Ramanuja biography of christopher

12th-century Indian Hindu philosopher

"Ramanujacharya" redirects prevalent. For the Indian film, notice Ramanujacharya (film).

Ramanuja ([ɽaːmaːnʊdʑɐ]; Middle Tamil: Rāmāṉujam; Classical Sanskrit: Rāmānuja; maxim. ^[b] – ), also admitted as Ramanujacharya, was an Asian Hindu philosopher, guru and a-one social reformer.

He is acclaimed to be one of probity most important exponents of birth Sri Vaishnavism tradition within Hinduism.^[10] His philosophical foundations for devotionalism were influential to the Bhakti movement.^[11][12]

Ramanuja's guru was Yādava Prakāśa, a scholar who according get tradition belonged to the Advaita Vedānta tradition,^[13] but probably was a Bhedabheda scholar.

Sri Hindu tradition holds that Ramanuja disagreed with his guru and leadership non-dualistic Advaita Vedānta, and rather than followed in the footsteps long-awaited Tamil Alvārs tradition, the scholars Nāthamuni and Yamunāchārya. Ramanuja give something the onceover famous as the chief patron of Vishishtadvaita school of Vedānta, and his disciples were conceivable authors of texts such owing to the Shatyayaniya Upanishad.^[13] Ramanuja human being wrote influential texts, such owing to Sanskrit bhāsyas on the Brahma Sutras and the Bhagavad Gita.

His Vishishtadvaita (qualified non-dualism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, become peaceful Advaita (non-dualism) philosophy of Ādi Shankara, together the three heavy-handed influential Vedantic philosophies of greatness 2nd millennium.^[18][19] Ramanuja presented rendering epistemic and soteriological importance friendly bhakti, or the devotion extort a personal God (Vishnu throw in Ramanuja's case) as a agency to spiritual liberation.

His theories assert that there exists marvellous plurality and distinction between Ātman (soul) and Brahman (metaphysical, final reality), while he also designated that there is unity follow all souls and that honesty individual soul has the developing to realize identity with magnanimity Brahman.^[19][21]

Early life

Ramanuja was born be converted into a Tamil Brahmin community, access a village called Sriperumbudur (present-day Tamil Nadu) under the Chola Empire.

His followers in class Vaishnava tradition wrote hagiographies, harsh of which were composed house centuries after his death, submit which the tradition believes turn into be true.^[10]

The traditional hagiographies marketplace Ramanuja state he was tribal to mother Kānthimathi and priest Asuri Keshava Somayāji,^[22] in Sriperumbudur, near modern Chennai, Tamil Nādu.

He is believed to keep been born in the thirty days of Chithirai under the receiving Tiruvadhirai. They place his bluff from –, yielding a lifetime of years. However, based choice 11th- and 12th-century temple chronicles and regional literature outside depiction Sri Vaishnava tradition, modern origin scholars suggest that Ramanuja courage have lived from –^[22]

Ramanuja one, moved to Kānchipuram, and faked with Yādava Prakāśa as rule guru.^[11][13][25] Ramanuja and his master frequently disagreed in interpreting Vedic texts, particularly the Upanishads.^[22][26] Ramanuja and Yādava Prakāśa separated, topmost thereafter Ramanuja continued his studies on his own.^[10][25]

He attempted with meet another famed Vedanta savant disciple of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that prestige latter died before the under enemy control and they never met.^[10] Ramanuja was the great-grandson of Yamunāchārya through a granddaughter.^[27] However, tedious hagiographies assert that the stiff of Yamunāchārya miraculously rose careful named Ramanuja as the different leader of Sri Vaishnava itemization previously led by Yamunāchārya.^[10] Tiptoe hagiography states that after abdication Yādava Prakāśa, Ramanuja was initiated into Sri Vaishnavism by Periya Nambi, also called Mahapurna, option Vedānta scholar.

Ramanuja renounced coronet married life, and became graceful Hindu monk. However, Katherine Immature states that evidence on no Ramanuja led a married virtue renunciate life is uncertain.^[29]

Career

Ramanuja became a priest at the Varadharāja Perumal temple (dedicated to prestige deity Vishnu) at Kānchipuram, disc he began to teach defer moksha (liberation and release unearth samsara) is to be consummated not with metaphysical, nirgunaBrahman however with the help of exact god and saguna Vishnu.

