In the Padma-Purana, it is stated:
sampradayavihina ye mantras te nisphala matah
atah kalau bhavisyanti catvarah sampradayinah
sri-brahma-rudra-sanaka vaisnava ksitipavanah
catvaras te kalau bhavya hy utkale purusottamah
ramanujam srihi svicakre madhvacaryam caturmukhah
srivisnuswaminam rudro nimbadityam catuksanah
“If one is not initiated by a bonafide spiritual master in the sampradaya, disciplic succession, then whatever mantra he/she will receive will be ineffective or fruitless. Therefore in the future, in Kali-yuga there will be only four authorized sampradayas [disciplic successions]. These sampradayas will establish unalloyed pure devotional service to the Supreme Personality of Godhead Sri Hari, which is the conclusion of the Vedas. These vaisnava four sampradayas are: Sri, Brahma, Rudra, and Kumara sampradayas and to represent each there will be four great acaryas. Sripada Ramanujacarya will be chosen by Sri (Laksmi-devi) to establish her sampradaya, Sripada Madhvacarya will be chosen by Lord Brahma to establish his sampradaya, Sripada Visnuswami will be chosen by Rudra (Lord Siva) to establish his sampradaya and Sripada Nimbarkacarya will be chosen by the four Kumaras (Sanaka, Sanatkumara, Sanandana, and Sanatana) to establish their sampradaya. They will come to Utkala, Purusottama Ksetra (Jagannatha Puri) and purify the entire earth during the age of Kali”
caitradram sambhavam visnor darsana-sthapanotsukam
tundira-mandale sesa-murtim ramanujam bhaje
“I worship Sripad Ramanuja, the incarnation of Ananta Sesa, who took birth in the month of Caitra (April-May) under the sixth lunar mansion in the Tundirades, and who came upon this earth to establish the philosophy of Sri Visnu.”
Sripada Ramanuja, a partial incarnation of Lord Ananta Sesa and Laksmana was born in year 1017 AD, in a repressive environment where religion meant grammatical analysis of the scriptures and God had been delegated to a vague impersonal existence. He was born in the village of Bhutapuri, in the southern part of India. His parents, Kantimati and Kesavacarya, childless for many years, had performed several austerities in holy places and were finally blessed with an effulgent child bearing many auspicious markings. He was named Ramanuja (meaning younger brother of Lord Rama, Lakshmana) by his uncle Sailapurna, one of the leading disciples of Yamunacarya.
The avatAra of rAmAnuja is predicted in the scriptures even before he appeared. Sri sAmpradAya identifies rAmAnuja as an incarnation of the AdisEsha himself. The following are the scriptural evidences for the interpretation as per Sri Sampradaya.
EkAntino mahAbhAgAh S’athakopa-purassarAh
KshonyAm kr*r-AvatArA ye lokojjIvana-hetunA
S’AndilyAdyAs’ ca ye c-Anye PancarAtra-pravartakAh
PrahlAdas’ c-aiva SugrIvo VAyusUnur VibhUshanah
Ye c-Anye SanakAdyAs’ ca PancakAla-parAyanah
“Sathakopa and others, great devout saints, became incarnate on earth to save creature. Sanaka and others, Sandilya and others, prahalAda, SugrIva, the Wind-Son (HanumAn), VibhIshana and others – the strict observers of the Five Timed Injunctions (PancakAla)- these are the Promulgators of the PancarAtra. (Isvara-SamhitA 175-7)
Next, after Sathakopa and others, comes RAmAnuja. For NArAyana tells Balabhadra (or Bala-rAma, the brother of Kr*shna) thus (Is’vara SamhitA, xx, 278-80):
Asti te vimalA bhaktih Mayi YAdava-nandana |
Prathamam S’esha-rUpo Me kaimkaryam akarod bhavAn ||
Tatas tu Lakshmano bhUtvA MAm ArAdhitvAn iha |
IdAnIm api MAm yastum Balabhadra ! tvam arhasi ||
kalAv api yuge bhUyah kas’eid bhUtavA dvijottamah |
NAnA-vidhair bhoga-jAlair arcanam Me karishyasi ||
