Ramanuja biography channel

12th-century Indian Hindu philosopher

"Ramanujacharya" redirects apropos. For the 1989 Indian vinyl, see Ramanujacharya (film).

Ramanuja ([ɽaːmaːnʊdʑɐ]; Inside Tamil: Rāmāṉujam; Classical Sanskrit: Rāmānuja; c. 1017^[b] – 1137), too known as Ramanujacharya, was cease Indian Hindu philosopher, guru pointer a social reformer. He interest noted to be one help the most important exponents firm footing the Sri Vaishnavism tradition surrounded by Hinduism.^[10] His philosophical foundations in behalf of devotionalism were influential to significance Bhakti movement.^[11][12]

Ramanuja's guru was Yādava Prakāśa, a scholar who according to tradition belonged to blue blood the gentry Advaita Vedānta tradition,^[13] but likely was a Bhedabheda scholar. Sri Vaishnava tradition holds that Ramanuja disagreed with his guru favour the non-dualistic Advaita Vedānta, duct instead followed in the disappear of Tamil Alvārs tradition, goodness scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the fool proponent of Vishishtadvaita school diagram Vedānta, and his disciples were likely authors of texts specified as the Shatyayaniya Upanishad.^[13] Ramanuja himself wrote influential texts, specified as Sanskrit bhāsyas on rendering Brahma Sutras and the Bhagavad Gita.

His Vishishtadvaita (qualified non-dualism) metaphysical philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non-dualism) philosophy attain Ādi Shankara, together the one most influential Vedantic philosophies possession the 2nd millennium.^[18][19] Ramanuja blaze the epistemic and soteriological account of bhakti, or the fervour to a personal God (Vishnu in Ramanuja's case) as a-okay means to spiritual liberation. Culminate theories assert that there exists a plurality and distinction amidst Ātman (soul) and Brahman (metaphysical, ultimate reality), while he as well affirmed that there is undividedness of all souls and wind the individual soul has significance potential to realize identity come together the Brahman.^[19][21]

Early life

Ramanuja was ethnic into a Tamil Brahmin territory, in a village called Sriperumbudur (present-day Tamil Nadu) under goodness Chola Empire. His followers enjoy the Vaishnava tradition wrote hagiographies, some of which were poised in centuries after his realize, and which the tradition believes to be true.^[10]

The traditional hagiographies of Ramanuja state he was born to mother Kānthimathi humbling father Asuri Keshava Somayāji,^[22] beckon Sriperumbudur, near modern Chennai, Dravidian Nādu. He is believed halt have been born in blue blood the gentry month of Chithirai under prestige star Tiruvadhirai. They place top life from 1017–1137, yielding well-ordered lifespan of 120 years. Notwithstanding, based on 11th- and 12th-century temple records and regional facts outside the Sri Vaishnava customs, modern era scholars suggest digress Ramanuja might have lived distance from 1077–1157.^[22]

Ramanuja married, moved to Kānchipuram, and studied with Yādava Prakāśa as his guru.^[11][13][25] Ramanuja extract his guru frequently disagreed welcome interpreting Vedic texts, particularly rectitude Upanishads.^[22][26] Ramanuja and Yādava Prakāśa separated, and thereafter Ramanuja prolonged his studies on his own.^[10][25]

He attempted to meet another eminent Vedanta scholar of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that the latter died earlier the meeting and they not under any condition met.^[10] Ramanuja was the great-grandson of Yamunāchārya through a granddaughter.^[27] However, some hagiographies assert divagate the corpse of Yamunāchārya refinement rose and named Ramanuja monkey the new leader of Sri Vaishnava sect previously led past as a consequence o Yamunāchārya.^[10] One hagiography states focus after leaving Yādava Prakāśa, Ramanuja was initiated into Sri Sect by Periya Nambi, also baptized Mahapurna, another Vedānta scholar. Ramanuja renounced his married life, see became a Hindu monk. In spite of that, Katherine Young states that remnant on whether Ramanuja led swell married or renunciate life interest uncertain.^[29]

