vijaya Raghunatha Thondaiman –Rule in Pudukkottai
1790 3rd (indecisive) Anglo Mysore War broke out (1792). General Meadows
captured Dindigul then Palghat.
1790-1799 Rule of Kattabomman at Panchala Kurichi ( born-1760; Died -1799)
1791 Lord Cornwallis seized Bangalore from Tipu Sultan. Lord Cornwallis retreated
to Madras after the Battle of Arikera.
1792 Tipu agreed to surrender half his territory by the Treaty of Srirangaptnam. East
India Company established first modern observatory at Madras.
1795 Death of Chama Raja of Mysore and Rani Ahalya Bai of Indore.
1798 Nizam of Hyderabad concluded Treaty of Subsidiary Allowance with the
British. 4th and last Anglo Mysore War began with British siege of
Srirangapatnam.
1798-1832 Raja Serfoji II of Tanjore. The four famous Tanjavoor Brothers - Chinniah,
Ponniah, Vadivelu and Sivanand - all great masters of dance and music, who
served in the court of Raja Serfoji
1799 Tipu Sultan killed- only Indian king to die fighting the British. He was
succeeded by an infant descendant of the Hindu Raja of Mysore, Krishnaraja
Udiyar.
 Appendix -II
Dynasties
1. Mughuls
1556-1605 Akbar

1605-1628 Jahangir

1628-1658 Shah Jahan

1658-1707 Aurangazeb

1707-1719 Shah Alam

1719- Niku-Siyar

2. Vijayanagara Empire

Aravidu Dynasty

Aliya Rama Raya 1542-1565

Tirumala Deva Raya 1565-1572

Sriranga I 1572-1586

Venkata II 1586-1614

Sriranga II 1614-1614

Ramadeva 1617-1632

Venkata III 1632-1642

Sriranga III 1642-1646

3.1. The Qutb-Shahis of Golconda

1543-1550 Jamshid Qutb Khan

1550-1580 Ibrahim Qutb Shah

1580-1612 Muhammad Quli Qutb Shah

1612-1626 Muhammad Qutb Shah

1626-1672 Abdullah Qutb Shah

1672-1687 Abul Hasan Qutb Shah –END

3.2. The Adil Shahis of Bijapur

1490-1510 Yusuf Adil Khan
 1510-1534 Ismail Adil Khan

1534-1535 Mallu Adil Khan

1535-1557 Ibrahim Adil Shah I

1557-1580 Ali Adil Shah I

1580-1627 Ibrahim Adil Shah II

1627-1656 Muhammad Adil Shah II

1656-1672 Ali Adil Shah II

1672-1686 Sikandar Adil Shah –End

4. The Nayaks
4.1. Senji
1526-1541 Vaiyappa Nayak

1541-1554 Thubakki Krishnappar I

1554-1557? Soorappa Naik

1630s Muthu Venkatappa Naik

?? Krishnappa Naik II

1649 Bijapur army ends Naik rule.

4.2. Vellore
1548-1578 Chinna Pomma Nayak

Lingama Nayak

4.3. Thanjavur
1600–1645 Raghunatha Naik

1628-1630 Ramabhadra Naik

1631-1675 Vijayaraghava Naik

4.4. Madurai (/Tiruchi) Naiks

1535-1564 Viswanatha Naik

1564-1572 Krishnappa Naik I

1572-1595 Virappa Naik

1595-1601 Krishnappa Naik II

1601-1609 Muthu krishnappa Naik

1609-1623 Muthu virappa Naik

 1623-1659 Thirumalai Naik

1659 Muthu virappa Naik –II

1659-1682 Chokkanata Naik

1682-1689 Muthuvirappa Naik – III

1689-1706 Rani Mangammal

1706-1732 Chokkanatha Naik

1732-1736 Rani Meenakshi

5. Marattas
1674 Shivaji

1680 ( Br 1) Shambhuji I

1708 Shahu I ( Shivaji II)

1749 Ram Raja

1777-1808) Shahu II

1689 ( BR 2) Rajaram

1712 Shambhuji II

1762 -1813 Shivaji IV

5.1. Thanjavur Marattas

1675 – 1684 Venkoji

1694 – 1712 Shahaji

1712 – 1728 Sarafoji – I

1728 – 1736 Tukoji

1739 – 1763 Pratapa Simha

1763 – 1787 Tulajaji

1787 – 1798 Amar Simha

1798-1832 ? Serfoji II

6. Pudukkottai - Thondaimans
1640 – 1661 Avudai Raya Thondaiman

1661 – 1730 Ragunatha Raya Thondaiman

1730 – 1769 Vijaya Raghunatha Thondaiman

1769 – 1789 Raya Raghunatha Thondaiman

 1789- 1807 Raja Vijaya Raghunatha Thondaiman

7. Nizams of Hyderbad
1724-1748 Qamar ad-Din Chin Qilij Khan Asif Jah I

1748-1750 Nasir Jang Mir Ahmad

1750-1751 Muhyi ad-Din Muzaffar Jang Hidayat

1751-1762 Asif ad-Dawlah Mir Ali Salabat Jang

1762-1802 Ali Khan Asif Jah II

1802-1829 Mir Akbar Ali Khan Asif Jah III

1829-1857 Nasir ad-Dawlah Farkhundah Ali Asif Jah IV

1857-1869 Afzal ad-Dawlah Mahbub Ali Khan Asaf Jah V

1869-1911 Fath Jang Mahbub Ali Khan Asif Jah VI

1911-1949 Fath Jang Nawwab Mir Osman Ali Khan Asif Jah VII

8. Arcot Nawabs
1692-1703 Zulfikahar Ali Khan – First Carnatic Nawab. HQ at Arcot

1703-1710 Daud Khan

1710-1732 Nawab Saadetullah(alias) Muhammad Saiyid

1732-1740 Ali Dost Khan

1740-1742 Safdar Ali Khan

1742 - 1744 Muhammad Saadatullah Khan II

1744 - 1749 Anwaruddin Muhammed Khan

1749-1752 Chanda Shahib (de facto)

1749-1795 Muhammad Ali Wallajah

1795-1801 Umdat Ul-Umra

9. Ramand - Sethupathis
1645 – 1670 Raghunatha Sethupati

1700 – 1720 Vijaya Raghunatha Sethupati

1720 – 1803 kaTTappa tEvar

10. Bangalore - Rajas

1585-1638 Kempa Gouda II

1647-52 range Kanteerava Narasa

 1638-1664 Shahji

1664-1677? Ekoji ?

