Ramanuja

**Ramanuja Acharya**

Period :	1017 to 1137
Place of Birth :	SriPerumbudur, Tamil Nadu
Guru :	Sri Periya Nambigal
Names :	Ilaya Perumal, As named by his parents Lakshmana, Family name Ramanuja,
*Avatars (believed) :*	Adishesha	Sishyas :	Mudaliyandan, Thirukachinambigal,

Sri Ramanuja Acharya (1017 - 1137 AD) was an Indian philosopher and is recognized as the most important saint of Sri Vaishnavism. He held the Vishishtadvaita or Nondualist belief that the world and Brahman were united, like a soul and a body are. His version of Indian Nondualism differed from Adi Shankara's because he acknowledged the existence of differences, and believed that the identity of an object as a part was as important as the unity of the whole. The Vaishnava Theology espoused by Ramanuja posits that Brahman is not devoid of attributes but is expressed as a personal God, full of infinite good qualities, as Narayana.

Formative years

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Ramanuja was born Ilaya Perumal to a brahman family in the village of Perumbudur Tamil Nadu India in 1017 AD. From a young age his intelligence and ability to comprehend highly abstract philosophical points were legendary. He took initiation from Yadavacharya a renowned Advaitic scholar. Though his new guru was highly impressed with his analytical ability he was quite concerned by how much emphasis Ramanuja placed on bhakti. After frequent clashes over interpretation Yadavacharya decided the young Ramanuja was becoming too much of a threat and plotted a way to kill him. However, Ramanuja's cousin Govinda Bhatta (a favourite of Yadavacharya) discovered the plot and helped him escape.

After renouncing his house-holder life Ramanuja travelled to Srirangam to meet an aging Yamunacharya, the pre-eminent Vishishtadvaita philosopher of the time. Upon his arrival Yamunacharya had already died but had left 3 tasks for Ramanuja to carry out.

Teach the doctrine of prapati (surrender) to God as the means to moksha.
A Visishtadvaita Bhashya should be written for the Brahma Sutras of Vyasa which had previously been taught orally to the disciples of the Visishtadvaita philosophy.
That the names of Parasara, the author of Vishnu Purana, and saint Sadagopa should be perpetuated.

Ramanuja was deeply moved and in the presence of the body of his would-be guru he pledged to God to do as he had been requested. All three tasks were successfully completed.

Visishtadvaita philosophy

Ramanuja's philosophy is referred to as Vishishtadvaita because it combines Advaita (oneness of God) with Vishesha (attributes). The philosophy is monotheistic.

God alone exists

Brahman is the only thing that exists. Everything else is simply a manifestation of Brahman. Brahman to Ramanuja was Narayana.

Differences with Sankara

Adi Sankara had argued that all qualities or manifestations that can be perceived are unreal and temporary. They are a result of ignorance. Ramanuja believed them to be real and permanent and under the control of the Brahman. God can be one despite the existence of attributes, because they cannot exist alone; they are not independent entities. They are Prakaras or the modes, Sesha or the accessories, and Niyama or the controlled aspects, of the one Brahman.

In Sri Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable Prakaras or modes, viz., the world and the souls. These are related to Him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed Viseshanas, attributes. God is the Viseshya or that which is qualified.

History shows that the followers of sankara are answerless till date to the strong arguments of ramanuja(in his sri bhashya) and his followers(satadushani of desika,...). In a bid to escape strong objections raised by ramanuja and his successors, most advaitins take a disguised route of neo vedantism, where they argue that vaishnavism is one another path to realise brahman. Ironically, the very brahman of ramanuja and sankara are different.

ramanuja opines, wrong is the position of the Advaitins that understanding the Upanishads without knowing and practicing dharma can result in Brahman knowledge. The knowledge of Brahman that ends spiritual ignorance is meditational, not (as Advaitins seem to presume) testimonial or verbal.

In contrast to sankara, ramanuja holds, There is no knowledge source in support of the claim that there is a distinctionless (homogeneous) Brahman. All knowledge sources reveal objects as distinct from other objects. All experience reveals an object known in some way or other beyond mere existence. Testimony depends on the operation of distinct sentence parts (words with distinct meanings). Thus the claim that testimony makes known that reality is distinctionless is contradicted by the very nature of testimony as a knowledge means. Even the simplest perceptual cognition reveals something (Bessie) as qualified by something else (a broken hoof, “Bessie has a broken hoof,” as known perceptually). Inference depends on perception and makes the same distinct things known as does perception.

Against the Advaita contention that perception cannot make known distinctness but only homogeneous being since distinctness cannot be defined, well, sorry, perception makes known generic characters (cowhood and the like) that differentiate things. If what you Advaitins say were true, why should not a person looking for a horse be satisfied with a buffalo? Remembering could not be distinguished from perceiving, because there would be only the one object (being). And no one would be deaf or blind. Furthermore, Brahman would be an object of perception and the other sources (prameya).

He also holds, The Advaitin argument about prior absences and no prior absence of consciousness is wrong. Similarly the Advaitin understanding of a-vidya (not-Knowledge), which is the absence of spiritual knowledge, is incorrect. “If the distinction between spiritual knowledge and spiritual ignorance is unreal, then spiritual ignorance and the self are one.”

THE SEVEN IMPOSSIBLE TENETS

Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy for special attack: he sees them as so fundamental to the Advaita position that if he is right in identifying them as involving doctrinal contradictions, then Sankara's entire system collapses. He argues: I. The nature of Avidya. Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress. II. The incomprehensibility of Avidya. Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvacaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe. III. The grounds of knowledge of Avidya. No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real. IV. The locus of Avidya. Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle. V. Avidya's obscuration of the nature of Brahman. Sankara would have us believe that the true nature of Brahman is somehow covered-over or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd. VI. The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us. VII. The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity.

Caste system

He was critical of the caste system. He said, "Does the wearing of a sacred thread make one a Brahmin? One who is devoted to God (Narayana) alone is a Brahmin."

Cited from Sri Ramanuja, His Life, Religion, and Philosophy, published by Sri Ramakrishna Math, Chennai, India.

Writings

Ramanuja's most famous work is known as the Sri Bhasya. It is a commentary on the Brahma Sutras.

His other works are:

Vedanta Sara (essence of Vedanta)
Vedanta Sangraha (a resume of Vedanta)
Vedanta Deepa (the light of Vedanta).

External links

Biographies

Philosophy