Array ( [0] => {{Short description|12th-century Indian Hindu philosopher}} [1] => {{Redirect|Ramanujacharya|the 1989 Indian film|Ramanujacharya (film)}} [2] => {{EngvarB|date=September 2014}} [3] => {{Use dmy dates|date=September 2014}} [4] => {{Infobox Hindu leader [5] => | name = Ramanuja [6] => | image = Ramanujacharya.jpg [7] => | parents = {{ubl|Keshavasomayaji (father)|Kanthimethi Devi (mother)}} [8] => | religion = [[Hinduism]] [9] => | birth_date = April 25, 1077 [10] => | birth_place = [[Sriperumbudur]], [[Chola Empire]] [11] =>
(present-day [[Tamil Nadu]], [[India]]) [12] => | birth_name = ''{{transliteration|ta|ISO|Iḷaiyāḻvār}}''{{cite book|title=Collected Papers on Tamil Vaishnavism|url=https://books.google.com/books?id=rInXAAAAMAAJ|author=N. Jagadeesan|publisher=Ennes Publications|year=1989|quote=his name 'Ramanuja' (the name of Lakshmana in the Ramayana) was done into Tamil as 'Ilaiyalvar.'|page=82}}{{cite book|title=Studies in Hinduism: On the mutual influences and relationship of Viśiṣṭādvaita Vedānta and Pāñcarātra. IV|url=https://books.google.com/books?id=aLgTAQAAMAAJ|author1=Gerhard Oberhammer|author2=Marion Rastelli|publisher=Austrian Academy of Sciences Press|year=2007|isbn=978-3700136804|page=269|quote=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}} [13] => | death_date = c. 1157 (aged 79–80{{efn|The Tradition dates him to 1017. But it has been questioned by some modern scholarship, based on temple records and regional literature of 11th- and 12th-century outside the Sri Vaishnava tradition, and modern era scholars suggest that Ramanuja may have lived between 1077–1157 CE.{{cite book|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=aIviDwAAQBAJ|pages=20|year=2012|isbn= 9780227900352|last1 = Sydnor|first1 = Jon Paul}}{{Sfn|Jones |Ryan |2006| p=352}}{{Sfn|Carman|1974|pp=27-28, 45}}}}) [14] => | death_place = [[Srirangam]], [[Chola Empire]] [15] =>
(present-day [[Tamil Nadu]], [[India]]) [16] => |sect=[[Sri Vaishnavism]] [17] => | philosophy = [[Vishishtadvaita]] [18] => |guru=[[Yadava Prakasa]] [19] => | free_label = Propagator [20] => | free_text = [[Vishishtadvaita Vedanta]] [21] => | honors = ''Emberumānār'', ''Udaiyavar'', ''Yatirāja'' (king of [[sannyasi]]s){{Sfn|Raman|2020|pp=195, 198-205}} [22] => | literary_works = Traditionally 9 Sanskrit texts, including [[Vedarthasamgraha]], [[Sri Bhashya]], [[Gita Bhashya]] [23] => | caption = [24] => |influenced = [[Ramananda]] [25] => | influences = {{flatlist| [26] => * [[Nathamuni]] [27] => * [[Yamunacharya]] [28] => }} [29] => }} [30] => {{Hindu philosophy}} [31] => '''Ramanuja''' (''{{IPA-sa|ɽaːmaːnʊdʑɐ|}}''; [[Middle Tamil]]: Rāmāṉujam; [[Classical Sanskrit]]: Rāmānuja {{circa}} 1077 – 1157), also known as '''Ramanujacharya''', was an Indian Hindu philosopher, guru and a [[social reformer]]. He is noted to be one of the most important exponents of the [[Sri Vaishnavism]] tradition within [[Hinduism]].{{Sfn|Raman|2020|pp=195, 198-205}}{{Sfn|C. J. Bartley|2013|pp=1–4, 52–53, 79}} His philosophical foundations for devotionalism were influential to the [[Bhakti movement]].{{Sfn|C. J. Bartley|2013|pp=1–4, 52–53, 79}}{{cite book|author1=Hermann Kulke|author2=Dietmar Rothermund|title=A History of India|url=https://books.google.com/books?id=RoW9GuFJ9GIC&pg=PA149|year=2004|publisher=Routledge|isbn=978-0-415-32920-0|page=149}} [32] => [33] => Ramanuja's [[guru]] was [[Yadava Prakaasa|Yādava Prakāśa]], a scholar who according to tradition belonged to the [[Advaita Vedanta|Advaita Vedānta]] tradition,{{cite book| author=Patrick Olivelle| title=The Samnyasa Upanisads : Hindu Scriptures on Asceticism and Renunciation: Hindu Scriptures on Asceticism and Renunciation|url=https://books.google.com/books?id=fB8uneM7q1cC&pg=PA10|year=1992|publisher=Oxford University Press|isbn=978-0-19-536137-7|pages=10–11, 17–18}} but probably was a [[Bhedabheda]] scholar.{{sfn|Nicholson|2010|p=34}} Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed in the footsteps of Tamil [[Alvars|Alvārs]] tradition, the scholars [[Nathamuni|Nāthamuni]] and [[Yamunacharya|Yamunāchārya]].{{Sfn|C. J. Bartley|2013|pp=1–4, 52–53, 79}} Ramanuja is famous as the chief proponent of [[Vishishtadvaita]] subschool of [[Vedanta|Vedānta]],{{Sfn|C. J. Bartley|2013|pp=1-2}}{{Sfn|Carman|1974|p=24}} and his disciples were likely authors of texts such as the [[Shatyayaniya Upanishad]]. Ramanuja himself wrote influential texts, such as [[Bhasya|bhāsya]] on the ''[[Brahma Sutras]]'' and the ''[[Bhagavad Gita]]'', all in Sanskrit.{{Sfn|Carman|1994|pp=82-87 with footnotes}} [34] => [35] => His [[Vishishtadvaita]] (qualified [[non-dualism]]) philosophy has competed with the [[Dvaita]] (theistic dualism) philosophy of [[Madhvacharya|Madhvāchārya]], and [[Advaita Vedanta|Advaita]] (non-dualism) philosophy of [[Adi Shankara|Ādi Shankara]], together the three most influential Vedantic philosophies of the 2nd millennium.{{cite book|author=William M. Indich|title=Consciousness in Advaita Vedanta|url=https://books.google.com/books?id=7ykZjWOiBMoC|year=1995|publisher=Motilal Banarsidass|isbn=978-81-208-1251-2|pages=1–2, 97–102|access-date=5 October 2016|archive-date=16 January 2024|archive-url=https://web.archive.org/web/20240116180737/https://books.google.com/books?id=7ykZjWOiBMoC|url-status=live}}{{cite book|author=Bruce M. Sullivan|title=The A to Z of Hinduism|url=https://books.google.com/books?id=xU4ZdatgRysC|year=2001|publisher=Rowman & Littlefield|isbn=978-0-8108-4070-6|page=239}} Ramanuja presented the [[Epistemology|epistemic]] and [[Soteriology|soteriological]] importance of [[bhakti]], or the devotion to a [[Ishvara|personal God]] ([[Vishnu]] in Ramanuja's case) as a means to spiritual liberation. His theories assert that there exists a plurality and distinction between [[Atman (Hinduism)|Ātman]] (soul) and [[Brahman]] (metaphysical, ultimate reality), while he also affirmed that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman.{{Sfn|C. J. Bartley|2013|pp=1-2, 9-10, 76-79, 87-98}}{{cite book|author=Sean Doyle|title=Synthesizing the Vedanta: The Theology of Pierre Johanns, S.J.|url=https://books.google.com/books?id=-S7DJLnkwG4C|year=2006|publisher=Peter Lang|isbn=978-3-03910-708-7|pages=59–62}} [36] => [37] => == Early life == [38] => {{Vaishnavism}} [39] => [[File:Ramanujacharya.jpg|thumb|A modern [[artist's impression]] of Ramanuja.]] [40] => Ramanuja was born into a [[Tamil Brahmin]] community, in a village called [[Sriperumbudur]] (present-day Tamil Nadu) under the [[Chola dynasty|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.