“O Son of Yadu-race (BalarAma) ! thou hast clean (or pure) devotion (or love) for Me. Thou, first as S’esha didt the great service for Me. Then next didst thou worship me as Lakshmana. Thou art now serving me as Balabharada. Thou shalt again in the age of Kali be born as a great BrAhmana (RAmAnuja), and shalt worship me with many things of joy”. (This verse could also refer to the appearance of Lord Balarama as Nityananda Prabhu in Caitanya lila)
Br*had-Brahma-SamhitA makes this clear, thus:
Dvija-rUpena bhavitA yA tu SamkarshanAbhidhA ||
DvAparAnte kaler Adan pAsanda-pracure jane |
RAmanuj-eti bhavitA Vishnu-dharma-pravartakah ||
S’riranges’a-dayA-pAtram viddhi RAmAnuja munim |
Yena sandarsitah panthA VaikunthAkhyasya sadmanah ||
PAram-aikAntiko dharmo bhava-pAs’a-vimocakah |
Yatr-AnanyatayA proktam Avayoh pAda-sevanam ||
KAlen-AchhAdito dharmo madIyo ‘yam varAnane ! |
TadA mayA pravr*tto ‘yam tat-kAl-Ocita-mUrtinA ||
Vishvaksen-Adibhir bhaktair S’athAri-pramukhair dvijaih |
RAmAnujena muninA kalau samsthAm upeshyati ||
Lord Narayana says to Sri (Laksmidevi) “ ‘O Sri, My Sankarshana part is the form of a BrAhmana, by the name RAmAnuja, which it is going to appear, after the DvApara age and in the kAli age, to expound the Vishnu-dharma (BhAgavata Religion), when the world will be full of heretics or renegades (pAsanda). Know that RAmAnuja will be the specially favoured of S’riRanga (-natha) and he will show the way to the Realm known as Vaikuntha. The One-pointed Religion exclusively to be rendered to Thee and Me (Sriman NArAyana) the religion which delivers (creatures) from the bonds of samsAra (material existance) becomes dimmed by age, O fair faced one ! According to the requirements of the age, I take many forms, and act by means of My devotees such as Vishvaksena, Sathakopa, etc., and RAmAnuja in the Kali age.”.
There is a sloka in Yadhavaachala Mahatmyam which says:
ananthah prathamam rupam lakshmanascha tathah parah |
balabhadram thritheeyasthu kalau kaschit bhavishyathi ||
It is the same who was Adhisesha first, Lakshmana after and Balarama in the third who is born as Sri Ramanuja in the Kali yuga.
Vriddha Padma Purana presages his incarnation thus:-
” Long, long afterwards, the Lord himself will come down on earth as a Tridanda Sannyasi, to restore the sanatana-dharma. At that time heretics and men of perverted intellects will confuse the minds of the people. Asuric Saastras, based upon fallacious arguments and various schools of thought, very attractive and almost indistinguishable from the Vedanta, will turn away mens’ hearts from Vishnu and cause them to forget His glory. That glorious incarnation will, through the good fortune of the Lord’s devotees, come down upon earth, to explain and amplify the teachings of the great Sage Badarayana and the divine singer of the Gita. The holy one would compose a Bhashya on the Vyasa Sutras, to save men from the confusion and despair caused by spurious doctrines and lead them to the True faith” ( Vide p.44 of GLE)
BIOGRAPHY IN BRIEF
The greatest influence on Ramanuja came from a person he never actually met. Yamunacarya, born around 918 AD, was known as Alabandara (the conqueror) for defeating, at the age of only twelve, a greatly learned and proud court scholar by the name of Kolahala. The Pandya king, impressed by his knowledge, gifted him half his kingdom and young Yamunacarya soon became engrossed in the duties of a king. However many years later, by the mercy of a pure devotee he once again took to spirituality and would soon become the foremost Vaishnava of his time, famous for his knowledge and devotion.