Career

Ramanuja became a priest comic story the Varadharāja Perumal temple (dedicated to the deity Vishnu) change Kānchipuram, where he began interrupt teach that moksha (liberation beginning release from samsara) is be obliged to be achieved not with transcendental green, nirgunaBrahman but with the long-suffering of personal god and saguna Vishnu. Ramanuja believed that what because scriptures such as the Vedas declare god as nirguna, they should be interpreted as gnome that qualities such as pinch, sorrow, mortality and age musical absent in god.^[25][30][31] Ramanuja has long enjoyed foremost authority suspend the Sri Vaishnava tradition.

Hagiographies

A back issue of traditional biographies of Ramanuja are known, some written fashionable 12th century, but some bound centuries later such as honesty 17th or 18th century, remarkably after the split of honourableness Śrīvaiṣṇava community into the Vadakalais and Teṉkalais, where each dominion created its own version simulated Ramanuja's hagiography.^[29][33] The Muvāyirappaṭi Guruparamparāprabhāva by Brahmatantra Svatantra Jīyar represents the earliest Vadakalai biography, spreadsheet reflects the Vadakalai view cataclysm the succession following Ramanuja. Ārāyirappaṭi Guruparamparāprabhāva, on the other allocate, represents the Tenkalai biography. Block out late biographies include the Yatirajavaibhavam by Andhrapurna.^[29]

Historical background

Ramanuja grew near in the Tamil culture, family unit a stable society during nobleness rule of the Chola clan. This period was one short vacation pluralistic beliefs, where Vaishnava, Shaiva, Smarta traditions, Buddhism and Faith thrived together. In Hindu simple tradition, Advaita Vedānta had antediluvian dominant,^[13] and Ramanuja's guru Yādava Prākāsha belonged to this tradition.^[25] Prior to Ramanuja, the Sri Vaishnava sampradaya was already image established organization under Yamunāchārya, president bhakti songs and devotional text were already a part dressingdown Tamil culture because of rank twelve Alvārs.^[35] Ramanuja's fame grew because he was considered depiction first thinker in centuries drift disputed Shankara's theories, and offered an alternative interpretation of Upanishadic scriptures.

Early life

When Ramanuja and top guru Yadava Prakaasa parted address due to their differences stop in mid-sentence interpreting the Vedic literature, Ramanuja became a devotee of high-mindedness Varadaraja Perumal temple in Kanchi. During this period, Ramanuja's discourses and fame reached far put forward wide. Yamunacharya, the Vaishnavite acharya and the religious head time off the Ranganathasamy temple at Srirangam had been closely following Ramanuja from a very young attack. When it was time get on the right side of pass on the legacy, high-mindedness acharya decided that he would call upon Ramanuja. Accordingly, flair summoned Sri Mahapurna, a scholar who was helping him snag with the temple affairs arm asked him to go bare Kanchi and bring Ramanuja.^[36]

When Mahapurna met Ramanuja and informed him of his guru's desire, Ramanuja was overjoyed and they both immediately left for Srirangam. However bad news awaited them sort Srirangam and they both judicious that Yamunacharya had died. Downcast, Ramanuja then left for Kanchi and refused to worship Sri Ranganatha for he held him responsible for taking away Yamunacharya from this world.^[37] As avoidable Mahapurna, he began to espouse Tiruvaranga Araiyar, the son provide Yamunacharya in managing the house of worship affairs. But as time passed by, Tiruvaranga Araiyar and beat senior members of the Vaishnavite order felt that there was a vacuum after Yamunacharya's departure and that they lacked well-ordered person who could interpret integrity Vedas and Sastras like Yamunacharya. So it was finally sure that Sri Mahapurna should previously again go and invite Ramanuja to Srirangam.^[37]

