10 MAY 2016 RAMANAJUACHARYA JAYANTI

27th April, 2012: Sri Ramanujacharya Jayanti
Sri Ramanujacharya
He is one of the 4 main Acharyas known as Ramanujacharya. Seen by Vaishnavas as the third and most important teacher of their tradition (after Nathamuni and Yamunacharya). Ramanujacharya is regarded by Hindus  as the leading expounder of Vishishtadvaita.
His philosophy combines advaita (oneness of God) with Vishesha (attributes). In Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable prakaras or modes, the world and the souls. These are related to Him as the body is related to the soul and have no existence apart from Him. Matter and souls constitute the body of the Lord whereas He is their in dweller and controlling Reality.They are termed Viseshanas or attributes while God is the Viseshya or that which is qualified.

Ramanuja

From Wikipedia, the free encyclopedia
Ramanuja
Shri Ramanujar pics 2.jpg

The Holy icon of Ramanuja inside the Sri Ranganathaswamy Temple
Born Iḷayāḻvār[citation needed]
1017 CE
Sriperumbudur, Tamil Nadu, India
Died 1137 CE
Sri Rangam, Tamil Nadu, India
Titles/honours Emberumaar, Udayavar, Yatiraja (king of sannyasis)
Philosophy Vishishtadvaita
Literary works Traditionally 9 Sanskrit texts, including Vedartha Sangraham, Sri Bhashyam, Gita Bhashyam

Ramanuja (traditionally, 1017–1137 CE) was a Hindu theologian, philosopher, and one of the most important exponents of the Sri Vaishnavism tradition within Hinduism.[1][2] He was born in a Tamil family in the village ofSriperumbudur, Tamil Nadu.[3] His philosophical foundations for devotionalism were influential to the Bhakti movement.[1][4][5]

Ramanuja’s guru was Yadava Prakasha, a scholar who was part of the more ancient Advaita Vedanta monastic tradition.[6] Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedanta, and instead followed in the footsteps of Indian Alvars tradition, the scholars Nathamuni and Yamunacharya.[1] Ramanuja is famous as the chief proponent of Vishishtadvaita subschool of Vedanta,[7][8] and his disciples were likely authors of texts such as the Shatyayaniya Upanishad.[6] Ramanujan himself wrote influential texts, such as bhasya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit.[9]

His Vishishtadvaita (qualified monism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvacharya, and Advaita (monism) philosophy of Adi Shankara, together the three most influential Vedantic philosophies of the 2nd millennium.[10][11] Ramanuja presented the epistemic and soteriological importance of bhakti, or the devotion to a 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 (souls) 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.[12][11][13]

Biography[edit]

The details of historic Ramanuja are unknown. His followers in the Sri Vaishnava tradition wrote hagiographies, some of which were composed in centuries after his death, and which the tradition believes to be true.[2][14]

The traditional hagiographies of Ramanuja state he was born in a Srivaishnava Brahmin family, to mother Kantimathi and father Kesava Somayaji,[3] in a village near modern Chennai.[15] They place his life in the period of 1017–1137 CE, yielding a lifespan of 120 years.[16] These dates have been questioned by 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.[17][3][15]

Ramanuja married, moved to Kanchipuram, studied in a Advaita Vedanta monastery with Yadava Prakasa as his guru.[4][6][18] Ramanuja and his guru frequently disagreed in interpreting Vedic texts, particularly theUpanishads.[3] Ramanuja and Yadava Prakasa separated, and thereafter Ramanuja continued his studies on his own.[2][18]

He attempted to meet another famed Vedanta scholar of 11th-century Yamunacharya, but Sri Vaishnava tradition holds that the latter died before the meeting and they never met.[2] However, some hagiographies assert that the corpse of Yamunacharya miraculously rose and named Ramanuja as the new leader of Sri Vaishnava sect previously led by Yamunacharya.[2] One hagiography states that after leaving Yadava Prakasa, Ramanuja was initiated into Sri Vaishnavism by Periya Nambi, also called Mahapurna, another Vedanta scholar. Ramanuja renounced his married life, and became a Hindu monk.[19] However, states Katherine Young, the historical evidence on whether Ramanuja led a married life or did renounce and become a monk is uncertain.[20]

Ramanuja became the priest at the Varadaraja (Vishnu) temple at Kanchipuram, 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.[18][21] Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.[22] He reformed the Srirangam temple complex, undertook India-wide tours and expanded the reach of his organization.[22]

Hagiography[edit]

A number of traditional hagiographies 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 theVadakalais and Teṉkalais, where each community created its own version of Ramanuja’s biography.[20] The Muvāyirappaṭi Guruparamparāprabhāva by Brahmatantra Svatantra Jīyar represents the earliest Vadakalaibiography, and reflects the Vadakalai view of the succession following Ramanuja. Ārāyirappaṭi Guruparamparāprabhāva, on the other hand, represents the Tenkalai biography.[citation needed] Other late hagiographies include the Yatirajavaibhavam by Andhrapurna.[20]

