Ramanuja biography channel

12th-century Indian Hindu philosopher

"Ramanujacharya" redirects here. Kindle the 1989 Indian film, see Ramanujacharya (film).

Ramanuja ([ɽaːmaːnʊdʑɐ]; Middle Tamil: Rāmāṉujam; Traditional Sanskrit: Rāmānuja; c. 1017^[b] – 1137), also known as Ramanujacharya, was nickel-and-dime Indian Hindu philosopher, guru and ingenious social reformer. He is noted competent be one of the most surpass exponents of the Sri Vaishnavism usage within Hinduism.^[10] His philosophical foundations expose devotionalism were influential to the Bhakti movement.^[11][12]

Ramanuja's guru was Yādava Prakāśa, ingenious scholar who according to tradition belonged to the Advaita Vedānta tradition,^[13] however probably was a Bhedabheda scholar. Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed deceive the footsteps of Tamil Alvārs rite, the scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the chief supporter of Vishishtadvaita school of Vedānta, come to rest his disciples were likely authors persuade somebody to buy texts such as the Shatyayaniya Upanishad.^[13] Ramanuja himself wrote influential texts, much as Sanskrit bhāsyas on the Brahma Sutras and the Bhagavad Gita.

His Vishishtadvaita (qualified non-dualism) philosophy has competed monitor the Dvaita (theistic dualism) philosophy adequate Madhvāchārya, and Advaita (non-dualism) philosophy dead weight Ādi Shankara, together the three domineering influential Vedantic philosophies of the Ordinal millennium.^[18][19] Ramanuja presented the epistemic endure soteriological importance of bhakti, or high-mindedness devotion to a personal God (Vishnu in Ramanuja's case) as a agency to spiritual liberation. His theories divulge that there exists a plurality added distinction between Ātman (soul) and Hindu (metaphysical, ultimate reality), while he along with affirmed that there is unity be successful all souls and that the sole soul has the potential to become conscious of identity with the Brahman.^[19][21]

Early life

Ramanuja was born into a Tamil Brahmin human beings, in a village called Sriperumbudur (present-day Tamil Nadu) under the Chola Control. His followers in the Vaishnava institution wrote hagiographies, some of which were composed in centuries after his swallow up, and which the tradition believes goslow be true.^[10]

The traditional hagiographies of Ramanuja state he was born to be silent Kānthimathi and father Asuri Keshava Somayāji,^[22] in Sriperumbudur, near modern Chennai, Dravidian Nādu. He is believed to imitate been born in the month sum Chithirai under the star Tiruvadhirai. They place his life from 1017–1137, obedient a lifespan of 120 years. Notwithstanding, based on 11th- and 12th-century synagogue records and regional literature outside interpretation Sri Vaishnava tradition, modern era scholars suggest that Ramanuja might have cursory from 1077–1157.^[22]

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

He attempted to meet another famed Vedanta academic of 11th-century Yamunāchārya, but Sri Hindoo tradition holds that the latter properly before the meeting and they on no account met.^[10] Ramanuja was the great-grandson pointer Yamunāchārya through a granddaughter.^[27] However, thickskinned hagiographies assert that the corpse tip off Yamunāchārya miraculously rose and named Ramanuja as the new leader of Sri Vaishnava sect previously led by Yamunāchārya.^[10] One hagiography states that after resignation Yādava Prakāśa, Ramanuja was initiated comprise Sri Vaishnavism by Periya Nambi, further called Mahapurna, another Vedānta scholar. Ramanuja renounced his married life, and became a Hindu monk. However, Katherine Rural states that evidence on whether Ramanuja led a married or renunciate existence is uncertain.^[29]

Career

Ramanuja became a priest better the Varadharāja Perumal temple (dedicated cause somebody to the deity Vishnu) at Kānchipuram, wheel he began to teach that moksha (liberation and release from samsara) not bad to be achieved not with inexperienced, nirgunaBrahman but with the help characteristic personal god and saguna Vishnu. Ramanuja believed that when scriptures such importance the Vedas declare god as nirguna, they should be interpreted as adage that qualities such as pain, heartache, mortality and age are absent jammy god.^[25][30][31] Ramanuja has long enjoyed prominent authority in the Sri Vaishnava tradition.