{{cite book|author=Jon Paul Sydnor|title=Rāmānuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ|year=2012|publisher=Casemate|isbn=978-0227680247|pages=20–22 with footnote 32|access-date=5 October 2016|archive-date=16 January 2024|archive-url=https://web.archive.org/web/20240116175559/https://books.google.com/books?id=Ae4FBAAAQBAJ|url-status=live}} [41] => [42] => The traditional hagiographies of Ramanuja state he was born to mother Kānthimathi and father Asuri Keshava Somayāji, in [[Sriperumbudur]], near modern [[Chennai]], Tamil Nādu.{{Sfn|Jones |Ryan |2006| p=352}} He is believed to have been born in the month of [[Chithirai]] under the star Tiruvadhirai.{{sfn|Narasimhacharya|2004|p=17}} They place his life from 1017–1137 CE, yielding a lifespan of 120 years.{{Sfn|Carman|1994|pp=45, 80}} However, based on 11th- and 12th-century temple records and regional literature outside the Sri Vaishnava tradition, modern era scholars suggest that Ramanuja might have lived from 1077–1157 CE.{{cite book|title=Rāmānuja (ca. 1077–ca. 1157) in ''Encyclopedia of Global Religion'' (Editors: Mark Juergensmeyer & Wade Clark Roof) |last=Mishra |first =Patit Paban| year=2012|doi=10.4135/9781412997898.n598|chapter=Ramanuja (ca. 1077–ca. 1157) |isbn=9780761927297 }}{{Sfn|Jones |Ryan |2006| p=352}}{{Sfn|Carman|1974|pp=27-28, 45}} [43] => [44] => Ramanuja married, moved to [[Kanchipuram|Kānchipuram]], and studied with Yādava Prakāśa as his guru.{{Cite web|url=https://www.britannica.com/biography/Ramanuja|title=Ramanuja {{!}} Hindu theologian and philosopher|website=Encyclopædia Britannica|language=en|access-date=2019-04-05|archive-date=21 June 2022|archive-url=https://web.archive.org/web/20220621165517/https://www.britannica.com/biography/Ramanuja|url-status=live}} Ramanuja and his guru frequently disagreed in interpreting Vedic texts, particularly the [[Upanishad]]s.{{Cite news|url=https://www.thehindu.com/features/friday-review/religion/ramanujas-explanation/article5572704.ece|title=Ramanuja's explanation|date=2014-01-13|work=The Hindu|access-date=2019-04-05|language=en-IN|issn=0971-751X|archive-date=19 December 2019|archive-url=https://web.archive.org/web/20191219003804/https://www.thehindu.com/features/friday-review/religion/ramanujas-explanation/article5572704.ece|url-status=live}} Ramanuja and Yādava Prakāśa separated, and thereafter Ramanuja continued his studies on his own. [45] => [46] => 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. Ramanuja was the great-grandson of Yamunāchārya through a granddaughter.{{cite book|title=Ancient India: Collected Essays on the Literary and Political History of Southern India|author=Sakkottai Krishnaswami Aiyangar|publisher=Asian Educational Services, 2004|page=195}} 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. 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 [[Sannyasa|Hindu monk]].{{cite book|author=Alkandavilli Govindāchārya|title=The Life of Râmânujâchârya: The Exponent of the Viśistâdvaita Philosophy|url=https://books.google.com/books?id=DOAoAAAAYAAJ |year=1906 |publisher=S. Murthy|pages=62–70}} However, states Katherine Young, the historical evidence on whether Ramanuja led a married life or he did renounce and became a monk is uncertain. [47] => [48] => ==Career== [49] => Ramanuja became a priest at the [[Varadharaja Perumal Temple, Kanchipuram|Varadharāja Perumal temple]] ([[Vishnu]]) at [[Kanchipuram|Kānchipuram]], where he began to teach that [[moksha]] (liberation and release from ''[[Saṃsāra|samsara]]'') is to be achieved not with metaphysical, ''nirguna'' [[Brahman]] but with the help of personal god and ''saguna'' Vishnu.{{cite book|author=Jon Paul Sydnor|title=Rāmānuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ|year=2012|publisher=Casemate|isbn=978-0227680247|pages=84–87|access-date=5 October 2016|archive-date=16 January 2024|archive-url=https://web.archive.org/web/20240116175559/https://books.google.com/books?id=Ae4FBAAAQBAJ|url-status=live}} Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.{{Sfn|Carman|1994|p=82 with footnotes}} [50] => [51] => ===Hagiographies=== [52] => 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 {{IAST|Śrīvaiṣṇava}} community into the [[Vadakalais|{{IAST|Vadakalais}}]] and [[Teṉkalais|{{IAST|Teṉkalais}}]], where each community created its own version of Ramanuja's hagiography.{{cite book|author=Katherine Young|editor=Steven Rosen|title=Vaiṣṇavī|url=https://books.google.com/books?id=xBEiXtey-9UC|year=1996|publisher=Motilal Banarsidass|isbn=978-81-208-1437-0|pages=286–288}}{{Sfn|Keith E. Yandell | 2001| pp=149-150}} The ''{{IAST|Muvāyirappaṭi Guruparamparāprabhāva}}'' by Brahmatantra Svatantra Jīyar represents the earliest {{IAST|Vadakalai}} biography, and reflects the {{IAST|Vadakalai}} view of the succession following Ramanuja. ''{{IAST|Ārāyirappaṭi Guruparamparāprabhāva}}'', on the other hand, represents the Tenkalai biography. Other late biographies include the ''Yatirajavaibhavam'' by Andhrapurna. [53] => [54] => == Historical background == [55] => Ramanuja grew up in the Tamil culture, in a stable society during the rule of the [[Chola dynasty]].{{Sfn|Carman|1994|p=80}} 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, and Ramanuja's guru Yādava Prākāsha belonged to this tradition. Prior to Ramanuja, the [[Sri Vaishnavism|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 [[Alvars|Alvārs]].{{cite book| author=Jon Paul Sydnor| title=Rāmānuja and Schleiermacher: Toward a Constructive Comparative Theology| url=https://books.google.com/books?id=Ae4FBAAAQBAJ| year=2012| publisher=Casemate| isbn=978-0227680247| pages=10–11| access-date=5 October 2016| archive-date=16 January 2024| archive-url=https://web.archive.org/web/20240116175559/https://books.google.com/books?id=Ae4FBAAAQBAJ| url-status=live}} 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.{{Sfn|Carman|1994|p=80}} [56] => [57] => ===Early life=== [58] => When Ramanuja and his guru [[Yadava Prakaasa]] parted ways due to their differences in interpreting the [[Vedas|Vedic literature]], Ramanuja became a devotee of the [[Varadharaja Perumal Temple, Kanchipuram|Varadaraja Perumal temple]] in [[Kanchi]]. During this period, Ramanuja's discourses and fame reached far and wide. [[Yamunacharya]], the Vaishnavite acharya and the religious head of the [[Ranganathaswamy Temple, Srirangam|Ranganathasamy temple]] at [[Srirangam]] had been closely following Ramanuja from a very young age. When it was time to pass on the legacy, the acharya decided that he would call upon Ramanuja. Accordingly, he summoned Sri Mahapurna, a disciple who was helping him out with the temple affairs and asked him to go to Kanchi and bring Ramanuja.