Showing posts with label vaishnava. Show all posts
Showing posts with label vaishnava. Show all posts
Monday, November 25, 2019
Thursday, May 29, 2008
Six Holy Places in India
Six Holy Places in India
1. Puri (East)
2. Tirupati (South)
3. Dvaraka (West)
4. Badrinatha (North)
5. Vrindavana
6. Mayapur
Puri (East- India)
Puri is considered one of the holiest places in India by many Hindus. But it is particularly revered by Vaishnavas as the home of Krishna in His form of Jagannatha, Lord of the Universe. The Jagannatha temple itself is nine hundred years old, and the deities are served by six thousand priests. It is strictly forbidden for non-Hindus to enter.
Puri may be most famous for its annual Ratha-yatra (chariot festival), in which the deities of Jagannath, his brother Baladeva and sister Subhadra are paraded through the city by thousands of pilgrims. Replica Ratha-yatras are celebrated throughout the world.
Tirupati (South- India)
Tirupati is the home of Lord Venkateshwara, otherwise known as Balaji. The main temple lies in the seven hills of Tirumala and attracts twenty-five thousand pilgrims daily. Inside resides the majestic “Swayambhu,” or naturally formed image of Lord Venkateswara. He is seen standing on a lotus with his conch and discus in his hands, and images of the goddesses Lakshmi & Padmavati upon his chest.
Dvaraka (West - India)
When Lord Krishna killed the evil king Kamsa and reinstated his grandfather Ugrasena as the king of Mathura, Kamsa’s father-in-law Jarasandha was enraged and attacked Mathura seventeen times. To protect his people, Krishna decided to move the capital from Mathura to Dvaraka, then an island in the sea.
Now a coastal town of thirty-thousand inhabitants named after the original city, Dvaraka is considered one of the holiest places in India. Its major attraction is the Dvarakadish temple, built in the sixteenth century, although the original temple is said to have been built by Krishna’s own grandson Vajranabha.
Bet Dvaraka, an island in the Arabic sea 30 km north of the current town, is said to be the last remaining piece of land from the original city, which sank into the sea after Krishna’s departure. And recent underwater studies conducted off the coast of Dvaraka by the ASI (Archeological Survey of India), revealed evidence of an ancient city dated at 2 million B.C.
Badrinatha (North - India)
Badarinatha, or Badarikasrama, is situated in the Himalayas, 10,248 feet above sea level. According to the Srimad Bhagavatam, it is the abode of the great rishis Nara-Narayana, and the place where Narada Muni attained liberation.
The present temple is about four hundred years old and houses the Deity of Lord Badarinatha. This Deity was installed by Sankaracarya, who recovered Him from the nearby Narada-kunda.
The temple is open six months of the year, from May to October. It is closed during the winter months due to harsh weather.
Vrindavana/Mathura
Mathura lies ninety-five miles south of Delhi. It is most famous as the place of Krishna’s birth, which tradition dates to some five thousand years ago. Its main temple is the Keshava Deo Mandir, where Radha and Krishna are worshiped. The entire area, encompassing many holy sites and twelve sacred forests, is called Vraj. Most important is Vrindavan, the village where Krishna lived. It is now a bustling town with some five thousand temples, mostly dedicated to Krishna. Many elderly Vaishnavas retire to this sacred town in the hope of returning at death to the spiritual Vrindavan, where they can engage in eternal lila (pastimes) with their Lord.
Mayapur
Mayapur is located on the banks of the Ganges River near Navadvip, West Bengal, 130 km north of Kolkata (Calcutta). It is considered a holy place by a number of other traditions within Hinduism, but is of special significance to followers of Gaudiya Vaishnavism as the place where Chaitanya Mahaprabhu, regarded as a special incarnation of Krishna and Radha, was born in 1486. It is visited by over a million pilgrims annually.
Since the 1970s, Mayapur has also been the site of the world headquarters of the International Society for Krishna Consciousness (ISKCON) as well as a number of other Vaishnava organizations, such as the Gaudiya Math.
Tuesday, May 27, 2008
Srivaishnavism - Srivaishnavism is a philosophy and a religion based on the Upanisads and the divine hymns of Alwars
Principles of Srivaishnavism
Srivaishnavism is a philosophy and a religion based on the Upanisads and the divine hymns of Alwars. This system of philosophy explains the nature of souls, matter and God and the relation between them in a rational manner based on testimony and prescribes two basic paths namely Bhakti and Prapatti to get liberation from the vicious cycle of birth and death and attaining the highest state bliss which is nothing but divine service to Sriman Narayana( in paramapada). Srivaishnavism lays equal emphasis on ethical religious way of life and performance of religious duties. It is this practical aspect that gives distinction to Vaishnava philosophy that is far more important than the philosophy!
This song composed by Narasimha Mehta (a Gujarati poet of 15th century) summarises practical Vaishnava values in an unique way :
He is a true Vaishnava who knows and feels another’s calamities as his own.
Ever ready to serve, he never boasts.
Keeping his thought, word and deed pure.
Blessed is the mother of such a person.
He treats women as he would treat his own mother
He keeps his mind calm and does not stain his lips with falsehood;
Nor does he touch another’s wealth.
No bonds of attachment can hold him.
Ever in tune with Rama-nama (name of God), within his body is present all places of piligrimage.
Free from greed and deceit, passion and anger,
This is a true Vaishnava
We can find the echo of such statements emphasizing the religious and ethical values in almost all the world religions. However, the distinctive feature of Vaishnava dharma lies in the fact that a Vaishnava believes in Vishnu, the Supreme Being who pervades the entire universe as enunciated in the Isavasya Upanisad - isa vasyam idam sarvam yatkincha jagatyam jagat. Hence, a Vaishnava should therefore love all beings and treat them as equal and hate none. He should live with the peace of mind and lead a humble pious life dedicating himself to the service of God and his devotees. Such a way of life will bring him not only happiness in this world but an everlasting bliss in the other world.
