Fwd: Seminar on 11,12 and 13 Nov

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Dear Friend :

 

A Seminar on 11,12 and 13 Nov to commemorate the 800 anniversary of the

Great Sri Vaishnavite Acharya - Sri Pillai Locacharyar,has been planned-a

SriVaishnavite saint who saved the lord and his temple from islamic vandalism

and ultimately saved Hinduism .The seminar will discuss the life of the A

charya, his struggle,sacrifice,to save the lord the temple and granthas during

the third islamic invasion ,his contributions, and the ultimate Triumph of

Hindus over Islamic vandalism in South India .

 

A faithful artwork.of the acharya work engaged in teaching his desciples has

been drawn by an artist Madan after visiting the original Temple

premises,located in an isolated place, has been included at the end of the file

in jpg file.The entire history of the sack of the Srirangam temple has been

brought out in a four volume Tamil novel " Thiruvarangam ula", and "Madura

Vijayam", based on a medieval poem written by a queen ,yet to be translated into

other langauge.

 

Venue: Madras University Centenary hall.Beach road ,Chennai.

 

I am sending an e-booklet published in Srirangam only the day before yesterday.

"Srirangam" as the official website declares" Srirangam is the foremost of the

eight self-manifested shrines (Swayam Vyakta Kshetras) of Lord Vishnu. It is

also considered the first, foremost and the most important of the 108 main

Vishnu temples (Divyadesams). This temple is also known as Thiruvaranga

Tirupati, Periyakoil, Bhoologa Vaikundam, and Bhogamandabam. In the Vaishnava

parlance the term "KOIL" signifies this temple only. The temple is enormous in

size. The temple complex is 156 acres in extent. It has seven prakaras or

enclosures. These enclosures are formed by thick and huge rampart walls which

run round the sanctum. There are 21 magnificent towers in all prakaras providing

a unique sight to any visitor. This temple lies on an islet formed by the twin

rivers Cauvery and Coleroon." http://www.srirangam.org/Index1.Html)

 

"The temple of Srirangam is situated at 10 degrees 52'N and 78 degrees 42' E

towards the southern tip of India on an Island formed by two arms of the River

Cauvery. The temple covers a vast area of about 6, 31,000 Sqm. (156 Acres) with

a perimeter of 1,116 Km or 10,710 feet. The temple consists of seven Concentric

rectangular enclosures round the sanctum sanctorum. The temple of Srirangam is

the only one in India with seven enclosures, a sacred symbolic number which for

present day Vaishnava believers represents either the seven centers of Yoga, or

a reference to the seven elements making up the human body, in the center of

which dwells the soul."

 

The history of this Temple is largely unknown to Hindus at large and to many

Historians in particular, and the sacrifices the Acharyas had to make to save

the Temple from Muslim invaders to save Dharma. In the year 1311 A.D and again

in 1323 A.D, Muslim forces led by Malik Kafur and Ulugh Khan attacked the

temple. In the first sack of Srirangam, all the golden gifts made to the temple

were carried away but fortunately it did not affect the religious life at

Srirangam. But the second sack resulted in fall of the Srirangam Temple in alien

hands who used it as a garrison till they were persuaded to leave the temple

precincts.

 

In the raid in 1331 AD, the processional deity itself had to be moved to safety

by a band of devotees headed by Pillai Locacharyar. The restoration took place

only in 1371 AD with the conquest of the South by the Vijayanagar. During the

period from 1331-1371, the Madurai Sultanate exercised jurisdiction over the

temple and we find traces of their influence in the temple routine and art.

 

One can come across on how the Acharyas had struggle to save the granthas and

the lord at the very cost of their very lives. Please go through the photo

gallery of the official website of the temple.

http://www.srirangam.org/Index1.Html) Hindus had become wanderers during the

Invasions, and wandering with the Deities before good days dawned.

