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SrI:
SrImathE Gopaladesika Maha desikaya namah:

Dearest Srivaishnavas, 

Due to the length of the article, it is a bit longer. 
please bear with us.. Anything good in it- the credit
goes to the author's great article and Swamy's KalyANa
guNAs; and any mistake or error- our faults...

THE HOLIEST OF THE HOLY
A salutation from the humblest of the humble

INTRODUCTION
Thirukkundanthai Desikan was a very bright star in the
Desika Sampradaya Acharya genealogy. From him we trace
the Parampara as below

SRI GOPALARYA MAHADESIKA
(Thirukkudanthai Desikan)

SRI VEDANTA RAMANUJA MAHADESIKAN
(Vazhuthoor Andavan)

SRI SRINIVASA RAMANUJA MAHADESIKAN
(Thiruthuraipoondi Andavan)

SRI SRINIVASA MAHADESIKAN
(Periya Andavan)

SRI NARAYANA MAHADESIKAN
(Veliyanallur Andavan)

SRI SRINIVASA MAHADESIKAN
(Poundarikapuram Andavan0

SRI RANGANATHA MAHADESIKAN
(Mannarkoil Andavan)

SRI SRINIVASA MAHADESIKAN
(Vinnatrangarai Andavan)

SRI GOPALA DESIKA MAHADESIKAN
(Paravakkottai Andavan)

Down from Periya Andavan, the Acharyas in this
parampara sport the simple
nomenclature as a Mahadesikan-contrast with an
intermediate name as Ramanuja Yateendra,etc. generally
adopted in other paramparas. Sri Paravakkottai Andavan
had happily chosen Gopaladesika as his distinctive
forth asrama name, because of his special adoration
for Thirukkudanthai Desikan 
(Gopaldesika being his name), because his birth star
was Rohini, the same as that of Krishna or Gopala, and
because the star of the day on which he took
over Sanyasa Asram was Pooradam, the same star at the
birth of Thirukkudanthai Desikan.

Poorvasrama

Born on 17-3-1921(corresponding to Rowdri, Panguni
Rohini) he was actually christened as Rajagopala, that
being the name of the Mannargudi deity whose
annual Jayanti Day fell on that day. His grandfather
(Rajagopalacharya) and father (Sri Venkatacharya) were
also connected to the Ashram in many ways.

Child Rajagopala sustained his mother death at the age
of 2. When he was initiated into Bramhopadesam
(Upanayanam) at the age of 8, the responsibility of
Sraddha rites of his mother fell on his shoulders. One
can imagine his respectability even at that small age,
from the fact that great highly orthodox Vidwans like
Thillayambur Swami (Asthana Vidwan of Ahobila
Mutt) and Mannargudi Desikacharya Swami would gladly
participate as Brahmanas for these Sraddhas!

He learnt Sanskrit, Kavyas, etc. from Sri
Prugavazhudan Krishnamacharya; then studied at
Sholingur and at Thirupati( Venkateswara College) in
the period 1936-1942 approximately. At Tirupati he had
known, as his juniors particularly, gentlemen who
later became became vidwans of great reputation;
e.g. Sri Purisai Swami, Sri N.S. Ramanuja Tatacharya;
he had also the companionship of Sri Villivalam
Narayanacharya , Sri Melpakkam Swami, Sri
Marudur A.R. Krishnamacharya and others. We are
touched to recall one or two episodes of that time.
Our hero at the age of 20 was admired for great
lustre-radiation from his face because of virtues like
austerity, personal discipline, supreme vairagya and
godliness. The result was that whenever he
walked into a company, friends- who were themselves
great personages even then-would alert one another
with a comment: ?Oh there he comes; He is like
Vaisishta and Vamadeva. Better we are cautious in our
talk and behaviour?.Even at that time he was so
prepossesive in his personal virtues that Sri
Goshtipuram Swami ( Sri Sowmya Narayanacharya) would
respond to his prostration by a return prostration!
This, in spite of an age difference of
40 years. It does credit to the senior Swami?s
guna-poorti as well; but it speaks volumes about the
stature of our hero even at age 20.

Returning to the village, he studied many advanced
works from the Thillaiyambur Brothers, who were great
masters in Sanskrit, Vedanta and Jyothisha. This is
continued for many years during vacations.

