The Three Walking Deities: Miracles of Ramanujacharya
Ramanujacharya (also known as Ramanuja), the towering saint-philosopher of the Sri Vaishnava tradition, is revered not only for his profound theological contributions but also for the extraordinary events attributed to his life. Among these, the narratives of three arch murtis (processional deities) walking up to Ramanujacharya stand out, capturing the devotion of countless followers. These incidents are celebrated within the tradition as historical events demonstrating the living presence of the divine in temple worship and the special grace accorded to a realized teacher. This article explores these three episodes in detail, situating them within the broader context of Hindu belief in the living deity, and reflecting on their spiritual significance.
The Living Presence of Deities in Hindu Worship
In many Hindu traditions, the murti (icon or image) in the temple is not merely a symbolic representation but is ritually consecrated and treated as a living presence of the divine. Daily services, offerings, festivals, and processions reflect the belief that the deity hears, sees, and participates in the world. Utsava murtis (processional images) play a special role: during festivals or auspicious events, these portable deities are taken out of the sanctum to bless the community. The notion that the deity can act—move, respond, or reveal divine will—is intrinsic to temple culture. Within this framework, stories of deities walking up to a saint are not dismissed as mere legend but are embraced as authentic historical events that affirm the living bond between devotee and divine.
First Miracle: The Walking Utsava Murti at Srirangam
When Ramanujacharya journeyed from Kancheepuram to Srirangam, news of his arrival spread quickly, drawing devotees eager to receive his teachings and blessings. Srirangam, home of the great Ranganatha temple, held deep significance in Sri Vaishnava tradition. It is said that Visvaksena, the celestial guardian associated with temple administration, was sent by Ranganatha himself to welcome Ramanuja. As Ramanuja prostrated before the sand at the temple entrance, Periya Perumal (the main deity, Sri Ranganatha) is believed to have directed Namperumal (the utsava murti) to walk up from the mandap and greet his acharya (spiritual teacher).
According to tradition, the chanting of Vedic mantras and the fervent devotion of priests and devotees accompanied the moment. The processional deity is said to have moved from its usual position in the mandap and approached Ramanujacharya, signifying divine approval of the saint’s mission. This event underscored the intimate relationship between the guru and the deity in Sri Vaishnava practice: the guru stands in the service of the Lord, and the Lord acknowledges the devotion and role of the guru. For devotees present, the walking of the utsava murti confirmed that Ramanuja’s arrival was ordained and that he was indeed the chosen instrument for revitalizing temple worship and Vedic tradition.
Second Miracle: Andal’s Steps at Srivilliputtur
Andal, the celebrated female poet-saint of Srivilliputtur, holds a unique place in the Sri Vaishnava pantheon. Her devotional poems, the Tiruppavai and Nachiar Tirumozhi, express intense longing for the divine and are recited widely during the month of Margazhi. A long-held vow among devotees is to offer specific quantities of grains and other items as a token of gratitude. It is said that Ramanujacharya, ever attentive to the wishes of the divine, honored Andal’s vow by offering 100 tada akkaravadisal (a traditional measure of rice) and 100 tada of butter to Kallazhagar (a form of Vishnu associated with Chittirai festival).
When Ramanuja visited the Srivilliputtur temple, word spread that he had fulfilled Andal’s pledge. In response, Andal is believed to have stepped out from her sanctum and taken one hundred steps to welcome him. This walking of Andal’s utsava murti symbolized her deep devotion and reciprocal bond: the devotee honors the divine, and the divine in turn honors the devotee through grace. The event also highlights the role of Andal as both devotee and deity—a living presence intimately engaged with her devotees. For Sri Vaishnavas, this incident exemplifies that genuine devotion and the fulfillment of vows can awaken the deity to reveal special benevolence.