1677 Shivaji drives Ekoji out

11. Mysore Wodeyars

1617 - 1637 Chamaraja Wodeyar

1637 - 1638 Raja Wodeyar

1638 - 1659 Ranadhira Kantirava Narasaraja Wodeyar

1659 - 1673 Dodda Devaraja Wodeyar

1673 - 1704 Chikka Devaraja Wodeyar

1704 - 1714 Kanteerava Narasaraja Wodeyar

1732 - 1734 Dodda Krishnaraja Wodeyar

1734 - 1766 Krishnaraja Wodeyar – II

1770 - 1776 Bettada Chamaraja Wodeyar

1766 - 1796 Khasa Chamaraja Wodeyar

1796 - 1799 Krishnaraja Wodeyar III

 Appendix -III
Extracts from NCC
( National Compendium of Catalogues – brought out by Sri Kunjunni Raja, Prof of Sanskrit,
Madras University, 1940s?)
I - Mahabashya Parampara:
1. Gopalakrishna Sastri of Srivatasa Gotra; son of Vaidyanatha and pupil of Ramabhadra
Dhvarin; patronized by Vijayaraghunatha Tondaman of Pudukkottai; co-pupil of Sadasiva
Brahmendra; teacher of Appa dikshitha (author of Paniniya Sutra Prakasa, Adyar D.VI.141) and
Ananta Gopalakrishna (author of Veda Sabda Vibhushana, MT, 1640) father and teacher of
Ananthanarayana Sastri (who completed his C.s on Ramayana and Siddhantakaumudi and
continued the Sabtikacintamani on Ashtadhyayi). See Adyar D. VI. 138 and V. Raghavan,
Journal of Mad.Uni. XXVII.p. 179.
-C. Sabdikacintamani on Ashtadhyayi. Inc. extending upto Sutra I.3.1: later continued by his son
upto SutraI.4.1. Adyar D.VI.138. MT 1355.
Sabthika Chintamani – Gopalakrishna Sastri kritha:
Paper. 1836 Foll. 8 ¼ x 4 ½ inches. 14 lines in a page. Devanagari and Grantha Scripts.
Old.Good. Good writing. Bound in 7 volumes. Vol 1 to 5 are written in Devanagari and Vol 6
& 7 in Grantha.
This is a commentary on the Astadhyayi of Panini by Gopalakrishna Sastrin, son of Vaidyanatha
Suri of Srivatsa Gotra and pupil of Ramabhadradhvarin. He was patronized by Vijaya
raghunatha Bupala of Tanjore ( WRONG – Pudukkottai) . His work extends only up to the end
of the first sutra of the 3rd pada of the 1st Adyaya, viz “Bhoovadayo Dhathava:” Then his son
and pupil Ananthanarayana Sastrin continued the work up to the end of the first Ahnika of the
4th pada of the first Adyaya viz “ viprathishedhe param karyam”. Anathanarayana says that he
was also patronized by Vijayaragunatha Bupla and completed also his father’s other works –
Sidhdhantha kaumithi vyakhya lalita, Ramayanavyakhya Vidvan manohara. He further states
that his father’s intention was to write the commentary upto the sutra ‘Samrtha Padavidithi:’. 2-
1-1.
Vol 1 to 5 contain from the 2nd Ahnika of the first pada to to the first Ahnika of the 2nd pada of
the 1st Adyaya.
Vol 6 & & contain the first ahnika of the first pada , padas 2, (except the 1st ahnika) , 3 and the
first ahnika of 4 of the first adyaya.
Also R143 in Madras University Oriental Library.
Palm-leaf. 15¾” X 1 3/8”. Foll.258. Lines 9 in a page. Grantha. Good. Purchased in 1910-11
from G Srinivasa Rao of Mysore.
Foll. 1a- 125a. The remaining leaves are blank.
This is a commentary on the grammatical sutras of Panini’ Astadyayi. By Gopalakrishna Satrin,
Son of Vaidhyanatha of Srivatsa Gotra, and pupil of Ramabhadradhvarin.
Wants beginning in the eighth Ahnika of the I pada of the I Adhyaya and breaks off in the first
Ahnika of the third pada of the I Adhyaya.
-C Lalita on Siddhantakaumudi; completed by his son Anantanarayana Sastrin(ref. to
Sabtikacintamani, Second part).
-C Vidvan Manohara on Ramayana. Completed by Anantanarayana Sastrin. Ibid.
(No mention about Subramanya Karnamrutham or Surapushpamala)
2. Anantha Naryana Sastri of Srivatsa Gotra; (first son of Gopalakrishna Sastri & elder brother
of (Anantha Venkateswaran) Completed Sabtika Chintamani of Gopalakrishna Sastrin;
Gopalakrishna Sastrin was the guru of the Pudukkottai chief Vijaya Raghunatha Tondaiman
I.AD 1730-1769. MT 1355. Anantha Narayana similarly completed his father’s works –
Sid.Kou.Vya- Lalitha and Ram.Vya – Vidvan Manohara – See Adyar D VI p 39.
3. Anantha Gopalakrishna – Son of Anantha Venkateswara of Srivatsa Gotra; salutes
Gopalakrishna author of Sabtika Chintamani – 18th Cent.)
Grandson of Mahabhashyam Gopalakrishna Sastri and his sishya. Nephew of Anantha Narayana
Sastri? author of Veda Sabda Vibhushana, MT, 1640)
4. Appa Dikshita of Edayattumangalam village; c 1775 AD. son of Dharmaraja Venkata
Dikshita, He is the eighth descendant of the famous Appayya Dikshita. Author of
- Paniniya Sutra Prakasa p 259 a- above.
- Vimata bhangana ( on Vishnu Tathva Mahasya Khandana ) Adyar –Iip 149.a.Adyar –
D.x.863.Extn .pp. 525-26) The work is a defense of Appayya Dikshita’s stand on the
supremacy of Siva as against the criticism by the Dvaita a. of Vishnu Tathva Rahasya ptd.
Grantha Script , Madras.
(A sishya of Gopalakrishna Sastri for vyakaranam)
II. Sadasiva’s Guru parampara:
1. Sadasiva Brahmendra:
 advaitarasamanjarI Edited with commentary of Sri RshNadAsASramin & English
translation, Educational Supplies Depot, Palghat, 1965. LC Call No.: B132.A3 S213
1965
 brahmatattvaprakASikA Travancore Government Press, Trivandrum, 1909. Also
published by the Sri Vani Press, Srirangam.
 yogasudhAkara Commentary on Patanjali's Yogasutras, Karkotaka Vayalore Trust,
Madras, 1993. LC Call No.: B132.Y6 S233 1993 ( available with me – some other
publisher)
2. Paramasivendra Saraswathi: (17th century) pupil of Abhinava Narayanedra Saraswathi and
teacher of Sadasiva Brahmendra Saraswathi (a. of Adma Vidya Vilasa, see NCC II p 57.a) and
Venkatakrishna Dikshita ( a.of Kusalava Vijaya, G.D-1496)grand preceptor of Nalla Dikshita
( a.of Advaita Rasa Manjari etc (see NCC IX p 381.b)