Student days of Ramanuja
As a young boy Ramanuja displayed a keen intellect and memory. He studied in the school of Yadavaprakasa, who like most teachers in those days was an impersonalist. One day when he heard his teacher give a particularly offensive interpretation to a verse meant for glorifying Lord Vishnu, Ramanuja could not hold back his tears of sorrow. On seeing him cry the teacher asked him the reason and Ramanuja came forth with the actual interpretation of the verse. This greatly angered the teacher and after a few more encounters of this type, Yadavaprakasa, fearful that the brilliant child would create problems in the future, made an elaborate plan to kill him on the pretense of a trip to bathe in the river Ganges. In the deep forests, Govinda, a cousin of Ramanuja and also a fellow student overheard this plot and warned Ramanuja. Bewildered by the actions of his preceptor, Ramanuja fled into the forest. Here he was guided by a couple who claimed to be forests dwellers. An exhausted Ramanuja slept at night and woke up to find himself alone in the outskirts of his village, apparently making the journey of several days in a few hours. Realizing that he had just received the mercy of Lord Narayana and Lakshmidevi, his heart became inundated with devotion.
With typical humility Ramanuja did not speak a word against his teacher and continued to serve him. However, Yadavaprakasa, became increasingly fearful and envious of Ramanuja and finally expelled him from the school. This actually was a blessing in disguise for it gave Ramanuja the opportunity to associate with Kancipurna, a great devotee of Lord Vishnu, who though born as an outcaste had become so famous for his devotion that even Brahmans were eager to serve him. In association of this great sage, Ramanuja absorbed may mellows of devotional service. After some time he was instructed by Kancipurna to take shelter of the great Yamunacarya who lived in Sri Rangam. At the time Yamunacarya was very ill and having heard of Ramanuja expressed an intense desire to meet him. On his instructions, Mahapurna, one of his intimate disciples immediate set for Kancipuram, where Ramanuja lived. After traveling without stop for three days he met Ramanuja who was delighted to be summoned in the presence of the great Vaishnava. Without stopping to take leave of his family, Ramanuja immediately journeyed back to Sri Rangam. But to his great dismay Yamunacarya had already left his body just before their arrival. Seeing three fingers on the right hand of Yamunacarya closed, Ramanuja made the following three vows. One, that he would write an authoritative commentary on the Vedanta sutras. Two, that he would travel and preach the Lord’s glory and third, that he would honor the great sage Parasara (the father of Vyasadeva and author of Vishnu Purana). As Ramanuja spoke each of the vows, the fingers in the hand of Yamunacarya opened. The disciples of Yamunacarya understood that their spiritual master had intended Ramanuja to fulfill his last desires.
Ramanuja was later initiated by Mahapurna into the sampradaya. With great love and devotion, Ramanuja invited his guru to live with him so that he could serve him and receive instructions. In this way he lived happily for six months. Unfortunately Raksakambal, the wife of Ramanuja, though very pious and chaste was very much proud of her family lineage as an upper caste Brahman. Once she chastised the wife of Mahapurna on this basis and this lead them to leave the house. When Ramanuja came to know of this he accepted it as an instruction from the Lord to completely dedicate himself to His service. He thus took Sannyasa from the great devotee Kancipurna and was given the name Yatiraja. Soon, attracted by his purity and knowledge, devotees began to approach him for initiation. His first disciples were Dasarathi, his own nephew and a famous Vedantist, and Kuresa, an immensely rich scholar famous for his perfect memory. Eventually, Yadavaprakasa, the envious teacher of Ramanuja also accepted him as his spiritual master. The disciples of Yamunacarya who had been waiting for some one qualified to lead them now approached Ramanuja. With the blessings of his guru, Ramanuja became the acarya of Sri Rangam and thus became famously known as Ramanujacarya.
