Jagat Guru Sri RamanujAcharya

by R Gopalakrishnan (Retd. AGM, BSNL, Trivandrum now settled in Chennai)

1. The Introduction

Ramanucharya was the chief exponent of the Vishishtadvaita school of Vedanta and a great social reformer. {We will talk of Visishtaadvaita in simple language}  “If I can bring deliverance to so many, I do not mind being condemned to hell,” he said, and spread his spiritual message to even the lowest of classes of people. He established the Yatiraja Math and the Cheluva narayana swami temple at Melkote in Karnataka, and also renovated many ancient temples. He wrote many philosophical works and preached the oneness of mankind.

2. Srivaishnava Sect

The worshippers of Vishnu are ‘Sri Srivaishnavas’. They devoutly worship Sri Rama and Sri Krishna, the incarnations of Vishnu. ‘Sri’ is  Goddess Lakshmi. The devotees worship Mother Lakshmi and through her they try to propitiate Lord Vishnu. These devotees are the Srivaishnavas and they follow the tenets of Vishishtadvaita.

It was the Alwars, (Azhwars) the Srivaishnava devotees of Tamilnadu, who widely popularized the Srivaishnava  Sect  They lived between the sixth and the ninth centuries of the Christian era. They were twelve in number. They did not have any caste distinctions. These Srivaishnava devotees were drawn from all castes of the Hindu religion.

3. Acharya after Alwars

The tradition of the Acharyas began after the Alwars. ‘Acharya’ means a teacher. Among them YamunAcharya was foremost. The next in succession was RamanujAcharya. He gave a comprehensive form to the tenets of Vishishtadvaita. He propounded a philosophy, which could command a universal following

4. Ramanuja -parents

We had talked of YamunAcharya as first Acharya.  Srishailapurna was his disciple. His elder sister was Bhudevi. She was married to KeshavAcharya. Bhudevi and KeshavAcharya lived near a temple at Sri Perambudur, about thirty miles away from Chennai. Ramanuja was born to them as their only son, in A.D. 1017.

5. Govinda- Brother of Ramanucharya

Sridevi was Shailapurana’s younger sister. She was the wife of Kusumanayana Bhatta. A boy called Govinda was born of this couple exactly at the same time as Ramanuja was born. These two continued to live in amity till the end of their life, and had great mutual affection. In simple words Ramanucharya and Govinda were first cousins.

6. Ramanuja- why he was called so?

Ramanuja was a bright child. Since he resembled Sri Rama’s brother (‘anuja’) Lakshmana, he was called Ramanuja. {It never came to my mind so far and I had no occasion to think of the origin}

7. Education and Upanayanm

The boy Ramanuja was very smart. If he read or listened to his lessons even once, he could always remember them. He learnt the Vedas and the Vedangas even as a child.

8. Marriage and settlement

He had his sacred thread ceremony at the right time. When Ramanuja was about sixteen years old he married Rakshambal. She was also known as Tanjamma. Unfortunately his father KeshavAcharya had his end a little after the marriage. After this RamanujAcharya came to Kanchipuram and settled with his wife and widowed mother. Govinda his brother followed them to Kanchipuram.

9. Extraordinary Disciple

Ramanuja had not yet received all his lessons in Vedanta. He was on the lookout for the right’ Guru’. Yadavapraksha was one of the greatest scholars of those days. Ramanuja became his student.

Ramanuja did not relish the manner in which the teacher taught him. In Ramanuja’s judgment, Yadavaprakasha was not explaining the texts properly.

9.1. Conflict with Guru Yadavaprakasha

One day the teacher was explaining some intricate sentence in the Chandogya Upanishad. The meaning the teacher explained was rather crude. Ramanuja gave his own interpretation of the line. The teacher became nervous feeling that some day his student might make a march over him. On another day immediately after the incident, they were discussing a line in Taittiriya Upanishad. The teacher gave a faulty explanation. Ramanuja explained the line in his own way. The brilliant exposition made Yadavapraksha the teacher very angry. He said :-

“Look here. If you are not satisfied with my way of teaching, you don’t have to take any more lessons from me ” The teacher spoke with obvious displeasure. Ramanuja went away without uttering a word. He was full of respect for his teacher. { Dear members if you can recollect incidents in the Gurukula life of sage Yanjavalkya and his Guru Vaisampayana you can find such a similarity)

10. Plot to kill Ramanuja

Some  fellow students also hated Ramanuja and wanted to get rid of him. Once the teacher and the students including Govinda and Ramanuja were all going on a pilgrimage to Varanasi. They approached the Vindhya Mountains. They were traveling through an impenetrable jungle when Yadava Prakasha and some  disciples hatched a plot to kill Ramanuja

11. Govinda feels something rotten

 Govinda somehow sensed it; he warned his brother and advised him to run for his life. Accordingly Ramanuja went away. The teacher and the other students frantically searched for him in the forest. They presumed that some wild animal had killed him and they proceeded on their way to Varanasi.

12. Ramanuja reaches back   Kanchipuram over night- a miracle

Ramanuja wandered wildly in the forest. He was tormented by hunger and thirst. There was also the fear of the wild animals. He prayed to God and slept under a tree. He was not feeling hunger and thirst any longer. However it was not easy to find his way out from the wild forest.

Just then a man and a woman appeared on the scene. They were a hunter-couple. They felt sad when they heard the boy’s tale of woe. They were heading towards south and  Ramanuja followed them back in the south direction.

It was very dark when they emerged from the jungle. They found a place in the plain and rested for the night. Some time after midnight, the hunter’s wife said she was feeling thirsty. Ramanuja got up and went in search of water. He fetched water from a far-off pond. The hunter’s wife, after drinking it, again asked for some more. When Ramanuja went back to the pond for more water, it was about daybreak. Ramanuja surprised to find himself in the midst of familiar surroundings – temple towers, coconut trees and woods. He had unconsciously come back to Kanchipuram!

13. Narayana and Lakshmi – the hunter couple

He wondered how he had managed to come all the way here from the Vindhyas, and that in a single night. It must be the will of -the Almighty, he thought. He then guessed that the hunter-couple who had accompanied him were none other than Lord Narayana and his consort Lakshmi.

He rushed back to the, place where the hunter-couple had stayed. They were no longer there. Ramanuja was profoundly grateful to God. From that day onwards he made it a custom to carry water from the pond for the worship of God Varadaraja. Ramanuja took upon himself the responsibility of carrying the holy water every day.

14. Back To the Old Guru

Yadavaprakasha and his disciples returned to Kanchi from Varanasi after the pilgrimage. They feared that their evil designs had come to light. They were dismayed to find that Ramanuja had come back safely. But Ramanuja remained unperturbed and explained the divine intercession, which had enabled him to return to Kanchi in one night. The Guru desired Ramanuja to come back to him for continuing his lessons. Ramanuja’s studentship was thus resumed.

Next posting- What happened after renewal of student ship for interested readers.

15. Once sparked is sparked

We read Ramanuja again joined as disciple with his Guru Yadava prakasha. But his Guru continued to nurse his ill feeling towards Ramanuja. One day the teacher was explaining the line -Sarvam khalvidam brahma from Upanishath. The explanation did not appeal to Ramanuja. He gave his own explanation. The teacher grew angry and told him unequivocally that he would not teach him any longer. Ramanuja ended his student ship with Yadavaprakash. He started spending all his time in the service of Lord Varadaraja.

16. YamunAcharya calls for Ramanuja

YamunAcharya was the leader of the Vishishtadvaita School. Though he had authored many learned works in Sanskrit on that school of philosophy, many tenets of the philosophy were yet to be explained. YamunAcharya was becoming very old. He was wondering who would continue the great tradition. He was then living in Sriranga. He had devoted himself to the worship of Lord Ranganatha. He thought that Ramanuja was the right man for the task of guiding the Vishishtadvaita School. He prayed to God Varadaraja Swami that Ramanuja would be the successor. That day was not tar off.

YamunAcharya came to know that Ramanuja had been estranged from Yadavaprakasha. His understood his own end was drawing near. He told his student Maha poorna to fetch Ramanuja from Kanchi.

17. YamunAcharya leaves for heaven

Mahapoorna reached Kanchi and explained to Ramanuja the condition of YamunAcharya. Ramanuja longed to see the great man. They came to Sriranga. They saw a crowd on the banks of the river Cauvery. Yamuna had died even before Ramanuja arrived.

People had assembled there for the funeral rites of the great YamunAcharya. Ramanuja was shocked. But he felt comforted that he was fortunate to see at least the dead body of the great man.

18. Bend fingers come upright

A miracle happened then. Ramanuja stood before the corpse and gazed at it. He observed that the three fingers of the right hand had been bent. The disciples of the YamunAcharya told Ramanuja that he had left unfinished three important tasks in his life. Ramanuja took an oath that he would accomplish them. He vowed that he would propagate the Srivaishnava philosophy, that he would pay his tribute to Vyasa, Parashara and Nammalwar, and that he would write a commentary on Vyasa’s Brahma Sutras.

Even as he declared his vows, the three fingers of YamunAcharya got straightened one by one. It was clear that Sri Yamuna had blessed Ramanuja. It was also clear that Ramanuja would be the future torchbearer of the Srivaishnava tradition. However Ramanuja returned for Kanchi after the funerals.

19. Ramanuja accept Kanchi Poorna as Guru

Ramanuja did not believe in the caste system. He disliked superstitions. The sage Kanchi poorna was a devotee of Lord Varadaraja. He was not a Brahmin. But Ramanuja accepted him as his Guru and he used to prostrate before him. His wife did not relish much of Ramanuja respecting Kanchipoorna by prostrating.

20. Rakshamba again bath and prepare new food after serving Kanchi poorna

It happened that once Ramanuja invited sage Kanchipoorna to a dinner at his house. He wanted to feed him and receive his blessings. The sage accepted the invitation and dinner was arranged. The sage knew that Ramanuja’s wife Rakshamba was a very orthodox woman. So, he went to their house earlier when Ramanuja had started to fetch him.

Rakshamba received Kanchi poorna and he dined at Ramanuja’s house and returned.  But Ramanuja’s wife gave away the remaining food to some others; she cleaned the house, bathed and cooked fresh food for the family.

Ramanuja came back and realized what had happened. He was angry at the actions of Rakshamba. He felt it as a blessing to take the food after serving Kanchi poorna. She was incapable of understanding the noble feelings of Ramanuja.

21. Rakshamba tells lie

Some time after this on an occasion a group of hungry people came to his doors. Ramanuja asked his wife Rakshamba to see if she could find some food in the house for them. She replied that there was no food to offer. Ramanuja became furious when he later came to know that she had told a lie.

22. Kanchi poorna get answers after prayer to God Varadaraja

Whenever Ramanuja desired solutions to any philosophical questions, he would refer them to Kanchi poorna. The latter when find it difficult to answer the questions used to stand before the deity and appealing for answers. He conveyed back to Ramanuja the response he received from God. Ramanuja was most happy with the answers. These became the basic tenets of Vishishtadvaita.

23. Ramanuja become disciple of Mahapoorna

Ramanuja came to know of Mahapoorna, the Guru at Srirangam. He desired to go for Sriranga to meet him. At the same time Mahapoorna and his wife were on the way to Kanchi to persuade Ramanuja to take up the task left uncompleted by YamunAcharya. They both met on the way. Mahapoorna agreed to Ramanuja’s Guru. Ramanuja was taken to a place near a bakula tree, and after the preliminary rituals he was taught the philosophical intricacies of Vishishtadvaita. Ramanuja took his Guru to Kanchi. For nearly six months Ramanuja served his master and learnt from him the inner esoteric meaning of the ‘Nalayira’ (four thousand) Prabandha compositions. He learnt the essence of Vishishtadvaita contained in those hymns. Mahapoorna too was not a Brahmin like Kanchipoorna

24.Rakshambal getting angry with Mahapoorna’s wife

 One day Maha poorna’s wife was drawing water from the well, and inadvertently a few drops were splashed on the pitcher of Ramanuja’s wife. She became angry that she had been polluted by Maha poorna’s wife and started a row. Maha- poorna felt deeply hurt by her conduct. He decided to leave the place lest his presence create further estrangement between Ramanuja and his wife, and proceeded to Sriranga.

25. Ramanuja dispatch wife to father in Law

Ramanuja came to know that his Guru had left. His anger knew no bounds. He decided that he couldn’t continue to live with such a wife. He cleverly dispatched her to her father’s house and took to Sanyasa in the presence of Lord Varadaraja. His worldly bonds had been severed forever.

26. Ramanuja assumes sanyasa and come to Sriranga

The news of Ramanuja’s becoming a sanyasi spread everywhere. Many were attracted by his brilliant personality and became his disciples. Among them were Ramanuja’s nephew Dasarathi and Kooresha. His old Guru Yadavaprakasha too joined him a 3^rd time now. Kooresha was able to find answers to many of the philosophical questions which were vexing Yadava- prakasha. He was thus converted into Srivaishnava faith and then onwards assumed the name ‘Govinda Jeer’.