One of the essential requirements for a Vaishnava in order to lead a religious life is to have a well qualified Acharya or Guru. Even the most meritorious person and a sinner of the worst kind needs the guidance of an Acharya or preceptor. The inner meaning of the philosophical truths cannot be attained by just self study of Vedanta.. A special feature of Vaishnaivism is the emphasis on daily worship of the entire lineage of Acharyas starting from Narayana, the first Acharya (preceptor) to the present Acharya.
For one to be fully qualified as a Vaishnava, one has to undergo the five-fold sacrament, namely pancha-samskara.
The distinctions of caste, creed, learning and social status have no bearing on being a Vaishnava. Garuda purana explicitly states that a person who has the eight-fold bhakti in Vishnu should be honored, even if he is a mleccha or person who does not conform to Hindu ideals.
A devout Vaishnava performs certain prescribed daily duties meticulously with true devotion. These duties are :
1) abhigamana or morning prayers,
2) upadana or collection of materials for worship,
3) ijya or formal worship of God, 4) svadhyaya - recitation and study of scriptures,
5) yoga or contemplation on God.
There are certain easier religious practices such as the nine-fold bhakti mentioned in srimad-bhagavatam :
1) listening to the glory of Vishnu (sravana),
2) singing the glory of God (kirtana)
3) constantly remembering His greatness, (smarana)
4) service to God (padasevana),
5) offering worship to God’s image (archana),
6) prostrating before God(vandana),
7) developing feeling of subbordination to God (dasya),
8) developing friendly disposition to God (sakhya) and
9) surrendering oneself to God.
These practices do not require preparatory and purificatory activities except deep love for God.
A vaishnava has to fully realize that he (sesa) is absolutely dependent on God (sesin) and that his intrinsic duty is to serve God at all times (sarvakala) and all ways (sarvavastha). He should realize that he is a mere tool in the hands of God and do all actions not for his selfish purpose but with a spirit of providing pleasure to God. This is nishkama karma or self-less action and this is the height of renouncement of ego (ahankara) and the notion of mine (mamakara). A service done in this spirit removes one’s sins by earning the grace of God. Though any act can be taken as kainkarya or service to God, there are certain services mostly related to temple activities ranging from the simplest act of bringing flowers to the great task of construction of a temple to Sri-Hari. Some examples of kainkarya are : lighting lamps, waving fan to the diety, preparing and offering food to God, bringing water for worship, recitation of hymns and slokas, cleaning the floors of the temple etc. A true kainkarya is done not for monetary or social gain but as a source of divine pleasure to Sri-Hari.
Along with service to God, a true Vaishnava should serve Godly people or Bhagavatas. In fact service to His devotees is MORE IMPORTANT
Vedas : Vedas present an approach to universe and also relationship of man vis a vis universe.Vedic approach is that our planet is part of our universe and systems of universe have an influence on the life in our planet. Meditation and other activities emphasized in vedas is essentially to attract beneficial cosmic radiation's to our planet , which inturn help to form an environment conductive to healthy development of body and mind of human.
Vedic approach centres around " God or Parabrahman" who is responsible for creation, progress and destruction of the universe.Further he regulates every action of the universe.With the advent of cosmic and space research, this vedic approach is gaining recognition.Frank.J.Tipler, Prof. of Mathematical physics , in his book "The physics of immortality" discusses various theories of cosmology (omega point theory) and points out that the present observations are based on visible universe which is only a small fraction of the total universe.By defining the universe as the totality of all that exists (including the invisible portion of the universe), he points out the existence of a person / force/ source that is omnipresent (unlimited power) omnicent (knowing everything)and omnipresent (present everywhere).In this way he supports the vedic concept of God.
Vedic approach that time is cyclic in character , also finds scientific support.Vedic concept is that one " Chaturyuga " - comprising of " Kaliyuga " , " Dwaparayuga " , "Tretayuga " and "Satyayuga " -is the basic cycle on which wheel of time moves.( This is approximately 4.32 million human years ) . 1008 cycles of chaturyuga constitutes "One day " at the ultimate source of creation.This is referred to as " Kalpa " .The creation begins at the beginning of a Kalpa ( called Laya ) and there will be complete destruction at the end of "Kalpa" ( called Pralaya ).Creation and destruction are continuous process , not only in our planet but also in the entire universe.
Srivaishnavism :
Vedas are starting point of all Indian philosophies . Ramanuja has also based " Srivaishnavism" on vedic principles. Srivaishnavism is as old as veda itself ." Alwars" , Supreme devotees of Lord Vishnu , are foremost amongst the Srivaishnava teachers .They are overwhelmed by the desire for incessant communion with the lord.They remain immersed in singing the divine glories of the Lord.The songs composed and sung by them are known as "Divya Prabhandam " .There are in all 4000 songs all in Tamil. These songs bring out " Saranagathi " ( or surrender ) approach to god realization. These songs bring out the essence of Vedas and hence are also referred to as "Tamil Vedas".There are 12 Alwars who spread Vishnu Bhakti Cult and surrender.Ramanuja gave a scientific explanation of Srivaishnavism and hence has become synonymous with Vishishtadvaita.
God is the absolute reality , endowed with all auspicious and excellent attributes which are unsurpassable.He is the inner ruler of matter ( a non-sensuous thing or Achit ) as well as Souls or Atman ( a sensuous thing or Chit ).In the state of cosmic dissolution (Pralaya) which occurs at the end of a kalpa (cycles of four yugas), the matter and soul exist in a subtle state in Him possessing none of the qualities which make them objects of experience or cognizing subjects.From this subtle state , creation evolves by the will of God. Subtle matter ( Achit) develop into gross form and will be of 24 types such as "Prakriti " , etc.Mixture of the various types of Achit is our world and body of living things.Souls (Chit) expand their consciousness ,entering into connection with bodies appropriate to their past Karmas (Actions) and continue the cycle of births and deaths , known as "Sansara". Out of compassion for the souls , God also teaches vedas - a treatise discussing nature of souls, prakriti or nature, God or Paramatman, causes of samsara and ways to get out of samsara etc- through Brahma and a lineage of sages Srivaishnavism explains saranagathi approach to cross samsara.