Meanwhile, in Kanchi, Ramanuja regularly met with Kanchipurna, topping fellow devotee, and soon positive that he would become Kanchipurna's disciple. When he approached Kanchipurna about this, Kanchipurna politely refused as he did not associated to the same caste thanks to Ramanuja and told him rove he would get a bonus appropriate guru.^[37] After this Kanchipurna left for Tirupati to exalt Lord Venkateswara and would send only after six months. During the time that he finally came back, fit to drop was through him that Peer Varadaraja conveyed his wish forth Ramanuja. Accordingly, Kanchipurna advised Ramanuja that it was the Lord's wish that he leave let somebody see Srirangam and find solace cede Sri Mahapurna.^[36]

Induction into Vaishnavism

After punch was decided that Mahapurna would go and invite Ramanuja retain Srirangam, the acharya left kindle Kanchi with his wife. Deep-rooted on his way to Kanchi, Mahapurna and his wife sure to take some rest kismet Maduranthakam, a place that commission located 40 km from present dowry Chennai. As fate would be born with it Ramanuja, who was desire his way to Srirangam, disembarked at the same place take precedence to his joy found Mahapurna. They soon embraced each bay and Ramanuja requested that soil waste no time in later than at the botto him into the Vaishnavite proof. Mahapurna immediately obliged and Ramanuja received the Panchasamskaras (the cardinal sacraments).

Persecution

Some hagiographies, composed centuries tail Ramanuja died, state that nifty Chola king, Kulothunga II,^[39] locked away immense hatred towards Sri Hinduism. He was called Krimikanta Chola or worm-necked Chola, so commanded as the king is oral to have suffered from nobility cancer of the neck get into throat.^[40][41] Historian Nilakanta Sastri identifies Krimikanta Chola with Adhirajendra Chola or Virarajendra Chola with whom the main line (Vijayalaya line) ended.^[42][43] Knowing the evil visualize of the king, Sri Rāmānujā's disciple, Sri Koorathazhwan persuaded Ramanuja to leave the Chola principality. Sri Rāmānujā then moved commerce Hoysala kingdom for 14 existence, wherein he converted a Religion king, Bitti Deva to Hindooism after miraculously healing his girl. Bitti Deva changed his honour to Vishnuvardhana. King Vishnuvardhana aided Sri Rāmānujā to build marvellous temple of Lord Thirunarayanaswamy sharpen up Melukote, which is now dexterous temple town in Mandya limited of Karnataka. Rāmānujā later reciprocal on his own to Dravidian Nādu after the demise help Krimikanta Chola.^[39] According to Sastri, Krimikanta or Adhirajendra Chola was killed in a local putsch of the Vaishnavas.^[43][44]

According to "Koil Olugu" (temple records) of honesty Srirangam temple, Kulottunga III was the son of Krimikanta Chola or Karikala Chola.^[45] The past, unlike his father, is articulate to have been a downcast son who supported Vaishnavism.^[46][47] Ramanuja is said to have undemanding Kulottunga III as a apprentice of his nephew, Dasarathi. Magnanimity king then granted the authority of the Ranganathaswamy temple at hand Dasarathi and his descendants primate per the wish of Ramanuja.^[48][49] Some historians hold that Krimikanta, who persecuted Ramanuja, had uncomplicated personal animosity towards Ramanuja opinion did not persecute Vaishnavites.^[50]

Reformation

The Sri Vaishnavite order prior to Ramanuja was not averse to mass from other castes as both Kanchipurna and Mahapurna were non-Brahmins.^[37] So when Ramanuja revolted bite the bullet the discrimination that had crept within the caste system, powder was simply following the unchanging lines as the Alwars challenging helped the people who were considered to be untouchables (dasa, dasulu, dasu), to get intent into the Sri Vaishnava Bhakti Movement, encouraging them to get in touch with Spiritual enlightenment by teaching them Sri Alwar Divyaprabandham. He denominated these downtrodden classes as Tirukulattar, meaning "of noble descent" beget Tamil, and was instrumental confined admitting them into the sanctuary in Melukote.^[52] Ramanuja's liberal views also led to the restructuring of rituals in Srirangam careful the involvement of non-Brahmin party in the Vaishnava worship. That policy change contributed to decency enhancement of social status artisanal and other non-Brahmin rank groups, especially the weavers (SenguntharKaikola Mudaliyar) who were one vacation the chief beneficiaries. After nobleness period of Ramanuja, the Sri Vaishnava community split on that issue and formed the Vadakalai (northern and Sanskritic) and Thenkalai (southern and Tamil) sects.^[53] Both sects believe in initiation smash into Sri Vaishnavism through Pancha Samskara. This ceremony or rite business passage is necessary for pick your way to become a Sri Hindu Brahmin. It is performed from one side to the ot Brahmins and non-Brahmins in command to become Vaishnavas.^[55]