Modern scholarship has questioned the reliability of these hagiographies.[23] Scholars question their reliability because of claims which are impossible to verify, or whose historical basis is difficult to trace with claims such as Ramanuja learned the Vedas when he was an eight day old baby, he communicated with God as an adult, that he won philosophical debates with Buddhists, Advaitins and others because of supernatural means such as turning himself into “his divine self Sesa” to defeat the Buddhists, or God appearing in his dream when he prayed for arguments to answer Advaita scholars.[23] According to J. A. B. van Buitenen, the hagiographies are “legendary biographies about him, in which a pious imagination has embroidered historical details”.[18]

Historical background[edit]

Ramanuja was nurtured in the Tamil culture, in a stable society ruled by a strong Hindu Cholas dynasty.[24] This period was one of pluralistic beliefs, where Vaishnava, Shaiva, Smarta traditions, Buddhism and Jainism thrived together. In Hindu monastic tradition, Advaita Vedanta had been dominant,[6] and Ramanuja’s guru Yadava Prakasha belonged to this tradition.[18] Prior to Ramanuja, the Srivaishnava Sampradaya was already an established organization under Yamunacharya, and bhakti songs and devotional ideas already a part of south Indian culture because of the twelve Alvars.[25] Ramanuja’s fame grew because he was considered the first thinker in centuries that disputed Shankara’s theories, and offered an alternate interpretation of Upanishadic scriptures.[24]

Some hagiographies, composed centuries after Ramanuja’s death, state that he was expelled by a Chola king Kulottunga II,[26] Ramanuja then moved to another kingdom for 12 years, converted a Jain king to Hinduism after miraculously healing his daughter, and later returned on his own to Tamil Nadu. However, verifiable historical evidence for these legends have been lacking, and epigraphical evidence establishes that Kulottunga II came to power in 1133 CE, while Ramanuja died in 1137 CE according to sources that claim Ramanuja was expelled.[26] According to John Carman, Ramanuja and his Srivaiṣṇava disciples lived under the relatively stable and non-sectarian climate of the Chola empire, before its decline in the late 12th and 13th centuries.[27]

Writings[edit]

The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja – Vedarthasangraha (literally, “Summary of the Vedas meaning”), Sri Bhasya (a review and commentary on the Brahma Sutras), Bhagavad Gita Bhashya (a review and commentary on the Bhagavad Gita), and the minor works titled Vedantapida, Vedantasara, Gadya Traya (which is a compilation of three texts called the Saranagati Gadyam, Sriranga Gadyam and the Vaikunta Gadyam), and Nitya Grantham.

Some modern scholars have questioned the authenticity of all but the three of the largest works credited to Ramanuja – Shri Bhashya, Vedarthasangraha and the Bhagavad Gita Bhashya.[28][29]

Philosophy[edit]

Ramanuja’s philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition.[11][30] His ideas are one of three subschools in Vedanta, the other two are known as Adi Shankara’s Advaita (absolute monism) and Madhvacharya’s Dvaita (dualism).[11]

Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedanta, as having failed in interpreting all of the Vedic texts.[31] He asserted, in his Sri Bhasya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.[31] 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.[31][32] 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.[31] The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.[31]

This method of scripture interpretation distinguishes Ramanuja from Adi Shankara.[32] Shankara’s exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka,[33] 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 conclusion and whether it can be epistemically verified.[34][35] Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert’s textual testimony.[32] 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.[31][36][37]

Comparison with other Vedanta schools[edit]

Ramanujacharya depicted with Vaishnava Tilaka and Ramapriya (Vishnu) statue.

Ramanuja’s Vishishtadvaita shares the theistic devotionalism ideas with Madhvacharya‘s Dvaita.[38] Both schools assert that Jiva (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended.[39][40]God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvacharya and Ramanuja.[41] However, in contrast to Madhvacharya’s views, Ramanuja asserts “qualified non-dualism”,[42]that souls share the same essential nature of Brahman,[42] 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.[39][43] While the 13th- to 14th-century Madhvacharya asserted both “qualitative and quantitative pluralism of souls”, Ramanuja asserted “qualitative monism and quantitative pluralism of souls”, states Sharma.[44]

