No philosophy springs full fledged from the mind of its creator. In a word no philosophy is without pedigree. Be it the eastern or western Philosophies have arisen in an attempt to answer certain questions as well as the answers given to them have a history.
Ramanuja is concerned to prove the reality of the world with God as its creator. He believes that unless the reality of the individual selves and of the external world are affirmed all of our experience remain meaningless.
Brahman to Ramanuja is personal and the creator of persons all of whom in consequence have an equality of status not only metaphysically but also as a group. This view cuts across the inequalities based on caste and race. all are creatures of the same eternal Brahman.
I am Brahman the mechanical repetition is rejected by Ramanuja charya as it contributes nothing to the individuals understanding of the God or the establishment of any relationship with Him.
In Ramanuja's system not only is the activity emphasized but also the function of the will. Accordingly stress is laid upon the freedom of the individual. Salvation for Ramanuja is not absorption into the absolute but fellowship with Him.
Ramanuj's theory of knowledge is an impressive community of ideas. for Ramanuja all knowledge whether finite or infinite is a dialectical process which illuminates not only the nature of our self conscious life, but of the infinite life and purposes as well. Growth in knowledge of one is growth in knowledge of another. ramanuja regards the animating principle of both knowledge and existence as completely logical, so for him ultimate reality is a kind of energizing reason. No gap exists between thought and reality. The law which governs the development of our thought into a system of knowledge differs in no essential way from the law governing the expression of reality itself.
Hence the epistemological inquiry is not only revelatory of the inward nature of our self conscious being but of the inward nature of the divine being as well.
Ramanuja draws no distiction between absolute and relative truth/ knowledge. The apperance of the distiction between them is owing to a failure to see knowledge in the light of its full development and concreteness.(Relative knowledge is merely partial and imperfect vision and this partiality and imperfection charactherises both popular and scientific knowledge)
It is the philosophic knowledge that yields the infinite truth all relations implied in knowledge are seen as constituting a completely unified system. Epistemology is thus of the highest philosophic importance in the system of Ramanuja. It is confined neither to common place realism nor to subjective idealism. It is happily free of any tendency to deny the co implication of subject and object and it avoids the bare abstractions of a purely logical view. Along with realism it emphasizes the presentation of the object to the subject at the same time it recognises that the two do not merely confront one another but are brought together in a higher synthisis.
According to Ramanuja the development of the thought is from the abstract to the concrete, from the indeterminate to the determinate and from relative improvishment to an ever growing richness. Always the tendency of thought is to errect a concrete world of knowledge whose parts exist together in a system.
Ramanuja recognizes four sources of knowledge: sense perception, inference, testimony or sabda and intution.
Knowledge always belongs to and exists for a self.
The self is nothing but the knowing "I"
That which is different from the body, senses, mind, and vial airs, which does not depend on other means, which is permanent, pervading, dividided according to bodies that is the self blessed in itself.
Knowledge of the truth or reality is an integral part of Dharma, if not an integral part it is an essential principle without which dharma cannot remain intact. hence dharma is not merely an external practice or show but it is a sacred code of conduct or performance or accomplishment, which is closely linked with the knowledge of truth. Just as food enables the body's growth and development, Knowledge of the truth facilitates the growth and evolution of the mind, the intelect and the knowledge of the self. The development of the knowledge of the self to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the paramathma can be attained.
worship of Vishnu or Narayana and devotion to him consitutes the principal means of liberation. He is endowed with six auspicious qualities of jnana,sakti,aisvarya,bala,viryya,and tejas. So he is saguna. As he is devoid of all natural and impure qualities he is also called Niguna. He lives in the heart of all bhutas and so he is called vasudeva. Knowledge of Vasudeva is a supreme form of knowledge and god realisation is possible through devotion and self surrendering love.
Ramanuja is concerned to prove the reality of the world with God as its creator. He believes that unless the reality of the individual selves and of the external world are affirmed all of our experience remain meaningless.
Brahman to Ramanuja is personal and the creator of persons all of whom in consequence have an equality of status not only metaphysically but also as a group. This view cuts across the inequalities based on caste and race. all are creatures of the same eternal Brahman.
I am Brahman the mechanical repetition is rejected by Ramanuja charya as it contributes nothing to the individuals understanding of the God or the establishment of any relationship with Him.
In Ramanuja's system not only is the activity emphasized but also the function of the will. Accordingly stress is laid upon the freedom of the individual. Salvation for Ramanuja is not absorption into the absolute but fellowship with Him.
Ramanuj's theory of knowledge is an impressive community of ideas. for Ramanuja all knowledge whether finite or infinite is a dialectical process which illuminates not only the nature of our self conscious life, but of the infinite life and purposes as well. Growth in knowledge of one is growth in knowledge of another. ramanuja regards the animating principle of both knowledge and existence as completely logical, so for him ultimate reality is a kind of energizing reason. No gap exists between thought and reality. The law which governs the development of our thought into a system of knowledge differs in no essential way from the law governing the expression of reality itself.
Hence the epistemological inquiry is not only revelatory of the inward nature of our self conscious being but of the inward nature of the divine being as well.
Ramanuja draws no distiction between absolute and relative truth/ knowledge. The apperance of the distiction between them is owing to a failure to see knowledge in the light of its full development and concreteness.(Relative knowledge is merely partial and imperfect vision and this partiality and imperfection charactherises both popular and scientific knowledge)
It is the philosophic knowledge that yields the infinite truth all relations implied in knowledge are seen as constituting a completely unified system. Epistemology is thus of the highest philosophic importance in the system of Ramanuja. It is confined neither to common place realism nor to subjective idealism. It is happily free of any tendency to deny the co implication of subject and object and it avoids the bare abstractions of a purely logical view. Along with realism it emphasizes the presentation of the object to the subject at the same time it recognises that the two do not merely confront one another but are brought together in a higher synthisis.
According to Ramanuja the development of the thought is from the abstract to the concrete, from the indeterminate to the determinate and from relative improvishment to an ever growing richness. Always the tendency of thought is to errect a concrete world of knowledge whose parts exist together in a system.
Ramanuja recognizes four sources of knowledge: sense perception, inference, testimony or sabda and intution.
Knowledge always belongs to and exists for a self.
The self is nothing but the knowing "I"
That which is different from the body, senses, mind, and vial airs, which does not depend on other means, which is permanent, pervading, dividided according to bodies that is the self blessed in itself.
Knowledge of the truth or reality is an integral part of Dharma, if not an integral part it is an essential principle without which dharma cannot remain intact. hence dharma is not merely an external practice or show but it is a sacred code of conduct or performance or accomplishment, which is closely linked with the knowledge of truth. Just as food enables the body's growth and development, Knowledge of the truth facilitates the growth and evolution of the mind, the intelect and the knowledge of the self. The development of the knowledge of the self to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the paramathma can be attained.
worship of Vishnu or Narayana and devotion to him consitutes the principal means of liberation. He is endowed with six auspicious qualities of jnana,sakti,aisvarya,bala,viryya,and tejas. So he is saguna. As he is devoid of all natural and impure qualities he is also called Niguna. He lives in the heart of all bhutas and so he is called vasudeva. Knowledge of Vasudeva is a supreme form of knowledge and god realisation is possible through devotion and self surrendering love.
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