Although Ramanuja had no dearth of disciples, he felt the need of his brother Govinda. The disciples of YamunAcharya at Sriranga continued to think of Ramanuja. They sent their chief Vararanga in order to fetch Ramanuja to Sriranga. They propitiated the God at Sriranga and succeeded in taking Ramanuja to Sriranga.

Though Ramanuja preached his philosophy daily he felt that his knowledge was still incomplete. Therefore he once again approached Maha poorna and learnt quite a few things from him. But ‘ Mahapoorna said: “There is a man called Goshti poorna in Goshtipura, he is the only man who can further teach you the significance of Srivaishnava tenets.”

27. Student ship with Goshti poorna

Goshtipoora did not easily accord his benediction to Ramanuja. He was bent on testing the latter’s fitness and devotion.

He often evaded Ramanuja saying he was busy and refused to meet him. At last he was convinced that Ramanuja was a deserving student. He told Ramanuja to approach him with his walking stick and Kamandalu. Ramanuja came accompanied by Dasarathi and Kooresha. “I told you to come alone. Why did you bring these two with you?” the Guru asked. Ramanuja said: “Dasarathi is my walking stick and Kooresha is the Kamandalu. I just cannot survive without them.” Goshtipoorna was deeply touched by Ramanuja’s affection for his disciples. He taught Ramanuja the significance of the ‘ashtakshari’ hymn: “Since those who recite it will find god realization, you should be discriminating while teaching it,” he said.

But Ramanuja did not like such invidious distinctions between man and man. He wanted that every one should profit by such divine knowledge.

28. Ramanuja disagree with Goshti poorna

Next day he climbed the temple tower and summoned all the residents of the town. He spread broadcast to them all the mystical knowledge he had learnt. He made them repeat the hymn and then explained the meaning. People were elated with joy.

Goshti poorna was wrathful when he heard all this. He asked Ramanuja if ever he knew what punishment would befall him for the crime he had committed. Ramanuja spoke calmly: I know I may have to go to hell for having defied my Guru. My action has brought happiness and deliverance to so many, and hence it does not matter even if I am condemned to everlasting perdition.”

The words brought wisdom to Goshti-poorna. He realized that Ramanuja was a great man who had taken his birth only for the deliverance of the world. He called him “My Lord” and embraced him.

29. Ramanuja goes to Maladhara and Vararanga

The teachings of YamunAcharya had been distributed among his five disciples, namely Kanchipoorna, Maha poorna, Goshti poorna, Maladhara, and Vararanga. Ramanuja had received instruction at the hands of three of them. He was yet to meet Maladhara and Vararanga. He went to Maladhara to learn the hymns of Nammalwar.

Maladhara was also known as Tirumalai Andan. Ramanuja sat at his feet to learn. The Guru explained Nammalwar’s ‘Tiruvaimoli’ in the light of the interpretation he had heard from the lips of Yamuna- charya. But Ramanuja tried to read even richer meaning into those songs. Maladhara got displeased. But Goshti pooma came to know of it, and tried to mollify the feelings of Maladhara. He assured him that Ramanuja was a great genius that had received the grace of his Guru Yamuna- charya, and therefore the teacher should continue his lessons unmindful of the incidental irritation. Later Ramanuja received lessons for Vararanga on the Nalayira hymns.

30. Ramanuja codify YamunAcharya tenets

The philosophical tenets of YamunAcharya, which had remained fragmented, were gathered together from various sources and codified by Ramanuja. Ramanuja thus became Paripooma (‘complete’) and his probation was over. He was in a position to disseminate the essentials of Srivaishnava religion among his contemporaries. He wrote the three classics called Gadya- traya, Nitya-grantha and Gita-bhashya. He exercised all his faculties in obtaining divine grace and sharing the fruits of his experience with his fellowmen.

31. Priests of Sri rangam dislike Ramanjua

After Ramanuja came to Srirangam, the stranglehold of the priests was released. But they felt frustrated and made out a plan to poison Ramanuja.

One day when Ramanuja was on his usual rounds to collect the day’s alms, he was standing before the doorsteps of a house. The lady of the house came out to offer him alms. As soon as she saw the unusually brilliant eyes and graceful saintly face of the sanyasi, she began to shiver with fright. When Ramanuja asked her the reason for her strange conduct, she could not help confessing the truth before the great man. She had been instigated by her husband and his friends to poison the food that was to be offered to the sanyasi. Ramanuja threw the food into the river. When the disciples of Ramanuja came to know what had happened, they decided to cook the food themselves thereafter. 

32. Ramanuja defeat Yanja moorthy

There lived a famous scholar called Yajnamurthy. He had defeated many opponents in philosophical disputes. He was a very insolent man, too. He challenged Ramanuja. The arguments between them went on for eighteen days. It was a meeting of two equals. On the nineteenth day Ramanuja presented a line of argument based on YamunAcharya’s works. The proud controversialist was humbled, and later he became a favorite disciple of Ramanuja. He became known as Devaraja-muni.

33. Ramanuja undertake pilgrimage

On account of this Ramanuja’s reputation extended far and wide. He desired to visit holy places. He visited the places along with disciples, where once the ‘Alwars’ lived and he came to a village called Ashtasahasragrama. There he had two disciples-Yajnesha, a rich man, and Varadarya, a poor man. Ramanuja and his disciples visited the house of Varadarya for collecting alms for the day. The lady of the house cordially welcomed them. But there was little that the poor woman could offer to the guests. But Ramanuja admired her devotion.

Yajnesha the other disciple was rich but somewhat insolent. He waited in vain for welcoming Ramanuja the whole day. He realized his folly and went to Ramanuja and fell at his feet and apologized. Ramanuja exhorted him to treat all living creatures with equal humanity.

34. Ramanuja visit Kashmir by foot to write commentaries on Brahma sutra

Ramanuja remembered he had not fulfilled one of the promises he had made to his departed Guru Yamuna. He was yet to write a commentary on the Brahma Sutras of Vyasa. He needed to consult the learned commentary written by Bodhayana. But that great work was in Kashmir. Ramanuja and his disciple Kooresha went on foot all the way to Kashmir.

The King and his court-scholars were astounded by Ramanuja’s profound knowledge. Ramanuja requested them to give him the work of Bodhayana. But the scholars refused. They did not even permit him to make a copy of the text. “At least, please let me glance through the work once,” he requested to them. It was a very difficult text, and the scholars thought that there would be no harm if they allowed Ramanuja to merely thumb through the pages of the book.

Kooresha read it aloud from cover to cover, and Ramanuja listened in silence. Kooresha had a prodigious memory and he was able to make a copy of the whole book by a mere cursory glance at it.

35. Prearation of Sribhashya

Ramanuja and Kooresha returned to Srirangam. And then began the composition of Sribhashya, the commentary on Brahma Sutras. The Guru dictated and the disciple wrote it down. At one point Kooresha grew a little uncertain about the meaning of a passage, and he paused. Seeing that Ramanuja became angry; he abruptly got up and went out.

36. Ramanuja apologize to Kooresha

Ramanuja soon realized his mistake and apologized to his student Kooresha who took all efforts of learning the Bhashya by Bodhayana by just seeing it. Ramanuja  had clearly made a mistake and if Kooresha  had mechanically continued the writing, a serious mistake would have crept into the commentary.

Thus the Sribhashya was concluded and Ramanuja came to be called ‘Sribhashyakara.’

37 Ramanuja undertake 2^nd pilgrimage

The students of Ramanuja wanted teacher’s mission should also include visits to pilgrim centers. Ramanuja agreed and they went on foot all the way. They toured the Chola and Pandya kingdoms and went to North India. They visited distant holy places like Dwaraka and Badari and reached Kashmir.

38. Sharada Devi bless Ramanuja

At Kashmir the Goddess of learning Sri Sharada appeared before Ramanuja and blessed him by presenting an icon of Hayagreeva. Later he visited Varanasi which was interrupted in the first tour. At Puri he established the Embar Math. He reorganized the temple service at Jagannath. He toured all over India and returned to Sriranga.

39. Ramanuja leave Srirangam and reach Karnataka

Karikala who constructed the Granite dam called Kallanai was the ruler of the Chola kingdom. He was a worshipper of Shiva, and he was a fanatic. He wanted to force Ramanuja to accept his Saivisam. He issued a proclamation saying ‘There is no god greater than Shiva’ and someone suggested that the king should get Ramanuja to subscribe to that view. He sent for him. When the king’s emissaries arrived at Sriranga, Ramanuja was taking his bath. Sensing the imminent danger to the master, Kooresha disguised himself as Ramanuja. Ramanuja came to know of what had transpired from Dasarathi another disciple and was thus able to escape. He decided to leave Sriranga. He crossed the Cauvery River and arrived in Karnataka.

On arriving in Karnataka Ramanuja reached Saligrama. Vaduhanambi, the priest of the local Narasimha temple, became Ramanuja’s disciple. The pond Sripada theertha in that village is kept as a memorial to of Ramanuja’s visit where local people visited to greet him. All Srivaishnavas consider Sripada Tirtha as sacred. The temple is still in charge of the descendants of the family of Vaduhanambi.

40 Kooresha and Mahapoorna get punished

The disciples of Ramanuja had to bear the brunt of the King’s wrath. Kooresha and Mahapoorna were taken to a jungle and their eyes where gouged out. Maha poorna died in agony. Kooresha settled in a small remote village.

41.King Vittala deva raya become Vishnu Vardhana

Ramanuja traveled eastward and came to Tondanur, the second capital of the Hoysala Empire. Vittala Devaraya was Hoysala ruler. His daughter was suffering from some mental illness. The king sent for Ramanuja who also became a good physician by the time.  Ramanuja cured the illness of the princess, to the delight of the king. He was drawn to Ramanuja’s faith and became a Srivaishnava. He then onwards came to be known as Vishnu- vardhana.  {All the while I was thinking it was simply the name of king. Filmgoers of my age may recollect Karnataka film actor Vishnu vardhan and his actoress wife Bharathi of yesteryears}

42. Construction of Srivaishnava temples

 In memory of this great event, the king Vishnu vardhana built five Srivaishnava temples Channiganarayana temple at Belur, Nambinarayana temple at Tondanur, Kirtinarayana temple at Talakad, Veeranarayana temple at Gadag and Chaluvanarayana temple at Melkote. These temples are lasting monuments of Karnataka culture and architecture. Ramanuja built many other temples too in Tondanur. He also got constructed a huge reservoir called Tirumalasagara’ (now called Moti Talab).

43. Melkote temple

Ramanuja left Tondanur for Melkote, which was also known as Yadavagiri. It was a hilly area overgrown with thick jungle. The original idol of god Tirunarayana was lying hidden in a molehill. Ramanuja got it dug out and installed the idol in a specially built shrine.

43.1.  Ulsavamoorthy dances and come to Ramanuja

There is a beautiful legend about the Utsavamoorti of Melkote temple. Utsavamoorti is a small idol of the same deity used for taking out in procession.

Formerly the temple did not have the idol, which is meant for being taken out in procession. It was said that the idol was in the custody of a Muslim king. When Ramanuja went to see the Sultan, the Sultan was impressed by Ramanuja’s magnificent personality. He had no objection to parting with the idol if his daughter also agreed. It is said Ramanuja called aloud – “Come, my king Selvapillay’ and the idol came dancing to Ramanuja.

The Sultan’s daughter would not easily part with the idol, since she loved it dearly, and she followed it when it was taken out to Melkote. It is said that when she could not get back the idol, she put an end to her life at the feet of the deity.

The Harijans ware of great help to Ramanuja in building the shrines and in accomplishing other public utility works in Melkote. Ramanuja called them ‘Tirukulattar’ (‘high-born’). He arranged to have them admitted to the temple on three days in a year, when they could have free darshan of the deity.

44 Ramanuja’s return to Srirangam

Ramanuja lived in Karnataka for twenty years. He established the Yatiraja Math in Melkote, and also several other Maths and temples. He had succeeded in spreading the tenets of Srivaishnava religion in Melkote.

He wanted to return to Sriranga to complete his task there. He remembered his former disciples, Kooresha, Dhanurdasa and others. Much work remained to be done. The successors of the Chola king were tolerant towards other faiths. Time was thus propitious for returning and Ramanuja came to Sriranga, after bidding farewell to associates at Melkote. Ramanjua reached Srirangam. He was deeply moved to see the blinded old man Kooresha who passed away some time later.

Ramanuja renovated many old temples, which were in ruins. He was by now a ripe old man of 120 years. His eyes turned Heavenward since he had fulfilled all that he wanted to achieve. He decided to cast of his mortal frame. A life-size statue of his was made. Ramanuja breathed life into it before he passed away. The life like statue was installed in Sri Perambudur. So Ramanuja had poornayus.(120 years)

45. Ramanuja and Tirupathi

There was a contradiction whether the idol at Tirupathi is Shaivite or Vaishnavite. Ramanuja reached there at that time. Every body agreed Ramanuja solving the issue. He placed Sankhu and Chakram  (The divine Conch & Wheel of Sri Mahavishnu) in front of the deity after night pooja. Sanctum was closed in the presence of all.