Ramanuja’s Vishishtadvaita school and Shankara‘s Advaita school are both nondualism Vedanta schools,[18][45] both are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvacharya believed that some souls are eternally doomed and damned.[46][47] Shankara’s theory posits that only Brahman and causes are metaphysical unchanging reality, while the empirical world (Maya) and observed effects are changing, illusive and of relative existence.[21][30] Spiritual liberation to Shankara is the full comprehension and realization of oneness of one’s unchanging Atman (soul) as the same as Atman in everyone else as well as being identical to the nirguna Brahman.[10][45][48] 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 sagunaBrahman with attributes is also real.[30] God, like man, states Ramanuja, has both soul and body, and all of the world of matter is the glory of God’s body.[18] 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), one which ultimately leads one to eternal devotional service of Saguna Brahman, Vishnu in Vaikuntha.[18][21][30]

Influence[edit]

Harold Coward describes Ramanuja as “the founding interpreter of [Sri Vaisnavite] scripture.”[49] Wendy Doniger calls him “probably the single most influential thinker of devotional Hinduism”.[4] J. A. B. van Buitenen states Ramanuja was highly influential, by giving “bhakti an intellectual basis”, and his efforts made bhakti the major force within different traditions within Hinduism.[18]

Major Vaishnava temples are associated with the Ramanuja’s tradition, such as the above Srirangam Ranganatha temple in Tamil Nadu.[18]

Modern scholars have compared the importance of Ramanuja in Hinduism to that of 13th-century scholar Thomas Aquinas in Christianity.[50][51][52]

Ramanuja not only developed theories and published philosophical works, he organized a network of temples for Vishnu-Lakshmi worship.[4] Ramanuja set up centers of studies for his philosophy during the 11th- and 12th-century, by traveling through India in that era, and these influenced generations of poet saints devoted to the Bhakti movement.[4] Regional traditions assert that his visits, debates and discourses triggered conversion of Jains and Buddhists to Vaishnavism in Mysore and Deccan region.[4][30]

The birthplace of Ramanuja, Sriperumbhudur, near Chennai hosts a temple and is an active Vishishtadvaita school.[18] His doctrines inspire a lively intellectual tradition in southern, northern and eastern states of India, his monastery and temple traditions are carried on in the most important and large Vaishnava centres – the Ranganatha temple in Srirangam, Tamil Nadu, and the Venkateshvara temple in Tirupati, Andhra Pradesh.[18]

The Swaminarayan tradition of Gujarat also traces its acharya-parampara to Ramanuja through Ramananda (who according to legend was administered pancha-samskaras by Ramanuja).[citation needed]

Disciples[edit]

Names[edit]

He is also known as Sri Ramanujacharya, Udayavar, Ethirajar (Yatiraja, king of monks), Bhashyakarar, Godaagrajar, Thiruppavai Jeeyar, Emberumannar and Lakshmana Muni [53]

See also[edit]

Sri Ramanujacharya Life History

By Sri U. Ve. Anbil RamaswAmy
Sri Ramanuja (1017 – 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer, displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalized Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplative insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God.

The less known fact even among Srivaishnavas about this well known Acharya by whose name Srivaishnava philosophy is called ‘Ramanuja Darsanam’ and who is hailed as “Sri Vaishnava Siddhanta Nirdhaarana Saarva bouma” is that he was a ‘Vadama’ by birth.(Authority :” Periya Thrumudi Adaivu, Pazhanadai Vilakkam and Visishtaadvaita Catechism” – quoted in GLE)

HIS AVATARA AND EARLY DAYS

Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi Ammal at Sriperumpudur. Just as Sage Vasishta on seeing the brilliance in the face of the child named him as Lakshmana saying “Lakshmano Lakshmi Sampannaha”, Periya Thiru malai Nambi struck by the Tejas of the child, named him after Lakshmana as Ilaya Perumal. (PPM) aka Ilayalwar.

There is a sloka in Yadhavaachala Mahatmyam which says:

Ananthah Prathamam Roopam Lakshmanascha Tathah Parah |

Balabadram Thritheeyasthu Kalou Kaschit Bhavishyathi ||

(meaning) It is the same who was Adhisesha first, Lakshmana after and Balarama in the third who is born as Sri Ramanuja in the Kali yuga. This Kaschit is taken by our Poorva Acharyas as referring to Ramanuja (PPM)

HIS BIRTH::CHITRAI- TIRUVADHIRAI)

His date of birth is placed differently by different authorities.As per PPM, he was born in Kaliyuga year 4119 which corresponds to1017 AD. PPM fixes even the exact date as 13th April 1017 AD, interms of English Calendar.

PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD only and gives additional information that the Rasi was Karkataka and the time of birth was exactly at noon.

VAC, MKS and MSR also agree on the year 1017. PTA gives a few more details like the Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha being Yajus, Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE).

PPM and ATA mention the year as Pingala, month Chitrai and the constellation Tiruvadirai. PPM adds that it was a Sukla Paksha Panchami, a Friday.

It will be for the Research minded scholars to piece together all these details to arrive at the correct date, time etc.