- Dahara Vidya Prakasika. Ptd. See NCC VIII p 366 b Addl MS Mysore DIII 359
- Bhuti Rudraksa Mahamya Mad Uni RKS 428(a) RASB VIII B 6553
- c Vyakya on Veda sara (parama divya) sahasranama from Padma Purana IO 3397.
- Vedantanamaratna sahasra vyakhya or Svarupanusandhana Mad. Uni. R.K.S. 499 MD
15508. Sucipattra TD 7592.
- Siva gItA vyAkhyA)
- C Tatparya prakasika on Siva Gita Adyar D XIII 1122-23. MD 2551. MT 1493.Mysore –
NDVI 19415. TCD 381.ptd. Part I achys i-iii Vani Vilas Press Srirangam, 1916.
3. Abhinava Narayanendra Saraswathi: pupil of Jnanendra Saraswathi, who was pupil of
Kaivalyendra, Q.Dipika (of Sayana?) in his c. on the Upanishads.
- Anandalahiri (dvitiya kalpa) B II 72 (Narayana Sarawathi)
- Aitareyopanishad bhashya tika IO 87.2.718.1487.MT.1475.1478(g)Vangita p12
- Katahkopanishad bhashya tika ibid.
- Chandokyopanishad bhashta tika MT 1662.
- Panchikarana vyakhaya bhava prakasika Baroda 7813. 1492(b) Viswabharathi 1783
- Panchikarana varthika-vyakya-varthika bhasana- MD 4641 MT 2724(d). Ptd.
Chowkamba,1923.
- Prasnopanishad Bhashya tika MD 621.Oxf.366 a.Skt.Coll.Ben. 1914-15, p13 (no 2476),stein
31.
- Mundokopanishad bhashya tika B I 120 (Narayana Saraswathi) Oudh XXI 26.
4. Jnanendra Saraswathi: Disciple of Kaivalyendra Saraswathi and preceptor of Abhinava
Narayanendra Saraswathi ( a. of Cc. on C.Bhashya of Sankaracharya on Aitereyopanishad (MT
1475), Chandokyopanishad (MT 1662) etc.
III. Ramabhadra Dikshita: (nothing is available with me)
1) Patanjalicharita, a Mahakavya,
(Reference from Saraswathi Mahal Library)
PATANJALI CARITAM
Volume Number 4 Book No 3826 Burnell’s catalogue No.4743 Page. 159 , Size 10 1/8x 4
7/8 inches Sheets 30, Lines 10 to a page Script Devanagari, Granthas 800
Status Complete, Print Status
Remarks: authorship of the commentary to one Nrsimhasrama. The Ms. is in good
condition. The work has been printed in the KAvyamala series, published to the
Srngarabhusanabhana, in the Kavyamala edition and the article of Mr. T.S. Kuppusvami
sastri in the Indian Antiquary Vol.XXXIII. give the details relating to the author and some of
his works
OTHER WORKS:
1) Janakiparinaya, a drama,
2) A Rupaka called Sringaratilaka Bhana
3) several hymns like "Sri Rama ChApa Stavam" and Rama BANa stavam" and several
works on grammar
4) 4613 Sringara Thilaka (Ramabhadra Dikshita)
5) 4645 Prachanda Bhairav
6) 5113 Vritta Ratnavali
Books on RAMABHADRA DIKSHITA
1. A. Thiruvengadathan. Ramabhadra Dikshita and his Works — A Study: Pub. by the
Kuppuswami Sastri Research Institute, 84, Royapettah High Road, Chennai-600004. Rs.
250.
2. Sastri, T. S. Kuppuswamy. 1904. "Ramabhadra Dikshita and the Southern Poets of his
Time." Indian Antiquary 33: 126-42; 176-96.
 Appendix –IV
Shaji Donees
N Grandfather Father Son Gotra Su V Al
o e l
1 Bulusu Anand So Vasudeva Dik Gowthama A Y 4