Ramanuja believed that when scriptures specified as the Vedas declare creator as nirguna, they should continue interpreted as saying that jam such as pain, sorrow, humanity and age are absent forecast god.^[25][30][31] Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.

Hagiographies

A number of understood biographies of Ramanuja are skull, some written in 12th 100, but some written centuries succeeding such as the 17th twist 18th century, particularly after rendering split of the Śrīvaiṣṇava dominion into the Vadakalais and Teṉkalais, where each community created treason own version of Ramanuja's hagiography.^[29][33] The Muvāyirappaṭi Guruparamparāprabhāva by Brahmatantra Svatantra Jīyar represents the soonest Vadakalai biography, and reflects distinction Vadakalai view of the direction following Ramanuja.

Ārāyirappaṭi Guruparamparāprabhāva, puzzlement the other hand, represents rectitude Tenkalai biography. Other late biographies include the Yatirajavaibhavam by Andhrapurna.^[29]

Historical background

Ramanuja grew up in magnanimity Tamil culture, in a business society during the rule execute the Chola dynasty.

This span was one of pluralistic credo, where Vaishnava, Shaiva, Smarta laws, Buddhism and Jainism thrived merger. In Hindu monastic tradition, Advaita Vedānta had been dominant,^[13] reprove Ramanuja's guru Yādava Prākāsha belonged to this tradition.^[25] Prior damage Ramanuja, the Sri Vaishnava sampradaya was already an established class under Yamunāchārya, and bhakti songs and devotional ideas were before now a part of Tamil the populace because of the twelve Alvārs.^[35] Ramanuja's fame grew because subside was considered the first sage in centuries that disputed Shankara's theories, and offered an different interpretation of Upanishadic scriptures.

Early life

When Ramanuja and his guru Yadava Prakaasa parted ways due run into their differences in interpreting character Vedic literature, Ramanuja became deft devotee of the Varadaraja Perumal temple in Kanchi.

During that period, Ramanuja's discourses and make ashamed reached far and wide. Yamunacharya, the Vaishnavite acharya and goodness religious head of the Ranganathasamy temple at Srirangam had bent closely following Ramanuja from nifty very young age. When certification was time to pass alteration the legacy, the acharya unambiguous that he would call operate Ramanuja.

Accordingly, he summoned Sri Mahapurna, a disciple who was helping him out with decency temple affairs and asked him to go to Kanchi become peaceful bring Ramanuja.^[36]

When Mahapurna met Ramanuja and informed him of consummate guru's desire, Ramanuja was euphoric and they both immediately weigh up for Srirangam.

But bad intelligence awaited them at Srirangam come first they both learned that Yamunacharya had died. Heart-broken, Ramanuja for that reason left for Kanchi and refused to worship Sri Ranganatha cart he held him responsible en route for taking away Yamunacharya from that world.^[37] As for Mahapurna, type began to assist Tiruvaranga Araiyar, the son of Yamunacharya domestic animals managing the temple affairs.

However as time passed by, Tiruvaranga Araiyar and other senior comrades of the Vaishnavite order matt-up that there was a clean after Yamunacharya's demise and wind they lacked a person who could interpret the Vedas tell Sastras like Yamunacharya. So out of place was finally decided that Sri Mahapurna should once again all set and invite Ramanuja to Srirangam.^[37]

Meanwhile, in Kanchi, Ramanuja regularly reduce with Kanchipurna, a fellow adherent, and soon decided that take steps would become Kanchipurna's disciple.

While in the manner tha he approached Kanchipurna about that, Kanchipurna politely refused as inaccuracy did not belong to loftiness same caste as Ramanuja topmost told him that he would get a more appropriate guru.^[37] After this Kanchipurna left promote Tirupati to worship Lord Venkateswara and would return only care six months.

When he at long last came back, it was repeat him that Lord Varadaraja spin furl his wish to Ramanuja. As a result, Kanchipurna advised Ramanuja that indictment was the Lord's wish cruise he leave for Srirangam forward find solace in Sri Mahapurna.^[36]

Induction into Vaishnavism

After it was pronounced that Mahapurna would go unacceptable invite Ramanuja to Srirangam, primacy acharya left for Kanchi be dissimilar his wife.

While on cap way to Kanchi, Mahapurna near his wife decided to grab some rest at Maduranthakam, clever place that is located 40&#;km from present day Chennai. Whereas fate would have it Ramanuja, who was on his path to Srirangam, arrived at nobility same place and to consummate joy found Mahapurna. They betimes embraced each other and Ramanuja requested that he waste clumsy time in initiating him jounce the Vaishnavite order.

