Name of the Author: Bhagavan Ramanuja.
Named also Yathiraja King of Ascetics
Name at Birth Lakshmana.
Born In Vikram Samvat 1017 -1137.
Father : Kesava somayaji.
Mother: Kanthimathi.
Upanayanam at age 7,
Married at age 16,
Vedanta Saram written at age 33.
Gadhyatrayam at age 36.
Vedartha sangraha written at age 40.
Completion of Sri bhashya age 44
Expanshion of Sri Bhashya age 75.
Ramanuja charya was born in Sriperumbudur near chennai. he was born on a thursday in the constelation Aridhra in the month Chaitra of the year 4118 of Kali yuga called Pingala (AD1017) He was a Yajurvedi of the Haritasa Gotra and the Apasthamba sutra. He was born to parents Asuri Kesava somayaji and Kanthimathi devi. He was named Lakshmana by his uncle Srisaila purana.
Very interesting accounts of Ramanuj's life are know from two works written in his own time. 1. Amudanar's Nutrantadi a poem of a hundred verses and Vaduhanambi's (an Andhra disciple of Ramanujacharya) Yatiraja-vaibhavam which consists of 114 slokas.
Vedanta desikar's Yatiraja saptati and Manavala Mamuni's Yatiraja Vimsati are other sources of information of the account of Sri Ramanuja's life.
We have in the life, teachings and work of this revered saint, a glorious heritage, moral spiritual and intelectual - a heritage of which we have every reason to be proud. He was the chosen instrument of God charged with a divine mission.Ramanuja charya was born in Sriperumbudur near chennai. he was born on a thursday in the constelation Aridhra in the month Chaitra of the year 4118 of Kali yuga called Pingala (AD1017) He was a Yajurvedi of the Haritasa Gotra and the Apasthamba sutra. He was born to parents Asuri Kesava somayaji and Kanthimathi devi. He was named Lakshmana by his uncle Srisaila purana.
Very interesting accounts of Ramanuj's life are know from two works written in his own time. 1. Amudanar's Nutrantadi a poem of a hundred verses and Vaduhanambi's (an Andhra disciple of Ramanujacharya) Yatiraja-vaibhavam which consists of 114 slokas.
Vedanta desikar's Yatiraja saptati and Manavala Mamuni's Yatiraja Vimsati are other sources of information of the account of Sri Ramanuja's life.
He travelled far and wide preached indefatiably the gospel of Visistadvaita faith, propogated, consolidated, reaffirmed and re established that faith and placed it on a permanent stable and intellectual platform. He was cosmopolitan in his views, he opened the portals of our temple to all people alike irrespective of cast and creed. to understand him better we have before us his works which speak volumes of this great pole star of hinduism Sri Ramanuja charya.
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 revitalized 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.
Works of the Author
- VedharthaSangraha : summary of the meaning of the Vedas
- Vedanta Sara : essence of the Vedas
- Sri Bhashya : Commentary on Brahma Sutra
- Vedanta Dipa : Light of the Vedanta
- Gita Bhashya : Commentary on Bhagwad Gita
- Gadya Traya : Prose Poem of Surrender.
- Sharanagathy Gadya.
- Sri Ranga Gadya
- Vaikunta Gadya
- Nitya : Guide to Nitya Karmas.
GADYA TRAYAM
Of the Nine writings attributed to Sri Ramanuja charya foundational thinkers of Visistadvaita, Vedanta and Sri Vaishnavism, the most highly revered throughly known and frequently recited by his present day followers are his three prose poems, The Saranagathy Gadya, the Sriranga gadhya and Sri Vaikunta Gadya, collectively known as Gadhyathrayam.
The Saranagathy Gadya and the Sri Ranga gadya are written in the First person singular are taken by Sri Ramanuja followers to be the record of his personal acts of sharanagathy or prapatti, the taking refuge at the Feet of the merciful supreme Lord Narayana, in lieu of any other means of the highest goal. Release from the cycle of transmigration and attainment of the abode of bliss.
The Vaikunta Gadyam is said to be Sri Ramanuja's instruction to his disciples as the proper manner in which to perform prapatti as the sole means to salvation.
In Gadhyatrayam Ramanuja appears as a devout and ardent worshiper of God who is thrown into Rapturous fervor and awe at the conteplation of the greatness and goodness of the supreme being. Here we find he is simply rejoicing to his hearts content in singing the praise of the lord and his goodness.
Saranagathy gadyam.
The doctrine of Saranagathy constitutes the most important subject of Sri Vaishnava religion. The concept of Saranagathy in the sense of seeking GOD as the sole refuge is universally accepted in all religions. Only Sri Vaishnavam religion admits Saranagathy as a direct means to upaya or Moksha. call it liberation of the soul from bondage.
Contribution to Sri Vaishnavism.
Saranagathy gadyam.
The doctrine of Saranagathy constitutes the most important subject of Sri Vaishnava religion. The concept of Saranagathy in the sense of seeking GOD as the sole refuge is universally accepted in all religions. Only Sri Vaishnavam religion admits Saranagathy as a direct means to upaya or Moksha. call it liberation of the soul from bondage.
Contribution to Sri Vaishnavism.
Saranagathy Gadyam is the longest of the three prose kavyas and is in the form of a dialogue of praise and petition eliciting grace to salvation first between Ramanuja and Sri, the consort of Bhagwan Narayana and later between Ramanuja and Bhagwan himself. The devotee begins by taking refuge with Sri (Saranam aham prapadye) asking that She might mediate. Here he seeks her protection and grace by performing saranagathi to her in the first sentence or choornika. he seeks her blessings for his on coming act of sharanagathi to the lord.
Hindu lore is full of instances where Sri mediates on behalf of the prapanna or salvation seeker.
Contributions to Visistadvaita
Prapatti in Ramanujar’s scheme of salvation is only an anga for Bhakti. And Bhakti is no where denied the role as direct Upaya. In verse 16 the bhakti prayed for is not an upaya but an end in itself Swayam Prayojana.
Thus ends the most wonderful prose poetry in 24 lines which stands unparalleled in form and content.
Special Features in this work.
In the major works of Sri Ramanuja Charya we often find him as a conversationalist handling the sharp rapier of logical reasoning to refute rival doctrines and establishing the soundness of Visistadvaita, But here in the Gadya trayam we find he has completely set aside that role and is as if he is his own naked natural self with no thought of the world around him lost in his love for God. His personal God where he is having a dialogue with seems to be on another plain altogether. As if in a Samadi state, where nothing else matters or exists.
stalwarts in the field explain these verses saying it is a great ocean we can only stand on the bank and admire
the contents of such great works.
Sri Ranga gadyam
In describing the individual soul Sri ramanuja followed closely the teachings of Yamunacharya in the Siddhatraya. Although automic in size, the soul pervades 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 the free will to act as they desire. In fact he creates the facility to enable them to enact their various desires. Thus complete dependence on god does not interfere with the free will of the individual. His scientific exposition of the vedantic doctrine and the plan of salvation in conformity with the traditional teachings handed over from the time of the sage Bodhayana and his successful reconciliation of apparently conflicting vedic texts of equal authority. His successful attempt at bringing to prominence the emotional aspect of the vaishnava faith and thus reviving the popular religion of the venerable Alwars who preceded him by scientifically propagating the doctrine of love and absolute renounciation according to the needs and frame of the mind of the devotee can all be seen in this the very short but sweet Sri Ranga Gadyam.
Keeping in mind only the welfare of his disciples Sri Ranga Gadyam seems to have been Scripted by Sri Ramanuujar, it is also known as MITHAGADYA or Pruthugadhyam.
The gadyam has five churnikas and two slokas.
Contributions to srivaishnavism
The significance of the dvaya mantram, also the details of personal eligibility (adhikarivisesham & karpanya ) meekness or humbleness the significance of the other requirements of prapati or sharanagathi in particular (Mahavisvasam)
It also proclaims the power of prapatti vakya the mere utterance of which fulfills the desire of self surrender for even those who do not have the capability for the practice of purna prapatti. The preliminary requirements of panchakam viz anukulya sankalpam, prati kulya varjanam, karpanyam,gopthruthva varanam and Maha vishvasam then and then only atmanivedanam or surrender of the self.
Contributions to Visistadvaita
The gadyam through fourteen exclamatory phrases explains the meaning and significance of the word Narayana followed by the words "Namo(a)stu te" which emphasizes the importance of Bharanyasa or surrender of the burden of protecting one's self, a prayer for the fruit of self surrender. a pledge to serve the Lord according to His wish alone.
Special features.
Bhakthi and the means to bhakthi consisting of right knowledge, which arises from right action and spiritual qualities as goodness and religious faith which are conducive to right action, can obtain eternal service to the lord.
Sri Vaikunta gadyam.
Unambiguously outlining the doctrine of sharanagathy which is atma vivaham. wedding of the Jivathma to the Paramathma.
As a result of Sri Ramanuja charya rendering in an exquisite manner the extremely soulful, highly intimate and deeply intense the sharanagathy and the sri ranga Gadyam, he was blessed with an exquisite vission of sri Vaikuntam.
The Gadyam forms a salutation in a prose poem eulogy in which long strips of adjectives and epithets are interspersed with shorter strings to provide a mesmerizing effect on both the listener and the person rendering it. this form of salutation is unique to sri vaishnava tradition.
the Vaikunta gadyam is the description of Vaikunta through the eyes of a liberated one (mukta Jiva) In it is contained an important message that surrender to Lord Narayana's Lotus feet (Narayana Sayujyam) results in Salokyam (attaining the abode of Lord Narayana, Sarupyam (shudha Stavam) and (sameepyam) remaining close to the Lord.