Vriddha Padma Purana presages his incarnation thus:-

” Long, long afterwards, the Lord himself will come down on earth as a Tridanda Sannyasin, to restore the good law. At that time heretics and men of perverted intellects will confuse the minds of the people. Aasuric Saastraas, based upon fallacious arguments and various schools of thought, very attractive and almost indistinguishable from the Vedanta, will turn away mens’ hearts from Vishnu and cause them to forget His glory. That glorious incarnation will, through the good fortune of the Lord’s devotees, come down upon earth, to explain and amplify the teachings of the great Sage Baadaraayana and the divine singer of the Gita. The holy one would compose a Bhaashya on the Vyaasa Sutras, to save men from the confusion and despair caused by spurious doctrines and lead them to the True faith” ( Vide p.44 of GLE)

While still a boy , he lost his father and was living with his mother at Kanchipuram under the protection of one ‘Tiruk kachi Nambi’ This Nambi was believed to converse and was on ‘speaking terms’ with Lord Varadaraja in the Archa form.

EVENTS IN THE LIFE OF SRI RAMANUJA

(1) Within 16 years of age, he had mastered all the Vedas and Sastras. At age 17, he married Rakshakaambaal ( Tanjammal, in Tamil) (PPM)

(2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA PRAKASA at Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta. Once during this period, Alavandar who desired nominating Ilaya Perumal to succeed himself visited Tirupput kuzhi, met with him but had no opportunity to speak to him and had to return to Srirangam.

Very many occasions arose when the Saivite Guru clashed with Ilaya Perumal when the Guru misinterpreted Vedantic statements. Ilaya Perumal fearlessly pointed out the errors in the Guru’s interpretations and corrected him. This enraged the Guru. Fearing that one day, Ilaya Perumal would demolish Advaita philosophy, he plotted to kill Ilaya Perumal by drowning him in Ganga while on a pilgrimage tour of the country with his disciples.

Learning of the design through one Govinda, another disciple who was also related to him, Ilaya Perumal slipped out into the forest at dead of night. Miraculously, an aged hunter couple appeared and guided him. As Ilaya Perumal who was in a trance, opened his eyes, he found himself at the outskirts of Kanchipuram and the couple had disappeared. He realized that it was Lord Varadaraja and Perundevi Thayar who had come in the guise of the hunter couple. He stayed at Kanchi for a while to assist Tiruk Kachi Nambi in his daily chores of service to Lord Varadaraja.

(3) News came that Alavandar was very sick and he desired to meet with Ilaya Perumal. Just as Tirukkachi Nambi and Ilaya Perumal arrived, they saw the funeral procession of Alavandar. During the last rites, they noticed that three fingers of Alavandar remained folded signifying three of his last unfulfilled wishes. As Ilaya Perumal swore

( i ) that he would write a commentary on Veda Vyasa’s Brahma Sutra ( ii ) that he would perpetuate the memory of Vyasa and Parasara and ( iii ) that he would strive to propagate Visishtadvaita on the lines of the 4000 holy collects of Alwars, the fingers unfolded one by one automatically and stretched out to normal position signifying that these were his last wishes. Since he could not meet with Alavandar, he returned to Kanchi without even going into the temple at Srirangam (PPM)

(4) Tirukkachi Nambi obtained from Lord Varadaraja the famous ‘ Six Words ‘ and passed them on to Ilayalwar. The six words provided the guidelines for Ilayalwar to follow. They were:-

( i ) that Lord Narayana is the Paramatma. (ii ) that the individual souls were different from Paramatma. (iii) that Prapatti is the means to attain salvation. (iv) that the last remembrance of the Lord on the part of the departing        soul was not necessary. (v) that Moksha can be obtained only on laying off the mortal coils        (Videha Mukti) & (vi) that Ilaya Perumal should take refuge at the feet of Periya Nambi.

Accordingly, he met with Periya Nambi at Madurantakam , where under the shade of Vakula tree Periya Nambi performed Pancha Samskara to him. As he was initiated into the esoteric of Dvaya Mantra at Madurantakam, the place came to be known as “Dvayam Vilaindha Tiruppathi” (PPM) Both returned to Srirangam and did Kalakshepams on Brahma Sutra etc. for sometime. It was at this time that Lord Ranganatha called him “Nammudaiyavar” (He is ours).(PPM)   

(5) Ilaya Perumals was not a happy married life. His wife never understood either his greatness nor appreciated his catholicity and always acted on her own wavelength and there was no compatibility as between them. Several instances are cited wherein the lady ensconced in her own in her own pet ideas of being holy or otherwise showed scant respect to Bhagavatas and this greatly annoyed Ilayalwar. When he was about 30 years of age, Ilayalwar took Sannyas with the name of ‘Ramanuja Muni’. He was the king among Sannyasis. Hence, he is called ‘ Yati Rajar’- a honorific invested by Lord Devaathi Rajan.

