Ramanuja Jayanti 2020 Wishes | Sri Ramanuja Acharya Jayanti 2020 Images, Live, Date, Songs, Happy Shankara Jayanthi | Ramanujacharya Birthday

By | May 27, 2020

Ramanuja Jayanti 2020 Wishes | Sri Ramanuja Acharya Jayanti 2020 Images, Live, Date, Songs, Happy Shankara Jayanthi | Ramanujacharya Birthday:

Ramanuja Jayanti 2020

Ramanuja or Ramanujacharya was an Indian theologian, philosopher, and one of the most important exponents of the Sri Vaishnavism tradition within Hinduism. His philosophical foundations for devotionalism were influential to the Bhakti movement.

Ramanuja’s guru was Yādava Prakāśa, a scholar who was a part of the more ancient Advaita Vedānta monastic tradition. Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed in the footsteps of Tamil Alvārs tradition, the scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the chief proponent of Vishishtadvaita subschool of Vedānta, and his disciples were likely authors of texts such as the Shatyayaniya Upanishad. Ramanuja himself wrote influential texts, such as bhāsya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit.

His Vishishtadvaita (qualified non-dualism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non-dualism) philosophy of Ādi Shankara, together the three most influential Vedantic philosophies of the 2nd millennium. Ramanuja presented the epistemic and soteriological importance of bhakti, or the devotion to a personal God (Vishnu in Ramanuja’s case) as a means to spiritual liberation. His theories assert that there exists a plurality and distinction between Ātman (soul) and Brahman (metaphysical, ultimate reality), while he also affirmed that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman.

Ramanuja was born in the village of Sriperumbudur, Tamil Nadu. His followers in the Vaishnava tradition wrote hagiographies, some of which were composed in centuries after his death, and which the tradition believes to be true.

The traditional hagiographies of Ramanuja state he was born to mother Kānthimathi and father Asuri Kesava Somayāji,in Sriperumbudur, near modern Chennai, Tamil Nādu He is believed to have been born in the month of Chaitra under the star Tiruvadhirai. They place his life in the period of 1017–1137 CE, yielding a lifespan of 120 years.[20] These dates have been questioned by modern scholarship, based on temple records and regional literature of 11th- and 12th-century outside the Sri Vaishnava tradition, and modern era scholars suggest that Ramanuja may have lived between 1077-1157 CE.

Ramanuja married, moved to Kānchipuram, studied in an Advaita Vedānta monastery with Yādava Prakāśa as his guru Ramanuja and his guru frequently disagreed in interpreting Vedic texts, particularly the Upanishads.Ramanuja and Yādava Prakāśa separated, and thereafter Ramanuja continued his studies on his own

A number of traditional biographies of Ramanuja are known, some written in 12th century, but some written centuries later such as the 17th or 18th century, particularly after the split of the Śrīvaiṣṇava community into the Vadakalais and Teṉkalais, where each community created its own version of Ramanuja’s hagiography.

The Muvāyirappaṭi Guruparamparāprabhāva by Brahmatantra Svatantra Jīyar represents the earliest Vadakalai biography, and reflects the Vadakalai view of the succession following Ramanuja. Ārāyirappaṭi Guruparamparāprabhāva, on the other hand, represents the Tenkalai biography. Other late biographies include the Yatirajavaibhavam by Andhrapurna.

The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja – Vedārthasangraha (literally, “Summary” of the “Vedas meaning”), Sri Bhāshya (a review and commentary on the Brahma Sutras), Bhagavad Gita Bhāshya (a review and commentary on the Bhagavad Gita), and the minor works titled Vedāntadipa, Vedāntasāra, Gadya Trayam (which is a compilation of three texts called the Saranāgati Gadyam, Sriranga Gadyam and the Srivaikunta Gadyam), and Nitya Grantham.

Some scholars have questioned the authenticity of all but the three of the largest works credited to Ramanuja – Shri Bhāshya, Vedārthasangraha and the Bhagavad Gita Bhāshya.

Ramanuja’s philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition.His ideas are one of three subschools in Vedānta, the other two are known as Ādi Shankara’s Advaita (absolute monism) and Madhvāchārya’s Dvaita (dualism).

Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedānta, as having failed in interpreting all of the Vedic texts.[57] He asserted, in his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.[57] There is no reason, stated Ramanuja, to prefer one part of a scripture and not other, the whole of the scripture must be considered on par. One cannot, according to Ramanuja, attempt to give interpretations of isolated portions of any scripture. Rather, the scripture must be considered one integrated corpus, expressing a consistent doctrine.[57] The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.

This method of scripture interpretation distinguishes Ramanuja from Ādi Shankara. Shankara’s exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka,states that for proper understanding all texts must be examined in their entirety and then their intent established by six characteristics, which includes studying what is stated by the author to be his goal, what he repeats in his explanation, then what he states as conclusion and whether it can be epistemically verified., Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert’s textual testimony. This philosophical difference in scriptural studies, helped Shankara conclude that the Principal Upanishads primarily teach monism with teachings such as Tat tvam asi, while helping Ramanuja conclude that qualified monism is at the foundation of Hindu spirituality.

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