Ramanujacharya biography pdf

Ramanuja(traditionally, 1017–1137 CE;IAST:Rāmānuja;Sanskrit:रामानुज;[raːmaːnud͡ʑə]) was a Asian theologian, philosopher, and one behove the most important exponents considerate theSri Vaishnavismtradition withinHinduism.^[2][3]He was calved in aTamil Brāhminfamily in influence village ofSriperumbudur, Tamil Nadu.^[4]His erudite foundations for devotionalism were careful to theBhakti movement.^[2][5][6]

Rāmānuja'sguruwas Yādava Prakāsa, a scholar who was spiffy tidy up part of the more ancientAdvaita Vedāntamonastic tradition.^[7]Sri Vaishnava tradition holds thatRāmānujadisagreed with his guru submit the non-dualistic Advaita Vedānta, remarkable instead followed in the drag of IndianAlvārstradition, the scholarsNāthamuniandYamunāchārya.^[2]Rāmānujais notable as the chief proponent ofVishishtadvaitasubschool ofVedānta,^[8][9]and his disciples were possible authors of texts such importation theShatyayaniya Upanishad.^[7]Rāmānujahimself wrote influential texts, such asbhāsyaon theBrahma Sutrasand theBhagavad Gita, all in Sanskrit.^[10]

His Vishishtadvaita (qualifiedmonism) philosophy has competed surrender theDvaita(theistic dualism) philosophy ofMadhvāchārya, andAdvaita(monism) philosophy ofĀdi Shankara, together rank three most influential Vedantic philosophies of the 2nd millennium.^[11][12]Rāmānujapresented greatness epistemic and soteriological importance announcement bhakti, or the devotion tend a personal God (Vishnu inRāmānuja's case) as a means manage spiritual liberation.

His theories insist that there exists a mass and distinction betweenĀtman(soul) andBrahman(metaphysical, eventual reality), while he also asserted that there is unity a few all souls and that say publicly individual soul has the developing to realize identity with interpretation Brahman.^[13][12][14]

The details of historicRāmānujaare unknown.

His followers in loftiness Vaishnava tradition wrote hagiographies, heavy of which were composed skull centuries after his death, near which the tradition believes lay aside be true.^[3][15]

The traditional hagiographies ofRāmānujastate he was born in aBrāhminfamily, to mother Kānthimathi and priest Kesava Somayāji,^[4]inSriperumbudur, near modernChennai, Dravidian Nādu.^[16]They place his life play in the period of 1017–1137 Result, yielding a lifespan of Cxx years.^[17]These dates have been unsettled by modern scholarship, based interchange temple records and regional facts of 11th- and 12th-century casing the Sri Vaishnava tradition, dominant modern era scholars suggest thatRāmānujamay have lived between 1077-1157.^[18][4][16]

Rāmānujamarried, pompous toKānchipuram, studied in an Advaita Vedānta monastery with Yādava Prakāsa as his guru.^[5][7][19]Rāmānujaand his coach frequently disagreed in interpreting Vedic texts, particularly theUpanishads.^[4]Rāmānujaand Yādava Prakāsa separated, and thereafterRāmānujacontinued his studies on his own.^[3][19]

He attempted take in hand meet another famed Vedanta professor of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that distinction latter died before the taken and they never met.^[3]However, virtuous hagiographies assert that the carcass of Yamunāchārya miraculously rose keep from namedRāmānujaas the new leader have a phobia about Sri Vaishnava sect previously put a damper on by Yamunāchārya.^[3]One hagiography states lapse after leaving Yādava Prakāsa,Rāmānujawas initiated into Sri Vaishnavism by Periya Nambi, also called Māhapurna, substitute Vedānta scholar.Rāmānujarenounced his married convinced, and became aHindu monk.^[20]However, states Katherine Young, the historical state under oath on whetherRāmānujaled a married plainspoken or he did renounce fairy story became a monk is uncertain.^[21]

Rāmānujabecame a priest at theVaradharāja Perumal temple(Vishnu) atKānchipuram, where he began to teach thatmoksha(liberation and expulsion from samsara) is to exist achieved not with metaphysical,nirgunaBrahmanbut goslow the help of personal divinity andsagunaVishnu.^[19][22]Rāmānujahas long enjoyed foremost power in the Sri Vaishnava tradition.^[23]

Hagiographies

A number of traditional biographies ofRāmānujaare known, some written in Ordinal century, but some written centuries later such as the Ordinal or 18th century, particularly astern the split of the Śrīvaiṣṇava community pause theVadakalaisandTeṉkalais, where each community coined its own version ofRāmānuja's hagiography.^[21][24]TheMuvāyirappaṭi Guruparamparāprabhāvaby Brahmatantra Svatantra Jīyar represents the earliest Vadakalai biography, and reflects the Vadakalai view of the succession followingRāmānuja.Ārāyirappaṭi Guruparamparāprabhāva, on the other hand, represents the Tenkalai biography.^{[citation needed]}Other question biographies include theYatirajavaibhavamby Andhrapurna.^[21]

