Rmasubrahmayas Manuscripts:

A Kaveri Delta Collection Then and Now

Dominik Wujastyk

No reproduction or citation without written permission

from the author, Wujastyk@gmail.com

Draft of 1 December 2011

This is a work in progress. Please cite as:

Dominik Wujastyk, Rmasubrahmayas Manuscripts:

A Kaveri Delta Collection Then and Now, draft of 1 De-
cember 2011, retrieved from
http://univie.academia.edu/DominikWujastyk/Papers
on [date] .

In or just before 1693, King haji of Thanjavur founded an academic

community at the village of Tiruviainallr, on the banks of the river Kver
near Kumbakonam. This paper reports on a visit to the village in 2005, and
describes the work and manuscript library of Rmasubba strin, an active
scholar from about 1900 whose descendants today energetically maintain
some of the traditions founded by King hajis academy.

1
 Figure 1: Rmasubbas Descendants, 2005.

Rmasubbas Family

I took the photograph in Fig. 1 in 2005.We see a gentleman, Mr V. S***, his

uncle and the head of the family, Mr R***, and his son. In front of them is
a pile of written works in Sanskrit that they wished to be displayed when I
photographed them. On the right are printed books, on the left are palm-
leaf manuscripts. What cultural and historical understanding can we bring
to bear on this image?

Tiruviainallr today

The photograph was taken during a visit to a village in the Thanjavur dis-
trict of South India. Tiruviainallr is a village close to the better-known
temple city of Kumbakonam, in the fertile valley of the Kaveri River, and
north of the great temple city of Thanjavur (Fig. 2). It is a tiny village,
scarcely more than a row of houses.

2
 Figure 2: The Kaveri delta rice bowl. Image courtesy of Google Earth.

haji and the Foundation of a New College

In or just before 1693, in South India, King haji of Thanjavur (regn. 1684
d. 28 Sept 17111 , see Fig. 4) founded an academic community at the nearby
village of Tiruviainallr,2 on the banks of the river Kver.3 To be more
precise, he arranged for homes and land in the village to be donated tax-
free and in perpetuity to a group of 46 scholars and their descendants.4
Some of these scholars settled in the village itself, while others made Than-
javur itself their base. But they formed a single intellectual community,
1
Subrahmanyam 2001: 150.
2
A.k.a. Tiruvialr, and variously called Thiruvishaloor or Tiruvisalur by
its present residents and in inscriptions (e.g., Tiruvialr in Hultzsch et al. 1895
1913: passim).
3
The following account draws on the seminal article by (Kuppuswamy Sastri 1904).
4
Idem, 128, 179, 130, 134. This type of land grant was called sarvamnyam.

3
 Figure 3: Tiruvialr main street.

networked not only through their academic work but in many cases as
before also through ties of family and origin. In the years to come, the
scholars of this college would produce a ood of literature on all aspects
of the arts and sciences, including linguistics, theology, philosophy, law
and ethics, drama and medicine. The manuscripts of much of this work
are today housed in the Thanjavur library. Many of these works have been
printed; an even greater number are still in manuscript, unpublished, and
are yet to be integrated into contemporary scholarship.

Rmabhadradkita

One of the rst scholars to arrive in Tiruviainallr in 1693 was the great
Rmabhadra Dkita (. 1638), who moved to this new centre from his

4
 Vihoji Mloji

haji m. Tukai
(also m. Jijai ivji)

Ekoj m. Dpmbik
Tryambakayajvan
r. 1676 abdicated 1683, d. 1687?

haj Sarabhoj I Tulaj I (=Tukkoj)

nandaryamakh r. 1684 r. 1711
d. 28 Sept. 1711 d. 1730 r. 1730d. 1735

arabhoji IIs Contested interregnum:

descent established Ekoj II (1 year),
from Vihoji
His Queen Sujan B (r. 2 yrs),
Pretender Shhuj
(= Kattu Rj) r. 17381739

Pratpasiha
r. 1739 d. 1763

Tulaj II
r. 17631787 Contested
Schwartz interregnum:
d. 1797/8 Amarasiha
arabhoj II
r. 17871798
r. 17981833 Gerick
Adopted by Tulaj II

ivj
r. 1833d. 1855

Lapse

Figure 4: The Marha Kings of Thanjavur and their key advisors .

