He was succeeded by Râmânuja, a great name in Indian theology both as the organizer of a most important sect and, if not the founder,[580] at least the accepted exponent of the Viśishṭâdvaita philosophy. Râmânuja was born at Śrîperum-budur[581] near Madras, where he is still commemorated by a celebrated shrine. As a youth he studied Śivaite philosophy at Conjeevaram but abandoned it for Vishnuism. He appears to have been a good administrator. He made the definitive collection of the hymns of the Âr̤vârs and is said to have founded 700 maṭhs and 89 hereditary abbotships, for he allowed the members of his order to marry. He visited northern India, including Kashmir if tradition may be believed, but his chief residence was Śrîrangam. Towards the end of the eleventh century however, the hostility of the Chola King Kulottunga, who was an intolerant Śivaite, forced him to retire to Mysore. Here he was protected by King Viṭṭala Deva whom he converted from Jainism and on the death of Kulottunga in 1118 he returned to Śrîrangam where he ended his days. In the temple there his tomb and a shrine where his image receives divine honours may still be seen. His best known work[582] is the Śrî Bhâshya or commentary on the Vedânta sûtras. The sect which he founded is known as the Śrî Sampradâya and its members as the Śrî Vaishṇavas. As among the Śivaites revelation is often supposed to be made by Śiva through Śakti, so here the Lord is said to have revealed the truth to his consort Śrî or Lakshmî, she to a demigod called Visvaksena, and he to Namm'âr̤vâr, from whom Râmânuja was eighth in spiritual descent. Though the members of the sect are sometimes called Ramaites the personality of Râma plays a small part in their faith, especially as expounded by Râmânuja. As names for the deity he uses Nârâyaṇa and Vâsudeva and he quotes freely from the Bhagavad-gîtâ and the Vishṇu Purâṇa. Compared with the emotional deism of Caitanya this faith seems somewhat philosophic and reticent. Râmânuja clearly indicates its principal points in the first words of his Śrî Bhâshya. "May my mind be filled with devotion towards the highest Brahman, the abode of Lakshmî; who is luminously revealed in the Upanishads: who in sport produces, sustains and reabsorbs the entire universe: whose only aim is to foster the manifold classes of beings that humbly worship him."[583] He goes on to say that his teaching is that of the Upanishads, "which was obscured by the mutual conflict of manifold opinions," and that he follows the commentary of Bodhâyana and other teachers who have abridged it.