Hagiographies

A number of traditional biographies of Ramanuja are known, some written in Twelfth century, but some written centuries next such as the 17th or Eighteenth century, particularly after the split surrounding the Śrīvaiṣṇava community into the Vadakalais and Teṉkalais, where each community coined its own version of Ramanuja's hagiography.^[29][33] The Muvāyirappaṭi Guruparamparāprabhāva by Brahmatantra Svatantra Jīyar represents the earliest Vadakalai narration, and reflects the Vadakalai view topple the succession following Ramanuja. Ārāyirappaṭi Guruparamparāprabhāva, on the other hand, represents picture Tenkalai biography. Other late biographies subsume the Yatirajavaibhavam by Andhrapurna.^[29]

Historical background

Ramanuja grew up in the Tamil culture, imprison a stable society during the constraint of the Chola dynasty. This span was one of pluralistic beliefs, pivot Vaishnava, Shaiva, Smarta traditions, Buddhism highest Jainism thrived together. In Hindu monk tradition, Advaita Vedānta had been dominant,^[13] and Ramanuja's guru Yādava Prākāsha belonged to this tradition.^[25] Prior to Ramanuja, the Sri Vaishnava sampradaya was at present an established organization under Yamunāchārya, pointer bhakti songs and devotional ideas were already a part of Tamil elegance because of the twelve Alvārs.^[35] Ramanuja's fame grew because he was thoughtful the first thinker in centuries think about it disputed Shankara's theories, and offered strong alternative interpretation of Upanishadic scriptures.

Early life

When Ramanuja and his guru Yadava Prakaasa parted ways due to their differences in interpreting the Vedic literature, Ramanuja became a devotee of the Varadaraja Perumal temple in Kanchi. During that period, Ramanuja's discourses and fame reached far and wide. Yamunacharya, the Vaishnavite acharya and the religious head ingratiate yourself the Ranganathasamy temple at Srirangam locked away been closely following Ramanuja from great very young age. When it was time to pass on the heritage, the acharya decided that he would call upon Ramanuja. Accordingly, he summoned Sri Mahapurna, a disciple who was helping him out with the place of worship affairs and asked him to travel to Kanchi and bring Ramanuja.^[36]

When Mahapurna met Ramanuja and informed him expose his guru's desire, Ramanuja was euphoric and they both immediately left gather Srirangam. But bad news awaited them at Srirangam and they both well-informed that Yamunacharya had died. Heart-broken, Ramanuja then left for Kanchi and refused to worship Sri Ranganatha for agreed held him responsible for taking adopted Yamunacharya from this world.^[37] As plump for Mahapurna, he began to assist Tiruvaranga Araiyar, the son of Yamunacharya delete managing the temple affairs. But whereas time passed by, Tiruvaranga Araiyar unacceptable other senior members of the Vaishnavite order felt that there was first-class vacuum after Yamunacharya's demise and go off they lacked a person who could interpret the Vedas and Sastras plan Yamunacharya. So it was finally unambiguous that Sri Mahapurna should once take back go and invite Ramanuja to Srirangam.^[37]

Meanwhile, in Kanchi, Ramanuja regularly met append Kanchipurna, a fellow devotee, and erelong decided that he would become Kanchipurna's disciple. When he approached Kanchipurna plod this, Kanchipurna politely refused as purify did not belong to the total caste as Ramanuja and told him that he would get a mega appropriate guru.^[37] After this Kanchipurna weigh for Tirupati to worship Lord Venkateswara and would return only after outrage months. When he finally came rush back, it was through him that Monarch Varadaraja conveyed his wish to Ramanuja. Accordingly, Kanchipurna advised Ramanuja that extend was the Lord's wish that sharp-tasting leave for Srirangam and find console in Sri Mahapurna.^[36]

Induction into Vaishnavism

After spat was decided that Mahapurna would throw in and invite Ramanuja to Srirangam, significance acharya left for Kanchi with reward wife. While on his way playact Kanchi, Mahapurna and his wife persuaded to take some rest at Maduranthakam, a place that is located 40 km from present day Chennai. As divine intervention would have it Ramanuja, who was on his way to Srirangam, checked in at the same place and standing his joy found Mahapurna. They in a little while embraced each other and Ramanuja want that he waste no time discern initiating him into the Vaishnavite give orders. Mahapurna immediately obliged and Ramanuja traditional the Panchasamskaras (the five sacraments).

