Sri:

The Need of the Hour- Sri

Manavalamamunighal
Thiruvarasu Project:
Restoration of the Acharya's
Thiruvarasu and His Ideals

(Sri Vaishnava Sri A. Krishnamachariar)

 For the kind consideration of His
Holiness
Tridandi Chinna Sriman Narayana Jeer
Swamy
By
Secretary Divya Desa Parampariya Padhu Kappu Peravai
Sri Vanamamalai Mutt
East Chitra St, Sri Rangam
Trichy, 620006, Tamil Nadu

e-mail: akchari@vsnl.com phone: 91-431-434398/437025

 Sri:

The Need of the Hour- Mamunighal

Thiruvarasu Project:
Restoration of the Acharya
and His Ideals
(Sri Vaishnava Sri A. Krishnamachari
Swamy, Director)
 For the kind consideration of
His Holiness

UVe Chinna Sriman Narayana Tridandi

Jeer Swamy
 The Need of the Hour- Sri Manavalamamunighal Thiruvarasu:
restoration of the Acharya’s Thiruvarasu and his ideals

Overview

On the 21st and 22nd October 2001, the Tirunakshatra of ‘Srivaisnavism’s most beloved
acharya’ was celebrated with pomp. Eve’s night tirumanjanam was followed on the sacred day by
sathumurai and vina seva. A heavenly atmosphere prevailed. Yet an unfortunate dichotomy
escaped the attention of most present: whilst the sacred vigraha of Sri Manavalamamunighal was
enjoying tirumanjanam in the hands of the purest Brahmins, his mortal remains lay gripped by a
bog mire saturated with effluence; whilst puliyodarai and sweet pongal were being enjoyed by all,
the sacred mortal remains of the saint lay but 2 km away, abandoned and at elements’ whim. His
worthy mission too lies neglected.

There is a precedent for our present neglect. In Ramayana, we see that Sri Rama restored
Sugriva to the throne. In return, He expected Sugriva’s cooperation in finding Sita. Sugriva
however forgot his responsibilities, at which point came the chilling reminder:

“The route by which Vali has departed has not yet been closed. Pray do not follow his way
[Ramayana, Kishkinda Kand, XXX, 81]”

Like Sri Rama, Sri Manavalamamunighal too has made ‘Yuvarajas’ of us all by gifting us the
Lord’s lila and nitya vibhuthis. Yet we too, like ungrateful monkeys, have repaid his kindness by
failing to appropriately honour his memory. Sri Rama warned of the dreadful consequences of
ingratitude and neglect. No doubt Sri Manavalamamunighal’s magnanimity prohibits any similar
disgruntled retort from the saint. Yet as the heavens have recently indicated, his shishya, the Lord
Himself, might not be so magnanimous.

Part one of this article will familiarize the reader with the magnitude of our debt to Sri
Manavalamamunighal. The Muslim occupation plunged Sri Rangam and its associated
community to pathetic depths, and if today we are able to enjoy the Lord at Arangam, it is
because Sri Manavalamamunighal has made it possible. Part two throws light on the exiting
‘Thiruvarasu-Need of the Hour’ project’ that honours the mortal remains of the saint as well the
moral, social and spiritual works he instigated. We must assist the saint in fulfilling his mission.

There is no time to waste. A committee headed by His Holiness Vanamamalai Jeer Swamy,
His Holiness Tridandi Jeer Swamy, Sri U.Ve Thirukoshtiyur Madhavan Swamy, Sri U.Ve
A. Krishnamachariar (Sri Vaishnava Sri) and Dr Rangarajan of Madurai has been established to
guide and oversee these works. An immense project needs huge funds. Every rupee helps. We ask
each and every well-wisher of the Srivaisnava sampradaya, regardless of age or gender, to donate
at least the cost of but one brick (i.e. Rs 2), and but one hour of their time, towards the aforesaid
noble works. Those who find this too irksome a commitment should think twice (if not bow
twice) before uttering the holiest of thaniyans or applying the distinguished padham (lotus feet).

It is said that every cloud has a silver lining. By working co-operatively, we can turn the
collective shame of our spiritual neglect into a concerted drive to fulfil Sri
Manavalamamunighal’s noble mission for mankind. Nothing would please ‘Yatindra Pravanar’
more than to see this monumental work completed by 2008- the thousandth anniversary of Sri
Koorathazhvan. On considering the consequent beneficial fruits, let us take up this service as our
divine right, forever keeping in mind:

"May the divine commandment of Sri Ramanuja flourish more and more,
unimpeded in its victorious course at all times and places. May
Manavalamamuni- needed for the welfare of all godly people, the great
temple city of Sri Rangam , Of Nammazhvar ’s Tamil Vedas and the entire
world surrounded by the oceans- may that Manavalamamuni live for another
hundred years"
Part One: The extent of our debt