Three realities :
Srivaishnavism recognizes three realities - namely Chit ( Sensuous objects) , Achit ( Non Sensuous objects ) and Eshwara ( God) .This is referred to as "Tatwa Thraya" . Achit is of 24 types , such as Prakriti , etc . Achit has no capacity to show itself .It is dependent on Chit for this purpose .Both Chit and Achit are subordinate to Eshwara. Saranagathi is the main process for "Moksha "- that is redeeming of Samsara.
Thus , according to Srivaishnavism , every individual in this world is an inseparable combination of Soul (Chit) , Prakriti ( Achit) and Eshwara ( Antaryami ). Every soul gets a body ( evolved out of prakriti ) in accordance with his Karmas. the soul and body are inseparable and interdependent in an individual. Eshwara ( Antaryami) resides in the body but does not take part in the worldly activities of the body .However , His help is available for the soul to cross the Samsara.
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Saturday, May 10, 2008
Sripada SRI RAMANUJACHARYA'S LIFE HISTORY
SRI RAMANUJACHARYA'S LIFE HISTORY
Sri Ramanuja (1017 - 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer, displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalised Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplative insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God.
The less known fact even among Srivaishnavas about this well known Acharya by whose name Srivaishnava philosophy is called 'Ramanuja Darsanam' and who is hailed as "Sri Vaishnava Siddhanta Nirdhaarana Saarva bouma" is that he was a 'Vadama' by birth.(Authority :" Periya Thrumudi Adaivu, Pazhanadai Vilakkam and Visishtaadvaita Catechism" - quoted in GLE)
HIS AVATARA AND EARLY DAYS
Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi Ammal at Sriperumpudur. Just as Sage Vasishta on seeing the brilliance in the face of the child named him as Lakshmana saying "Lakshmano Lakshmi Sampannaha", Periya Thiru malai Nambi struck by the Tejas of the child, named him after Lakshmana as Ilaya Perumal. (PPM) aka Ilayalwar.
There is a sloka in Yadhavaachala Mahatmyam which says:
Ananthah Prathamam Roopam Lakshmanascha Tathah Parah | Balabadram Thritheeyasthu Kalou Kaschit Bhavishyathi ||
(meaning) It is the same who was Adhisesha first, Lakshmana after and Balarama in the third who is born as Sri Ramanuja in the Kali yuga. This Kaschit is taken by our Poorva Acharyas as referring to Ramanuja (PPM)
HIS BIRTH: (CHITRAI- TIRUVADHIRAI)
His date of birth is placed differently by different authorities.As per PPM, he was born in Kaliyuga year 4119 which corresponds to 1017 AD. PPM fixes even the exact date as 13th April 1017 AD, interms of English Calendar. PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD only and gives additional information that the Rasi was Karkataka and the time of birth was exactly at noon.
VAC, MKS and MSR also agree on the year 1017. PTA gives a few more details like the Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha being Yajus, Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE).
PPM and ATA mention the year as Pingala, month Chitrai and the constellation Tiruvadirai (Ardra nakshatra). PPM adds that it was a Sukla Paksha Panchami, a Friday.
It will be for the Research minded scholars to piece together all these details to arrive at the correct date, time etc.
Vriddha Padma Purana presages his incarnation thus:-
" Long, long afterwards, the Lord himself will come down on earth as a Tridanda Sannyasin, to restore the good law. At that time heretics and men of perverted intellects will confuse the minds of the people. Aasuric Saastraas, based upon fallacious arguments and various schools of thought, very attractive and almost indistinguishable from the Vedanta, will turn away mens' hearts from Vishnu and cause them to forget His glory. That glorious incarnation will, through the good fortune of the Lord's devotees, come down upon earth, to explain and amplify the teachings of the great Sage Baadaraayana and the divine singer of the Gita. The holy one would compose a Bhaashya on the Vyaasa Sutras, to save men from the confusion and despair caused by spurious doctrines and lead them to the True faith"
While still a boy , he lost his father and was living with his mother at Kanchipuram under the protection of one 'Tiruk kachi Nambi' This Nambi was believed to converse and was on 'speaking terms' with Lord Varadaraja in the Archa form.
EVENTS IN THE LIFE OF SRI RAMANUJA
(1) Within 16 years of age, he had mastered all the Vedas and Sastras. At age 17, he married Rakshakaambaal ( Tanjammal, in Tamil) (PPM)
(2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA PRAKASA at Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta. Once during this period, Alavandar who desired nominating Ilaya Perumal to succeed himself visited Tirupput kuzhi, met with him but had no opportunity to speak to him and had to return to Srirangam.
Very many occasions arose when the Saivite Guru clashed with Ilaya Perumal when the Guru misinterpreted Vedantic statements. Ilaya Perumal fearlessly pointed out the errors in the Guru's interpretations and corrected him. This enraged the Guru. Fearing that one day, Ilaya Perumal would demolish Advaita philosophy, he plotted to kill Ilaya Perumal by drowning him in Ganga while on a pilgrimage tour of the country with his disciples.
Learning of the design through one Govinda, another disciple who was also related to him, Ilaya Perumal slipped out into the forest at dead of night. Miraculously, an aged hunter couple appeared and guided him. As Ilaya Perumal who was in a trance, opened his eyes, he found himself at the outskirts of Kanchipuram and the couple had disappeared. He realized that it was Lord Varadaraja and Perundevi Thayar who had come in the guise of the hunter couple. He stayed at Kanchi for a while to assist Tiruk Kachi Nambi in his daily chores of service to Lord Varadaraja.