{{cite book|title=Sri Ramanuja Pictorial|author=Smt. Latha Balasubramanian|publisher=Sri Ramakrishna Math}} [59] => [60] => 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. 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. [61] => [62] => 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.{{cite book|title=The Complete Works of Swami Ramakrishnananda, Volume 2|author=Compilation|publisher=Lulu Press, Inc, 2014}} 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.{{sfn|Narasimhacharya|2004|p=21}} [63] => [64] => ===Induction into Vaishnavism=== [65] => [66] => 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).{{sfn|Narasimhacharya|2004|p=21}} [67] => [68] => ===Persecution=== [69] => Some hagiographies, composed centuries after Ramanuja died, state that a Chola king, [[Kulothunga Chola II|Kulothunga II]], had immense hatred towards Sri Vaishnavism. He was called Krimikanta Chola or worm-necked Chola, so called as the king is said to have suffered from the cancer of the neck or throat.{{cite book|title=Impact of Śrī Rāmānujāçārya on Temple Worship|author=Sarojini Jagannathan|publisher=Nag Publishers, 1994|page=114}}{{cite book|title=History of People and Their Environs: Essays in Honour of Prof. B.S. Chandrababu|author=B. S. Chandrababu, S. Ganeshram, C. Bhavani|publisher=Bharathi Puthakalayam, 2011|page=278}} Historian [[Nilakanta Sastri]] identifies Krimikanta Chola with [[Athirajendra Chola|Adhirajendra Chola]] or [[Virarajendra Chola]] with whom the main line ([[Vijayalaya Chola|Vijayalaya]] line) ended.{{cite book|title=Impact of Śrī Rāmānujāçārya on Temple Worship|author=Sarojini Jagannathan|publisher=Nag Publishers, 1994|page=148}}{{cite book|title=History and Culture of the Tamils: From Prehistoric Times to the President's Rule|author=Raju Kalidos|publisher=Vijay Publications, 1976|page=139}} Knowing the evil intentions of the king, Sri Rāmānujā's disciple, Sri [[Koorathazhwan]] persuaded Ramanuja to leave the Chola kingdom. Sri Rāmānujā then moved to Hoysala kingdom for 14 years, wherein he converted a Jain king, Bitti Deva to Hinduism after miraculously healing his daughter. Bitti Deva changed his name to [[Vishnuvardhana]]. King Vishnuvardhana assisted Sri Rāmānujā to build a temple of Lord Thirunarayanaswamy at [[Melukote]], which is now a temple town in [[Mandya]] district of [[Karnataka]]. Rāmānujā later returned on his own to Tamil Nādu after the demise of Krimikanta Chola.{{cite book |author=K.V. Raman|title=Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture|url=https://books.google.com/books?id=myK8ZYEIu4YC |year=2003 |publisher=Abhinav Publications |isbn=978-81-7017-026-6|page=15}} According to Sastri, Krimikanta or Adhirajendra Chola was killed in a local uprising of the Vaishnavas.{{cite book|title=Social and cultural history of Tamilnad, Volume 1|author=N. Subrahmanian|publisher=Ennes, 1993|page=158}} [70] => [71] => According to "Koil Olugu" (temple records) of the [[Ranganathaswamy Temple, Srirangam|Srirangam]] temple, [[Kulothunga Chola III|Kulottunga III]] was the son of Krimikanta Chola or Karikala Chola.{{cite book|title=Meghapratisandesha: With English Translation|author=Maṇḍikalrāma Śāstrī, Es. Ār Līlā, Bi. Es Rāmakr̥ṣṇarāv|publisher=Mandikal Ramashastry Pratishthana, 2000|page=142}} The former, unlike his father, is said to have been a repentant son who supported Vaishnavism.{{cite book|title=Kōil Ol̤ugu: The Chronicle of the Srirangam Temple with Historical Notes|author=V. N. Hari Rao|publisher=Rochouse, 1961|page=87}}{{cite book|title=A Survey of the Sources for the History of Tamil Literature|author=Mu Kōvintacāmi|publisher=Annamalai University, 1977|page=161}} Ramanuja is said to have made Kulottunga III as a disciple of his nephew, [[Mudaliyandan|Dasarathi]]. The king then granted the management of the Ranganathaswamy temple to Dasarathi and his descendants as per the wish of Ramanuja.{{cite book|title=The Life and Teachings of Sri Ramanujacharya|author=C. R. Sreenivasa Ayyangar|publisher=R. Venkateshwar, 1908|page=239}}{{cite book|title=Mackenzie manuscripts; summaries of the historical manuscripts in the Mackenzie collection, Volume 1|author=Colin Mackenzie|editor=T. V. Mahalingam|publisher=University of Madras, 1972|page=14}} Some historians hold that Krimikanta, who persecuted Ramanuja, had a personal animosity towards Ramanuja and did not persecute Vaishnavites.{{cite book|title=History of People and Their Environs: Essays in Honour of Prof. B.S. Chandrababu|author=B. S. Chandrababu, S. Ganeshram, C. Bhavani|publisher=Bharathi Puthakalayam, 2011|page=163}} [72] => [73] => ===Reformation=== [74] => The Sri Vaishnavite order prior to Ramanuja was not averse to people from other castes as both Kanchipurna and Mahapurna were non-Brahmins. So when Ramanuja revolted against the discrimination that had crept within the caste system, he was simply following the same lines as the [[Alwars]] and helped the people who were considered to be untouchables (dasa, dasulu, dasu), to get absorbed into the Sri Vaishnava Bhakti Movement, encouraging them to attain Spiritual enlightenment by teaching them Sri Alwar Divyaprabandham. He called these downtrodden classes as ''Tirukulattar'', meaning "of noble descent" in [[Tamil language|Tamil]], and was instrumental in admitting them into the temple in [[Melukote]].{{sfn|Narasimhacharya|2004|p=11}}{{cite book|title=Reservation and Affirmative Action: Models of Social Integration in India and the United States|author=Arvind Sharma|publisher=SAGE, 2005|page=139}} Ramanuja's liberal views also led to the reorganization of rituals in Srirangam and the involvement of non-Brahmin people in the Vaishnava worship. This policy change contributed to the enhancement of social status for artisanal and other non-Brahmin caste groups, especially the weavers ([[Kaikolar|SenguntharKaikola Mudaliyar]]) who were one of the chief beneficiaries. After the period of Ramanuja, the Sri Vaishnava community split on this issue and formed the Vadakalai (northern and Sanskritic) and Thenkalai (southern and Tamil) sects.{{cite book|title=Trade, ideology, and urbanization: South India 300 BC to AD 1300|author=Radha Champakalakshmi|publisher=Oxford University Press, 1996|page=397}} Both sects believe in initiation into [[Sri Vaishnavism]] through [[Samasrayana|Pancha Samskara]].