Na sa samkuchitah pantha Yena vali hato gatah

Samye tishta sugriva Ma valipathamanvagah

“The route by which Vali has departed has not yet been closed. Pray, do not follow his
way” [Ramayana, Kishkinda Kand, XXX, 81]

These alarming words were sent to alert Sugriva to the heinous crime of ingratitude.
Even dogs repel from the flesh of those who “fail to be of any service to their beneficent
friends whose object has not yet been accomplished”.i A parallel situation prevails today.
Sri Manavalamamunighal too has made ‘Yuvarajas’ of us all by gifting us the Lord’s lila
and nitya vibhuthis. Yet like apes we have repaid his kindness by failing to appropriately
honour his memory and carry on the works which he instigated. The abandoned
Thiruvarasu ii of Sri Manavalamamunighal is shameless testimony to our collective
negligence: the resting place of he who offered shelter to the whole world has become an
inhospitable thicket saturated with effluence. Lest ignorance be cited to vindicate our
neglect, let us familiarize ourselves with the magnitude of our debt to Sri
Manavalamamunighal by recalling his services in the context of the turbulent times in
which he lived.

The events from (1310 AD) – (1443 AD)

1310
Original
First invasion:
Malik Kafur raids 1369
1370 1406
Thiruvarasu maintained
Koil annan and Koil
the south from Swamy Desikan attains Tiruvaimozhi Pillai 1443 Kandadai nayan
Deccan to Madurai Acharyan tiruvadi attains Acharyan tiruvadi

1323
SriManavalamamunighal Mammunighal returns to continue his service
Second invasion, leading to , prolonged
is born in Azhvar of the Lord in Paramapada
occupation led by Ulugh Khan. 12,000
Thirunagari
Srivaisnavas beheaded.
Azhagiya Manavalan leaves Sri Rangam
from Varaha (Pandri Azhvan) Sannidhi
carried by Pillai Lokacharya (aged Restores the sacramental order
120). Periya Perumal walled up. 1371

1326 1413: Conforming to his Humanitarian reforms

Pillai Lokacharya attains Acharyan tiruvadi. acharya’s last wishes,
Henceforth, no acharya peetams in Sri Rangam Sri Manavalamamunighal
Until the arrival of Sri Manavalamamunighal settles in Sri Rangam
Restores Acharya
peetams

Vijayanagars regainpeetams
control oftoSri
their
Rangam
former glory.
koil. Azhagiya Manavalan rerturns to Sri
Rangam . The pathetic condition of the Writes incomparable commentaries
Writes
temple is described incomparable
by Ganga Devi in on Mumukshupadi,
Madurai Vijayam.Commentaries
Some restoration work Srivachanabhushanam and Acarya
begins. Hrdayam.

Nampillai (1147-1252) delivers the landmark lecture ‘Idu’, sometime post 1228. Periya Perumal tries to witness
the great occasion, yet Tiruvillaku Pichan commands Him to return and stay ossified. That leaves Azhagiya
Manavalan with an unfulfilled desire until Sri Manavalamamunighal’s discourse on Idu , that reaches a
momentous conclusion on 9.7.1433, with the thaniyan: “Srisailesa daya patram …..”
 Prior to 1310 AD, the Great Lord of Arangam was enjoying the patronage of the
Pandya kings, amongst whom Jata Varman Sundara Pandya I and II were outstanding.iii
The coating of the Omkara vimanam with Gold, offering of coffers of gems, impeccable
silver mirrors, and fragrant frankincense may be cited as proof of the kings’ generosity
and devotion. Yet these pre-meditated acts pale aside the instinctual offering of the royal
crown as a mere collecting vessel, lest during worship a drop of sacred water should fall
to the ground. Witnessing such piety few could have foreseen the darker days to come.

From 1310 the iconoclastic Muslim invader Malik Kafur ransacked with cyclonic
fervour the region from the Decan to Madurai. Whilst Kafur was interested in raiding and
pillaging rather than settlement, Ulugh Khan in 1323 encroached on Sri Rangam with a
more diabolical and permanent intent. On his arrival, he immediately beheaded 12, 000
Srivaisnavas. Periya Perumal had to be hidden sandwiched in-between two walls iv and
worshiped under-cover by Ariyars who replaced the once routine resounding recitation of
Tiruvaimozhi (1102 verses) with the more discreet and nippy delivery of Koil Tirumozhi
(of but 12 decads).v Azhagiya Manavalan and Pillai Lokacharya were at the Varaha
(Panriyazhvan) Perumal sannidhi when news of the marauders advance reached them. To
avoid capture, the two left on a journey that would find Azhagiya Manavalan roaming 44
years, and as far as Calicut, Thirukkanambi, Melukote and Thirumala.vi What they left
behind degenerated into a hideous mess:

Where formerly the shrines had been surrounded by the musical notes of drums
(Mridangas) now was to be heard the fearful howls of jackals. In place of the aroma of
the smoke from the sacred fires in the Brahmin settlements, there was now the stink of
raw meat spreading amid shouts of drunken Moslem soldiers.vii
Eventually, the valiant Vijayanagars toppled the impostors. Yet Azhagiya Manavalan’s
subsequent return, welcome no doubt, was far from ideal. He found his abode looted and
abandoned, vimanams flattened and Periya Perumal with but Adishesha shielding our
Lord from falling debris. The Srivaisnavas too were in disarray. Queen Ganga Devi, in
her landmark work Madurai Vijayam, conveys the cultural degeneration by lamenting
“ladies have even forgotten how to do kolam”viii. Spiritual, sacramental and intellectual
activity was next to nil. Yet one senses Azhagiya Manavalan was reassured that ‘events
had turned a corner’. In 1371 Azhagiya Manavalan returned to Sri Rangam ; in 1370 Sri
Ramanujacharya returned to earth. . .

The completion of the garland

We shall return to these events; but first let us go back in time to 1147, when the great
Acharya Nampillai (1147-1252) was born. His life culminated in the incomparable
lecture “Idu”, a commentary on Nammazhvar ’s Tiruvaimozhi, delivered adjacent to the
sanctum sanctorum of Lord Ranganatha. So enchanted was Periya Perumal that, to get
the full audio-visual experience of the Idu lecture, He abandoned His obligation to remain
immobile and moved to peep through a window in the Gayatri mandapam. But one
Tiruvillakku Pichan found such liberties with etiquette intolerable.ix Without mincing His
words, our Pichan instructed the Lord to promptly return to His ossified condition. Of
course, the Lord obliged. The Lord had to wait patiently for 200 years, including 48 years
of the aforementioned exile, before getting His desire fulfilled.
 The opportunity would come after the birth of Azhagiya Manavalan (1370-1443), later
to be known as Sri Manavalamamunighal. Tradition hails Sri Manavalamamunighal as the
second Avataram of Adishesha (Sri Ramanujacharya being the first). In Sampradaya
Chandrika , Appilar (one of the eight intimate disciples of Sri Manavalamamunighal)
tells us:
“Adhiyile aravarashai alaithu Arangar Avaniyile Irunoorandu Erumneer enna,
Padhiyile udayavaryai vandhu thohndip Paramapadham nadi avar pohlen enna,
Needhiy munpola nirka nadi niluvaidharai niraiverri vanum enna
Sadaranamennum marudha thannil thanithula moolanal than vandhare”

“Once Adishesha was ordained by the Lord of Paramapada to descend to earth for 200 years,
for the purpose of spreading the Lord’s glories and setting them on the path to salvation.
Thereupon, Adishesha took the incarnation of Sri Ramanujacharya, and sojourned on earth
for 120 years after which, unable to bear separation from the Lord of Paramapada, he
returned prematurely to the Heavens. Then Lord Narayana again ordered: ‘return again to
earth to fulfil the balance’. Accordingly, Adishesha to the avatar of Sri Manavalamamunighal
in the Tamil Sadharana year and month Aipasi Thirumoolam”.

The avatar decended to Azhvar Thirunagari. Whilst the Muslim presence had reduced
that centre to a forest, yet unlike in Sri Rangam , the Princes around Madurai still held
some power. Tiruvaimozhi Pillai (1286-1406)x was a minister for one such prince.
Tiruvaimozhi Pillai came under the influence of Koorakulotama dasar (a disciple of Pillai
Lokacharya), who encouraged him to renounce the worldly life and dedicate himself to
the service Nammazhvar at Azhvar Thirunagari. Henceforth, Tiruvaimozhi Pillai used his
former status to restore the temple of Nammazhvar . Moreover, he groomed Sri
Manavalamamunighal in his poorvashrama to inherit the Srivaisnava heritage. Sri
Manavalamamunighal studied the Rahasya granthas of Sri Pillia Lokacharya, and of
course Idu of Sri Nampilai. He served Tiruvaimozhi Pillai in Azhvar Thirunagari before
moving to Sri Rangam to propagate the hymns and teachings of Nammazhvar , in
accordance with his acharya’s last wish.