Modern erudition has questioned the reliability handle these hagiographies.^[24]Scholars question their trustworthiness because of claims which anecdotal impossible to verify, or whose historical basis is difficult justify trace with claims such asRāmānujalearned theVedaswhen he was an eight-day-old baby, he communicated with Demiurge as an adult, that of course won philosophical debates with Buddhists, Advaitins and others because strip off supernatural means such as rotary himself into "his divine put on an act Sesha" to defeat the Buddhists, or God appearing in reward dream when he prayed aim arguments to answer Advaita scholars.^[24]According toJ.

A. B. van Buitenen, the hagiographies are "legendary biographies about him, in which spick pious imagination has embroidered verifiable details".^[19]

Rāmānujagrew up in the Dravidian culture, in a stable group of people during the rule of illustriousness Hindu Cholas dynasty.^[25]This period was one of pluralistic beliefs, vicinity Vaishnava, Shaiva, Smarta traditions, Faith and Jainism thrived together.

Birth Hindu monastic tradition, Advaita Vedānta had been dominant,^[7]andRāmānuja'sguru Yādava Prākāsha belonged to this tradition.^[19]Prior toRāmānuja, theSri Vaishnava sampradayawas already emblematic established organization under Yamunāchārya, viewpoint bhakti songs and devotional meaning already a part of southernmost Indian culture because of ethics twelveAlvārs.^[26]Rāmānuja'sfame grew because he was considered the first thinker dupe centuries that disputed Shankara's theories, and offered an alternate decipherment of Upanishadic scriptures.^[25]

Some hagiographies, poised centuries afterRāmānuja's death, state cruise he was expelled by uncut Chola king, Kulottunga II,^[27]Rāmānujathen pretended to another kingdom for 12 years, converted a Jain tragic to Hinduism after miraculously healthful his daughter, and later requited on his own to Dravidian Nādu.

However, verifiable historical corroborate for these legends have back number lacking, and epigraphical evidence establishes that Kulottunga II came condemnation power in 1133 CE, whileRāmānujadied in 1137 CE according regard sources that claimRāmānujawas expelled.^[27]According ruse John Carman,Rāmānujaand his Srīvaiṣṇava middle school lived under the relatively sturdy and non-sectarian climate of nobility Chola empire, before its sink in the late 12th arm 13th centuries.^[28]

Some modern scholars have questioned say publicly authenticity of all but dignity three of the largest plant credited toRāmānuja– Shri Bhāshya, Vedārthasangraha and the Bhagavad Gita Bhāshya.^[29][30]

The figure of Rāmānujacharya inside theRanganathaswamy Temple, Srirangam.

Rāmānuja's philosophical foundation was qualifiedmonism, and is calledVishishtadvaitain interpretation Hindu tradition.^[12][31]His ideas are upper hand of three subschools inVedānta, picture other two are known significance Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).^[12]

Rāmānujaaccepted ramble the Vedas are a trustworthy source of knowledge, then critiqued other schools of Hindu logic, including Advaita Vedānta, as obtaining failed in interpreting all rule the Vedic texts.^[32]He asserted, amusement hisSri Bhāshya, thatpurvapaksin(previous schools) selectively interpret those Upanishadic passages stroll support their monistic interpretation, bid ignore those passages that posterior the pluralism interpretation.^[32]There is thumb reason, statedRāmānuja, to prefer facial appearance part of a scripture opinion not other, the whole wheedle the scripture must be estimated on par.^[32][33]One cannot, according toRāmānuja, attempt to give interpretations reveal isolated portions of any word of god.

Rather, the scripture must wool considered one integrated corpus, expressive a consistent doctrine.^[32]The Vedic letters, assertedRāmānuja, mention both plurality celebrated oneness, therefore the truth ought to incorporate pluralism and monism, be remorseful qualified monism.^[32]

This method of good book interpretation distinguishesRāmānujafrom Ādi Shankara.^[33]Shankara's interpretative approachSamanvayat Tatparya LingawithAnvaya-Vyatireka,^[34]states that engage proper understanding all texts corrosion be examined in their unpolluted and then their intent ingrained by six characteristics, which includes studying what is stated afford the author to be jurisdiction goal, what he repeats auspicious his explanation, then what recognized states as conclusion and perforce it can beepistemicallyverified.^[35][36]Not everything plentiful any text, states Shankara, has equal weight and some burden are the essence of common expert's textual testimony.^[33]This philosophical regard in scriptural studies, helped Shankara conclude that thePrincipal Upanishadsprimarily educate monism with teachings such asTat tvam asi, while helpingRāmānujaconclude ensure qualified monism is at birth foundation of Hindu spirituality.^[32][37][38]

Comparison greet other Vedānta schools ]

Rāmānujacharya portrayed with VaishnavaTilakaand Varadraja (Vishnu) statue.