{{cite book|title=Hinduism: An Alphabetical Guide|author=Roshen Dalal|publisher=Penguin Books India, 2010|page=385}} This ceremony or rite of passage is necessary for one to become a Sri Vaishnava Brahmin. It is performed by Brahmins and non-Brahmins in order to become Vaishnavas.{{cite book|url=https://books.google.com/books?id=JBV1T4hMzJcC&q=panchasamskara&pg=PA91|title=Words and Deeds: Hindu and Buddhist Rituals in South Asia|author=Jörg Gengnagel, Ute Hüsken, Srilata Raman|publisher=Otto Harrassowitz Verlag, 2005|page=91|isbn=9783447051521|year=2005}} [75] => [76] => == Attempts on Ramanuja's life == [77] => [78] => 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), 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.{{cite book|title=The Vedanta Kesari, Volume 76|author=Sri Ramakrishna Math, Madras|publisher=Sri Ramakrishna Math., 1989|page=90}}{{cite book|url=https://books.google.com/books?id=FM9ACgAAQBAJ&q=ramanuja|title=Sri Ramanuja: His Life Religion and Philosophy|author=Swami Tapasyananda|publisher=Lulu Press, Inc, 2013|isbn=9781304729071|date=19 December 2013}} [79] => [80] => 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.{{cite book|title=Saints of India: Sri Ramanuja|author=Shiri Ram Bakshi, Sangh Mittra|publisher=Criterion, 2002|pages=201–202}} [81] => [82] => == Writings == [83] => The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja – ''[[Vedarthasamgraha]]'' (literally, "Summary of the Vedas's meaning"), ''[[Sri Bhasya|Sri Bhashya]]'' (a review and commentary on the ''[[Brahma Sutras]]''), ''[[Gita Bhashya|Bhagavad Gita Bhashya]]'' (a review and commentary on the ''[[Bhagavad Gita]]''), and the minor works titled ''Vedantadipa'', ''Vedantasara'', ''Gadya Trayam'' (which is a compilation of three texts called the ''[[Saranagati Gadyam|Sharanagati Gadyam]]'', ''[[Sriranga Gadyam]],'' and the ''[[Vaikunta Gadyam|Vaikuntha Gadyam]]''), and the ''Nitya Grantham''.{{Cite book |last=Lipner |first=Julius J. |title=The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja |date=1986-03-30 |publisher=State University of New York Press |isbn=978-0-88706-039-7 |location=Albany, N. Y |pages=1–2 |language=English}} [84] => [85] => 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.Robert Lester (1966), Rāmānujā and Shri Vaishnavism: the Concept of Prapatti or Sharanagati, History of Religion, Volume 5, Issue 2, pages 266-282{{cite book|author=Jon Paul Sydnor|title=Rāmānuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ|year=2012|publisher=Casemate|isbn=978-0227680247|pages=3–4|access-date=5 October 2016|archive-date=16 January 2024|archive-url=https://web.archive.org/web/20240116175559/https://books.google.com/books?id=Ae4FBAAAQBAJ|url-status=live}} [86] => [87] => ==Philosophy== [88] => [[File:Shri Ramanujar pics 2.jpg|200px|thumb|right|The figure of Ramanuja in Upadesa Mudra inside the [[Ranganathaswamy Temple, Srirangam]]. It is believed to be his preserved mortal remains.]] [89] => Ramanuja's philosophical foundation was qualified [[monism]], and is called ''Vishishtadvaita'' in the Hindu tradition. His ideas are one of three subschools in [[Vedanta|Vedānta]], the other two are known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism). [90] => [91] => === Rāmānuja’s Epistemology === [92] => Rāmānuja's epistemology is [[Hyperreality|hyperrealistic]] or similar to [[naïve empiricism]].{{Cite web|title=Ramanuja {{!}} Encyclopedia.com|url=https://www.encyclopedia.com/people/philosophy-and-religion/hinduism-biographies/ramanuja|access-date=2021-11-15|website=www.encyclopedia.com|archive-date=15 November 2021|archive-url=https://web.archive.org/web/20211115082514/https://www.encyclopedia.com/people/philosophy-and-religion/hinduism-biographies/ramanuja|url-status=live}} The first two sources of knowledge are perception and inference, and they are trustworthy notwithstanding general human subjection to "beginningless ignorance." Knowledge is always of the real, even in dreams, and error is a disordered perception or faulty inference concerning what is really there. The third source of knowledge is the testimony of scripture, or more strictly, ''[[Shabda|śabda]]'' ("eternal sound"), which helps to establish much that is uncertain on the basis of sense perception and inference, notably the existence and nature of the ultimate reality (''[[brahman]]''). Though unlike some proponents of naïve empiricism, Rāmānuja does not think that it suffices to intermittently have an acquaintance with objects of knowledge. Knowledge (''jñāna'') only occurs when there is direct perception of an object. Unlike proper empiricists, Rāmānuja does not restrict knowledge to that which can be gathered from the senses.{{Cite news|last=T.c.a.ramanujam|date=2016-11-24|title=His philosophy was based on Vedic texts|language=en-IN|work=The Hindu|url=https://www.thehindu.com/society/history-and-culture/His-philosophy-was-based-on-Vedic-texts/article16694213.ece|access-date=2021-11-15|issn=0971-751X|archive-date=15 November 2021|archive-url=https://web.archive.org/web/20211115082516/https://www.thehindu.com/society/history-and-culture/His-philosophy-was-based-on-Vedic-texts/article16694213.ece|url-status=live}}{{Cite web|title=Ramanuja {{!}} Internet Encyclopedia of Philosophy|url=https://iep.utm.edu/ramanuja/|access-date=2021-11-15|language=en-US|archive-date=17 July 2014|archive-url=https://web.archive.org/web/20140717055536/http://www.iep.utm.edu/ramanuja/|url-status=live}}{{Cite web|title=Ramanuja {{!}} Hindu theologian and philosopher {{!}} Britannica|url=https://www.britannica.com/biography/Ramanuja|access-date=2021-11-15|website=www.britannica.com|language=en|archive-date=21 June 2022|archive-url=https://web.archive.org/web/20220621165517/https://www.britannica.com/biography/Ramanuja|url-status=live}} Rāmānuja was unique in his view that ''[[bhakti]]'' or devotion is itself an [[epistemic]] state. He says that when ''bhakti'' takes firm root in an individual, it turns into ''parabhakti'', which is the highest form of ''bhakti'' and that ''bhakti'' is the direct awareness of Brahman's nature and thus is a kind of knowledge (''[[Jnana|jñāna]]'').{{Cite web|title=Ramanuja {{!}} Internet Encyclopedia of Philosophy|url=https://iep.utm.edu/ramanuja/|access-date=2021-11-21|language=en-US|archive-date=17 July 2014|archive-url=https://web.archive.org/web/20140717055536/http://www.iep.utm.edu/ramanuja/|url-status=live}}{{Cite book|last=Sri Ramanuja|url=https://archive.org/details/SriBhashyaMelkote|title=Sri Bhashya Of Ramanuja Melkote Edition}} [93] => [94] => === Ramanuja’s Ontology === [95] => Being a realist, Rāmānuja firmly opposed the notion of ''[[Maya (religion)|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 [[Adi Shankara|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 [[Vishishtadvaita|qualified non-dualism]], where both the souls and the material world, though deeply interconnected with Brahman, eternally remain different from Brahman. [96] => [97] => 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:{{Cite book |last=Bartley |first=C. J. |title=An introduction to Indian philosophy |date=2011 |publisher=Continuum |isbn=978-1-84706-448-6 |location=London |pages=178}}