Our hero had the privilege of Panchasamskara and
Bharanyasa sri Poundarikapuram Andavan. His father,
discerningly, advised him to go to Mysore to receive
complete initiation in all our major four granthas,
from the then very famous Abhinava Ranganatha
Brahmathantra Parakala Swami.

Batches of kalakshepam at graded levels, with dozens
of students drawn from all parts of South India were
receiving instruction. It was a very fruitful
period in his life. 

Our hero married the daughter of Sri ARu paathi
Sinivasacharya, who was mostly at Kumbakonam. The
family was equal to our hero?s in every respect.
ARupaathi Swami was rightly famous for his achara,
anushtana, and scholarship. He was, incidentally
related to the Devanarvilagam Swami. His Udaya
Upastana Anushtana was admired by all at Kumbakonam,
including Mataadhipathi, who wished to meet him and
felicitate him but who was disappointed in not being
able to-for obvious reasons!

Our hero was serving as Sanskrit pundit in schools in
Tiruchi District. Fortunately, the Kaveri fertility
kept his lifestyle in pristine purity. He had five
sons and one daughter. One son named Desikan, devoted
himself to organizations swearing by the Hindu Dharma
and had to face death in a bomb blast in Madras. The
daughter had been given marriage to Swami?s
brother-in-law, Sri Venkatacharya. Her son, Sri
Srirama Desikan is learned in Sanskrit and Vedanta and
promises to tow the traditional lines of his
grandfather.

While being in service, our hero visited the Asramam
regularly. Even in those times he had greatly
impressed Sri Madhurantakam Swami, who respected
him almost as a compeer, though some twenty years
younger. True to his sincerity to our religious
discipline, he had once stayed with his devigal
to serve in Madhookara kainkarya at the Asramam. When
Sri Vinnatrangarai Andavan foresaw his end, with
accurate prophetic vision, he had engaged Sri
Paravakkottai Swami to take interest in the Asrama
parampara, initiated him esoterics, and conferred him
the Tridanda and saffron garment and everything
else smoothly. As desired by his predecessor, our
Swami took to the fourth order at Vinnatrankarai at
the Brindavanam of Sri Narayana Mahadesikan(Sri
Veliyanallur Andavan). Note that Veliyanallur Andavan
enjoys a special honour in the hierarchy. He was a
Naishtika Bramachary, when he switched
over to the ochre robe. He was the final word in
self-denying austerity. He was called viraktinetram of
Sri periya Andavan. What is finally more
interesting is that he could not- and did not- choose
any successor, accept anyone easily as a disciple, and
was not interested in popular propagation of the ochre
species just in a light hearted vein.
His exacting demands on Sri Poundarikapuram Swami,
whom he had indeed known long and well enough before
conferring the forth Asrama on him would be
reminiscent of Thirukkotiyur Nambi trying to the
extreme, Ramanuja and Azhvan, before revealing the
esoteric significance of Charma sloka mantra.

Whether Mantra transmission or transfer of Acharyaka,
it is not a trifle to be easily light-heartedly
treated to be passed on to a seeker just like
that!

>From day 1, Sri Gopaladesika Mahadesikan stuck to
drastic discipline. It is there in this Asrama all
along. Partaking of Madhookara only from
Vaiswadeva remnant (that is, from dampati-grihasthas)
pursuing the highest grade of sanyasa achara, engaging
disciples in Sri Bhashya Kalakshepa, never
conferring Samasrayana ? benefit or Bharanyasa
indiscriminately, eschewing the proselytization
fervour influencing every visitor to whatever
Sampradaya persuasion he/she belonged; reforming them
in a manner that they will order their lives in a
reasonably orthodox fashion, sticking to our ancient
scriptures as much as can be even in this advanced
Kali age- these are worthy of mention.

IN THE SANYAASA ORDER:
He lives a simple life; he eats a very simple meal.
More fasting days will intersperse in his agenda than
in the case of ordinary sanyaasis. But it is
not surprising because he has a manner of speaking; he
lived strict disciplined style of living as
Brahmachari or Grihasta too. When he used to
visit places he has never waived the
abstention-from-Paraannam. Such a life style might be
even incomprehensible to many modern readers
unfamiliar with old discipline.

