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NITAAI-Veda.nyf > All Scriptures By Acharyas > Ramanujacharya > The Life Of Ramanujacarya > INTRODUCTION





Ramanuja is wellknown as the great philosopher and dcdrya of the Sri Vaisnava sampraddya. However, it should not be misunderstood that he was the founder of the Sri Vaisnavas. Originally started by Laxmidevi Herself, the Sri  sampraddya contained many exalted devotees prior to Ramanuja's appearance to whom he admits his debt in his writings. In their expressions of devotion to the Supreme Lord, all South Indian devotees were influenced by the  nine Alvars, who lived several hundred years before the birth of Ramanuja. Despite some minor philosophical differences, it is plain that the themes of devotion and surrender to God, which are essential to Ramanuja's teachings,  are based to a large extent on the writings of the Alvars.In terms of philosophy also Ramanuja was undoubtedly influenced by the teachings of previous Vaisnava dcdryas, most notably Yamunacarya and Bodhayana, the  commentator on the Veddntasutras. In many ways the major achievement of Ramanuja as an dcdrya was to establish a solid philosophical basis for the devotional sentiments that had been expressed in the hymns of the Alvars. In  order to do this it was first essential that he refute the impersonalist teachings of Sahkara's advaita'vada and large sections of his philosophical writings are dedicated to this task. To combat the teachings of the nondevotiona!  monists, Ramanuja attacked them on their own ground, rarely expressing devotional sentiment and for the most part citing the Upanisads and Veddnta'sutras as scriptural evidence, rather than the overtly Vaisnava sdstras. It is for  this reason that Ramanuja, unlike Madhva, does not use the SrimadShagavatam to support his teachings.The main philosophical works of Ramanuja are his commentary on Veddnta'Sutra (Sri Bhdsya), the Veddrtha'samgraha,  the Veddnta'sdra and his commentary on the Ehagavad'gxtd.Three hundred years before Ramanuja, Sahkaraca'ya had attempted to establish his doctrine of absolute oneness, a concept bearing many similarities to the Buddhist  philosophy. According to Sahkara, nothing exists anywhere except Brahman, which is formless, changeless, eternal, and devoid of all attributes. Therefore the variety that we perceive in this world is simply an illusion and does not in  reality have any existence. Because the living being is covered by ignorance (avidyd or mdyd) he perceives variety and changes; but when enlightened by pure knowledge, he will realize that everything is in fact Brahman and that  his previous perceptions were simply illusion. Obviously, in such a philosophy devotion is also ultimately meaningless because the distinction between God and His devotee is also illusory.


In his commentary on Veddnta'Sutra, Ramanuja strongly attacks Sahkara's ideas. He states that the concept of Brahman as being indeterminate, without qualities or changes, is meaningless. Any reality that cannot be perceived,  known, thought of, or even spoken about is simply fiction. The cosmic manifestation with all of its varieties may be temporary, but that does not mean it is unreal. Illusion is to perceive something as different from its real nature and  not, as Sahkara states, to perceive something that does not in fact exist. When one mistakes a shell for silver, both the silver and the shell are real; but the illusion is mistaking one thing for the other. Therefore the universe is real, but  the illusion is to accept it as the all in all, and not con¬sider the underlying basis of existence, which is God.In commenting on the the second aphorism of the Veddnta'Sutra, janmddy asya yatah, Ramanuja establishes that all  manifestations from the Su¬preme Reality must also be real. The sutra statesthat Brahman is that from which everything else has come into being. Because it does not state that Brahman is that from which the illusion of  manifestations arises, it must be accepted that the manifestations are not illusory.The philosophy Ramanuja presented as a logical alternative to that of Sahkara is called Visis* tadvaitavdda, or qualified oneness. It is accepted that  there is an nderlying unity to all existence,but this oneness of Brahman is qualified by variety.Three categories are recognized,which are distinct from one another,but together comprise a unity.These are cit, the individual living  beings, acit, inert matter and Tsvara, the controllerGod. Cit and acit are seen as the body of God and thus are dependent upon Him, just as the body is dependent on the soul and cannot exist without it. This idea of matter and the  living beings comprising the body of God is essential for understanding the relationship beween them.There is unity between the body and soul, yet a real distinction is recognized.Transformation takes place within the world, and  this cannot be dismissed as illusion. Sahkara tried to establish that nothing exists except for the one undifferentiated, changeless Brahman.Transformation is real, but it pertains only to the cit and acit; Isvara remains eternally  changeless. Just as transformationaffects the body although the soul is unaffected, so the universe and the living beings, the body of God, are subject to various transformations; He remains eternally changeless. The distinctions  between the three categories are real; but, because the cit and acit are dependent on Is¬vara, they cannot be looked upon as being separate from Him. The living beings are inseparable from Brahman, though they are substantive  realities and thus qualify Brahman as the body qualifies the soul. This is the meaning of Visistadvaita, or qualified oneness.