The eternal Kainkaryam performed by Nitya suris like anantha, garuda, Visvaksena and the dwara palakas of Sri Vaikuntam is most beautifully glorified and a brief glimpse of the bountiful treasure awaiting mukta is provided by sri Ramanuja charya.
Contributions to sri vaishnavism
Ashtakshara mantram is expressed in verse 4
"Tatascha pratyaham atmo jjeevanya evamanus-marate".
He says that the devotees should be ever eager to realise this bliss and should be itching to be taken into His service. Narayana should be the only goal as He is the only master, Our master for generations our saviour for many generations. He is the support and sustenance like one's mother, He is the father and he is my all. To see and to think of such a Perumal one should be impatient.
One should wonder as to when one would have the blessing of experiencing the lotus feet of the Lord on one's head. One should wonder as to when he would be blessed by the grace of the cool gaze of the Lord's eyes and to be commanded by Him in His sweet friendly and clear words to be of service to Him.
Contribution to Visistadvaita.
"Svatvam atmani sanjyatham
Svamithavam brahmani stitham"
Svamithavam brahmani stitham"
The jeevatma has the quality of a thing, a piece of property. Bhagavan has the quality of the owner of that property.
Special feature.
Ramanuja describes Vaikuntha and Vaikunthanatha and advises the devotee as to what should be the attitude of a supplicant and seeker of moksha.
Let us follow the instruction and wake into that heaven.
Let us follow the instruction and wake into that heaven.
I wish to only conclude with prayer - into that Heaven of Bliss, My father, let all of us awake.
Reference;
1.Sree Gadyatrayam book published by Narasimha Priya trust. Chennai.
2. Pages from Ramanuja.org
3. Ten Saints of India.NITHYA GRANTHAM
A short manual written by Sri Ramanuja charya to guide the Sri Vaishnava devotees for nithya kramas.
Nithya Grantham or Bhagavad AAradhana prayoga. Ramanuja charya spells out the need for a vishnu Bhaktha to engage in the religious observances enjoined in the vedas, smrithis & Puranas through the grantha he explains the kramam to be followed which he built on his predecessors (Nathamuni & Alavandhar)foundation.
Ramanuja says one must commence worship of God by offering himself whole and entire to the Lord in humble submission in contemplation of His sublime attributes. He says surrender yourself to him this leads to the blossoming of your soul under the benignant influence of His grace. Consider Him as tha God of Gods and your loving Lord. Your great affection for him will bring him before your minds eye in the clearest of clear visions of His immediate presence. Sit a while in tranquility contemplating His sweet presence. This ineffable experience engenders in you a deep affection for the Lord which must then take the form of overt worship which is His real service (Kainkarya roopa pujam)
Special feature.
Nothing could to Ramanuja equal the pure joy of self forgetting service (Kainkarya) of which the daily ritual of worship was an external symbol. No religion can altogether dispense with such ceremonial expression. This system put forth is more for continuity and ones bit to lead by example the generation next needs to follow, a sort of guiding to the right path.
Contribution to srivaishnavism
Here is an act of worship which is a blend of Dhyana, Upasana and Bhakti. For Ramanuja these three were identical issuing itself out in overt service of God. Here is a consumation devoutly wished for by the devotee. Ramanuja was the fruit and fulfilment of the spiritual endeavour (sadhana) the object of which is nothing short of attainment of God Himself (Bagawad praptti) which is the siddhi for which he strove through his philosophy and religion. His philosophy has found its fulfilment in Love. This indeed is the fulfilment of the aspiration of his soul expressed in the invocatory verse of Sri Bhasya (Bhavatu mama parasmin shomushi bhakti roopa)
Reference:
1. Ramanuj's teachings in his own words. by M Yamunacharya published by Bharatiya Vidya Bhavan.
Vedarthasangraha.
The work Vedarthasangraha opens with a declaration of fundamentals. these are the three fundamentals enshrined in the Upanishads.
The Philosophy of Reality.
The Philosophy of the Way.
The Philosophy of the end.
the first concerns the nature of Brahman. The second concerns the nature of Bhakti. The third relates to the realization or attainment of Brahman. Elaborating these principles further the philosophy of the upanishads is expanded to cover five departments of inquiry. Inquiry into the self, the Brahman, the obstacles to perfection, the method of progressing to perfection and the nature of perfection.
There are some special doctrines about the finite self in the philosophy of Ramanuja: Attributive Consciousness (Dharmabhutajnana), Moral responsibility or free causality of the self, atomic nature, plurality,and equality.
The postulation of attributive consciousness by many are said to be unconvincing. But the conception is very simple. the self is said to be of the nature of consciousness or knowledge. this consciousness is twofold. the self is aware of itself. The consciousness by and through which it apprehends itself is substantive consciousness (svarupabhutajnana) the consciousness through which it apprehends all that is different from itself is attributive consciousness. The distinction is necessitated by the fact that the self is real and the self is not all that is real.
Brahman is the soul of the universe is the original and foremost assertion of the Upanishads. The reassertion of that idea in all its amplitude is the soul of the philosophy of ramanuja which comes out clearly in Vedarthasangraha.
Contributions to Srivaishnavism.
"Tat tvam asi" in the interpretation, Ramanuja proceeds to a wider field of interpretation, comprehending all the varied texts of the Upanishads. He takes up what he describes as the "heart of all scriptures" meaning the substance of the teachings of the upanishads on the nature of brahman. He begins with considering the marvelousness of the nature of Brahman and proceeds to say. God is not an external architect of the cosmic structure, manipulating an external machine. He is but the inner soul the core of the cosmos. He is not that He acts upon the world but that He acts within it thus unfolding His measureless splendor through the medium of the finite.
Contribution to Visistadvaita.
Ramanuja classifies the principal affirmations of the Upanishads and works out lines of interpretation. The governing principle of interpretation, he maintains, must be the principle of non-contradiction and non-rejection. The well knit and unified structure of Upanishadic philosophy must not be disintegrated and no principle must be construed in such a way as to be divested of its chief interest and purport. there should be no incoherence and no explaining away. In fact, he implies that the eye for coherence will reveal the inner depth of thought in each of the parts and a full and deep inquiry into the import of the part discloses the pervading coherence of the whole. every principal variety of Upanishadic utterance adds an integral element to the total architectonics of Vedanta.
Special features.
Ramanuja, describes highest bhakti as a form of knowledge. It is intellectual love. He is opposed to the popular and unscientific distinction between knowledge and love. The knowledge of God, who is the supreme reality, supremely blissful, itself passes into the love of God. Knowledge of the supreme and the love of the supreme are not two distinct psychical processes. to know God and not to have that knowledge converted into love is a sheer impossibility. True knowledge is knowledge of God and true love is love of God. The self is not an aggregate of faculties. Its functioning is a single process both of the nature of Love and Knowledge, This identification is the teaching of the Upanishads.
To conclude.
Ramanuja gathers together into one comprehensive statement the appreciations of divine beauty scattered in profusion throughout the sacred literature, the Vedas, Upanishads, Smritis, Puranas, Ithihasas, and the Pancharatra. He not only synthesizes them but adds to the statement a refreshing and animating spirit of his own which is the spirit of poetry and prayer, metaphysics and mysticism, a luminous commentary and supreme adoration.
Vedarthasangraha describes the characteristics of the philosophical attitude. viz. devotion to truth, width of vision, depth of insight into what is essential and openness of mind.
Bibliography.
A suppliment to and The Introduction of the Vedarthasangraha by S.S Raghavachar.
GITA BHASYA
Sri Ramanuja's commentary on the Gita is a Bhasya, not a Vyakhyana or Vrtti for it gives a connection from verse to verse, from chapter to chapter and from satka to satka.
From times immemorial generations of men and women have turned to the Gita for the solution to their personal dilemmas. The gita affirms the psychological paths of Karma Jnana and Bhakti for the solutions of the problem of life
Gita is a part of the Epic Mahabharata.
The fundamental factor in the situation is God and He is the Supreme reality and attaining Him is the supreme goal. The nature of the supreme reality is brought out in a systematic array of significant adjectives. That the infinite reality is the object of all spiritual aspiration and endeavor is brought out in the very statement of the nature of God. God in his fundamental nature is beyond the reach of souls caught up in the meshes of Maya. This theory of maya itself is to be elucidated in the Gita itself in the sequel. To resolve this crisis, God descends to the realm of mortals out of His compassion and by His own initiative and reveals himself in numberless incarnations. The motive behind such self disclosure is to sustain the souls in the agony of search for Him by furnishing them with the object of their adoration. The unknown and inaccessible Deity presents itself before its seekers and nourishes their devotion by setting before them the object of their devotion. It is a self gift on Gods part. He is the active principal in the resulting communion and worship. The fundamental theme of the message is the doctrine of bhakti directed towards attaining Him. Bhakti is to be developed through Jnana and Karma.
The eighteen chapters of the work are divided into 3 groups, each group consists of six chapters. the first six chapters ramanuja says is devoted to the method of self realization on the part of the individual self. the proper order of progression in this process consists of the intellectual understanding of the nature of the self, the pursuit of karma yoga and then Janana yoga leading to immediate and direct apprehension or vision of the nature of the self. the second group of six chapters deals with Bhakti Yoga. As the object of this bhakti is God, his glory nature and attributes are dealt with. the first group being preparatory and instrumental to this second group. the third group of six chapters accomplishes an intellectual clarification of the matter thus far propounded. It clarifies the nature of Prakriti, Purusha and Purushothama.
Special features.