The asrama atmosphere is precisely befitting the
denotation ?Asrama?. Its very much like the hermitage
of the ancient sages we have heard of. This,
not withstanding the fact that basic amenities like
electricity, fan etc. have been introduced out of
necessity; yes, we disciples and visitors cannot
afford to go without them! A small pond, with
non-metal supports at the steps to help the Acharya to
cling to for the exclusive use of the Acharya
for total immersion bath that is a must for that
(sanyasa) order.

Ever since he took over Sanyasa order, he depends only
on walking, to reach any place. Therefore, he has
denied himself the Archaanubava which he
cherishes most. Without any fear of contradiction or
an impression that the statement is an exaggeration,
his love for Archa, his attachment to our
shrines, his love for Azhvars? works are all so very
deep that he has had complete satisfaction in terms of
Kshetratana even in the Poorvasrama having
fulfilled Badrikasrama pilgrimage too. He loves the
traditional festivals, the captivating charm that the
Lord sports etc. but then on that score, he can simply
not be walking to various shrines in these days of
fall in standards of orthodoxy. Readers would
appreciate, in this context, that our
acharya revels-rightly so-in the opportunity for
Acharya seva and acceptance of Divyadesa-honour when
Sri Malola camps at the Dasavataram shrine.
Especially at the present day he has suffered in
health and finds it difficult to walk. He feels
crippled and denied the pleasure of attendance
at the festivities at the Sri Desikan Sannidhi, in
East Uttara Street, which shrine that ashrama
maintains. in the recent October festivity of the
Tercentenary of Thirukkudanthai Desikan, he preferred
camp for four days in the Ahobila Mutt a few yards
off, so that the walking strain could be minimized.
But the all this has been the order prescribed by
pristine precedent of his revered predecessors.

Disciples staying locally cherish the participation in
the morning Abhigamana, Saathumurai Teertha-prasada,
then a daily kalakshepam for almost
an hour and a half. From noon Madhyanhika bath,etc.
till about 4.30p.m he has private existence.
Thereafter till about 6p.m. and later, if possible
from 8 to 10 p.m. he is available for the public to
pay homage to respectfully consult etc. Pancha
samskara and Bharanyasa are not mere
rituals in his mind; they are perfecting reforms on
the soul and body. They are therefore, administered
only after elaborate preliminary purifications,
long instructions and very simple explanations that he
takes pains to deliver. It is all one-to-one
communication. Disciples, if they really
cherish to have these self-purification practices,
have to rise to and live upto certain standards. The
Andavan insists on our sticking to Sikha (tuft);
regular performance of Sandhyavandana and observance
of elementary principles of orthodoxy.

One cannot lightly retort:? How can we live upto such
demanding expectations these days?? Because,
discerning disciples living even in foreign coumtries
come, get away to live as he advises. It is faith that
is needed. And that faith he himself inspires.

Readers would appreciate his approach if a particular
incident is touched upon. An Andhra IAS officer who
had once come to Srirangam on an official assignment
heard of our Acharya living like a beacon-light; the
officer wanted to pay homage to the Andavan and have
prapatti performed, he having heard of it. He indeed
did not have a clear perceptions but he had an urge.
I will briefly construct the dialogue as one having
been a witness to it and having functioned as an
interpreter. Purely accidentally though.

Seeker : ?I am fed up with life. I have not married.
Family problems are torturing me. I will prefer to
have Prapatti. I have got that faith.

Andavan : It is all right. But you cannot simply have
Prapatti like that. For performing Prapatti on your
behalf, I should ensure that your life style
is to some extent God-abiding; you should have Sikha.

Seeker: I shall.

Andavan : Do you perform Sandhyavandana?

Seeker; Sorry, but I worship Gayatri Devi?

Andavan : Sandhyavandana is the only way of worship of
Gayatri. Perhaps you
have not done all these years.

Seeker; I shall now start.

Andavan: you can read Sanskrit? Here is the book.
Today itself I will ask my helper to instruct you. You
start it now. Sport a Sikha(tuft).

Seeker: I shall do so.