5
home village of Kaaramikyam, a unique village that produced several
of the most impressive intellectuals of seventeenth and eighteenth century
South India.5 The Marathi land-grant which records the college endow-
ment notes that Rmabhadra was to receive four shares of the gift, a higher
proportion than other scholars, presumably in recognition of his already
substantial reputation.6 His presence alone bestowed on the new college
an academic probity that would ensure that it acted as a magnet to fellow
scholars as well as students seeking education.
Rmabhadra was a pivotal intellectual gure of the period. Through
his education, he was in receipt of scholarly inuences from some of the
greatest teachers of the age, including Nlakahadkita of Madurai, the
pupil of Appayya Dkita.7 Through his students and his own writings, he
amplied and passed on the learning to a huge number of later scholars.
He is just one example of the founding professors of hajis college.
One of Rmabhadras colleagues in the original foundation by haji
was a scholar named rdharavekaea, better known as Ayyva. r-
dharavekaea wrote an account of the history of haji and his Thanjavur
court, the hendravilsa, that has long been an important source of for his-
torians of Early Modern South India.8 However, as we shall see below, it
was rdharavekaeas example of religious tolerance and generosity as
well as his legacy of powerful songs of religious devotion that have kept
5
Kuppuswamy Sastri (1904: 1267) lists the works of eight other leading scholars born
in Kaaramikyam. He notes that it was, in 1904, almost in ruins. On Rmabhadras
work, see also Krishnamachariar 1937: 160, who notes that Rmabhadras brother Rma-
candra (a. of Keralbharaa) was a humorous poet.
6
Ibid., 128. Kuppuswami Sastri does not give precise reference to this land grant, and
at the time of writing it is no longer traceable in the TMSSM Library, Thanjavur.
7
On these intellectual connections, see further Wujastyk 2007: passim.
8
Raghavan 1952.

6
his memory alive for most South Indians until today.

Rmasubbas family

The gentleman on the left of the picture in Fig. 1 is Mr S***, is a kind, pious
and articulate man. We met at the cultural centre that he runs in Tiruvialr
that celebrates the saintly life of Ayyva, a smrta brahman from the late
seventeenth century who composed Sanskrit bhajans of great fervour and
enduring appeal (see Fig. 5). In the 1930s, Krishnamachariar noted that he
was celebrated in South India for his piety and devotion.9 Milton Singer
remarked in the 1950s that Ayyavals bhajans were an important feature
of the religious life of Madras,10 and an article in The Hindu newspaper as
recently as 2003 described his memory as follows:

Ayyaval, an erudite Karnataka smartha Brahmin, having spurned

the ministerial oer 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 in the village
of Tiruvisainallur. The place was then known as Shajirajapu-
ram since it was gifted by Shaji II to 45 pandits well versed in
the Vedas (AD1685 AD1712). In fact, the sign board carrying
the name of the village as Shajirajapuram was seen at the en-
trance to the village on the Veppathur-Kumbakonam road till
1950, and it was an inam village up to 1952.11
9
Krishnamachariar 1937: 162. Exemplied today by literature such as Krishnamurthy
and Swamy 2003.
10
Singer 1963.
11
Krishnamachariar 1937: 162.

7
 Figure 5: rdhara Vekaevara, a.k.a. Ayyva.

An annual ten-day festival in November in the village still draws huge

crowds for a visit to the well in the compound of Ayyvas former home,
and for the singing of devotional songs.

Mr S***s family retained strong traditions of their family history. In

fact, it was Mr S***s uncles wife, unfortunately not shown in the picture,
who seemed to be the main holder of the family memory, and many of the
details were recounted by her. In the attic of Mr S***s home there was a
large pile of disintegrating documents. Mr S*** and his uncle insisted on
giving me several books and a manuscript from this collection. The family
were adamant, and insisted that they could no longer read and understand
these documents, and that they would be in better hands with a scholar of
Sanskrit. This generosity and trust makes it particularly pleasing to be able
to report on some of these documents in the present paper.

8
 Figure 6: Rmasubba str

So what can be discovered about the heritage of this family and its place
in this village?