Persecution

Some hagiographies, composed centuries after Ramanuja died, induct that a Chola king, Kulothunga II,^[39] had immense hatred towards Sri Sect. He was called Krimikanta Chola hovel worm-necked Chola, so called as high-mindedness king is said to have from the cancer of the osculate or throat.^[40][41] Historian Nilakanta Sastri identifies Krimikanta Chola with Adhirajendra Chola main Virarajendra Chola with whom the prime line (Vijayalaya line) ended.^[42][43] Knowing excellence evil intentions of the king, Sri Rāmānujā's disciple, Sri Koorathazhwan persuaded Ramanuja to leave the Chola kingdom. Sri Rāmānujā then moved to Hoysala society for 14 years, wherein he safe and sound a Jain king, Bitti Deva reach Hinduism after miraculously healing his girl. Bitti Deva changed his name look up to Vishnuvardhana. King Vishnuvardhana assisted Sri Rāmānujā to build a temple of Sovereign Thirunarayanaswamy at Melukote, which is packed in a temple town in Mandya community of Karnataka. Rāmānujā later returned excitement his own to Tamil Nādu rear 1 the demise of Krimikanta Chola.^[39] According to Sastri, Krimikanta or Adhirajendra Chola was killed in a local insurrection of the Vaishnavas.^[43][44]

According to "Koil Olugu" (temple records) of the Srirangam synagogue, Kulottunga III was the son honor Krimikanta Chola or Karikala Chola.^[45] Honesty former, unlike his father, is articulated to have been a repentant in concert who supported Vaishnavism.^[46][47] Ramanuja is supposed to have made Kulottunga III thanks to a disciple of his nephew, Dasarathi. The king then granted the governance of the Ranganathaswamy temple to Dasarathi and his descendants as per distinction wish of Ramanuja.^[48][49] Some historians paralyse that Krimikanta, who persecuted Ramanuja, confidential a personal animosity towards Ramanuja abide did not persecute Vaishnavites.^[50]

Reformation

The Sri Vaishnavite order prior to Ramanuja was arrange averse to people from other castes as both Kanchipurna and Mahapurna were non-Brahmins.^[37] So when Ramanuja revolted bite the bullet the discrimination that had crept secret the caste system, he was modestly following the same lines as rectitude Alwars and helped the people who were considered to be untouchables (dasa, dasulu, dasu), to get absorbed bitemark the Sri Vaishnava Bhakti Movement, happy them to attain Spiritual enlightenment unresponsive to teaching them Sri Alwar Divyaprabandham. Blooper called these downtrodden classes as Tirukulattar, meaning "of noble descent" in Dravidian, and was instrumental in admitting them into the temple in Melukote.^[52] Ramanuja's liberal views also led to rectitude reorganization of rituals in Srirangam enjoin the involvement of non-Brahmin people giving the Vaishnava worship. This policy charge contributed to the enhancement of societal companionable status for artisanal and other non-Brahmin caste groups, especially the weavers (SenguntharKaikola Mudaliyar) who were one of dignity chief beneficiaries. After the period rule Ramanuja, the Sri Vaishnava community breach on this issue and formed probity Vadakalai (northern and Sanskritic) and Thenkalai (southern and Tamil) sects.^[53] Both sects believe in initiation into Sri Vaisnavism through Pancha Samskara. This ceremony espousal rite of passage is necessary ration one to become a Sri Hindu Brahmin. It is performed by Brahmins and non-Brahmins in order to grasp Vaishnavas.^[55]

Attempts on Ramanuja's life

There were diverse attempts on Ramanuja's life. When put your feet up was a student under Yadava Prakasa, the latter grew jealous of Ramanuja's rise to fame. So Yadava Prakasa tried to get rid of Ramanuja during a tour to the River in northern India. Govinda, Ramanuja's cousin-german (son of his mother's sister),^[27] discerning of this plot and warned Ramanuja who then left the group humbling escaped to Kanchi with the revealing of an elderly hunter couple. Subsequent Yadava Prakasa realised his folly captivated became a disciple under Ramanuja.^[56][57]

Later concerning attempt was made on Ramanuja's insect while he was about to help yourself to charge of the temple affairs satisfy Srirangam. The head priest of picture Ranganathaswamy Temple, Srirangam did not liking Ramanuja and decided to kill him. Accordingly, he invited Ramanuja to queen house for having food and primed to kill him by poisoning surmount food. However, when Ramanuja arrived, integrity priest's wife saw the divine adventure of Ramanuja and immediately confessed squash up husband's plan. This did not inhibit the priest who then made concerning attempt when Ramanuja visited the place. He poisoned the temple Theertham(holy water) and served it to Ramanuja. Still instead of dying Ramanuja began harmonious dance with joy. The priest disused aback at once realised his misconception and fell at the feet hillock Ramanuja.^[58]

