Ramanuja and Vishishtadvaita | History Optional for UPSC (Notes) PDF Download

Ramanuja: A Key Figure in Sri Vaishnavism

• Ramanuja, also known as Ramanujacharya, lived from 1077 to 1157 CE. He was a prominent Indian theologian and philosopher, and he played a crucial role in the Sri Vaishnavism tradition within Hinduism.
• His ideas laid the groundwork for devotionalism and significantly influenced the Bhakti movement.
• Ramanuja was a disciple of Yadava Prakasa, a scholar associated with the ancient Advaita Vedānta monastic tradition.
• However, the Sri Vaishnava tradition teaches that Ramanuja diverged from his guru's non-dualistic Advaita Vedanta perspective. Instead, he followed the Tamil Alvars' tradition and was inspired by earlier scholars like Nathamuni and Yamunacharya.
• Ramanuja is best known for his philosophy of Vishishtadvaita, or qualified non-dualism. This philosophy stands in contrast to the Dvaita (theistic dualism) of Madhvacharya and the Advaita (non-dualism) of Adi Shankara. Together, these three philosophies represent the most influential Vedantic schools of thought in the second millennium CE.

Vishishtadvaita: Qualified Monism in Hindu Philosophy

Vishishtadvaita, a philosophical concept within Hinduism, can be understood as "Advaita with qualification" or "Qualified monism." This perspective offers a nuanced view of the relationship between the individual soul, matter, and the divine.

Key Concepts of Vishishtadvaita:

• Qualified Monism: Vishishtadvaita proposes that while there is a fundamental oneness (monism) in the ultimate reality, this oneness is qualified by the existence of distinct attributes or qualities.
• Attributes of Brahma: In this framework, soul and matter are seen as two essential qualities or attributes of Brahma, the ultimate reality. These attributes are not separate from Brahma but are integral to its nature.
• Relationship between God and the World: Vishishtadvaita asserts that the world is not separate from God but is formed out of God’s essence. This perspective emphasizes the immanence of the divine in the world.
• Sagun Brahma: Unlike some interpretations of Advaita that envision God as formless and without qualities, Vishishtadvaita’s concept of Brahma includes form and qualities. The Brahma in this philosophy is 'Sagun Brahma,' which means God possesses attributes and form.
• Individual Soul: The individual soul, according to Vishishtadvaita, is created by God from His own essence. While the soul is distinct and returns to live with God forever, it maintains its individuality. This reflects the idea that the soul was once one with God but is always separate.

Modified Advaita:

• Vishishtadvaita can be seen as a modified form of Advaita, incorporating the idea of qualified monism while maintaining the core principle of oneness.
• This philosophical stance offers a unique perspective on the nature of reality, emphasizing the interplay between unity and diversity within the ultimate reality.

Ramanuja's Advocacy for Bhakti-Marga and Salvation

Ramanuja strongly supported the path of bhakti-marga (devotion) as the means to achieve salvation, or Moksha.

Prapti: The Intense Form of Bhakti:

• Prapti is considered a highly intense form of devotion.
• Through prapti, one can attain Moksha.
• Prapti leads to the grace of God, which is essential for achieving Moksha.

Moksha: Union with Brahma:

• Moksha is the state where the soul becomes one with Brahma, the ultimate reality.
• This union can be achieved through the grace of God, which is obtained through prapti.

Redefinition of Vedanta Philosophy:

• Ramanuja redefined Vedanta philosophy by emphasizing devotional worship to a personal God.

Sri Vaisnava Tradition and Texts:

• The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja.

Two important texts are:

• Sri Bhashya: A commentary on the Brahma Sutras.
• Bhagavad Gita Bhāshya: A commentary on the Bhagavad Gita.

Balance Between Orthodoxy and Bhakti

• Ramanuja established a balance between orthodox Brahmanism and popular bhakti, making it accessible to all.
• He did not support the idea of “lower” castes having access to the Vedas.
• He advocated bhakti as a mode of worship open to all, including Sudras and outcastes.
• While promoting bhakti, he disregarded caste distinctions and aimed to eliminate untouchability.