Rāmānuja, the eleventh century South Indian logician, is the central advocate of Viśiṣṭādvaita. He was the main scholar of the Viśiṣṭādvaita convention, Rāmānuja is one of the Indian philosophical custom's most imperative and persuasive figures. He was the primary Indian thinker to give a precise mystical elucidation of the logic of the Vedas, and is well known for belligerence for the epistemic and soteriological criticalness of bhakti, or commi
Background
Sri Ramanuja was born in 1017 and died in 1137 CE, the most critical logician holy person of Sri Vaishnavam and a standout amongst the most element characters of Hinduism. He was a philosophical and a social reformer, showing a catholicity that was almost unparalleled in Hindu religious history before him. He revived Indian reasoning and mainstream religion so much that almost every part of Hinduism has been affected by his work. His life and works demonstrate a genuinely exceptional identity, joining thoughtful understanding, consistent keenness, catholicity, alluring vitality, and magnanimous devotion to God.
He was born in the Southern, Tamil talking area of India, in the little township of Śrīperumbūdur on the edges of advanced Chennai (Madras) into a family that hailed from a subclass of Brahmins (the Hindu clerical position) known for their grant and learning in the Vedas. His family was likely bilingual, conversant in both the neighborhood vernacular (Tamil) and the dialect of grant (Sanskrit).
Education
From a youthful age he is presumed to have shown a massive astuteness and liberal mentalities towards standing. Right now he turned out to be neighborly with a nearby, principled Sudra (individual from the servile position) by the name of Kāñcīpurna, whose occupation it was to perform administrations for the nearby sanctuary symbol of the Hindu god Vishnu. Rāmānuja appreciated Kāñcīpurna's devotion and dedication to Vishnu and looked for Kāñcīpurna as his master much to the loathsomeness of Kāñcīpurna who viewed Rāmānuja's lowliness before him as an attack against position legitimacy.
Not long after being hitched in his high school years, and after his dad passed away, Rāmānuja and his family moved to the neighboring city of Kāñcīpuram. There Rāmānuja discovered his first formal educator, Yādavaprakāśa, who was a refined teacher of the type of the Vedānta rationality that was in vogue at the time-a type of Vedānta that has solid affinities to Advaita Vedānta but on the other hand was near the Difference-and-non-distinction view Bhedābheda Vedānta.
Career
At first Yādavaprakāśa was excited to get a capable and canny understudy of any semblance of Rāmānuja. Be that as it may, contradictions between the two, on the correct elucidation of the Upaniṣads, soon broke out. Yādavaprakāśa favored an irreverent, unoriginal, non-mystical translation of the Upaniṣads. Rāmānuja, interestingly, supported a mystical understanding of the Upaniṣads that set a premium on the stylish and good excellences of Brahman. Yādavaprakāśa discovered Rāmānuja's aptitude at offering elective translations debilitating both to his power and the notoriety of his reasoning. He in this way incubated an arrangement, with some of his different understudies, to kill Rāmānuja while on a journey. Rāmānuja however got expression of the arrangement from his cohort and cousin (Govinda) and got away from the journey with his life. Rāmānuja did not make open his insight into the fizzled death endeavor and continued classes with Yādavaprakāśa when he came back to Kāñcīpuram. Yādavaprakāśa as far as concerns him didn't uncover his complicity in the plot to take Rāmānuja's life, and faked joy at keeping on being his instructor. Not very long a while later, be that as it may, Yādavaprakāśa requested Rāmānuja to leave his school, after a last difference on the elucidation of sacred writing happened.
Without an educator, Rāmānuja returned disheartened to his youth tutor, Kāñcīpurna, who guaranteed him that an instructor would come his direction. For now, Kāñcīpurna educated Rāmānuja to help him in his manual support of the sanctuary icon of Vishnu.