Truth is the intrinsic and spontaneous character of all apprehensions; coherence theoretical and pragmatic only serves to reinforce the intrinsic claim to truth of cognition, by removing doubts and contrary conceptions. Among the three fundamental sources of knowledge (Pratyaksh, Anumana and sabda) revelation constituted of the vedas and in particular the Upanishads is our sole authority for the knowledge of ultimate reality. But revelation must be interpreted according to rational canons of interpretation and must be demonstrated to be non contradictory of other sources of knowledge and be itself self consistent. It should also be of such character as to supply knowledge not accessible through other sources. thus it must fill a genuine gap in our empirical and inferential acquired knowledge. Further the attempt to workout a satisfactory conception of reality excluding the insight furnished by revelation must be demonstrated to break down hopelessly. it is under such severe logical reservation that reservation must be adopted. It would be unphilosophical to discredit it when it satisfies these tests. such skepticism if honestly perused, would demolish all knowledge and would eventually cancel itself also. Intellectual progress ultimately consists of advance from partial knowledge to fuller knowledge and the later wholly incorporates itself into the former.
The guiding principle in this process is the criterion of coherence theoretical and practical. the incoherence is the incomplete and the achievement of coherence marks the gaining of fuller insight into reality. This impulse to self completion on the part of human understanding propelled by the criterion of coherence reaches its fullness of satisfaction in the knowledge acquired from vedantic revelations. revelation is neither an alternative, nor an antithesis, nor is it a mere supplement to empirical knowledge gained through perceptual and inferential processes. It is completion and fulfillment of it. Its claim to validity ultimately rests upon this characteristic of completeness. Upanishads are the primary repository of revelation, but they are supplemented by the works of sages and saints, in the smritis, itihasas, puranas and agamas. among these supplementary texts, judged from every point of view the Gita stands supreme.
Contributions to Visistadvaita.
The standard mode of characterizing visitadvaitic theory of reality is to say that it upholds a doctrine of three realities which are the physical nature in its totality, the individual and infinite souls in all grades of development and the infinite spirit of brahman. The physical nature is real and is genuine part of the total structure of reality is a cardinal principle of the school. Assimilating the traditional classification of the goals of life as Dharma, Artha, Kama and Moksha the school offers a scheme of three goals. They are material prosperity or Aiswarya, Kaivalya or the realization of the intrinsic greatness of the self and Moksa or realization of God. The first one signifies mundane and physical happiness it includes wordily pleasures also heavenly pleasures after death. the ideal means only transitory happiness is repeatedly brought out. The second goal (little difficult to concieve) means the realization of the self of its own essential and intrinsic nature as transcending the body and as consisting of pure knowledge or consciousness. it is recovery by the self of its own innate greatness as a spiritual principle. this too is transitory and inferior to the third ideal. the third ideal signifies the release from the entanglement with matter which suppresses the natural power of the self. it means the gaining and maintaining a direct apprehension of god. this being the proper and ideal exercise of the natural excellence of the self, the apprehension grows into an unlimited and uninterupted joy. infinite joy a joy so overwhelming as to induce and bring about the surrender of the subject of experience to the object in total self dedication. Thus the experience of Moksha consists of the experential knowledge of God, love of God and the final offering of oneself to the eternal service of god. this union with god and its fullness of experience is the essence of perfection.
Contributions to Srivaishnavism.
Vedarthasangraha.
The work Vedarthasangraha opens with a declaration of fundamentals. these are the three fundamentals enshrined in the Upanishads.
The Philosophy of Reality.
The Philosophy of the Way.
The Philosophy of the end.
the first concerns the nature of Brahman. The second concerns the nature of Bhakti. The third relates to the realization or attainment of Brahman. Elaborating these principles further the philosophy of the upanishads is expanded to cover five departments of inquiry. Inquiry into the self, the Brahman, the obstacles to perfection, the method of progressing to perfection and the nature of perfection.
There are some special doctrines about the finite self in the philosophy of Ramanuja: Attributive Consciousness (Dharmabhutajnana), Moral responsibility or free causality of the self, atomic nature, plurality,and equality.
The postulation of attributive consciousness by many are said to be unconvincing. But the conception is very simple. the self is said to be of the nature of consciousness or knowledge. this consciousness is twofold. the self is aware of itself. The consciousness by and through which it apprehends itself is substantive consciousness (svarupabhutajnana) the consciousness through which it apprehends all that is different from itself is attributive consciousness. The distinction is necessitated by the fact that the self is real and the self is not all that is real.
Brahman is the soul of the universe is the original and foremost assertion of the Upanishads. The reassertion of that idea in all its amplitude is the soul of the philosophy of ramanuja which comes out clearly in Vedarthasangraha.
Contributions to Srivaishnavism.
"Tat tvam asi" in the interpretation, Ramanuja proceeds to a wider field of interpretation, comprehending all the varied texts of the Upanishads. He takes up what he describes as the "heart of all scriptures" meaning the substance of the teachings of the upanishads on the nature of brahman. He begins with considering the marvelousness of the nature of Brahman and proceeds to say. God is not an external architect of the cosmic structure, manipulating an external machine. He is but the inner soul the core of the cosmos. He is not that He acts upon the world but that He acts within it thus unfolding His measureless splendor through the medium of the finite.
Contribution to Visistadvaita.
Ramanuja classifies the principal affirmations of the Upanishads and works out lines of interpretation. The governing principle of interpretation, he maintains, must be the principle of non-contradiction and non-rejection. The well knit and unified structure of Upanishadic philosophy must not be disintegrated and no principle must be construed in such a way as to be divested of its chief interest and purport. there should be no incoherence and no explaining away. In fact, he implies that the eye for coherence will reveal the inner depth of thought in each of the parts and a full and deep inquiry into the import of the part discloses the pervading coherence of the whole. every principal variety of Upanishadic utterance adds an integral element to the total architectonics of Vedanta.
Special features.
Ramanuja, describes highest bhakti as a form of knowledge. It is intellectual love. He is opposed to the popular and unscientific distinction between knowledge and love. The knowledge of God, who is the supreme reality, supremely blissful, itself passes into the love of God. Knowledge of the supreme and the love of the supreme are not two distinct psychical processes. to know God and not to have that knowledge converted into love is a sheer impossibility. True knowledge is knowledge of God and true love is love of God. The self is not an aggregate of faculties. Its functioning is a single process both of the nature of Love and Knowledge, This identification is the teaching of the Upanishads.
To conclude.
Ramanuja gathers together into one comprehensive statement the appreciations of divine beauty scattered in profusion throughout the sacred literature, the Vedas, Upanishads, Smritis, Puranas, Ithihasas, and the Pancharatra. He not only synthesizes them but adds to the statement a refreshing and animating spirit of his own which is the spirit of poetry and prayer, metaphysics and mysticism, a luminous commentary and supreme adoration.
Vedarthasangraha describes the characteristics of the philosophical attitude. viz. devotion to truth, width of vision, depth of insight into what is essential and openness of mind.
Bibliography.
A suppliment to and The Introduction of the Vedarthasangraha by S.S Raghavachar.
GITA BHASYA
Sri Ramanuja's commentary on the Gita is a Bhasya, not a Vyakhyana or Vrtti for it gives a connection from verse to verse, from chapter to chapter and from satka to satka.
From times immemorial generations of men and women have turned to the Gita for the solution to their personal dilemmas. The gita affirms the psychological paths of Karma Jnana and Bhakti for the solutions of the problem of life
Gita is a part of the Epic Mahabharata.
paaraaSaryavachassarojam amalam geethaarThaganDhOthkatam
naanaakhyaanaka kesaram harikaThaa samboDhanaaboDhitham
loke sajjanashatpadhaiH aharahaH pepeeyamaanam mudhaa
bhooyaath bhaarathapankajam kalimalpraDhvamsinaSSreyase
Here in this sloka we have another beautiful allegory comaparing mahbharatha to a full blossomed lotus. It is the lotus which has risen from the lake of the words of Vyasa. Its fragrance is the Gita. It has several filaments in the form of various stories. It opened up into full blossom by the story of Lord Hari. The good are the bees that drink the honey of the lotus and it will be effective in destroying the ills of kali and bring welfare.
Ramanuja propounds in a comprehensive sentence what he conceives to be the situation in which the Gita emerged into being and its principal theme.
The fundamental factor in the situation is God and He is the Supreme reality and attaining Him is the supreme goal. The nature of the supreme reality is brought out in a systematic array of significant adjectives. That the infinite reality is the object of all spiritual aspiration and endeavor is brought out in the very statement of the nature of God. God in his fundamental nature is beyond the reach of souls caught up in the meshes of Maya. This theory of maya itself is to be elucidated in the Gita itself in the sequel. To resolve this crisis, God descends to the realm of mortals out of His compassion and by His own initiative and reveals himself in numberless incarnations. The motive behind such self disclosure is to sustain the souls in the agony of search for Him by furnishing them with the object of their adoration. The unknown and inaccessible Deity presents itself before its seekers and nourishes their devotion by setting before them the object of their devotion. It is a self gift on Gods part. He is the active principal in the resulting communion and worship. The fundamental theme of the message is the doctrine of bhakti directed towards attaining Him. Bhakti is to be developed through Jnana and Karma.
The eighteen chapters of the work are divided into 3 groups, each group consists of six chapters. the first six chapters ramanuja says is devoted to the method of self realization on the part of the individual self. the proper order of progression in this process consists of the intellectual understanding of the nature of the self, the pursuit of karma yoga and then Janana yoga leading to immediate and direct apprehension or vision of the nature of the self. the second group of six chapters deals with Bhakti Yoga. As the object of this bhakti is God, his glory nature and attributes are dealt with. the first group being preparatory and instrumental to this second group. the third group of six chapters accomplishes an intellectual clarification of the matter thus far propounded. It clarifies the nature of Prakriti, Purusha and Purushothama.