 

An inscription in the second Prakara (Raja Mahendran Veedhi) records that

'Gopanna took the image of Ranganatha from Tirupati to Chenji, his capital and

after the defeat of the Muslims, restored the image to Srirangam and had it

installed with Lakshmi and Bhoodevi'. This reconstruction took place on the 17th

of Vaikasi (in the year Paridapi), Saka 1293 (13th May 1371). According to

'Prapannamritam', the inscription in two verses in Sanskrit, were composed by

the great Sri Vaishnava acharya, Sri Vedanta Desika who had returned to

Srirangam after the self-imposed exile following the Muslim sack and witnessed

in great delight the reconsecration. Subsequent to the restoration, Vedanta

Desika, settled once again in Srirangam and spent a few years in a quite and

peaceful religious pursuit and brought out the famous work 'The

Rahasyatrayasara' and dedicated it to Lord Ranganatha.

 

An inscription in the second Prakara (Raja Mahendran Veedhi) records that

'Gopanna took the image of Ranganatha from Tirupati to Chenji, his capital and

after the defeat of the Muslims, restored the image to Srirangam and had it

installed with Lakshmi and Bhoodevi'. This reconstruction took place on the 17th

of Vaikasi (in the year Paridapi), Saka 1293 (13th May 1371). According to

'Prapannamritam', the inscription in two verses in Sanskrit, were composed by

the great Sri Vaishnava acharya, Sri Vedanta Desika who had returned to

Srirangam after the self-imposed exile following the Muslim sack and witnessed

in great delight the reconsecration. Subsequent to the restoration, Vedanta

Desika, settled once again in Srirangam and spent a few years in a quite and

peaceful religious pursuit and brought out the famous work 'The

Rahasyatrayasara' and dedicated it to Lord Ranganatha.

 

Gopanna Udayar is said to have donated to the temple through Uttamanambi, 52

villages at an expense of 17,000 gold pieces. Saliva Mangiu, another Vijayanagar

General, is said to have gifted to the temple 60,000 madas of gold. A new flag

mast was erected in the Aniyarangan court yard in the third enclosure

(Kulasekharan Veedhi). The restoration of Srirangam meant, for all practical

purposes, the liberation of Tamil Country from the Muslim Yoke and the beginning

of a golden era for Vaishnavism.

 

During the siege, the temple worship had practically ceased, many structures had

been wantonly damaged, precious jewels, gold vessels etc. had been removed, the

gold plates covering pillars, walls and Vimanams had been peeled off and golden

idols carried away. The temple treasury and the granaries were emptied, the

jewels and valuables plundered, all the devadana lands having been usurped, the

temple was reduced to a state of wretchedness and poverty.

 

To the credit of the Vijayanagar emperors, it must be said they realised the

magnitude of the task of restoring this temple to its pristine glory and in this

stupendous task, they were ably and faithfully assisted by the Uttamanambis of

Srirangam - one of the most influential families associated with the

administration of the temple for long."

http://www.ramanuja.org/sv/temples/srirangam/ and also

http://www.srirangam.org/Index1.Html.

 

Note: This booklet was released on the occasion of the 800 Birth centenary

(Thirunakshathram) celebrated in Srirangam on 6th ,7th,and 8th November 2005 of

Sri Pillai locacharyar who saved the main and utsava murthys of Lord Ranganatha

in Temple at Srirangam, during Muslim invasions. But for great sacrifices of our

Acharyas the Head quarters of Sri Vishnavism, which is larger than the area of

Vatican would have become a place of Islam with minarets and domes of Mosque

constructed over the Temple of Lord Ranganatha, and a contentious place of

worship like Ayodhya.Hindus not only retrieved the Temple back but also

reconstructed the entire complex during successive eras. The temple was restored

to its original splendor, given to the fact that the temple was closed down for

some forty eight years, and remained without poojas and celebrations. Those of

you who are not familiar with Tamil words are requested to exercise patience, in

going through the e booklet drawn from all traditional

sources, and will prove to be mine of historical information. On how 12000 sri

Vaishnavas were beheaded in one invasion etc. Totally there were three invasions

after which the Temple was brought back to life. It is there for us all to see.