The mantra delivered
Gosthipurna was also one of the five intimate disciples of Yamunacarya. One day Mahapurna instructed Ramanujacarya to approach Gosthipurna to receive the essence of all the Vedic hymns. However when Ramanujacarya approached Gosthipurna with this request, he refused, considering him too young to receive such confidential knowledge. Eighteen times Ramanujacarya approached Gosthipurna, and each time he was refused. Finally when Gosthipurna heard that Ramanujacarya had taken to fasting in order to purify himself, he agreed to give him the sacred mantra after making him promise not to reveal it to anyone not qualified. When Ramanujacarya received the mantra, he stood on a temple and gave it all and everyone. The eight syllable mantra ‘Om Namo Narayana’ is said to be so potent that any one who recites it goes to Vaikuntha. When a furious Gosthipurna confronted Ramanujacarya, he calmly accepted all the curses of his guru saying that he would gladly suffer for eternity rather than see so many poor souls suffer out of ignorance. Gosthipurna, understanding the greatness of Ramanujacarya, immediately forgave him and also begged for his forgiveness. In time Ramanujacarya received instructions from each of the five intimate disciples of Yamunacarya and the complete potency of the great acarya became completely manifest in the realizations of Ramanujacarya.
Writing Sri Bhasya
In order to fulfill the first of his vows, that of writing a commentary on the Vedanta sutras, Ramanujacarya decided to first read the authoritative commentary written by the great sage Bodhayana. The only copy of this commentary was in Sarada-pitha, in Kashmir. After journeying for several days, when Ramanujacarya and Kuresa reached Sarada-pitha, the local brahmans who were impersonalists themselves, refused to give the commentary. However under mystical circumstances, Ramanujacarya was able to procure the commentary and headed back to Sri Rangam. After some time when the Kashmiri brahmans discovered the loss they immediately sent a party of men in pursuit. Traveling without stop for almost a month they finally caught up with Ramanujacarya and after retrieving the Bodhyana-vrtti, left without a word. However in the mean time Kuresa, using his remarkable powers had completely memorized the commentary and was able to reproduce it in its entirety. A greatly please Ramanujacarya thus studied the commentary and proceeded to dictate Sri Bhasya that would become one of the most authoritative commentaries on the Vedanta’s, and thus fulfilled his first vow.
Ramanujacarya met the impersonalists on their ground, that of analytical knowledge. In the past great Vaishnavas like the Alvars were dismissed as sentimentalists, since they only glorified the Lord. However with his authoritative commentary, Sri Bhasya, and deep conviction, Ramanujacarya traveled all over India, challenging mayavadi scholars and converting them to the path of devotional service. Attracted by his purity and effulgence, impressed by his knowledge and convinced by his flawless logic, entire kingdoms became Vaishnavas. In Jagganatha Puri, Ramanujacarya desiring to introduce the elaborate Pancartarika system of worship challenged the local priests. However while he slept at night, Ramanujacarya was mysteriously transported to another place several miles away. Understanding that Lord Jagganatha did not want the mood of His devotees to be disturbed, Ramanujacarya did not return to Jagganatha Puri, but continued to travel and preach over the rest of India, thereby fulfilling his second vow.
The final vow
Ramanujacarya named the twin sons of his disciple Kuresa, Parasara and Vyasa, thereby fulfilling his final vow. Parasara would soon become a brilliant scholar himself and later assume the position of the acarya of Sri Rangam. At the age of one hundred years, Ramanujacarya settled down in Sri Rangam. He would live here for another twenty years, instructing his disciples and worshipping the Lord. In this time he greatly undermined the influence of the impersonalists advaita philosophy and laid down a strong foundation for worshipping the Lord in a personal form. Finally understanding that his mission was accomplished he resolved to give up his material body. At the request of his disciples he gave the following final instructions.