Special features.
The guiding principle in this process is the criterion of coherence theoretical and practical. the incoherence is the incomplete and the achievement of coherence marks the gaining of fuller insight into reality. This impulse to self completion on the part of human understanding propelled by the criterion of coherence reaches its fullness of satisfaction in the knowledge acquired from vedantic revelations. revelation is neither an alternative, nor an antithesis, nor is it a mere supplement to empirical knowledge gained through perceptual and inferential processes. It is completion and fulfillment of it. Its claim to validity ultimately rests upon this characteristic of completeness. Upanishads are the primary repository of revelation, but they are supplemented by the works of sages and saints, in the smritis, itihasas, puranas and agamas. among these supplementary texts, judged from every point of view the Gita stands supreme.
Contributions to Visistadvaita.
Contributions to Srivaishnavism.
Ramanuja says that Jnana or knowledge as against karma or action is the ultimate means of release. through meditating knowledge lies the road to liberation. But here again the Grace of the lord is the essential factor.
The Fabric of faith prayer and grace is central to the good life for they all relate to the man god relationship. according to the theist by virtue of his being embodied man is alienated (relatively) from God, who is his destiny. The alienation is due ultimately to a fundamental defect say sin, or a beginningless nescience. Hence the goal of man is to seek and find his lost identity in the kingdom of God.
This implies that human existence is not merely a bondage, but an opportunity to overcome the defect in question and to regain the lost identity. In this enterprise, however partly because the defect to be remedied is mysterious or beginningless, man cannot succeed wholly on his own, god has therefore to intervene positively with his grace. As God's noticeable operation in human life, grace is his quiet call and aid to salvation. Faith and prayer are our manifest response to this call.
The nature of the self is such that though it is distinct entity it forms an organismic unity with the Lord. when however it comes under the delusive influence of the begginningless nescience permiating karma, it looses hold of its identity as the sesa of the lord and builds up an emperical and particularized ego (abhimana) and begins its existence of karmic bondage. its being enveloped by ignorance in the form of karma marks its entry into the continuous surge of samsara. the prestine purity of his personality as in God now disappears. Only grace can redeem him from this depersonalization, In the process of recovery so to speak man is to co operate with His grace by way of his own faith and prayer. both of which aim at making him realize his essential dependence on God and live in accordance with this realisation. In both faith and prayer the element of feeling is pronounced.
Equivalent of Faith is Bhakti, Upasana, sraddha, nistha etc.
Meditation of the nature of loving conteplation is bhakti.
To conclude.
The order of progression is clear Karma Yoga paves the way for jnana yoga and jnana yoga through its fruition in self realization brings about bhakti yoga. Bhakti yoga is the immediate pathway to the ultimate goal of life.
For Example Ramanuja's explanation of the four stanzas of the second chapter describing the nature of the stita prajana is unique. the four satages of Jnana Nista or steadfastness in knowledge are related to these four verses of the gita.
55 to 58 of the second chapter. The vashikaara samjna ekendriya samajna, vyathireka samjana and yaatamana samjana are signified by these four stanzas respectively. This interpretation of Ramanuja is unique and no other comentator has related these four stages to the concept of Yoga namely Yatamaana samjna 2-58 is a stage when the aspirant makes a stout attempt to withdraw his sense organs from the objects and to place his mind firmly in the atman. In the second stage namely vyatireka samjna the aspirant tries to wear out raaga and dwesha through audaseenya and anabhinandana. in the third stage of ekendriya samjna the aspirant tries to get rid of the snare of reminiscent impressions regarding the external objects slowly by showing the blissful nature of the atman. In the fourth stage of vashikaara samjana all vasanas will have been completely destroyed and the aspirant achieves supreme dispassion or pramana vairaagya. This stage leads the aspirant to the realisation of the Atman.
another example.
The four stanzas in the sixth chapter 29 to 32 describe the state of self realisation. here too the interpretation Ramanuja gives is very significant. he says they expound Saamya Darshana. verse 29 he says that all jeevaatmas are similar in nature in the aspect of being of the sole nature of consciousness or jnaanaikaakaaraas being different from matter but there is similarity in the pure nature of Atman. all diversity is due to matter.
stanza 30 all jeevaatmans are similar in nature to the paramaatman when they become divested of the differences of punya and paapa.
stanza 31 relates to higher state of realisation where the aspirant realiazes unity of divinity in all souls as the supreme paraamatma is imment inall as the inner self.
stanza 32. ramanuja describes this as asambanda samya.
the aspirant is taught here to realize that sukha and dhuka that happen to him as well as others are never related to the essential nature of the atman. Ramanuja is unique in the comparison of these four verses to the four stages of perfected yoga.
The celebrated stanza of sarva darman is explained by ramanuja as the obstacles on the way of the commencement of bhakti yoga can be easily overcome by surrender unto the lord. no arduous courses of praayashcittaas is needed for getting over the obstacles. with out surrender unto the lord man cannot achieve any thing.
Ramanuja's interpretation does full justice to the text and tenor of the gita and is a trustworthy guide for humanity to progress towardsmdivinity.
For Example Ramanuja's explanation of the four stanzas of the second chapter describing the nature of the stita prajana is unique. the four satages of Jnana Nista or steadfastness in knowledge are related to these four verses of the gita.
55 to 58 of the second chapter. The vashikaara samjna ekendriya samajna, vyathireka samjana and yaatamana samjana are signified by these four stanzas respectively. This interpretation of Ramanuja is unique and no other comentator has related these four stages to the concept of Yoga namely Yatamaana samjna 2-58 is a stage when the aspirant makes a stout attempt to withdraw his sense organs from the objects and to place his mind firmly in the atman. In the second stage namely vyatireka samjna the aspirant tries to wear out raaga and dwesha through audaseenya and anabhinandana. in the third stage of ekendriya samjna the aspirant tries to get rid of the snare of reminiscent impressions regarding the external objects slowly by showing the blissful nature of the atman. In the fourth stage of vashikaara samjana all vasanas will have been completely destroyed and the aspirant achieves supreme dispassion or pramana vairaagya. This stage leads the aspirant to the realisation of the Atman.
another example.
The four stanzas in the sixth chapter 29 to 32 describe the state of self realisation. here too the interpretation Ramanuja gives is very significant. he says they expound Saamya Darshana. verse 29 he says that all jeevaatmas are similar in nature in the aspect of being of the sole nature of consciousness or jnaanaikaakaaraas being different from matter but there is similarity in the pure nature of Atman. all diversity is due to matter.
stanza 30 all jeevaatmans are similar in nature to the paramaatman when they become divested of the differences of punya and paapa.
stanza 31 relates to higher state of realisation where the aspirant realiazes unity of divinity in all souls as the supreme paraamatma is imment inall as the inner self.
stanza 32. ramanuja describes this as asambanda samya.
the aspirant is taught here to realize that sukha and dhuka that happen to him as well as others are never related to the essential nature of the atman. Ramanuja is unique in the comparison of these four verses to the four stages of perfected yoga.
The celebrated stanza of sarva darman is explained by ramanuja as the obstacles on the way of the commencement of bhakti yoga can be easily overcome by surrender unto the lord. no arduous courses of praayashcittaas is needed for getting over the obstacles. with out surrender unto the lord man cannot achieve any thing.
Ramanuja's interpretation does full justice to the text and tenor of the gita and is a trustworthy guide for humanity to progress towardsmdivinity.
Bibliography.
1. Sri Ramanuja on the Gita by s.s.Raghavachar. u of mysore.
2. Article written by Dr. N S Anantarangacharya swami..
2. Faith Prayer and grace a comparative study in Ramanuja and Kierkegaard by Cassian R Agera.
VEDANTA SARA, VEDANTA DEEPA AND SRI BHASYA.
Ramanuja stands in the Indian philosophical tradition as one of its most important figures. He is the first thinker in this tradition to provide a systematic theistic interpretation of the import of the Vedas. His uncompromising stand on the side of common sense and moral realism stands as a striking contrast to stereotyped accounts of Indian philosophical thought as otherworldly and amoral. And while his significance in the history of Indian philosophy may be under appreciated, his greater influence on the character and form of popular Hinduism may also be under-recognized, despite the fact that he is regarded as a saint in many parts of Southern India. According to Karl Potter, “…Ramanuja’s tradition can be said to represent one of the main arteries through which philosophy reached down to the masses, and it may be that Vishishtadvaita is today the most powerful philosophy in India in terms of numbers of adherents, whether they know themselves by that label or not”.
The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the perview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life's transactions.
Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self.
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expanshion on the one hand and contraction on the other. That the expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the emperical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or prespective in the life of the Divine.
The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the perview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life's transactions.
Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self.
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expanshion on the one hand and contraction on the other. That the expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the emperical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or prespective in the life of the Divine.
Vedanta Sara.
Vedas consist of three portions: The Karma Kanda which deals with sacrifises or ceremonial rites The Upasana Kanda which deals with upasana or worship and the Jnana Kanda which deals with Knowledge of Brahman. Mimamsa means the investigation or enquiry in to the connected meaning of the sacred texts. mimamsa is divided into purva mimamsa and uttara mimamsa. the former systematises the portion of the vedas which pertain to action and sacrifises and which comprises Samhitas and the Brahmanas. the later systematises the Jnana Kanda, that part of the vedas which include the aranyaka portion of the Brahmanas and the Upanishads. Jamini is the author of the Purva mimamsa and Sri Vyasa (Badarayana or Krishna Dvaipayana) the guru of Jaimini is the author of Brahma Sutras or vedanta Sutras also known as the science of the soul.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The work is divided into four chapters and each of the four chapters are divided into four subdivisions and on the whole 156 topics are explained.