Ramanuja made a sashtanga namaskaram in front of the deity in the outside and requested the deity to hold sankhu and Chakram if the deity is Vaishanavite.

When the temple door opened next day in morning deity was holding sankhu and chakram in his hands. The article in Bharatha desam do not include this incident of Ramanuja’s life. But I have read it elsewhere.

46 Final message of Ramanuja

Ramanuja delivered his final message to his disciples: “Shed your ego. Love the devotees of God. Serve the cause of mankind who is God’s children. Nobody is infallible; do not humiliate any one. What is of supreme importance is purity of mind and deed.” His message was spread all over the country by his seventy-four disciples and Maths was built in different parts. Ramanuja particularly laid stress on the merciful nature of God. God possesses numerous attributes like truth, grace and beauty. If we worship God devotedly, he will bless us. Those who love God are the real great men irrespective of their caste or religion. Ramanuja loved all mankind without making any distinction between man and man. He taught his disciples the virtues of humility and equality.

47. The end

The end was nearing. Ramanuja laid  down keeping his head on the lap of Govinda and his feet on Andhrapoorna’s lap. He attained eternal bliss in that posture, on the tenth day of the month of Magha, in the year 1059 of Shalivahana era (A. D. 1137).

Jaya Jaya Sri Sudarsana !

Sri Ramanuja, His life before & after “Sanyasam” (Sainthood)

The following article was written by Sri. S. Sriraman, (of 26/9,PromenadeRd., Trichy) who last held the position of Director of Secretariat of Industrial approvals, in the Ministry of Industries, Govt. of India.  Born in Thanjavur district of Tamil Nadu, he traveled widely across India and the world.  He  was an avid reader of Indian history, religion, and mythology.  He endeavored to bring out aspects of these in a series of interesting “letters to the next generations”, some of which are featured here.

All the three are letters written by him to his grandson Chi. Gokul which is now being reproduced in the formation of article.
 

The first two part below consists of the history of Sri Ramanuja, His life before and after becoming a sanayasi and the third, history of Swami Vedanta Desikan.

Dasan

Arun SKL Veeraragavan

Part I

“It is a matter of content that a few instances from the lives of  Sri Nadamuni and his grandson Sri Yamunacharya (also known as Alavandar) and added that Sri Ramanuja as the successor to Sri Alavandar took charge of the administration of the Srirangam temple”.

Sri Alavandar had a disciple known as Srisailapuranar who took the permission of his Guru to settle down at Tirumalai hills  to serve the Lord of  the Seven Hills.  In due course, he came to be known as  Thirumalai Nambi.  He had two sisters  Kanthimathi married to Asuri Kesava Somayaji at Sriperumbudur  and  Sridevi married to Mazhalaimangalam Nayana Bhattar.

In 1017 AD,  a son was born to Kanthimathi and Somayaji in the month of Chithrai, Sukhla paksha Panchami, the ruling Star being Thiruvathirai.  On hearing about the birth of  his  nephew, Thirumalai Nambi went from Tirupathi to Sriperumbudur and named the child as Ramanujan (meaning younger  brother of  Sri Rama).  It was a very apt  name as it was later believed that Sri Ramanuja, like Sri Lakshmana, was. an avatar of  Sri Adisesha.

One may have heard of electronic equipment being two- in- one or three- in-one.  Adisesha  serves Lord Vishnu in the manner of a seven-in-one facility, namely, as  umbrella when the Lord walks, as His throne while He sits, as tree shade when He stands, as His couch and sofa for His comfort and as glowing light in the wide ocean of milk.This has been beautifully described by Poihaialvar in a pasuram in Mudal Thiruvandati:

Chendral Kudaiyam irundal simhasanamam

nindral maravadiyam neel kadalul endrum

punaiya mani vilakkam poompattam pulkum

anaiyam thirumarkkaravu

(This stanza is one of the few prescribed for daily recital in Vaishnavite homes during Aradhana.)

Sri Adisesha did yet another service to Lord Vishnu by taking birth as Ramanuja. (Incidentally, today is Ramanuja Jayanthi;  it is also Sankara Jayanthi.)  Kanthimathi’s sister  Sridevi also gave birth to a son who was named by Tirumalai Nambi as Govindan.

Kesava Somayyaji had a close and intimate friend called Tirukachi Nambi who was  living  at Poonamallee  and  who used to travel to Kancheepuram for worshipping Sri Varadaraja Swami, taking rest on the way at Sriperumbudur in the house of  Somayaji.  As  Ramanuja grew, his admiration and affection for Tirukachi Nambi also grew and the latter became his friend, philosopher and guide, notwithstanding the difference in age. 

In due course Somayaji performed his son’s upanayanam and Ramanuja learnt Vedas and sastras at the foot of his father and  attained mastery by the time he was fourteen.  His parents got him married to Thanchammal hailing from an orthodox family.  Unfortunately,  Somayaji passed away soon and Ramanuja at the age of sixteen shifted with his mother  and wife to Kancheepuram where he wanted to pursue his studies under an able Guru.  Kancheepuram had the added attraction of being close to Tirukachinambi.  As the latter belonged to the community of vaisyas, Thanchammal’s orthodox upbringing   did not allow her to relish her husband’s close association with him.                                                                         

After settling down at Kancheepuram Ramanuja got himself admitted as a scholar under a learned and well known guru, Sri Yadavaprakasa who was a staunch believer in advaita philosophy.  His Cousin Govindan also joined the same teacher.

One day Sri Yadavaprakasa was commenting on the Upanishad quotation, “Satyam gnanam anantham brahma,” saying  that satyam, gnanam, anantham are the same as brahmam.  Sri Ramanuja submitted that while satyam, gnanam, anantham could be the attributes of  brahmam, they could not be said to be brahmam itself, just as sweetness could be only a quality  of sugar and not sugar itself. As a staunch follower of  Advaita school of thought which had at its bedrock a nirguna brahmam, the Guru could not digest Ramanuja’s interpretation.He was naturally very much annoyed with his renegade disciple.

On another occasion, Yadavaprakasa  was annotating the Upanishad quotation, “thasya yatha kapyasam pundarikam  evam Akshina” describing the eyes of the Lord Almighty.  The Guru explained that the Lord’s   eyes were like lotus flowers which were as red as the anus of a monkey. (According to him kapi meant monkey and asam meant anus.) This was heresy to Ramanuja who started shedding tears.  The Guru asked him what was wrong.  Ramanuja said that the Lord’s eyes could not have been compared to such a lowly part of animal anatomy.  The Guru retorted that Sri Sankaracharya himself has interpreted the phrase like that.  Ramanuja replied that Sri Sankara has said so in a different context and not in the context of comparing  Bhagwan’s eyes. The Guru’s anger knew no bounds and he challenged Ramanuja to give the meaning himself.  Ramanuja said that kapi also meant the sun whose rays made the water evaporate  and kapyasam pundarikam meant lotus blossomed by sun’s rays.  As he saw the admiring and appreciative  glances from the other students for this interpretation, the Guru was stupefied and he asked Ramanuja to get out.                                                                                                       

Yadavaprakasa held consultations with some of his students close to him.  He told them that Ramanuja was developing into an enemy of  advaita school.  A plan was hatched.  Accordingly the Guru announced a pilgrimage to Kasi in North India.  Their plan was to get rid of Ramanuja on the way and tell the people that he was drowned in the Ganges.  While the group was in the midst of the thick forests of  Central India, Govindan got wind of the conspiracy and told Ramanuja to run away from the group.  Ramanuja soon disappeared from the group  and the Guru and his disciples thought he might have lost his way somewhere and must have been devoured by wild animals.

Ramanuja lost his way in the forests no doubt.  Night came and he did not know where to go.  Tired and hungry, he took shelter under a tree and slept.  When he woke up, he saw a hunter and his wife who inquired about him. Ramanuja told them he was back on his way to Kancheepuram and that he did not know  how to proceed.  The couple told him they were also bound for the Southern region and they could all start their journey in the morning.  When it dawned, he heard the hunter’s wife demanding water to drink.  Ramanuja offered to go and fetch water.  He found a well and brought water from there. When he came back to where the hunter couple were staying  they had already disappeared. With the arrival of  early morning sun’s rays, Ramanuja saw familiar sights at a distance. He saw  the gopuram of  Kanchee temple  at a short distance and realised that he was already close to Kancheepuram by Divine interference. He realised that the hunter’s wife was none other than the consort of Sri Varadaraja Swami and felt sorry he could not bring in time  the water she had demanded.  So he decided to take water in a pitcher daily from that well to the temple of  Sri Varadaraja for the deity’s oblations.This well is recognised even today as Salaikkinaru at  the outskirts of Kancheepuram.                                 

Ramanuja’s mother was overjoyed to see her son back so soon.When he narrated what had happened, she advised him not to reveal  anything to anyone except Tirukachi Nambi. Ramanuja was learning a lot from Tirukachi Nambi during the next few months. 

At Srirangam,   the aging  Sri Alavandar was worried over finding a successor for himself.  Some people who had contacts with  Kancheepuram told him that  one named Ramanuja was shaping well to be a worthy successor. Alavandar went to Kancheepuram temple and had a glance at  Ramanuja with an approving nod within himself but he returned to Srirangam as he wanted to wait for a more auspicious moment to speak to him. Ramanuja also saw Alavandar at the temple without knowing who he was. 

When Yadavaprakasa and his disciples reached Kasi and had their holy dip into the Ganges, Govindan came up from  the water with a lingam in his hand.  He was advised to worship the lingam and stay at Kalahasthi about 50 miles north of Madras.  In due course, Yadavaprakasa and his other disciples  returned to Kanchi where the Guru found Ramanuja alive  much to his embarrassment. He accepted Ramanuja again as his student, as if nothing had happened meanwhile.

One day, the local Raja sent for Yadavaprakasa  to cure the king’s daughter from hysteria. Yadavaprakasa went to the palace with his disciples but failed in his attempt to bring back the princess to normalcy.  He then asked Ramanuja to try.  Ramanuja uttered a few Alvar pasurams and lo! the princess became a cheerful and normal person again.  When the King attempted to lavish praise and gifts on Ramanuja, the latter declined  them politely. This incident infuriated Yadavaprakasa and made him intolerant of  Ramanuja’s very presence.The Guru angrily disowned Ramanuja as his student.

Thereafter as per the advice of his mother, Ramanuja continued to learn from Tirukachi Nambi and also continued to bring water for the temple  daily  from Salaikinaru.

At Srirangam the health of  Sri  Alavandar was deteriorating.  Some of  his principal disciples like Periya Nambi, Thirukoshtiyur Nambi and Thiruvaranga Perumal Araiyar (his son)  were worried and decided to send Periya Nambi to Kancheepuram to fetch Sri Ramanuja so that he could get upadesam from Alavandar before it was too late.  Accordingly, Periya Nambi reached Kanchee temple one early morning and was reciting the slokas from the Stotra Ratna of Alavandar.  Ramanuja who had just returned from Salaikkinaru with a pitcher of  water  was enchanted by these slokas and inquired from Periya Nambi who was the author of these slokas.  On hearing that it was none other than Sri Alavandar, Ramanuja’s desire to see the latter increased several-fold.  On further hearing that Alavandar was not well, he left for Srirangam immediately with Periya Nambi.  As they approached Srirangam, they saw a big crowd at the bank of the Cauvery.  They soon realised the crowd had assembled there to bid farewell to Alavandar who had just passed away.  Ramanuja was crestfallen.  He could not see is manasika guru alive. 

Ramanuja saw three fingers of Alavandar were folded.  A close disciple explained that the departed soul had three unfulfilled desires:  (1)  to write a commentary to Brahma Sutra  as per visishtadwaita  philosophy; (2) to name one of the children of his disciples as Parasarar (his father’s name); and to locate  correct annotations to Nammalvar’s Thiruvoimozhi.  Sri Ramanuja declared that with the grace of Lord Ranganatha he would attempt to fulfill these desires.  The three fingers  of  Alavandar’s body came back immediately  to normal position. Ramanuja returned to Kancheepuram without going to Sri Ranganatha’s temple. 

On return he continued his studies with Thirukachhi Nambi.  One day Ramanuja invited Thirukachi Nambi for a meal in his house.  The latter agreed but came when Ramanuja happened to be  away on a small errand.  His wife made Thirukachhi Nambi sit outside the main hall of their house and after serving him food and sending him away, she took bath as she thought she should  purify herself  having cleaned the place where a vysya had taken food.  It was all over by the time Ramanuja returned home.  He felt greatly offended   as he thought his wife had insulted his guru.                                                                           

Thirukachi Nambi directed Ramanuja to go to Srirangam and get pancha samaskaram (Samasrayanam) done by Periya Nambi.  Ramanuja started for Srirangam. At the same time from Srirangam Periya Nambi and his wife   were coming to Kanceepuram with a view to taking back Ramanuja  with them to Srirangam.  They  met at Maduranthakam.  There on the banks of the  big lake Peria Nambi did samasrayanam to Sri Ramanuja.  The silver sanku and chakram used for this purpose can be seen even today at the sannadhi of Ramanuja in the  Srirama temple in Madurantakam.  (While you can see the idol of Sri Ramanuja in all temples wearing the saffron robe of a sanyasi, in Maduranthakam you can see it adorned by white clothes as a grihastha as he had not yet become a sanyasi here.)   

