Ramanuja

Bhashyakara - The Great Commentator of Devotional Non-Dualism

In the sacred halls of Srirangam temple, an elderly sage bent over palm leaf manuscripts, his fingers tracing Sanskrit verses that would revolutionize Indian spirituality. Ramanuja was not merely writing commentary—he was weaving together the seemingly contradictory threads of absolute truth and personal devotion, showing how the individual soul could surrender completely to Brahman while remaining eternally distinct. His pen moved with the precision of logic and the passion of a lover, creating a philosophical framework that would allow millions to approach the Divine through the heart's devotion rather than the mind's negation alone.

Chronological Timeline

• 1017 CE - Born in Sriperumbudur near Chennai to a devout Brahmin family in the Sri Vaishnava tradition
• 1030s - Early education in Vedanta under Yadava Prakasha, begins questioning Advaitic interpretations
• 1040 - Dramatic break with his Advaitic teacher over interpretation of Chandogya Upanishad
• 1042 - Initiation into Sri Vaishnava tradition by Mahapurna, receives the sacred mantras
• 1043-1050 - Intensive study of Alwar hymns and Pancharatra texts under various acharyas
• 1050 - Becomes head of Srirangam temple and establishes his teaching authority
• 1060s - Begins composition of his three great commentaries (bhashyas) on Brahma Sutras
• 1070s - Writes Vedartha Sangraha, systematizing Vishishtadvaita philosophy
• 1080s - Establishes 74 centers (peethas) across South India for teaching his philosophy
• 1090s - Persecution by Chola king forces temporary exile to Karnataka for 12 years
• 1105 - Returns to Srirangam after Chola king's death, resumes teaching and writing
• 1110 - Completes Sri Bhashya, his masterwork commentary on Brahma Sutras
• 1115 - Organizes temple worship, establishes detailed protocols still followed today
• 1120 - Final teachings to disciples, preparation for departure
• 1137 - Mahasamadhi at Srirangam at age 120, body enshrined in temple

The Journey from Seeker to Sage

The spiritual hunger burned in young Ramanuja from his earliest encounters with scripture. Born into a family of temple priests, he was immersed in devotional practices from childhood, yet his brilliant mind demanded philosophical coherence. The turning point came during his studies under the renowned Advaitic teacher Yadava Prakasha. When his guru interpreted the Upanishadic phrase "eyes like the red lotus" as referring to Brahman having eyes red like a monkey's posterior, Ramanuja's devotional heart recoiled. How could the Supreme Reality be described so crudely? This wasn't mere aesthetic sensitivity—it revealed a fundamental disagreement about the nature of the Divine and the soul's relationship to it.

The quest and the practices led Ramanuja through a profound spiritual crisis. Advaita's insistence that the individual soul was ultimately illusory conflicted with his direct experience of loving surrender to Vishnu. If the devotee was merely Brahman in ignorance, what meaning did bhakti have? His search for resolution took him to the great Sri Vaishnava teachers of his time. Under Mahapurna, he received initiation into the esoteric mantras and began studying the Tamil hymns of the Alwars—poet-saints whose ecstatic devotion had transformed South Indian spirituality. These weren't philosophical treatises but outpourings of souls drunk on divine love, yet they contained profound metaphysical insights.

The guru-disciple relationship with multiple teachers shaped Ramanuja's unique synthesis. From Kanchipurna, a temple priest considered low-caste by orthodox standards, he learned that divine grace transcends social boundaries. From Goshthipurna, he received the philosophical framework for understanding how individual souls could be both dependent on Brahman and eternally distinct. Each teacher contributed a piece of the puzzle, but Ramanuja had to integrate these insights into a coherent system. His genius lay not in rejecting previous teachings but in showing how devotion and philosophy could enhance rather than contradict each other.

The teaching emerges through Ramanuja's revolutionary interpretation of the Upanishads. Where Shankara saw statements like "Thou art That" as indicating absolute identity between soul and Brahman, Ramanuja saw them as describing an intimate relationship of dependence and love. The soul was like a wave in the ocean—distinct yet inseparable from its source. This Vishishtadvaita (qualified non-dualism) preserved both the ultimate unity taught in Vedanta and the personal relationship celebrated in devotional traditions. His early disciples were amazed to find their philosophical doubts resolved without sacrificing their devotional practices.

Daily life of the realized Ramanuja demonstrated how enlightenment could be lived within traditional structures while transforming them from within. As head of Srirangam temple, he established detailed protocols for worship that honored both Vedic orthodoxy and devotional accessibility. He would rise before dawn for personal meditation and prayer, then spend hours teaching disciples, managing temple affairs, and writing his commentaries. His routine included periods of solitary contemplation and community worship, showing how the realized being serves both the transcendent and the immanent aspects of the Divine. Even in his advanced years, he maintained the discipline of a student, constantly refining his understanding through study and practice.