1st Adhyaya or chapter called Samanvayadhyaya expreses the system of Philosophy and religion as enunciated by Ramanuja that Brahman who is blameless and is possessed of all good qualities is the cause of the universe. Brahman has the nature of unsurpassed bliss and that he is the object of highest pursuit and he is both the instrumental and material cause of the universe.
The second chapter is called Avirodhadhyaya it removes any in consistency that may arise from such determination and establishes beyond doubt what the first chapter has expressed.
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
The fourth chapter called the Phala adhyaya this explains the result of knowing Brahman confirming his essential nature and after experiencing the true various practices of karma janana and bhakti the resultant moksha arrived at is beautifully explained making it the resultant chapter as the name suggests.
Contributions to visitadvaita.
The philosophy of Ramanuja can be called Universal as it interprets the Brahmasuthras in such a manner as to show the Saarirkasastra as the Brahmasuthra is called, as an integral whole.Universe according to Ramanuja is not bhramamaya, illusory but Brahmamaya, as there is no other reality than Brahman, the inner self of everything.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The work is divided into four chapters and each of the four chapters are divided into four subdivisions and on the whole 156 topics are explained.
1st Adhyaya or chapter called Samanvayadhyaya expreses the system of Philosophy and religion as enunciated by Ramanuja that Brahman who is blameless and is possessed of all good qualities is the cause of the universe. Brahman has the nature of unsurpassed bliss and that he is the object of highest pursuit and he is both the instrumental and material cause of the universe.
The second chapter is called Avirodhadhyaya it removes any in consistency that may arise from such determination and establishes beyond doubt what the first chapter has expressed.
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
The fourth chapter called the Phala adhyaya this explains the result of knowing Brahman confirming his essential nature and after experiencing the true various practices of karma janana and bhakti the resultant moksha arrived at is beautifully explained making it the resultant chapter as the name suggests.
Contributions to visitadvaita.
The philosophy of Ramanuja can be called Universal as it interprets the Brahmasuthras in such a manner as to show the Saarirkasastra as the Brahmasuthra is called, as an integral whole.Universe according to Ramanuja is not bhramamaya, illusory but Brahmamaya, as there is no other reality than Brahman, the inner self of everything.
The universal or all embracing character of the Visishtadvaita philosophy arises out of the assimilation therin of all cardinal principles of all systems. Only their theory of reality and subsequently their theory of causation is opposed by Ramanuja . The sarira-sariri bhava accomodates all the commendable aspects of others since everything constitutes the sarira of Brahman. Brahmaathmakathva, Brahman as the indwelling Self of all, implies unity and harmony . The basic principles of even the heterodox schools like Buddhism and Jainism like ahimsa find a place in Visishtadvaita.Likewise the thathvas, the evolutes of prakrthi of Sankhya,.the discipline of Yoga and dialectics of Nyaya-viseshika have a place in Visishtadvaita. Ramanuja is opposed only to the theory of causation of these schools. That is why in Sribhashya the criticism of Ramanuja of the non-vedantic schools of Philosophy is levelled against their theory of causation, based on their theory of reality.
Visishtadvaita concept of Reality is based on Satkaaryavaadha according to which the one real becomes many which are also real. The sat without a second willed to become many and hence there is no new creation but only self-differentiation of the One without a second. Brahman with cit and acit non-differentiated in its subtle state is the cause and the same Brahman with cit and acit in manifested state oF differentiation is the effect. Thus, cit, acit and Isvara are the three reals. Isvara, Brahman and Narayana are all synonyms in Visishtadvaita and denote Brahman the Self of cit and acit which form His sarira the relation between Brahman and the world of sentient and insentient beings therefore is that of aprtaksiddhi, insepararable relation as that of body and soul. This is the Visishtadvaita philosophy in a nut shell.
Contributions to srivaishnavism.
According to Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonomus with Upasana Meditation. Thus Bhakti devotion results wholly from Viveka discrimination, vimoka freedom, abhyasa practice, kriya work, Kalyana auspiciousness, Anavasada absence of weakness and anuddharsa absence of excessive meriment. Because there is scriptual authority to the effect.
Brahma Ramanuja defines is the highest person who is by nature devoid of all evil and possesses a host of auspicious qualities which are innumerable and unsurpassable in excellence. Brahman is Brhottva i.e. greatness. (This is the reason one feels elated and happy when one sees a vast landscape of natural beauty one automatically exclaims oh how gorgeous , how marvelous and what a beauty. also when one sees some thing so minute with great detail one is amazed. this is so marvelous. Beauty lies in the eyes of the beholder. why not practice to appreciate all that is beautiful and see gods creation in every being. in every act in every thought.) He is the supreme self known as Narayana whose abode is Sri Vaikunta and whose consort is Sri or Mahalakshmi.
According to Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonomus with Upasana Meditation. Thus Bhakti devotion results wholly from Viveka discrimination, vimoka freedom, abhyasa practice, kriya work, Kalyana auspiciousness, Anavasada absence of weakness and anuddharsa absence of excessive meriment. Because there is scriptual authority to the effect.
Brahma Ramanuja defines is the highest person who is by nature devoid of all evil and possesses a host of auspicious qualities which are innumerable and unsurpassable in excellence. Brahman is Brhottva i.e. greatness. (This is the reason one feels elated and happy when one sees a vast landscape of natural beauty one automatically exclaims oh how gorgeous , how marvelous and what a beauty. also when one sees some thing so minute with great detail one is amazed. this is so marvelous. Beauty lies in the eyes of the beholder. why not practice to appreciate all that is beautiful and see gods creation in every being. in every act in every thought.) He is the supreme self known as Narayana whose abode is Sri Vaikunta and whose consort is Sri or Mahalakshmi.
Special features.
Vedanta Sara begins with a benediction verse which is beautiful explaining in the gist the whole of the work to follow. The work in the scheme of things the first two chapters are quiet distinct from the last two chapters. the work ends with the mention of Bhakti and prapatti being the means of attaining the Lord and also only he attains whom the Lord elects with His Grace.
Bibliography
1.M B Narasimha Iyengar author of and transalator of Vedanta sara of Bhagvad Ramanuja.
2. Faith Prayer and Grace a comparative study of Ramanuja and Kierkegaard by Cassian R Agera.
sri VEDANTA DEEPA
The Vedas are eternal and co-eval with God. Vedanta is the head or the gist of the Vedas.In one sense
it is the authentic record of the spiritual experiences or realisations of the great Hindu Rishis or seers.
They were systematised by Sage Vyasa named Badarayana.
Vedanta sutras are concise aphorisms. the essence of the arguments on a topic. i.e. maximum of thought compressed or condensed into as few words as possible. The method employed by the sutras consists in choosing a particular Upanishadic topic and establishing its true import by refutation of all other possible and plausible theories. such a composition naturally cannot be understood without a comentator or Bhashya and without the help of a teacher.
Thus different Acharyas have given different interpretations of the sutras, and thus different schools of thought have come into existence. There are more than 14 commentaries on the Brahma Sutras each slightly different from the other. The three important ones are, Sri Shankara the exponent of Advaita, Sri Ramanuja the exponent of Visistadvaita and Sri Madhava the exponent of dwaita. All agree that Brahman is the originator of the world and that for salvation a knowledge of Brahman is essential.
It is the claim of Visistadvaita shared by some european scholars that Sri Ramanuja's philosophy represents a school of thought which has come down in unbroken tradition from very ancient times, even from the days of Bhagvatas and Pancharatras, which were in existence long anterior Shankara.
The supreme excellence of this philosophy is that it recognises all the texts of the vedas as of equal validity and reconsiles apparent differences among them into one harmonious system, instead of dividing the vedas into two portions one more important and more true and postulating for that purpose two brahmans lower and higher saguna and Nirguna.
Historically speaking, we know that Sankara lived in a period when the brahmanical Vedantism was being attacked by the cult of Buddhism which overran the land and almost overwhelmed vedantism. It was the function of Shankara to free indian thought from the Nihilistic and agnostic doctrines of buddhism and enthrone the spirit of Upanishads and Vedantism in its pride of place. In this process, he cannot but be influenced by the prevaling circumstances and situations of the age, hence his philosophy of illusions or Maya fulfills the needs of the times and responds to the necessities of the day.
Sri Bashya is a well know commentary by Sri Ramanuja on Vedanta sutras of Badarayana severely argumentative and controvertial and also technical and terse. Therefore sri Ramanuja in his infinite mercy has himself abbreviated the Sri Bashya into Vedanta Deepa in which much of the contoversy and elaborateness of arguments are eschewed so that it is made easily understood even by ordinary students of philosophy.
Vedanta Deepa is most useful as being compendious treatise on the sutras.
The Benidictory verse reads
Pranamya Sirasa Acharya Panktim Samprati anoodyate
Vedanta Deepa Granthartha Vyaktam Angala bhashaya.
May my mind be devoted to the service at the lotus feet of Him who is the first or Primaeval Being. The Lord of Sri the immesurable tha abode of excellent qualities the destroyer of all evil, the dweller of Parama Pada (Vaikuntha) and who is beyhon d the reach of speech or mind, but within the range of the vision of His devotees.
Ramanuja here too divides the work into 4 chapters. The first two chapters deel with topics that are already siddha or proved. and the last two chapters deal whith what is to be achieved.
the whole of this book is written with a view to help a serious student of philosophy to vivdly understand the tenents of Visitadvaita siddhnanta.