Ramanuja took Periya Nambi and his wife to Kancheepuram as he wanted to learn Divya Prabhandam  and Vyasa Sutras  from him.  He arranged a house for the couple and looked after their daily needs.  As three-fourths of the course was finished,  his studies were interfered by   his wife sticking to heartless traditional orthodox practices.

One day Ramanuja saw a servant, doing work in his house. very weak and sick. When he ascertained from the servant that the cause of his weakness was for want of food, he asked his wife to serve him with whatever food was available in the house.  Ramanuja’s wife said  no food was readily available, as she did not want to serve food to a non-Brahmin before they had eaten, as per tradition. The other instance was when Peria Nambi’s wiife and Ramanuja’s  wife happened to draw water from the well at the same time and their pitchers collided in the well.  Thanjammal scolded Periya Nambi’s wife and picked up a big row  saying that she could not use the water polluted by Periiya Nambi’s wife as the latter belonged to a lower sub-sect.  Peria Nambi and his wiife could not bear  this insult and they left Kancheepuram immediately without telling Ramanuja,  as they did not want to complain against Thanjammal.  When Ramanuja returned home and ascertained what had happened, his fury knew no bounds .and totally alienated him from his wife.  When Thanjammal left for her father’s house to help him perform her sister’s marriage. Ramanuja availed himself  of this opportunity  to leave the house and became a sanyasi (Saint).

Part II

From the above, you would have noticed a few strong traits of character in Sri Ramanuja from the incidents relating to his early days. Although he had great respect for his Guru, Sri Yadava Prakasa, that did not deter him from pointing out what he thought were erroneous interpretations of his Acharya.  This courage of conviction at such a young age showed signs of his growing as a reliable spiritual leader.  His compassion for human suffering came out when he asked his wife to give food to a starving servant, even before the family members ate. His seeking upadesam from Sri Thirukachi Nambi (who belonged to a so-called lower caste) showed that he attached more importance to knowledge and learning than caste hierarchy.  

After becoming a Sanyasi, Sri Ramanuja Mamuni, as he was then known, started giving discourses on spiritual affairs and the mutt where he was staying at Kancheepuram became popular as Yathiraja Mutt (abode of the king of sanyasis.)  The crowd visiting the mutt began to swell day by day. A large number of persons thronged to come under his tutelage.

Some of the disciples who soon joined him at Kancheepuram were quite important. His own sister’s son Dasarathy by name requested Sri Ramanuja Mamuni to take him as a disciple. Sri Ramanuja accepted him and gave him the name “Mudaliyandan”………………….”

There was a rich Chieftain at Kooram called Thiru Maru Marban. He was greatly attracted by Ramanuja Muni’s teachings and shunning his riches he joined the Yathiraja Mutt under the name of Koorathu Azhvar along with his wife Andal who was also allowed to serve in the Mutt.

Wherever Sri Ramanuja Muni went, Mudaliyandan and Koorathu Azhvar always flanked him and the trio became a familiar sight in Kancheepuram.  The third important disciple was none other than Sri Yadavaprakasa (once guru of Sri Ramanuja himself).  Advised by his mother, who had great faith in Sri Ramanuja, the guru sought shelter in the Mutt and took sanyasam from his own former disciple.  His new name was Govinda Jeeyar and as requested by Sri Ramanuja he wrote a treatise “Yathi Dharma Samuchayam”.

Meanwhile, Sri Alavandar’s disciples at Srirangam were becoming restive. They felt they were like a rudderless boat after Alavandar’s demise. They decided that Sri Ramanuja should be brought to Srirangam by hook or crook. A plan was hatched.

Thiruvaranga Perumal Araiyar (son of Sri Alavandar) was instructed to proceed to Kancheepuram and attract the attention of all by his mellifluous singing of Prabhandam with abhinayam.  When the assembly at Kancheepuram was pleased to offer anything, which he desired as reward, he demanded that Sri Ramanuja should be allowed to go with him to Srirangam and take the place of Alavandar.  The trick worked. Notwithstanding his great attachment to Sri Varadarajaswami of Kanchee temple and his affection and regard for Thirukachi Nambi, Sri Ramanuja had to leave for Srirangam in response to the decision of the Kancheepuram public.

Ramanuja reached Srirangam with Mudaliyandan and Koorathazhvan led by Perumal Araiyar.  Peria Nambi and others received the party with temple honours at the outskirts. After a holy dip in the Cauvery, Ramanuja entered the Srirangam Temple with remorse on his part for not having had the darshan of Lord Ranganatha when he visited the town last time to meet Sri Alavandar.

Sri Ramanuja was simply bewitched by the very first sight of Lord Ranganatha. He was declared as the head of the temple administration and also the leader of Vaishnavites. The first step taken by Ramanuja was to regulate the day to day affairs of the temple. He wrote and brought into force a manual called Koil Ozhuku setting out in detail how the daily poojas and utsavams throughout the year should be conducted and how the supporting services should be organised.   Till today, after nearly thousand years, this is being strictly observed in Sri Ranganatha temple in Srirangam.  This earned him the title and name of Udaiyavar.

Ramanuja saw to it that the hymns of Azhvars were regularly sung in the temple as part of the Pooja Kramam and Utsavams.  Seeing this, other Vaishnava temples in Tamil Nadu followed suit in this respect.  This was a great service rendered by Sri Ramanuja to Azhvars, their Tamil hymns and also to the common people who could understand Tamil pasurams more easily than Sanskrit verses. (A forerunner to what was done later by Goswami Tulsidasji who wrote Srimad Ramayana in Hindi for the benefit of the common people.)

Ramanuja had always at the back of his mind his promise to Sri Alavandar to write a commentary to Brahma Sutras.   When he was consulting Periya Nambi on this, the latter advised him to go to Thiru Koshtiyur to receive guidance from Sri Thiru Koshtiyur Nambi who was one of the disciples of Sri Alavandar and who could possibly give him a Mahamantra.    

Ramanuja proceeded Thiru Koshtiyur with Mudaliyandan and Koorathazhvar. After as many as 18 visits to Sri Thiru Koshtiyur Nambi, the latter relented and asked him to come alone, only with his dandam (staff) and Pavithram, to receive the mantra.  Ramanuja appeared promptly with Mudaliyandan and Koorathazhvar.  When the Guru protested against the presence of the two disciples, Ramanuja explained that Mudaliyandan was his dandam and Koorathazhvan was his pavithram.  The Guru taught the trio the holy eight-lettered mantra (Astaksharamantra), “Om Namo Narayana”and its inner meaning.  He took a promise from the three recipients of the holy mantra that they would not reveal it anyone else. 

When Sri Ramanuja came out and walked towards the temple, his gaze fell upon the large number of people around the area and a thought occurred to him.  He asked both his disciples to collect all the people near the tall compound wall of the temple.  He then climbed the wall and from atop the wall he shouted to the crowd below asking them to repeat thrice a mantra, which he recited. Ramanuja cried aloud “Om Namo Narayana”, and the crowd repeated it in chorus.  When this was done for three times, Ramanuja explained to them that this mantra would rid them of their bondage of past karma and pave the way to Heaven. 

Thereafter, realising that he had not kept his promise to his Guru, Ramanuja went to Thiru Koshtiyur Nambi and begged his pardon.  The Guru asked what he gained by revealing the secret to the public.Ramanuja replied “I am certain to reach hell for having disobeyed you; but against the loss of one man so many others have gained heaven.”     The Guru was spellbound by this reply.  Hitherto his concept of spiritual pursuit was towards elevating one’s own soul but Ramanuja broke that tradition and established that the greatest spiritual pursuit should be for the welfare of the whole mankind even at the cost of one’s own life.  The Guru heartily embraced Ramanuja and said that the greatest principle of Visishtadwaitham has been expounded by Ramanuja who should hence forward be known as “Emperumanar”

Ramanuja was worried over his cousin Govindan who was in Kalahasthi.  He sent a communication to his uncle Thirumalai Nambi at Tirupathi to win him back to Vaishnavism. After some time, he heard that this had been achieved and Govindan had returned to Tirupathi and was learning under Thirumalai Nambi. Ramanuja wanted to see them and also another disciple Ananthazhvan whom he had earlier deputed to tend the gardens supplying flower garlands to Lord Venkateswara. So a visit to Tirupathi was arranged.  When he was received by Peria Nambi at the foothills, he said to his uncle, “You are my elder and Acharya too.  You could have sent a junior person.”  Peria Nambi replied, in humility, that he could not find anyone junior to himself.  He was happy to meet Govindan.  They both listened to Ramayana discourses by Peria Nambi for a year and returned to Srirangam. Govindan sought sanyasa ashram and Sri Ramanuja gave him the name “Emperumanar”.  Govindan protested he was too junior to bear one of Ramanuja’s names.  So Ramanuja shortened it to “Embar”.   

Ramanuja was told that before he attempted to write a commentary to Brahma Sutras, he should study Bodayana Vriddhi, the only copy of which was available with the Kashmir Raja. Along with Koorathu Azhvar and a few disciples, Ramanuja went to Kashmir and met the Raja and told him his purpose. The Pandits in the Durbar opposed the lending of Bodayana Vriddhi for his perusal.  With great difficulty, Ramanuja obtained the book and left towards South reading it on the way with Koorathu Azhvar whenever they were taking rest.  The Kashmir Pandits were not reconciled to Ramanuja’s taking away their book and so they arranged for a few men to follow Ramanuja and waylay him on his march to the South.  When the Kashmiris overpowered them and took away the book, Ramanuja felt greatly disappointed. Koorathazhvan came forward and consoled him saying he had already read the book completely and remembered every word of it.  Ramanuja realised that Koorathazhvan was an eka chanda grahi, viz., one who can accurately remember whatever he has read or heard once only.  

On reaching Srirangam, Ramanuja set about writing the Bhashyam for the Brahma Sutras in accordance with the tenets of Visishtadvaita for which the seed was sown by Sri Nathamuni, the sapling was watered by Alavandar and manure was provided by Azhvar pasurams, particularly those of Nammazhvar.

Prapancha or the universe consists of three entities, (1) the non-living elements or matter (achit), (2) the living soul (Jivatma) and (3) God (Paramatma or brahmam).  Under Visishtadvaita, matter, Jivatma and Paramatma are not one and the same but are interactive or mutually actuated.  The Upanishad vakya “Tat Tvam Asi”(meaning you are that Paramatma) and “aham brahmasmi” (meaning I am myself is the Paramatma) merely emphasises that as the Paramatma is within ourselves as antaryami and actuates our body and soul, the three are not exactly separate entities. Just as Jivatma is the life force of the body, Paramatma is the life force of the entire universe.   Paramatma is the supreme soul and all matter and jivatmas constitute paramatma’s body.   Nammalvar’s words, “Udal misai uyirene karanthu engum paranthu ulan” forms the quintessence of Visishtadvaita, which speaks of Paramatma as sariri and the rest as sarira.    Visishtadwaitham is visishtasya  advaitam; visishtam consists of  viseshanas and viseshiyam. (All souls are paramatma’s viseshanas and Paramatma is the viseshiyam with the viseshanas.)

Sri Ramanuja went about writing his Sri Bhashya to Brahma sutras on the above lines consistent with Visishtadvaita.  Sri Bhashya also spoke of the auspicious qualities (kalyana gunas) of Paramatma.  Sribhashya soon came to be recognised as a great work of Sri Ramanuja and was useful to spread Vaishnavism throughout India.  Sri Ramanuja and his disciples visited holy places all over India and spread the message of Vaishnavism. Ramanuja came to be popularly known as Bhashyakarar. 

Ramanuja fulfilled the second promise he gave to Alavandar by naming one of the twin children of Koorathazhvan as Parasaran (the name of Alavandar’s father).  By way of fulfilling the third promise about locating proper commentaries on Nammalwar’s Thiruvoimozhi, Ramanuja himself learnt the pasurams from learned persons like Peria Nambi, Thirumalaiyandan etc., and he himself gave discourses on them at Divya Kshetras and other shrines, which he visited in due course. He earned the name of Thiruppavai Jeer for his adoration of Andal’s verses.      

The rising popularity of Sri Ramanuja and the spread of Visishtadwaitham naturally created a flutter in the political arena of the then Chola Nadu.  The Chola King was a saivite and his courtiers sounded a warning to the king.  A minister, Naalooran by name, advised the King that if Sri Ramanuja could be made to sign a statement that there was no God superior to Shiva, the rise of Vaishnavism could be stemmed.  The King sent a few soldiers to Srirangam to bring Ramanuja to the Durbar.  Koorathazhvar got wind of these proceedings and he decided to save Ramanuja.