Tiruviainallr

Rmasubbas descendants

The ancestor that Mr S*** considered to be the most important member of

his family was called Rmasubba, and the family retained his portrait as
show in Fig. 6. The family tree is, to my best understanding, as given in
Fig. 7.
As I subsequently learned, Rmasubba was the familiar name of Rma-
subrahmaya str, a learned scholar, who lived in Tiruviainallr from

9
about 1840 until his death in 1922. Rmasubba was well known enough
that some of his works are mentioned with approval in Krishnamachariars
History of Classical Sanskrit Literature:

Ramasubrahmanya Sastrin was son of Rmaankara and grand-

son of Asvatthanryaa and disciple of ivarma. He was an
authority on stras and lived at iruvasanallur, Tanjore Dt. He
was born in the last thirties and died in 1922 AD.12

Krishnamachariar noted that Rmasubba stri was particularly respected

for his commentaries on the Upaniads, and that in his Alakrastravilsa
he criticised Vidynthas denition of poetry13 , and he wrote the devo-
tional work Bhaktynandapraka.14 But Rmasubba wrote many other stric
works including chandas, alakra, dharma, mms and especially vednta.15

It is interesting to note too that Rmasubbas manuscript library was

known to Eugene Hultzsch, who listed most of the titles in his Report of
18951905.16 Hultzsch noted that,

A large number of works in the list were composed by Rmasu-

brahmaya stri or Rmasubba stri, the son of Rmaakara
and grandson of Avatthanryaa.17

Hultzschs Report listed sixty-ve manuscripts in Rmasubbas library, and

suggested that this was not the whole collection. The list was dominated
by palm-leaf manuscripts (49 items) mainly on Dharmastra, and paper
12
Krishnamachariar 1937: 917.
13
Ibid., citing TC [Kuppuswami Sastri et al. 1916] II, 2528, 2532, 2541.
14
Ibid., citing TC II, 2520.
15
Hultzsch 18951905: v. 2, 69, 71.
16
Hultzsch 18951905: v. 2, xiii, 15, 6771, et passim.
17
Hultzsch 18951905: v. 2, xiii.

10
Figure 7: Rmasubrahmayastrins descendants, described by his family,
Tiruviainallr, 2005.

manuscripts (17 items) mainly on Vednta. The manuscripts were predom-

inantly in the Grantha script. Most of Rmasubbas own compositions were
written on paper manuscripts in Grantha script.
The Report included over twenty manuscripts of works authored by
Rmasubba himself.18 These were:

1. Matatattvarahasya (Vednta)
2. aivavaiavavda ()
3. Brahmavidymuktphala ()
18
Ibid., index, p. 157a: 1104, 1469 (extract, p. 139), 1473, 1488, 1530, 1537, 1542 (extr.,
p. 148), 1546 (extr., p. 149), 1548, 1550, 15531563.

11
 4. Saguanirguavdrtha ()
5. Bhakalpataru (Mms), ibid. c. on Bhdpik
6. Candrikkhaana (Vednta)
7. Tattvrthavibodhana (), c. on Vedntamuktval by Brahmnanda Saras-
vat
8. Bhyattparyasagraha ()
9. Dattaucavyavastpanavda (Dharma)
10. Brahmastratattvavilsa (Vednta)
11. Haribhaktirasapraj (), c. on Bhagavadgt
12. Bhratatattvrthavilsa ()
13. Atharvairopaniadvilsa ()
14. Kaivalyopaniadvilsa ()
15. Jagatkraatvavilsa ()
16. vetvataropaniadvilsa ()
17. Raghuvravttastava (Chandas)
18. Dharmavivecana (Dharma)
19. Alakraastrasagraha (Alakra)
20. Sarvavedntasarvamatatattvrthavilsa (Vednta)

From Hultzschs remarks, it appears that he may have met Rmasubba per-
sonally.
Amongst the books and manuscripts given to me by the family were
several publications from about 1913 of original Sanskrit treatises by Rma-
subba himself.19 These Sanskrit treatises are mainly Vaiava theologi-
cal works. Mrs R*** was able to give some of the social background to
one the works, the Viudveakara-Mahaivamatamardanam. She recounted
how Rmasubba participated in an intellectual conict with a scholar who
19
Asvattha Ramasubbhasastrin 1916, Rmasubrahmayastrin 1912a,b, 1915.