Third Miracle: The Idol of Melkote
Late in his life, at around ninety years of age, Ramanujacharya undertook a journey to Delhi to secure the safe return of the main deity of Melkote (Yogapatiraja or Thirunarayana), which had been taken by the local ruler’s daughter. The political and social context of medieval India made such ventures perilous, especially for an elder saint traveling across kingdoms. Yet, his conviction in the sanctity of the deity and the duty to restore proper worship propelled him forward.
Legend recounts that upon meeting the Sultan, Ramanuja addressed the idol affectionately as “Chella Pillaiye” (beloved child) and told it to come to him: “vaarum” (it shall come). In an extraordinary display, the idol is said to have walked toward Ramanujacharya, astonishing the Sultan and his court. Witnessing this, the Sultan granted permission for Ramanuja to take the deity back to Melkote. This event illustrates the concept that the deity, bound by the love of the devotee, transcends physical constraints and worldly authority. It also testifies to the faith that, despite age or apparent weakness, genuine devotion aligned with dharma (righteous duty) is supported by divine power.
Theological and Philosophical Significance
Ramanujacharya’s teachings emphasize the path of qualified nondualism (Vishishtadvaita), where the individual soul and the world are real yet dependent on the supreme divine. Central to his philosophy is the notion of bhakti (devotion) as the means to union with the divine. The miracles of walking deities exemplify key themes: the living reality of the divine presence, the efficacy of sincere devotion, and the sanctity of the guru as the link between individual souls and God. These narratives reinforce that temples and murtis are not mere ritual props but focal points for direct divine engagement.
Furthermore, such events demonstrate that dharma includes the protection and proper worship of deities. Ramanuja’s journey for the Melkote idol was not personal aggrandizement but an act of restoring dharma, ensuring that the deity received rightful veneration. His life combined scriptural scholarship, philosophical exposition, social reform (such as advocating equal access to temple worship), and these lived experiences of divine grace.
Cultural and Devotional Legacy
Over centuries, these miracles have inspired countless devotees. They are commemorated in temple festivals, kirtans (devotional songs), and hagiographies of Ramanujacharya. The stories encourage devotees to cultivate unwavering faith that the divine is close and responsive. They also underline communal values: temple worship as the center of cultural life, the importance of fulfilling vows, and respect for saints who dedicate their lives to preserving and interpreting sacred tradition.
Temples associated with these events—Srirangam, Srivilliputtur, and Melkote—remain major pilgrimage sites. Pilgrims often reflect on the pilgrim-saint’s own journeys and the divine encounters that occurred there. The narratives foster a sense of continuity: just as the deity walked to meet Ramanuja, so too the divine meets today’s devotee who approaches with sincere heart.
Reflections for Modern Devotees
Today, believers draw lessons from these events. The walking murtis remind that spiritual progress is not abstract but involves a living relationship with the divine. Fulfilling personal and communal vows—be it reciting sacred texts, charity, or simple acts of kindness—is seen as invoking divine attention. The stories also show that age and physical limitations need not constrain spiritual mission; inner resolve aligned with righteous purpose invites divine support.
In contemporary practice, while literal walking miracles may be rare, devotees interpret them symbolically: a heartfelt prayer can move obstacles, inner transformation unfolds through grace, and the guru’s guidance remains vital in navigating life’s challenges. Temple rituals continue to emphasize the presence of the deity in daily life, and processions or festivals reenact the joyous meeting of deity and devotee.
Final Thoughts
The three accounts of arch murtis walking up to Ramanujacharya at Srirangam, Srivilliputtur, and Melkote are more than colorful tales; they form part of a living tradition affirming the vitality of temple worship, the power of devotion, and the sanctity of the guru. These events, embraced as history within Sri Vaishnavism, reinforce core teachings: the deity is alive, accessible, and responsive to sincere devotion. Ramanujacharya’s life exemplifies how scholarship, devotion, and unwavering commitment to dharma converge, supported by divine grace manifesting in miraculous ways. For devotees past and present, these stories continue to inspire, assuring that when the heart reaches out sincerely, the divine indeed walks toward the devotee.