One morning, as Sri Ramanuja was taking bath in the Cauvery and Koorathazhvar was on the bank looking after Ramanuja’s robes, he sighted the King’s soldiers approaching them.  He had a quick consultation with Peria Nambi standing by and then wore the robes of Sri Ramanuja The soldiers mistook Koorathazhvar as Ramanuja and took him away along with Peria Nambi also.  When Ramanuja came ashore, the other disciples told him what had happened and urged Ramanuja to leave Srirangam immediately to a safer place.  Though he resisted the suggestion, finally he was persuaded and with a few trusted disciples, Ramanuja left Srirangam and crossed the Western border of Chola Nadu and reached the hills beyond which lay the present Karnataka State.  When Ramanuja reached Saligramam, he got a disciple called Vaduga Nambi.  Ramanuja won the loyalty of the Jain King of Tondanur Vittala Devan and as a result the King and his subjects embraced Vaishnavism.  Ramanuja got a dam built in Tondanur and the big Tondanur Lake that took shape is serving the needs of the area even now after nearly thousand years.

Ramanuja found a stone vigraha of Lord Vishnu in the forests and constructed a temple for it at Thirunarayanapuram  (also known as Melkote) near Mandya in Mysore. He was told the Muslim soldiers who had invaded the place had taken the utsava vigraha to Delhi.  Ramanuja went to Delhi and retrieved the utsava vigraha, which he called Sampath Kumara (Selva Pillai).  When certain people attacked Ramanuja’s group returning with the vigraha in the forests, the Harijans living nearby came around, fought against the marauders and helped Ramanuja to save the vigraha. A grateful Ramanuja called them “Thiru Kulathore” and made an announcement that they were allowed always to enter the temple and worship Sampath Kumara. Thus Thirunarayanapuram (Melkote) temple was the first wherein Harijans were allowed and Ramanuja was the first person who took the revolutionary step of admitting them into the temple. 

Sri Ramanuja stayed in Thirunarayanapuram for twelve years and thereafter the disciples advised him to return to Srirangam, as it had become safe due to the demise of the inimical Chola King.  On return to Srirangam, Ramanuja was sad to know that Koorathazhvar and Peria Nambi had been blinded by the King and Peria Nambi had since died; his grief knew no bounds when Koorathazhvan also passed away after some time. His only consolation was that Koorathazhvan’s son whom Ramanuja named as Parasaran (Alavandar’s father’s name) was shaping into a very knowledgeable and lovable pillar of Vaishnavism.  (He became famous as Parasara Bhattar in due course.)

Sri Ramanuja’s Sathabhishekam (centenary) was celebrated in a grand scale at Srirangam in the year 1117 AD.  He lived up to the ripe age of 120 in 1137 AD.  Three of his vigrahas are popular in Sriperumbudur as thanuganda meni; in Thirunarayanapuram as thamar Uganda meni and in Srirangam as thanaana meni.

yo nithyamachutha padambuja yugmarukma vyamohathisthadhi thrinaya mene

asmadguror bhagavathosya  dayaigasindho: ramanujasya charanou charanam prapadye

Part III

Swami Sri Vedanta Desikan

In this third part, I am attempting to give you the a life sketch of Sri Vedanta Desika who appeared as a bright star on the religious firmament of  South India about three centuries after the advent of  Sri Ramanuja.

Sri Vedanta Desika was born 730 years ago at Thoopul  near Thiruthanha temple of  Kancheepuram. His father’s name was Sri Ananthasoori and mother was Thotharamma.  As he was born  in the constellation of  Thiruvonam in the Tamil month of Puratttasi which is the birth day of  the Lord of  the Seven Hills (Thirupathy) his parents named him as  Venkatesan. It is believed that he was born as an amsa of the holy bell in Tirumalai Temple.

As a small boy,  Sri Desika  used to attend the religious discourses of  the famous Nadathur Ammal, along with his maternal uncle Kidambi Appullar.  (Nadathur Ammal was  taught at Thiruvellarai by Engal Azhvar, a disciple of Sri Ramanuja). Nadathur Ammal was quite impressed by the boy’s personality but due  to his advanced age,  he instructed Appullar to take special care of Desika’s education.  Appullar taught the boy not only the vedas but also Divya Prabandhas besides logic, grammar and sastras. By the time he was twenty, Venkatesan was fully accomplished in spiritual knowledge and also in imparting such knowledge to others in accordance with the tenets of  Visishtadwaitha Siddhantha.  His parents got him married to Thirumangayar  hailing from a noble family,  and he started leading the life of a pious  grihastha.

Sri Appullar passed away.One of the valuable gifts which he left for Sri Desiika was  the padukas used by Sri Ramanujacharya. Sri Desika shifted to Thiruvahindrapuram for  worshipping the deity Deivanayakan and consort there, as well as Narasimha on a hillock nearby.  He remained here for a long time giving religious discourses to all those who approached him. It is believed that here he got the darshan of Garuda  who gave him a vigraha of  Sri Hayagriva and the latter also gave him darshan. Sri Desika composed Hayagriva Stotram, Garudapanchasath, Devanayakapanchasath  and Achutha-sathakam in Sanskrit and Mummanikkovai and Navamanimaalai in Tamil. (Later, he also got another vigraha of Hayagriva from Apppullar family who got it from Srl Ramanuja.)

Sri Desika desired to worship Sri Varadaraja at Kancheepuram and so shifted to Kanchi. He was continuing his sampradaya pravachanam to his disciples at Kanchi. From  Kanchi he went to Thirupathi and worshipped Lord Venkateswara on whom he composed  Daya Sathakam invoking the mercy of  Lord Venkateswara and his consort.  He then undertook a long tour of North India and returned to Kanchi.  He was blessed with a son whom he named Varadan.

Sri Vidyaranya who was at that time the Asthana Vidwan of Vijayanagara King was a boyhood friend of  Sri Desika.Hearing about the growing popularity of  Sri Desika as a religious leader, he sent word  asking Desika  to join him in the darbar of  the King promising him rich rewards.  Sri Desika sent a reply consisting of five slokas known as  Vairagya Panchakam saying that riches of the material world were transient and that the only wealth worth acquiring  is the grace of God , concluding:

 Nasthi Pithrarjitham kinchith Na maya kinchitharjitham        

  Asthi me hasthisailagre Vasthu paithamaham danam.  

I have not inherited any wealth from my father;  nor have I earned any; but on top of  Hasthagiri, I have the wealth left by my grandfather(Brahma);( wealth= Kanchi Varadaraja Perumal)

Sri Desika then shifted to Srirangam  where a large number of  disciples  joined him through whom he spread  Sri Bhagavat Ramanuja Siddhantha.  His genius soon  blossomed into an astounding  volume of stotras and treatises exuding mystic fervour of a very high order sung in praise of the deities at Sriangam, Thirupathi, Kanchipuram  Thiruvahindrapuram, etc.,  thus inspiring devotion and love towards the Archa (idol) form of worship.  This earned him the title of Vedanthacharya  and Sarvathantra Swanthantra from no less an authority than Lord Ranganatha and his Consort  Srirangam elite conferred on him the title of  Kavitharkika Simham (Lion among poets).  His works included a drama Sankalpa Suryodayam.  He also visited a number of Divya Kshetras in South India and returned to Thiruvahindrapuram.

There are many anecdotes referring to Sri Desika’s miraculous ability.  At Thiruvahindrapuram, a mason once challenged him to  construct  a well to deserve his title of Sarvathantra Swanthantra..  The mason gave him bricks of irregular shape to make his task difficult. The beautiful well constructed by Sri Desika exists even today in Thiruvahindrapuram  for darshan by the public.

Once while at Srirangam, Sri Desika had to meet a challenge to compose thousand slokas during the course of one night in praise of  Lord Ranganatha.  The challenge included a condition that he should sing on that part of  the Lord which was lower than the one selected by another person.  To make it difficult for Sri Desika, the other person announced that he had selected the feet  of the Lord, the lowest part.  But Swami Desika won the challenge by singing  overnight  thousand slokas in praise of the Lord’s padukas, titled Paduka Sahasram.These slokas are the outpourings of piety and devotion of the highest order and even if considered as pure literature their merit is by no means small.

Once a poor young man approached Sri Desika saying he had no money to get married.  The Swami took him to the Sannadhi of Sriranganayaki Thayar and sang a Stotra “Sri  Sthuthi”, at the end of  which gold coins poured down in front of  the young man.  With the grace of Sri Garuda, he subdued the pride of a snake-charmer by controlling his snakes.

Sri Desika once submitted himself to a test  under which a sculptor was to make a base and Sri Desika was  to make a vigraha of himself.  Sri Desika made a beautiful vigraha and the sculptor tried to fix it on the base which he had made, but it would not fit in. The sculptor thought the vigraha needed some  mending.  When he touched it with his chisel, blood came out of  Sri Desika’s body.  Horrified at it, the sculptor begged the Swami’s pardon. Sri Desika then rectified the defect in the base and fixed  the vigraha  on it nicely.  This vigraha can be seen even now at Thiruvahindrapuram.

There was a threat to Srirangam temple by  Muslim marauders. To save the sanctity of the temple, a wall was raised hiding  the moola vigraha and the utsava vigrahas were taken secretly to Thirupathi and kept there for worship. Sri Desika left Srirangam and stayed at Sathyamangalam for some time and then went to Melkote (Thirunarayanapuram).  In due course, when the Raja of Senji fought and defeated the marauders, peace was restored at Srirangam. The vigrahas were brought from Thirupathi and reinstalled at  Srirangam.

There was some opposition to resuming the Thiru Adyayana  Utsavam at Srirangam in the month of margazhi, saying that as the Alvars were born in different castes, their vigrahas could not be worshipped within the temple.  Sri Desika intervened and established that  service to Alvars was service to Lord Ranganatha and ensured that the utsavam was conducted regularly.  Similarly earlier when objection was raised to the recital of Naalayira Prabhandam in front of the deity’s procession  at  the temple Utsavams in Kanchi, Sri Desika intervened and  made all of  them realise that the Tamil Prabhandams were equally sacred  and ensured their regular reciital at all utsavams. Sri Desika’s son Sri Varadacharya composed a Thanian,

                                    “Sriman Venkada natharya kavitharkika Kesari,

                                 Vedanthacharya varyome sannidhattam sadahruthi”

devoted to Sri Desika.  The latter agreed to this being recited at the beginning of Sanskrit slokas.  Similarly one of his disciples Brahmathanthra Swathanthrar composed a thanian,

             “Ramanuja dayapatram gnana vairagya bhooshanam                                   

 Srimad Venkadanatharyam vande Vedantha Desikam”

which was prescribed to be read before Tamil Prabhandam and Tamil stotras. During the troubled times,  Sri Desika preserved and taught to his disciples the rare manuscript Sruthaprakasika written by Sri Sudharsana Bhattar as a commentary to Sri Bhashyam.

Besides several works in Sanskrit and Tamil, Sri Desika also composed some treatises in Manipravala (mixture of  Sanskrit and Tamil), one of which was Srimad Rahasya Thraya Saram explaining Thathvam, Hitham and Purushartham and giving the meaning of Thirumanthiram, Dwayam and Saramaslokam.

Swami Vedantha Desika lived for more than hundred years.  He gave the Hayagriva Vigraham obtained from Garuda to his disciples to be installed at Thiruvahindrapuram and he gave the second Hayagriva vigraham to Brahmathanthra Swathanthrar which can be seen at the Mutt in Mysore even now.

In all, he has composed and written 28 Stotras, 4 kavyas, 1 drama, 14 Vedantha Granthas,8 Vyakyana granthas, 2 anushtana granthas, 32 rahasya granthas and 24 Tamil Prabandhas.  The prapatti-marga or Saranagati (nyasa), i.e. total surrender of one’s sovereignty to the Lord (which is the quintessence of Visishtadwaita) is woven into the fabric of all his works.     

Kavithaarkika simhaaya kalyaana gunasaalinE

SrimathE VenkatEsaya VEdantha  gurave nama:

कावितार्किक शिम्हाय  कल्याण गुणसालिनॆ \

श्रीमतॆ वॆ‘न्कटेसाय वॆदान्त गुरवॆ नम: \\

SRI RAMANUJA

By B. R. G. Iyengar

AsmadgurubhyO nama:

SrimathE RAmAnujAya namaha:

YO NityamachyuthapadAmbuja yugmarukma

VyAmOhathasdhitharAni thrunAya mEnE

AsmadgurOrbhagavatOsya dayaikasindhoho

RamAnujasya charanau sharanam prapadyE

ThundeeramandalE Seshamurthim RamAnujam BhajE

KalyabdE divyakumbhE budhajanavidithE vatsarE PingalAkhyE

ChaitrE mAsE gathE cha thriyutha dashadinE deepyamanE himAmshau

PanchamyArdrA samEthE suragurudivasE karkatAkhyE cha lagnE

SrimAnRAmAnujaryassamajani nigamanthArthasamrakshanA

Thirunakshatram (Birth Star) of Sri RAmAnujAchAryA falls on 20th April 2010. This is the most sacred day for all SreevaishnavAs. It is our duty and privilege to remember Him and to study with love and reverence the life and greatness of Sri RAmAnuja . I would like to share my thoughts and exchange views with RAmAnujadAsAs. This note was prepared on an earlier occasion of Sri Ramanuja Thirunakshatram.

