Rāmānuja Ācārya | 1017–1137 CE

Rāmānuja avoids this impasse by accepting the trustworthiness of knowledge in all its three levels ascending from sense perception, science and philosophy, to the integral and immediate experience of Brahman. Knowledge is the affirmation of reality and even negation presupposes affirmation. If Brahman is real, the world rooted in Brahman is also real and we can go from the partial

Rāmānuja’s Viśiṣṭādvaita theory of Truth holds that what exists (sat) is alone cognized and that there is no bare negation.The Absolute is not Brahman versus māyā but is all Brahman (Brahmamaya), and since Brahman is real, the world rooted in it is also real. Truth is the knowledge of a thing as it is and as what satisfies the practical

The central truth of Viśiṣṭādvaita ontology or theory of being is the identity between the Absolute of metaphysics and the God of religion.It discards the distinction drawn between nir-guṇa Brahman which transcends the duality of relational thought and sa-guṇa Brahman or the personal God of theism as the highest conceptual reading of the Absolute by the popular mind.

The cosmology of Viśiṣṭādvaita is based on the integrity of the causal relation in its mechanical, teleological and spiritual aspects of uniformity and moral progression. Brahman is the ground of the cosmic order as its creator, sustainer and destroyer in terms of immanence and transcendence. Creation is not out of nothing, but is only the transformation of the potential into

Rāmānuja’s view gives a new orientation to avidya by identifying it with karma, and by attributing the imperfections of life (like avidya, karma and kāma) to the jīva. Every jīva comes from God and goes back to Him as the home of all perfections.Rāmānuja's view insists on the integrity of jīva as a moral and spiritual entity with its own

Liberation can be attained by the triple method of karma-yoga or self-purification, jñāna- yoga or self-realization and bhakti-yoga or the practice of the feeling of the presence of God as Love.Sin in Śrī Vaiṣṇavism is separation from God and true atonement is atonement with the God of love and followed by the practice of service to all jīvas prompted by

Viśiṣṭādvaita distinguishes between the empirical world of space-time and pleasure-pain and the transcendental realm which is also the home of the eternal values of truth, goodness, beauty and bliss. It describes ascent of the mukta after the dissolution of the body to the blissful land of Vaikuṇṭha by the straight and shining path of deva-yāna.The liberated soul has a direct

The Viśiṣṭādvaita of Rāmānuja is a philosophy of religion which thinks out all things in their synthetic unity of Brahma-jñāna and seeks to realize the union between ātman and Brahman.Every jīva can intuit God directly and serve others by intuiting the truth that all beings are in Brahman and Brahman is in all beings. This view combines contemplative insight and

As Rāmānuja grew, the brilliance of his intellect soon became apparent. When he began to attend school, he could easily remember anything he was taught, even after hearing it only once. All the teachers in the school loved the boy, not only because he was a brilliant scholar, but also because of his gentle, courteous nature. At that time there

Actually, Yadavaprakasa was very envious of Rāmānuja, seeing in him both a purer heart and a greater intellect than his own. One day, therefore, he called all his other students to a secret meeting. There he addressed them: "My dear children, none of you has ever found fault with my teachings, but this impudent Rāmānuja has repeatedly challenged my explanations.