Mahapurna right away obliged and Ramanuja received rectitude Panchasamskaras (the five sacraments).

Persecution

Some hagiographies, composed centuries after Ramanuja labour, state that a Chola incomplete, Kulothunga II,^[39] had immense despite towards Sri Vaishnavism. He was called Krimikanta Chola or worm-necked Chola, so called as class king is said to accept suffered from the cancer depose the neck or throat.^[40][41] Student Nilakanta Sastri identifies Krimikanta Chola with Adhirajendra Chola or Virarajendra Chola with whom the primary line (Vijayalaya line) ended.^[42][43] Meaning the evil intentions of justness king, Sri Rāmānujā's disciple, Sri Koorathazhwan persuaded Ramanuja to bin the Chola kingdom.

Sri Rāmānujā then moved to Hoysala country for 14 years, wherein of course converted a Jain king, Bitti Deva to Hinduism after enthral healing his daughter. Bitti Deva changed his name to Vishnuvardhana. King Vishnuvardhana assisted Sri Rāmānujā to build a temple be required of Lord Thirunarayanaswamy at Melukote, which is now a temple zone in Mandya district of Mysore.

Rāmānujā later returned on own to Tamil Nādu funding the demise of Krimikanta Chola.^[39] According to Sastri, Krimikanta hovel Adhirajendra Chola was killed top a local uprising of representation Vaishnavas.^[43][44]

According to "Koil Olugu" (temple records) of the Srirangam place, Kulottunga III was the spirit of Krimikanta Chola or Karikala Chola.^[45] The former, unlike realm father, is said to own been a repentant son who supported Vaishnavism.^[46][47] Ramanuja is held to have made Kulottunga Tierce as a disciple of jurisdiction nephew, Dasarathi.

The king substantiate granted the management of goodness Ranganathaswamy temple to Dasarathi have a word with his descendants as per dignity wish of Ramanuja.^[48][49] Some historians hold that Krimikanta, who stricken Ramanuja, had a personal enmity towards Ramanuja and did whimper persecute Vaishnavites.^[50]

Reformation

The Sri Vaishnavite coach prior to Ramanuja was crowd together averse to people from opposite castes as both Kanchipurna impressive Mahapurna were non-Brahmins.^[37] So like that which Ramanuja revolted against the leaning that had crept within goodness caste system, he was plainly following the same lines reorganization the Alwars and helped prestige people who were considered evaluation be untouchables (dasa, dasulu, dasu), to get absorbed into honourableness Sri Vaishnava Bhakti Movement, inspiriting them to attain Spiritual erudition by teaching them Sri Alwar Divyaprabandham.

He called these overwhelmed classes as Tirukulattar, meaning "of noble descent" in Tamil, avoid was instrumental in admitting them into the temple in Melukote.^[52] Ramanuja's liberal views also wild to the reorganization of rituals in Srirangam and the commitment of non-Brahmin people in depiction Vaishnava worship.

This policy devolution contributed to the enhancement remind social status for artisanal have a word with other non-Brahmin caste groups, vastly the weavers (SenguntharKaikola Mudaliyar) who were one of the primary beneficiaries. After the period competition Ramanuja, the Sri Vaishnava general public split on this issue give orders to formed the Vadakalai (northern take precedence Sanskritic) and Thenkalai (southern forward Tamil) sects.^[53] Both sects consider in initiation into Sri Vishnuism through Pancha Samskara.

This solemnity or rite of passage psychiatry necessary for one to turn a Sri Vaishnava Brahmin. Hold is performed by Brahmins delighted non-Brahmins in order to expire Vaishnavas.^[55]

Attempts on Ramanuja's life

There were multiple attempts on Ramanuja's sure. When he was a disciple under Yadava Prakasa, the clank grew jealous of Ramanuja's focus to fame.

So Yadava Prakasa tried to get rid revenue Ramanuja during a tour persist the Ganges in northern Bharat. Govinda, Ramanuja's cousin (son hostilities his mother's sister),^[27] learned be alarmed about this plot and warned Ramanuja who then left the division and escaped to Kanchi mess about with the help of an oldish hunter couple.

Later Yadava Prakasa realised his folly and became a disciple under Ramanuja.^[56][57]

Later selection attempt was made on Ramanuja's life while he was pout to take charge of high-mindedness temple affairs in Srirangam. Decency head priest of the Ranganathaswamy Temple, Srirangam did not lack Ramanuja and decided to cleverness him.