2. Birth/Incarnation and Naming

Details are as under.

Place of Birth   – SriperumbUdUr (Bhoothapuri),  Tamil Nadu

Day of Birth      – Shaka 839(1017AD)Pingala Samvatsara MEsha Masa  Panchami  GuruvAra

Time              – KarkAtaka  Lagna   Ardra Star

Parents           – KEshavasUri  and KAnthimathi of Haritha Gothra

The other names of SriRAmAnuja are  BhAshyakAr (One who composed SriBhashyam -Title given by Goddess Saraswathi); EmberumAnAr (As referred to by His guru, GostIpUrnar); KOil Annan (Called by another guru SreeShailapUrnar); GOdAgraja (Elder brother of Goda- Known in SriVilliputtUr); Lakshmanamuni(Called by MALAdhara); Udaiyavar(One who got Ubhayavibhuthi-Title conferred by Lord RanganAtha); YathirAja(King among yathis-Title conferred by Lord VaradarAja); and, Thiruppavai Jeeyar (One who mastered Thiruppavai- Title given by Srirangam  Prabhandha  GOsti)

3. Avatar Lakshana

Scholars have drawn comparison between Sri RamAnuja and Sri Krishna.

a) Sri Krishna is the younger brother of BalArAma  (Also called Rama) and is therefore RamAnuja.

b) Sri Krishna is the eighth child of DEvaki and VasudEva. SriRAmanuja is the eight in the line of AchAryAs after VishwaksEna, ShataGOpa, NAthamuni, PundareekAksha, RAmamishra, YAmunAchArya and MahApUrna

c) While Sri Krishna annihilated Kamsa Sri RAmAnuja vanquished the opponents of VishistAdwaitha.

d) Sri Krishna was born in Mathura, grew up in Gokul and settled in DwAraka.Sri RamAnuja was born in Bhoothapuri, grew up in Kanchi and settled in Srirangam.

e) Sri Krishna liberated Nala-Koobara (YamulArjunabhanga). SriRAmAnuja liberated souls by cutting asunder bondage of Sukha-Dukha and Papa-Punya.

f)  Sri Krishna had  established supremacy over the seven worlds (And also the seven nederworlds).Sri RamAnuja established supremacy in Shruthi, Smrithi, PurAna, ItihAsa, Agama,Prabhandham, AchAryasUkthi.

g) Sri Krishna protected PanchapAndavAs. Sri RAmAnuja protected Arthapanchaka and led to JnAnamArga.

4. Education

Just as Sri Rama had preceptors VasisHta and Viswamitra ,and Sri Krishna studied under Sandeepani

Sri RamAnuja had traditional teaching from YAdavaprakAsha, but accepted  YAmunAchArya as JnAna guru.

He had great love and regard towards KAnchIpUrnar, the closest devotee of Lord Varadaraja, and, would share all his thoughts with him, and,  act as per his advice. In course of time, the tutelage of YAdavaprakAsha was interrupted and SriRamAnuja devoted himself totally to the service(Theerthakainkarya) of Lord VaradarAja.

5. YAmuna’s Grace

SriYAmunAchArya , the pontiff of Srirangam recognised SriRamAnuja as his heir. He went to Kanchi and graced him by mere look. After returning to Srirangam he despatched his senior confidante MahApUrnar to Kanchi to bring Sri RamAnuja to Srirangam. MahApUrnar attracted SriRAmAnuja(Who was firmly in the camp of YadavaprakAsha) by rendering loudly SthOthraratna and escorted him to Srirangam. But by then YamunachArya had attained samAdhi. This saddened both MahApUrna and Sri RamAnuja, who  incidentally observed that three fingers of YAmunachArya were folded. On enquiry with the close associates of YAmunachArya he learnt that Yamunacharya had desired commentary to be written on BrahmasUthra and also wanted to perpetuate the name and glory of ParAshara and ShatagOpa.

SriRAmAnuja declared that he would fulfil these desires. Immediately the three folded fingers straightened up.

6. RAmAnujA’s grief and clearing of doubts

Sri RamAnujAa was distressed when he could not meet YAmunachArya. He returned to Kancheepuram and met KAnchIpUrnar. The latter told SriRAmAnuja that he knew the sadness and certain doubts in his mind, and,that he would seek Varada’s direction in the matter(He could fathom the doubts even without Ramanuja’s spelling them out).The next day he called Sri RamAnuja and conveyed Varada’s message.

  “ AhamEva param tattwam jagathkAranakAranam

KsheEthrajnEswarayOrbhEdaha siddha Eva mahAmathE

MokshopAyaO nyAsa Eva janAnAm mukthimicchathAm

MadbhakthAnAm janAnAm cha nAnthimassmruthirishyathE

DehAvasAnE bhakthAnAm dadAmi paramam padam

PurnAcharyam mahAtmanam samAshraya  gunAshrayam”

(I am paratattwa; I am distinct from JeevAtma;Prapatti is the route to Moksha;Anthimasmruthi is not essential;I shall grant Moksha to my devotees; Seek guidance from the esteemed MahApUrna). Sri RAmAnuja immediately left for Srirangam to meet MahApUrnar. From the other end, MahApUrnar left Srirangam for Kanchi to meet SriRAmanuja. 

     This is true love. The intending tutor and disciple  met at MadhurAnthakam. Sri RamAnuja obtained Panchasamskaram from Sri MahApUrna at MadhurAnthakam.

7. Family life

Sri RamAnuja married ThanjammAl. She was a very orthodox lady. But she could not match the large -heartedness and broadmindedness of SriRAmanuja. On one occasion she did not offer proper hospitality to Thirukkacchinambi who had been specially invited for lunch by Sri RAmAnuja. On a second occasion she refused to offer food to a hungry Sreevaishnava who came to her house. On yet another occasion she behaved in a very rude manner with the wife of Sri RAmAnuja’s guru MahApUrnar who had come as a guest. Sri Ramanuja got frustrated by the  constant bad behaviour of his wife not befitting a sreevaishnava. He immediately left  home and headed towards the temple seeking sanyAsa. Varada greeted him through the priest with the title “Yathiraja”.

8. To Srirangam

After the passing away of  YAmuna there was a void in Srirangam. Lord RanganAtha decreed through the priest that Sri RAmANuja should be brought to Srirangam. Vararanga was sent for this mission. He went to Kanchi and offered intense prayers to Lord Varada with his dance and music. Varada was highly pleased and bade Vararanga to seek any boon. He prayed to Varada that Sri RAmAnuja should be given to him. Varada felt sad at the thought of separation from SriRAmAnuja but having given word he had to agree to release Sri RamAnuja, who then proceeded to SriRangam. There he was warmly received by all led- by Lord Ranganatha himself. The Lord said that he would bless SriRAmanuja with the control of UbhayavibhUthi( Nitya and Leela).Also he conferred on SriRAmAnuja the title “Udaiyavar”.

9. PanchAchAryas

SriRAmAnuja received guidance from five AchAryAs as under.

MahApUrna—taught NyAyatatwa,GeethArthasangraha and AgamashAstrAs

GostipUrnar— taught Rahasyamantra

Thirumalainambi—taught RamAyana

MalAdhara — taught  Dharma Shastra and Bhagavadvishaya

Vararanga—  taught The entire Divyaprabhandham

GostIpurnar told SriRAmAnuja that the rahasyamantra was the means to Moksha and that he should treat it as secret and any violation would lead him to hell. SriRAmAnuja ,after initiation, went on top of the temple rampart and summoned all people to gather and listen to this highly potent mantra. On learning this, GostIpUrnar became furious and summoned his disciple and asked for explanation for the wanton violation of  his command. SriRAmanuja said that he was prepared to go to hell if in the process other people are assured of MOKsha. GostIpUrnar was overwhelmed at the largeheartedness of his disciple and embraced him calling him ‘EmberumAnAr”. He sought to become SriRAmAnuja’s disciple

10.Redeeming promise

Sri RAmAnuja systematised the administration and worship procedures in Srirangam. He then set upon the task of fulfilling the promise he had made to YAmuna. He went with his closest disciple and confidante , Kooratthalwan to Kashmir to get copy of Brahmasuthras. He wrote a detailed commentary on the same.This is called SriBhAshyam , the Magnum Opus of Srivaishnavite literature. In approval and admiration of this work,Goddess Saraswathi conferred on SriRAmAnuja the title “BhAshyakAr”. He named the child oF Kooratthalwan as ParAshara and the child of his cousin , Govinda as ParAnkusha in order to perpetuate the names of the great persons. He thus fulfilled the three promises he had made.

11.Digvijaya (Conquest)

SriRAmAnuja then set out on his digvijaya yAtrA. He went to Tirupathi-Tirumala. There was a lot of controversy about the identity of the deity at that place. Some argued that it was Easwara. Some said it was Shanmugha. Some claimed it to be Devi. Some insisted it was Vishnu. The king called for an open debate on the subject. Even after prolonged discussions,the subject was  not cleared. Then Sri RamAnuja suggested that the best way would be to leave the insignia of the various deities inside the temple and seal the place, and, watch out the next day for definite indications. This was accepted by all and the King approved the proposal. Accordingly, arrangements were made. The next morning the temple doors were opened with all security precautions and in the presence of all the parties who had laid claims on the issue. To the surprise of all and unqualified joy of SriRAmAnuja and his followers the deity shone wearing Shankha and Chakra. Then it was proclaimed that the deity was Vishnu. SriRAmAnuja was given full authority to oversee the worship arrangements. SriRAmanuja systematised the puja procedures. He however retained the VaikhAnasa System here whereas in all other places that he visited he adopted PAncharAthrAgama  system . In recognition of his contribution in establishing the identity of the deity and systematising pujAs,even to this day a special privilege is accorded to people of SriRAmAnuja mutt by giving exclusive  priority in the matter of ShAttumurai SevA after SuprabhAtham.

A great scholar, YagnamUrthy  of  VAranAsi  once challenged  all pundits to come for debate . After a long debate over 17 days SriRAmAnuja vanquished him ,and,  later accepted him as a disciple, who came to be called as  ArulAlapperumAl EmberumAnAr.

YadavaprakAsha who was earlier tutor of Sri RamAnuja was asked by his mother and later through archaka of Varada temple to realise the greatness of SriRAmAnuja and to become his disciple. Without any remorse and sense of ego, YadavaprakAsha accepted this suggestion and became the disciple and came to be known as GovindaJeeyar.

SriRAmAnuja’s cousin,  Govinda who had become a follower of YAdavaprakAsha was later brought back into SriRAmAnuja’s fold through the efforts of SreeshailapUrna and was named Embar.

12. To Melkote

In course of time, the chola king, Krimikanta started relentless persecution of SreevaishnavAs. Followers of SriRAmAnuja prevailed upon SriRAmAnuja to move away from Srirangam to a safe place since he was needed for humanity.SriRAmAnuja and others then moved to KarnAtaka. At Melkote he salvaged the NarAyana Vigraha which was buried under a snakehill ,and,  installed the same in a specially built temple. He learnt that the Utsavamurthy Ramapriyan had been taken away to Delhi. SriRAmAnuja proceeded to Delhi and brought back the same for worship. He systematised the worship and festivals. He appreciated the help rendered by the local people who had been classed as of lower caste. He arranged for special entry for these people into the temple(There was a bar on temple entry for these people earlier). He also called them as “Thirukkulatthar”hose of (Sacred class).He was the foremost social reformer!

13. Back to Srirangam

After twelve years at Melkote SriRAmAnuja and his followers returned to Srirangam .By then,with  the passing away of Krimikantan the persecution of Sreevaishnavas had stopped. SriRAmAnuja felt sad to see that Kooratthalvan had lost his eyes ( Through atrocious act of the cruel king) and that MahApUrna had passed away.

Before settling down in Srirangam SriRAmAnuja arranged for AkkAra Arisil Naivedyam at ThirumAlirumsholai temple to fulfil the vow of Andal. He was therefore called GodAgraja. He was deeply involved in study of ThiruppAvai and was called Thiruppavai jeeyar.