12
 Figure 8: Some cultural centres in the Kaveri river delta

lived in Margui (see Fig. refculturalcentres). Although Rmasubba was

a devoted Vaiava, he had no serious argument with aivas, and had
even been into a aiva temple on some occasions, though he prayed to
Rma. When the scholar Mahmahopdhyya Rju stri, alias Tygarja-
makhin, of Margui, a descendant of Appayadkita, wrote a pro-aiva
tract, Rmasubba wrote a counter-blast. A counter-counter-blast came from
Margui, and so forth for about four exchanges, of which the Viudvea-
kara-Mahaivamatamardanam is one.
The familys present-day memory is exactly corroborated Hultzschs
rst-hand report from a century ago.20

[Rmasubba stri] is a Smrta Brhmaa who advocates in his

writings the Vaishava faith and opposes the aiva writings
20
Hultzsch 18951905: v. 2, xiii.

13
 of Mahmahpdhyya Rju stri alias Tygarjamakhin, who
lives at Margui near Tanjore and is a descendant of Appaya-
dkshita. His Chandrikkhaana (No. 1537) is directed against
Vysaryayatis Chandrik (No. 1533).21

Rmasubbas Ancestors

In one of these disputatious works, called the Viudveakaramahaivamata-

mardanam, Rmasubba gives the following interesting account of his ances-
tors:22

smorpargrma khyta kcy pacd dee ramye|

tadgrmasth vipr vatss tv audcykhys te madhye||1||
raghunthkhyabhdevas tv sc chstrrthatattvavit|

In a charming place near Kanchi there is a village called Smor-

par.23 The brahmans who live in that village are descendants
of Vatsa, called Northerners (audcya). Amongst them there was
a brahman called Raghuntha, who knew the true meaning of
the shastras.

putras tasya catustantr rmabhadrkhyapaita||2||

He had a son who was a pandit called Rmabhadra, who fol-

lowed the four Tantras.24

tasya putradvaya khyta tatraiko yykhyabhsura|

sa tu vidvn sarvastre tulajndrapure vasat||3||
21
Hultzsch 18951905: v. 2, xiii.
22
Rmasubrahmayastrin 1912b: 689.
23
At the time of writing I have been unable to identify this village.
24
Or Who knew the four vedas?

14
 He was said to have had a pair of sons, one of them a brahman
called Ayy. He was wise in all the shastras, and he lived in the
city of Prince Tulaji.

tasya putratraya jta madhyamo khyapaita|

yasya iyapraiyais tu bhita maala bhuva||4||

To him were born three sons, the middle one being the pandit
called A. His pupils and sub-pupils decorated the whole
land.

tasya putro harer aa skn nryahvaya|

avatthaprvapadaka prasiddha pthivtale||5||

His son called Nryaa was like a part of Hari before ones
eyes. He was well known on earth with the pre-name Avattha.

pitu sakt salabdhasarvastrrthatattvavit|

svapitur nikae stram advaita jtum gatt||6||

ahobilkhyaviduo mahbhya ghtavn|

He had learned the true meaning of all the shastras from his
father. From the scholar Ahobila who had come to learn the
Advaita shastra at his own fathers side, he grasped the Mahb-
hya.25
25
Ahobila is the location of the rvaiava Ahobila Maha in Kurnool district, Andhra
Pradesh, founded in about AD 1400 (cf. http://www.ahobilamutt.org/). It is a rvai-
ava centre following the tradition of Vednta Deika (cf. also Rajagopalan 2005, Talbot
1995: 717). Presumably the present verse refers to a scholar from the Ahobila maha visit-
ing Avatthanryaa. Table 3 of Zysks paper in the present volume shows manuscripts
on vednta owned by the Ahobila tradition present in collections in Kc and in Tiruval-

15
 svayaprakapramukh yativary api svayam||7||

yasmd adhtavedntatritay khytapait|

mdhv rmnujy ca rkaramatnug||8||

The most excellent ascetics (yatis), headed by Svayapraka,26

those famous pandits who had studied the three Vedntas, the
followers of Madhva, Rmnuja, and those who follow the phi-
losophy of akara,

svasvasiddhntasasiddhagranthatattvabubhutsay|
yasya cchstratvam padya pitye prathit babhu| 9||

by the desire to know the truth of the books of those who were
fully versed each in their own philosophies, having approached
whose scholarship they were celebrated in erudition,