An art work depicting the graet achrya teaching to his desciples who hailed from

all castes is included.Inscriptions in Granite has been installed on the

historic occasion.

 

On this occasion a seminar has been organised in the centenary hall of the

Madras university on the following days Nov 11,12 and 13 lasting for the three

full days.Many scholarly papers will presented on the occasion.A book exhibition

containing some 360 Sri Vaishnava granthas republished will be held.Those living

in and around chennai are requested to check the news paper engagement coloumn

due to inclement weather, to check for changes if any on Timings, before

arriving at the centenary hall.

 

Dhanyavadh

 

GPSrinivasan

10.11.2005.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 

 

Sri:

 

 

Srimathe Ramanujaya Nama: Sri Lokagurave Nama:

Srimath VaraVara Munaye Nama:

 

Srirangam is a big and well-known city in Tamil Nadu. It is

protected by a seven-layer fort. Around the fort lies extensive open space,

skirting which the river Cauvery, with a wide expanse, flows majestically. At

the centre of the city is the temple of Sri Ranganatha , one of the holiest

centres of religious worship, pilgrimage and architectural splendour in the

country. It was here the Srivaishnava preceptors lived for several centuries

rendering yeoman service to humanity.

 

Sri Vaisnavism is as ancient as the Vedas themselves. Its teachings

are found scattered in the Vedas, Agamas, Smrtis, Ithihasas and Puranas, and the

songs of the Alvars. These have been gathered and systematised by the earlier

Acharyas, based on the interpretations of their predecessors, Bodhayana, Tanka,

Dramida, Guhadeva and others.

 

The first of the Sri Vaisnavite Acharyas was Sri Nathamuni, also

known as Sri Ranganathamuni. He was a Yogin and ardent devotee of Visnu.

 

Nathamuni was succeeded by Pundarikaksha, otherwise known as

Uyyakkondar and by Sri Ramamisra or Manakkal Nambi. There are no known works

of these two Acharyas.

 

The next bright star in the firmament, in this galaxy of our

purvacaryas, was Sri Yamuna, son of Iswaramuni and grandson of Nathamuni. He

lived a long and glorious span of life leaving four sons, and a host of

disciples and followers. He was Ramanuja's Paramacharya, and his great influence

on Ramanuja's thinking is evident in the latter's works.

 

Sri Ramanuja is the most illustrious of this great line of Acharyas,

also known as Yathiraja, Udayavar, Emberumanar, and Ilayalvar. Born in

Sriperumbudur in A.D.1017, he was the son of Sri Asuri Kesava Somayaji and

Kanthimathi, who was the sister of Tirumalai Nambi (Sri Sailapurna). Sri Embar

was the successor to Sri Ramanuja.

 

Ramanuja during his life time nominated Alvan's son, Sri Parasara

Bhatta, as his successor to Embar. Sri Parasara Bhatta was a brilliant debator

and won over opponents to the darsana. Most notable of these opponents was

Madhavacharya an advaitin. He later became Bhatta's ardent disciple and

successor, and was known as Nanjeeyar. He wrote the "Onbadinayirappadi"(the

9000 padi ), commentary on the Tiruvaymoli.

 

Nanjeeyar was followed by Nampillai, equal to, if not more brilliant

than Nanjeeyar, especially in his exposition of the Tiruvaymoli. The hall of

Srirangam, used to be crowded to capacity during his discourses. His

disciples, Periavachanpillai and Vadakku tiruvidippillai wrote the

Irubattunalayirappadi (24000 padi) and the Muppattu Arayirappadi (36,000 padi)

respectively both commentaries on the Tiruvaymoli.

 

Pillai Lokacharya, who succeeded Vadakku tiruvidippillai was his

son, named after his Acharya Nampillai. Nampillai was known as Lokacharya, and

the prefix, Pillai, was added to differentiate him from the senior Lokacharya.