Venkadatri B p a
2 Baskara Dik Venkadatri Dik Bhaskara Dik Haritha A Y 4
p a
3 Ahobala So Lakshmana B Tippa Dik Baradwaja As Ri 4
4 Chaturveda Dik Appa B Iswara Sa Koundinya A Y 4
p a
5 Yagyeswara So Prathivasantha So PV Vaidyanatha Sounaka A Y 4
Dik p a
6 Iswara Dik Devaraja Dik Kachapeswara Srivatsa A Y 1
Dik+ p a
7 Nalla Dik Yegyarama Dik Ramabhadra Dik Koundinya As Ri 4
8 Iswara B Yegyanarayana Veeraragava Dik Badarayana * A Y 3
Dik p a
9 Tirumal B Lakshman B Ayyavaru Dik Kasyapa As Ri 3
10 Lakshman B Tippa Dik Kuppa Dik Baradwaja As Ri 2
11 Subramanya Sa Rameswara Dik Veda Kavisvarar Vathula A Y 2
p a ¼
12 Agnivith Sa Krishna Sa Mahadeva Kavi Koundinya A Y 2
p a ¼
13 Elam B Venkadatri B Konda Av Haritha A Y 1
p a
14 Kumaru Ta Satakrathu Ta Trivedi Bat Sadamarshan A Y 4
a p a
15 Krishna Sa Patanjali Sa Periappa Kavi Haritha A Y 2
p a ¼
16 Kachapeswara Lakshmana Dik Appa Dik Srivatsa A Y 1
Dik p a
17 Kachapeswara Appa / Ayya Dik Narayana Dik Srivatsa A Y 1
Dik p a
18 Peruma Dik Vedamurthi #Narayana Sa Sankrithi A Y 1
Eswara B p a ½
19 Krishna Dik Ramakrishna Dik Narayana Sa Srivatsa A Y 1
p a
20 Krishna Dik Mruthyunjaya B PR Atreya A Y 1
Ananthanarayan p a
a Sa
21 Venkatatri B Venkata Va Venkateswara Baradwaja A Y 1
Va p a ¼
22 Mahadeva Dik Visweswara B Mahadeva Va Srivatsa A Y 1
p a ¼
23 Somayajee Dik Chidambara Dik Rajavallabha Sa Vathula A Y 1
p a
24 Arunadri Dik Lingesvara Sa Venkateswara Haritha A Y 1
 Sa p a
25 Suryanarayana Sa Subramanya Sa D Narayana Av Vathula A Y ½
p a
26 Srinivasa B Venkadatri Sa Venkatakrishna Vathula A Y 1
Dik p a ¼
27 Srinivasa Sa Rangaswami Dik Narayana Sa Kousika A Y 1
p a ½
28 Venkateswara Anantha Narayana Dik Kousika A Y 1
Dik Narayana Sa p a ½
29 Tirumala Btr Venkadatri Btr Venkatakrishna Baradwaja As Ri 1
Av
30 Madhava B Venkata Krishna Kuppa Pa Viswamithra As Ri ½
31 Ayavat Trimal So Viswapathi Sr Kousika As Ri ¾
( Ayyavaru) B
32 Ganapathi B Sitarama So Ganapathi So Lohitha A Y 1
p a ¼
33 Narayana Dikshit Gopalakrishna Sa Margasahaya Baradwaja Gr Sa 1
Dik
34 Ramachandra Sa Madhurarama Koundinya Bo Y 1
Sa a
35 Narasimha B Narahari B Narasimha Dik Baradwaja As Ri 1
36 Ramachandra B Venkadatri B Venkadatri Dik Kousika A Y ½
p a
37 Venkateswara B Suryanarayana B Ranganatha Sa Haritha Gr Sa ¾
38 Ramakrishna Dik Ramachandra B Ramagoshi Haritha A Y 1
p a
39 Samarapungava Ekeri Appa Sa SV Kousika Gr Sa 1
Dik Venkateswara
Sa
40 Sundararaja Sa Sokkanatha Sa Srinivasa Sa Baradwaja A Y 1
p a ¼
41 Krishna Sa Srinivasa Sa Sattanatha Kavi Vathula A Y
p a 1
42 Naga Av Sokkanatha Sa Venkateswara Baradwaja A Y 1
Kavi p a
43 Purushothama Sa Seshadri B Lakshmana Baradwaja A Y 3
Sastri p a
44 Venkatapathi Dik Venkatarama Dik Vijayaraghava As Ri 1
Dik ¼
45 Bhava B Sarva As Adinarayana Sa Kousika A Y
p a ¼
46 Patasala 2
Total Kshetras Allotted 79