ptajale mahbhye gddhary ca vrttike|

bhaapdakte bhye abarasvmin kte||10||

[He was expert in (v.14)] Patajalis Mahbhya and in the Vrt-

tika of Gaddhara,27 in the Bhya by Bhaapda on the work of
abarasvmin,28

khaadevaktau bhtadpiky ca kaustubhe|

lr. If Ahobila can be taken as a variant of the personal name Ahobala, then he may have
been one of the scholars listed by Raghavan et al. (1949: 1: 48791).
26
Svayaprakayati (or -muni, or -yatndra) (. 1640) wrote the Rasbhivyajik com-
mentary on the 28 verses of Lakmdharakavis Advaitamakaranda, and 13 other works.
Several MSS of his works are found in the Tanjore Sarasvati Mahal library (TMSSML),
and the TMSSML journal published his Svtmdpana in 1952 (Potter 2005).
27
Gaddharas commentary on Raghuntha iromais Tattvacintmaiddhiti
28
Kumrilabhaas lokavrttika on abaras Mmsastrabhya.

16
 17

Figure 9: Rmasubbas ancestors

 brahmnandasarasvaty racit candrikbhidh||11||

in Khaadevas work the Bhadpik and the Kaustubha, on

that work [ktis tasy, v. 12] written by Brahmnandasarasvat29
called Candrik,

ktis tasy madhvatantracandrikvanamlayo|

vedntcryaracit atadaisajik||12||

on the Candrik on Madhvas system and on Vanamli,30 , on that

work, the atadai composed by Vedntcrya,31 .

ktis tasy doayryaracite caamrute|

tattanmatasthabhyeu tath vidyntareu ca||13||

on the Caamruta composed by Doayrya32 and on on the

commentaries on each of these philosophies and on other sci-
ences.

jna yasya mahnto pi strias tryambakdaya|

jtvcarya muda caiva prpt iti hi urumu||14||

The knowledge [in these texts] of that great person [Avattha]

29
Fl. 1645/1700, wrote a Candrika on Madhusudana Sarasvats Advaitasiddhi. He also
wrote a Vedntastramuktval, of which a manuscript copied in 1908 was kept in the family
of Subrahmayastrin. In the colophon of that MS he says that his teacher was Param-
nandasarasvat. There is another MS of the work in the TMSSML library.
30
Fl. 16501700, pupil of Bhaoj Dkita, and wrote about a dozen works on vednta,
nyya, vykaraa etc.
31
I.e., Vednta Deika
32
Fl. 1590 wrote about 14 works on vednta etc., including Caamruta on Vednta
Deikas atada.

18
 was such that great professors such as Tryambaka etc., hav-
ing learned of it, became astonished and delighted, so we have
heard.33

stpate pdapadme yanmanoli sad sthita|

iti ruta may tasya putra rrmaakara||15||

His son was rrmaakara, of whom it was said, so I heard,

that, whose mind was a bee always staying at the at the lotus
feet of Sts lord.

dharmastre tath prvatantre buddhim avpa sa|

tasya putratraya tatra jyeho nryahvaya||16||

He applied his intellect to Dharmastra and to the prior system

(prvatantra). He had three sons, the eldest of whom was called
Nryaa.

rutismtitadartheu samyakchraddhsamanvita|
kodaaprvakair varair nmn rmeti viruta||17||

kaniho madhyamas tatra rmasubbviti viruta|

He was full of complete faith in the scriptures, traditions, and

their meanings. The younger was famous by the name Ko-
daa Rma, the middle one was famous as Rmasubbu.

ivarmryasajn deikn mahtmanm||18||

prasdt sarvastrajo rmadsyarasnubh|

tenya racito grantho loknugrahakmyay||19||
33
Hultzsch (18951905: v. 2, 55, #1343) records a manuscript of a Vednta work by a
Tryambaka, the Siddhntavaijayant, in the collection of Sundaravjapeyi in Tiruviai-
marudr.
19
 By the grace of the great-souled teacher called ivarmrya,
he experienced devotion to Rma, learned all the shastras. He
wrote this book, wishing to benet the world.

iti viudveakaramahaivamatamardana sapram|

The Viudveakaramahaivamatamardana, the Crushing of the

of the Great aiva Doctrine that Creates Enmity to Viu is
nished.