He lived in the late thirteenth and early fourteenth centuries. Vedanta Desika

was a younger contemporary of Pillai Lokacharya. (1205 - 1323 AD)

 

Lokacharya hailed from a family of devout and saintly people known

for their learning and social standing. His father Sri Krishnapada was living

in the North Street of Kesava perumal Koil at Srirangam. Born in the Village

Mudumbai near Kancheepuram, he had developed deep devotion to God Sri Rama and

also had wanted to remain a bachelor like Anjaneya. But his mother had married

him off at a very young age. Freeing himself from domestic cares, he went to

educate himself from a 'Guru' named Kalivairidasa known as Nampillai. Each

night, without fail he would write down all that he had been taught during the

day. Many fellow-students improved their learning with the help of these notes.

This was later on known as Muppattu Arayirappadi or Eedu.

 

One day while the class was in progress, Krishnapada's mother,

accompanied by his wife, came wailing and lamented before Kalivairidasa: 'Sir,

Krishnapada is the only son in our family. He has been married for many years

now but the couple have no children. How can a home be happy without children?

Please bless him." The teacher called Krishnapada and, blessing him, said:

"Mother is God. Don't hurt her feelings. Take your wife's hand and go home."

 

Though Krishnapada did not desire a marital life, he respected the

Master's advice and began to live with his wife. He always remembered Nampillai

and his exalted qualities.

 

In due course, Vadakkutiruvidippillai's wife gave birth to a son who

is considered as an incarnation of Lord Sri Varadaraja of Kanchi in the year

1205 AD (Birth Asterism -Thiruvonam during Tula manth, Krodhana Year - according

to the Hindu Calendar).

 

Vadakkutiruvidippillai's Guru had a title 'Lokacharya' - meaning

Teacher of the World, bestowed on him by Kandhadai Thozhappar, the grandson of

Sri Mudaliyandan. Inspired by his devotion to him, Vadakku tiruvidippillai

named his son ('pillai') as Lokacharya. On learning this, Nampillai told him:

"I had expected you to bestow on your son the name of God. But you named him

after me without asking me. Be that as it may, may you beget another child to be

named after God.

 

Another Child was born to the Vadakkutiruvidip pillai couple and as

desired by Acharya Nampillai, the newly born son was named 'Azhagiya

Manavala-Perumal' (meaning 'Beautiful God') after the name of Lord Sri

Ranganatha.

 

The children grew up like Rama and Lakshmana or Lava and Kusha.

They learnt many arts from Nampillai and with their father also educating them

at home, soon became very learned and came to be known for their good and moral

behaviour. True learning fills one with humility, and people like and praise

persons endowed with that fine quality. People's appreciation fills one's life

with a qualitative richness and satisfaction.

 

Lokacharya was an extremely intelligent boy. He would instantly

grasp the teacher's lessons. He wrote many books at a very young age and earned

acclaim from Nampillai. The children were impressed by their father's words

and vowed to remain bachelors.

 

Lokacharya's pursuit of learning progressed well and before long he

became well versed in our religion, its main features and principles. Shortly,

in a few months, both Nampillai and Vadakkutiruvidippillai passed away and

Lokacharya's responsibilities increased. All the 'Shishyas' of Nampillai came

to him. He chose the Lakshmi Narasimha temple also known as Kattazhagiasingar

temple situated in a forest on the other side of Srirangam and began conducting

classes. Hundreds of students were attracted to the place.

 

A good man by name Manal Pakkathu Nambi, became Lokacharya's

disciple. It is said he came to Lokacharya at the instance of Lord

Varadarajaswamy, the presiding deity of Kanchi. There is an interesting story

behind Nambi's going in search of the Master.

 

It seems Varadarajaswamy appeared in a dream and asked Nambi to

travel between two rivers and that He would impart him there the necessary

'secrets' of knowledge. So, Nambi came to Srirangam located between two streams

of Cauvery.

