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Ramanuja

c. 1077–1157 · traditionally 1017–1137

A first way ina deliberate simplification – the portrait says more

The world and individual souls are real, but they belong to God as a body belongs to its soul – and loving devotion leads to him.

Placement

South Asian & Tibetan Philosophy · South Asia · Metaphysics, Religion

Vishishtadvaita: qualified non-dualism – the world and souls are real as the “body of God.”

Key ideas

  • Qualified non-dualism
  • Bhakti

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Influence

Influenced by 1

  • Yajnavalkya

    influenced by

    Ramanuja based his view of the world and selves as the body of God on Yajnavalkya’s teaching of the inner controller (antaryamin) in the Brihadaranyaka Upanishad. Ramanuja, Vedarthasangraha; Sribhashya; J. B. Carman, The Theology of Ramanuja (1974); J. J. Lipner, The Face of Truth (1986)

    Evidence: AI draft

    Yajnavalkya › traditionally c. 800–720 BCE

Criticism

Criticizes 1

  • Adi Shankara

    criticised

    Ramanuja raised seven objections against Shankara’s doctrine of ignorance (avidya), holding that Brahman has real qualities and the world is its body (Shribhashya I.1.1). Rāmānuja, Śrībhāṣya I.1.1; J. B. Carman, The Theology of Rāmānuja, 1974

    Evidence: AI draft

    Adi Shankara › c. 700–750 · conventionally dated 788–820

Works

  • c. 1100Shri Bhashya

    A counter-commentary to Shankara: the world is no illusion.

Position

Ramanuja developed Vishishtadvaita, “qualified non-dualism”, in direct opposition to Shankara. Brahman is one, but not featureless: it is a personal God, Vishnu, endowed with infinite good qualities. Souls and the material world are real, not illusory; they relate to God as the body relates to the soul – distinct, yet wholly dependent on him and pervaded by him. Liberation does not mean dissolving into an impersonal absolute but eternal loving communion with God, attained through devotion (bhakti) and surrender to divine grace. His theology shaped Hindu devotional movements and gave personal faith a philosophical home.

Life & context

Ramanuja was born at Sriperumbudur near present-day Chennai and worked for long periods in the temple town of Srirangam in Tamil Nadu. As head of the Sri Vaishnava community he united philosophical Vedanta with the devotional tradition of the Tamil Alvar saints. Tradition dates his life 1017–1137, an exceptionally long 120 years; many scholars now place him about sixty years later, c. 1077–1157.

Further main works

  • Vedarthasamgraha (c. 1100)
  • Commentary on the Bhagavad Gita (c. 1100)

Sources: Wikipedia · Wikidata

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