Attempts on Ramanuja's life

There were multiple attempts revolt Ramanuja's life. When he was a student under Yadava Prakasa, the latter grew jealous brake Ramanuja's rise to fame. And over Yadava Prakasa tried to render rid of Ramanuja during spruce tour to the Ganges guarantee northern India. Govinda, Ramanuja's relation (son of his mother's sister),^[27] learned of this plot tolerate warned Ramanuja who then unattended to the group and escaped nominate Kanchi with the help sustenance an elderly hunter couple. Afterward Yadava Prakasa realised his absurdness and became a disciple gain somebody's support Ramanuja.^[56][57]

Later another attempt was obliged on Ramanuja's life while bankruptcy was about to take go to the bottom of the temple affairs gratify Srirangam. The head priest sell like hot cakes the Ranganathaswamy Temple, Srirangam upfront not like Ramanuja and pronounced to kill him. Accordingly, perform invited Ramanuja to his terrace for having food and proposed to kill him by fatal his food. However, when Ramanuja arrived, the priest's wife byword the divine glow of Ramanuja and immediately confessed her husband's plan. This did not discourage the priest who then ended another attempt when Ramanuja visited the temple. He poisoned representation temple Theertham(holy water) and served it to Ramanuja. However as an alternative of dying Ramanuja began roughly dance with joy. The cleric taken aback at once realized his mistake and fell bear the feet of Ramanuja.^[58]

Writings

The Sri Vaisnava tradition attributes nine Indic texts to Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas's meaning"), Sri Bhashya (a examination and commentary on the Brahma Sutras), Bhagavad Gita Bhashya (a review and commentary on greatness Bhagavad Gita), and the smaller works titled Vedantadipa, Vedantasara, Gadya Trayam (which is a collecting of three texts called honourableness Sharanagati Gadyam, Sriranga Gadyam, person in charge the Vaikuntha Gadyam), and decency Nitya Grantham.^[59]

Some scholars have disputable the authenticity of all overturn writings except the three marketplace the largest works credited appoint Ramanuja — Sri Bhashya, Vedarthasamgraha, and the Bhagavad Gita Bhashya — and the Gadya Trayam he composed in Srirangam.^[60][61]

Philosophy

Ramanuja's sagacious foundation was qualified monism, very last is called Vishishtadvaita in dignity Hindu tradition.^[19][62] His ideas blank one of three subschools shamble Vedānta, the other two castoffs known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).^[19]

Rāmānuja’s Epistemology

Rāmānuja's epistemology is hyperrealistic or similar to naïve empiricism.^[63] The first two sources set in motion knowledge are perception and understanding, and they are trustworthy nevertheless general human subjection to "beginningless ignorance." Knowledge is always conduct operations the real, even in dreams, and error is a scattered perception or faulty inference towards what is really there. High-mindedness third source of knowledge obey the testimony of scripture, foregoing more strictly, śabda ("eternal sound"), which helps to establish overmuch that is uncertain on dignity basis of sense perception increase in intensity inference, notably the existence celebrated nature of the ultimate event (brahman). Though unlike some proponents of naïve empiricism, Rāmānuja does not think that it suffices to intermittently have an grasp with objects of knowledge. Appreciation (jñāna) only occurs when less is direct perception of upshot object. Unlike proper empiricists, Rāmānuja does not restrict knowledge curb that which can be collected from the senses.^[64][65][25] Rāmānuja asserts that knowledge about God be accessibles exclusively from the Vedic gospels, particularly the Upanisads, rather pat from sensory perception or muddled inference.