Core Spiritual Teachings

His essential realization centered on the revolutionary insight that the highest spiritual truth was not the dissolution of individuality but its perfection through loving surrender. Ramanuja experienced Brahman not as an impersonal absolute but as Narayana—the Supreme Person who is both the material and efficient cause of the universe, yet remains intimately involved with each soul. The individual soul (jiva) is real, eternal, and distinct from Brahman, yet completely dependent on the Divine like a body depends on its soul. This relationship is not bondage but the very nature of existence—even in liberation, the soul maintains its individuality while experiencing perfect union through love.

Key teachings and practices that emerged from this realization:

Saranagati (Complete Surrender): Ramanuja taught that the highest spiritual practice was not meditation or ritual but total self-surrender to the Divine. This wasn't passive resignation but active offering of one's entire being—thoughts, actions, desires, and even the fruits of spiritual practice—to Narayana. He outlined six aspects of surrender: accepting what is favorable to devotion, rejecting what is unfavorable, trusting in God's protection, seeking God as the only refuge, feeling helpless without divine grace, and maintaining constant awareness of being God's servant.

Bhakti as Knowledge: Unlike traditions that saw devotion and knowledge as separate paths, Ramanuja demonstrated that true bhakti was itself the highest knowledge. Loving meditation on the Divine's qualities (dhyana) naturally led to direct realization. He taught specific techniques for contemplating Narayana's form, qualities, and activities, showing how devotional practices could be as rigorous and transformative as any philosophical inquiry.

The Doctrine of Grace: Perhaps most revolutionary was Ramanuja's emphasis on divine grace as the ultimate means of liberation. While not dismissing the importance of spiritual effort, he taught that moksha was ultimately a gift from God, not an achievement of the ego. This made the spiritual path accessible to all sincere seekers regardless of their intellectual capacity or social status.

Qualified Non-Dualism: His philosophical framework resolved the apparent contradiction between unity and multiplicity by showing that Brahman includes both the individual souls and the material world as its body, while remaining their inner controller and support. Just as a person is one being with many limbs, Brahman is one reality with infinite expressions.

Scripture as Divine Revelation: Ramanuja established the authority of both Sanskrit Vedas and Tamil Alwar hymns as equally valid revelations, creating space for emotional and devotional expressions of truth alongside philosophical discourse.

His teaching methodology combined rigorous scriptural analysis with devotional practice. In his commentaries, he would first establish the philosophical point through logical argument, then support it with multiple scriptural citations, and finally show how it applied to spiritual practice. His debates with other philosophers were legendary for their scholarly precision, yet his personal instruction emphasized the cultivation of devotional feeling. He taught that intellectual understanding must be accompanied by emotional transformation—the heart must be melted by divine love for realization to be complete.

Stages of the path according to Ramanuja progressed through karma yoga (selfless action), jnana yoga (knowledge), and bhakti yoga (devotion), with each stage preparing for the next. The ultimate goal was not the cessation of individual existence but its perfection in eternal service to the Divine. Liberation (moksha) meant dwelling in Vaikuntha, the divine realm, in perfect knowledge and bliss while maintaining one's individual identity as God's eternal servant and devotee.

The Lineage and Legacy

The immediate sangha that formed around Ramanuja included 74 direct disciples who became acharyas (teachers) in their own right, establishing centers throughout South India. Notable among them were Koorathazhwan, who sacrificed his eyesight rather than sign a document opposing his guru's teachings, and Embar, who succeeded Ramanuja as head of Srirangam. These disciples preserved not only his philosophical teachings but also the devotional practices and temple traditions he established. The Sri Vaishnava community they created became a powerful force for both spiritual realization and social reform, as Ramanuja's emphasis on divine grace transcending caste boundaries challenged orthodox hierarchies.

The teaching stream flowing from Ramanuja profoundly influenced the development of devotional Hinduism across India. His philosophical framework provided intellectual respectability for bhakti movements that might otherwise have been dismissed as emotional excess. Later teachers like Madhva and Vallabha developed their own systems of devotional non-dualism partly in dialogue with Ramanuja's work. The Gaudiya Vaishnava tradition of Chaitanya, while philosophically distinct, shows clear influence from Ramanuja's integration of devotion and Vedanta. His impact extended beyond Vaishnavism—even Advaitic teachers after Ramanuja had to address his critiques and refine their presentations.

Contemporary relevance of Ramanuja's teaching lies in his resolution of the tension between personal spirituality and ultimate truth. In an age when many seekers struggle with impersonal approaches to the Divine, his demonstration that the highest realization can include rather than exclude personal relationship offers profound hope. His emphasis on grace over achievement speaks to contemporary concerns about spiritual materialism and ego-driven practice. His integration of philosophical rigor with devotional warmth provides a model for spirituality that engages both mind and heart.

Distortions and clarifications have inevitably accumulated over nine centuries. Some followers have reduced his teaching to mere ritualism, missing the profound philosophical insights. Others have emphasized the philosophical aspects while neglecting the devotional practices that were central to his realization. The authentic teaching maintains the dynamic tension between surrender and understanding, showing that true devotion includes rigorous inquiry while genuine knowledge flowers in love. His vision of liberation as eternal service rather than personal achievement challenges both materialistic and escapist approaches to spirituality.