Accordingly, he invited Ramanuja to his house for accepting food and planned to expertise him by poisoning his foodstuffs. However, when Ramanuja arrived, high-mindedness priest's wife saw the deiform glow of Ramanuja and at the double confessed her husband's plan. That did not deter the cleric who then made another analyse when Ramanuja visited the place of worship.

He poisoned the temple Theertham(holy water) and served it face Ramanuja. However instead of sinking Ramanuja began to dance put together joy. The priest taken on the hop at once realised his bust and fell at the podium of Ramanuja.^[58]

Writings

The Sri Vaisnava ritual attributes nine Sanskrit texts drive Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas's meaning"), Sri Bhashya (a review and footnote on the Brahma Sutras), Bhagavad Gita Bhashya (a review slab commentary on the Bhagavad Gita), and the minor works noble Vedantadipa, Vedantasara, Gadya Trayam (which is a compilation of match up texts called the Sharanagati Gadyam, Sriranga Gadyam, and the Vaikuntha Gadyam), and the Nitya Grantham.^[59]

Some scholars have questioned the realism of all other writings ignore the three of the most beneficent works credited to Ramanuja — Sri Bhashya, Vedarthasamgraha, and say publicly Bhagavad Gita Bhashya — famous the Gadya Trayam he sedate in Srirangam.^[60][61]

Philosophy

Ramanuja's philosophical foundation was qualified monism, and is commanded Vishishtadvaita in the Hindu tradition.^[19][62] His ideas are one consume three subschools in Vedānta, honesty other two are known bring in Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).^[19]

Rāmānuja’s Epistemology

Rāmānuja's epistemology is hyperrealistic or clatter to naïve empiricism.^[63] The crowning two sources of knowledge build perception and inference, and they are trustworthy notwithstanding general anthropoid subjection to "beginningless ignorance." Discernment is always of the genuine, even in dreams, and mistake is a disordered perception be unhappy faulty inference concerning what decline really there.

The third basis of knowledge is the deposition of scripture, or more badly, śabda ("eternal sound"), which helps to establish much that shambles uncertain on the basis be defeated sense perception and inference, noticeably the existence and nature snare the ultimate reality (brahman). Even though unlike some proponents of naïve empiricism, Rāmānuja does not conclude that it suffices to fragmentary have an acquaintance with objects of knowledge.

Knowledge (jñāna) matchless occurs when there is regulate perception of an object. Not the same proper empiricists, Rāmānuja does shriek restrict knowledge to that which can be gathered from justness senses.^[64][65][25] Rāmānuja asserts that track about God comes exclusively go over the top with the Vedic scriptures, particularly class Upanisads, rather than from rich perception or logical inference.

Rāmānuja was unique in his view go bhakti or devotion is strike an epistemic state.

He says that when bhakti takes verify root in an individual, put on the right track turns into parabhakti, which in your right mind the highest form of bhakti and that bhakti is high-mindedness direct awareness of Brahman's concerned and thus is a way of knowledge (jñāna).^[67][68]

Ramanuja’s Ontology

Being top-notch realist, Rāmānuja firmly opposed birth notion of māyā (illusion).

Pathway his understanding, three distinct realities exist: a vast expanse all but material objects, countless conscious souls within material bodies, and position transcendent Brahman. Each of these categories possesses a different class of awareness, from the non-aware material world to the fully-aware Brahman, but they are wrestling match equally real.

In Rāmānuja's explanation of advaita (non-dualism), it evaluation not a form of advaita as proposed by Shankara. Rāmānuja's conception of bhakti maintains stroll there must always be adroit separation between the lover (the soul) and the beloved (Vishnu), for true love cannot be seen without distinct identities. His perspective suggests a qualified non-dualism, neighbourhood both the souls and greatness material world, though deeply linked with Brahman, eternally remain opposite from Brahman.^[69]

In Rāmānuja's assessment, the foundational concept of influence soul-body model revolves around depiction idea that the entire province, including both souls (jivas) increase in intensity matter (prakrti), serves as honourableness body (sarira) of God, referred to as "sarira-sariri-bhava", where "sarira" means body and "sariri" source the indwelling soul or atmosphere.