Abbreviations Av (Avadhani) B(Bhat) Bat (Battacharya) Btr (Bhattar) Dik

(Dikshit) Sa (Sastri) So (Somayaji) Sr (Srauthi) Ta (Tatachari) Va
(Vajapeyin)
Initials PV (Prathivasantham) D (Dwivedi) PR (Pancharatnam) Sv (Sama Veda)
Sutras Ap (Apasthamba) As ( Asvalayana) Gr (Grahyayana)
Vedas: Ri (Rig) Ya (Yajus) Sa (Sama)
Gadyanarayana is also known as Badarayana
+Kachapeswara Dik is also known as Iswara Dik
# Considered missing. Also Ananthanarayana Sa
& Periappa Kavi was also known as Vainateya
 Appendix – V
th th
Tamil Scholars of 17 /18 Centuries
1 17 Anthakakavi Vira Thirukkazhukkunra Puranam,
Ragava Thirukkazhukkunra Mudhaliyar Maalai
2 17 Kadhikai Muthu Samuththira Vilasam
Pulavar
3 17 Kumaragurubarar Prabandha Thirattu
4 17 Padikkaasu Pulavar Thondaimandala Satakam
5 17 Pillai Perumal Ashta Prabandham
Ayyangar
6 17 Rasai Vadhamalaiyappa Makka Puranam
Pillai
7 17 Sarkkaraip Pulavar Thiruchchendhur Kovai
8 17 Savvadhu Pulavar Mugaiyadhin Andavar Pillaiththamizh
9 17 Sivappiragasa Sivappiragasa Swamigal Padalgal
Swamigal
1 17 Supradhipa Kavirayar Koozhappa Nayakkan Virali Vidu Thoothu,
0 Kuzhappa Nayakkan Kadhal
1 17 Umarup Pulavar Seeraap Puranam
1 1642-

17th Century Tamil Works -Another List

piLLaip perumAL ayyangAr ashdap pirabandham

Andip pulavar Asiriya nigandu
cuvAmin^Adha thItchadhar ilakkaNak koththu
vaithyan^Adha thItchadhar ilakkaNa viLakkam
agOra munivar kaNNapparp purANam
agOra munivar kumbagONap purANam
kumaragurubarar pirabandhath thirattu
an^thakkavi virarAgava mudhaliyAr thirukkazhukkunRa purANam
an^thakkavi virarAgava mudhaliyAr thirukkazhukkunRa maalai
sarkkaraip pulavar thiruchchendhUr kOvai
ellappa nAvalar thiruchchengAttAn kudi purANam
llappa nAvalar thiruvaruNai andhaadhi
andasuvaamik kavirAyar thanichcheyyuch sindhaamaNi
zhagiya siRRambalak kavirAyar thazhasinga maalai
pattikkaacup pulavar thoNdaimaNdala catakam
gOra munivar vEdhaaraNya purANam
cuppiradhibak kavirAyar kuzhappa nAyagan viRalividhiththu
Egasandhak kiraagi vadamaalai veNbA
savvaadhup pulavar mugaiyAdhin Andavar piLLaiththamizh
rAsai vadhamalaiyappap piLLai makka purANam
cupramaNiya thitchadhar pirayOga vivEgam
thu. sivappiragAsa suvAmigaL sivappiragAsa suvAmigaL pAdalgaL
aanandha kaviraayar sandhiravANan kOvai
 kadhimaimuttup pulavar samuththira vilAsam
umaRup pulavar siRaap purANam
eLLappa nAvalar sevvandhip purANam
Anandha kavirAyar sennaik kalambagam
Anandha kavirAyar sEyUr murugan piLLaiththamizh
suppiradhibak kavirAyar kUzhappanNAyakkan kAdhal

18th Century Tamil Works

Author Work
abirAmi pattar abirAmi andhAdhi
ambalavaaNak kavirAyar aRappaaLichchura cadhagam
aliyUr pulavar indhirAyan padaippOr
aliyUr pulavar ibuni Andhan padaippOr
aruNAcala kavirAyar acOmugi n^Adagam
aruNAcala kavirAyar an^umAr piLLaith thamizh
aruNAcala kavirAyar iraamana thaagak kirththanai
aruNAcala kavirAyar sigazhik kOvai
appuLLaiyAr AzhvArgaL vazhith thirunNAmam
arumarundhu thEsigar arumporuL viLakka nigaNdu
azhagiya nambi Kurubarambarai
kachchiyappa munivar thiruththaNigai purANam
kandhasAmip pulavar thiruppuvana purANam
kandhappaiyar thaNigaip piLLaiththamizh
kandhappaiyar thaNigai ulA
kandhappaiyar thaNigai andhAdhi
kurubadha thEsigar kumarEsa sadhagam
kumAracuvAmi thEsigar kumara cuvAmiyam
kumara kurupara thEsigar Athma rAmAyaNam
cadagOpa thEsar arisamaya thIpam
civaNYAna munivar amudhAmbigai piLLaith thamizh
civaNYAna munivar kalasai padhiRRupp an^thandhAdhi
civaNYAna munivar kANYsi purANam
civaNYAna munivar thirAvida mAbAdiyam
civaNYAna munivar thirumullai vAyil andhAdhi
civaNYAna munivar sOmEsar mudhumozhi veNbA
cAn^dhalinga cuvAmigaL avirOdha un^dhiyaar
candhak kavirAyar irangEsa veNbA
cidhambara nAdha munivar thiruppAdhirippuliyUr purANam
cidhambara cuvAmigaL thiruppUrur sannadhi muRai
cAndhup pulavar mayUra kirik kOvai
cAndhalinga kavirAyar thandhalaiyAr sadhagam
cinnAmalaiyAr sivasiva veNbaa
cangaramurththik kavirAyar sERRUr sEmindhArmidhu paLLu
thIrigudharAsappak kavirAyar kuRRAlak kuRavansi
thIrigudharAsappak kavirAyar kuRRAlach silEdai
thIrigudharAsappak kavirAyar kuRRAlath thalaburANam
thIrigudharAsappak kavirAyar kuRRAla mAlai
thIrigudharAsappak kavirAyar kuRRAla yamagavandhAdhi
thAyumAnavar thAyumAnavar pAdal thirattu
thalaimalai kanda thEvar marudhUr yAmaga andhAdhi
thAndavarAya cuvAmigaL kaivAlya nAvanNidham
thOtikkazhai cupramaNiya
muthaliyAr cidhambarEsar vaNNam
pin vElappa thEsigar thiruppariyalUr purANam
pinbazhagiya perumAL jiyar kurubarambarai ArAyirappadhi
palappattai sokkanNaadhappulavar azhagar kiLLaividu thUdhu
madhura kavirAyar thirukkAvUr nandhinNAdagam
munaip pAdiyAr aRan^eRich cAram
migamAn aRivAnan^dha ciththi
muththuvira ubaathyaayar muththuviriyam
muththurAsan kailAya mAlai
mugammadhu husain peNbuththi mAlai
nANAgUththar viruththAsala purANam
nAyinA mugammadhu pulavar mungirin mAlai
namachchivaayak kavirAyar cingaik cilEdai veNbA
oppilAmaNip pulavar civa ragaciyam
opAlagirushNa thEsar embirAn cadhagam
vaNNakkaLansiyap pulavar mugaiyaadhin purANam
rAmanNAdha cuvAmigaL cangarppa nirAgaraNam
varadha pandidhar civarAththirip purANam
vIramA munivar adhikAla mAlai
vIramA munivar avivEga purANaguru kadhai
viramA munivar cadhuragarAdhi
vIramA munivar thoNNul viLakkam

