Rāmānujācārya
Rāmānujācārya · rāma-anuja-ācārya, “the teacher named after Rāma’s younger brother”
The most important exponent of Viśishṭādvaita Vedānta (qualified non-dualism)
In the grand dhārmika tapestry of Bhāratavarsha, the life and work of Śrī Rāmānuja stand as a blazing beacon of bhakti, jñāna, and śaraṇāgati. His life is not merely a historical account—it is a living message of how āchāra, anugraha, and ātma-samarpaṇa can transform the world. To speak of Śrī Rāmānuja is to invoke the very essence of Vishṇu bhakti infused with śāstra-jñāna and lokasaṅgraha.
Born in the year 1017 CE in Śrīperumbūdūr, a sacred village in present-day Tamil Nadu, Śrī Rāmānuja emerged during a time of great doctrinal debate and spiritual upheaval. He was born into a brāhmaṇa family, to Keśava Somayāji and Kāntimati, noble parents who upheld the Vedic dharma. From an early age, he exhibited sharp intellect, deep humility, and an extraordinary receptiveness to dhārmika principles. He was given the name of Ilaya Perumāḷ—meaning “younger Perumāḷ,” a name truly befitting the divine mission that lay ahead.
As history records, Śrī Rāmānuja first studied under Yādavaprakāśa, a scholar of AdvaitaVedānta. However, due to fundamental differences in the interpretation of śāstra—particularly on the nature of Brahman and the Jīva—Śrī Rāmānuja respectfully distanced himself from that school of thought. Even at a young age, he was clear that Brahman was not nirguṇa and unknowable, but infinitely auspicious, accessible, and full of divine attributes (kalyāṇa guṇas)—the very person of Nārāyaṇa.
It was under the guidance of Śrī Mahāpūrṇa, a devoted disciple of Śrī Yāmunāchārya, that Śrī Rāmānuja came into contact with the Śrīvaishṇava sampradāya, deeply rooted in the Āḻvārs’ bhakti and Nāthamuni’s lineage. Although Śrī Yāmunāchārya attained paramapadam before meeting Śrī Rāmānuja directly, the young āchārya’s heart was profoundly moved upon hearing of him. At Śrīraṅgam, seeing the three fingers of Śrī Yāmunāchārya that remained stiff after death—each representing an unfulfilled wish—Śrī Rāmānuja silently vowed to fulfill them: to write a Bhāshya (detailed commentary that remains true to the source) for the Vyāsā’s Brahmasūtras, to honor the memory of the āḻvārs, and to promote the greatness of the divine name.
Fulfilling these resolves became the very foundation of Śrī Rāmānuja’s mission. He composed the Śrī Bhāshya, a magnum opus on the Brahmasūtras, which stands as the authoritative text of Viśishṭādvaita Vedānta. With equal reverence to pramāṇa and bhakti, he harmonized the Upanishadic vision with the purāṇic bhakti mārga. Unlike dry intellectualism, his philosophy embraced Śaraṇāgati—total surrender at the feet of Bhagavān Nārāyaṇa—as the supreme means to Moksha (liberation of the soul).
He traveled extensively—to Kāñcīpuram, Śrīraṅgam, Melkote, and beyond—not as a conqueror, but as a dharma-yātri, installing images of Bhagavān Vishṇu, organizing temples, codifying rituals, and establishing the supremacy of bhakti grounded in śāstra. His journey to Melukote (Tirunārāyaṇapuram) under the protection of the Hoysala king was a historical turning point where he re-established the temple after retrieving the utsava-mūrti from the Delhi Sultanate, demonstrating fearlessness and steadfastness in dharma.
Śrī Rāmānuja’s life was one of uncompromising compassion. The story—historically preserved—of how he openly revealed the tirumantra (also known as ashṭāksharī mantra) to all, even at the cost of potential spiritual punishment, is not to be read as mere anecdote. It is an act of pure mercy, embodying his view that divine knowledge is not a privilege, but a gift to be shared.
He uplifted all sections of society, cutting across varṇa-jāti barriers, establishing that in front of Nārāyaṇa, what mattered was bhakti and śaraṇāgati, not birth or status. Through the Koil Ozhugu (Temple Chronicles) and other sources, we know he created systems that ensured access to temples, worship, and vedānta learning for the common devotee.
After blessing this world for 120 years, Śrī Rāmānuja entered divya loka in 1137 CE at Śrīraṅgam. To this day, his śarīra-mūrti (preserved body) remains enshrined and worshipped there—a living testimony to the greatness of his tapas and divine mission.