(3) News came that Alavandar was very sick and he desired to meet with Ilaya Perumal. Just as Tirukkachi Nambi and Alavandar arrived, they saw the funeral procession of Alavandar. During the last rites, they noticed that three fingers of Alavandar remained folded signifying three of his last unfulfilled wishes. As Ilaya Perumal swore
( i ) that he would write a commentary on Veda Vyasa's Brahma Sutra
( ii ) that he would perpetuate the memory of Vyasa and Parasara and
( iii ) that he would strive to propagate Visishtadvaita on the lines of the 4000 holy collects of Alwars, the fingers unfolded one by one automatically and stretched out to normal position signifying that these were his last wishes. Since he could not meet with Alavandar, he returned to Kanchi without even going into the temple at Srirangam (PPM)
(4) Tirukkachi Nambi obtained from Lord Varadaraja the famous ' Six Words ' and passed them on to Ilayalwar. The six words provided the guidelines for Ilayalwar to follow. They were:-
( i ) that Lord Narayana is the Paramatma.
(ii ) that the individual souls were different from Paramatma.
(iii) that Prapatti is the means to attain salvation.
(iv) that the last remembrance of the Lord on the part of the departing soul was not necessary.
(v) that Moksha can be obtained only on laying off the mortal coils (Videha Mukti) &
(vi) that Ilaya Perumal should take refuge at the feet of Periya Nambi.
Accordingly, he met with Periya Nambi at Madurantakam , where under the shade of Vakula tree Periya Nambi performed Pancha Samskara to him. As he was initiated into the esoteric of Dvaya Mantra at Madurantakam, the place came to be known as "Dvayam Vilaindha Tiruppathi" (PPM) Both returned to Srirangam and did Kalakshepams on Brahma Sutra etc. for sometime. It was at this time that Lord Ranganatha called him "Nammudaiyavar" (He is ours).
(5) Ilaya Perumals was not a happy married life. His wife never understood either his greatness nor appreciated his catholicity and always acted on her own wavelength and there was no compatibility as between them. Several instances are cited wherein the lady ensconced in her own in her own pet ideas of being holy or otherwise showed scant respect to Bhagavatas and this greatly annoyed Ilayalwar. When he was about 30 years of age, Ilayalwar took Sannyas with the name of 'Ramanuja Muni'. He was the king among Sannyasis. Hence, he is called ' Yati Rajar'- a honorific invested by Lord Devaathi Rajan.
(6) The seat of Acharya at Srirangam was lying vacant without a successor to take over. He was prevailed upon to assume charge. But, before doing so, he wanted to equip himself with the secrets of the three great Mantras. For this purpose, he approached one " Tiruk Koshtiyur Nambi" who made him come several times before actually instructing him. He cautioned Ramanuja that he should not give out the secrets to all and sundry and if he did so, he would go to hell.
Immediately on receiving the instructions, Ramanuja climbed up to the top of the steeple of the temple and proclaimed to the large gathering of his disciples assembled there the purport of the instruction.
The popular belief that he gave out the Mantras is not correct; What he actually gave out was that he had found out the way to attain Moksha through the three great Mantras and invited those who sincerely wished to follow him and get initiated. Also, he did not advise all and sundry as assumed by some. By the time of this episode, he had already gathered a huge following of disciples who congregated at the main entrance to the temple and he was thus addressing his own disciples (as explained in a separate posting in this series). This is another less known fact about the well known Acharya Tirukkoshtiyur Nambi was so enraged and demanded an explanation. Ramanuja replied that he did not give out the secrets and even if he had transgressed the specific warning of the Guru, only he himself would go to hell but the multitude of humanity that listened to his clarion ' wake - up' call would be saved spiritually. The Guru was overwhelmed by this reply . Embracing Ramanuja appreciating his broad mindedness, he called him 'Emperumanar'- " O! My lord" and declared that Srivaishnavism would thenceforward be known as " Ramanuja Darsanam"- ' the light of Ramanuja'
(7) Yadava prakasa, his old Guru had by then returned to Kanchi, became Ramanuja's disciple assuming the name of 'Govinda Yogi'
(8) Ramanuja used to go round the streets for his Biksha. An evil minded fellow had mixed poison in the biksha. His wife while serving the biksha fell at Ramanujas feet with tears in her eyes. Ramanuja understood that there was something wrong. When the Sishyas sorted out the biksha for cooking, they found out that poison was mixed with it. Ramanuja went on a fast with a view to cleanse the mind of the evil-doer. On hearing this, Tirukkoshtiyur Nambi rushed all the way to Srirangam. When Ramanuja heard of the coming of his Guru, he rushed to the banks of River Kaveri to receive him. It was the height of summer. Ramanuja ran towards him in the hot Sun to receive him and fell at his feet on the burning sands on the banks of river Kaveri. Nambi did not ask him to get up. Such was his Acharya Bhakti. At that time , Kidambi Aachaan, who was nearby told Nambi " Your action (in not asking Ramanuja to get up) is worse than the poison mixed in the bikshai". Such was the Acharya bhakti of Ramanujas Sishya !(Like master, like pupil !).
Tirukkoshtiyur Nambi exclaimed, " After all, now I can cast off my physical body since I have found one who would take the greatest care of Ramanuja"
(9) Ramanuja traveled throughout the country spreading the message of Visishtadvaita.
Once a votary of the ' illusion theory' Yagna Murthi by name confronted him for 16 days in endless arguments and counter arguments. Finally, he accepted defeat and became a disciple of Ramanuja assuming the name of 'Arulala Perumal Emperumanar' and wrote 'Gnana Saram and Prameya Saram'.
(10) One of the most important disciples who was totally devoted to Ramanuja was Kuresan also known as ' Kurattalwan'. Once, Kuresan participated in the shradda ceremony performed for his mother by the famous Tiruvarangathu Amudanar. This Amudanar was in charge of the Srirangam temple. When Amudanar inquired what Kuresan desired as reward for his participation, Kuresan replied that the administration of the temple should be handed over to Ramanuja. Amudanar, who had already known the greatness of Ramanuja was only too glad to hand over the key to Ramanuja. It is this Tiruvarangattu Amudanar who subsequently wrote the Ramanuja Noorrantadhi of 108 verses which was included in the holy collects to make up the total of 4,000.
(11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote several works like Vedanta Sangraham explaining the various viewpoints of Sankara, Yadhava, Bhaskara and others, Vedanta Deepam, Geetha Bashyam etc.