"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
[98] => [99] => === Rāmānuja’s Soteriology === [100] => 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),{{Cite web|title=Ramanuja {{!}} Hindu theologian and philosopher {{!}} Britannica|url=https://www.britannica.com/biography/Ramanuja|access-date=2021-11-20|website=www.britannica.com|language=en|archive-date=21 June 2022|archive-url=https://web.archive.org/web/20220621165517/https://www.britannica.com/biography/Ramanuja|url-status=live}} 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''.{{Cite web|title=What is Vishishtadvaita? - Definition from Yogapedia|url=http://www.yogapedia.com/definition/10537/vishishtadvaita|access-date=2021-11-20|website=Yogapedia.com|language=en|archive-date=20 November 2021|archive-url=https://web.archive.org/web/20211120134638/https://www.yogapedia.com/definition/10537/vishishtadvaita|url-status=live}} 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’ (''[[Taittiriya Upanishad|Taittirīya Upaniṣad]]'' II.6.) Since the form of cognition as joy is determined by its object, ''Brahman'' itself is joy."{{Cite web|title=Ramanuja {{!}} Internet Encyclopedia of Philosophy|url=https://iep.utm.edu/ramanuja/|access-date=2021-11-20|language=en-US|archive-date=17 July 2014|archive-url=https://web.archive.org/web/20140717055536/http://www.iep.utm.edu/ramanuja/|url-status=live}}
Rāmānuja clarifies that mere theoretical knowledge of ''Brahman''‘s nature is insufficient for attaining m''oksha''. According to Rāmānuja, [[Bhakti yoga|''bhakti'' yoga]], the discipline of devotion or worship, is the effective means for liberation. 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.{{Cite web|title=Vishishtadvaita {{!}} Hindu philosophy {{!}} Britannica|url=https://www.britannica.com/topic/Vishishtadvaita|access-date=2021-11-20|website=www.britannica.com|language=en|archive-date=20 November 2021|archive-url=https://web.archive.org/web/20211120134633/https://www.britannica.com/topic/Vishishtadvaita|url-status=live}}{{Cite book|last=Sukthankar|first=Vasudev Anant|url=https://rarebooksocietyofindia.org/book_archive/196174216674_10152156872361675.pdf|title=The Teachings of Vedanta according to Ramanuja|pages=20–25|access-date=20 November 2021|archive-date=20 November 2021|archive-url=https://web.archive.org/web/20211120134638/https://rarebooksocietyofindia.org/book_archive/196174216674_10152156872361675.pdf|url-status=live}} [101] => [102] => === Criticism of Sankara === [103] => Ramanuja argued that [[Adi Shankara|Shankara]]'s interpretation of the [[Upanishads]] had serious errors.{{Cite web|title=Ramanuja {{!}} Encyclopedia.com|url=https://www.encyclopedia.com/people/philosophy-and-religion/hinduism-biographies/ramanuja|access-date=2021-11-21|website=www.encyclopedia.com|archive-date=15 November 2021|archive-url=https://web.archive.org/web/20211115082514/https://www.encyclopedia.com/people/philosophy-and-religion/hinduism-biographies/ramanuja|url-status=live}} He had four major objections: [104] => [105] => # Brahman was differentiated consciousness and not undifferentiated consciousness. [106] => # Shankara's concept of [[Nirguna Brahman]] was wrong and untenable. [107] => # Beginningless ''[[karma]],'' and not superimposition, was the cause of ''avidya''. [108] => # Sankara's doctrine of [[Avidyā (Hinduism)|Avidya]] (Ignorance) and Maya (Illusion) has seven major flaws and inconsistencies.{{sfn|Grimes|1990}} [109] => [110] => === Hermeneutic Criticism === [111] => [112] => ==== Vedas as Doctrinally Unified Corpus ==== [113] => 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. 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. 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.{{Sfn|Carman|1994|p=86}} 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. The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.Shyam Ranganathan (2011), [http://www.iep.utm.edu/Rāmānujā/ Ramanuja (c. 1017 - c. 1137)]{{dead link|date=April 2018 |bot=InternetArchiveBot |fix-attempted=yes }}, IEP, York University [114] => [115] => This method of scripture interpretation distinguishes Ramanuja from Ādi Shankara.{{Sfn|Carman|1994|p=86}} Shankara's exegetical approach ''Samanvayat Tatparya Linga'' with ''Anvaya-Vyatireka'',{{sfn|Mayeda|2006|pp=46–53}} 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 [[epistemology|epistemically]] verified.Mayeda & Tanizawa (1991), Studies on Indian Philosophy in Japan, 1963–1987, Philosophy East and West, Vol. 41, No. 4, pages 529–535Michael Comans (1996), Śankara and the Prasankhyanavada, Journal of Indian Philosophy, Vol. 24, No. 1, pages 49–71 Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert's textual testimony.{{Sfn|Carman|1994|p=86}} 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.{{Sfn|Carman|1994|pp=86-88}}[[Julius Lipner]] (1986), The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Rāmānujā, State University of New York Press, {{ISBN|978-0887060397}}, pages 120-123 [116] => [117] => === Comparison with other Vedānta schools === [118] => [[File:Ramanuja embracing Lord Varadaraj.jpg|thumb|right|Ramanuja depicted with Vaishnava [[Tilaka]] and adorning Cheluva Narayana (Vishnu) statue.]] [119] => Ramanuja's Vishishtadvaita shares the theistic devotionalism ideas with [[Madhvacharya|Madhvāchārya]]'s Dvaita.{{Sfn|Sharma|1994|p=11-17, 372}} Both schools assert that Jīva (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended.Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, {{ISBN|978-0415223645}}, pages 517-518 God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvāchārya and Ramanuja.{{Sfn|Sharma|1994|p=373}} However, in contrast to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism",{{Sfn|Stoker|2011}} that souls share the same essential nature of Brahman,{{Sfn|Stoker|2011}} 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.{{Sfn|Sharma|1994|pp=373-374}} 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.