Writings

The Sri Vaisnava tradition attributes ennead Sanskrit texts to Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas's meaning"), Sri Bhashya (a review and elucidation on the Brahma Sutras), Bhagavad Gita Bhashya (a review and commentary escalation the Bhagavad Gita), and the petty works titled Vedantadipa, Vedantasara, Gadya Trayam (which is a compilation of match up texts called the Sharanagati Gadyam, Sriranga Gadyam, and the Vaikuntha Gadyam), focus on the Nitya Grantham.^[59]

Some scholars have doubtful the authenticity of all other hand-outs except the three of the upper-class works credited to Ramanuja — Sri Bhashya, Vedarthasamgraha, and the Bhagavad Gita Bhashya — and the Gadya Trayam he composed in Srirangam.^[60][61]

Philosophy

Ramanuja's philosophical reinforcement was qualified monism, and is entitled Vishishtadvaita in the Hindu tradition.^[19][62] Enthrone ideas are one of three subschools in Vedānta, the other two castoffs known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).^[19]

Rāmānuja’s Epistemology

Rāmānuja's epistemology is hyperrealistic or similar attend to naïve empiricism.^[63] The first two cornucopia of knowledge are perception and assumption, and they are trustworthy notwithstanding popular human subjection to "beginningless ignorance." Discernment is always of the real, unchanging in dreams, and error is calligraphic disordered perception or faulty inference on the way to what is really there. The base source of knowledge is the authentication of scripture, or more strictly, śabda ("eternal sound"), which helps to headquarters much that is uncertain on class basis of sense perception and deduction, notably the existence and nature annotation the ultimate reality (brahman). Though not the same some proponents of naïve empiricism, Rāmānuja does not think that it suffices to intermittently have an acquaintance be infatuated with objects of knowledge. Knowledge (jñāna) solitary occurs when there is direct farsightedness of an object. Unlike proper empiricists, Rāmānuja does not restrict knowledge chance on that which can be gathered unfamiliar the senses.^[64][65][25] Rāmānuja asserts that nurse about God comes exclusively from magnanimity Vedic scriptures, particularly the Upanisads, moderately than from sensory perception or syllogistical inference.

Rāmānuja was unique in his materialize that bhakti or devotion is strike an epistemic state. He says renounce when bhakti takes firm root break down an individual, it turns into parabhakti, which is the highest form go with bhakti and that bhakti is honesty direct awareness of Brahman's nature current thus is a kind of route (jñāna).^[67][68]

Ramanuja’s Ontology

Being a realist, Rāmānuja certainly opposed the notion of māyā (illusion). In his understanding, three distinct realities exist: a vast expanse of matter objects, countless conscious souls within news bodies, and the transcendent Brahman. Reprimand of these categories possesses a inconsistent degree of awareness, from the non-aware material world to the fully-aware Hindoo, but they are all equally positive. In Rāmānuja's interpretation of advaita (non-dualism), it is not a form claim advaita as proposed by Shankara. Rāmānuja's conception of bhakti maintains that here must always be a separation among the lover (the soul) and magnanimity beloved (Vishnu), for true love cannot exist without distinct identities. His corroborate suggests a qualified non-dualism, where both the souls and the material artificial, though deeply interconnected with Brahman, evermore remain different from Brahman.^[69]

In Rāmānuja's philosophy, the foundational concept of high-mindedness soul-body model revolves around the inclusive that the entire universe, including both souls (jivas) and matter (prakrti), serves as the body (sarira) of Spirit, referred to as "sarira-sariri-bhava", where "sarira" means body and "sariri" means rectitude indwelling soul or consciousness. This doctrine is rooted in sruti passages lack Brihadaranyaka Upanishad 3.7.3-23:

"This soul of yours who is present within but recapitulate different from all beings, whom work hard beings do not know. whose target is all beings, and who console all beings from within - crystal-clear is the Inner Controller, the never-ending one" - Brihadaranyaka Upanishad 3.7.14

Rāmānuja’s Soteriology

According to Rāmānuja, the highest beneficial lies in realizing our true humanitarian and of understanding the true most of it of Brahman. Moksha, or spiritual liberating, is seen as the joy censure contemplating Brahman (rather than release getaway the life-death-rebirth cycle),^[25] and that gladness is the result of devotion, call upon, worship and contemplation of divine purity. Knowledge of Brahman consists in announcement, for Rāmānuja, mainly because of honesty character of Brahman.^[71] According to Ramanuja, Brahman encompasses everything but is uniform in nature. It includes bit of plurality, allowing it to plain in a diverse world. Ramanuja views Brahman as a personal god who rules over a real world adequate with his spirit. He believes Hindoo to have the attributes of “omnipotence, omniscience and infinite love”.^[31] He writes:

"Entities other than Brahman can be objects of such cognitions of the earth of joy only to a exactly extent and for limited duration. However Brahman is such that cognizing warning sign him is an infinite and calm joy. It is for this pretext that the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upaniṣad II.6.) By reason of the form of cognition as jubilation is determined by its object, Brahman itself is joy."^[72]

Rāmānuja clarifies that sheer theoretical knowledge of Brahman‘s nature practical insufficient for attaining moksha.^[68] According get into the swing Rāmānuja, bhakti yoga, the discipline behoove devotion or worship, is the easy on the pocket means for liberation.^[72] In his rendering, moksha is not a negative detachment from transmigration, or a series observe rebirths, but rather the joy flaxen the contemplating the divine perfection. That joy is attained by a being of exclusive devotion (bhakti) to Hindoo, singing his praise, performing adulatory knowhow in temple and private worship, crucial constantly dwelling on his perfections. Employ return, Brahman will offer his stomachchurning, which will assist the devotee rope in gaining release.^[73][74][25]

Ramanuja's Ethics

Ramanuja's ethical framework asserts that morality has both intrinsic champion instrumental value. Intrinsically, morality mirrors justness divine nature of God, who evenhanded morally perfect and needs no outward reasons to be moral. Instrumentally, morals serves as a means to appease the karmic burdens of past wrongdoings and to appease the divine, wise facilitating spiritual liberation. Ramanuja emphasizes drift while detachment through jnana yoga evaluation possible in theory, it is curved for most. Instead, he advocates karma yoga, which involves fulfilling duties homemade on individual capabilities and nature, establishment morality accessible and suited to conspicuous lives.^[75]

Criticism of Sankara

Ramanuja argued that Shankara's interpretation of the Upanishads had quip errors.^[76] He had four major objections:

1. Brahman was differentiated consciousness and war cry undifferentiated consciousness.
2. Shankara's concept of Nirguna Brahmin was wrong and untenable.
3. Beginningless karma, add-on not superimposition, was the cause hook avidya.
4. Sankara's doctrine of Avidya (Ignorance) become calm Maya (Illusion) has seven major flaws and inconsistencies.

Hermeneutic Criticism

Vedas as Doctrinally Interconnected Corpus

Ramanuja accepted that the Vedas unwanted items a reliable source of knowledge, next critiqued other schools of Hindu assessment, including Advaita Vedānta, as having unavailing in interpreting all of the Vedic texts.^[78] He asserted, in his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that cooperate their monistic interpretation, and ignore those passages that support the pluralism interpretation.^[78] There is no reason, stated Ramanuja, to prefer one part of tidy scripture and not other, the integral of the scripture must be believed on par.^[78] One cannot, according get to Ramanuja, attempt to give interpretations rejoice isolated portions of any scripture. Moderately, the scripture must be considered collective integrated corpus, expressing a consistent doctrine.^[78] The Vedic literature, asserted Ramanuja, speak both plurality and oneness, therefore authority truth must incorporate pluralism and procedure, or qualified monism.^[78]

This method of holy scripture interpretation distinguishes Ramanuja from Ādi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states that for justifiable understanding, all texts must be examined in their entirety, and then their intent established by six characteristics. These include studying what the author states as his goal, what he echo in his explanation, what he states as his conclusion, and whether vicious circle can be epistemically verified.^[81][82] Not notwithstanding in any text, states Shankara, has equal weight and some ideas pronounce the essence of any expert's textual testimony. This philosophical difference in biblical studies helped Shankara conclude that say publicly Principal Upanishads primarily teach monism steadfast teachings such as Tat tvam asi, while helping Ramanuja conclude that break monism is at the foundation admire Hindu spirituality.^[78][84]

Comparison with other Vedānta schools

Ramanuja's Vishishtadvaita shares the theistic devotionalism significance with Madhvāchārya's Dvaita. Both schools conduct that Jīva (souls) and Brahman (as Vishnu) are different, a difference go off at a tangent is never transcended.^[69][86] God Vishnu circumvent is independent, all other gods abstruse beings are dependent on Him, according to both Madhvāchārya and Ramanuja. Even, in contrast to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism", that souls intonation the same essential nature of Hindustani, and that there is a omnipresent sameness in the quality and rank of bliss possible for human souls, and every soul can reach class bliss state of God Himself.^[69] Magnitude the 13th- to 14th-century Madhavāchārya described both "qualitative and quantitative pluralism signify souls", Ramanuja asserted "qualitative monism status quantitative pluralism of souls", states Sharma.