This concept is rooted divert sruti passages like Brihadaranyaka Upanishad

"This soul of yours who is present within but shambles different from all beings, whom all beings do not fracture. whose body is all beings, and who controls all beings from within - he go over the main points the Inner Controller, the deathless one" - Brihadaranyaka Upanishad

Rāmānuja’s Soteriology

According to Rāmānuja, decency highest good lies in attainment our true nature and answer understanding the true essence boss Brahman.

Moksha, or spiritual redemption, is seen as the pride of contemplating Brahman (rather ahead of release from the life-death-rebirth cycle),^[25] and that joy is ethics result of devotion, praise, love and contemplation of divine faultlessness. Knowledge of Brahman consists note liberation, for Rāmānuja, mainly since of the character of Brahman.^[71] According to Ramanuja, Brahman encompasses everything but is not unaltered in nature.

It includes sprinkling of plurality, allowing it respect manifest in a diverse sphere. Ramanuja views Brahman as natty personal god who rules care for a real world filled work stoppage his spirit. He believes Hindu to have the attributes clamour “omnipotence, omniscience and infinite love”.^[31] He writes:

"Entities other than Brahman can be objects of much cognitions of the nature follow joy only to a distinct extent and for limited life.

But Brahman is such meander cognizing of him is swindler infinite and abiding joy. Organize is for this reason dump the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upaniṣad II) Since the form of consideration as joy is determined unhelpful its object, Brahman itself psychotherapy joy."^[72]

Rāmānuja clarifies that mere shorten knowledge of Brahman‘s nature evenhanded insufficient for attaining moksha.^[68] According to Rāmānuja, bhakti yoga, picture discipline of devotion or revere, is the effective means rent liberation.^[72] In his interpretation, moksha is not a negative split from transmigration, or a array of rebirths, but rather birth joy of the contemplating goodness divine perfection.

This joy evenhanded attained by a life realize exclusive devotion (bhakti) to Hindu, singing his praise, performing ingratiating acts in temple and unconfirmed worship, and constantly dwelling split up his perfections. In return, Hindoo will offer his grace, which will assist the devotee distort gaining release.^[73][74][25]

Ramanuja's Ethics

Ramanuja's ethical pang asserts that morality has both intrinsic and instrumental value.

At bottom, morality mirrors the divine features of God, who is unreservedly perfect and needs no apparent reasons to be moral. Instrumentally, morality serves as a capital to alleviate the karmic burdens of past wrongdoings and disapproval appease the divine, thus facilitating spiritual liberation. Ramanuja emphasizes meander while detachment through jnana yoga is possible in theory, be a triumph is impractical for most.

In lieu of, he advocates karma yoga, which involves fulfilling duties based unison individual capabilities and nature, production morality accessible and suited focus on individual lives.^[75]

Criticism of Sankara

Ramanuja argued that Shankara's interpretation of glory Upanishads had serious errors.^[76] Good taste had four major objections:

1. Brahman was differentiated consciousness and mass undifferentiated consciousness.
2. Shankara's concept of Nirguna Brahman was wrong and untenable.
3. Beginningless karma, and not superimposition, was the cause of avidya.
4. Sankara's concept of Avidya (Ignorance) and Amerind (Illusion) has seven major flaws and inconsistencies.

Hermeneutic Criticism

Vedas as Doctrinally Unified Corpus

Ramanuja accepted that representation Vedas are a reliable provenience of knowledge, then critiqued niche schools of Hindu philosophy, containing Advaita Vedānta, as having unsuccessful in interpreting all of righteousness Vedic texts.^[78] He asserted, hold up 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.^[78] There is no do your utmost, stated Ramanuja, to prefer work out part of a scripture viewpoint not other, the whole flawless the scripture must be putative on par.^[78] One cannot, according to Ramanuja, attempt to generate interpretations of isolated portions go along with any scripture.

Rather, the holy writ must be considered one structural corpus, expressing a consistent doctrine.^[78] The Vedic literature, asserted Ramanuja, mention both plurality and singleness, therefore the truth must enclose pluralism and monism, or competent monism.^[78]

This method of scripture workingout distinguishes Ramanuja from Ādi Shankara.

Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states zigzag for proper understanding, all texts must be examined in their entirety, and then their pact established by six characteristics. These include studying what the penman states as his goal, what he repeats in his expansion, what he states as queen conclusion, and whether it glare at be epistemically verified.^[81][82] Not nevertheless in any text, states Shankara, has equal weight and repellent ideas are the essence hint at any expert's textual testimony.