 

Pondering over when and where the Lord would favour him with the

secrets, he wandered aimlessly for some time and one day reached the

Lakshminarasimha temple also known as Kattazhagiasingar temple on the other side

of the river. There he recognized Pillai Lokacharya teaching his pupils the

same 'secrets' and was very much pleased.

 

Upon seeing the Acharya, an impressive personality with a smile on

his face, sitting crosslegged, Nambi was overwhelmed and bowed exclaiming, 'you

are that person!' (…..) He then told the Acharya about his dream. Thinking

that this was also a task ordained to him by God, Lokacharya taught Nambi all

the secret knowledge he had learnt from his elders and also his own experiences

relating to them.

 

Lokacharya would impart the sacred lore to his pupils in utter

concentration with his eyes closed. He would explain the sacred texts and their

meaning lucidly with appealing examples and comparisons. He would touch upon

old and contemporary historical events simultaneously. He impressed upon the

students that one could not imbibe good knowledge by books alone; it is also to

be acquired by watching the actions and sayings of the learned scholars of the

time.

 

In fact, the expositions of the Acharya had so captivated students

that they wished these gems of knowledge should remain for long and others

besides themselves should also benefit by it. They requested him to put down

the teachings in writing.

 

The Acharya consented and wrote his teachings, interpretations and

principles in eighteen volumes known as "Ashtadasa Rahasya". Among them the

famous 'Sri Vachana Bhooshana' occupies a pride of place. He also composed

several Rahasyas, commentaries conveying the esoteric meaning of the outpouring

of Azhwars. His writings are so simple and elegant that even children

lovingly recite these hymns.

 

The Acharya would impart his teachings with an easy flow of language

and anybody could understand it. His similes and examples could be grasped by

all.

 

The learned, the scholars, could realise God. How is this possible

through knowledge? Invisible water particles exist in the atmosphere; the

scientist learns this with the help of his knowledge. Similarly, God is

invisible but one could try to understand Him and we can also experience His

existence. The sea-water is salty and if we want to drink it we should know how

to take out this salt-content; we should strive to achieve success in the

effort. We can thus strive to realise God and acquire knowledge.

 

Beneath the earth flows water and we can bring it to the surface for

our use. God resides in our hearts. If we need groundwater, we dig till it is

found and the water sprouts up. Similarly we should practice devotion to Lord

and His devotees. Through this way our mind turns towards God within our hearts

and we realise him.

 

God appears in many incarnations like Sri Rama and Sri Krishna to

punish the evil. What does this mean? Why do people worship so many Gods and

go to temples? Lokacharya answers all these questions patiently and in simple

terms: The early incarnations of Sri Rama and Sri Krishna were like the

floodwaters during the rainy season. At this time, water is easily available

aplenty. Likewise when God appears in an incarnation, one Could realise Him

easily. This season will not remain throughout the year. But we need water

even then. What will we do then? We will have constructed tanks, dams, wells

etc., and we go there to fetch water. Likewise are the icons and portraits of

Gods and Goddesses. It is easy for one to retain the image of God in his memory

while He is incarnate before us. When he is not incarnate thus, we go to

temples, worship the deities and portraits and feast our eyes and minds with the

imagining of God's forms. The well, tank, dam all have

their own different shapes and sizes. Water adjusts itself to any of the

various shapes. However, water in all the places is the same. Likewise God.

Though people may worship Him in different forms, He is only one. We worship

Him according to Hindu Tradition.

 

Like the Acharya's personal conduct and expositions, his works too

are easy to comprehend.

 

One should not consider one's birth place, caste or creed in

worshipping the Almighty. For the true 'Bhakta' of Lord Vishnu the whole world

is his land, Vishnu the Father and Mahalakshmi the Mother. Such a person could

truly be called the 'Dasa' of God and one should keep proper, good company to

reach God. The feeling that one is superior to another is wrong. The devotees

of Lord Sriman Narayana belong to only one caste & creed, known as "prapannas".

