Ramanuja
Ramanuja | |
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Personal | |
Born | April 25, 1077 |
Died | c. 1157 (aged 79–80[a]) |
Religion | Hinduism |
Parents |
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Sect | Sri Vaishnavism |
Philosophy | Vishishtadvaita |
Religious career | |
Guru | Yadava Prakasa |
Influenced by | |
Influenced | |
Literary works | Traditionally 9 Sanskrit texts, including Vishishtadvaita Vedanta |
Part of a series on | |
Hindu philosophy | |
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Orthodox | |
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Heterodox | |
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Ramanuja (
Ramanuja's
His
Early life
Part of a series on |
Vaishnavism |
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Ramanuja was born into a Tamil Brahmin community, in a village called Sriperumbudur (present-day Tamil Nadu) under the Chola Empire. His followers in the Vaishnava tradition wrote hagiographies, some of which were composed in centuries after his death, and which the tradition believes to be true.[9]
The traditional hagiographies of Ramanuja state he was born to mother Kānthimathi and father Asuri Keshava Somayāji,
Ramanuja married, moved to
He attempted to meet another famed Vedanta scholar of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that the latter died before the meeting and they never met.[9] Ramanuja was the great-grandson of Yamunāchārya through a granddaughter.[26] However, some hagiographies assert that the corpse of Yamunāchārya miraculously rose and named Ramanuja as the new leader of Sri Vaishnava sect previously led by Yamunāchārya.[9] One hagiography states that after leaving Yādava Prakāśa, Ramanuja was initiated into Sri Vaishnavism by Periya Nambi, also called Mahapurna, another Vedānta scholar. Ramanuja renounced his married life, and became a Hindu monk.[27] However, states Katherine Young, the historical evidence on whether Ramanuja led a married life or he did renounce and became a monk is uncertain.[28]
Career
Ramanuja became a priest at the Varadharāja Perumal temple (Vishnu) at Kānchipuram, where he began to teach that moksha (liberation and release from samsara) is to be achieved not with metaphysical, nirguna Brahman but with the help of personal god and saguna Vishnu.[24][29] Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.[30]
Hagiographies
A number of traditional biographies of Ramanuja are known, some written in 12th century, but some written centuries later such as the 17th or 18th century, particularly after the split of the Śrīvaiṣṇava community into the
Historical background
Ramanuja grew up in the Tamil culture, in a stable society during the rule of the Chola dynasty.[32] This period was one of pluralistic beliefs, where Vaishnava, Shaiva, Smarta traditions, Buddhism and Jainism thrived together. In Hindu monastic tradition, Advaita Vedānta had been dominant,[12] and Ramanuja's guru Yādava Prākāsha belonged to this tradition.[24] Prior to Ramanuja, the Sri Vaishnava sampradaya was already an established organization under Yamunāchārya, and bhakti songs and devotional ideas already a part of Tamil culture because of the twelve Alvārs.[33] Ramanuja's fame grew because he was considered the first thinker in centuries that disputed Shankara's theories, and offered an alternative interpretation of Upanishadic scriptures.[32]
Early life
When Ramanuja and his guru
When Mahapurna met Ramanuja and informed him of his guru's desire, Ramanuja was overjoyed and they both immediately left for Srirangam. But bad news awaited them at Srirangam and they both learned that Yamunacharya had died. Heart-broken, Ramanuja then left for Kanchi and refused to worship Sri Ranganatha for he held him responsible for taking away Yamunacharya from this world.[35] As for Mahapurna, he began to assist Tiruvaranga Araiyar, the son of Yamunacharya in managing the temple affairs. But as time passed by, Tiruvaranga Araiyar and other senior members of the Vaishnavite order felt that there was a vacuum after Yamunacharya's demise and that they lacked a person who could interpret the Vedas and Sastras like Yamunacharya. So it was finally decided that Sri Mahapurna should once again go and invite Ramanuja to Srirangam.[35]