The first chapter called Samanadhyaya states that all upanishadic passages converge in accepting The Brahman as the sole cause of the universe.
The second chapter Avirodadhayaya proves that there is no contradiction of vedic or other allied texts in accepting the brahman as the sole cause of the uiniverse.
The third chapter sadhanadhyaya deals with all issues concerning the worship of the Supreme Lord to attain Moksha.
The fourth chapter called Phaladhayaya deals with all issues concerning the nature and other aspects of the Phala or Moksha.
Contributions to Visistadvaita.
Vedanta develops and systematises the thought process.
The entire universe Asesha prapancha forms the subsidary shesha and thus the body vapuh of the lord who forms its soul atman on several grounds such as the creation utpatti maintenance sthithi activity pravritti and dissolution grasana of the universe and also by virtue of his controlling niyamana and pervading over them vyapana.
Abheda texts speak of the non difference between the Supreme and the rest of creation through the principle of co-ordinate prediction samanadhikaranya only because of this kind of relation between the lord and the universe.
The Lord is the reservoir of all cosmic manifestations animate and inanimate.
The advocates of visistadvaita philosophy explain the vedanta sutra.
Among the 14 vidyas the Brahma vidya is the most sacred it is capable of destroying in a moment completely all the fruits of Karmas good and bad acquired during thousands of births and moksha is attained.
Contributions to Sri Vaishnavism.
Meditate peacefully on Brahman as being all the universe.
Assumption of various forms and assigning of different names and forms are all for mere utility or worldly convenience.
It is said when the meditator realises Parama Purusha effulgent in golden colour the creator and cause of the world, he attains the status of utmost likeness with God after shaking off his karma and freed from touch of matter.
Special features.
Just as in every season of the year the products of that season arise in a cycle so also in all yugas and kalpas etc the same things are created as in the previous one.
What is meant that the vedas exist without perishing is that the vedas now recited and studied are like those studied and reveled before. vedas are eternal like God.
Bibliography.
1. Vedanta Deepa by R T H Griffitte and G J Hibaut and Acharya Bhattanathaswamy of Baneras sanskrit college.
2. A commentary on Brahma Sutra by Sri uttamur Viraraghavachary Transalated from the telugu text by Sri K Bhashyam.
SRI BHASYA
The greatness of Ramanuja lies in the success of his effort to elucidate canonical scriptures. He adopts on rational grounds that all knowledge is intrinsically valid unless it contradicts itself or contradicts other unimpeachable facts ascertained by observation and reasoning. He insists even for supporting sruti, what is against reason and is contradictory of the evidences should not be postulated.
Ramanujas thought grows out of a tradition of religious devotion that he defends in his work and lifestyle.He reconsiles the different types of scriptures as these scriptures are considerd to be transhuman and hence authoritative, a serious attempt is made to conform the interpretation to the content of the scriptures. It is ofcourse always debatable to what extent any theologian of the religion for that matter whatever religion reaily conforms his mind to the sacred texts. there is always a process of interaction with a resultant "reading into" the text of what is reaily not there. and there is also a very huge posibility of "reading out" the meaning that is reaily there but has not been clearly brought to light. He believes that there is a consistent meaning found in all the sacred scriptures but he is prepared to suffer apparent and temporary inconsistency or incompletness in order to stay faithfull to the meaning of a particular text. Ramanujacharya is an orthodox theologian for he does not set out on his interpretations independently but relies on the previous tradition of interpretation of those scriptures in his own religious community and the predecessors reasoning. He is a systematic theologian he demonstrates that the scriptures can be understood as a harmonious whole, if we but recognise certain truths about God and His universe and these fundamental doctrines are elucidated and applied with relation to the various aspects of his teachings through his works.
Ramanuja a philosophical theologian belonged to an indian intellectual tradition that has many philosophical elements. Ramanujas own conception of his task as an interpreter of scriptures is reveled by the study of his principles and practice his way of life. Everything that Ramanuja has written he has written in prose. most of it is in paraphrase, the meaning however is fitted into a comprehensive theological scheme with the consistency appropriate to prose.
For Example: Ramanuja refers to a rule of the Karma Mimamsa Sutras (1.1.3)"Smriti is to be disregarded whenever it contradicts sruti" he first states that when a matter can definitely be settled by reference to sruti, as in the case of the rules for conducting sacrifices, smrti need not be consulted. The upanishads, however are concerned with truths beyond the competence of perception and inference, and students with only an elementary knowledge of the scriptural revelation require some help to understand the meaning of the vedanta. Ramanuja in defending and elaborating a tradition of prose commentary does not simply lift out proof texts, he tries and pays attention to the context, it is context of rational discourse and ramanuja demands that each word be considered literally. This literal precission and rational consistency may have led to Ramanuja writing only prose comentary.
Ramanuja accepts the important Sri Vaisnava doctrine that the supreme personal god has constantly accompanying Him / united with Him, His divine consort SRI.
This qualification of the Supreme Brahman is an important element in the dedicatory verses preceding each of Ramanujas three cometaries on the Vedanta Sutras. Srinivasa in whom Sri dwells in Sri Bhasyam, Sriyah Kanta beloved consort of Sri in the Vedanta Deepa, and Srimat united or associated with Sri in the vedanta Sara.
Vyasa's Brahmasutras were written to determine the true meaning of the Upanishads and Ramanuja wrote the Sri Bhasya as comentary to these Brahma sutras to establish beyond doubt, the true path for Moksha. Sri Bhasya is the Magnum opus of Ramanuja. Sutras are brief containing minimum number of words conveying lofty meanings. Ramanuja classified these in 545 sutras. the subject matter is sharirika Shastra as they deal with the body of the Lord which we know comprises of the whole of the universe. It has four chapters. All of Ramanuja's works start with a benidiction which is a mix of a benadiction and containing the subject matter of the work as well. Each of the four chapters is once again divided into four parts called padhams dealing with 156 divisions or topics called Adhikaranams.
The first Adhyaya it infers that Sriyapathi i.e. The Lord of Sri Narayana is the cause of the entire universe. Its cause being divisible into three types material instumental and auxiliary namely Upadhana Kaaranam, Nimitha Kaaranam and Shahakarika Kaaranam. and every thing connected with the universe is explained further giving meaning to the Lord alone being all the three Kaaranams. Tapping into the basics of the maya and how it all works. Lofty meanings are spun from the first chapter called Samanvayadhayam the first topic itself running to many pages seems like an independent work by itself. different schools of thought have put forth their understanding of the statements and each is viewed with a desire to come to a nutshell of conclusion.
The Second chapter named Arirodhadhyam deals with the doubts and contradictions which are dispelled and decisively established quoting or taking the help of the words of relevant statements in the Smrithis upanishads etc.As earlier mentioned the Parabrahman is the sole and absolute cause of every thing with and within the universe. This is established with conviction in this chapter again.
The Third chapter deals with methods to be adopted, to attain the lord the web of creation and its intrecasies becoming so interestingly spun so as to give a connection and also a sense of individuality to this gods play called maya. curious minds to understand this spirituality must realize a. developing a sense of detachment in our activities. b. Paramatma is the supreme and no one is equal or superior to Him. c. He is Blemishless and filled with nobel attributes. d. He is the bestower of all favours. e. and Mans yearning to reach him should be the goal then. like clinging on to the root cause. devotion and Knowledge called Bhakti and Janana are essential and how one can develop this is explained clearly in this the third chapter. The 32 types of Bhakti and the righteous conduct to attain the goal is discussed here.
The fourth chapter called Phala Adhayaya deals with the benefits to be acquired the ways and means as such and the outcome of each. the permitations and combinations are varied and the individual is free to choose the path direction as it were and consequence of what he would achieve. its all spun so inteligently. the road or path taken and the goals reached. scope for correction ever being present gives the right twist to some thing so intricate.
Contributions toVisistadvaita.
The world and Brahman called Paramathma are one.
Brahman is omnipotent, omniscient and all pervading. He creates sustains and destroys. When he does create he is associated with the creation.
The Jeevathma is dependent on Paramathma. The abilities of Jeevathma are limited both cognitive and pysical. The achetanam has no knowledge is subject to change and is temporary.
Though the three principles chit achit and iswara are different in form and attributes they all form part of Iswara.
Achetanas are of three types Prakruti (Nature) kaalam (time) and suddhasatvam perfect purity)Kaalam is momentary and has divisions like day night month year etc. Perfect purity is found only in Paramapada or Vaikunta.
All the universe and all things in the universe form part of His body. We must understand the status of the lord and the Jeevan, the method to attain Him, The benefits we get by attaining Him and actions that take us away from attaining Him are to be avoided.
It is not enough to mearly understand Him. we must have an earnest desire to attain Him. This desire will transform to Bhakti and Prapathi. we shoud then choose a path of Bhakti or prapatti depending upon our ability to practice. having chosen the path there should be sincere adhere to the rules prescribed for the chosen path and live with a faith and confidence that the Lord would certainly take care of us.
We should not cause any difficulty to his devotees and respect and help them. We should reside in temple towns and places where His devotees are engaged in service to Him. We should consider all our activities as service to Him. Our bodies and all things belong to Him and we should make every attempt to respect both body and Mind to serve Him alone. this will by His Grace ultimately unite us to enjoy eternal bliss in His association.
Contributions to Sri Vaishnavism.