We have already alluded to the Sri Rangam he would have found- structurally
dilapidated, sacramentally bare, intellectually barren and spiritually, socially and morally
corrupt. The order and discipline instituted by Sri Ramanujacharya had gone to dogs. A
lesser man would have recoiled to the good life on Tamaraparani’s illustrious banks. Yet
mortals do what they can; genius does what it must. Within thirty years, Sri
Manavalamamunighal had restored Sri Rangam to its former architectural, intellectual,
cultural and spiritual glory. His achievements included:

• Reconstruction of the Sri Rangam temple and mandapas within

• Re-establishing the Koil’s daily sacramental and festival procedures
• In Jeer padi Tiruaradhanam, Sri Manavalamamunighal referred to the hymns of the Azhvars
whilst providing guidelines for nitya aradhana (daily domestic worship). Previously, such
guidelines were available only in Sanskrit. Such a revolutionary initiative made such worship
accessible to communities not eligible to recite the Vedas, and was in accord with Sri
Manavalamamunighal’s programme to give equal sanctity and importance to Tamil Prabhandas
and the Sanskrit Veda.
• In Upadesa Ratna Mala, Sri Manavalamamunighal summarised in simple verse the life and works
of the Azhvars and Acharyas.
• Incomparable commentaries on Pillai Lokacharaya’s Mumuksapadi and Srivachana Bhusana, and
Nayanar’s Acharya Hridayam
 Sri Manavalamamunighal’s achievements peaked from 1432-1433 when he faithfully
embellished Nampillai’s Idu lecture. The great Lord of Arangam, taking the form of a
small boy, listened awestruck and mesmerized. Not only had Sri Ranganatha’s desire for
an audio-visual Idu experience been at last satisfied, but the disappointments of three
avataras were now redressed in the person of Sri Manavalamamunighal.xi The Lord,
accepting Sri Manavalamamunighal as His acharya, expressed His gratitude:

“Srisailesa dayapatram dhibhaktyadi gunarnavam

Yatindra pravanam vande Ramyajamataram munim

I offer my respects to Sri Manavalamamuni, the receptacle of Srisailesa’s (Tiruvaimozhi’s) grace. He

is the abode of jnana, bhakti and all other good qualities, and is forever lost in meditation on Sri
Ramanuja”

This event concludes a beautiful circular symmetry in the history of Srivaisnavism, for
with this thanniyen the first acharya (Sriranganatha)
becomes shishya to the last (Manavalamamunighal).
The acharya-shishya garland is complete.

All the Azhvar’s and Acharya’s have spoken.

Nothing new remains to be said. All future activity is
interpretation, elaboration and, as with the thaniyan
itself, an expression of our eternal gratitude.

The Thiruvarasu as an expression of unrestrainable

gratitude

Azhvar- keeping the beloved close: In the

Srivaisnava sampradaya, Nammazhvar is hailed as the
first of the terrestrial Acharyas. The final rites for such
abnormal savants differ from normal mortals, whose
bodies ooze with karmic impurity and are hence best
left to purification by fire. These rites are superfluous in the case of spotless saints, who
are buried with a pipul tree to mark their resting place.

But the purity of saints, that makes ritual incineration redundant, is but an incidental
aspect of the Thiruvarasu concept. That alone would make the Thiruvarasu permissable
but not desirable, as it indeed is. Let us approach this esoteric ideal through tangible
experiences consider a king whose beloved has passed away. He, unable to bear
separation from her, keeps her encased within his palace itself. So too the Lord, in His
Archavatara lila, cannot bear separation from those saints who have rendered service to
Him, and wishes to keep their remains close to Him. In Nammazhvar ’s case, the analogy
with king and His departed beloved is especially apt, since the Nayaki bhava was so
natural for him. By honouring the ‘Thiruvarasu ’, we join the Lord in expressing our
gratitude to the saint. Even today, Nammazhvar ’s tamarind tree remains a spontaneous
landmark where both the Lord and the devotees can revere the saint whilst experiencing
his immediate presence.

Emberumanar- a glance in the right direction: The same principles apply when
considering the Thiruvarasu of Sri Ramanujacharya. As Pinbazhagiya Perumal Jeer said
on describing the passing away of Udayavar:
 Since Sri Ramanuja was dear to Periya Perumal, the Lord wanted to keep Sri Ramanuja's
remains close by; just as the sweat of the beloved has a unique fragrance for the lover, so it
was for Lord Ranganatha with respect to Sri Ramanuja's mortal remains. The Lord wanted to
keep the mortal frame of Sri Ramanuja as a great treasure within His 'palace', just as Lord
Adinathan kept Nammazhvar 's remains within His temple. Kandadi Andan, the illustrious
son of Mudaliandan, performed the last rites and his body was laid to rest at the vasanta
mandapam, in the manner ordained by shastras, for sanyasis.xii.

