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Dear Friend :
 
Subject: 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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