14. SriRAmAnuja’s works

The great works are listed below.

a) VedArthasangraha   – This provides a clear insight to the Upanishads

b) Sri BhAshya    –           This is the principal and classic composition which gives detailed commentary on  BrahmasUthrAs.

c) VedAnthadeepa        –  This is meant for people who are not in a position to study Sribhashyam.

d) VedAnthasAra         – This is smaller in size than VedAnthadeepa

e) GeethabhAshya     – This is based on YamunAchArya’s GeethArtha Sangraha and with greater explanation.

f) SharanAgathi Gadya –  This portrays the principle of surrender.

g) Sriranga Gadya –      This brings out the total devotion to SriRanganAtha

h) Vaikunta Gadya –     This brings out the beauty of MukthAvasthA(State of liberation)

i) Nitya Grantha   –        This defines the daily routine and rituals to be followed by paramEkAnthins.

15. DivyAjnA (Commandments)

Sri RamAnuja laid out the following;

a) One should follow the well- defined order of the VedAs and other DharmashAstrAs considering them as divine dispensation.

b) One must observe all prescribed rituals with a spirit of dedication  to God.

c) One must keep reciting Dwaya at all times and try to understand the significance.

d) One must study religious scriptures and teach other willing persons.

e) One must stay in DivyakshEtrAs whenever possible and offer dhoopa, deepa, naivEdya at the temple/s there.

f) One must seek Srivaishnavas who correctly follow the creed and serve them

g) One must rejoice at the sight of true sreevaishnavas.

h) One must shy away from people who are inimical towards Bhagavan and Bhagavathas.

I)  We must passively ignore people who do not show affection and love.

14. His Last message (Charama SandEsha)

a)       Sri Lakshminarayana is the supreme being

b)       He is our (Universal) father.

c)       Sri MahAlakshmi is our (Universal) mother  and guru.

d)       We are all brothers and sisters.

e)       All of us (ChEthanAs ) are servants of God.

f)        All chEthana and achEthana are subordinate to God.

g)       Since the entire universe is his body,He(Residing in the body) can not  bear when any part of the body suffers pain.

h)       Any pain or hurt we cause to any being is equivalent to causing pain or hurt to the antharyami bhagavan.

i)        If  one wants upliftment of soul and supreme bliss, the only way is total surrender to Him.

j)        Love and identifying oneself with the problems of others is the hallmark of a person who loves God and Is His devotee.

k)       Hence one should approach such an exalted soul, serve and surrender to be assured of Mukthi.

          Sri RamAnuja had 74 prime disciples who were to become the torchbearers of the Sreevaishnavite philosophy.

          The 72 golden words of SriRAmAnuja are well spelt in “Golden lives of the East” (Part 1 – Chapter 20). These will be brought in a subsequent note.

I wish to acknowledge with thanks the excellent material provided in the books and lectures of Sarvasri  C. M. Vijayaraghavachar, Dr. N. S .Anantharangachar, H. J. Ramiengar, Mudumbe Ramanujaiyengar, Swami Ramakrishnanada, Sridevi, S. M. Krishnamachar, G .R. Srinivasadesikachar, Raghusutha, S. S. Raghavachar, Prof. Yamunacharya, Sri Krishnapremi, K. C. Vardachari, Prof. K. S. Narayanachar, M. O. S. Iyengar, Setlur Srinivasaiyengar, A. S. Raghavan, Mysore Andavan, Dr. Varadarajan, Varadaraj Thirumale, and Krishna Thatachar and Velukudi Krishnan.

On Thirunakshatram day, it is recommended to recite the following.

Sri RamAnuja SuprabhAtham  

NityAnusandhAnam

Koil Thiruvoimoli

RamAnuja NutrandAdi

Gadyathrayam

Yathirajasapthathi/Yathirajavimshathi

Yathirajamangalam

Vaali thirunamam

I crave indulgence of readers with regard to any deficiencies and errors in this write-up and shall be grateful for correction.

JAGATACHARYA-THE EXPOUNDER OF VISISTADVAITA

Vanamamali Dr.T.D. Muralidharan

(Director , Ubhaya Vedanta International Research Centre , Mumbai )

The six systems of Hindu Philosophy have come down to us from hoary antiquity. These systems of philosophy fall in to three groups, viz., Nyaya and Vaisesika, Sankhya and Yoga, Mimamsa and Vedanta. Each system has its own special field of inquiry, where it zealously defends its findings, but in other matters it is content to borrow from the others. Mimamsa is also called Purva Mimamsa and the Uttara mimamsa. Uttara Mimamsa is also called Vedanta. The Purva Mimamsa is so called because it aims at a rational settlement of the doubtful points in the initial or rituality portion (Karma Kanda) of the Vedas, while the Uttara-Mimamsa or Vedanta deals with their final or Philosophical portion (Jnana kanda), which consists of the Upanisads.

The compiler of the Vedas is Vyasa and Vyasa himself is the author of Brahma Sutra. Sankara, Ramanuja and Madhava are the commentators of the Brahma Sutra. Sankara is the founder of Advaita and Madhava is the founder of Dvaita school of thought, whereas Ramanuja is the expounder of Visistadvaita philosophy. It means before Ramanuja, the Visistadvaita School was established by various Acharyas like Nathamuni, and Yamunamuni. Ramanuja followed his Acharya’s path and expounded the system far and wide.

In the Vedantma Philosophy, Prasthanatraya are important I.e. 1. the commentary for Brahma Sutra 2. The commentary for Upanisads and 3. the commentary for Gita. Madhava and Sankara did commentaries for the three which is commonly called prasthanatraya. Ramanuja too did commentary for Brahma Sutra and for Bhagavad Gita, but he did not do commentary for Upanisad as Sankara and Madhava did. Now the question arises why Ramanuja did not make commentary for Upanisad?

It seems that many of the places Ramanuja agrees with the view of Sankara in Upanisad Bhasya. Why we have to say about Upanisad Bhasya, even in Brahma Sutra Bhasya, in many places, Ramanuja agrees with the view of Sankara. We can see, in some of the places in Ramanuja’s Sri Bhasya is the verbatim of Sankara Bhasya. It clearly shows that where ever he differed with Sankara, there his writings shows the keenness of his intellect, the vastness of his learning, and the sincerity and seriousness of his character and depth of his devotion. He was an excellent mediator in controversies and he had no harsh word anywhere for his opponents.

Ramanuja’s system of religious philosophy is called Visistadvaita or Visista Advaita to distinguish it from Sri Sankaracharya’s Advaita. There are some passages or texts in the Upanisads which state that Brahman alone exists and that there is no second to it. Basing his system on such texts, Sankara maintains that there is only one single reality or Real, namely Brahman. The multitudinous objects and beings which we see around, above and below us in the universe are, according to him, unreal and illusory appearances like the mirage and like the silver which sometimes appears as an illusion on the shell. The world that exists around us consists of sentient beings, chit and non-sentient things, achit. Sankara holds that all these are illusory projections (mithya) on the only real entity which is Brahman. His system of philosophy is, therefore, called Advaita, the philosophy which treats of only one Reality without the second. Sankara states that this Brahman has no attributes or qualities by which it can be described or defined and that we can only speak of it as mere consciousness (Chit or Jnana). It is not consciousness, which is conscious of anything within it or outside of it, for there is nothing else within it or outside of it. It is the only real and nothing more can be said of it except that it is the opposite of non-existence, non-consciousness and finiteness.

Ramanuja interprets these texts which declare the oneness of Brahman and its having no second in the universe in the different way. According to him, Brahman is said to be the only Reality in the Srutis or Upanisads in the same way as a man who has a body and the senses in addition to his soul, or atma is said to be a single entity. In fact the passage referred to already in the Brihadaranyaka Upanisad called Antaryami Brahmana declares, in unmistakable terms, that the Universe consisting of sentient beings, jives and non-sentient things (matter) are all the body of Brahman and that Brahman is their inner self or soul.

All sentient, be they gods, men animals or plants, are the body of Brahman and, like wise, all inanimate things are its body. On the authority of such texts, Ramanuja explains the passage stating Brahman to be the only Reality as meaning that Brahman that has for its body the universe of sentient beings and non-sentient things (Chit and achit) is the only real. The body is an attribute or viseshana of the self. So the universe consisting of Chit and Achit, which, according to Srutis, is the body of Brahman, is a Viveshana or attribute of Brahman. Unlike Sankara, Ramanuja holds that Brahman has an infinite number of auspicious qualities and finds many passages in the Upanishads to support his view. So the Reality that the Srutis speak of is Brahman with tis Viseshanas or attributes and qualities (Chit and Achit and Gunas). All these are as real as Brahman itself and being inseparable from their inner self or soul, they are included in Brahman when it is declared to be the only real. Ramanuja’s religious philosophy is therefore called Visista Advaita or the philosophy that treats of the one Reality, namely Brahman, with all its inseparable attributes or Viseshanas included within it.

TRS Iyengar

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Rationale Behind Every Ritual & Practices in Sanathana Dharma (Hinduism), Srivaishnavam

Here in these pages you will find all the inner meaning and rationale behind Srivaishnava faith and belief. Like in any other Religion, Sect & Sub-sect, Srivaishnavam too has its Plus & Minus Points. But in general, Visishtathvaitham which Srivaishnavam follows, is the most suitable one to follow, for those who want to attain the Ultimate aim, known as Moksha. I am neither a scholar nor can I claim myself as thorough in this subject; but in all fairness, I would like to give the essence of this Sect, as it was given by my father Late Shri. Mukkur Ramabathrachariar (fondly called and known as Sriraman, from Ladavaram Village).  In short, the Essence and Significance of Srivaishnavam practices are just given in plain text. Please send in your suggestions, comments and criticism, just simply by signing in my Guest Book that will help me in improving the contents.

Srivaishnava Religious Events Calendar together with Tharppana Sankalpams are also given in Tamil, Phonetic  English of Tamil version and also in Image format is given in the Religious Events Section, given in Unicode fonts.. Also, the revered Sandhya Vandanam Mantram in Pdf format in Sanskrit, Poonal Changing Mantram, TharpaNa Mantran in pdf format is given separately. Avani Avittam Sankalpam together with Gayatri Sankalpams are also provided in the Religion Events Section.

A FREE matrimonial page is also devoted to Madhva, Iyengar & Iyer sects. (Brahmin Matrimonial – for Iyengar, Madhwa & Iyer Sects & sub-sects only) Absolutely, there is no Cost or charges involved and full functional operations such as Register, Search, Forward and Reply are provided for free. In addition, a Table providing Star Match, based on Indian and Hindu Astrology, is given; Also, star Matching with a computerized programme, is provided for those who want to download it (This free applet programme is provided in the matrimonial section, where only members who have posted their matrimonial profile can access and download). Please spread word about these free Iyengar, Madhwa & Iyer matrimonial site’s facilities to other needy persons. I thank you very much for your visit and hope you will visit again to get the latest updates and new inclusions.

Though, here is a separate section for Astrology related matters, for Srivaishnava, Lord Sriman NArAyana is the main and only deity; Srivaishnavas/Srivaishnavites, who never consider any other Sub-Lords known as upa Devathas or Navagraha; it is for the general purpose I put here the Astrology Section. Howsoever, even for Srivaishnavites, the auspicious days and Muhurtham are much more important for all functions! Thus, I hope, Srivaishnavites do not consider the Astrology section as an unwanted one! Some of the Srivaishnava members, who accuse me of giving importance to Astrology, have certainly not read the stothras and meanings given by Sri Vedantha Deskar. The Vedic Script known as “Jadaka Paarijatham” was written by none other than Sri Swami Desikan himself!! Many Srivaishnava members are unaware of this fact and are mislead by the notion, that in Srivaishnavam, considering astrology itself is wrong. Even to perform the day to day rituals, and to add Sankalpams, every one needs to read the panchangam known as almanac to know the daily Thithi, Vara, Nakshatra, Yoga & KaraNa. These are part of Astrological notations.

The image gallery, with a wide collection of rare photographs of many Srivaishnava Divyadesam is exposing the intricate and divine craftsmanship of yesteryears. The photographs were taken with close up range and show the Temple & Towers of ancient temples of Tamilnadu, and of course, a few other  North Indian temples. The 108 Divya Kshetrams known as Divya Desam of Srivaishnavas is also published in sequence with available photo and images of Lord. I hope, the Srivaishnavam culture, with its rich tradition and values, attracts every visitor. Thank you for your visit and support.  Please proceed further to read the Essence of Srivaishnavam & Srivaishnavism.

A new addition in the FAQ section is provided for the visitors to put their questions related to Srivaishnavam Practices, Lifestyles and Astrology. Please do not send in your personal queries related to your horoscope or problems as the Astrology section is mainly to clarify some general doubts only about the celestial phenomena.

Sri Adi Sankara & His Non-dualism

The following text was received via email from a friend:It is widely believed that Sri Sankara (Aadi Sankara) was born on this earth in Arudhra (Thiruvathirai) Nakshatra in the month of Chaitra, as per the Indian Almanac. Historians are divided on the date of his sojourn on this eath, one view is that he lived from B.C.509 – 477 and the other A.D. 788 – 820. Both views are agreed that he lived for only 32 years. To manyy he could be said to belong to antiquity. He packed his short life with activities that would need several lives for ordinary an ordinary person to perform!