 

A Vaishnava should not bother about the follies in other people. Our

judging them may itself be wrong. We should learn to recognize only the good

qualities in them. Others may harm us sometimes, but even then we should not

trouble them. We should preserve our 'Dharma' and constantly pray to God that

all people would be well and happy.

 

This was the principle Lokacharya taught and followed. Pillai

Lokacharya and his brother were pure-hearted 'Prapannas'. They stressed again

and again that among men one should not be considered superior to another. God

will definitely approve of his principle of equality. Devotees quote several

instances in support of this attitude and we may note here one of them.

 

At that time, there were many people who thought Lokacharya's

utterances were not consistent with our holy texts. They broached the subject

before Lord Ranganatha one day, pleading that Lokacharya was spoiling the world

with his teachings. The priest of Ranganatha temple sent for Lokacharya, but

he had gone to Cauvery for his bath. Hence his brother who was at home came to

the temple. Said to be directed by Sri Ranganatha, the priest told him: "What

is this you are doing? Lokacharya is believed to have disclosed the spiritual

secrets, thus degenerating both the 'Dharma' and the World." The younger

brother then elaborately explained how Lokacharya's pronouncements are true and

logical.

 

The priest then agreed, on instruction by the Lord Himself: "All

these interpretations are in the Gita. They are not new. Lokacharya's eighteen

works are simple in language and beautiful in expounding. He is truly a

'Jagadguru' (a universal teacher)! In this exposition is also found the essence

of the knowledge of Sri Nammalwar's 'Divya-prabandhas'. Let this be named

'Acharya Hridaya' ('The Heart of the Master').

 

This appreciation was followed by a ceremonial procession of

Lokacharya's brother on a 'Brahmaratha' in the town. There are lessons one

could learn from such events. The devotees with good heart attract the Lord's

love. None can be called 'great'by his birth alone . Men who sincerely regard

all the people as equals are considered by God as worthy of Grace. The man who

recognizes this by his knowledge would be celebrated as a great devotee.

 

It was the day of a major festival at the temple - Panguni Uthira

Festival. A huge decorated pandal has come up in the open field near Pandri

Azhwan Sannidhi on the banks of Kollidam. On a bejeweled golden throne sits

the Lord. All around, oil-lamps glitter like diamonds. Golden pots filled with

Cauvery waters and scented with such perfumes as 'Kesari' and 'Kasturi'

(famous Indian perfumes used in preparation of special dishes and offerings like

sandal paste to God) were ready for the sacred bath of the Lord. The main

ablution was about to begin. The priests were offering the special seven-staged

lit lamps in 'Mangalarati'. Thousands of devotees clasped their hands over

their heads in worship and were chanting 'Govinda!', 'Govinda!'. God appeared

resplendent as the Sun.

 

In such an inspiring atmosphere, a man was squatting before

Ranganatha. He appeared to be in the throws of some deep thought. He was a

distinguished and bright personality. His face exuded serenity and peace. He

was debating within himself: "One of the 'Gopikas' named Chintayanti breathed

her last in agony when Lord Krishna was leaving town. The bird Jatayu fought

Ravana and died trying to save Sita. Once there was a fire accident in the

temple of Tirunarayanapura and an 'Araiyar', named Pillai Thirunaraiyur Araiyar

refused to leave the abode, embraced the Lord's image there and perished with

his entire family in the inferno. How lucky were those people! Could we have

such an opportunity? Will we really get a chance to laydown our lives in the

service of God and our culture?" Caught up in these thoughts, he had forgotten

the world around him. That man was none other than Lokacharya.

 

At this time, a washerman rushed to Lokacharya and whispered in his

ears: "Holy Sir, I was washing clothes on the banks of Cauvery when my

donkeys, their ears raised in shock and surprise, ran away. When I climbed up

a tree and looked around, I noticed that a large battalion of our enemies are

converging from the northern direction. I think it is those Muslim invaders.