Four Adhyayas each containing four Padas and 156 adhikaranams all talk of the noble Kalyanagunas of the lord. the 16 kalyanagunas elaborated in each of the padas are:
1. First pada describes the Lord as the creator of the universe and all things in it.
2. Second pada speaks of his quality of having a connection to each of the things created by him.
3. Third pada describes his quality of swanishtatvam supporting Bhaddhas , muktas and nithyas all.
4. Fourth Pada describes Niravadhi mahima unequal and limitless greatness.
5. Fifth pada reafirms Nirbandhithvam i.e. He is unaffected by the inadequacies and differences found in his creation.
6. Sixth pada describes his quality of protecting those who seek refuge in Him. Only the Pancharaatha shastra can lead us to the Lord it is also called vaidika Shastra.
7. Seventh describes his swaroopa anyatha bhavam He being the cause of akasha and athma. i.e. the largest and smallest inclusive both being (mesmerising).want of a better word ( )
8. Eighth describes the Lord being the cause of the Indriyas and Rishayaha.
9. Ninth describes the Perenial activities of the Jeevathma lord being impartial and the swarga or narka depending on the karma of the individual this quality of the Lord is called Vaittal.
10. Tenth Pada speaks of the Lord not being affected by the defects of the body of achetanas and chetanas he grants rewards being within them unaffected by their defects. always eager to help his devotees.
11. Eleventh pada says the Supreme God is to be our Ultimate goal. He is the one who the 32 Upasana Vidyas speak of. Paravidya to be attained by the 32 aparavidyas like satvidya, bhooma vidya, upakosalavidya etc. this pada is also called Lingabhuyatva. like a person wearing different dresses the 32 vidyas all attain the same object the same goal.
12. Twelth pada maintains that the Lord favours those devotees who are sincere and loyal to their Varnaashram dharma. thus the need to follow respective dharma in life. (given as gift) by Him.
13. Thirteeth pada describes the lords kindness in wiping out our punyas and papas accumulated by his magnanimity it is wiped out in a moment.
14. Fourteeth pada says the jeeva while departing the body takes the route of Brahma nadi so that moksa is assured to those who qualify for it.
15. Fifteenth pada speaks of how the lord helps the liberated Jeevathma to reach His abode the Vaikunta through the route of Agni, Dinadevata, Shukla Paksha, Uttarayana, Varusha, Vayu, Surya, Chandra, Vaidyuit, varuna, Indra, and Prajapati.
16. Sixteenth pada speaks of the exhaulted pleasures the Jeevathma would enjoy in association with the lord's feet. The Mukta experiences the joy equal to that of the Lord himself, short of His ability to Create etc.
Special Features.
Primacy of intelligence as mind in the absence of mind experience would make no sense yet an experience constitutes a realm of interrelated meanings. To be a person is to act and endure, while at the same time experiencing changeless truths in the changing process of consciousness. The temporal is just as necessary to the eternal as the eternal is to the temporal. without both we have a mere abstraction no experience of an explanation as a whole.Thus SRI BHASYA is the nobelest of books and messages available to mankind.
Bibliography.
1. Truth Religious dialogue by Julius J Lipner
2. The Theology of Ramanuja by C J Bartley.
3. Visistadvaita Vedanta byS M Srinivasa Chary.
4. The Theology of ramanuja by John B Carman.
5. Sri Bhasya published by Andavan Ashram
Vedanta Sara begins with a benediction verse which is beautiful explaining in the gist the whole of the work to follow. The work in the scheme of things the first two chapters are quiet distinct from the last two chapters. the work ends with the mention of Bhakti and prapatti being the means of attaining the Lord and also only he attains whom the Lord elects with His Grace.
Bibliography
1.M B Narasimha Iyengar author of and transalator of Vedanta sara of Bhagvad Ramanuja.
2. Faith Prayer and Grace a comparative study of Ramanuja and Kierkegaard by Cassian R Agera.
sri VEDANTA DEEPA
The Vedas are eternal and co-eval with God. Vedanta is the head or the gist of the Vedas.In one sense
it is the authentic record of the spiritual experiences or realisations of the great Hindu Rishis or seers.
They were systematised by Sage Vyasa named Badarayana.
Vedanta sutras are concise aphorisms. the essence of the arguments on a topic. i.e. maximum of thought compressed or condensed into as few words as possible. The method employed by the sutras consists in choosing a particular Upanishadic topic and establishing its true import by refutation of all other possible and plausible theories. such a composition naturally cannot be understood without a comentator or Bhashya and without the help of a teacher.
Thus different Acharyas have given different interpretations of the sutras, and thus different schools of thought have come into existence. There are more than 14 commentaries on the Brahma Sutras each slightly different from the other. The three important ones are, Sri Shankara the exponent of Advaita, Sri Ramanuja the exponent of Visistadvaita and Sri Madhava the exponent of dwaita. All agree that Brahman is the originator of the world and that for salvation a knowledge of Brahman is essential.
It is the claim of Visistadvaita shared by some european scholars that Sri Ramanuja's philosophy represents a school of thought which has come down in unbroken tradition from very ancient times, even from the days of Bhagvatas and Pancharatras, which were in existence long anterior Shankara.
The supreme excellence of this philosophy is that it recognises all the texts of the vedas as of equal validity and reconsiles apparent differences among them into one harmonious system, instead of dividing the vedas into two portions one more important and more true and postulating for that purpose two brahmans lower and higher saguna and Nirguna.
Historically speaking, we know that Sankara lived in a period when the brahmanical Vedantism was being attacked by the cult of Buddhism which overran the land and almost overwhelmed vedantism. It was the function of Shankara to free indian thought from the Nihilistic and agnostic doctrines of buddhism and enthrone the spirit of Upanishads and Vedantism in its pride of place. In this process, he cannot but be influenced by the prevaling circumstances and situations of the age, hence his philosophy of illusions or Maya fulfills the needs of the times and responds to the necessities of the day.
Sri Bashya is a well know commentary by Sri Ramanuja on Vedanta sutras of Badarayana severely argumentative and controvertial and also technical and terse. Therefore sri Ramanuja in his infinite mercy has himself abbreviated the Sri Bashya into Vedanta Deepa in which much of the contoversy and elaborateness of arguments are eschewed so that it is made easily understood even by ordinary students of philosophy.
Vedanta Deepa is most useful as being compendious treatise on the sutras.
The Benidictory verse reads
Pranamya Sirasa Acharya Panktim Samprati anoodyate
Vedanta Deepa Granthartha Vyaktam Angala bhashaya.
May my mind be devoted to the service at the lotus feet of Him who is the first or Primaeval Being. The Lord of Sri the immesurable tha abode of excellent qualities the destroyer of all evil, the dweller of Parama Pada (Vaikuntha) and who is beyhon d the reach of speech or mind, but within the range of the vision of His devotees.
Ramanuja here too divides the work into 4 chapters. The first two chapters deel with topics that are already siddha or proved. and the last two chapters deal whith what is to be achieved.
the whole of this book is written with a view to help a serious student of philosophy to vivdly understand the tenents of Visitadvaita siddhnanta.
The first chapter called Samanadhyaya states that all upanishadic passages converge in accepting The Brahman as the sole cause of the universe.
The second chapter Avirodadhayaya proves that there is no contradiction of vedic or other allied texts in accepting the brahman as the sole cause of the uiniverse.
The third chapter sadhanadhyaya deals with all issues concerning the worship of the Supreme Lord to attain Moksha.
The fourth chapter called Phaladhayaya deals with all issues concerning the nature and other aspects of the Phala or Moksha.
Contributions to Visistadvaita.
Vedanta develops and systematises the thought process.
The entire universe Asesha prapancha forms the subsidary shesha and thus the body vapuh of the lord who forms its soul atman on several grounds such as the creation utpatti maintenance sthithi activity pravritti and dissolution grasana of the universe and also by virtue of his controlling niyamana and pervading over them vyapana.
Abheda texts speak of the non difference between the Supreme and the rest of creation through the principle of co-ordinate prediction samanadhikaranya only because of this kind of relation between the lord and the universe.
The Lord is the reservoir of all cosmic manifestations animate and inanimate.
The advocates of visistadvaita philosophy explain the vedanta sutra.
Among the 14 vidyas the Brahma vidya is the most sacred it is capable of destroying in a moment completely all the fruits of Karmas good and bad acquired during thousands of births and moksha is attained.
Contributions to Sri Vaishnavism.
Meditate peacefully on Brahman as being all the universe.
Assumption of various forms and assigning of different names and forms are all for mere utility or worldly convenience.
It is said when the meditator realises Parama Purusha effulgent in golden colour the creator and cause of the world, he attains the status of utmost likeness with God after shaking off his karma and freed from touch of matter.
Special features.
Just as in every season of the year the products of that season arise in a cycle so also in all yugas and kalpas etc the same things are created as in the previous one.
What is meant that the vedas exist without perishing is that the vedas now recited and studied are like those studied and reveled before. vedas are eternal like God.
Bibliography.
1. Vedanta Deepa by R T H Griffitte and G J Hibaut and Acharya Bhattanathaswamy of Baneras sanskrit college.
2. A commentary on Brahma Sutra by Sri uttamur Viraraghavachary Transalated from the telugu text by Sri K Bhashyam.
SRI BHASYA
The greatness of Ramanuja lies in the success of his effort to elucidate canonical scriptures. He adopts on rational grounds that all knowledge is intrinsically valid unless it contradicts itself or contradicts other unimpeachable facts ascertained by observation and reasoning. He insists even for supporting sruti, what is against reason and is contradictory of the evidences should not be postulated.