{{Sfn|Sharma|1994|p=374}} [120] => [121] => Ramanuja's Vishishtadvaita school and [[Adi Shankara|Shankara]]'s Advaita school are both [[Nonduality (spirituality)|nondualistic]] Vedānta schools, both are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvāchārya believed that some souls are eternally doomed and damned.{{Sfn|Sharma|1994|pp=374-375}}{{Sfn|Bryant|2007|pp=361-362}} Shankara's theory posits that only Brahman and causes are metaphysical unchanging reality, while the empirical world ([[Maya (illusion)|Maya]]) and observed effects are changing, illusive and of relative existence. Spiritual liberation to Shankara is the full comprehension and realization of oneness of one's unchanging Ātman (soul) as the same as Ātman in everyone else as well as being identical to the ''nirguna'' Brahman.{{Cite book|author=Christopher Etter|title=A Study of Qualitative Non-Pluralism| url=https://books.google.com/books?id=jW2pcWpXY8wC| year=2006| publisher=iUniverse|isbn=978-0-595-39312-1|pages=57–60, 63–65}}{{cite book|author=Roy W. Perrett|title=Philosophy of Religion: Indian Philosophy| url=https://books.google.com/books?id=edhYAQAAQBAJ| year=2013| publisher=Routledge| isbn=978-1-135-70322-6| pages=247–248}} In contrast, Ramanuja's theory posits both Brahman and the world of matter are two different absolutes, both metaphysically real, neither should be called false or illusive, and ''saguna'' Brahman with attributes is also real. God, like man, states Ramanuja, has both soul and body, and all of the world of matter is the glory of God's body. The path to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of personal god (''saguna'' Brahman, Vishnu). [122] => [123] => == Influence == [124] => [[File:Statue of Equality (Ramanuja).jpg|thumb|Statue of Equality, Hyderabad]] [125] => [[Harold Coward]] describes Ramanuja as "the founding interpreter of [[Sri Vaishnavism|Sri Vaisnavite]] scripture."{{cite book|url=https://books.google.com/books?id=UVsXcS3xPFsC|title= The Perfectibility of Human Nature in Eastern and Western Thought |first=Harold G. |last=Coward |author-link=Harold Coward |pages=139–141 |publisher=State University of New York Press|location=Albany, NY |isbn=9780791473351 |year=2008}} [[Wendy Doniger]] calls him "probably the single most influential thinker of devotional Hinduism".{{Cite book | title=Merriam-Webster's encyclopedia of world religions | last=Doniger | first=Wendy | year=1999 | publisher=Merriam-Webster | page=904 | url=https://books.google.com/books?id=ZP_f9icf2roC&pg=PA904 | isbn=978-0-87779-044-0}} [[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. [126] => [127] => [[File:Srirangamlong view.jpg|thumb|Major Vaishnava temples are associated with the Ramanuja's tradition, such as the above Srirangam Ranganatha temple in Tamil Nadu.J.A.B. van Buitenen (2008), [http://www.britannica.com/biography/Rāmānuja Rāmānuja - Hindu theologian and Philosopher]{{dead link|date=April 2018|bot=InternetArchiveBot|fix-attempted=yes}}, Encyclopædia Britannica]] [128] => Modern scholars have compared the importance of Ramanuja in Hinduism to that of scholar [[Thomas Aquinas]] (1225–1274) in Western Christianity.{{cite journal| last1=Ganeri| first1=Martin| title=Knowledge and Love of God in Ramanuja and Aquinas| journal=Journal of Hindu-Christian Studies| volume=20| issue=1|year=2007 |doi=10.7825/2164-6279.1381| doi-access=free}}{{cite journal| last1=Carman| first1=John B.| title=Loving God as a Devoted Servant| journal=Journal of Hindu-Christian Studies| volume=20| issue=1| year=2007| doi=10.7825/2164-6279.1384| doi-access=free}}{{cite book|author=Sean Doyle|title=Synthesizing the Vedanta: The Theology of Pierre Johanns, S.J.|url=https://books.google.com/books?id=-S7DJLnkwG4C|year=2006|publisher=Peter Lang|isbn=978-3-03910-708-7|pages=235–239}} [129] => [130] => [[File:Sri Ramanuja Shrine at The Ranganathasamy Temple in Srirangam.jpg|thumb|Sri Ramanuja Shrine at The Ranganathasamy Temple in Srirangam]] [131] => Ramanuja reformed the [[Ranganathaswamy Temple, Srirangam|Srirangam Ranganathaswamy temple]] complex, undertook India-wide tours and expanded the reach of his organization.{{Sfn|Carman|1994|p=82 with footnotes}} The temple organization became the stronghold of his ideas and his disciples.{{sfn|Narasimhacharya|2004|p=23}} It is here that he wrote his influential Vishishtadvaita philosophy text, ''[[Sri Bhashya]]m''.{{sfn|Dasgupta|1991|p=114}} [132] => [133] => Ramanuja not only developed theories and published philosophical works, he organized a network of temples for Vishnu-Lakshmi worship. 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. Regional traditions assert that his visits, debates and discourses triggered conversion of Jains and Buddhists to Vaishnavism in Mysore and Deccan region.{{Cite book|author=Joseph P. Schultz|title=Judaism and the Gentile Faiths: Comparative Studies in Religion|url=https://books.google.com/books?id=dchpiP-9YQAC|year=1981|publisher=Fairleigh Dickinson University Press|isbn=978-0-8386-1707-6|pages=81–84|access-date=5 October 2016|archive-date=16 January 2024|archive-url=https://web.archive.org/web/20240116175615/https://books.google.com/books?id=dchpiP-9YQAC|url-status=live}} [134] => [135] => 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 [[Ranganathaswamy Temple, Srirangam|Ranganātha temple]] in [[Srirangam]] and the [[Venkateswara Temple, Tirumala|Venkateswara Temple]] in [[Tirupati]]. [136] => [137] => The [[Statue of Equality (Ramanuja)|Statue of Equality]] in [[Hyderabad]], planned by [[Chinna Jeeyar]], is dedicated to Ramanuja.{{cite web |last1=Apparasu |first1=Rao |title=Telangana's 216-feet statue of Sri Ramanujacharya to be completed by March |url=https://www.hindustantimes.com/india-news/telangana-s-216-feet-statue-of-sri-ramanujacharya-to-be-completed-by-march/story-HNyNxf0U6oUCqzbJFfs7UL.html |website=Hindustan Times |access-date=15 October 2018 |language=en |date=19 November 2017 |archive-date=16 October 2018 |archive-url=https://web.archive.org/web/20181016032533/https://www.hindustantimes.com/india-news/telangana-s-216-feet-statue-of-sri-ramanujacharya-to-be-completed-by-march/story-HNyNxf0U6oUCqzbJFfs7UL.html |url-status=live }} It was inaugurated by Indian Prime Minister [[Narendra Modi]] on 5 February 2022.