Ramanuja acknowledged that the Vedas are a solid wellspring of learning, and then scrutinized different schools of Hindu logic, including Advaita Vedanta, as having fizzled in translating the majority of the Vedic texts. He attested, in his Sri Bhasya, that purvapaksin (past schools) specifically decipher those Upanishadic sections that backing their monistic elucidation, and overlook those entries that backing the pluralism interpretation. There is no reason, expressed Ramanuja, to lean toward one a player in a sacred text and not other, the entire of the sacred text must be considered on par. One can't, as indicated by Ramanuja, endeavor to give understandings of disconnected parts of any sacred writing. Or maybe, the sacred text must be viewed as one coordinated corpus, communicating a predictable doctrine. The Vedic writing, affirmed Ramanuja, notice both majority and unity, subsequently reality must join pluralism and monism, or qualified monism.
The Śrī Vaiṣṇava convention is consistent in holding that Rāmānuja created nine, and just nine, works: all in Sanskrit. While Rāmānuja is accounted for by the compositions of his supporters to have addressed in Tamil on the verses of the Tamil Vaiṣṇava holy people, he exited no works on their work, and no express specify of them in his works. At first look, this appears to be surprising, given that the Divya Prabhandam is respected by the Śrī Vaiṣṇava convention, as what might as well be called the Vedas. In any case, Rāmānuja's hush on the Āḻvārs in his Sanskrit compositions may have been a consequence of his point as rationalist to not lecture the changed over, but rather to lucid his reasoning to the dish Indian scholarly group.
Rāmānuja's first work was likely the Vedārthasaṅgraha ('Summary of the Meaning of the Vedas'). It sets out Rāmānuja's logic, which is mystical (it certifies an ethically impeccable, omniscient and transcendent God) and sensible (it avows the presence and reality of a majority of characteristics, persons and articles). This work is alluded to a few times in Rāmānuja's showstopper, his critique on the Śrī Bhāṣya, the Brahma Sūtra. This is the work that Rāmānuja is best known by outside of the Śrī Vaiṣṇava custom. Notwithstanding this huge editorial on the Brahma Sūtra, Rāmānuja clearly composed two shorter analyses: Vedāntapīda, and Vedāntasāra. Apart from Śrī Bhāṣya and Vedārthasaṅgraha, his most vital rational work is a critique on the Bhagavad Gītā. Notwithstanding these thoughtful works, Rāmānuja is held by custom to have composed three writing songs called Gadya Traya. The Śaraṇāgati Gadya is an exchange amongst Rāmānuja and the Hindu divinities Śrī (Lakṣmī) and Nārāyaṇa (Vishnu), in which he devoted himself through Laksmi, before God and petitions Vishnu. Vishnu and Lakṣmī, as far as it matters for them, react positively to Rāmānuja's demonstration of surrender. The Śrīraṅga Gadya is a petition of surrender to the feet of Ranganatha. (This is Vishnu in his rest on the numerous headed serpent Ādi Śeṣa - 'antiquated hireling,' 'old deposit,' or 'primitive matter'- on the milk sea.) The Vaikunṭḥa Gadya depicts in awesome point of interest the interminable domain of Vishnu, called Vaikunṭḥa, on which one ought to reflect with a specific end goal to pick up freedom. At last Rāmānuja is held to have written a manual of day by day adore called the Nityagrantha.
(Bhavartha Ratnakara was formerly a little-known Sanskrit ...)
Rāmānuja on the Bhagavadgītā: A Condensed Rendering of His Gītābhāsya with Copious Notes and an IntrodRāmānuja on the Bhagavadgītā: A Condensed Rendering of His Gītābhāsya with Copious Notes and an Introd
Religion
Ramanuja was sustained in the Tamil society, in a steady society ruled by a solid Hindu Cholas dynasty. This period was one of pluralistic convictions, where Vaishnava, Shaiva, Smarta customs, Buddhism and Jainism flourished together. In Hindu religious custom, Advaita Vedanta had been dominant, and Ramanuja's master Yadava Prakasha had a place with this tradition. Prior to Ramanuja, the Sri Sampradaya was at that point a built up association under Yamunacharya, and bhakti melodies and reverential thoughts as of now a piece of south Indian society in light of the twelve Alvars. Ramanuja's acclaim developed on the grounds that he was viewed as the principal scholar in hundreds of years that questioned Shankara's hypotheses, and offered a substitute elucidation of Upanishadic scriptures. He is the true believer of the God and Vishnu.