(12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in Serthi and submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam, Sriranga Gadhyam and Sri Vaikunta Gadhyam ).
(13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana Kramam
(14) While he was on his Sancharam, it is believed that the Lord himself appeared before him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from Udaiyavar
(15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed with his commentary on Brahma Sutram that she named it "Sri Bhashyam" and conferred on him the title of "Bhashyakaarar". It must be noted that while the other commentaries are known by the names of their authors like 'Sankara Bashyam' written by Aadhi Sankara, the commentary of Ramanuja is always referred to with the venerable honorific 'Sri' denoting its unsurpassed quality and clarity and known as ' Sri Bashyam'
(16) When he visited Tirumala, a miracle happened. Some argued that the Lord of Tirumalai was Saiva param. It is surprising that such a claim should have arisen about the Lord who had been worshipped as Lord Vishnu by all the Alwars and Acharyas besides Elango Adigal and other Tamil Pulavars for several centuries. This was because the Lord had earlier entrusted His insignia to a King called Tondamaan. Lord desired to take back from Tondamaan, these insignia viz., Sankhu, Tiruvaazhi, Soolam, Damarukam etc. They were placed in the Sannidhi the previous night. And, when the doors were opened the next morning, the Lord gave Darshan adorning all his insignia. Ramanuja was hailed as " Appanukku Sangaazhi Alittha Perumaal" Poet Arunagiri himself sang clearing all doubts in this regard saying "Ulageenra Pachai umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan"
(17) Ramanuja "was the greatest synoptic thinker which the world ever produced to systematize Visishtadvaitic philosophy, faithfully interpreting the ancient knowledge in tune with the letter and spirit of the text in the light of revelation and experience tested by stern logic"
(18) His magnum opus is his wonderful commentary on Vedavyasa's Brahma Sutram and a simpler commentary thereon called Vedanta Saram. Kuresan was very helpful in publishing his works. Thus, he fulfilled his FIRST PROMISE to Alavandar. It is this Kuresan (aka) Sri Vatsanka Misra who wrote the famous Pancha Sthava consisting of Athi Maanusha Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta Sthava and Sundarabaahu Sthava.
(19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara and thus fulfilled his SECOND PROMISE to Alavandar. It was this Parasara Bhattar who subsequently wrote the famous commentary on Vishnu Sahasra Nama as ordained by Ramanuja.
(20) Another disciple of Ramanuja was Pillaan. Once, when Ramanuja was alone mentally reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room and inquired if he was meditating on a particular hymn. And, it was indeed the one Ramanuja was actually meditating on!. Ramanuja decided that Pillaan was the person best suited to write a commentary on Tiruvoimozhi. As ordered, he wrote the famous 'AARAAYIRAPPADI' (the commentary known as the 6000 Padi also known as Bhagavad Vishayam) and called Pillaan as 'Tirukkurugai Piraan" after the name of Nammalwar. He was also known as Kurugesar and Braathru Thozhappar. Thus, he fulfilled his THIRD PROMISE to Alavandar. He was one of the Sri Bhashya ubhaya Simhasana Adhipathis.
(21) Kulothunga Chola was a staunch devotee of Siva. He commanded Ramanuja to come to his court with a view to enlisting his support to establish the superiority of Siva over all other deities. (including Vishnu ). If the support was not forthcoming, the king was planning to kill Ramanuja. Sensing the danger, Kuresa went to the court disguised as Ramanuja along with another disciple called Periya Nambi. The king ordered him to sign a document to the effect that 'Siva is the greatest'. Kuresa added that ' Sivam was no doubt great but Dronam was greater than Sivam'- both expressions referring to units of measurement. The enraged king ordered both of them to be blinded when he came to know that he was Kuresa who was impersonating Ramanuja. Periya Nambi was tortured to death while Kuresa survived. Kuresa, though he himself was blinded, was happy that he had saved Ramanuja. It is this Kulothunga who is reported to have thrown away the idol of Govindaraja in the sea. Ramanuja recovered it and had it installed at Tirupati.
(22) While on an itinerary, Ramanuja noticed an officer of state, by name Danur daasa, a hunter by birth was over -concerned and over- protective about the beauty of his wife who was walking along on the hot sands on the banks of the river Kaveri. Ramanuja offered to show him something more beautiful than his wife and took him to the proximity of the image of Lord Ranganatha. Danur daasa was enraptured by the charm of the Lord and became a disciple of Ramanuja assuming the name of ' Uranga Villi Daasar'. Ramanuja never entertained any caste distinctions and was conferring his benedictions even on the lowliest of the lowly whom he called 'Tiruk Kulattar'.
(23) Ramanuja went to Tiru narayana puram in search of white clay paste used for applying caste marks by Vaishnavites. The idol of the temple there had been taken away by the muslim invaders and was being used at play as a doll by the muslim princess in Delhi.
Ramanuja went to Delhi and when he endearingly called ' Come on! My dear child 'Selva Pillaiye Vaarum', the idol miraculously came onto his lap. Ramanuja reinstalled it in the temple.
(24) Once some kids were playing on the road pretending to construct a temple, installing an idol of the Lord, offering fruits and flowers etc all the time using the dust on the road for the purpose. They offered some mud as prasadam to Ramanuja who was passing along , he received it with due respect. He remembered in this connection the words of Poigai Alwar who said that the Lord took whatever name and form his sincere devotees wished and in the instant case though the kids were only playing, they sincerely believed in what they were doing.
(25) Another disciple of Ramanuja was Vaduga Nambi who put the sandals of his Guru along with those of the Lord. When questioned, he replied that the Acharya's sandals were for him as holy as those of the Lord. When Lord Ranganatha was coming on his rounds on the streets of Srirangam, Vaduga Nambi remarked that the eyes that had seen the charm in the eyes of Ramanuja would not be able to appreciate the beauty of the eyes of even the Lord.-'En Amudinai Kanda Kangal Marronrinai Kaanaave.' Such was his devotion to his Acharya.