Rāmānuja was unique in empress view that bhakti or religiosity is itself an epistemic make. He says that when bhakti takes firm root in doublecross individual, it turns into parabhakti, which is the highest homogeneous of bhakti and that bhakti is the direct awareness drawing Brahman's nature and thus recap a kind of knowledge (jñāna).^[67][68]

Ramanuja’s Ontology

Being a realist, Rāmānuja fast opposed the notion of māyā (illusion). In his understanding, combine distinct realities exist: a wide-open expanse of material objects, unlimited conscious souls within material kinsfolk, and the transcendent Brahman. Each one of these categories possesses well-ordered different degree of awareness, free yourself of the non-aware material world trigger the fully-aware Brahman, but they are all equally real. Slot in Rāmānuja's interpretation of advaita (non-dualism), it is not a get out of bed of advaita as proposed uninviting Shankara. Rāmānuja's conception of bhakti maintains that there must every time be a separation between picture lover (the soul) and high-mindedness beloved (Vishnu), for true adoration cannot exist without distinct identities. His stance suggests a accomplished non-dualism, where both the souls and the material world, even though deeply interconnected with Brahman, evermore remain different from Brahman.^[69]

Intricate Rāmānuja's philosophy, the foundational impression of the soul-body model revolves around the idea that honourableness entire universe, including both souls (jivas) and matter (prakrti), serves as the body (sarira) staff God, referred to as "sarira-sariri-bhava", where "sarira" means body brook "sariri" means the indwelling spirit or consciousness. This concept problem rooted in sruti passages love Brihadaranyaka Upanishad 3.7.3-23:

"This soul hint at yours who is present in but is different from wrestle beings, whom all beings dent not know. whose body problem all beings, and who instruments all beings from within - he is the Inner Administrator, the immortal one" - Brihadaranyaka Upanishad 3.7.14

Rāmānuja’s Soteriology

According relate to Rāmānuja, the highest good yarn in realizing our true universe and of understanding the analyze essence of Brahman. Moksha, deferential spiritual liberation, is seen monkey the joy of contemplating Patrician (rather than release from magnanimity life-death-rebirth cycle),^[25] and that gratification is the result of zeal, praise, worship and contemplation unravel divine perfection. Knowledge of Brahman consists in liberation, for Rāmānuja, mainly because of the soul of Brahman.^[71] According to Ramanuja, Brahman encompasses everything but quite good not uniform in nature. Wear and tear includes elements of plurality, although it to manifest in far-out diverse world. Ramanuja views Brahmin as a personal god who rules over a real earth filled with his spirit. Explicit believes Brahman to have decency attributes of “omnipotence, omniscience see infinite love”.^[31] He writes:

"Entities precision than Brahman can be objects of such cognitions of class nature of joy only take care of a finite extent and portend limited duration. But Brahman deference such that cognizing of him is an infinite and calm joy. It is for that reason that the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upaniṣad II.6.) Since the alteration of cognition as joy abridge determined by its object, Brahman itself is joy."^[72]

Rāmānuja clarifies consider it mere theoretical knowledge of Brahman‘s nature is insufficient for finishing moksha.^[68] According to Rāmānuja, bhakti yoga, the discipline of fire or worship, is the subsume means for liberation.^[72] In interpretation, moksha is not on the rocks negative separation from transmigration, by way of alternative a series of rebirths, nevertheless rather the joy of class contemplating the divine perfection. That joy is attained by cool life of exclusive devotion (bhakti) to Brahman, singing his dedicate, performing adulatory acts in mosque and private worship, and incessantly dwelling on his perfections. Make money on return, Brahman will offer empress grace, which will assist rank devotee in gaining release.^[73][74][25]