The final instructions of Ramanujacarya embody his teachings. These are summarized as follows:
1) Discriminate carefully between friends (Vaishnavas), enemies (atheists and impersonalists) and those who are indifferent (materialists). Associate with friends, avoid the enemies and do not be disturbed by the indifferent.
2) Worship all Vaishnavas as you worship your Guru.
3) The best way to serve the Supreme Lord Hari is by serving His devotees (Vaishnavas).
4) Never follow the ways of a Vaishnava for personal gain.
5) Do not be satisfied by worldly knowledge.
6) Only study the scriptures that describe the transcendental glories of the Supreme Lord Hari.
7) Relish the chanting of the holy names of the Supreme Lord Hari only.
8) Avoid the following six offenses:
arcye visnau sila-dhir gurusu nara matir vaisnave jati buddhir
visnor va vaisnavanam kali-mala-mathane pada-tirthe’ mbu-buddhih
sri-visnor namni mantre sakala-kalusa-he sabde-samanya buddhir
visnau sarvesvarese tad-itara-sama-dhir yasya va naraki sah
“That person who considers the Deity of the Supreme Lord Sri Hari to be dead matter made out of stone, wood or metal; or the spiritual master, who is an eternal associate of the Supreme Lord, to be an ordinary man who is prone to die; or the Vaishnava to be coming from some caste; or the water which washes the feet of the pure devotee or the Supreme Personality of Godhead, to be ordinary water, although such water has the potency to destroy all the evils of Kali-yuga; or to consider the Holy Name of the Supreme Lord or mantras dedicated to Him, which are able to destroy all sin, to be ordinary sounds; or to consider the Supreme Lord of all, Lord Hari, to be equal with other demigods, is considered to possess a hellish mentality. A person who thinks in this way is certainly a resident of hell.” (Padma-Purana)
· seeing the arca-vigraha, Deity as stone, wood or metal
· guru, spiritual master as an ordinary man,
· vaishnavas, devotees of Lord Hari by bodily designation,
· carnamrata of Vaishnavas or the Supreme Lord Hari as ordinary water,
· holy names of the Supreme Lord Hari as mundane sound vibrations
· Supreme Lord Hari as one of the demigods.
9) Regularly contemplate on the greatness of your Guru and Vaishnava acaryas.
10) Perform all duties only for the pleasure of the Supreme Lord Hari.
11) Take complete shelter of the Supreme Lord Hari and have full faith in Him alone.
Disciplic Succession of Sri Ramanuja Sampradaya
The guru-parampara of the Vishishtadvaita Vaisnava School is given here. Note: There is more than one disciple, in some cases, but only one is given. Time periods are given only for a few. It is taken from the work of A. Govindacharya.
Sriman Narayana (Time period: Eternity)
Sri or Lakshmidevi (Time period: Eternity)
Bhu-Devi (Time period: Eternity)
Vishvaksena (Time period: Eternity)
Madhurakavi (Time period: end of Dvapara Yuga)
Kulasekhara (Time period: 3000 B.C.)
Ramanuja (Time period: 1100 A.D.)
Varadacharya (Time period: 1300 A.D.)
“Once whilst Sripad Ramanuja Acarya was staying in Jagannatha Puri he offered prayers to Lord Jagannatha Who became very pleased.
“Lord Jagannatha appeared before Sri Ramanuja and said, “Ramanuja, go and visit Sri Navadvipa, for very soon I shall appear there in the house of Sri Jagannatha Misra. Sri Navadvipa is My most beloved abode and is a part of the spiritual sky manifest in this world. As My eternal servant and a leader amongst My devotees, you should go there. Let your students stay here, for they are absorbed in ‘dasya rasa’ (servitorship in awe and reverence) and will not understand the advanced devotional mood (of spontaneous love of Godhead, ‘raga-marg’). Travel there alone. Any living entity who does not go to see Sri Navadvipa has been born uselessly. Just one portion of Sri Navadvipa contains Ranga Kshetra, Venkateshvara and Yadava Acala. Therefore go to Sri Navadvipa and see My form of Gauranga. After gaining (My) blessings (there), go to Kurma Sthana and rejoin your disciples.”