(26) Ramanuja arranged to make a lifelike idol of himself and embracing it invested it with his powers and had it installed in Tirumalai at Tirupati. The only temple consecrated in Tirumalai , other than that of Lord Venkateswara, is that of Ramanuja. The Archa moorthi of Ramanuja known as "Thaan Ugantha Tirumeni" was installed in Tirunarayanapuram.
(27) Once, when he visited Tondanoor in Hoysala State, he happened to meet a Jain king called Devarayan. His daughter was possessed by a demon and none could get rid of her predicament. When Ramanuja's SriPaada Theertham ( water consecrated by association with his feet) was sprinkled on her,she was cured of the devil. The King pleaded to be accepted as Ramanujas Sishya. Ramanuja accepted and named him "Vishnu Vardhana".
(28) Ramanuja nominated 74 Acharyas to succeed him. It is he who instituted the 13 day "iyal Goshti in Srirangam.
HIS ASCENT TO PARAMAPADAM
With his head on the lap of Embar and his feet on the lap of Vaduga Nambi, Ramanuja breathed his last in 1137 AD listening to the recitation of the Divya Prabandam.
Born in PINGALA year, he left for his heavenly abode also in PINGALA year that followed 120 years from the year of his Avatara. Thus, he lived TWO full cycles of Tamil years after his birth places the date in Saaka era 1009, Pingala, in the month of Magha, the 10 th day of Sukla Paksha under the constellation of Tiruvadirai and at noon ( as in the time of his birth).
TKG notes that Lord Ranganatha and Periya Piraatti bathed and purified themselves as relatives do.
PRA avers that he died on a Saturday
VAC places the date as 4238 Kali yuga which corresponds to 1137 AD.
PTA, however, states that he lived for 128 years and died in the year Durmati in the month of Vaisaka.
Again, Research scholars may fin ways to piece together all these information to arrive at the correct date.
His physical body is preserved even today in a sitting posture in the Sannidhi (Sanctum Sanctorum) dedicated to him on the southwest corner on the fifth round within the Srirangam temple as ordered by Lord Ranganatha himself. (see the above picture)
The whole world is aghast at the feat of preservation of the mummies of Egypt and the body of St. Xavier in Goa in India and make so much fuss about them.
Even some Srivaishnavas are not aware that here in Srirangam, their holiest place hailed as ' Bhuloka Vaikuntam' (Heaven on Earth) lies preserved the body of Sri Ramanuja in all its pristine state unostentatiously, without any fanfare or publicity and without using any of the chemical preservatives employed by the Egyptian and Goan models.
Swami Desika in Sloka 10 of his Yathiraja Saptadhi pays obeisance to Bhagavad Ramanuja thus before proceeding with his eulogy.
Pranaamam Lakshmana Munih Prathi Grihnaathu Maamakam | Prasaadhayathi yat Sookthih Svadheena Pathikaam Sruthim ||
(meaning) I beseech Sri Ramanuja whose Srisookthis claimed the acclaim of the Lord and adorned the Upanishads to kindly accept my Pranams. There is another famous Sloka which says :-
Thasmai Ramaanujaaryaaya Namah Parama Yoginae | Yah Sruthi Smrithi Sutraanaam Antharjvaramaso Samathaa ||
(meaning) I bow to that Sri Ramanuja, the great Yogi who became the very soul of Vedas, Upanishads and other Sutras.
Sripad Ramanujacarya.
In the year 1017 A.D. Sripad Ramanujacarya, a partial incarnation of Lord Ananta Shesha and Laxman appeared on the 'sasthi', sixth lunar mansion of the light fortnight in the month of Chaitra, (April-May). He made his appearance in South India, Tundiradesha, at Sriperumbudur, about half way between Kancipuram and Madras. His fathers' name was Asuri Keshava Somayaji, also known as Sarvakratu Diksitar, who it is believed was either an advaitin, or a smarta. His mother was Kantimati, the grand daughter of the great Vaisnavacarya Yamunacarya. Sri Ramanuja was given the name Ilaya Perumal, by his parents and was trained in the various studies of the Alwar saints of South Indian. His education was mostly given by his father a pandit of the time. When he was fifteen he was taken to Kancipuram, where he and his cousin Govinda were sent to study under the Advaitin Acarya Yadava Prakash. As the years went by and Ramanujas' maturity advanced. Many times there were philosophical clashes between he and his 'advaitin' teacher to the point when Yadava prakash made arrangements for Ramanuja to be killed. Still unperturbed he preached what became his "new" philosophy the Vaisnava philosophy of 'Visisthadvaita', or qualified oneness. Sripad Ramanujacarya directed his new philosophy to defeating the monistic views of Sankara. Instead of leaving understandings as some kind of impersonalistic blank, this is 'maya' or this is 'avidya', Ramanuja gave relationships to everything, that is, everything has a relationship to the Lord. He qualified everything. Sripad Ramanujacarya gives some nice points on referring to the acceptance of, or usage of 'avidya'. Though Sripad Ramanujacarya uses the word "ajnan" rather than 'avidya', the meaning is the same, ignorance. Being a personalistic worshipper of Sri Laksmi Narayana, Ramanujacarya tackles everything as a personalist would. He points out the existence of 'ajnan' (ignorance) as a positive entity and as being directly perceived in such perceptions as "I am ignorant", "I do not know myself or others". This really refers to having lack of understanding of something due to not having any, or insufficient knowledge of what it is. So in Ramanujacarya's philosophy he simply throws the blame back on the perceiver, not on the subject that the infinitesimal perceiver is trying with his limited senses to perceive, like the 'mayavadis' do. He suggests that maybe we are not seeing things fully or in the right perspective.
The 'mayavadis' simply try to blame the knife for stabbing the man to death, neglecting the chance that someone may have been holding the knife, and maybe even with some intent to do something, either consciously or not.
Once I observed one of my children, my then two year old, fall from the swing and clambering to stand up rebuked the swing, you're naughty swing. But the swing actually wasn't at fault, dare I say it was my child for not being co-ordinated.