The Sacred and the Human

The personality of the master combined intellectual brilliance with childlike devotion. Contemporary accounts describe Ramanuja as equally at home in scholarly debate and ecstatic worship. He could reduce opponents to silence through logical argument, then be moved to tears by a devotional hymn. His teaching style adapted to each student's capacity—philosophical discourse for intellectuals, devotional practices for emotional temperaments, practical service for active natures. Yet underlying all his interactions was a profound humility, seeing himself always as a servant of the Divine rather than a great teacher.

Miracles and siddhis were less prominent in Ramanuja's life than in many guru biographies, reflecting his emphasis on grace over supernatural powers. However, several incidents suggest his deep spiritual attainment. During the persecution by the Chola king, he reportedly made himself invisible to escape capture. His mere presence was said to transform the hearts of opponents, including the king who eventually became his devotee. More significantly, his ability to resolve seemingly irreconcilable philosophical differences through inspired interpretation was seen as a form of divine revelation working through him.

Tests and teaching moments often involved challenging his disciples' attachments to conventional thinking. When Koorathazhwan was threatened with blindness for refusing to renounce his guru, Ramanuja supported his choice, teaching that physical sight was less valuable than spiritual vision. He would sometimes assign seemingly menial tasks to brilliant students, showing that true wisdom expressed itself in humble service. His own willingness to learn from teachers of lower social status demonstrated that spiritual authority transcended conventional hierarchies.

The embodied divine in Ramanuja's case meant showing how realization could be lived within traditional structures while transforming them. He maintained orthodox practices while opening them to sincere seekers regardless of birth. His approach to his own aging and eventual death exemplified his teaching about the soul's eternal relationship with God—the body might fail, but the devotee's connection to the Divine only deepened. His final instructions to disciples emphasized continuing the service to God and devotees rather than mourning his physical departure.

Transmission Through Words

On the nature of the soul and God: "The individual soul is a part of the Supreme Soul like a spark is part of fire, yet it maintains its distinct existence eternally. Even in liberation, the soul does not lose its individuality but realizes its true nature as the eternal servant of the Lord."

On the practice of surrender: "Saranagati is not mere resignation but the positive offering of oneself completely to the Divine. It includes accepting what helps devotion, rejecting what hinders it, trusting in God's protection, seeking no other refuge, acknowledging one's helplessness, and remembering always that one belongs to God."

On devotion and knowledge: "Bhakti is not opposed to jnana but is itself the highest knowledge. When the heart is filled with love for the Divine, the mind naturally understands the deepest truths. Devotion without understanding is blind, but understanding without devotion is empty."

A teaching story he often used: "A salt doll went to measure the depth of the ocean. As it walked into the water, it began to dissolve, and with each step it understood the ocean better. Finally, when it had completely dissolved, it became one with the ocean while still maintaining its essential nature as salt. So too, the soul that surrenders to God becomes one with the Divine while retaining its individual existence."

His advice for contemporary seekers: "Do not think that spiritual realization requires abandoning the world or your relationships. The highest truth is found in perfect love, and love expresses itself in service. Serve God through serving His devotees, and serve devotees by helping them remember God."

On the goal of spiritual life: "Liberation is not the cessation of existence but its fulfillment. In moksha, the soul experiences infinite knowledge, infinite bliss, and infinite capacity for service. The liberated being dwells eternally in the divine presence, engaged in loving service without any sense of burden or limitation."

His essential message: "The Supreme Reality is not a philosophical concept but the most intimate presence in your heart. Approach the Divine as a child approaches a loving parent—with complete trust, natural affection, and joyful surrender. This is the essence of all scriptures and the goal of all practices."

The Living Presence

What remains vibrantly alive in Ramanuja's teaching is his demonstration that the highest spiritual realization need not require the negation of personality, relationship, or devotional feeling. In an age when many seekers feel torn between personal spirituality and ultimate truth, his Vishishtadvaita offers a profound integration. His emphasis on grace over achievement speaks directly to contemporary concerns about spiritual materialism and performance-based approaches to the Divine.

Sincere seekers today can still receive the transmission of his teaching through studying his commentaries with devotional attitude, practicing saranagati in daily life, and cultivating loving meditation on the Divine's qualities and activities. The Sri Vaishnava tradition he established continues to offer initiation, guidance, and community support for those drawn to his path. More universally, his integration of philosophical rigor with devotional warmth provides a model for any seeker wanting to engage both mind and heart in spiritual practice.

The eternal in Ramanuja's message transcends the cultural forms of medieval South Indian Vaishnavism while honoring their wisdom. His insight that ultimate reality includes rather than excludes individual existence speaks to seekers across traditions. His demonstration that surrender enhances rather than diminishes human dignity offers hope to those who fear that spiritual realization means the death of personality.

The invitation Ramanuja extends is not merely to understand his philosophy but to taste the sweetness of divine love that motivated his entire life and teaching. He shows that the highest truth is not a concept to be grasped but a relationship to be lived, not an achievement to be attained but a grace to be received. In a world often divided between cold rationalism and blind emotionalism, his teaching offers the possibility of a spirituality that is both intellectually satisfying and emotionally fulfilling—a path where the mind's questions find their answer in the heart's love, and the heart's love finds its expression in the mind's understanding.