The mystery of the Thiruvarasu is still further elaborated through Emberumanar

Sannidhi. Many ritualistic pedants, wedded to the law and not the law-giver, point out
that the Agamas prohibit the presence of a ‘tomb’ within the temple precincts. If such
pedants are irritated to find a ‘tomb’ within the precincts, they are incensed to find that it
should be in the inauspicious SE direction. Yet, a ray diagram shows that the kataksha of
Sriranganatha Periya Perumal falls approvingly on Sri Ramanujacharya’s sannidhi, so
confirming that ‘it is not that God wills the “good”, but that what is good is whatever God
wills’. In spite of what the law (Agamas and acharas) may dictate in the case of ordinary
mortals, the law maker (Sri Rangaraja) has chosen to honour Udayavar in His once
Vasant Mandapa: proof of an affection beyond all legislated norms.

So onto the deepest mystery.

Jeer (Sri Manavalamamunighal ): For Vaisnavas, service towards the lord’s dasar
is more relishable than service to the lord Himself. When Sriranganatha accepted Sri
Ramanujacharya as ‘Udayavar’xiii (‘our Lord’), He relished being dasar to the Lord’s
dasar (dasar2 as it were). Yet in kainkarya, there is a higher-archy in regress! When
Sriranganatha accepted Sri Manavalamamunighal as His Acharya, he relished the higher
pleasure of being dasar to the dasar of the dasar of the Lord (dasar 3)! When Sriranganatha
himself has placed service to Sri Manavalamamunighal at such a premium, one would
expect his Thiruvarasu to be maintained with the tenderness appropriate towards ‘the best
loved Acharya of Srivaishnavism’xiv. But what do we actually find?

• fig. 1: The immediate surroundings are not fit for human habitation. Reptiles roam.
• fig. 2: The entire site is saturated with the excess effluence from Sri Rangam
• fig. 3: For the past 80 years, the Thiruvarasu structure has been left in a decrepit condition. Due to
total neglect, the structure has become submerged. Consequently, no worship is being offered to
the saint’s remains, that lie deserted.
• fig. 4: The adjacent Keshava Perumal Sanidhi and Purushottama chaturvedi mangalam lie in a
similarly defunct condition. The Keshava Perumal Sannidhi is close to the bathing ghat called
Thavarasan Padithurai where Sri Ramanujacharya performed his morning ablutions, whilst the
Purushottama chaturvedi mangalam would have been a focal point for Vedic learning.
 site of the Thiruvarasu
Considering Sri Manavalamamunighal’s achievements, it is shameful that we should
repay his goodness with our neglect. Such ingratitude is no laughing matter, and its
consequences have been alluded to recently in an ominous document.

The findings of the Ashtamangala Prasna

On the 7 February 2001, the hon. Sri Unnikrishna Panicker conducted an

ashtamangala Prasna assessing the condition of Sri Rangam Koil and its associated
community. Yet it was not a parochial enquiry, since Sri Rangam is but the nerve centre
for the welfare of all this earthxv:

… this is the most important shrine for Vaishnavas in the whole world …Sri Rangam
temple should be the role model for other Vaishnava temples. Hence things have to be
done perfectly here, as otherwise people will tend to copy the shortcomings and these
shortcomings will adversely affect the welfare of (all) humans.xvi

His findings in their entirety need not detain us. Yet certain observations cut right to
the heart of the present discussion. Consider the following juxtapositions:

State of the Sri Rangam temple and its associated Corresponding position of Sri
shrines Manavalamamunighal

1327-1370: At Sri Rangam , the temple remained desolate and

ruined. . . .The doors were worm-eaten and grass was growing in
the Mantapas. The inner shrines (Garbagrihas) were in ruins. Sri Manavalamamunighal has yet to be
Where formerly the shrines had been surrounded by the musical born. In his absence, the temple is in a
notes of drums (Mridangas) now was to be heard the fearful howls pitiful condition.
of jackals. In place of the aroma of the smoke from the sacred fires
in the Brahmin settlements, there was now the stink of raw meat
spreading amid shouts of drunken Moslem soldiers" [based on
Ganga Devi]xvii.

2001: The north-east position of the temple is significant. The

location of the Keshava Perumal Sannidhi is in bad shape (The Sri Manavalamamunighal’s memory is
Thiruvarasu of Sri Manavalamamunighal near this location). This being neglected. If this continues, the
place has to be acquired, spruced up and maintained, as otherwise consequences for the community will
those responsible will have vamshanasham (end of race). This be horrible.
Perumal is acharya for the Lord, and is the reincarnation of
Adishesha. There can be no joy for the Lord unless puja be
conducted properly to the acharya [Sri Unnikrishna Panicker]xviii.
 Alluding to the adage ‘when the head bows, all limbs do likewise’, the report further
stressed that the Lords in all 106 divya desams were dissatisfied at their inability to offer
due homage to the Acharya. The ominous findings of Sri unni krishnan confirm that it
was not for mere lip-service that our Acharyas saw the need to maintain Sri
Manavalamamunighal’s memory. As Professor Sampathkumaran notes:
At the conclusion of the daily services in the temples, there is a prayer for the new
dispensation established by Sri Ramanuja to flourish. This is followed by an address to
Manavala Mahamuni that he should live for another hundred years. It looks as if these
prayers suggested that for the order set up by Sri Ramanuja to flourish, Sri Manavala
Mahamuni should live for another century. The Tamil stanza which concludes with this
request adds that he is needed for the well-being of the men of religion, of the temple city
of Sri Rangam , of Nammalvar's Tamil Vedas and of the entire world surrounded by the
oceans.xix
Conclusion:

Sri Rangam is foremost of all 108 Divya desams. Its antiquity, Acharya peetams,
Arayars, Archakas and Utsavas are second to none. Yet its prosperity is at present
precariously balanced. The yeoman services performed by Sri Manavalamamunighal
(avatar of Udayavar and Acharya to the Lord Himself) accord him a unique status in this
temple. Or rather, should accord him a special status. What actually pertains is the
grossest disrespect, epitomized by the pitiful condition of the Thiruvarasu where his
mortal remains rest. We have repaid his love with our neglect. The heavens now warn us:
“for the sake of the Srivaisnava vamsa, restore the sannidhi which houses that Perumal
(great man) who is Acharya to the great Lord of Arangam”. The consequences of failing
to do so may be the terrible twang of Sri Rama’s bow, held in waiting for those who “fail
to be of any service to their beneficent friends whose object has not yet been
accomplished” . . .

U.Ve.A. Krishnamachari, Dr A.D. Srirangapriya Ramanujadasar and K. Vasudevan

14 th November 2001, Deepavali thirunal, Sri Rangam
Part 2: Honouring Sri Manavalamamunighal’s memory

To honour greatness is not merely to place it on a pedestal and offer niceties, before
returning to one’s routine affairs. This would be mere idolatry. True worship is to think,
act and breath in conformity with the great man’s wishes, agendas and “objects yet to be
accomplished”. As Nanjiyar famously said:
To belong to God is to be like God himself, i.e. conform to the ideals that He has
preached and practiced: one of these being to be “the friend of all creatures”.xx
Epochs before Mahatma Gandhi promoted a similar creed the Lord, Sri
Manavalamamunighal and all the acharyas unanimously declared: A true vaisnava feels
the suffering of another as if it was his very own. xxi Hence any attempt to honour the
Thiruvarasu of Sri Manavalamamunighal must never loose sight of his humanitarian
ideals. As such, the Thiruvarasu is not just a structure; it is a vision- an ongoing attempt
to transform ourselves and the world around us in conformity with the saint’s noble
intentions. To this effect, the work will be conducted in five phases:

Phase 1: 2.5 acres marking the resting place of Sri Manavalamamunighal have
already been acquired at a cost of 25 lakhs. The remains of Sri
Manavalamamunighal must be carefully excavated and all appropriate rites
performed. A Thiruvarasu temple (with appropriately proportioned compound
wall) has to be built, and a deity of Sri Manavalamamunighal installed
therein. The deity shall face west, allowing him to fulfil his role as acharya
(teacher) of Lord Ranganatha. The worship will be conducted by fully trained
and tested archakas whose services will be constantly monitored to ensure the
highest standards.

The Thiruvarasu will serve as ‘a centre of Divine gravity’, a beacon of

inspiration and guidance for all other endeavours. A minimum 20 lakhs are
required for this work to proceed.

Phase 2: The Keshava Perumal Sannidhi must be restored to its former glory and an
associated dhyana mandapam is to be erected. To remind us that our
responsibility extends from Sri Rangam towards every part of the world, 106
Shaligrams shall be brought from each of the terrestrial divya desas, and
worshiped appropriately. Similarly, the archa vigrahas of all Azhvars and
Acharyas are to be installed and worshipped within the Kesava Perumal
complex. A minimum of 60 lakhs will be required to initiate work on this
complex.

Phase 3: 20 acres of land on the banks of the Coleroon (northen branch of the
Kaveri ), belonging to Udayavar sannidhi and under Devasthanam control,
must be taken on long term lease. (At present the land is being used for the
lofty purpose of growing coconuts). This location hosts the unique
confluence of three inellectual and humanitarian giants: mention has been
made of the fact that the land is the direct property of Udayavar; also,
Alavandar bathing ghat is located there and moreover, Sri
Manavalamamunighal saturates the area with his divine presence. This
veritable ‘triveni sanghamam’ of divine blessings will be the site of the ‘Sri
Ramanuja University Complex’.
 Since education is the foundation for the successful conclusion of all our
moral and social duties in life, a fully accredited university will be
established. Whilst conventional courses will be offered, it will be a salient
feature of this university to offer structured courses on Agama, studies in
Divya Prabhandha, Sri Bhashya and other sacred literature. This will educate
priests capable of providing the services sadly either lacking in our temples,
or not being performed up to the standards devout pilgrims deservexxii. Proper
training will arrest the discharge and short-circuiting of spiritual vibrations
long accumulated in our temples. Graduates of the Agama school will be
guaranteed a minimum of four years of employment.