Sri Ramanuja clarifies one rather interesting point as well. He said that if ignorance is a perceivable thing (entity or specific item), then that cannot be ignorance for it is known. Ignorance can only refer to that which is unknown, or that which one is ignorant of. Also if ignorance is unknown, how can one have ignorance standing on it's own to be perceived, one would not know? If it is argued that 'ajnan' or ignorance is 'a-visada-swarupa' (Indistinct knowledge), then again Sripad Ramanujacarya gives a good point that this is only to the fact that there is lack of distinct knowledge as to what it is. Even if their, (the 'mayavadis') philosophy of positive ignorance is admitted, it must be somehow related to something and that something must be known, which in its self is knowledge. In that way, if 'jnan' (knowledge) of any given subject such as the material world, or the Lord were there, the 'mayavadi' philosopher would have something to relate to. But they don't, therefore they are known as 'mayavadis' or 'ajnanavadis' due to their ignorance. This is understood by the Vaisnavacaryas who are in full knowledge. The opposite to black being white, the opposite to ignorance being knowledge.
Sripad Ramanujacarya clears up the theory of illusion as set by the Sankarites in the following way by saying that if one knows what is truth, one may, for a short period, be subject to illusion by which normal things appear different to what they should be. But it cannot be said that illusion has no cause other than illusion itself, or is unknown or just appears for no reason. Ramanuja goes on to say that if illusion were an inexpressible of an unidentifiable thing, again when or where would one even known it was illusion for one would be in illusion and would have nothing to compare with as real.
According to the 'avidya', 'advaitistic' philosophy of Sankara, the dream state, the wakeful state, and the state of self are all unreal and illusory. But according to Ramanujacarya there is a real character in all these three states. Even dreams are not illusion entirely. During the waking state the self is awake, and it contacts the objects of the senses externally through the mind and senses. In the dream state, the self becomes detached from the external world of the senses and their objects. The mind, however, experiences a succession of images presented from the memory without really any necessity of logic or reason. Originally the objects were seen or touched, smelt or heard through the senses, and the mind stores the information. The mind acts in this way, that's its function, so definitely it cannot be called illusion or unreal for it is just a reflection of reality that the mind has come in contact with.
Sankara says that in the case of sleep one is the witness of 'avidya' (ignorance). After waking, one says, "I slept well, I was pure spiritual consciousness, free from all material conditioning, and a witness to 'avidya'." Sripad Ramanujacarya however sheds a deeper light on this subject. He says that person who was sleeping is not only pure spiritual consciousness, but is a spirit soul, eternal servant of the Lord, and that pure spiritual consciousness is an attribute of the soul by which the soul can be perceived ('swarupopadhi'). So by this we can see that if the soul (self) did not remain conscious in sleep, then how could he then remember upon waking that he had been sleeping, or had slept well? Thus there would be a gap in his life, not knowing he had done anything what to speak of sleep, so what is this witness to 'avidya'. This is not a fact, for the soul has a sense of permanent consciousness carried by memory which tells him that he has done something or give the sense of fulfilment knowing he has taken rest for a set period.
The 'mayavadis' say that the perceptions one may have in a dream are all unreal in the same way scriptures are not real, as the written word cannot do justice to a spiritual reality. Sri Ramanuja refutes this saying, that, it is not true that dreams are unreal, but the circumstances are different, in as much as the activities may be there in a dream, and the same activities are there in a waking state. One could in fact say the activities are the same, in both states, but 'that is the only qualification to their one-ness' ('visistadwaita'). It is not that the dreams of subtle nature and the activities of the wakeful state are exactly one, however, there is a qualification to their one-ness. The activity may be of the same kind of act, and it is the same person who sees in relation with both. One could further say that the vision exists, but in the dreaming state not on a gross platform. The objects seen may not necessarily grossly exist, though certainly the objects do exist somewhere. An example may be given that one may see in a dream a golden mountain, and it is a fact that gold exists and a mountain exists, but to see a golden mountain?? Well maybe! Another example is that sometimes, due to our defective material vision, we may mistake a rope on the floor for a snake. Certainly ropes exist and snakes exists, but to fear a rope or pick up a snake, this kind of all one-ness can cause problems. The reason that one fears a snake that one sees in a dream even if it is a rope, is because of one's previous experience of the potency of snakes.
Another argument sometimes used is that of seeing silver in a pearl or that of a shell. If one has defective vision one could say that there is definitely silver in a shell or pearl. Silver is real and pearls and shells are also real, but when one's defect in vision is restored one can actually see what is actual silver and what is pearls colouration (mother of pearl in shells). Again, the perception was true but it was due to a particular circumstance. A conclusion can be drawn at this point that the qualification of oneness in different objects can be seen according to the perception of the seer. As with the pearl or shell, one can grasp what is there partially or totally depending on one's vision. So the practicality of discriminating in every day life proves that everything is not one, though due to everything having it's roots in the Lord, and the changeable nature of things in this material world one could say that, due to everything emanation from the Lord, it is one, but due to the practically unlimited varieties of temporary manifestations in the universe there has to be a qualification to the oneness, 'Visista adwaita', qualified oneness.
There are three ways of understanding the truth, out of the three ways Sripad Ramanujacarya says, one must accept 'Sruti pramana', Vedic literature without doubt. 'Anuman pramana', inference or reasoning can also be accepted if it falls in line with 'Sruti', and 'pratyaksa pramana', sensual perception can also be accepted as an authority in this matter if it falls in line with 'Sruti pramana'. Though 'anuman' and 'pratyaksa' can be debated, Sruti must be accepted as absolute truth having come down from the Supreme Lord. This in essence is the summary of Sripad Ramanujacarya's philosophy of 'Visisthadwaita', everything being based on what the Lord has said or done.