Meanwhile, in Kanchi, Ramanuja met with Kanchipurna, a fellow devotee, regularly and soon decided that he would become Kanchipurna's disciple. When he approached Kanchipurna about this, Kanchipurna politely refused as he did not belong to the same caste as Ramanuja and told him that he would get a more appropriate guru.[35] After this Kanchipurna left for Tirupati to worship Lord Venkateswara and would return only after six months. When he finally came back, it was through him that Lord Varadaraja conveyed his wish to Ramanuja. Accordingly, Kanchipurna advised Ramanuja that it was the Lord's wish that he leave for Srirangam and find solace in Sri Mahapurna.[34][36]
After it was decided that Mahapurna would go and invite Ramanuja to Srirangam, the acharya left for Kanchi with his wife. While on his way to Kanchi, Mahapurna and his wife decided to take some rest at Maduranthakam, a place that is located 40 km from present day Chennai. As fate would have it Ramanuja, who was on his way to Srirangam, arrived at the same place and to his joy found Mahapurna. They soon embraced each other and Ramanuja requested that he waste no time in initiating him into the Vaishnavite order. Mahapurna immediately obliged and Ramanuja received the Panchasamskaras (the five sacraments).[36]
Persecution
Some hagiographies, composed centuries after Ramanuja died, state that a Chola king,
According to "Koil Olugu" (temple records) of the
Reformation
The Sri Vaishnavite order prior to Ramanuja was not averse to people from other castes as both Kanchipurna and Mahapurna were non-Brahmins.
Attempts on Ramanuja's life
There were multiple attempts on Ramanuja's life. When he was a student under Yadava Prakasa, the latter grew jealous of Ramanuja's rise to fame. So Yadava Prakasa tried to get rid of Ramanuja during a tour to the Ganges in northern India. Govinda, Ramanuja's cousin (son of his mother's sister),[26] learned of this plot and warned Ramanuja who then left the group and escaped to Kanchi with the help of an elderly hunter couple. Later Yadava Prakasa realised his folly and became a disciple under Ramanuja.[54][55]
Later another attempt was made on Ramanuja's life while he was about to take charge of the temple affairs in Srirangam. The head priest of the Ranganathaswamy Temple, Srirangam did not like Ramanuja and decided to kill him. Accordingly, he invited Ramanuja to his house for having food and planned to kill him by poisoning his food. However, when Ramanuja arrived, the priest's wife saw the divine glow of Ramanuja and immediately confessed her husband's plan. This did not deter the priest who then made another attempt when Ramanuja visited the temple. He poisoned the temple Theertham(holy water) and served it to Ramanuja. However instead of dying Ramanuja began to dance with joy. The priest taken aback at once realised his mistake and fell at the feet of Ramanuja.[56]
Writings
The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja –
Some scholars have questioned the authenticity of the majority of his work except the three of the largest works credited to Ramanuja – Sri Bhashya, Vedarthasamgraha, and the Bhagavad Gita Bhashya.[58][59]
Philosophy
Ramanuja's philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition.[18][60] His ideas are one of three subschools in Vedānta, the other two are known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).[18]
Rāmānuja’s Epistemology
Rāmānuja's epistemology is
Ramanuja’s Ontology
Being a realist, Rāmānuja firmly opposed the notion of māyā (illusion). In his understanding, three distinct realities exist: a vast expanse of material objects, countless conscious souls within material bodies, and the transcendent Brahman. Each of these categories possesses a different degree of awareness, from the non-aware material world to the fully-aware Brahman, but they are all equally real. In Rāmānuja's interpretation of advaita (non-dualism), it is not a form of advaita as proposed by Shankara. Rāmānuja's conception of bhakti maintains that there must always be a separation between the lover (the soul) and the beloved (Vishnu), for true love cannot exist without distinct identities. His stance suggests a qualified non-dualism, where both the souls and the material world, though deeply interconnected with Brahman, eternally remain different from Brahman.[67]
