Ramanuja traditionally (1017–1137), also known as Ramanujacharya, was an extraordinaire theologian, philosopher, and scriptural exegete. He is seen as the third and most important teacher (ācārya) in the tradition after Nathamuni and Yamunacharya, and the foremost expounder of Viśiṣṭādvaita.
Historical background
By the 5th century, the South Indian religious scene was diverse, with popular religion existing alongside Vedic sacrifice and non-Vedic traditions like Buddhism and Jainism.
It was in this context that fears of a Buddhist or Jain takeover spurred a large Hindu revival that reached its peak in the 7th century with the famed Bhakti movement.
The revival of several passionate bhakti movements were almost a result of the twelve alvars from the Vaishnavite side. The alvars came from a variety of social strata; their ranks include shudras and one woman. The intense devotional aspect and insistence that caste and sex is no barrier to a relationship with the Divine; a radical departure from the classical Vedic thought previously.
This period saw the rise of the Vedanta school of philosophy. The Advaita, or non-dualist interpretation of Vedanta was developed by Adi Shankara. It argued that the Brahman presented in the Upanishads is the static and undifferentiated absolute reality, and that the ultimately false perception of difference is due to avidyā, or ignorance.
The goal of proving the Vedantic legitimacy of a personal deity and a genuine personal identity essentially characterized Ramanuja's work. It is this synthesis between the classical Sanskrit writings and the popular Tamil poetry that is the source of Ramanuja's system: Ubhaya Vedānta, or "Vedanta of both kinds."
Formative years
Ramanuja was born Ilaya Perumal in a Brahmin family. He was prodigious even when young. To quote from Shyam Ranganathan's article, "From a young age he is reputed to have displayed a prodigious intellect and liberal attitudes towards caste. At this time he became friendly with a local, saintly Sudra (member of the servile caste) by the name of Kancipurna, whose occupation was to perform services for the local temple idol Vishnu. Ramanuja admired Kancipurna's piety and devotion to Vishnu and sought Kancipurna as his guru-much to the horror of Kancipurna who regarded Ramanuja's humility before him as an affront to caste propriety."
Shortly after being married in his teenage years, and after his father died, Ramanuja and his family moved to Kancipuram. There Ramanuja found his first formal teacher, Yadavaprakasha, who had strong affinities to Shankara's Absolute Idealistic Monism (Advaita Vedanta).
From a young age, his intelligence and ability to comprehend highly abstract philosophical points were legendary. Though his new guru was highly impressed with his analytical ability, he was quite concerned by the overemphasis Ramanuja placed on bhakti. After frequent clashes over interpretation, Yadavaprakasa decided the young Ramanuja was becoming too much of a threat and plotted to kill him. However, Ramanuja's cousin Govinda Bhatta discovered the plot and helped him escape.
Ramanuja's childhood mentor, Kancipurna, suggested he meet Yamunacharya. After renouncing the life of a house-holder, Ramanuja traveled to Srirangam to meet an aging Yamunacharya, a philosopher of the Vishishtadvaita school of thought. Yamunacharya had died prior to Ramanuja's arrival. Followers of Ramanuja relate the legend that three fingers of Yamunacharya's corpse were curled. Ramanuja saw this and understood that Yamunacharya was concerned about three tasks.
- Teach the doctrine of Saranagati (surrender) to God as the means to moksha.
- Write a Visishtadvaita Bhashya for the Brahma Sutras of Vyasa as per Visishtadvaita philosophy.
- That the names of Paraśara, the author of Vishnu Purana, and saint Śaţhakopa should be perpetuated.
Ramanuja started traveling the land, having philosophical debates with the custodians of various Vishnu temples. Many of them, after losing the debates, became his disciples. Ramanuja standardized the liturgy at these temples and increased the standing and the membership of the srivaishnava school of thought. He wrote his books during this time.
The seat of Acharya at Srirangam was lying vacant without a successor to take over. He was prevailed upon to assume charge. But, before doing so, he wanted to equip himself with the secrets of the three great Mantras. For this purpose, he approached one " Tiruk Koshtiyur Nambi" who made him come several times before actually instructing him. He cautioned Ramanuja that he should not give out the secrets to all and sundry and if he did so, he would go to hell.
Immediately on receiving the instructions, Ramanuja climbed up to the top of the steeple of the temple and proclaimed to the large gathering of his disciples assembled there the purport of the instruction. He later reasoned that it was better if he went to hell if so many can go to heaven.
Ramanuja, faced many life-threats from the Shaivite Chola rulers. Ramanuja and a few of his followers moved to the Hoysala
Visishtadvaita philosophy
Ramanuja's philosophy is referred to as Vishishtadvaita because it combines Advaita (oneness of God) with Vishesha (attributes).
Adi Shankara had argued that all qualities or manifestations that can be perceived are unreal and temporary. Ramanuja believed them to be real and permanent and under the control of the Brahman.
Ramanuja opines that Advaitins are in the error if they merely understand the Upanishads without knowing or practicing dharma can result in Brahman knowledge. The knowledge of Brahman that ends spiritual ignorance is meditational, not testimonial or verbal.
In contrast to Shankara, Ramanuja holds that there is no knowledge source in support of the claim that there is a distinctionless (homogeneous) Brahman.
Writings
Ramanuja may have written 9 books. They are also referred to as the nine precious gems, the Navarathnas.
His most famous work is known as the Sri Bhasya or Brahma Sutra Bhasya. It is a commentary on the Brahma Sutras.
Samadhi mandir
Ramanuja's thiruvarasu (sacred burial shrine) is the Ramanuja shrine (sannidhi) located inside the Sri Ranganathaswamy temple (periyakoyil or simply koyil) Srirangam, Tamil Nadu within the temple complex, where he attained his Acharyan Thiruvadi (the lotus foot of his Acharya). His mortal remains (thirumeni) have been interred inside the Sri Ramanuja shrine and on top of it his wax look-alike deity has been consecrated and it is anointed with chandan (sandalwood paste) and saffron (kungumappoo).His shrine is open to the general public for darshan.
A living tradition
Ramanuja's achievements are visible to this day. Iyengar Brahmins in
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