Sripad Ramanujacarya makes the statement in his Sri Bhasya commentary on Vedanta Sutra, "For those who accept God as the highest and ultimate reality, who has the power to create all of these unlimited universes whilst in a dreaming state lying in the Karana Ocean. Who is glorified through the Vedic literatures, who is omniscient and free from all defects, and is full in all good qualities personified, having a body made of eternity, knowledge and bliss, to these fortunate Vaisnavas, what can be achieved or proven simply by dull witted argument, or blunt senses? The Supreme Personality of Godhead created all the universes for His own pleasure, and the tiny living entities (the Jivas) can enjoy in this world by serving the Lord or engage in their own selfish pursuits and become criminally entangled and further conditioned in the world of birth and death. The Lord gives results of one's actions through the contact of the senses and the objects of the senses, the result being happiness or distress. Due to the action the concomitant result follows for a limited period of time."
"Thus the distinction between experiences that are contradicted (like dreams) and those that are contradicting (like wakeful experiences) is a distinction between objects of the senses that are experienced by everyone and those that are not (as in dreams)." This is an example of qualified oneness.
Sripad Ramanujacarya could not stand the way things were at the time, the so-called religion that was being practised, the cheating of priests ('Purohits') and the ignorant blind following of the people. Although he accepted the 'daivi varnashrama' system, it was not solely based on birth rite, but on quality and qualification, 'guna' and 'karma'. Some guide lines he laid down were as follows:- That a devotee, or for that matter everyone, should be like salt. That is, the same within and without, free from duplicity and cheating. He also gave an example how one should be even like a fowl, in as much as a fowl is able to pick out the wholesome things even from a stock-pile of rubbish. These are also examples used by other great teachers, 1) to take gold from a dirty place, 2) to separate milk from water, 3) to take a good wife from even a low class family and 4) even take good advice from a fool. Another famous saying of his was that one should be like a bird called the crane, who is very watchful for his prey. Expect the unexpected and don't be surprised when calamity comes.
Sripad Ramanujacarya was a great propounder of and follower of the 'Pancaratriki' system of 'Puja', Deity worship. This system is so designed to invite the personal form, or image of God to reside in the temple, and then to render all kinds of opulent services to the Lord, that otherwise one would not be able to perform, for His pleasure. By doing so one can develop further one's own personal relationship with the Supreme Person by this simple process as laid down in the scriptures by such great devotees as Narada Muni. By such worship in the temple or in the home under the guidance of 'guru', 'shastra' and the devotees one' life can become perfect. There are various 'Pancaratric' texts which he followed (and to this day are followed by his followers), but basically the principal behind 'Pancaratra' is, giving the necessary rules and regulations, for purity, punctuality and use of exclusive privacy for 'puja' and preparations for the worshiping of the personal form of the Lord. In all of his institutions great care was taken daily to see to the worship of the deity in the temple, very high standards of personal service to the Lord were always followed, cleanliness and punctuality being of the utmost.
To establish his teaching he compiled the Sri Bhasya which was his commentary on the Vedanta Sutra. Also he made a commentary of Bhagavad Gita.
We can recap how Sripad Ramanujacarya strongly attacks the philosophy of Sankara. Saying that the concept of 'Brahman' as being without qualities is meaningless or fiction as it cannot be seen, touched, spoken about or known. Sripad Ramanujacarya goes on to state that it is not a fact that this world is false, but it is a fact that it is temporary, and originally comes from God and in that way, yes, everything is one because everything is coming from the Lord, and therefore that is the only qualification to its oneness.
aham sarvasya prabhavo mattah sarvam pravartate iti matva bhajante mam budha bhava-samanvitah
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts."(Bhagavad Gita 10:8.).
Srimad Bhagavad Gita (14:27.) says: brahmano hi pratisthaham amrta syavya yasya ca sasvatasya ca dharmasya sukhasyaikantikasya ca
"I am the origin of the impersonal Brahman which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness."
During Sankara's reign he founded the philosophical deviation, 'panchopasaka', that one can worship five kinds of Deities together equally as one, they are listed as Visnu, Shiva, Ganesha, Surya and Devi (either Durga, Laxmi or Saraswati). However, in the Padma Purana it is stated that the second offence against the Holy Name of Lord Krsna (Visnu) is "To consider the demigods such as Lord Shiva or Lord Brahma or others to be equal to or independent of the Holy Name or form of Lord Visnu." When Sripad Ramanujacarya came he very strongly challenged this bogus idea of Sankara using the teachings of Sri Narada Muni from the Narad Pancaratra to firmly establish that Lord Visnu (Narayana), is the one true and Supreme Lord without a second.
Sri Ramanujacarya said that Lord Narayana (Visnu) is supreme and that all others are subordinate. One may offer respects to any demigod as one would to any devotee, but to mis-identify the Supreme Lord with a small lord is an offence. He quotes the verses from the Srimad Bhagavatam spoken by Lord Brahma (Canto 2., Adhyayah 5., texts 15-16-17.). Wherein it is said, "The Vedas owe their existance to Narayana. The 'devas' are all tiny aspects of Narayana. all the worlds are manifestations of Narayana. All worship is inspired by Narayana alone. The term yoga is meant for gaining union with Narayana. All austerity is meant to be performed for Narayana. Knowledge is only of Narayana. The final destination or goal is the association of Narayana. I am also a creation of that Supreme One who is the Ultimate Seer, the Eternal Lord, and the Supreme Soul who accompanies all souls in this world. By His grace alone, and by His command, I have become the creator and am doing the work of creation."(Srimad Bhagavatam 2:5:15-17.)
There are many instances in Sripad Ramanujacarya's eventful life which draw us to some kind of appreciation of how hard he battled to establish Visnu as supreme, even plans were made to kill him, to stop his mission, but the Lord came to his aid. There are many wonderful pastimes which could be told, but they are too numerous to do justice to here. I personally suggest instead, that one read the very nice book by Naimasaranya dasa of ISKCON entitled "The life of Ramanujacarya," many hours of enjoyable reading.
Srila Bhaktivinoda Thakura in his Vani Vaibhava makes a nice statement to show how Sripad Ramanujacaya fits in to the overall plan of Sri Caitanya Mahaprabhu.
sripada ramanujaya visistha-dwaita siddhanta mahaprabhu gaudiya prema mandire bidhi swarupa