A Tribute to an acharya par excellence rightfully called Bhagavan Ramanuja.
1. Yo nithyam achyutha padambuja yugma rukma
Vyamohithah thaditharani thrinaya mene
Asmath guroho bhagavathosya dayaika sindho
Ramanujasya charanau saranam prapadhye.
In utter devotion I, surrender to the feet of Sri Ramanuja, My acharya divine, the deep ocean of mercy and love. He who is ever enamoured only of the golden lotus feet of the Lord the eternal treating every other treasure as straw.
2. Erkaika purusha surakshitha vamsareethya
Gupta prapatthi padavi purushaihi puranaihi
Ramanujasthu paraya dayaya dayaluhu
Seema mima mathiyayau jagatham Hithaya.
The supreme wisdom of Prapatti Marga that has ever existed for long ages. Kept on in secret from one sage to another till his successor Acharya all along was for the first time universally proclaimed open and loud to all by the gracious Sri Ramanuja to deliver from sin the whole of the humanity.
No account of the religious and philosophical tradition of India would be complete without reference to the contribution of Sri Ramanuja (AD1017 -1137) For 9 centuries and more he has been the life philosopher and spiritual guide of millions of Hindus, who have looked upon him as a path finder. In innumerable homes and temples of India especially in the south, deities are worshiped, festivals are held, and daily rounds of duty is gone through according to his writ. From his life and teachings wave upon wave of inspiration has flowed influencing many religious moments under the umbrella of Sri Ramanuja. He provided the love of God with an enduring philosophy with an abiding love of God. A revolutionary who ventured to make creative departures from the beaten track for the greater good of mankind.
He revitalised Indian Philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and work show a truly unique personality, combining contemplative insight, logical accumen, charismatic energy and selfless dedication to God. He is known as
"Sri Vaishnava Siddhantha Nirdhaarana Sarva Bouma"
Unlike in the west in our time tested culture, Philosophy and Theology go hand in hand. Only the degree of integration varies between different schools of thought. With Sri Shankara charya the stress is more on Philosophy, where as in the case of Vallabha charya it is more on Theology. It is in Sri Vaishnavam as propounded and practiced by Sri Ramanuja Charya and his disciples /followers that we meet with a fine dynamic equilibrium between philosophy and theology between reason and faith. This philosophy and structure of Sri Vaishnavism was greatly and expertly formulated/ crafted by Sri Ramanuja charya unparralleded in the history of world religion.
to be continued.
Yathartham sarva-vijnanam iti veda-vidam matam,
Sruti-smrtibhyassarvasya sarvatmatva pratititah.
All knowledge is said to be right knowledge and therefore valid. Then to explain the occurrence of illusion in the world, and our experience of true and untrue, real or unreal, right or wrong, prama or pramiti. i.e. right knowledge. is the knowledge of reality as it is and that leads to successful activity on the part of the knower. It is distinguished from erroneous cognition which does not end in such successful activity. it must be understood at the outset that in regard to the illumination of an object there is no difference between Prama (Right Knowledge) and aprama (False Knowledge) But right knowledge differs from errneous cognition in respect of the difference of the volitional and emotional aspect of the percipients personality, who is under the domination of karma. There fore the distiction between the right knowledge is only relative, and this obtains only in the case of knowledge of the knowers who are imperfect and deficient on account of karma. The erroneous cognition of an object is not sublated by the right knowledge that comes later: because the first cognition shows some aspect of the object, and the subsequent cognition manifests some other aspect which was not shown by the first cognition. thus what was the incomplete picture in the first becomes complete in the second. When the souls in bondage are released from karma and attain the state of perfection, their knowledge also blossoms in all its self luminous and self valid nature. thus there is no posibility of illussion in them at that time.
The opinion of those who know the vedas is that all knowledge is real because according to sruthis and smrithis everything may become manifest in the form of every other thing. That is to say all the perceptual knowledge including that of which goes by the name of illusion in the world is right knowledge. This theory. This theory goes by the name of sat kyathi or yathartha kyathi. i.e. true apprehension. But it is coupled with a non apprehension akhyati of some object of the object percieved. finally the visista dvaita view is akyathi samavalita yathartha kyathi.
Aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava samanvitah B Gita 10:8
I am the source of all spiritual and material worlds. Every thing emanates from me. The wise who know this perfectly engage in my devotional service and worship me with all their hearts.
B Gita 14:27.
brahmano hi pratisthaham
amrta syavya yasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca.
I am the origin of the impersonal Brahman which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness
unified oneness.
In describing the individual soul, Ramanuja followed
closely the teachings given by Yamunacarya in the Siddhitraya. Although atomic in size, the soul spreads the
consciousness throughout the body, like the rays coming from
the lamp. As the body of God, the individual living beings
are totally dependent on Him, but He allows them the free
will to act as they desire. In fact He creates the
facility that enables them to enact their various desires.
Thus complete dependence on God does not interfere with the
free will of the individual. The only exception to this
general rule are with regard to those who are particularly
devoted to God and those particularly inimical towards Him.
For the devotees, Hi manifests His grace by generating
within them such desires that they adopt actions by which
they may easily win Him. Within those who are particularly
opposed to Him, He generates desires that lead to actions
that take the individual further away from Him. Though
originally pure, the self becomes afflicted with worldly
desires through contact with matter. Ignorance of one's
real nature, which gives rise to so many material desires,
is a result of association with matter. When this ignorance
is removed, then the soul can be liberated from the bondage
of material existence.
The major problem with Ramanuja's philosophy arises
when he attempts to define the exact relationship between
the living beings, the universe, and God. The idea of
qualified oneness gives only a vague explanation how the
unity of all beings with God is reconciled with the eternal
differences between them. The concept of oneness also leads
one to question how God remains changeless and free from the
contamination that affects His integral elements in the form
of the individual souls.
To overcome this difficulty Ramanuja uses the
soul/body analogy to explain the relationship of qualified
oneness. However, there are shortcomings in this analogy,
for the body is completely inert and is controlled
absolutely by the soul. Therefore, just as the soul is
responsible for the actions of the body-if the analogy were
followed to its logical conclusion - it would appear that
God would be held responsible for the actions of all beings,
who would be completely devoid of free will.
Philosophically, the relationship between the living
entities and God is indescribable.
to be continued.
1. Yo nithyam achyutha padambuja yugma rukma
Vyamohithah thaditharani thrinaya mene
Asmath guroho bhagavathosya dayaika sindho
Ramanujasya charanau saranam prapadhye.
In utter devotion I, surrender to the feet of Sri Ramanuja, My acharya divine, the deep ocean of mercy and love. He who is ever enamoured only of the golden lotus feet of the Lord the eternal treating every other treasure as straw.
2. Erkaika purusha surakshitha vamsareethya
Gupta prapatthi padavi purushaihi puranaihi
Ramanujasthu paraya dayaya dayaluhu
Seema mima mathiyayau jagatham Hithaya.
The supreme wisdom of Prapatti Marga that has ever existed for long ages. Kept on in secret from one sage to another till his successor Acharya all along was for the first time universally proclaimed open and loud to all by the gracious Sri Ramanuja to deliver from sin the whole of the humanity.
No account of the religious and philosophical tradition of India would be complete without reference to the contribution of Sri Ramanuja (AD1017 -1137) For 9 centuries and more he has been the life philosopher and spiritual guide of millions of Hindus, who have looked upon him as a path finder. In innumerable homes and temples of India especially in the south, deities are worshiped, festivals are held, and daily rounds of duty is gone through according to his writ. From his life and teachings wave upon wave of inspiration has flowed influencing many religious moments under the umbrella of Sri Ramanuja. He provided the love of God with an enduring philosophy with an abiding love of God. A revolutionary who ventured to make creative departures from the beaten track for the greater good of mankind.
He revitalised Indian Philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and work show a truly unique personality, combining contemplative insight, logical accumen, charismatic energy and selfless dedication to God. He is known as
"Sri Vaishnava Siddhantha Nirdhaarana Sarva Bouma"
Unlike in the west in our time tested culture, Philosophy and Theology go hand in hand. Only the degree of integration varies between different schools of thought. With Sri Shankara charya the stress is more on Philosophy, where as in the case of Vallabha charya it is more on Theology. It is in Sri Vaishnavam as propounded and practiced by Sri Ramanuja Charya and his disciples /followers that we meet with a fine dynamic equilibrium between philosophy and theology between reason and faith. This philosophy and structure of Sri Vaishnavism was greatly and expertly formulated/ crafted by Sri Ramanuja charya unparralleded in the history of world religion.
to be continued.