In Rāmānuja's philosophy, the foundational concept of the soul-body model revolves around the idea that the entire universe, including both souls (jivas) and matter (prakrti), serves as the body (sarira) of God, referred to as "sarira-sariri-bhava", where "sarira" means body and "sariri" means the indwelling soul or consciousness. This concept is rooted in sruti passages like Brihadaranyaka Upanishad 3.7.3-23:[68]
"This soul of yours who is present within but is different from all beings, whom all beings do not know. whose body is all beings, and who controls all beings from within - he is the Inner Controller, the immortal one" - Brihadaranyaka Upanishad 3.7.14
Rāmānuja’s Soteriology
According to Rāmānuja, the highest good lies in realizing our true nature and of understanding the true essence of Brahman. Moksha, or spiritual liberation, is seen as the joy of contemplating Brahman (rather than release from the life-death-rebirth cycle),[69] and that joy is the result of devotion, praise, worship and contemplation of divine perfection. Knowledge of Brahman consists in liberation, for Rāmānuja, mainly because of the character of Brahman.[70] He writes:
"Entities other than Brahman can be objects of such cognitions of the nature of joy only to a finite extent and for limited duration. But Brahman is such that cognizing of him is an infinite and abiding joy. It is for this reason that the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upaniṣad II.6.) Since the form of cognition as joy is determined by its object, Brahman itself is joy."[71]
Rāmānuja clarifies that mere theoretical knowledge of Brahman‘s nature is insufficient for attaining moksha.[66] According to Rāmānuja, bhakti yoga, the discipline of devotion or worship, is the effective means for liberation.[71] In his interpretation, moksha is not a negative separation from transmigration, or a series of rebirths, but rather the joy of the contemplating the divine perfection. This joy is attained by a life of exclusive devotion (bhakti) to Brahman, singing his praise, performing adulatory acts in temple and private worship, and constantly dwelling on his perfections. In return, Brahman will offer his grace, which will assist the devotee in gaining release.[72][73][69]
Criticism of Sankara
Ramanuja argued that Shankara's interpretation of the Upanishads had serious errors.[74] He had four major objections:
- Brahman was differentiated consciousness and not undifferentiated consciousness.
- Shankara's concept of Nirguna Brahmanwas wrong and untenable.
- Beginningless karma, and not superimposition, was the cause of avidya.
- Sankara's doctrine of Avidya (Ignorance) and Maya (Illusion) has seven major flaws and inconsistencies.[75]
Hermeneutic Criticism
Vedas as Doctrinally Unified Corpus
Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedānta, as having failed in interpreting all of the Vedic texts.[76] He asserted, in his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.[76] There is no reason, stated Ramanuja, to prefer one part of a scripture and not other, the whole of the scripture must be considered on par.[76][77] One cannot, according to Ramanuja, attempt to give interpretations of isolated portions of any scripture. Rather, the scripture must be considered one integrated corpus, expressing a consistent doctrine.[76] The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.[76]
This method of scripture interpretation distinguishes Ramanuja from Ādi Shankara.[77] Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka,[78] states that for proper understanding all texts must be examined in their entirety and then their intent established by six characteristics, which includes studying what is stated by the author to be his goal, what he repeats in his explanation, then what he states as his conclusion and whether it can be epistemically verified.[79][80] Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert's textual testimony.[77] This philosophical difference in scriptural studies helped Shankara conclude that the Principal Upanishads primarily teach monism with teachings such as Tat tvam asi, while helping Ramanuja conclude that qualified monism is at the foundation of Hindu spirituality.[76][81][82]
Comparison with other Vedānta schools