(6) 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.

The popular belief that he gave out the Mantras is not correct; What he actually gave out was that he had found out the way to attain Moksha through the three great Mantras and invited those who sincerely wished to follow him and get initiated. Also, he did not advise all and sundry as assumed by some. By the time of this episode, he had already gathered a huge following of disciples who congregated at the main entrance to the temple and he was thus addressing his own disciples (as explained in a separate posting in this series). This is another less known fact about the well known Acharya Tirukkoshtiyur Nambi was so enraged and demanded an explanation. Ramanuja replied that he did not give out the secrets and even if he had transgressed the specific warning of the Guru, only he himself would go to hell but the multitude of humanity that listened to his clarion ‘ wake – up’ call would be saved spiritually. The Guru was overwhelmed by this reply . Embracing Ramanuja appreciating his broad mindedness, he called him ‘Emperumanar’- ” O! My lord” and declared that Srivaishnavism would thenceforward be known as ” Ramanuja Darsanam”- ‘ the light of Ramanuja’

(7) Yadava prakasa, his old Guru had by then returned to Kanchi, became Ramanuja’s disciple assuming the name of ‘Govinda Yogi’

(8) Ramanuja used to go round the streets for his Biksha. An evil minded fellow had mixed poison in the biksha. His wife while serving the biksha fell at Ramanujas feet with tears in her eyes. Ramanuja understood that there was something wrong. When the Sishyas sorted out the biksha for cooking, they found out that poison was mixed with it. Ramanuja went on a fast with a view to cleanse the mind of the evil-doer. On hearing this, Tirukkoshtiyur Nambi rushed all the way to Srirangam. When Ramanuja heard of the coming of his Guru, he rushed to the banks of River Kaveri to receive him. It was the height of summer. Ramanuja ran towards him in the hot Sun to receive him and fell at his feet on the burning sands on the banks of river Kaveri. Nambi did not ask him to get up. Such was his Acharya Bhakti. At that time , Kidambi Aachaan, who was nearby told Nambi ” Your action (in not asking Ramanuja to get up) is worse than the poison mixed in the bikshai”. Such was the Acharya bhakti of Ramanujas Sishya !(Like master, like pupil !). Tirukkoshtiyur Nambi exclaimed, ” After all, now I can cast off my physical body since I have found one who would take the greatest care of Ramanuja”

(9) Ramanuja traveled throughout the country spreading the message of Visishtadvaita. Once a votary of the ‘ illusion theory’ Yagna Murthi by name confronted him for 16 days in endless arguments and counter arguments. Finally, he accepted defeat and became a disciple of Ramanuja assuming the name of ‘Arulala Perumal Emperumanar’ and wrote ‘Gnana Saram and Prameya Saram’.

(10) One of the most important disciples who was totally devoted to Ramanuja was Kuresan also known as ‘ Kurattalwan’. Once, Kuresan participated in the shradda ceremony performed for his mother by the famous Tiruvarangathu Amudanar. This Amudanar was in charge of the Srirangam temple. When Amudanar inquired what Kuresan desired as reward for his participation, Kuresan replied that the administration of the temple should be handed over to Ramanuja. Amudanar, who had already known the greatness of Ramanuja was only too glad to hand over the key to Ramanuja. It is this Tiruvarangattu Amudanar who subsequently wrote the Ramanuja Noorrantadhi of 108 verses which was included in the holy collects to make up the total of 4,000.

(11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote several works like Vedanta Sangraham explaining the various viewpoints of Sankara, Yadhava, Bhaskara and others, Vedanta Deepam, Geetha Bashyam etc.

(12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in Serthi and submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam, Sriranga Gadhyam and Sri Vaikunta Gadhyam ),

(13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana Kramam

(14) While he was on his Sancharam, it is believed that the Lord himself appeared before him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from Udaiyavar (PPM)

(15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed with his commentary on Brahma Sutram that she named it “Sri Bhashyam” and conferred on him the title of “Bhashyakaarar”. It must be noted that while the other commentaries are known by the names of their authors like ‘Sankara Bashyam’ written by Aadhi Sankara, the commentary of Ramanuja is always referred to with the venerable honorific ‘Sri’ denoting its unsurpassed quality and clarity and known as ‘ Sri Bashyam’ (PPM)

(16) When he visited Tirumala, a miracle happened. Some argued that the Lord of Tirumalai was Saiva param. It is surprising that such a claim should have arisen about the Lord who had been worshipped as Lord Vishnu by all the Alwars and Acharyas besides Elango Adigal and other Tamil Pulavars for several centuries. This was because the Lord had earlier entrusted His insignia to a King called Tondamaan. (SAA p.57-58). The Lord desired to take back from Tondamaan, these insignia viz., Sankhu, Tiruvaazhi, Soolam, Damarukam etc. They were placed in the Sannidhi the previous night. And, when the doors were opened the next morning, the Lord gave Darshan adorning all his insignia (PPM). Ramanuja was hailed as ” Appanukku Sangaazhi Alittha Perumaal” Poet Arunagiri himself sang clearing all doubts in this regard saying “Ulageenra Pachai umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan”