We see that much of our sacred literature (in both manuscript and book
form) is in danger of being lost for lack of proper concordance, collation and
preservation. Whilst yeoman service in this direction is being done by
individuals such as U.Ve. S. Krishnaswamy Iyengar(Sudarsanar) and Sri
Vaishnava Sri, the magnitude of the task means that even invaluable works by
scholars as recent as Sri U.Ve. PB Annangaracharya are fast becoming
obsolete. This decline must be arrested.

A centralised institution, grounded in tradition yet satisfying the highest

standards of academic scholarship, and using the latest technology, is needed
to prioritise, coordinate and publish authentic and comprehensive editions of
essential works. Hence, a ‘Grantha Naimisaranya’, honouring the Lord in His
literary manifestations, will lavishly house every available Sampradaya text.
In time, the collection will extend to embrace the entire Vedic corpus, and
indeed religions of the world. A parallel access library is to be constructed.
Full Internet facilities and study cubicles for scholastic use are also
anticipated.

Over one crore rupees is required to activate the first 3 phases of development. In
time, the project will also extend to:

Phase 4: A planetarium will show documentaries depicting the Lord in both the
nitya and lila vibhuthis, as well as educational films on the lives of Azhvars
and Acharyas, and important Divyadesa festivals. Ultimately, the hope is to
provide the pilgrim with an unforgettably holy-holographic-experience!

Phase 5: In accordance with Visistadvaita’s respect for both the body and the soul,
the complex will provide an integrated network of facilities to ensure both
physical and mental well-being. Towards providing truly rejuvenating holy-
days, a Kaveri Spiritual Resort is envisaged. A unique feature of this complex
will be a Vedic counselling centre, offering professional yet traditional
counselling for all domestic and psychiatric problems. The maxim will be “If
you have a problem, we have its spiritual solution”. Adjacent to the resort
will be a traditional dharamsala for those with more modest means or
requirements. This will provide free meals for all.
Phase 6: Should pilgrims avail of all the facilities on offer, they are sure to make
speedy progress towards salvation.

There is no time to waste. A committee headed by His Holiness Sri Vanamamalai Jeer
Swamy, His Holiness Sri Tridandi Chinna Sriman Narayana Jeer Swamy, Sri U.Ve. Sri
Krishnamachariar, Sri U.Ve Thirukoshthiyur Madhavan, Dr R Rangarajan of Madurai and
Dr M Varadarajan of SV University Tirupati, has been established to guide and oversee
these works. Two great events on the near horizon should activate us in assuring a speedy
and successful conclusion.

The year 2008 marks the 1,000th anniversary of Kurattazhvan, who was prepared to
sacrifice everything in the service of his acharya. To bear the torch he carried so
selflessly, we ask each and every Srivaisnava to donate at least the cost of but one brick
(2 Rs), and but one hour of their time, towards the aforesaid noble works. Those who find
this too irksome a commitment should think twice (if not bow twice) before uttering the
holiest of thaniyans or applying the distinguished padam.

It is said that every cloud has a silver lining. By working co-operatively, we can turn
the collective shame of our spiritual neglect into a concerted effort to fulfil
Manavalamamunighal’s noble mission for mankind. Nothing would please ‘Yatindra
pravanar’ more than to see this monumental work bearing the fruit of 1000 graduates and
research scholars sprouting by 2017, the thousandth anniversary of Sri Ramanujacharya.
On considering the consequent beneficial fruits, let us take up this service as our divine
right, forever keeping in mind:

"May the divine commandment of Sri Ramanuja flourish more

and more, unimpeded in its victorious course at all times and
places. May Manavalamamuni- needed for the welfare of all
godly people, the great temple city of Sri Rangam , Of
Nammazhvar ’s Tamil Vedas and the entire world surrounded
by the oceans- may that Manavalamamuni live for another
hundred years"

Sri U.Ve A. Krishnamachari (Director), Dr A.D. Srirangapriya Ramanujadasar, K. Vasudevan

14th November, 2001, Deepavali thirunal, Sri Rangam

Contributions in Cash, D.D., Cheque and kind (cement, wood, bricks, paint,
etc.) may pleased be sent to:

The Secretary
Divya Desa Parampariya Padhukappu Peravai (DDPPP)
Sri Vanamamalai Mutt
East Chitra St, Sri Rangam
Trichy, 620006, Tamil Nadu

e-mail: akchari@vsnl.com phone: 91-431-434398/437025

i
Srimad Valmiki Ramayana, Gita Press, Gorakpura, Kishkinda Kand, XXX, 73.
ii
The place where the mortal sarira of a sanyasi is laid to rest is known as Thiruvarasu or ‘the auspicious place beneath the
pippal tree’
iii

For a more detailed historical account see chapter V: The Period of the Decline of the Colas and the revival of the Pandyas’
in Hari Rao VN, The History of Sri Rangam Temple.
iv

If it be asked why protective measures had to be taken for the sake of the Omnipotent Lord, one should remember that in
archavatara, the Lord compromises His transcendent qualities and sublimates Himself to the cares and concerns of the
worshipers. For a fuller treatment of the issue see ‘The glory of the Archavatara’ in A Krishnamachariar and AD
Rangapriya dasan (2001), Adyanutsava , SriVaisnavaSri, Sri Rangam .
v
In commeration of this, on the 11 day of Adyayana Utsava Rappathu (Azhvar moksha) the Araiyar will softly recite Koil
Tiruvaimozhi adjacent to the temple wall, near to the Kulashekaran padi using his hands as ‘talas’.
vi

A Krishnamachariar offers an exquisite gloss on Azhagiya Manavalan’s exile: As Sri Rama delighted in His banishment
into the forest as an opportunity to express his sila guna, (“vanavasyo mahodayah”), so too our Azhagiya Manavalan left
His capital, eager for the opportunity to grant salvation to innumerable fauna and flora, that too embraced tightly by His
Pillai Lokacharya, just as a child carried by its beloved mother [Lecture by A Krishnamachariar, Sri Rangam , 5 Nov
20001].

vii
Professor M.R. Sampathkumaran (1988) Sri Manavala Mahamuni in Historical Context, in "Sri Ramanuja Vani"
viii

It is the practice for the ladies to decorate of the house-front with powder designs. Being the most routine of morning
activities, its absence marks a most pathetic cultural degeneration.
ix

Tiruvillaku Pichan seems to have been a most colourfull and somewhat mischivious charater. Periyachan Pillai, in his
commentary on Periya Tirimozhi 3.4.10, tells that Pichan could not brook it when Periya Perumal began to praise
Thirumangaiazhvar’s devotion. “Ha!’ retorted Pichan ‘under the guise of praising you, he’ll never miss a chance to sing his
own glories!’. Needless to say, Periya Perumal took to Thirumangaiazhvar’s defence.
Incidentally, it is the hereditary duty of Pichan’s this family to light the lamps in the temple. They also continue to exhibit
their capacity to converse directly with the deity, occasionally giving them a somewhat ‘de-railed’ appearance in the eyes of
the common man. Such is the condition seen even today in the Sri Rangam temple.
x
There seems to be some confusion over Tiruvaimozhi Pillai’s dates. Professor MS Sampatkumar offers 1329-1434, with
Sri Manavalamamunighal’s famous Idu discourse falling between 1432-1434. That would place Sri Manavalamamunighal
in Sri Rangam before his acharya’ departure- which goes against the traditional view that Sri Manavalamamunighal went to
Sri Rangam in accordance with His acharyas last wish.
xi

See a summary of lecture by Sri Velukudi Krishnan (1999): Sri Manavala Manavalamamunighal , the best loved acharya
of Sri Vaishnavas, In Bhakti list, November 1999, Srivaisnava HomePage,
xii
Quote from Pinpazhagiya Perumal Jeer, in Arayirapadi Guruparampara Prabhavam
xiii

So pleased was Alagiya Manavalan with Sri Ramanujacharya’s poetic masterpiece, Gadya Traya, that the Lord gave Sri
Ramanujacharya the title ‘Udayavar’ or possessor of both the celestial and material realms (nitya and lila vibhuti
respectively).
xiv
Velukuddi Krishnan Swamy (1999)
xv

The daily srivaisnava psalmster contains two prayers (Tirupallandu and *) that embody the ideal of universal welfare
emanating from the well fare of Sri Rangam .
xvi

Sri Unnikrishna Panicker (2001) Ashtamangala Prasna done at Sri Ranganathaswamy Temple, Sri Rangam
xvii

Prof. M.R. Sampathkumaran (1988)

xviii

Prof. M.R. Sampathkumaran (1988)

xix

Prof. M.R. Sampathkumaran (1988)

xx

A Govindacharya (1998) The Divine Wisdom of the Dravida Saints, TD Muralidharan (ed), Archish Publications,
Mumbai, p 12.
xxi

A Govindacharya (1998), p 12
xxii

It behoves us to note that amidst the all too many dilettantes, a few priests continue to perform their duties with the care and
dedication appropriate to their high office.