Ramanujas thought grows out of a tradition of religious devotion that he defends in his work and lifestyle.He reconsiles the different types of scriptures as these scriptures are considerd to be transhuman and hence authoritative, a serious attempt is made to conform the interpretation to the content of the scriptures. It is ofcourse always debatable to what extent any theologian of the religion for that matter whatever religion reaily conforms his mind to the sacred texts. there is always a process of interaction with a resultant "reading into" the text of what is reaily not there. and there is also a very huge posibility of "reading out" the meaning that is reaily there but has not been clearly brought to light. He believes that there is a consistent meaning found in all the sacred scriptures but he is prepared to suffer apparent and temporary inconsistency or incompletness in order to stay faithfull to the meaning of a particular text. Ramanujacharya is an orthodox theologian for he does not set out on his interpretations independently but relies on the previous tradition of interpretation of those scriptures in his own religious community and the predecessors reasoning. He is a systematic theologian he demonstrates that the scriptures can be understood as a harmonious whole, if we but recognise certain truths about God and His universe and these fundamental doctrines are elucidated and applied with relation to the various aspects of his teachings through his works.
Ramanuja a philosophical theologian belonged to an indian intellectual tradition that has many philosophical elements. Ramanujas own conception of his task as an interpreter of scriptures is reveled by the study of his principles and practice his way of life. Everything that Ramanuja has written he has written in prose. most of it is in paraphrase, the meaning however is fitted into a comprehensive theological scheme with the consistency appropriate to prose.
For Example: Ramanuja refers to a rule of the Karma Mimamsa Sutras (1.1.3)"Smriti is to be disregarded whenever it contradicts sruti" he first states that when a matter can definitely be settled by reference to sruti, as in the case of the rules for conducting sacrifices, smrti need not be consulted. The upanishads, however are concerned with truths beyond the competence of perception and inference, and students with only an elementary knowledge of the scriptural revelation require some help to understand the meaning of the vedanta. Ramanuja in defending and elaborating a tradition of prose commentary does not simply lift out proof texts, he tries and pays attention to the context, it is context of rational discourse and ramanuja demands that each word be considered literally. This literal precission and rational consistency may have led to Ramanuja writing only prose comentary.
Ramanuja accepts the important Sri Vaisnava doctrine that the supreme personal god has constantly accompanying Him / united with Him, His divine consort SRI.
This qualification of the Supreme Brahman is an important element in the dedicatory verses preceding each of Ramanujas three cometaries on the Vedanta Sutras. Srinivasa in whom Sri dwells in Sri Bhasyam, Sriyah Kanta beloved consort of Sri in the Vedanta Deepa, and Srimat united or associated with Sri in the vedanta Sara.
Vyasa's Brahmasutras were written to determine the true meaning of the Upanishads and Ramanuja wrote the Sri Bhasya as comentary to these Brahma sutras to establish beyond doubt, the true path for Moksha. Sri Bhasya is the Magnum opus of Ramanuja. Sutras are brief containing minimum number of words conveying lofty meanings. Ramanuja classified these in 545 sutras. the subject matter is sharirika Shastra as they deal with the body of the Lord which we know comprises of the whole of the universe. It has four chapters. All of Ramanuja's works start with a benidiction which is a mix of a benadiction and containing the subject matter of the work as well. Each of the four chapters is once again divided into four parts called padhams dealing with 156 divisions or topics called Adhikaranams.
The first Adhyaya it infers that Sriyapathi i.e. The Lord of Sri Narayana is the cause of the entire universe. Its cause being divisible into three types material instumental and auxiliary namely Upadhana Kaaranam, Nimitha Kaaranam and Shahakarika Kaaranam. and every thing connected with the universe is explained further giving meaning to the Lord alone being all the three Kaaranams. Tapping into the basics of the maya and how it all works. Lofty meanings are spun from the first chapter called Samanvayadhayam the first topic itself running to many pages seems like an independent work by itself. different schools of thought have put forth their understanding of the statements and each is viewed with a desire to come to a nutshell of conclusion.
The Second chapter named Arirodhadhyam deals with the doubts and contradictions which are dispelled and decisively established quoting or taking the help of the words of relevant statements in the Smrithis upanishads etc.As earlier mentioned the Parabrahman is the sole and absolute cause of every thing with and within the universe. This is established with conviction in this chapter again.
The Third chapter deals with methods to be adopted, to attain the lord the web of creation and its intrecasies becoming so interestingly spun so as to give a connection and also a sense of individuality to this gods play called maya. curious minds to understand this spirituality must realize a. developing a sense of detachment in our activities. b. Paramatma is the supreme and no one is equal or superior to Him. c. He is Blemishless and filled with nobel attributes. d. He is the bestower of all favours. e. and Mans yearning to reach him should be the goal then. like clinging on to the root cause. devotion and Knowledge called Bhakti and Janana are essential and how one can develop this is explained clearly in this the third chapter. The 32 types of Bhakti and the righteous conduct to attain the goal is discussed here.
The fourth chapter called Phala Adhayaya deals with the benefits to be acquired the ways and means as such and the outcome of each. the permitations and combinations are varied and the individual is free to choose the path direction as it were and consequence of what he would achieve. its all spun so inteligently. the road or path taken and the goals reached. scope for correction ever being present gives the right twist to some thing so intricate.
Contributions toVisistadvaita.
The world and Brahman called Paramathma are one.
Brahman is omnipotent, omniscient and all pervading. He creates sustains and destroys. When he does create he is associated with the creation.
The Jeevathma is dependent on Paramathma. The abilities of Jeevathma are limited both cognitive and pysical. The achetanam has no knowledge is subject to change and is temporary.
Though the three principles chit achit and iswara are different in form and attributes they all form part of Iswara.
Achetanas are of three types Prakruti (Nature) kaalam (time) and suddhasatvam perfect purity)Kaalam is momentary and has divisions like day night month year etc. Perfect purity is found only in Paramapada or Vaikunta.
All the universe and all things in the universe form part of His body. We must understand the status of the lord and the Jeevan, the method to attain Him, The benefits we get by attaining Him and actions that take us away from attaining Him are to be avoided.
It is not enough to mearly understand Him. we must have an earnest desire to attain Him. This desire will transform to Bhakti and Prapathi. we shoud then choose a path of Bhakti or prapatti depending upon our ability to practice. having chosen the path there should be sincere adhere to the rules prescribed for the chosen path and live with a faith and confidence that the Lord would certainly take care of us.
We should not cause any difficulty to his devotees and respect and help them. We should reside in temple towns and places where His devotees are engaged in service to Him. We should consider all our activities as service to Him. Our bodies and all things belong to Him and we should make every attempt to respect both body and Mind to serve Him alone. this will by His Grace ultimately unite us to enjoy eternal bliss in His association.
Four Adhyayas each containing four Padas and 156 adhikaranams all talk of the noble Kalyanagunas of the lord. the 16 kalyanagunas elaborated in each of the padas are:
1. First pada describes the Lord as the creator of the universe and all things in it.
2. Second pada speaks of his quality of having a connection to each of the things created by him.
3. Third pada describes his quality of swanishtatvam supporting Bhaddhas , muktas and nithyas all.
4. Fourth Pada describes Niravadhi mahima unequal and limitless greatness.
5. Fifth pada reafirms Nirbandhithvam i.e. He is unaffected by the inadequacies and differences found in his creation.
6. Sixth pada describes his quality of protecting those who seek refuge in Him. Only the Pancharaatha shastra can lead us to the Lord it is also called vaidika Shastra.
7. Seventh describes his swaroopa anyatha bhavam He being the cause of akasha and athma. i.e. the largest and smallest inclusive both being (mesmerising).want of a better word ( )
8. Eighth describes the Lord being the cause of the Indriyas and Rishayaha.
9. Ninth describes the Perenial activities of the Jeevathma lord being impartial and the swarga or narka depending on the karma of the individual this quality of the Lord is called Vaittal.
10. Tenth Pada speaks of the Lord not being affected by the defects of the body of achetanas and chetanas he grants rewards being within them unaffected by their defects. always eager to help his devotees.
11. Eleventh pada says the Supreme God is to be our Ultimate goal. He is the one who the 32 Upasana Vidyas speak of. Paravidya to be attained by the 32 aparavidyas like satvidya, bhooma vidya, upakosalavidya etc. this pada is also called Lingabhuyatva. like a person wearing different dresses the 32 vidyas all attain the same object the same goal.
12. Twelth pada maintains that the Lord favours those devotees who are sincere and loyal to their Varnaashram dharma. thus the need to follow respective dharma in life. (given as gift) by Him.
13. Thirteeth pada describes the lords kindness in wiping out our punyas and papas accumulated by his magnanimity it is wiped out in a moment.
14. Fourteeth pada says the jeeva while departing the body takes the route of Brahma nadi so that moksa is assured to those who qualify for it.
15. Fifteenth pada speaks of how the lord helps the liberated Jeevathma to reach His abode the Vaikunta through the route of Agni, Dinadevata, Shukla Paksha, Uttarayana, Varusha, Vayu, Surya, Chandra, Vaidyuit, varuna, Indra, and Prajapati.
16. Sixteenth pada speaks of the exhaulted pleasures the Jeevathma would enjoy in association with the lord's feet. The Mukta experiences the joy equal to that of the Lord himself, short of His ability to Create etc.
Special Features.
Primacy of intelligence as mind in the absence of mind experience would make no sense yet an experience constitutes a realm of interrelated meanings. To be a person is to act and endure, while at the same time experiencing changeless truths in the changing process of consciousness. The temporal is just as necessary to the eternal as the eternal is to the temporal. without both we have a mere abstraction no experience of an explanation as a whole.Thus SRI BHASYA is the nobelest of books and messages available to mankind.
Bibliography.
1. Truth Religious dialogue by Julius J Lipner
2. The Theology of Ramanuja by C J Bartley.
3. Visistadvaita Vedanta byS M Srinivasa Chary.
4. The Theology of ramanuja by John B Carman.
5. Sri Bhasya published by Andavan Ashram
