Eleventh century spiritual teacher and interpreter of the Brahma sutra; proponent of the ultimate oneness of the differentiated (Vishishtadvaita). Believed in a personal God reached by devotion and faith and the everlasting self-identity of the individual soul in communion with God as the goal of life. (Glossary for the Vahinis)

Ramanujacharya was the son of Kanthimathi and Shurasenakesa. He defined Vaishnava as one who realized that Lord Vishnu is Omnipresent. He emphasized that only those who realize the truth that God is Omnipresent and worship Him with the realization are true Vaishnavites. He taught that sorrows and difficulties are the instruments that develop one’s intellect and therefore must be welcomed. He advocated setting one’s vision always concentrated on Lord Vishnu, unfazed by sorrows and difficulties is an easy method to God realization. He demonstrated that jiva (individual being) Ishvara and Prakriti (Nature) though appear to exist as three different entities, they follow and are based on one another. He compared Nature (Prakriti) to a flower, the Java to the unripened fruit. Based on this assumption, he established to the Vaishnava theory. The particular sect he established is called Vishishtadvaita (Qualified Non-dualism). (Beacons Divine Wisdom Part 2, p.159)

Sacred love is called bhakti

According to Ramanujacharya, bhakti (devotion) is the basis for everything and without devotion it is impossible to attain divinity. God is ‘sevya’ (ONE who is served) and all human beings are ‘sevaks’ (servants). Based on this theory, he propagated the path of devotion, which he termed as ‘Vishishtadvaita’. The sevaks is like a stream or river and Paramatma, the sea, according to him. The thrust of his teaching is one should take to the path of devotion and finally merge in Divinity, one’s goal.

If one enquire deep into this theory, it would be clear that it is also Advaita in a way. From where did the flow of river originate? From raindrops. The rain drops had their origin in the clouds, which in turn originate from sea. When we enquire into the inner meaning of this process, the jala (water) that has originated from the sea flows as a stream or a river and finally merges in the sea. This is a special or unique meaning. That is why, this theory is called ‘Vishishtadvaita’. If one wishes or reach one’s place of origin (Divinity in this context), it is possible only through the stream of love.

The sacred love is called bhakti (devotion). In other words pure, unwavering and selfless love for God is bhakti (devotion), not the worldly love that seeks wealth and comforts. Just as one sees his reflection in a mirror of God and enjoy bliss. That is real bhakti. Ramanujacharya gave utmost importance to bhakti and spread the cult of bhakti in the purest form in the world. (Beacons Divine Wisdom Part 2, pp.159-160)

Narayana Mantra

Ramanujacharya received the Narayana Mantra at one time from his Guru, by observing the ritualistic practices with dedication. After initiating him into the Mantra, the Guru warned him, ‘This will grant you moksha (liberation). You should not divulge this to any other person. This is my command!’ However, Ramanujacharya decided that it be shared with all so that they too may be benefited by it. He therefore climbed the temple tower nearby and called everybody saying, ‘All of you, please come! I will reveal the Mantra that will grant you liberation.’ All the people in the village gathered in front of the temple tower. The Guru came to know of this. Seething with anger, he roared, ‘You flout my command! I will curse you.’ Ramanujacharya replied coolly, ‘Swami! You may curse me. I am prepared for any type of punishment. I am happy that thousands of people will be entitled to liberation because of me. I do not mind whatever happens to me.’ So saying, he came down and prostrated at the feet of his Guru, with all humility. The Guru left extremely happy and praised him saying, ‘Dear son! You proved yourself to be a worthy disciple of your Guru.’ (Beacons Divine Wisdom Part 2, pp.160-161)