(17) Ramanuja “was the greatest synoptic thinker which the world ever produced to systematize Visishtadvaitic philosophy, faithfully interpreting the ancient knowledge in tune with the letter and spirit of the text in the light of revelation and experience tested by stern logic”- [- Hon’ble Justice K.S.Krishnaswami Iyengar of the High Court of Judicture, Madras in his foreword to Desika Prabahandam( P.31) published by Lifco Associates, Madras- 3rd Edition, 1982. ]

(18) His magnum opus is his wonderful commentary on Vedavyasa’s Brahma Sutram and a simpler commentary thereon called Vedanta Saram. Kuresan was very helpful in publishing his works. Thus, he fulfilled his FIRST PROMISE to Alavandar. It is this Kuresan (aka) Sri Vatsanka Misra who wrote the famous Pancha Sthava consisting of Athi Maanusha Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta Sthava and Sundarabaahu Sthava.

(19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara and thus fulfilled his SECOND PROMISE to Alavandar. It was this Parasara Bhattar who subsequently wrote the famous commentary on Vishnu Sahasra Nama as ordained by Ramanuja.

(20) Another disciple of Ramanuja was Pillaan. Once, when Ramanuja was alone mentally reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room and inquired if he was meditating on a particular hymn. And, it was indeed the one Ramanuja was actually meditating on!. Ramanuja decided that Pillaan was the person best suited to write a commentary on Tiruvoimozhi. As ordered, he wrote the famous ‘AARAAYIRAPPADI’ (the commentary known as the 6000 Padi also known as Bhagavad Vishayam) and called Pillaan as ‘Tirukkurugai Piraan’ after the name of Nammalwar. He was also known as Kurugesar and Braathru Thozhappar. Thus, he fulfilled his THIRD PROMISE to Alavandar. He was one of the Sri Bhashya ubhaya Simhasana Adhipathis.(PPM)

(21) Kulothunga Chola was a staunch devotee of Siva. He commanded Ramanuja to come to his court with a view to enlisting his support to establish the superiority of Siva over all other deities. (including Vishnu ). If the support was not forthcoming, the king was planning to kill Ramanuja. Sensing the danger, Kuresa went to the court disguised as Ramanuja along with another disciple called Periya Nambi. The king ordered him to sign a document to the effect that ‘Siva is the greatest’. Kuresa added that ‘ Sivam was no doubt great but Dronam was greater than Sivam’- both expressions referring to units of measurement. The enraged king ordered both of them to be blinded when he came to know that he was Kuresa who was impersonating Ramanuja. Periya Nambi was tortured to death while Kuresa survived. Kuresa, though he himself was blinded, was happy that he had saved Ramanuja. It is this Kulothunga who is reported to have thrown away the idol of Govindaraja in the sea. Ramanuja recovered it and had it installed at Tirupati.

(22) While on an itinerary, Ramanuja noticed an officer of state, by name Danur daasa, a hunter by birth was over -concerned and over- protective about the beauty of his wife who was walking along on the hot sands on the banks of the river Kaveri. Ramanuja offered to show him something more beautiful than his wife and took him to the proximity of the image of Lord Ranganatha. Danur daasa was enraptured by the charm of the Lord and became a disciple of Ramanuja assuming the name of ‘ Uranga Villi Daasar’. Ramanuja never entertained any caste distinctions and was conferring his benedictions even on the lowliest of the lowly whom he called ‘Tiruk Kulattar’.

(23) Ramanuja went to Tiru narayana puram in search of white clay paste used for applying caste marks by Vaishnavites. The idol of the temple there had been taken away by the muslim invaders and was being used at play as a doll by the muslim princess in Delhi. Ramanuja went to Delhi and when he endearingly called ‘ Come on! My dear child ‘Selva Pillaiye Vaarum’, the idol miraculously came onto his lap. Ramanuja reinstalled it in the temple.

(24) Once some kids were playing on the road pretending to construct a temple, installing an idol of the Lord, offering fruits and flowers etc all the time using the dust on the road for the purpose. They offered some mud as prasadam to Ramanuja who was passing along , he received it with due respect. He remembered in this connection the words of Poigai Alwar who said that the Lord took whatever name and form his sincere devotees wished and in the instant case though the kids were only playing, they sincerely believed in what they were doing.