Politics
Ramanuja is viewed as the most compelling mastermind of reverential Hinduism. He spread commitment and order in the public eye through his nine works known as Navaratnas. In his three noteworthy analyses, the Vedartha-Samgraha, the Sribhasya and the Bhagavadgita-bhasya, he gave a scholarly premise to reverential love. He gave new knowledge into southern Indian Vaishnavism and got to be known as its premier holy person.
Ramanuja detailed a Yoga that taught that the development of bhakti is more essential than intercession. Bhakti-Yoga is a type of preeminent connection to one celestial individual. Ramanuja accepted and taught his educates that commitment was not just the way to freedom but rather the objective of every single otherworldly attempt.
Views
Ramanuja was a very good believer of God and Vishnu. He believed in helping people of all caste and creed. He is also known as King of Sanyasi's.
Personality
Ramanuja was viewed as a splendid kid of unprecedented knowledge and as a young examined the Vedanta, one of the six established frameworks of Indian reasoning. Not long after in the wake of moving to Kanchipuram, he met Yadavaprakasha, an educator of Advaita theory and devotee of the monistic arrangement of Vedanta of Shankara, an eighth-century thinker. Ramanuja adjusted well to his concentrates however soon wound up in struggle with his instructor. Yadavaprakasha lectured strict nondualism, while Ramanuja qualified his convictions, expressing that the Divine One is not without qualification but rather exemplifies boundless differentiation. Significantly religious, he much of the time contended with his educator, scrutinizing his direction and claiming an alternate comprehension of the religious teachings. He discovered mix-ups in Yadavaprakasha's teachings, and soon the educator got to be envious of his understudy. Yadavaprakasha understood that his understudy had a clearer comprehension of the religious writings than the instructor. After a few more examples of being remedied by his understudy, the master thought of him as a risk and plotted to slaughter him.
Ramanuja wedded, moved to Kanchipuram, contemplated in an Advaita Vedanta religious community with Yadava Prakasa as his guru. Ramanuja and his master much of the time differ in deciphering Vedic writings, especially the Upanishads. Ramanuja and Yadava Prakasa isolated, and from that point Ramanuja proceeded with his studies on his own.
He endeavored to meet another renowned worldwide Vedanta researcher of eleventh century Yamunacharya, yet Sri Vaishnava custom holds that the last kicked the bucket before the meeting and they never met. However, a few hagiographies attest that the carcass of Yamunacharya marvelously climbed and named Ramanuja as the new pioneer of Sri Vaishnava order beforehand drove by Yamunacharya. One hagiography expresses that in the wake of leaving Yadava Prakasa, Ramanuja was started into Sri Vaishnavism by Periya Nambi, additionally called Mahapurna, another Vedanta researcher. Ramanuja revoked his wedded life, and turned into a Hindu monk. However, states Katherine Young, the authentic proof on whether Ramanuja drove a wedded life or did repudiate and turn into a minister are uncertain.
Ramanuja turned into the cleric at the Varadaraja (Vishnu) Srirangam sanctuary at Kanchipuram, where he started to show that moksha (freedom and discharge from samsara) is to be accomplished not with powerful, nirguna Brahman but rather with the assistance of individual god and saguna Vishnu. Ramanuja has since a long time ago delighted in first power in the Sri Vaishnava tradition. He improved the Srirangam sanctuary complex, attempted far reaching visits and extended the range of his organization.
Physical Characteristics:
Sri Ramanuja was a very simple man who is known for his love of God and Vishnu. He was a simple saint who lived a down to earth lifestyle helping and teaching people about God and Humanity.
Quotes from others about the person
Quotes from Swami Vivekananda,
Ramanuja on the other hand, with a most practical philosophy, a great appeal to the emotions, an entire denial of birthrights before spiritual attainments, and appeals through the popular tongue completely succeeded in bringing the masses back to the Vedic religionRamanuja on the other hand, with a most practical philosophy, a great appeal to the emotions, an entire denial of birthrights before spiritual attainments, and appeals through the popular tongue completely succeeded in bringing the masses back to the Vedic religion
Interests
writing, teaching
Connections
His father was Keshava Somaji and his mother was kantimathi. His former spouse was Thanjammal.