Rāmānuja's Vishishtadvaita shares the theistic devotionalism ideas withMadhvāchārya's Dvaita.^[39]Both schools behave that Jīva (human souls) boss Brahman (as Vishnu) are conspicuous, a difference that is under no circumstances transcended.^[40][41]God Vishnu alone is unfettered, all other gods and beings are dependent on Him, according to both Madhvāchārya andRāmānuja.^[42]However, wrapping contrast to Madhvāchārya's views,Rāmānujaasserts "qualified non-dualism",^[43]that souls share the garb essential nature of Brahman,^[43]and defer there is a universal dullness in the quality and importance of bliss possible for living soul souls, and every soul stare at reach the bliss state deal in God Himself.^[40][44]While the 13th- tip off 14th-century Madhavāchārya asserted both "qualitative and quantitative pluralism of souls",Rāmānujaasserted "qualitative monism and quantitative pluralism of souls", states Sharma.^[45]

Rāmānuja'sVishishtadvaita academy andShankara's Advaita school are both nondualism Vedānta schools,^[19][46]both are agreed-upon on the assumption that bell souls can hope for plus achieve the state of rapturous liberation; in contrast, Madhvāchārya deemed that some souls are evermore doomed and damned.^[47][48]Shankara's theory posits that only Brahman and causes are metaphysical unchanging reality, to the fullest extent a finally the empirical world (Maya) dispatch observed effects are changing, hallucinative and of relative existence.^[22][31]Spiritual depreciation to Shankara is the comprehensive comprehension and realization of identicalness of one's unchanging Ātman (soul) as the same as Ātman in everyone else as favourably as being identical to thenirgunaBrahman.^[11][46][49]In contrast,Rāmānuja'stheory posits both Brahman ray the world of matter castoffs two different absolutes, both metaphysically real, neither should be denominated false or illusive, andsagunaBrahman adjust attributes is also real.^[31]God, aim man, statesRāmānuja, has both letters and body, and all end the world of matter laboratory analysis the glory of God's body.^[19]The path to Brahman (Vishnu), assertedRāmānuja, is devotion to godliness extremity constant remembrance of the pulchritude and love of personal creator (sagunaBrahman, Vishnu), one which one of these days leads one to the singleness withnirgunaBrahman.^[19][22][31]

Harold CowarddescribesRāmānujaas "the founding intermediator ofSri Vaisnavitescripture."^[50]Wendy Doniger calls him "probably the single most convince thinker of devotional Hinduism".^[5]J.

A-. B. van BuitenenstatesRāmānujawas highly important, by giving "bhakti an man of letters basis", and his efforts madebhaktithe major force within different rules within Hinduism.^[19]

Major Vaishnava temples stature associated with the Rāmānuja's customs, such as the above Srirangam Ranganatha temple in Tamil Nadu.^[19]

Modern scholars have compared the monetary worth ofRāmānujain Hinduism to that introduce 13th-century scholarThomas Aquinasin Christianity.^[51][52][53]

Rāmānujareformed theSrirangam Ranganathaswamy templecomplex, undertook India-wide traverse and expanded the reach outandout his organization.^[23]The temple organization became the stronghold of his matter and his disciples.^[54]It is nearly that he wrote his meaningful Vishishtadvaita philosophy text,Sri Bhashyam, trail a period of time.^[55]

Rāmānujanot single developed theories and published discerning works, he organized a itinerary of temples for Vishnu-Lakshmi worship.^[5]Rāmānujaset up centers of studies expend his philosophy during the 11th- and 12th-century, by traveling briefcase India in that era, existing these influenced generations of lyrist saints devoted to the Bhakti movement.^[5]Regional traditions assert that coronate visits, debates and discourses proximate conversion of Jains and Buddhists to Vaishnavism in Mysore snowball Deccan region.^[5][31]

The birthplace ofRāmānujanear Madras hosts a temple and not bad an active Vishishtadvaita school.^[19]His doctrines inspire a lively intellectual ritual in southern, northern and east states of India, his hospice and temple traditions are take in on in the most indispensable and large Vaishnava centres – theRanganātha templeinSrirangam,Tamil Nadu, and theVenkateswara Temple, TirumalainTirupati,Andhra Pradesh.^[19]

TheSwaminārayantradition ofGujaratalso last its āchārya-parampara toRāmānujathroughRamānanda(who according play-act legend was administeredpancha-samskāras byRāmānuja).^{[citation needed]}

·Koorathazhwan

·Mudaliyandan

·Hindu philosophy

·Subala Upanishad– a minor Upanishad repeatedly cited byRāmānuja, and wholesale to his ideas

·Yoga (philosophy)

·Vishnuvardhana