(25) Another disciple of Ramanuja was Vaduga Nambi who put the sandals of his Guru along with those of the Lord. When questioned, he replied that the Acharya’s sandals were for him as holy as those of the Lord. When Lord Ranganatha was coming on his rounds on the streets of Srirangam, Vaduga Nambi remarked that the eyes that had seen the charm in the eyes of Ramanuja would not be able to appreciate the beauty of the eyes of even the Lord.-‘En Amudinai Kanda Kangal Marronrinai Kaanaave.’ Such was his devotion to his Acharya.

(26) Ramanuja arranged to make a lifelike idol of himself and embracing it invested it with his powers and had it installed in Tirumalai at Tirupati. The only temple consecrated in Tirumalai , other than that of Lord Venkateswara, is that of Ramanuja.(SAA p.58) The Archa moorthi of Ramanuja known as “Thaan Ugantha Tirumeni” was installed in Tirunarayanapuram.

(27) Once, when he visited Tondanoor in Hoysala State, he happened to meet a Jain king called Devarayan. His daughter was possessed by a demon and none could get rid of her predicament. When Ramanuja’s SriPaada Theertham ( water consecrated by association with his feet) was sprinkled on her,she was cured of the devil. The King pleaded to be accepted as Ramanujas Sishya. Ramanuja accepted and named him “Vishnu Vardhana”.

(28) Ramanuja nominated 74 Acharyas to succeed him. It is he who instituted the 13 day “iyal oshti in Srirangam.” (PPM)

HIS ASCENT TO PARAMAPADAM

With his head on the lap of Embar and his feet on the lap of Vaduga Nambi, Ramanuja breathed his last in 1137 AD listening to the recitation of the Divya Prabandam.

Born in PINGALA year, he left for his heavenly abode also in PINGALA year that followed 120 years from the year of his Avatara. Thus, he lived TWO full cycles of Tamil years after his birth

PLV places the date in Saaka era 1009, Pingala, in the month of Magha, the 10 th day of Sukla Paksha under the constellation of Tiruvadirai and at noon ( as in the time of his birth).

TKG notes that Lord Ranganatha and Periya Piraatti bathed and purified themselves as relatives do.

PRA avers that he died on a Saturday

VAC places the date as 4238 Kali yuga which corresponds to 1137 AD.

PTA, however, states that he lived for 128 years and died in the year Durmati in the month of Vaisaka.

Again, Research scholars may fin ways to piece together all these information to arrive at the correct date.

His physical body is preserved even today in a sitting posture in the Sannidhi (Sanctum Sanctorum) dedicated to him on the southwest corner on the fifth round within the Srirangam temple as ordered by Lord Ranganatha himself.

The whole world is aghast at the feat of preservation of the mummies of Egypt and the body of St. .Xavier in Goa in India and make so much fuss about them.

Even some Srivaishnavas are not aware that here in Srirangam. their holiest place hailed as ‘ Bhuloka Vaikuntam’ ( Heaven on Earth) lies preserved the body of Sri Ramanuja in all its pristine state unostentatiously, without any fanfare or publicity and without using any of the chemical preservatives employed by the Egyptian and Goan models.

Swami Desika in Sloka 10 of his Yathiraja Saptadhi pays obeisance to Bhagavad Ramanuja thus before proceeding with his eulogy.

Pranaamam Lakshmana Munih Prathi Grihnaathu Maamakam |

Prasaadhayathi yat Sookthih Svadheena Pathikaam Sruthim ||

(meaning) I beseech Sri Ramanuja whose Srisookthis claimed the acclaim of the Lord and adorned the Upanishads to kindly accept my Pranams. There is another famous Sloka which says :-

Thasmai Ramaanujaaryaaya Namah Parama Yoginae |

Yah Sruthi Smrithi Sutraanaam Antharjvaramaso Samathaa ||

(meaning) I bow to that Sri Ramanuja, the great Yogi who became the very soul of Vedas, Upanishads and other Sutras.

REFERENCES:

(1) “Acharya Vamsa Vriksha Chart” issued by Desika Darsana Sabha, New Delhi and released by Sri Uttamur Swami Centenary Celebration Committee (AVV)

(2) “Srirangam Srimad Andavan of Poundarikapuram Asramam Tanians” compiled by Kampavayal Vangipuram Sri J. Raghavachariar and released by Sri Paravakkottai Srimad Andavan, Sri Gopal Desika Maha Desikan (PPT)

(3) ” Sri Vaishnava Acharya Parampara”- A special manuscript in the handwriting of Sri Paravakkotai Srimad Andavan, Sri Dopala Desika Maha Desikan- containing details from Prathama Acharya to Tirutturaippoondi Ramanuja Maha Desikan of Poundarika puram Asramam. (PPM)