Andavan: you will first hace Pancha samskara. You
should then do Gayatri Japam amd Ashtakshara Japam. A
few days later we can have Prapatti but then, there is
one more hitch. You are going to surrender to Lord
Sriman Narayanan. Thereafter you ought to live a life
of a chaste wife (to Him). That is, you have only one
God. You should abjure the erstwhile habit of
praying and worshipping scores of deities. The essence
of Saranagathi would be lost if you do not change your
life in this respect. Would your relatives
? brothers etc., co-exist with you? Could you order
your life away from them? These are easy and
essential; but you should also feel so.

Seeker: Already I am having great devotion for Lord
Vishnu. I shall behave well. I am greatly dejected and
frustrated. Can you not kindly perform it in
a day or two?

Andavan: No great urgency. Turn a new leaf. I will
surely help you. But you ought to satisfy me.

Whether the seeker had his way or not is a different
matter. The dialogue had already continued for over
two hours. I could not really satisfy myself
with regard to the purpose of my own visit! Andavan
did not budge an inch; at the same time he did not
dismiss the seeker away.

My purpose in narrating the episode in some detail is
to indicate that Srimad Andavan was really earnest in
helping a soul; only he could not compromise, his
demands were also not impossible of fulfillment. It
was not a real Apat (danger imminence); there was no
question of a real emergency. It could not be
designated as seeking Arta Prapatti. At the same time,
Sri Andavan?s condescension to spare so much of his
precious time pained me. Hence I ventured to intervene
in Tamil: Should Srimad Andavan endeavour so
much in the case of starter (beginner)? Perhaps he
would prove a non-starter. Somehow he has got the
feeling that Prapatti will solve his family problems.
And he has heard of the kindliness of the Acharya; he
has to be taught the elements of our Sampradayam,
sicne he is not a Srivaishnava??

Do you know what the reply was?

?He has come with a confidence. I have tried to help
him. If he turns a new leaf I will have the
satisfaction of having a soul from the Samsara cycle.
Who knows? He may agree to fulfill my requirements.?

I really felt thrilled to witness this kind of
approach. It is not as though he is cold to real
piety; nor even that he would help only established
disciples, performing Prapatti in absentia to their
grand children and great grand children even. He is
all kindness; he will perform Prapatti to the
deserving and yearning souls, whoever they may be;
only they ought to earn
for it!

This recalls to me another phenomenon. Everyday
visitors come; they take so much of his time, it is
not that they are all his disciples. In fact a large
majority are NOT. Yet he makes no discrimination. He
makes kind enquiries; grants suitable advice; offers
consolation; even enquires as to how they are going to
please Antharyami (i.e. where they are going to eat).
If the reply is not re-assuring, he unhesitatingly
treats the visitor to lunch in the
Asramam. In the manner of courteous dialogue, he not
only equals, but even excels his own hero, Sri
Ramabhadra! It is perhaps only in this that he
simulates the courtesies of a householder!

Readers are aware of the circumstances under which the
Asramam is making headway. May be the financial
strength is enormously better now than when he
took over 20 years ago. Even today he sometimes
recalls how his predecessors used to keep one or two
currency notes in some wall crèche or in a Sri
Bhashya text. Another would have even hesitated to
take over. He himself knew it. In the manner of Sri
Devanavilagam Azhagiyasingar, once counseling
caution to Sri Kannan Swami in regard to the ascent to
the Asrama seat, the latter (Thirukkudanthai Andavan)
being well aware of financial straits in
which this Asramam was, lightly suggested it appears
to Swami to ponder. As an alternative and as a good
encouragement, he told our Swami: In fact you
have a good reputation, and rightly so, as a occupant,
your services in this regard would not be available to
the public at large. In that way I have
regrets. ? Of course, our Swami had no two thoughts,
thankfully so!

This takes me incidentally to another aspect: Sri
Andavan would be acclaimed as a Ramayana expositor par
excellence. When he delivers lectures on Puranic
themes, especially his familiarity with highly
intricate issues, recondite literary sources, subtle
matters of dharmic impact and eminently enjoyable
interpretations and highly impressive and impactful
delivery are all evident. For particular example, his
discourses on Yathiraja Sapthathi, Gopala Vimsathi and
Padhukasahasram could be cited . As evidence of
material available in print, please refer to his
recent book on Ramayana (Ramapiranai karpOm) released
on the occasion of the SathAbhishekam function (the
second issue upto Padhuka Pattabhishekam is also
released ) It is a treasure for Ramayana lovers. It is
therefore no exaggeration to state that what we gained
for the Ashramam and for our Sampradayam did really
entail a loss to the larger public world of Purana
listening.

True the disciples are, in recent times, witnessing
the monetary improvement of the Ashramam. Sri Andavan
is not very happy; he feels all that would cast a
strain on the management and might create problems.
The disciples well-meaningly take the importance of
finance in these days, the Acharya prefers to depend
on Bhagavth Sankaplam! ?SaraNyan will take care.
He knows what is best. Things will turn out well. I
have faith.? This is his usual refrain.

This does not make him miserly. When it comes to
honoring Vedic pandits and Vedantha Vidwans,. He
becomes lavishingly generous. The impact of His
Holiness Sri Mukkoor Azhagiya Singar in this respect
of courteousness is palpable.

The world knows that Sri Desika probably designated
Sri Poundarikapuram Andavan Ashramam for carrying on
the torch of the Rahasya works, their propagation,
their publication in print as the right heir, so to
say. From the 1950s, till date, four volumes have come
out all of them encompass the magum opus Srimad
Rahasyathrayasaram and the assorted Rahasyas called
SillaRai Rahasyas with a few other Manipraval works.
Some have seen second and third editions. What a lot
of interest Sri Andavan has shown in every minutest
aspect of the editions is to be learnt to be believed!
When the work is taken up, he somehow will provide
fund. When it is out he rejoices; to discerning
seekers he liberally gifts copies. Some of these
phenomena may rightly or wrongly give a rosy picture
of the financial stability of the establishment! Be it
so! Now Desika sthOthrams are now being published with
rarest commentaries written by Vidwans on yesteryears
which would otherwise have become lost to us... 

Acharya Bhakti is rightly very much emphasized by Sri
Desika. We have, by dint of our good deeds over many
births, so to say, an Acharya of incomparable 
stature. Some particular great personage truly
described our Acharya as ?God walking in our midst.?.
A reference to this phrase is unpalatable to Srimad
Andavan, because he spurns hyperboles. But fact is a
fact. Think of Him; repeat his Thaniyan sloka or
vakya; do so before you begin any Sankalpa; before any
auspicious deed; before you begin to rise and
walk from bed; before you start an act; before you
begin a deal; before you begin ThiruArAdhanam.

 Now I shall conclude with the invocation verse
(Thaniyan) and explain the content:

Srivaasa Ranga Parakaala Munitrayaapta Lakshmaatma
Rakshana Yathitva Yugaagamaantham /
Achaarya Bhakthi Pari pootham Anargha Seelam
Gopaala Desika Munim Gurum Aasrayaamaha //

MEANING:

Srivaasa Lakshmana aatmaraksha: From one Srinivasa
Mahadesikan namely
Poundarikapuram Andavan, both Samasryana that is the
symbol of Vaishnavism
and soul?s protection (Bharanyasa) were received.

Srivasa taitiva- From another Srinivasa Mahadesikan,
namely Sri
Vinnarrankari Andavan Sanyaas initiation, emblems
etc.. were received.

Rangaparakala Yugagamaantham- From Abhinava Rangantha
Parakala Swami, Ubhaya
Vedantha knowledge was secured.

Munitrayaapta- Thus all were received from a triad of
Sanyaasis- yet another
munitraya.

Acharya bhakti paripootham- Sanctified he is already;
he is further
sanctified so to say by the deep devotion he cherishes
for his Acharyas.

Anarghaseelam- His character, his life style, his
approach, all are
exemplary. They are free from any stigma.

Gopaladesikamunim GurumAsrayaamaha: - We have resorted
to such a GREAT
Acharya namely, SRI GOPALADESIKA MAHDESIKAN- Sanyasi
Saarvabhouma. We have
clung to Him. May we ever be His! That way is assured
of our salvation!

Srimathe Gopaladesika Mahadesikaya namah:
Acharyan ThiruvadigaLE SaraNam

[we have merely reproduced the article.. anything good
is due to the great article written by the author. Any
mistake or errors ?is due to our wrong typing or lack
of understanding. ]
namo narayana
Srimad Andavan Thiruvadi

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