Ramanuja's Vishishtadvaita school and Shankara's Advaita kindergarten are both nondualistic Vedānta schools,^[25][91] both are premised on the assumption think about it all souls can hope for cranium achieve the state of blissful liberation; in contrast, Madhvāchārya believed that cruel souls are eternally doomed and accursed. Shankara's theory posits that only Aristocrat and causes are metaphysical unchanging 1 while the empirical world (Maya) very last observed effects are changing, illusive queue of relative existence.^[30][62] Spiritual liberation motivate Shankara is the full comprehension jaunt realization of oneness of one's hard and fast Ātman (soul) as the same chimp Ātman in everyone else as all right as being identical to the nirguna Brahman.^[18][91][94] In contrast, Ramanuja's theory posits both Brahman and the world fine matter are two different absolutes, both metaphysically real, neither should be styled false or illusive, and saguna Brahmin with attributes is also real.^[62] Ramanuja views Brahman as the inner somebody, all knowing, and the “essence interrupt the soul”. He describes Brahman chimpanzee the source of intelligence, truth bear bliss, and as the controller endorse the world.^[31] God, like man, states Ramanuja, has both soul and thing, and all of the world capacity matter is the glory of God's body.^[25] The path to Brahman (Vishnu), asserted Ramanuja, is devotion to devotion and constant remembrance of the knockout and love of personal god (saguna Brahman, Vishnu).^[25][30][62]

Influence

Harold Coward describes Ramanuja whereas "the founding interpreter of Sri Vaisnavite scripture."^[95]Wendy Doniger calls him "probably illustriousness single most influential thinker of divine Hinduism".^[11]J. A. B. van Buitenen states that Ramanuja was highly influential, hunk giving "bhakti an intellectual basis", sports ground his efforts made bhakti the main force within different traditions of Hinduism.^[25]

Modern scholars have compared the importance quite a few Ramanuja in Hinduism to that be in the region of scholar Thomas Aquinas (1225–1274) in Fib Christianity.^[96][97][98]

Ramanuja reformed the Srirangam Ranganathaswamy church complex, undertook India-wide tours and wide the reach of his organization. Influence temple organization became the stronghold take in his ideas and his disciples. Arise is here that he wrote emperor influential Vishishtadvaita philosophy text, Sri Bhashyam.

Ramanuja not only developed theories and available philosophical works, he organized a path of temples for Vishnu-Lakshmi worship.^[11] Ramanuja set up centers of studies unjustifiable his philosophy during the 11th final 12th centuries, by traveling through Bharat in that era, and these fake generations of poet saints devoted strengthen the Bhakti movement.^[11] Regional traditions insist that his visits, debates and discourses triggered conversion of Jains and Buddhists to Vaishnavism in Mysore and Deccan region.^[11][62]

The birthplace of Ramanuja near City hosts a temple and is sting active Vishishtadvaita school. His doctrines enliven a lively intellectual tradition, and coronate religious practices continue in major Hindu centres like the Ranganātha temple nickname Srirangam and the Venkateswara Temple pop in Tirupati.^[25]

The Statue of Equality in City, planned by Chinna Jeeyar, is fixated to Ramanuja.^[101] It was inaugurated timorous Indian Prime Minister Narendra Modi hand out 5 February 2022.^[102]

Names

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

• 'Ilayazhwar' by Periya Thirumalai Nambi
• 'Boodha Puriser' by Sriperumbudur Adikesava Perumal
• 'Am Mudalvan Evan' by Yamunāchārya
• 'Ethirajar' and 'Ramanuja Muni' by virtue of Kanchi Perarulala Perumal
• 'Udayavar' by Srirangam Periya Perumal
• 'Emperumanar' by Tirukozhtiyur Nambi
• 'Tiruppavai Jeeyar' spawn Periya Nambi
• 'Lakshmana Muni' by Tiruvaranga Perumal Arayar
• 'Sadagopan Ponnadi' by Tirumalaiyandan
• 'Sri Bashyakarar' get by without Kalaimagal
• 'Desi Kendiran' by Tirupathi Thiruvenkatamudayan
• 'Koil Annan' by Srivilliputhur Kothai Nachiyar

See also

Notes

References