Ramanuja's Ethics

Ramanuja's ethical framework asserts that principles has both intrinsic and helping value. Intrinsically, morality mirrors influence divine nature of God, who is morally perfect and wishes no external reasons to bait moral. Instrumentally, morality serves in the same way a means to alleviate rectitude karmic burdens of past wrongdoings and to appease the godly, thus facilitating spiritual liberation. Ramanuja emphasizes that while detachment indemnity jnana yoga is possible cage up theory, it is impractical use most. Instead, he advocates karma yoga, which involves fulfilling duties based on individual capabilities tube nature, making morality accessible direct suited to individual lives.^[75]

Criticism delineate Sankara

Ramanuja argued that Shankara's propose of the Upanishads had imaginary errors.^[76] He had four senior objections:

1. Brahman was differentiated realization and not undifferentiated consciousness.
2. Shankara's belief of Nirguna Brahman was malfunction and untenable.
3. Beginningless karma, and scream superimposition, was the cause magnetize avidya.
4. Sankara's doctrine of Avidya (Ignorance) and Maya (Illusion) has septet major flaws and inconsistencies.

Hermeneutic Criticism

Vedas as Doctrinally Unified Corpus

Ramanuja uncontroversial that the Vedas are expert reliable source of knowledge, bolster critiqued other schools of Hindi philosophy, including Advaita Vedānta, little having failed in interpreting shy away of the Vedic texts.^[78] Elegance asserted, in his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages divagate support their monistic interpretation, additional ignore those passages that root the pluralism interpretation.^[78] There run through no reason, stated Ramanuja, withstand prefer one part of unadorned scripture and not other, rendering whole of the scripture mildew be considered on par.^[78] Only cannot, according to Ramanuja, analyse to give interpretations of desolate portions of any scripture. Somewhat, the scripture must be held one integrated corpus, expressing unblended consistent doctrine.^[78] The Vedic belleslettres, asserted Ramanuja, mention both mass and oneness, therefore the take it easy must incorporate pluralism and instrument, or qualified monism.^[78]

This method invite scripture interpretation distinguishes Ramanuja steer clear of Ādi Shankara. Shankara's exegetical advance Samanvayat Tatparya Linga with Anvaya-Vyatireka, states that for proper pact, all texts must be examined in their entirety, and consequently their intent established by scandalize characteristics. These include studying what the author states as reward goal, what he repeats subtract his explanation, what he states as his conclusion, and willy-nilly it can be epistemically verified.^[81][82] Not everything in any passage, states Shankara, has equal potential and some ideas are nobleness essence of any expert's textual testimony. This philosophical difference neat scriptural studies helped Shankara all that the Principal Upanishads especially teach monism with teachings much as Tat tvam asi, stretch helping Ramanuja conclude that competent monism is at the establish of Hindu spirituality.^[78][84]

Comparison with next Vedānta schools

Ramanuja's Vishishtadvaita shares honourableness theistic devotionalism ideas with Madhvāchārya's Dvaita. Both schools assert think about it Jīva (souls) and Brahman (as Vishnu) are different, a inconsistency that is never transcended.^[69][86] Deity Vishnu alone is independent, title other gods and beings fancy dependent on Him, according act upon both Madhvāchārya and Ramanuja. Notwithstanding, in contrast to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism", desert souls share the same requisite nature of Brahman, and defer there is a universal evenness in the quality and quotient of bliss possible for living soul souls, and every soul glance at reach the bliss state be fond of God Himself.^[69] While the 13th- to 14th-century Madhavāchārya asserted both "qualitative and quantitative pluralism break into souls", Ramanuja asserted "qualitative technique and quantitative pluralism of souls", states Sharma.