In describing the individual soul, Ramanuja followed closely the teachings given by Yamunacarya in the Siddhi'traya. Although atomic in size, the soul spreads consciousness throughout the body, like the rays coming from a lamp.  As the body of God, the individual living beings are totally dependent on Him, but He allows them the free will to act as they desire. In fact He creates the facility that enables them to enact their various desires. Thus complete  dependence on God does not interfere with the free will of the individual. The only exceptions to this general rule are with regard to those who are particularly devoted to God and those particularly inimical towards Him. For the  devotees, He manifests His grace by generating within them such desires that they adopt actions by which they may easily win Him.Within those who are particularly opposed to Him,He generates desires that lead to actions that  take the individual further away from Him.Though originally pure, the self becomes afflicted with worldly desires through contact with matter. Ignorance of one's real nature, which gives rise to so many material desires, is a result of  association with matter. When this ignorance is removed, then the soul can be liberated from the bondage of material existence.Sahkara had contended that all religious duties are dependent upon a perception of variety and,  therefore, ultimately illusory. Ramanuja refuted this argument by stressing that devotion is the only true path to liberation. All religious duties should be seen as a means to increase one's devotion to God; they are never to be given  up. In the state of liberation, the individuality of the self is not ne¬gated as Sahkara had contended. What is negated is the false sense of independence from God, which is the essence of the individual's illusion. This can be achieved  only by the grace of God, which is realized by the practice of bhakti, or devotion. Knowledge alone, without devotion, is insufficient to free the soul from material bondage. The state of pure devotion is one in which the mind is fixed  constantly on the Lord in a mood of profound love. Surrender to the will of God (prapatti) is essential for the achievement of His grace. In the context of devotion and surrender to the will of God, considerations of caste and social  status are irrelevent; devotion is enacted from the platform of the soul.Ramanuja differed from Yamunacarya by stating that the existence of God cannot be demonstrated by inference in observing the cosmic manifestation. Although  the universe must certainly have a cause, it cannot be presumed that the cause is God. It could equally be accepted that the universe was created in different parts at different times by different personalities. When we see a large  number of pots, it is certain they have a creator; it cannot be presumed they were generated simulta¬neously by a single personality. From observing the universe one can conclude it is a product of in¬telligence, but there is nothing  to show whether it was brought about by one creator or many. As God is by nature transcendent and beyond the range of the senses, it is impossible to find proof of His exis¬tence through the method of observation. 


Having thus disposed of the ascending processes of acquiring knowledge of God, Ramanuja concludes that the existence of God can be known by the testimony of the scriptures alone. All other proofs of the existence of God may  be countered by opposing logical arguments. Because the scriptures are of divine origin, their version must be accepted as absolute. On this basis Ramanuja states that Isvara is Lord Visnu, the Supreme Personality of Godhead, as  is revealed in the Vedic scriptures. The descriptions of God contained therein are factual and authentic and must be accepted as being beyond the range of mundane argument.Anyone who is familiar with the GaudTya Vaisnava  tradition will surely recognize the vast amount of common ground that exists between insistadvaita and the acintya'bhedabheda philosophy of simultaneous, inconceivable oneness and difference expounded by Caitanya  Mahaprabhu.In fact it has been pointed out by some commentators that acintya'bhedabheda is the natural conclusion that resolves the difficulties inherent in some of the ideas of visistadvaita.The major problem with Ramanuja's  philosophy arises when he attempts to define the exact rela¬tionship between the living beings, the universe, and God. The idea of qualified oneness gives only a vague explanation how the unity of all beings with God is reconciled  with the eternal differences between them. The concept of oneness also leads one to question how God remains changeless and free from the contamination that affects His integral elements in the form of the individual souls.To  overcome this difficulty Ramanuja uses the soulbody analogy to explain the relationship of qualified oneness. However, there are shortcom¬ings in this analogy, for the body is completely inert and is controlled absolutely by the  soul. Therefore, just as the soul is responsible for the actions of the bodyif the analogy were followed to its logical conclusionit would appear that God would be held responsible for the actions of all beings, who would be completely  devoid of free will. Philosophically, the relationship between the living entities and God is indescribable.This understanding is signified in the GaudTya Vaisnava philosophy by the word acintya, inconceivable. From certain of his  statements it would appear that Ramanuja accepts the idea of oneness and difference, while at the same time stating that he feels it to be inadequate as an explanation of the relationship between God and the individual souls.  Because it is impossible to define the idea of oneness and difference in terms of pure logic, Ramanuja at¬tempted to employ the soul/body analogy to more accurately explain this relationship. However, because of the difficulties  we have noted in completely accepting this definition, a study of the philosophy of Ramanuja inevitably draws one to the. conclusion of inconceivable oneness and differenceacintya^bhedabhedadattva.