This family history provides much interesting material, some of it clear,

some of it tantalizingly unclear. It is valuable to have an account by a
learned paita, Rmasubba, in 1912 of the scholarly expertise and intel-
lectual networking of his grandfather Avattha in the rst half of the nine-
teenth century.
The reference to Ayya as a resident in Tulajs City denitely connects
the family with eighteenth-century Thanjavur (cf. Fig. 4). If the reference is
to Tulaj the rst (r. 1730d. 1735), then we may speculate that either Ayya
or his father Rmabhadra may have lived in Thanjavur in the 1730s.34 The
family tree of Rmasubbas ancestors is shown in Fig. 9.
Several of the philosophical works known by Avattha Nryaa were
still represented in the libraries of Rmasubba and his brother Kodaa, as
catalogued by Hultzsch in 1905.35 For example, Kodaa owned copies of
34
This rules out the possibility of this Rmabhadra being the seventeenth-century
Rmabhadra Dkita.
35
Hultzsch (18951905: v. 2) lists Kodaas library in 14 (pp. 647) and Rmasubbas
in 15 (pp. 6771).

20
works by akarcrya36 , Gaddhara37 , Svayaprakayati38 , and Khaa-
deva39 while Rmasubba owned manuscripts of works by Docrya40 ,
and Vanamlimira.41 Avatthas works were also read elsewhere in the
region, for example in the village of Tiruviaimarudr.42
Some of these specic links are also conrmed by the patterns of manu-
script ownership and scholarship documented in the chapter by Kenneth
Zysk in the present volume. Zysks tables 2 & 3 show, for example, that
nine manuscripts on Nyya owned by Avattha Nryaa were present in
the library collection at Kanchipuram. This proves that Avatthas manu-
scripts from Tiruviainallr, were studied in Kanchi, one of the great cen-
tres of scholarship in South India from medieval times.
This literary and intellectual persistence demonstrates the familys last-
ing intellectual engagement in serious scholarship and its participation in a
philosophical discussion over centuries that stretched from Tiruviainallr
to Thanjavur and Kanchipuram.
Furthermore, both Kodaa and Rmasubba owned manuscripts of
works written by members of ahajis original endowment in the village,
colleagues and contemporaries of Ayyva. Thus, Kodaa owned a work
by Bhskaradkita,43 one of the original recipients of hajis grant, and
Rmasubba owned a works by Mahdeva[vjapeyin],44 another of the orig-
36
#1456: rrakammsbhya, #1480: Vivekacmaisagraha and #1481: Jagadutpatti-
prakaraa.
37
#1465: Hetvbhsasmnyalakaa
38
#1484: c. on Dakimrtyaaka.
39
#1490: Bhaadpik.
40
#1532: Caamruta.
41
#1540: Nyyaratnkara; #1541: Nyymtasaugandhya.
42
#1287 c. on (Gddharas?) Vdrtha.
43
#1466: Ratnatlik, c. on Siddhntasiddhjana.
44
#1505: aucatattva.

21
inal recipients, as well as Mahdevas second son Vsudevadkita (. 1729
1736)45 . The presence of these manuscripts in the brothers libraries demon-
strates that although evidence is lacking to connect this familys lineage
directly to the recipients of hajis endowment, the family nevertheless
engaged with the work of those original scholars and their successors. Al-
though Rmasubbas ancestor may not have been one of the founding schol-
ars of King hajis college, dates point to his arrival at Tiruviainallr at
the time of this foundation. This family tree connects Rmasubba and his
family into a wide network of scholarship in the Kver delta that can still
be closely documented over several centuries.
Today, the village of Tiruviainallr is perhaps a 90 minute drive from
Thanjavur on good roads. It is no longer a place of intellectual work, but
thanks to Ayyavals spiritual legacy, it is an active centre of devotion and
pilgrimage.
King hajis gift to 46 leading scholars in 1693 is still remembered well
by the Brahman families in the village, and several of the houses of the
original scholars are still identied by the inhabitants. The villagers tell en-
thusiastically of how great intellectuals used to meet and debate abstruse
topics together, and to sing devotional hymns, and how their ancestors
were actors in a great intellectual and religious drama. The documentary
evidence abundantly supports this community memory, as well as the ex-
tensive networks of Sanskrit scholarship and intellectual exchange that re-
sulted from hajis endowment and that were still alive and active in the
early decades of the twentieth century.
45
#1525: Mmskuthalavtti.

22
References

Asvattha Ramasubbhasastrin 1916,

Nyyenduekharadoayogaghaanagrantha, Chidambaram. The author is
probably in fact Rmasubrahmayastrin of Tiruviainallur, aka Rma
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