N Century Author Work Birth Death

o

1 18 Ambalavaana Arappalisura Satakam

Kavirayar
2 18 Ananda Rangam DIARIES 1736-1760 30-3- 10-1-
Pillai 1709 1761
3 18 Arunacala Ajomukhi Natakam, Hanuman Pillai 1711 1779
Kavirayar Thamizh, Rama Nataka Kirthanai,
Sirgazhi Kovai
4 18 Gurupada Desikar Kumaresa Sadhagam
5 18 Kachchiyappa Thiruththanigai Puranam
Munivar
 6 18 Madhura Kavirayar Thirukkavur Nandhinnadagam
7 18 Mugammadhu Penbuththi Malai
Husain
8 18 Munaip Padiyar Araneri Charam
9 18 Nayina Mungirin Malai
Mugammadhu
Pulavar
10 18 Palappattai Azhagar Killaividu Thudhu
Sokkannaadha
Pulavar
11 18 Santha Linga Thandhalaiyar Sadhagam
Kavirayar
12 18 Sivagnana Munivar Amudhambigai Pillaith Thamizh,
Kalasai PadhirruppAn^Thandhadhi,
Kanysi Puranam, Thiravida
Mabadiyam, Thirumullai Vayil
Andhadhi, Somesar Mudhumozhi
Venba
13 18 Thandavaraya Kaivalya Navannidham
Swamigal
14 18 Thirigudha Kurralak Kuravansi, Kurralach
Rasappak Kavirayar Siledai, Kurralath Thalaburanam,
Kurrala Malai, Kurrala
Yamagavandhadhi
15 18 Vannakkalanjiya Mugaiyaadhin Puranam
Pulavar
16 18 Virama Munivar Adhikala Malai, Avivega Puranaguru 1680-
bishop of Kadhai, Cadhuragaradhi, Thembavani, 1746
Purathakudi Thonnul Vilakkam
Costanzo Giuseppe
Beschi
ThonnUl viLakkam This grammatical text was written by Beschi in the eighteenth century
(VaradharAjan 1972, Zvelebil, 1995). However, M. aruNAchalam has suggested that Beschi's
teacher, SuprathIpa KavirAyar is more likely the author.

few centuries later came four great composers in the 16-18th centuries - muttutANDavar (16
century), pApanAsa mudaliAr (1650-1725), aruNAcala kavi (1711-1779) and mArimuttA
piLLai (1712-1787).

muttutANDavar was one of the architects of the kriti format as we know it today - i.e. a piece
with pallavi, anupallavi and caraNam. While much has been said about later composers like
mArgadarsi sEsha iyengAr and their contribution to the development of this structure, the
contribution of muttutANDavar goes largely unmentioned. The tunes for many of his kritis
appear to have been lost (this may not be true for his padams) and many of them were "re-tuned"
in the early part of this century. Some kritis of his which are famous are sEvikka vENdumayya -
AndOLikA - sung by madurai maNi ayyar and GNB, and arumarundOru - mOhanam/kAmbOji.

muttutANDavar also composed several padams, some of which are still popular.The late
bAlasaraswati used to dance to his kamAs padam - teruvil vArAnO. The dhanyAsi padam,
ittanai tulAmbaramO, is also often heard. He was probably the first major composer of padams
and his example was followed by several other composers such as mArimuttA piLLai,
pApanAsa mudaliAr, kavikunjara bhArati(composer of inimEl avarukkum - bhairavi and
varattum - sAvEri), vaithIswarankoil subbarama ayyar (composer of padari varukudu - kAmbOji
and ini enna pEccu - sahAnA) and ghanam krishNa ayyar (composer of nittiraiyil - pantuvarALi
and tiruvatriyUr tyAgarAjan - atAnA). The last three were relatively later composers - ghanam
krishNa ayyar was a junior contemporary of tyAgarAjA.

Not many of the compositions of mArimuttA piLLai and papanAsa mudaliAr have survived till
today. The yadukulakAmboji piece kAlai tUkki... and the tOdi piece ennEramum are
compositions of mArimuttA piLLai. vidwAn b. krishNamUrthy once mentioned in a lec-dem
that while both these pieces were often sung during the turn of the century, most people did not
know who composed them. pApanAsa mudaliar's compositions include mukattai kAttiya in
bhairavi and nadamAdittirintha in kAmbOji. The latter is an example of the nindAstuti style in
musical compositions wherein the superficial meaning of the song seems to ridicule the deity
involved. This was mainly introduced by pApanAsa mudaliAr and mArimuttA piLLai.
tyAgarAjA has followed this in songs like adigi sukhAmu - madhyamAvati.