Yathartham sarva-vijnanam iti veda-vidam matam,
Sruti-smrtibhyassarvasya sarvatmatva pratititah.
All knowledge is said to be right knowledge and therefore valid. Then to explain the occurrence of illusion in the world, and our experience of true and untrue, real or unreal, right or wrong, prama or pramiti. i.e. right knowledge. is the knowledge of reality as it is and that leads to successful activity on the part of the knower. It is distinguished from erroneous cognition which does not end in such successful activity. it must be understood at the outset that in regard to the illumination of an object there is no difference between Prama (Right Knowledge) and aprama (False Knowledge) But right knowledge differs from errneous cognition in respect of the difference of the volitional and emotional aspect of the percipients personality, who is under the domination of karma. There fore the distiction between the right knowledge is only relative, and this obtains only in the case of knowledge of the knowers who are imperfect and deficient on account of karma. The erroneous cognition of an object is not sublated by the right knowledge that comes later: because the first cognition shows some aspect of the object, and the subsequent cognition manifests some other aspect which was not shown by the first cognition. thus what was the incomplete picture in the first becomes complete in the second. When the souls in bondage are released from karma and attain the state of perfection, their knowledge also blossoms in all its self luminous and self valid nature. thus there is no posibility of illussion in them at that time.
The opinion of those who know the vedas is that all knowledge is real because according to sruthis and smrithis everything may become manifest in the form of every other thing. That is to say all the perceptual knowledge including that of which goes by the name of illusion in the world is right knowledge. This theory. This theory goes by the name of sat kyathi or yathartha kyathi. i.e. true apprehension. But it is coupled with a non apprehension akhyati of some object of the object percieved. finally the visista dvaita view is akyathi samavalita yathartha kyathi.
Aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava samanvitah B Gita 10:8
I am the source of all spiritual and material worlds. Every thing emanates from me. The wise who know this perfectly engage in my devotional service and worship me with all their hearts.
B Gita 14:27.
brahmano hi pratisthaham
amrta syavya yasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca.
I am the origin of the impersonal Brahman which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness
unified oneness.
In describing the individual soul, Ramanuja followed
closely the teachings given by Yamunacarya in the Siddhitraya. Although atomic in size, the soul spreads the
consciousness throughout the body, like the rays coming from
the lamp. As the body of God, the individual living beings
are totally dependent on Him, but He allows them the free
will to act as they desire. In fact He creates the
facility that enables them to enact their various desires.
Thus complete dependence on God does not interfere with the
free will of the individual. The only exception to this
general rule are with regard to those who are particularly
devoted to God and those particularly inimical towards Him.
For the devotees, Hi manifests His grace by generating
within them such desires that they adopt actions by which
they may easily win Him. Within those who are particularly
opposed to Him, He generates desires that lead to actions
that take the individual further away from Him. Though
originally pure, the self becomes afflicted with worldly
desires through contact with matter. Ignorance of one's
real nature, which gives rise to so many material desires,
is a result of association with matter. When this ignorance
is removed, then the soul can be liberated from the bondage
of material existence.
The major problem with Ramanuja's philosophy arises
when he attempts to define the exact relationship between
the living beings, the universe, and God. The idea of
qualified oneness gives only a vague explanation how the
unity of all beings with God is reconciled with the eternal
differences between them. The concept of oneness also leads
one to question how God remains changeless and free from the
contamination that affects His integral elements in the form
of the individual souls.
To overcome this difficulty Ramanuja uses the
soul/body analogy to explain the relationship of qualified
oneness. However, there are shortcomings in this analogy,
for the body is completely inert and is controlled
absolutely by the soul. Therefore, just as the soul is
responsible for the actions of the body-if the analogy were
followed to its logical conclusion - it would appear that
God would be held responsible for the actions of all beings,
who would be completely devoid of free will.
Philosophically, the relationship between the living
entities and God is indescribable.
to be continued.