What about our fate? More important, what should happen to our deities?"

Closing his eyes for a little while in thought, he told the man:

"Kasturiranga, go and attend to your duties as usual. Carefully watch the

invaders' movements and report to our headman Singappa." So saying, he rose

from his seat like a lion and called out his assistant, who was staying beside

the idols, and in low tones instructed him about some tasks ahead. He told the

priests that the enemy is about to strike and the Lord's image would enter the

temple secretly without formal anointment. Understanding the

implication, people disbursed helter-shelter to protect themselves from the

enemy. The idol of Sri Ranganatha was brought back to the Temple.

 

Meeting Singappa, the Acharya suggested steps to save Sri Ranga:

"Don't confront the enemy in battle. On the contrary, try to behave as if you

are not opposed to them. But ensure that they do not decorate the 'Original'

('Moola Vigraha', as it is traditionally known) idol. Guards have already

crossed to the western shores of the river and the idols, with all pooja

accessories, are safe in their hands. There are our one hundred and twenty

rare, sacred texts lying at the Sri Lakshminarasimha Temple also known as Sri

Kattazhagiya Singar Temple on the Cauvery islet. Tell your brother to save

them.

 

Invaders were approaching and the people of Srirangam were debating

whether they should remain in town or flee. Who is to decide and advise them?

The people then decided to appeal to God Himself! In front of the deity, they

all dropped chits (Tiru Ulla seettu) expressing their opinion and then drew up

one chit which said that all could remain there itself.

 

Pillailokacharya then got the sanctum sanctorum (Garbhagriha)

fortified by a stone wall and placed an artificial idol in front of it.

 

Lokacharya himself undertook the responsibility of saving the

Procession Deity (Utsava murthy -Azhagiya manavalan) of Sri Ranganatha.

Assisted by a small group of his followers, he carried the idol, crossed the

Cauvery at the Southern side leading towards Madurai. The Moolamurthy was

'safe' in His Sanctum.

 

The same evening, the Muslim enemy army invaded Srirangam.

Thousands of the town's citizens were killed, the enemy looted the prosperous

town and it was a bloodbath. This had been recorded in the History of Srirangam

Temple known as Koil-Ozhugu as The great bloodshed of 12,000 Sri Vaishnavas at

Pandri Azhwan Sannidhi (Sri Varahaswamy Sannidhi) (……)

 

When the enemy invaded the town, Lokacharya dutifully carried the

Lord's idol and with a small group of devotees left Srirangam to save the

precious idol.

 

Leaving Srirangam, he had to suffer many hardships during the

journey. He had to be wary of the enemy attack while he also had to protect

himself and his party from robbers.

 

He constantly prayed that whatever sufferings may befall them, Sri

Ranganatha's idol should not face any danger or desecration. After an arduous

trek, he reached Jyothishkudi near Madurai.

 

All this happened eight hundred years ago. With no bus or rail

travel facilities like today, transport was a big and painful problem at that

time. It was difficult to even engage carts. And Lokacharya was a man

strictly adhering to religious modes and manners. Such persons find it

difficult to secure accommodation and catering facilities on the way. These

troubles were common to people in those days but the Acharya had to face more

severe hardships as he had to carry the idol of Lord Ranganatha undamaged. All

through the journey, they had to pass through possible attacks from invaders and

thieves. They had to trek hundreds of miles on foot. In spite of all kinds of

hardships, the Acharya carefully kept the Ranganatha image in his personal

possession.

 

He was particular that the traditional daily worship of Sri

Ranganatha should not be missed and therefore carried the idol himself with

greatest care and devotion and proceeded towards the south.

 

Indifferent care and lack of food and rest had adversely affected

the Acharya's health. Also he had received severe beatings from the enemy and

moreover, he was mentally distressed. His mind refused to continue living on

this earth seeing the tragic state in which Ranganatha had to be kept. Like

Jatayu, injured by Ravana while the latter was carrying away Sita, he wept

helplessly.