The songs of aruNAcala kavi's rAma nAtakam are very well known and justly famous. The
music for these was composed by two of kavirAyar's disciples, kOthandarAman and
venkatarAman. But sometime around the turn of this century, others such as ariyakudi
rAmAnuja ayyangAr, composed different tunes for these songs and the original tunes are no
longer heard. The recent net-debate about kandEn sitayai is also a reflection of this "tampering".
aruNAcala kavi's rAma nAtakam is mentioned as gOpAlakrishNa bhArati's chief source of
inspiration for composing his magnum opus, nandanAr caritram.

kachchiyappa chivAchchAriyAr

In the thoNdai land renowned for its scholars, in the capital city which is praised as "kAnychi -
THE city" in the ancient bhArat, kachchiyappa chivAchchAriyAr was born. He came in the
family, which is the priest for the Lord murugan temple kan^dha kOttam in that city. He had
well learnt thamiz and SaMskR^itam and had a very good poetic talence. He had ardent love for
Lord murugan.

One day Lord muruga appeared in the dream of his devotee and ordered him to compose his
story in thamiz which is told in the shiva rahasya kANdam, which is the first kAndam in
sha.nkara saMhita, which is one of the six saMhitas of the skandha purANam in saMskR^itam.
He asked the devotee to name it as kan^dha purANam and also gave the start off words as
thigadachakkaram. The devotee when woke up was thrilled with joy. He saluted the Lord
muruga and started composing the kan^dha purANam each day 100 verses. Everyday after
completing the 100 verses he used to keep the written palm leaves at the feet of Lord muruga.
When he returns the next day, he would see that a few places in his work have been corrected !
This way the loving devotee completed the work comprising of six kANdams and 10345 verses
all together.

Later he called for the meet of scholars of thoNdai land and get his work approved in that meet,
as it was customery in those days. When he started elucidating the kan^dha purANam praying
the Lord, he started with the first line thigada chakkarach chemmukam ain^dhuLAm (The One
with glorious ten hands and five perfect faces). For this the word thigadachakkram would be
broken into thigaz dhachakkaram. One of the poets in the hall raised an objection saying that
there existed no rule in thamiz grammar that would render the combination of z and dha into da,
and asked kachchiyappa shivAhcchAriyAr to show the rule and then proceed. The devotee who
was stopped at debut was unable to answer and requested the oppponent to accept it as it is,
since it was given to him by Lord muruga. But the other poet did not agree and halted the
presentation.

The devotee with a broken heart fell on the feet of Lord muruga and cried that only Lord muruga
could explain the wordings he gave. He slept there itself of fatigue. Inhis dream the Lord
muruga told him that his problem will be solved in the next day session by a chOza poet. When
the meeting started the next morning, there was a young charming poet at the center of the stage
with a book in his hand. As the opponent poet again raised the question in the session, the young
poet rose and directed the attention of the scholars to the 18th song in the san^dhip padalam of a
grammar text called vIrachOziyam, which suggested the rendering of the combination under
controversy. The entire hall lauded the referance and wondered how they forgot that grammar
rule. At once the young poet disappeared. Realising that it was Lord muruga himslef the scholars
commended the work of kachchiyappar.

The presentation went on well. At the completion of it the corporates of the city took him around
the city on a tusk palanquin as a markof respect. The devotee taught this text to his students
nyAna varOdhayar and others, made copies written. He merged in the bliss of Lord muruga of
kan^dha kOttam one day.

Kacchiyappa Munivar lived in late 18th Century. He was also known as 'KaviRatchasan'. He
was one of the 'Adhinams' (Saint) of 'Thiruvavaduthurai Mutt'. Kachchiyappa Munivar is
the one to come up with the history of the Thiruvanaikoil temple through his master piece
'Thiruvanaika Puranam'.

6. Bhaskara Raya
1.Varivasya Rahasyam, 2.Sowbhagya Bhaskaram, 3.Sethu Bandham 4. 9 Slokas on Maratta
Raja Shahaji
7. Abhirama Bhattar
Abhirami Anthathi, 'abhirami amman padigam' , One more
8. Narayana Theertha
Krishna Leela Tharangini
 Appendix -VI
Index

No Name Pages
Abdullah Qutb Shah
Abhirama Bhattar
Abul Hasan Qutb Shah –END
Ali Adil Shah II
Ali Dost Khan
Amar Simha
Anwaruddin Muhammed Khan
Aurangazeb
Avudai Raya Thondaiman
Bhaskara Raya
Bijapur army ends Naik rule.
Bodhendra Swamigal
Chanda Shahib (de facto)
Chikka Devaraja Wodeyar
Chinna Pomma Nayak
Chokkanata Naik
Chokkanatha Naik
Daud Khan
Gopalakrishna Sastrigal
Kanteerava Narasaraja Wodeyar
kaTTappa tEvar
Krishnappa Naik II
Lingama Nayak
Muhammad Adil Shah II
Muhammad Ali Wallajah
Muhammad Saadatullah Khan II
Muthu Venkatappa Naik
Muthu virappa Naik –II
Muthuvirappa Naik – III
Narayana Thirtha
Nawab Saadetullah @ Muhammad Saiyid
Pratapa Simha
Raghunatha Naik
Raghunatha Sethupati
Ragunatha Raya Thondaiman
Raja Desingu
Raja Vijaya Raghunatha Thondaiman
Rajaram
Ramabhadra Naik
Rani Mangammal
Rani Meenakshi
Raya Raghunatha Thondaiman
Sadasiva Brahmendral
Safdar Ali Khan
Sarafoji – I
Serfoji II
Shah Jahan
Shahaji
Shambhuji I
Shivaji
Sikandar Adil Shah –End
Soorappa Naik
Sridhara Ayyaval
Sriranga III
Thayumanavar
Thirumalai Naik
Thubakki Krishnappar I
Tukoji
Tulajaji
Vaiyappa Nayak
Venkata III
Venkoji
Vijaya Raghunatha Sethupati
Vijaya Raghunatha Thondaiman
Vijayaraghava Naik
Zulfikahar Ali Khan
Literary figures
Generals
Places
Books
 Appendix VII
Forward
By
Kudavayil Balasubramanian
iii. Acknowledgement