Ramanuja's Vishishtadvaita shares the theistic devotionalism ideas with Madhvāchārya's Dvaita.[83] Both schools assert that Jīva (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended.[67][84] God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvāchārya and Ramanuja.[85] However, in contrast to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism",[86] that souls share the same essential nature of Brahman,[86] and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God Himself.[67][87] While the 13th- to 14th-century Madhavāchārya asserted both "qualitative and quantitative pluralism of souls", Ramanuja asserted "qualitative monism and quantitative pluralism of souls", states Sharma.[88]
Ramanuja's Vishishtadvaita school and
Influence
Harold Coward describes Ramanuja as "the founding interpreter of Sri Vaisnavite scripture."[93] Wendy Doniger calls him "probably the single most influential thinker of devotional Hinduism".[10] J. A. B. van Buitenen states that Ramanuja was highly influential, by giving "bhakti an intellectual basis", and his efforts made bhakti the major force within different traditions of Hinduism.[24]
Modern scholars have compared the importance of Ramanuja in Hinduism to that of scholar Thomas Aquinas (1225–1274) in Western Christianity.[95][96][97]
Ramanuja reformed the Srirangam Ranganathaswamy temple complex, undertook India-wide tours and expanded the reach of his organization.[30] The temple organization became the stronghold of his ideas and his disciples.[98] It is here that he wrote his influential Vishishtadvaita philosophy text, Sri Bhashyam.[99]
Ramanuja not only developed theories and published philosophical works, he organized a network of temples for Vishnu-Lakshmi worship.[10] Ramanuja set up centers of studies for his philosophy during the 11th and 12th centuries, by traveling through India in that era, and these influenced generations of poet saints devoted to the Bhakti movement.[10] Regional traditions assert that his visits, debates and discourses triggered conversion of Jains and Buddhists to Vaishnavism in Mysore and Deccan region.[10][60]
The birthplace of Ramanuja near Chennai hosts a temple and is an active Vishishtadvaita school. His doctrines inspire a lively intellectual tradition, and his religious practices continue in major Vaishnava centres like the Ranganātha temple in Srirangam and the Venkateswara Temple in Tirupati.[24]
The Statue of Equality in Hyderabad, planned by Chinna Jeeyar, is dedicated to Ramanuja.[100] It was inaugurated by Indian Prime Minister Narendra Modi on 5 February 2022.[101]
Names
Ramanuja is also known as Śrī Rāmānujāchārya, Udaiyavar, Ethirājar (Yatirāja, king of monks), Bhashyakara (Bhashyakarulu in Telugu),[102] Godāgrajar, Thiruppavai Jeeyar, Emberumānār and Lakshmana Muni[1]
- 'Ilayazhwar' by Periya Thirumalai Nambi
- 'Boodha Puriser' by Sriperumbudur Adikesava Perumal
- 'Am Mudalvan Evan' by Yamunāchārya
- 'Ethirajar' and 'Ramanuja Muni' by Kanchi Perarulala Perumal
- 'Udayavar' by Srirangam Periya Perumal
- 'Emperumanar' by Tirukozhtiyur Nambi
- 'Tiruppavai Jeeyar' by Periya Nambi
- 'Lakshmana Muni' by Tiruvaranga Perumal Arayar
- 'Sadagopan Ponnadi' by Tirumalaiyandan
- 'Sri Bashyakarar' by Kalaimagal
- 'Desi Kendiran' by Tirupathi Thiruvenkatamudayan
- 'Koil Annan' by Srivilliputhur Kothai Nachiyar
See also
- Adi Shankara
- Hindu philosophy
- Subala Upanishad – a minor Upanishad repeatedly cited by Ramanuja, and influential to his ideas
- Yoga (philosophy)
- Vishnuvardhana
Notes
References
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his name 'Ramanuja' (the name of Lakshmana in the Ramayana) was done into Tamil as 'Ilaiyalvar.'
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Hence, says the AK, "On the twelfth day, during the naming ceremony which was preceded by giving him the divine signs, they gave him the name Ilaiyalvar
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External links
Biographies
- Biography and works, The Internet encyclopaedia of Philosophy
- Biography of Ramanuja, Sanskrit.org
Works
- Rāmānuja Biography, Surendranath Dasgupta, 1940
- Rāmānuja Literature, Surendranath Dasgupta, 1940
- Bibliography of Ramanuja's works, Item 637, Karl Potter, University of Washington
- Sri Bhashya: Rāmānujacharya's commentary on Vedanta Sutras, translated By George Thibaut (1904)
- Works by Ramanuja at Project Gutenberg
- Works by or about Ramanuja at Internet Archive
Others