{{Cite web |url=https://www.news18.com/news/india/pm-modi-unveils-216-ft-tall-statue-of-equality-in-hyderabad-pays-tribute-to-ramanujacharya-4738835.html |title=PM Unveils 'Statue of Equality' in Hyderabad, Says 'Ramanujacharya's Values Will Strengthen India' |publisher=News18.com |date=2022-02-05 |accessdate=2022-02-09 |archive-date=5 February 2022 |archive-url=https://web.archive.org/web/20220205144704/https://www.news18.com/news/india/pm-modi-unveils-216-ft-tall-statue-of-equality-in-hyderabad-pays-tribute-to-ramanujacharya-4738835.html |url-status=live }} [138] => [139] => ==Names== [140] => Ramanuja is also known as ''{{IAST|Śrī Rāmānujāchārya}}'', Udaiyavar, ''Ethirājar'' (''Yatirāja'', king of monks), Bhashyakara (Bhashyakarulu in [[Telugu language|Telugu]]),{{cite book |last1=Haas |first1=Ernst |title=Catalogue of Sanskrit and Pali Books in the British Museum by Ernst Haas |date=1876 |publisher=Trübner |page=15 |url=https://books.google.com/books?id=_5vLpfw0YmoC&dq=bhashyakarulu&pg=PA15 |language=en |access-date=19 March 2023 |archive-date=15 April 2023 |archive-url=https://web.archive.org/web/20230415155837/https://books.google.com/books?id=_5vLpfw0YmoC&dq=bhashyakarulu&pg=PA15 |url-status=live }} ''Godāgrajar'', Thiruppavai Jeeyar, ''Emberumānār'' and Lakshmana Muni{{cite news|title=Sri Ramanuja's gift to the Lord|url=http://www.thehindu.com/todays-paper/tp-features/tp-editorialfeatures/sri-Ramanujas-gift-to-the-lord/article4233363.ece|newspaper=The Hindu|date=24 December 2012|location=India|access-date=8 February 2017|archive-date=19 April 2017|archive-url=https://web.archive.org/web/20170419072715/http://www.thehindu.com/todays-paper/tp-features/tp-editorialfeatures/sri-ramanujas-gift-to-the-lord/article4233363.ece|url-status=live}} [141] => [142] => * 'Ilayazhwar' by Periya Thirumalai Nambi [143] => * 'Boodha Puriser' by Sriperumbudur Adikesava Perumal [144] => * 'Am Mudalvan Evan' by Yamunāchārya [145] => * 'Ethirajar' and 'Ramanuja Muni' by Kanchi Perarulala Perumal [146] => * 'Udayavar' by Srirangam Periya Perumal [147] => * 'Emperumanar' by Tirukozhtiyur Nambi [148] => * 'Tiruppavai Jeeyar' by Periya Nambi [149] => * 'Lakshmana Muni' by Tiruvaranga Perumal Arayar [150] => * 'Sadagopan Ponnadi' by Tirumalaiyandan [151] => * 'Sri Bashyakarar' by Kalaimagal [152] => * 'Desi Kendiran' by Tirupathi Thiruvenkatamudayan [153] => * 'Koil Annan' by Srivilliputhur Kothai Nachiyar [154] => [155] => ==See also== [156] => *[[Adi Shankara]] [157] => *[[Hindu philosophy]] [158] => *[[Subala Upanishad]] – a minor Upanishad repeatedly cited by Ramanuja, and influential to his ideas [159] => *[[Yoga (philosophy)]] [160] => *[[Vishnuvardhana]] [161] => [162] => == Notes == [163] => {{notelist}} [164] => [165] => == References == [166] => {{reflist}} [167] => [168] => ==Sources== [169] => {{Refbegin|40em}} [170] => *{{cite book |last1=Ayyangar |first1=S. Krishnaswami |last2=Chariar |first2=Rajagopala |last3=Rangacharya |first3=M |title=Sri Ramanujacharya: a Sketch of his Life and Times and his Philosophical System |year=1911 |publisher=G. A. Natesan & Co.}} [171] => *{{cite book|author=C. J. Bartley|title=The Theology of Rāmānuja: Realism and Religion|url=https://books.google.com/books?id=9SpTAQAAQBAJ|year=2013|publisher=Routledge|isbn=978-1-136-85306-7|pages=1–4, 52–53, 79}} [172] => * {{Cite book|first=Edwin |last= Bryant| title=Krishna : A Sourcebook (Chapter 15 by Deepak Sarma)| publisher= Oxford University Press| year= 2007| isbn= 978-0195148923}} [173] => *{{cite book | last=Carman | first=John | title=The Theology of Rāmānuja: An essay in interreligious understanding | publisher=Yale University Press | year=1974 |isbn= 978-0300015218 }} [174] => *{{cite book |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |first=John B. |last=Carman |publisher=Wm. B. Eerdmans Publishing |year=1994 |isbn=978-0802806932 |url=https://books.google.com/books?id=DyVfKEmEK2QC }} [175] => * {{cite book|url=https://books.google.com/books?id=Ml2H_z0E7bAC&pg=PA388|last=Dasgupta|first=Surendranath|title=A history of Indian philosophy|publisher=Motilal Banarsidass Publisher|isbn=9788120804081|year=1991}} [176] => * {{cite book |last=Dalal |first=Roshen |title=Hinduism: An Alphabetical Guide |url=https://books.google.com/books?id=DH0vmD8ghdMC&pg=PA339 |year=2011 |publisher=Penguin Books India |isbn=978-0-14-341421-6 |page=339 }} [177] => * {{cite book |last=Devamani |first=B. S. |title=The Religion of Rāmānuja: A Christian Appraisal |publisher=Christian Literature Society |year=1990}} [178] => * {{cite book |last=Duraisingh |first=Christopher |title=Toward an Indian-Christian Theology, Rāmānuja's Significance a Study of the Significance of Rāmānuja's Theological Hermeneutics for an Indian-Christian Understanding of the Relation Between God and All-else |publisher= Harvard University Press |year=1979}} [179] => * {{Citation | last1 =Jones | first1 =Constance | last2 =Ryan | first2 =James D. | year =2006 | title =Encyclopedia of Hinduism | publisher =Infobase Publishing }} [180] => *{{cite book |last=Lott |first=Eric J. |author-link=Eric J. Lott |title=God and the universe in the Vedāntic theology of Rāmānuja: a study in his use of the self-body analogy| publisher=Rāmānuja Research Society |year=1976}} [181] => *{{cite book |last=Govindacharya |first=A. |title=The Life of Rāmānuja |publisher=S. Murthy |year=1960}} [182] => * {{Citation | last =Grimes | first =John A. | year =1990 | title =The Seven Great Untenables: Sapta-vidhā Anupapatti | publisher =Motilall Banarsidass}} [183] => *{{cite book |last=Mayeda |first=Sengaku |year=2006 |title=A thousand teachings : the Upadeśasāhasrī of Śaṅkara |publisher=Motilal Banarsidass |isbn=978-81-208-2771-4 }} [184] => * {{cite book | last=Narasimhacharya | first=Madabhushini | title=Sri Ramanuja | publisher=Sahitya Akademi | publication-place=New Delhi | date=2004 | isbn=81-260-1833-X | oclc=56904209}} [185] => * {{Citation | last =Nicholson | first =Andrew J. | year =2010 | title =[[Unifying Hinduism|Unifying Hinduism: Philosophy and Identity in Indian Intellectual History]] | publisher =Columbia University Press}} [186] => *{{cite book |last=Raghavachar |first=S. S. |title=Vedartha Sangraha |year=2010 |publisher=Advaita Ashrama |isbn=978-81-7505-118-8}} [187] => * {{cite book |last=Raman |first=Srilata |year=2020 |chapter=Reflections on the King of Ascetics (''Yatirāja''): Rāmānuja in the Devotional Poetry of Vedānta Deśika |editor1-last=Goodall |editor1-first=Dominic |editor2-last=Hatley |editor2-first=Shaman |editor3-last=Isaacson |editor3-first=Harunaga |editor4-last=Raman |editor4-first=Srilata |title=Śaivism and the Tantric Traditions: Essays in Honour of Alexis G.J.S. Sanderson |location=[[Leiden]] |publisher=[[Brill Publishers]] |series=Gonda Indological Studies |volume=22 |pages=194–213 |doi=10.1163/9789004432802_010 |doi-access=free |isbn=978-90-04-43266-6 |s2cid=225367594}} [188] => *{{cite book |last=Rao |first=T. A. Gopinatha |title=Sir Subrahmanya Ayyar Lectures on the History of {{IAST|Śrī Vaiṣṇavas}} |publisher=University of Madras, Government Press |year=1923}} [189] => *{{cite book |last=Sampatkumaran |first=M. R. |title=The {{IAST|Gītābhāṣya}} of Rāmānuja |year=1985 |publisher=Ananthacharya Indological Research Institute|location=Bombay}} [190] => *{{cite book |last=Sastri |first=K. A. Nilakanta |author-link=K. A. Nilakanta Sastri |title=A History of South India: From Prehistoric Times to the Fall of Vijayanagar |publisher=[[Oxford University Press]] |year=1955}} [191] => *{{cite book |last=Sharma |first=Arvind |title={{IAST|Viśiṣṭādvaita Vedānta}}: A study |publisher=Heritage Publishers |year=1978}} [192] => * {{cite book|last=Sharma |first=Chandradhar |title=A Critical Survey of Indian Philosophy|year= 1994|publisher= Motilal Banarsidass |isbn=978-81-208-0365-7 }} [193] => *{{cite book |last=Aiyengar |first=C. R. Srinivasa |publisher=R. Venkateshwar |date=n.d. |title=The life and teachings of Sri Ramanujacharya}} [194] => *{{cite web |title=Madhva (1238-1317) |first=Valerie |last=Stoker |publisher=Internet Encyclopedia of Philosophy |year=2011 |access-date=2 February 2016 |url=http://www.iep.utm.edu/madhva/ |archive-date=12 October 2016 |archive-url=https://web.archive.org/web/20161012131604/http://www.iep.utm.edu/madhva/ |url-status=live }} [195] => *{{cite journal |last=Subramanian |first=T. N. |title=South Indian Temple Inscriptions |journal=Madras Government Oriental Series, No. 157 |volume=3 |issue=2 |year=1957 |pages=145–60}} [196] => *{{cite journal |first=Ankur |last=Barua |title=God's Body at Work: Rāmānuja and Panentheism |journal=International Journal of Hindu Studies |volume=14 |issue=1 |year=2010 |pages=1–30|doi=10.1007/s11407-010-9086-z |s2cid=143607441 }} [197] => *{{cite book |author=Keith E. Yandell |title=Faith and Narrative |url=https://books.google.com/books?id=sDGnOaiUUegC |year=2001 |publisher=Oxford University Press |isbn=978-0-19-535128-6 }} [198] => {{refend}} [199] => [200] => ==External links== [201] => {{commons}} [202] => {{Wikiquote}} [203] => '''Biographies''' [204] => * [http://www.iep.utm.edu/r/Ramanuja.htm Biography and works], The Internet encyclopaedia of Philosophy [205] => * [http://sanskrit.org/?p=95 Biography of Ramanuja], ''Sanskrit.org'' [206] => [207] => '''Works''' [208] => * [https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-3/d/doc209946.html Rāmānuja Biography], Surendranath Dasgupta, 1940 [209] => * [https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-3/d/doc209948.html Rāmānuja Literature], Surendranath Dasgupta, 1940 [210] => * [http://faculty.washington.edu/kpotter/ckeyt/txt3.htm Bibliography of Ramanuja's works, Item 637], Karl Potter, University of Washington [211] => * [http://www.bharatadesam.com/spiritual/brahma_sutra/sribhashya_Ramanuja/vedanta_sutra_commentary_Ramanujaindex.php Sri Bhashya: {{IAST|Rāmānujacharya}}'s commentary on Vedanta Sutras], translated By George Thibaut (1904) [212] => * {{Gutenberg author | id=38891| name=Ramanuja}} [213] => * {{Internet Archive author |search=("Ramanujacharya" OR "Ramanuja" OR "Udayavar" OR "Ethirajar" OR "Emberumanar" OR "Lakshmana Muni")}} [214] => [215] => '''Others''' [216] => * [http://www.Ramanuja.org/ Ramanuja.org] [217] => [218] => {{Indian Philosophy}} [219] => {{VaisnavaSampradayas}} [220] => [221] => {{Authority control}} [222] => [223] => {{DEFAULTSORT:Ramanuja}} [224] => [[Category:1010s births]] [225] => [[Category:1137 deaths]] [226] => [[Category:12th-century Indian philosophers]] [227] => [[Category:11th-century Indian philosophers]] [228] => [[Category:Indian Vaishnavites]] [229] => [[Category:Sri Vaishnava religious leaders]] [230] => [[Category:Indian centenarians]] [231] => [[Category:Sri Vaishnava leaders from Kanchipuram district]] [232] => [[Category:Vedanta]] [233] => [[Category:Vishishtadvaita Vedanta]] [234] => [[Category:Vaishnava saints]] [235] => [[Category:Medieval Hindu religious leaders]] [236] => [[Category:Scholars from Chennai]] [237] => [[Category:Ancient Indian philosophers]] [238] => [[Category:Longevity claims]] [239] => [[Category:Indian Hindu spiritual teachers]] [240] => [[Category:Brahmins]] [241] => [[Category:Tamil Hindu saints]] [242] => [[Category:Brahmins who fought against discrimination]] [243] => [[Category:Anti-caste activists]] [244] => [[Category:Indian reformers]] [245] => [[Category:Hindu reformers]] [] => )
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Ramanuja

Ramanuja, also known as Ramanujacharya, was a renowned Indian philosopher and theologian who played a crucial role in the development of the Sri Vaishnavism tradition of Hinduism. He lived from 1017-1137 CE and was considered one of the most influential philosophers in the history of the religion.

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He lived from 1017-1137 CE and was considered one of the most influential philosophers in the history of the religion. Ramanuja's major contribution was his interpretation and commentary on the ancient Hindu scriptures, particularly the Vedas and the Upanishads. Ramanuja's teachings emphasized the concept of bhakti, or devotion, as the means to attain salvation. According to him, through devotion to the Supreme Being, one could overcome the cycle of birth and death and attain eternal bliss. He also emphasized the importance of surrender and selfless service to the divine. Ramanuja's philosophy, known as Vishishtadvaita, posits a qualified non-dualism, stating that the individual souls are separate from the Supreme but still dependent on and connected to it. He vehemently rejected the notion of complete identity with the divine, arguing that the relationship between God and the individual souls is one of eternal love and dependence. Apart from his philosophical and theological contributions, Ramanuja was instrumental in popularizing the worship of Lord Vishnu and Goddess Lakshmi in southern India. He established mathas, or monastic centers, which served as centers of spiritual and academic learning. Ramanuja's disciples and followers further propagated his teachings and established a strong presence for Sri Vaishnavism in the region. Ramanuja's legacy continues to thrive, and his philosophical ideas remain relevant in modern times. His teachings have had a profound influence on the devotional practices and religious aspirations of millions of Hindus. Today, his works are studied and revered by scholars and followers of Sri Vaishnavism worldwide.

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