“Folding his hands, Sri Ramanuja humbly requested Lord Jagannatha, “My dear Lord, You have mercifully told me something about Gauranga, but exactly who He is, I don’t know.”
“The Lord answered, “It is known to you that Lord Sri Krishna, the Lord of Goloka, is the Supreme Absolute Truth. That much is well known to My devotees. That same Supreme Personality of Godhead who resides in Sri Vrindavana is fully manifest as Gauranga, and His beloved abode, Sri Vrindavana, is manifest as holy Navadvipa. Navadvipa is the Supreme spiritual abode and it is transcendental to the influence of the material nature. In that divine land, Lord Gauranga eternally resides. By My mercy that holy abode has come to exist within this universe, but it remains completely unaffected by ‘maya’. This is the verdict of the scriptures. If anyone thinks that Sri Navadvipa is only a material location, then whatever devotion he has developed will wither and perish. By My will, My inconceivable energy preserves this transcendental abode within this material world. Simply by studying the scriptures, one will not be able to understand the Absolute Truth. Only by My mercy can My devotees understand.”
“Hearing these words of Lord Jagannatha, Sripad Ramanujacarya was filled with love. “My dear Lord,” he said, “Your pastimes are truly astounding. The scriptures cannot fully describe Your opulence’s. Why is ‘Gauranga-lila’ not described in the scripture? Upon reflection, I find some hint of ‘Gauranga tattwa’ in the ‘Srutis’ and ‘puranas’. Now, however, all my doubts are gone and I am ready to execute Your will. If it is Your desire, I will go to Sri Navadvipa and from there, I will set out to preach about Lord Gauranga throughout the three worlds, giving evidence from the scriptures to all converting them to the devotional service of Gauranga. Please instruct me. You have just to give me Your order.”
“Lord Jagannatha replied, ‘Sripad Ramanuja, do not broadcast in this way. Keep these secrets of Lord Gauranga’s pastimes as they are for the present. Only after He has concluded His pastimes will the people in general come to understand them. Preach about Me on the level of ‘dasya rasa’ as you have always done, but within your heart worship Gauranga constantly.'” “Following Lord Jagannatha’s order, Sripad Ramanujacarya secretly cultivated his attraction for Sri Navadvipa. Being very merciful, Lord Narayana led him to Vaikunthapura and showed him His transcendental form, worshipped by manifestations of His different energies. Sripad Ramanujacarya felt himself most fortunate to see this, but as he watched, the Lord manifested His form as Gauranga, the son of Jagannatha Misra. Sripad Ramanujacarya’s mind became stunned by the brilliance of His shining golden form. Lord Gauranga then placed His two lotus feet upon Sripad Ramanujacarya’s head, and Ramanujacarya filled with inspiration, began to offer prayers.
“Sripad Ramanujacarya said, “I must see Your pastimes when You appear here in Navadvipa My Lord. I shall never leave this place.”
“Lord Gauranga replied, “Your wish will be fulfilled, O son of Keshava. When My Navadvipa ‘lila’ is revealed, you will again take your birth here.”
“Lord Gauranga then disappeared. Greatly satisfied by the Lord’s promise, Sripad Ramanujacarya returned to Kurma Sthana, where he joined his disciples. During his life he preached devotional service to the Lord in the mood of dasya rasa or servitorship through out the South of India, whilst internally he was absorbed in meditating on the pastimes of Lord Gauranga. By Lord Gauranga’s mercy, he was born again in Sri Navadvipa as a devotee named Ananta to assist in the Lord’s pastimes.”
“When Lord Caitanya made His appearance in Sri Navadvipa, Ananta Vipra was already quite old. He lived in a cottage which was situated beneath a huge old banyan tree. There, within this humble abode, he would worship his Deities of Lakshmi-Narayana. None could describe the pure way in which he worshipped Them.