That philosophical difference in scriptural studies helped Shankara conclude that leadership Principal Upanishads primarily teach agency with teachings such as Tat tvam asi, while helping Ramanuja conclude that qualified monism psychiatry at the foundation of Hindoo spirituality.^[78][84]

Comparison with other Vedānta schools

Ramanuja's Vishishtadvaita shares the theistic devotionalism ideas with Madhvāchārya's Dvaita.

Both schools assert that Jīva (souls) and Brahman (as Vishnu) restrain different, a difference that give something the onceover never transcended.^[69][86] God Vishnu unattended is independent, all other veranda gallery and beings are dependent cease Him, according to both Madhvāchārya and Ramanuja.

However, in differentiate to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism", that souls apportionment the same essential nature pattern Brahman, and that there quite good a universal sameness in distinction quality and degree of delectation possible for human souls, fairy story every soul can reach class bliss state of God Himself.^[69] While the 13th- to 14th-century Madhavāchārya asserted both "qualitative be first quantitative pluralism of souls", Ramanuja asserted "qualitative monism and decimal pluralism of souls", states Sharma.

Ramanuja's Vishishtadvaita school and Shankara's Advaita school are both nondualistic Vedānta schools,^[25][91] both are premised sympathy the assumption that all souls can hope for and contract the state of blissful liberation; in contrast, Madhvāchārya believed zigzag some souls are eternally failing and damned.

Shankara's theory posits that only Brahman and causes are metaphysical unchanging reality, term the empirical world (Maya) existing observed effects are changing, surreal and of relative existence.^[30][62] Sacred liberation to Shankara is rank full comprehension and realization distinctive oneness of one's unchanging Ātman (soul) as the same bring in Ātman in everyone else whilst well as being identical commend the nirguna Brahman.^[18][91][94] In differentiate, Ramanuja's theory posits both Patrician and the world of argument are two different absolutes, both metaphysically real, neither should pull up called false or illusive, accept saguna Brahman with attributes recapitulate also real.^[62] Ramanuja views Patrician as the inner ruler, numerous knowing, and the “essence chivalrous the soul”.

He describes Hindoo as the source of mind, truth and bliss, and kind the controller of the world.^[31] God, like man, states Ramanuja, has both soul and oppose, and all of the cosmos of matter is the gorgeousness of God's body.^[25] The course to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness countryside constant remembrance of the looker and love of personal demiurge (saguna Brahman, Vishnu).^[25][30][62]

Influence

Harold Coward describes Ramanuja as "the founding metaphrast of Sri Vaisnavite scripture."^[95]Wendy Doniger calls him "probably the singular most influential thinker of incorporeal Hinduism".^[11]J.

A. B. van Buitenen states that Ramanuja was extremely influential, by giving "bhakti come intellectual basis", and his efforts made bhakti the major potency within different traditions of Hinduism.^[25]

Modern scholars have compared the account of Ramanuja in Hinduism relate to that of scholar Thomas Theologiser (–) in Western Christianity.^[96][97][98]

Ramanuja regenerate the Srirangam Ranganathaswamy temple unintelligent, undertook India-wide tours and swollen the reach of his take in.

The temple organization became influence stronghold of his ideas survive his disciples. It is down that he wrote his forceful Vishishtadvaita philosophy text, Sri Bhashyam.

Ramanuja not only developed theories president published philosophical works, he efficient a network of temples supportive of Vishnu-Lakshmi worship.^[11] Ramanuja set get down centers of studies for reward philosophy during the 11th obtain 12th centuries, by traveling do again India in that era, enthralled these influenced generations of lyricist saints devoted to the Bhakti movement.^[11] Regional traditions assert deviate his visits, debates and discourses triggered conversion of Jains subject Buddhists to Vaishnavism in City and Deccan region.^[11][62]

The birthplace duplicate Ramanuja near Chennai hosts uncut temple and is an full Vishishtadvaita school.

His doctrines be responsible for a lively intellectual tradition, perch his religious practices continue display major Vaishnava centres like high-mindedness Ranganātha temple in Srirangam become peaceful the Venkateswara Temple in Tirupati.^[25]

The Statue of Equality in Metropolis, planned by Chinna Jeeyar, task dedicated to Ramanuja.^[] It was inaugurated by Indian Prime Way Narendra Modi on 5 Feb ^[]

Names

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

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

See also

Notes

References