The Life of Śrī Rāmānuja
The Auspicious Birth and Divine Lineage
Śrī Rāmānuja, an incarnation of the divine Ādi Śesha (the primordial serpent and couch of Bhagavān Vishṇu), graced the earth to purify the age of Kali and uplift humanity. He was born to the devout Brāhmaṇa couple, Śri Keśava Somayāji and Śrimati Kāntimatī, 1017 CE in Śrīperumbūdūr, a sacred village in present-day Tamil Nadu, filling their home with immeasurable joy. His father, who had earnestly prayed for a son at the revered Pārthasārathy temple, received a divine assurance that Ananta himself would manifest as their child. His maternal uncle, Śrī Periya Tirumalai Nambi (also known as Śrīśaila Pūrṇa), embarked on a journey from Tirupati to behold the newborn. Upon seeing the child, Śrīśaila Pūrṇa was overcome with emotion, observing subtle serpentine shadows around the infant’s face, a profound confirmation of his divine origin as an incarnation of Ananta, who had previously appeared as Lakshmaṇa, the devoted younger brother of Bhagavān Rāma. It was Śrīśaila Pūrṇa, moved by spontaneous divine inspiration, who bestowed upon the child the name “Rāmānuja”, signifying “younger brother of Rāma”. He also gave him the traditional name “Ilaiyālvār”. Śrīśaila Pūrṇa, proficient in sāmudrika śāstra (the ancient science of physiognomy), marveled at the child’s highly auspicious features: large, lotus-shaped ears, long arms extending to his knees (Ājānubāhu), and eyes as beautiful as lotus petals. He concluded that the name “Lakshmaṇārya” was equally befitting. Śrī Rāmānuja’s advent is historically noted to have occurred in the Piṅgala year, on Caitra Śuddha Pañcamī, a Thursday, under the Ārdrā Nakshatra, 4118 years after the commencement of the Kali Yuga.
Childhood, Education, and Family Life
Śrī Rāmānuja flourished with the splendor of the waxing moon. His revered father, Keśava Somayāji, meticulously performed all the traditional saṃskāras (purificatory rites of passage) for his son, including Annaprāśana (first feeding of solid food), Chaula (tonsure ceremony), and Upanayana (the sacred thread ceremony). His father was truly astonished by Rāmānuja’s inherent and swift grasp of knowledge, noting that it seemed as if he was simply revealing wisdom he already possessed, rather than acquiring it anew.
At the tender age of sixteen, Rāmānuja entered into the sacred bond of matrimony with Thañjammāmbā. Shortly thereafter, his beloved father passed away, and Rāmānuja, with deep devotion, performed all the necessary filial rites, upholding his duties as a dutiful son.
Relationships with Relatives and Other Devotees in Early Life
During this early period, before his formal philosophical studies under Yādavaprakāśa, Rāmānuja’s primary familial relationships included his revered parents, Keśava Somayāji and Kāntimatī, and his maternal uncle, Periya Tirumalai Nambi (Śrīśaila Pūrṇa), who played a pivotal role in naming him and recognizing his divine essence from infancy. His cousin, Govinda Bhaṭṭar (also known as Govinda Miśra), was also a part of his early life, and would later become a significant figure in protecting Rāmānuja from peril. His wife, Thañjammāmbā, also joined him in this phase of his life. At this point, the biography does not detail specific direct interactions with the Āḷvārs themselves, as they had lived centuries before him, but their devotional hymns formed the very bedrock of the tradition he would later champion. The text primarily focuses on his early life events and family until he decides to pursue higher Vedic studies.
Discipleship under Yādava Prakāśa and Philosophical Disagreements
Seeking deeper spiritual knowledge, Śrī Rāmānuja, accompanied by his family, relocated to Kāñcīpuram, firmly resolved to study Vedānta. He approached Śrī Yādavaprakāśa, a celebrated scholar of Advaita philosophy, and humbly requested to be accepted as his disciple. Initially captivated by Rāmānuja’s divine aura, Yādavaprakāśa agreed to take him as a student. However, Rāmānuja’s exceptional intellect soon became apparent. Unlike other students, he thoughtfully questioned and challenged Yādavaprakāśa’s interpretations, particularly those related to Advaita. This caused considerable unease for Yādavaprakāśa, who began to perceive that Rāmānuja’s true purpose was to refute Advaita and establish his own philosophy (not known as Viśishṭādvaita yet). A profound incident unfolded during a lesson on the Taitareeya Upanishad, concerning the sacred phrase “Satyam Jñānam Anantam Brahma” (Brahman is Truth, Knowledge, Infinite). Yādavaprakāśa‘s explanation deeply distressed Rāmānuja. With great humility, Rāmānuja offered his own interpretation: that “Satyam” refutes temporariness, “Jñānam” refutes non-consciousness, and “Anantam” refutes limitation. Thus, he explained, Brahman is eternal, conscious, and infinite, distinct from all conscious and unconscious entities. Yādavaprakāśa was profoundly shaken by this insightful and novel interpretation, recognizing Rāmānuja’s extraordinary spiritual depth. Another pivotal moment occurred during the interpretation of the Chāndogya Upanishad’s verse “Tasya Yathā Kapyaasam Puṇḍareekam Evam Akshiṇi”. Yādavaprakāśa rendered “Kapyaasam” as “like the posterior of a monkey”, suggesting a highly disrespectful comparison for Bhagavān Nārāyaṇa‘s eyes. Rāmānuja, engaged in the service of massaging his guru’s head, was deeply pained by this interpretation, feeling a profound sorrow at such a comparison to the Divine. Tears of anguish welled in his eyes and fell upon Yādavaprakāśa’s feet, prompting his guru to inquire about his distress. Rāmānuja expressed his anguish over the inappropriate interpretation of such a beautiful verse, which, he believed, should describe Bhagavān Nārāyaṇa’s eyes as exquisitely beautiful as lotus petals. He then presented three alternative interpretations of “Kapyaasam”, each beautifully aligning with the meaning of a lotus. For instance, one interpretation was “Kam (water) pibati iti Kapi (sun); tena asyate (blossomed) iti Kapyaasam”, signifying “that which is blossomed by the sun, which drinks water”, referring to a lotus. These enlightened explanations deeply impressed Yādavaprakāśa but also ignited his ego and fears for the future of his Advaita philosophy. In a fit of anger, Yādavaprakāśa dismissed Rāmānuja from his tutelage, feeling that Rāmānuja had surpassed him in knowledge and was destined to establish Viśishṭādvaita, thereby challenging his own Advaita doctrine.
The Attempt on Rāmānuja’s Life and Divine Protection
Following this dismissal, Yādavaprakāśa, swayed by envious disciples, conceived a sinister plot to eliminate Rāmānuja during a pilgrimage to Kāśī. However, Rāmānuja’s devoted cousin, Govinda Bhaṭṭar (also known as Govinda Miśra), who was also a disciple of Yādavaprakāśa, providentially overheard this wicked conspiracy. Deeply disturbed by this heinous plan, Govinda Bhaṭṭar resolved to protect his revered brother. During the sacred journey, he managed to secretly warn Rāmānuja of the impending danger. Govinda Bhaṭṭar discovered a Śivalinga in Kāsi Gangā, subsequently went to Kalahasti, where, by divine command, he built a temple and propagated Śaivism. Upon Yādavaprakāśa’s return to Kāñcīpuram, Yādavaprakāśa’s was astonished to encounter Rāmānuja, who had also safely returned and was engaged in fetching water for the pūjā of Bhagavān Varadarāja.
Divine Intervention and Return to Kāñchīpuram
While fleeing from the plot devised by Yādavaprakāśa and his disciples, Rāmānuja became lost in the dense forest. Exhausted and thirsty, Rāmānuja was miraculously guided by a hunter couple, who were none other than Bhagavān Varadarāja and his consort in disguise. They led him to Kāñcīpuram, thus ensuring his safe return. In the early hours, the consort requested for some water saying she was thirsty and the hunter refused to arise from sleep so early. Hearing this, Rāmānuja in an attempt of gratitude walked to the well nearby only to realize it to be the well of Śri Varadarāja Perumāl in Kāñcīpuram and the hunter is none other than Bhagavān Varadarāja. Rāmānuja henceforth dedicated himself to serving Bhagavān Varadarāja. He faithfully fetched water from a distant well every day to be used for the abhisheka of Bhagavān Varadarāja. This act of devotion demonstrates his unwavering commitment and love for the Divine.
Per Bhavishya Purāṇa
The Pratisarga Parva of the Bhavishya Purāṇa gives this account. Sūta tells the muni that, hearing the words of Devaguru Bṛhaspati, Bhagavān Bhava produced his excellent aṃśa from his own mouth, and it took birth on the bank of the Godāvarī. He was famous as Ācārya Rāmānuja.
Source: Bhavishya Purāṇa, Pratisarga Parva, Khaṇḍa 4, Chapter 14
The yantras in the purīs
The Pratisarga Parva tells that Kali prayed to Bali, and that Bali sent the daitya Maya to help the mlecchapati Sukandara. Maya taught the mlecchas the Rekhāgaṇita with jyotir-gaṇita, and they had yantras made in all seven purīs. By the power of those yantras the people there took up mleccha conduct, and all the Āryas cried out in grief. Hearing that cry, the Vaishṇavas, sevakas of Kṛshṇacaitanya, took the divine mantra of the guru and went separately to the purīs and other places.
At the order of Rāmānuja, Śaṅkarācārya, on the path of Śiva, went with his gaṇas to Kāśīpurī. He reversed the yantra there, and all who came under it became Śaivas, with the tripuṇḍra on the forehead, a rudrāksha garland on the neck and the Govinda-mantra in the mouth.
Rāmānuja went to Totādri and was happy there. On his forehead was a fine yellow line between two upright lines, and on his neck a tulasī garland.
Source: Bhavishya Purāṇa, Pratisarga Parva, Khaṇḍa 4, Chapter 21
Sources
- Bhavishya Purāṇa, Pratisarga Parva, Khaṇḍa 4, Chapters 14, 21