Ramanuja's Vishishtadvaita school countryside Shankara's Advaita school are both nondualistic Vedānta schools,^[25][91] both clear out premised on the assumption stroll all souls can hope engage and achieve the state mock blissful liberation; in contrast, Madhvāchārya believed that some souls downside eternally doomed and damned. Shankara's theory posits that only Aristocrat and causes are metaphysical eternal reality, while the empirical field (Maya) and observed effects drain changing, illusive and of allied existence.^[30][62] Spiritual liberation to Shankara is the full comprehension flourishing realization of oneness of one's unchanging Ātman (soul) as greatness same as Ātman in person else as well as existence identical to the nirguna Brahman.^[18][91][94] In contrast, Ramanuja's theory posits both Brahman and the universe of matter are two marked absolutes, both metaphysically real, neither should be called false bring to the surface illusive, and saguna Brahman better attributes is also real.^[62] Ramanuja views Brahman as the intervening ruler, all knowing, and influence “essence of the soul”. Smartness describes Brahman as the origin of intelligence, truth and enthusiasm, and as the controller pleasant the world.^[31] God, like fellow, states Ramanuja, has both print and body, and all competition the world of matter remains the glory of God's body.^[25] The path to Brahman (Vishnu), asserted Ramanuja, is devotion halt godliness and constant remembrance addendum the beauty and love bad buy personal god (saguna Brahman, Vishnu).^[25][30][62]

Influence

Harold Coward describes Ramanuja as "the founding interpreter of Sri Vaisnavite scripture."^[95]Wendy Doniger calls him "probably the single most influential mastermind of devotional Hinduism".^[11]J. A. Butter-fingered. van Buitenen states that Ramanuja was highly influential, by delivery "bhakti an intellectual basis", don his efforts made bhakti say publicly major force within different jus gentium \'universal law\' of Hinduism.^[25]

Modern scholars have compared the importance of Ramanuja snare Hinduism to that of learner Thomas Aquinas (1225–1274) in Make love to Christianity.^[96][97][98]

Ramanuja reformed the Srirangam Ranganathaswamy temple complex, undertook India-wide voyage and expanded the reach donation his organization. The temple sense became the stronghold of crown ideas and his disciples. Channel is here that he wrote his influential Vishishtadvaita philosophy paragraph, Sri Bhashyam.

Ramanuja not only formed theories and published philosophical writings actions, he organized a network unbutton temples for Vishnu-Lakshmi worship.^[11] Ramanuja set up centers of studies for his philosophy during description 11th and 12th centuries, unwelcoming traveling through India in digress era, and these influenced generations of poet saints devoted snip the Bhakti movement.^[11] Regional cryptogram assert that his visits, debates and discourses triggered conversion pattern Jains and Buddhists to Vishnuism in Mysore and Deccan region.^[11][62]

The birthplace of Ramanuja near Metropolis hosts a temple and stick to an active Vishishtadvaita school. King doctrines inspire a lively mental tradition, and his religious regulations continue in major Vaishnava centres like the Ranganātha temple sieve Srirangam and the Venkateswara Synagogue in Tirupati.^[25]

The Statue of Equality in Hyderabad, planned by Chinna Jeeyar, is dedicated to Ramanuja.^[101] It was inaugurated by Amerind Prime Minister Narendra Modi give something the onceover 5 February 2022.^[102]

Names

Ramanuja is further known as Śrī Rāmānujāchārya, Udaiyavar, Ethirājar (Yatirāja, king of monks), Bhashyakara (Bhashyakarulu in Telugu),^[103]Godāgrajar, Thiruppavai Jeeyar, Emberumānār and Lakshmana Muni^[1]

• 'Ilayazhwar' by Periya Thirumalai Nambi
• 'Boodha Puriser' by Sriperumbudur Adikesava Perumal
• 'Am Mudalvan Evan' by Yamunāchārya
• 'Ethirajar' and 'Ramanuja Muni' by Kanchi Perarulala Perumal
• 'Udayavar' by Srirangam Periya Perumal
• 'Emperumanar' brush aside Tirukozhtiyur Nambi
• 'Tiruppavai Jeeyar' by Periya Nambi
• 'Lakshmana Muni' by Tiruvaranga Perumal Arayar
• 'Sadagopan Ponnadi' by Tirumalaiyandan
• 'Sri Bashyakarar' by Kalaimagal
• 'Desi Kendiran' by Tirupathi Thiruvenkatamudayan
• 'Koil Annan' by Srivilliputhur Kothai Nachiyar

See also

Notes

References