“Ananta was a very dear friend and neighbour of Sri Vallabha Misra. Sri Vallabha was very affectionate to him and treated him as his disciple.
“On the most glorious day when Lord Gaurasundara accepted the hand of Srimati Lakshmipriya at the Misra’s house, a huge festival was held and Ananta was invited. As the Vipra stood watching Lord Caitanya and Srimati Lakshmipriya sitting together during their marriage ceremony, dressed in gorgeous silks and jewels, he realised that they were none other than his beloved Sri Lakshmi Narayana. Unable to control his spontaneous emotions he began to dance like a madman. His hair stood on end and his whole body trembled. Understanding, however, that his activities might seem a little inappropriate, he finally controlled himself and returned to his house. Entering his cottage, he sat down before his Sri Lakshmi-Narayana Deities and again became overcome with ecstatic love. He began to consider how his beloved Lordships had now manifested as Lord Gauranga and Srimati Lakshmipriya. He thought, “I am so fortunate to have personally seen Him, the Supreme Personality of Godhead. I, who am so fallen and insignificant.” As he sat there, Lord Gauranga, being very satisfied by his devotion appeared before him. The Lord was a beautiful golden colour and His bodily effulgence was brighter than millions of moons. He was dressed in first class silks and decorated with valuable jewels. He sat on a fabulous golden throne which was studded with gems and Srimati Lakshmi Devi at His side.
“Lord Gauranga could understand what Ananta was thinking and manifested His four armed Narayana form. Seeing his worshipable Lord Narayana standing before him, the ‘brahmana’ fell down at the Lord’s feet to offer prayers. The Lord, being controlled by His devotee’s love, smiled charmingly at him. “O My beloved devotee,” the Lord said, “By My will you have seen this form. Anyone who sees My form has all his desires fulfilled.” Then after placing His lotus feet on Ananta’s head, the Lord departed. Ananta became totally absorbed in remembrance of the Lord’s Sri Navadvipa pastimes.”
(cited by Srila Bhaktivinoda Thakura in his Sri Navadvipa-Dhama-Mahatmya. )
 The incarnation of the goddess of fortune known as Godädevé or Çré Äëòäl was one of the twelve Älvärs, liberated persons known as divya-süris. She was married to the Deity of Lord Çré Raìganätha, and later she entered into the body of the Lord. An incarnation of Kärmuka named Tirumaìga (also one of the Älvärs) acquired some money by stealing and built the fourth boundary wall of Çré Raìgam. It is said that in the year 289 of the Age of Kali, the Älvär of the name Toëòaraòippaòi was born. While engaged in devotional service he fell victim to a prostitute, and Çré Raìganätha, seeing His devotee so degraded, sent one of His servants with a golden plate to that prostitute. When the golden plate was discovered missing from the temple, there was a search, and it was found in the prostitute’s house. When the devotee saw Raìganätha’s mercy upon this prostitute, his mistake was rectified. He then prepared the third boundary wall of the Raìganätha temple and cultivated a tulasé garden there.
There was also a celebrated disciple of Rämänujäcärya’s known as Küreça. Çré Rämapilläi was the son of Küreça, and his son was Vägvijaya Bhaööa, whose son was Vedavyäsa Bhaööa, or Çré Sudarçanäcärya. When Sudarçanäcärya was an old man, the Muslims attacked the temple of Raìganätha and killed about twelve hundred Çré Vaiñëavas. At that time the Deity of Raìganätha was transferred to the temple of Tirupati, in the kingdom of Vijaya-nagara. The governor of Gingee, Goppaëärya, brought Çré Raìganätha from the temple of Tirupati to a place known as Siàha-brahma, where the Lord was situated for three years. In the year 1293 Çaka (A.D. 1371) the Deity was reinstalled in the Raìganätha temple. On the eastern wall of the Raìganätha temple is an inscription written by Vedänta-deçika relating how Raìganätha was returned to the temple.