 

The Acharya instructed his disciple Koorakulottamadasa to take the

idol to 'Vanagiri' also known as 'Azhagarmalai' near Madurai and asked another

disciple of his, Vilancholai, to remain at Trivandrum and protect the image of

Sri Padmanabha.

 

Soon, Lokacharya's health deteriorated seriously. He suffered

severe mental agony at the barbarous attacks on temples. Lokacharya breathed

his last on the 12 th day of the bright fortnight in the month of Jyeshta (when

he was 118 years old) while the devotees shed tears.

 

Lokacharya was one of our esteemed teachers and philosophers who

preached equality of men irrespective of caste, place of residence, etc. It has

remained a noble principle to this day which should be emulated by men around

the world to enrich their lives. After all, it was enunciated by an exalted

soul who led a pure, noble life. Though there were many who opposed

Lokacharya's arguments, no less a person than the learned priest of Sri

Ranganatha supported him extolling him as 'Jagadguru'. Gradually people came

to recognize the relevance of this universal human message.

 

We cannot afford to forget the services of Lokacharya who devoted

his whole life in the cause of preserving our divine idols and holy places. He

was always pining, 'Let this body and soul of mine be sacrificed for God's

sake!' and had his wish fulfilled. He sought nothing for himself, amassed no

earthly riches, and laid down his life for a Noble cause.

 

After the demise of Pillailokacharya his sishyas performed the last

rites as prescribed in the sastras. They interned his body at Jyothishkudi (now

known as Kodikkulam) and installed an idol of Pillailokacharya. They continued

their journey along with the idol of Sri Ranganatha towards south passing

through Ettayapuram, Nagarkoil, Thiruvananthapuram, Kozhikodu,

Thirunarayanapuram, Thirukkanambi, Sathyamangalam, Thirumalai. On the way, the

party met a group of Vaishnava devotees possessing an idol of 'Nammalwar' from

the town of Alwar Tirunagari. The Sri Vaishnavas, realizing that the visitors

were in a similar dilemma as themselves, took them along with him. They climbed

the Gopalaswamy hill and reached the Rippoo hillock. In a crevice, deep down

were kept a huge treasure of gold and diamond ornaments and several idols.

While the idol of Ranganatha was at Thirumala the Vijayanagara chieftains,

Veerakampanna Udayar, Saluva Mangu, Koppanarya etc., took all the

efforts and installed Lord Ranganatha's idol at Srirangam on 6th June 1371 AD.

 

The great Iyppasi festival conducted at Srirangam earlier was not

celebrated after the return of Lord Ranganatha, instead as a mark of respect for

Pillailokacharya's sacrifice his festival is celebrated with great pomp and

glory during Iyppasi tiruvonam and continues even today .

 

After Pillailokacarya came Tiruvaimozhipillai whose original name

was Sri Sailesa. He also excelled in the exposition of the Bhagavat Vishayam

and thus earned the appellation Tiruvoimozhippillai . He had the distinction of

being Acarya to the great Manavala mamunigal, who succeeded him to the Sri

Vaishnava Pontificate. He is believed to have been another incarnation of

Ramanuja, who was himself considered by his followers as an incarnation of

Adisesha. Sri Manavalamamunigal wrote excellent commentaries on a few works of

Pillailokacharya namely Mumukshuppadi Tatvatrayam and Sri Vachana Bhushanam.

 

 

 

Note: An original edition of a book on Pillai lokacharya by Arayar

Sriramasharma is now revised and re published by SriVaishnavaSri

A.Krishnamachari, incorporating some more finer details and being released on

8.11.2005 in connection with the 800th Birth Anniversary Celebration of

Pillailokacharya.

 

 

http://www.ramanuja.org/sv/temples/srirangam/

http://www.srirangam.org/

http://www.sacredsites.com/asia/india/srirangam_vishnu_temple.html

 

 

 

 

 

 

 

 

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