HIS ACCOMPLISHMENTS;

1. Travelled thrice all over India, that is Bharat (as it then was) with thousands of disciples, to propagate Advaita Vedanta that upheld BRAHMAN as the SOLE REALITY.

2. Propagated Bhakti (devotion) as a passport to realisation of Brahman.

3. Shattered almost seventy odd non-Vedic atheistic sects, that were destructing social order and cohesion.

4. Wrote about 150 books including over 20 commentaries on scriptures like Upanishads, Bhagavatgita, Brahmasutra, Vishnusahasranama, several treatises expounding non-dualism (Adwaita), over 70 prayer hymns including Bhajagovindam, Soundarya Lahari, Sivananda Lahari.

5. Organised the Maths in the corners of India for propagating faith in and adherance to Sanatana Dharma (eternal truth).

6. Empowered temples and pilgrim centres to serve as focal points for spiritual advancement of people and propagation of ideals of Dharma.

ADVAITA IN SIMPLE LANGUAGE:

All beings in the Universe are manifestations of the Cosmic Energy, at various levels. At the micro level, everything is the same, i.e. Brahman. Even modern Science accepts this and the study of Particle Physics is all about this fundamental unity of matter. Only forms, names and appearances are different to our perception. The findings of the massive GENOME PROJECT confirmed this and said that the gene content of the fruit, fly and the human being is 99 per cent common!

I would like to illustrate the Brahman concept by giving the following easy to understand illustrations:-

a) Go to a sea-shore and take some sea-water in both hands. What is in your hands is the same water as the sea has. Only the magnitude or scale differer, not the basic content;

b) When you go to a jewellery shop, you see different kinds of jewellery pieces, Bangles, rings, necklaces, wrist=wear, waist-wear, head-wear etc, no two alike. They appear distinct and different. Each has a name and form. BUT ALL OF THEM ARE TRULY ONLY GOLD, manifesting in various forms and getting formed and named. The fundamental truth of all of these varied forms, appearances and names is GOLD AND ONLY GOLD.

c) All earthen pots (including porcelain) are made of earth, but forms and names are different.

d) All clothes are made of cotton (or polyester or silk) but each one is different in form and name.

e) All waters (rivers also) originate in the ocean and end in it, but each one has a distinct identity, name and form. The rivers and water lose their identity once they enter the sea.

f) Water may exist in any form viz. vapour, cloud, ice or as water itself, when we can see it. When it dissolves into molecules of Hydrogen and Oxygen, it becomes invisible.

Advaita Vedanta says that the appearances or manifestations of Brahman (the only Reality) as the many, having different forms and names is “Maya” or false understanding, While we see jewellery with a name, we tend to forget the gold which is its reality. The realisation of the fundamental relity of the Universe and the Unity principle of Brahman is the goal of every created form of life. We fail to pursue this enquiry and are content and comfortable to live with a world of forms and names, distortions and distinctions. In fact, we waste a lot of time looking for differences between one thing and another, between us and others; Sankara says in Bhajagovindam TWAYI MAYI CHAVAITRAIKO VISHNUHU VYARTHAM KUPYASI MAYYASAHISHNUHU.  (meaning – the spirit inside everything is the same, needlessly do you quarrel over differences imagined by you to be existing).

The result of the misunderstanding and misconception is frenetic human activity which leads to the unending cycle of action-result-pleasure-pain-rebirth-death. Once it is realised that Brahman is the Only Reality – the unifying principle – the universe of varieties that confronts us disintegrates. It takes long – and merit too – to attain this stage but, we should start some time, somewhere. Why not here, and NOW –

Ask yourself; WHO AM I ? Same person having different kind of relations at different level, depending of his position – A son, a father, brother, son-in-law, father-in-law, brother-in-law, uncle, nephew? Which one is real ? i.e. true for all time, and for all persons. You are a son to your father, a husband or wife, nephew or uncle, depending upon another person for the relationship. Also, note that these relations arise and end in time. They are transitory and changing. Keep asking questions to yourself until you realise your true identity as Brahman who permeates every one and everything around and for ever. You cannot have different identities at the same time or over a period.

Om, Shanthi, Shanthi, Shanthi:

The following are the brief introductory notes on the different sections and sects within the Sanadhana Dharma. Religion and Philosophy have been inseparable parts of Indian culture from time immemorial. The Rg-Veda, claimed to be the oldest religious literature in the world, contains profound philosophical thoughts which have remained the fountainhead of all religious systems in India. While philosophy may be considered as theory, religion may be considered as the practice of the same in our day-to-day lives.

There are many religious sects in India, although they all originate from the same Vedic source. Since the Hindu religion is essentially based on Sanatana Dharma – universal brotherhood, a number of schools (of thought) evolved, based on various interpretations, resulting in several religious-philosophical sects that suited the need of the hour. These sub-sects essentially need not follow the same path for salvation but the ultimate aim and goal is same among all, attaining a perfect unison with the Lord God – attainment of ultimate salvation, peace and mental happiness in the higher plane known as Moksha or Mukti etc.

Major Faiths within Religion – Sanadhana Dharma: Though all the major sections admit and prostrate Sriman NArayaNa as the supreme soul, each has a different ways and methods for their daily prayer & offerings. Here, irrespective alliance to a faith, all surrender their offerings to Lord Sri Maha Vishnu, by beginning with Achyutha & ending with “Narayanethi Samarpayami” or “Sarvam Sri KrishnaarpaNamasthu” literally meaning that they surrender their offerings to Sri Maha Vishnu!

Vaishnavism – Belief in Vishnu as the Supreme Being (Here, many sub-sects each following different methodical teachings by many Acharyas)

Saivism        –  Belief in Sriman Narayana as supreme being but faith follows worshipping Siva as the Supreme Being

Saktism        – Belief in Shakti or Goddess as the Supreme Being
Saura           – Belief in the Sun God as the Supreme Being
Ganapatya    –  Belief in Ganesa as the Supreme Being
Kaumara       – Belief in Kumara or Skanda-Kartikeya as the Supreme Being

Philosophies based on Vaishnavism

Visishtaathwaitham – Advocated by Sri Ramanujacharya

Adhwaitham – Advocated by Sri Adi Sankaracharya

Dwaitham –  Advocated by Sri Madhvacharya

The above contentions of different sects, you will find in the articles that will be published in different pages under each heading with a clear philosophical readings. These pages will be published soon.

Of these, the first three sects have been well developed and have survived through the ages. The other three major religions of Indian origin are Sikhism, Buddhism and Jainism, but they do not owe any allegiance to the Vedas. It is customary to call the religion of the vast majority of Indians as Hinduism, as distinct from Buddhism, Jainism, Judaism, Christianity, Parsees and Islam – the other major religions of the world.

One of the earliest proponents of the Hindu religion was Adi Sankara (eighth century), who propounded the Advaita Theory. This theory suggests that the Supreme Being or Paramatman is all pervading and not different from other sentient and insentient beings. He advocated the introspective approach to delve into oneself to identify the ‘So’ham’ or ‘I Am He.’

Sri Ramanuja (1017-1137 A.D.), the architect of the Visishtadvaita School, reaffirmed the Vedic lore that Paramatman (God) has both chit (sentient beings) and achit (inanimate objects) as His corpus. It would be beyond the scope of this introductory text to elucidate the theory any further. (The subsequent versions of this site, however, will carry more details.)

Another spiritual leader by name Sri Madhvacharya or Anandatirtha (born in 1238 A.D.), propounded the Dvaita theory, that suggested that the Paramatman and jeevatman are distinctly different entities.

The concept of devotion known as Bhakti – the core of Sanatana Dharma, which already existed during the period of the ‘Azhvars’ (the word in Tamil means a soul immersed in divine love), saw a sweeping revival all across India, during the period between Sankara and Ramanuja. Sankara had laid emphasis on Jnjna (or God-knowledge) alone as a means of attaining salvation.

Sri Ramanuja, on the other hand, influenced by alvars (saint hymnists) laid emphasis on Bhakti (God-love) in addition to Jnana and Karma. While Sri Sankara had postulated the Nirguna theory (the attributeless form) of Brahman, Ramanuja evolved a Being of beauteous form and figure, representing all the kalyana gunas or auspicious qualities. Sri Ramanuja, based on Smrutis (Vedic and Upanishadic statements), explained that the Supreme Being was both Saguna (form) and Nirguna (formless) in status, nirguna being taken to indicate absence of evil attributes and not an absence of form. While Brahman of the Advaita Siddhanta did, of course, possess qualities and answers somewhat to the description of the Saguna Brahman. Sri Ramanuja put forth the concept of a Being with a name, a form and attributes  to the qualities – (six gunas) i.e.

Knowledge – Njana
The Power (Sakti)
Strength (Bhala)
Lordship (Aisvarya)
Valour (Veeryar) and
Splendour (Tejas).

This approach is more tangible and the upasaka is presented with a more loveable and gracious God, so to say, taking the place of an abstract Brahman. Karma (or action) is transmuted into Kainkarya (divine service) and work sublimates into worship. Punya (good deeds) and Papa (sin) have no more value as far as the spiritual progress of the soul is concerned. Both are deemed to be chains, that keep us bound in Samsara (the cycle of births and deaths). Punya may bestow on us pleasure while papa may lead us to perdition. But, both punya and papa (leading to heaven or hell respectively) cannot redeem one from the cycle of births and deaths.

Ramanuja declared that the only true punya was to strive for union with God every moment of one’s life. His approach satisfied the intellectual quest of the human soul for God and at the same time, furnished food for that great human emotion, love. Contemplation on God became pleasant. The centre had shifted from the ‘Aham‘ or one’s own self to God, the Highest Self. ‘So’ham’ (I am He) gave place to ‘Daso’ham’ (I am His servant).

It is believed that in the present Kali Yuga, Lord Vishnu will incarnate as Kalki Avataara (saviour), when the world will discard all Dharma (righteousness) and chaos will reign supreme. This will be followed by the Great Deluge and Balaji will be seen once again floating on a leaf on the serene waters.

Who is a true SriVaishnava?

The following are the saying from the 44th Saint of the Srivaishnava Ahobila Mutt Sect, (Mukkur Azhagiyasingar) which again propagated by the present 45th Jeer of Ahobila Mutt on the attributes of a true Sri Vaishnava:
“The most important quality of a Vaishnava is that one must have the quality of empathy with and sympathy for others. A true Vaishnava should feel with the same intensity the pain and sorrow of his fellow beings. Several scriptures including the Bhagavadvishaya emphasise this point. In fact, I stress that if one does not have this kind of empathy, he is not a true Vaishnava. To quote certain scriptures like the Vishnu Purana, a Vaishnava is one who does not covet others’ wealth. A Vaishnava must have patience and compassion. There are also other external symbols that he is required to wear like the tulasi mala, the sacred mark on his forehead, etc. But Atmaguna-s are definitely more important than merely being born a Vaishnava.

Reproduced below is a Song in Gujarathi, which explain the qualities of a true Sri Vaishnava that are enumerated by Saint Narsing Mehta, in his famous song in ‘Vaishnava Janato’. 

Vaishnava Janato
Vaishnava Janato theyney kahiyeh, Jeh peeda paravo janarey
Para duke upkar karey thoyeh, Mana abhimana na aaneyrey.
Sakala lokamam sahiney vandhey, Ninda na karey keyneerey
Vacha-kacha maha nichchalarageh, Tantan jananeey theyneerey.
Sama drishti ney trushna tyagi, Para stree kee jeyney mathare
Jihvah thakee asathya na boley, Para dhana nava janey haatharey.
Moha maya vyayeh nasi jeyney, Druda vairagya jeyna mana mamrey
Rama nasaram thali lakhi, Sakala theeratha theyna thana mamrey.
Vana loopee ney kapata rasithachey, Kama krodh nivaar yaarey
Paney nara samyo theynum thara sana karatham, Kula eko theyra dharymrey.

The meaning of the above:

One who is a True Sri Vaishnava, knows the pain of others, who does good to others, especially to those ones who are in, sufferings, grief & misery, who does not let pride enter his mind or thoughts, He who tolerates and praises the entire world, does not say any bad things or gossip about anyone, keeps his/her words, actions and thoughts in simplistic pure. Oh, Vaishnava, your mother is blessed. A Vaishnav sees everything equally, rejects greed and avarice, considers some one else’s wife/daughter as his mother. The tongue  may get tired, but will never speak lies. He who does not even touch someone else’s property. A Vaishnav does not succumb to earthly attachments.  A Vaishnava Who has devoted himself to staunch detachment to worldly pleasures. He who has been edicted to the elixir coming by the name of Lord Sri Ram. For whom all the religious sites are in the mind, who has no greed and deceit. Who has renounced lust of all types and anger. The poet Narsi will like to see such a person, by who’s virtue, the entire family gets salvation.

Srimathe Ramanujaya Nama: Srimathe NikamAntha MahaDesikaya Nama: Srimathe SrivaNsatakopa Sri AadivaNsatakopa Yatheenthra Maha Desikaya Nama: