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No. 26.) MELUPAKA GRANT OF MAHADEVENDRA-SARASVATI: SAKA 1608. 357
examined and published by myself and Mr. Venkateswara in Vols. XIII and XIV of this Journal, discloses to us the names of four Achārgas of the Conjeeveram matha
Name.
Grant.
Dato.
1. Mahidova-Sarasvati, disciple of Sadābiva. Kudiyantandel grant of Vira-Nrisimha S. 1429.
Sarasvati. 2. Chandrachüqa-Sarasvati, disciple of Maha Conjeeveram plates of Krishna-dēvs S. 1444. dēva-Sarasvati.
Raya. 8. Sadabiva-Sarmvati, disciple of Chandra-Udayambakam grant of ditto 8. 1450.
sēkhara-Sarasvati. 4. Mahidövöndra-Sarasvati, disciple of Chandra- The present grant . . . 8. 1608.
Sēkhara-Sarasvati.
For the relation in time of these and their descent from the first Sankarāchărya see Mr. Venkatesvara's article in the Journal of the Royal Asiatic Society, October, 1916, pp. 161 f.
Chandrafēkhara-Sarasvati we find residing in the Sarada matha of Kanchi, surrounded by his disciples, to whom he imparts nectar-like instruction in Advaita, crushing the heretic faiths and setting ap the religion of the Vēda and Vedānta. The heretio faiths referred to Bre probably Jainism and Buddhism, vestiges of which are still to be found in South India, especially in Conjeeveram.
As regards Rāmā Sastrin, the donee, we are told that he belonged to the Hoyāsåna Kannedi community, was of the Asvalāyana sutra and Kāmakayana Vißvāmitra götra. Wo find no more particulars about him. But the fact that he was of the Kannadi community is of some importance. It shows probably the encouragement given to this sect by the then presiding acharya. This in a way continues to be the practice in the Kumbhaghonam matha, where the Achảrya for some generations past at least has been chosen from among the Hoyásána-Karşātaka community.
It is clear to us that Chinglepat was included in the territory of Golkonda and that in the 17th century it was held as a jagir under Golkonda. This record makes it clear to us that the Kámakoţi pitha, as at present it is known to be the seat of the Samkarachārya of Kumbhaghoņam, must have been in the Sārada pitha at Kanchi, at least till the date of this grant (16861687). We know from another grant to an earlier Samkara-Yogin of probably this same matha, by Vijayaga dagopåla-dēva, the Telugu chieftain, that this line of teachers must have been in existence in Kanchi at least from the 13th century. Thus the Sarada pitha or the Kamakoti pitha must have been in Kañobi between the 13th and 17th centuries of the Christian era. The tradition of the matha tells us that it was at the invitation of King Sarabhoji of Tanjore that the Acharya removed to Kumbhaghonam.
The inscription ends with the usual admonitory verses. We do not find at the end, where there is the line Sri-Chandramaulisvara-Suami sahayan,' the signature of MahadovēndmSarasvati, who made the gift, and it is interesting to note that to this day the Acharyas on Do occasion affix their signature to any letters or correspondence proceeding from the matha.
[The date of this grant has been dispated. See above, Vol. XII, p. 196.-H. K. 8.)