(4) “Veda Malar”- Souvenir issued during the Centenary Celebration of Vennatrankarai Srimad Andavan, Sri Srinivasa Maha Desikan- containing details from Swami Vedanta Desikan to Paravakkottai Swami (VM)

(5) ” Aniyarangan Tirumutrathu Adiyargal” published by Sri Visishtadvaita Research Center, Madras, 1993 (ATA)

(6) ” Sri Ranganatha Paduka”- March 1993 issue containing details from Srimad Vazhuttur Andavan to Prakritam Srimushnam Swami of Periyasramam (SRP)

(7) ” Guide to Srivaishnavas” by Srirangam Siromani M.S.Rajagopalachariar and published by Sri Visishtadvaita Pracharini Sabha, Madras. (MSR)

(8) ” Peeps into Mysticism” by D. Ramaswamy Iyengar and published by Sri Visishtadvaita Pracharini Sabha, Madras,1986(DR)

(9) ” Golden lives of the East” by Sri V.R.Srinivasa Iyengar published by P. Venkateswara & CO, Madras.(GLE)

(10) ” Vaishnava Vinaa Vidai” by Karappankadu Venkatachariar Swami and published by Tamilnadu Deiveega Peravai, Madras18, 1970.(VVV)

(11) “Sri Vaishnavam” by Sri V.N.Gopala Desikan published by Tiruppavai Committee, Kumbakonam,1994 (SVG)

(12) “A dialogue on Hinduism” by Sri V.N.Gopala Desikan published by Sri Visihtadvaita Research Center, Madras,1990 (DH-G)

(13) ” Vaishnavism- A Concise study” by Sri M.K.Srinivasan, President, Vedanta Desika Research Center, Madras and published by Hari Vilas Charities, Madras,1995 (MKS)

(14) “Acharya Vaibava Manjari” by Puttur Sri S. Krishnaswami Iyengar, Editor, Sri Vaishnava Sudarsanam, Trichy (AVM)

(15) ” Vinodha Rasa Manjari”- monthly (VRM)

(16) ” Tenkalai Guru Parampara”- 1880 Edition- (TKP)

(17) ” Vadakalai Guru Parampara” – 1880 Edition -(VKP)

(18) ” Prapannamritam”- An old Edition (PRA)

(19) ” Visishtadvaita Catechism” – An old Edition (VAC)

(20) “Srivaishnavam” published by Anuragam Publishers, Madras (SAN)

(21) “Srivaishnavam” by R. Ramaswamy Ramanuja Dasar, published. by Alwargal Amuda Nilayam, Madras.1994 (S-AAA)

(22) ” Visishtadvaitam”-do- (V-AAA)

(23) ” Pirkaala Vaishnavam” by M. Radhakrishna Pillai. Published by Alliance & CO1987(PVA)

(24) “Life of Alwars”- An old Edition (LOA)

(25) “Life of Ramanujaachaarya” by Govindacharlu- An old Edition (LOR)

(26) “Ramanujacharya’s Divya Charitai”- An old Edition (RDC)

(27) “Palanadai Vilakkam”- An old Edition (PLV)

(28) “Periya Tirumudi Adaivu”- An old Edition (PTA)

(29)” Hari Samaya Deepam”- An old Edition (HSD)

(30) “Divya Suri Charitham”- An old Edition (DSC)

(31) “Vaarthaa Maalai”- An old Edition (VAR)

(32) “Alwargal Kaala Aaraaichi”- by Dr. M.Rajamanickanaar(AKA)

About 5,360 results (0.33 seconds)
    Stay up to date on results for acharya ramanuja.

    Create alert

    Help Send feedback Privacy Terms
    About 1,07,000 results (0.43 seconds)
    Facebook
    Twitter
    Google+
    Email
    Ramanuja
    Philosopher
    Ramanuja was a Hindu theologian, philosopher, and one of the most important exponents of the Sri Vaishnavism tradition within Hinduism. He was born in a Tamil family in the village of Sriperumbudur, Tamil Nadu.Wikipedia
    Chinna Jeeyar
    Chinna Jeeyar
    Vedanta Desika
    Vedanta Desika
    Adi Shankara
    Adi Shankara
    Madhvacharya
    Madhvacharya
    Manavala Mamunigal
    Manavala Mamunigal
    Kharghar, Navi Mumbai, Maharashtra – From your Internet address – Use precise location
     – Learn more
    Help Send feedback Privacy Terms

     

     

     

     

     

     

    Advertisements

    Leave a Reply

    Fill in your details below or click an icon to log in:

    WordPress.com Logo

    You are commenting using your WordPress.com account. Log Out / Change )

    Twitter picture

    You are commenting using your Twitter account. Log Out / Change )

    Facebook photo

    You are commenting using your Facebook account. Log Out / Change )

    Google+ photo

    You are commenting using your Google+ account. Log Out / Change )

    Connecting to %s