1 S V Radhakrishna Sastrigal Books, translation

2 N Chandrasekaran Books
3 K Panchapakesan Books, Propmtor
V Rajagopalan Contacts
R Balasubramanian
K S Ganapathy Publisher
Dr Perumal Saraswathy Mahal Library
Vaishnava1 Saraswathy Mahal Library
Vaishnava 2 Saraswathy Mahal Library
Ramanathan Saraswathy Mahal Library
G Chandrasekaran Saraswathy Mahal Library, Car
Krishnamurthi Sastrigal Sanskrit College
Dr Kameswari Sanskrit College
Lalitha Sanskrit College
Kalyanasundara Sastrigal
Ganesa Iyer
Chithappa
Karpagam - Direction to Vijayaraghunathapuram
Venkarama Iyer, relatives Adhishtanam Kumbabishekam
Sankaran, Rathnam Office Assistance
 Appendix –VII
Mallari Pundit’s Letter
1. Text of a letter carried by Mallari Pundit of Serfoji-I’s court to Sadasiva Brahmnedra, when
he was in Dipampuram.
O King Sarabakshitheeswara, Thanks to you, we have stopped waiting at the gates of wealthy
bad men. What else do we want? May your dynasty, which puts to shame the whiteness of the
moon, sitting on the milk-bathed head of Shiva, spread its glory in all the directions. (1)
With your permission, I left Thanjavur and reached Kumbakonam. I stayed there for a day (2)
Having gone to Mayavaram and having taken bath in the Kaveri for five days, and after praying
in the morning and the evening to the great Shiva who gives Mangalam to the whole world (3),
for a child for Maharaja, I went further to the temple of Vaidyanatha praying for the gain of a
child for the Maharaja (4).
After praying to the Lord of Balambika in several ways, seeking his blessings, I had come to
Dipampapuram. It is a village fully exempted from taxes. (5).
I met Sadasiva Brahmam – the great Brahmam – whom I have been desirous of meeting for a
long time. I bowed to him and prayed to him for the sake of Maharaja. (6)
I prayed for his blessings for Maharaja to get a son soon. He indicated through signs that a son
will be born soon. (7)
He blessed me with a copy of his book Atma Vidya Vilasam. For your good and for the good of
your future generations, (8)
I performed three Bikshas, the result of which would be the birth of good progeny. I understand
that that thanks to His blessings, you had been blessed with a son (9).
It is said that the blessings of the great men manifests as good to the recipients. After partaking
the medicines given by your doctors, (10)
I am able to see the improving health of my body. I have no strength left for further travels. (11)
Due to old age, weakness of the body and contentment, I have decided to live on the banks of
Kaveri (12).
Amongst the Agraharams that you had formed, I am desirous of living in Agraharam of
Thirukodikkaval , which releases one from bondage (13).
To live in the village, near Shiva’s presence, I have decided to build a Mutt (14).
With your kind permission, a mutt is getting built. May this also lead to your good is my prayer
(15)
May the Saraboji Raja, who bears the globe in his hands and scares his enemy’s forces, live in
glory for a hundred autumns (16)
May the glory of Saraboji Raja, who makes the kings pay their tributes and who makes Indra
give him whatever he desires, shine like the autumnal full moon. (17)
Prompted by the mother of Malhari Pundit, I , named, Anantha Deva, have penned down these
verses. (18)
2. Baskararaya’s Slokas on Shahji
Gangadhara Vajapeyayajin, the guru of Baskararaya, had written a book called Avaidika
Darshana Sangraha, based on a request from Shahji. After the colophon are found the nine
slokas written by Baskararaya in praise of Shaji. ( Ref: Burnell’s catalogue no – 6502. Thanjavur
Saraswathi Mahal Library) Descriptive catalogue of Sanskrit Manuscripts. Vol XIV. P 6409.
Book no 8244. Written by Baskararaya, living in Kasi.
Appendix -VIII
MISC
Birth Details of Sadasiva Brahmendra
13-04-1670 06:09 IST Madurai. Sivaramakrishnan
Sadarana Chithirai Krishna Ashtami. Sunday. Sravan – 1 pada
Sun – 4 37 12. Moon 280 35 35 Mars – 249 50 13 Merc- 337 26 Jup -79 10 37
Venus – 17 41 33 Sat 314 44 Rahu 2 48 39 Ketu 182 48 39 Lagna 207 46 56
Brithu of Gopalakrishna Sastri

g;u`;Nke;j;uhzhk; ajPj;ahd; gupgtuikjh];rhu;a tupahd; g;u]hk;jhd;

j;iuahj;ahd;ikfdp\;ld; g;u]kpj kd]`hgh\;a jj;NthgtNj\;ld; ];nusj ];khu;j;j
ep\;lhd; tpfypjgt tpftpjgt tpfsjgt fe;jhg ]{j;jhd; g;ufy;ghd; ];uPkj;
Nfhghyf;U\;zh`;a ajp jpyfhd; ]e;jjk; ghtahk;a`
I always contemplate on our Preceptor, named Srimadgopalakrishna, the Lord of those who meditate on
Brahman, the best among the monks, the embodiment of ridicule on other schools of thought, quiet, who has
conquered his mind, who teaches the truth of the commentaries on Brahmasutra, engages himself in Shruti
(veda-s) and Smrti (sastra-s), who has dropped the desires for the worldly objects and immersed in the
Supreme Divinity (brahmaikaniShtha), and a scholar.