श्री रामानुजाचार्य अवतार जयन्ति (śrī rāmānujācārya avatāra jayanti - Sri Ramanujacharya incarnation anniversary)

 

श्री गुरुभ्यो नमः (śrī gurubhyo namaḥ - salutations to the guru)

Original	Transliteration	Translation
चैत्रार्द्रसंभवं विष्णो दर्शन स्थापनोत्सुकम्। तुण्डिरमण्डले शेषमूर्तिं रामुनुजम् भजे॥	caitrārdrasaṃbhavaṃ viṣṇo darśana sthāpanotsukam। tuṇḍiramaṇḍale śeṣamūrtiṃ rāmunujam bhaje॥	I worship Bhagavaan Sri Ramanuja, the incarnation of Ananta, who took birth in the month of Chaitra (mid April - mid May) under the sixth lunar mansion in the Tundaridesa to establish the philosophy of Vishnu. -translation by Swami Ramakrishnanada (RKM Order)
Sanskrit Reference : दिव्यसुरिस्तोत्रम् (divyasuristotram)

Original	Transliteration
அரிய நம்பி ஆயிரம் பேருடையான் அன்னோன் உரியநம்பி அன்புடையான் யெல்லாம் தெரியின் பெரிய நம்பி போலொருவர் பேருலகில் இல்லை அறிஞன் இராமானுஜன்	ariya nambi āyiram pēruḍaiyān annōn uriya nambi anbudaiyān ellām teriyin periya nambi pōluruvar pērulagil illai aṛijñan irāmānujan

    Today is the sacred महा अवतार जयन्ति (mahā avatāra jayanti – sacred incarnation anniversary) of परमाचार्य श्री रामानुजाचार्य (paramācārya śrī rāmānujācārya). Around thousand years back, on this sacred day, (i.e. on வளர் பிறை சித்திரை திங்கள் பஞ்சமி திதி திவாதிரை நக்ஷத்திர நன்னாளில்), none other than the Holy श्री आदि शेष (śrī ādi śeṣa) who is considered as one of the main नित्यसूरि (nityasūri – eternal seer / thinker), incarnated as परमाचार्य श्री रामानुजाचार्य (paramācārya śrī rāmānujācārya). Please recollect that लक्ष्मण (lakṣmaṇa) & बलराम (balarāma) were also his अव्तार रूप (avtāra rūpa – incarnational forms) in the त्रेतायुग (tretāyuga) & द्वापर युग (dvāpara yuga) respectively. In fact, the name रामानुजा (rāmānujā) literally means "இராமனின் தம்பி (iraamanin thambi - Rama’s younger brother)" i.e. it refers to लक्ष्मण (lakṣmaṇa). Interestingly, based on his birth chart, the saint’s இயர் பெயர் (iyar peyar – original name) was "இளையாழ்வான் (ilaiyaazhvaan – younger lord)" and this name was conferred to him by பெரிய திருமலைநம்பி / श्री शैलपूर्ण (periya thirumalai nambi / śrī śailapūrṇa).  

    Incidentally, the  birth month and zodiac of श्री रामानुजाचार्य (śrī rāmānujācārya) closely matches that of  लक्ष्मण (lakṣmaṇa).  महाकवि श्री वाल्मीकि महऋषि (mahākavi śrī vālmīki mahaṛṣi)  records thus in the वाल्मीकि रामायण (vālmīki rāmāyaṇa) which is  his magnum opus महाइतिहासकाव्य (mahāitihāsakāvya - grand historic epic)   

Original	Transliteration	Translation
अथ लक्ष्मण शत्रुघ्नौ सुमित्रा अजनयत् सुतौ। व्īरौ सर्व अस्त्र कुश्लौ विष्णोः अर्ध शमन्वितौ॥ पुऊये जतः तु भरतो मीन लग्ने प्रसन्न धीः। सार्पे ज्āतौ तु सौमित्री कुल्दीरे अभ्युदिते रवौ॥	atha lakṣmaṇa śatrughnau sumitrā ajanayat sutau। vīrau sarva astra kuślau viṣṇoḥ ardha śamanvitau॥ puūye jataḥ tu bharato mīna lagne prasanna dhīḥ। sārpe jātau tu saumitrī kuldīre abhyudite ravau॥	Queen Sumitra then gave birth to two sons who are the embodied epitomes of Vishnu, namely Lakshmana, and Shatrughna, who are valiant ones and experts in all kinds of weaponry. With the dawn of sun on the next day, fair-minded Bharata is born under Pisces where puSyami is the star of day, later the sons of Sumitra, namely Lakshmana and Shatrughna are born under Cancer, where aaSreSa is the star of the day, i.e., the tenth of chaitra month. translation by Sri Desiraju Hanumantha Rao
Sanskrit Reference : वाल्मीकि रामायण ()vālmīki rāmāyaṇa) (1.18.14,15)

    In other words, श्री रामानुजाचार्य (śrī rāmānujācārya) was not just a मुक्तात्मन् (muktātman – evolved / liberated soul) but he in reality was a नित्यसूरि (nityasūri – eternal seer / thinker) disguised in human form, in order to help humanity get liberated from its viscous cycle of mundane phenomenal life and attain final emancipation at the Holy Feet of God. Technically, a नित्यसूरि (nityasūri – eternal seer / thinker) is one who is an ever-green seer of spiritual wisdom. In other words, He is a सदा पश्यन्ति सूर्यः (sadā paśyanti sūryaḥ - seer who always sees), as explained in the sacred ऋग्वेद मन्त्र (ṛgveda mantra)

Original	Transliteration	Translation
तद् विष्णोः परमं पदं सदा पश्यन्ति सूर्यः दिवीव चक्षुराततम्। तद्विप्रासो विपन्यर्वो जागृवांसः समिन्धते विष्णोर्यत्परमं पदम्॥	tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūryaḥ divīva cakṣurātatam| tadviprāso vipanyarvo jāgṛvāṁsaḥ samindhate viṣṇoryatparamaṁ padam||	Just as the sun’s rays in the sky are extended to the mundane vision, so in the same way the wise and learned devotees always see the supreme abode of Lord Vishnu Because those highly praiseworthy and spiritually awake devotees are able to see the spiritual world, they are also able to reveal that supreme abode of Lord Vishnu.
Sanskrit Reference : ऋग्वेद मन्त्र (ṛgveda mantra)

    His Holiness श्री रामानुजाचार्य (śrī rāmānujācārya) gifted us the the विशिष्टाद्वैतवेदान्तदर्शन (viśiṣṭādvaitavedāntadarśana – qualified non-dualistic final-wisdom philosophy) one of the three main वेदान्त दर्शन (vedānta darśana - vedantic philosophies). He is also the "पूर्वाचार्य /பிரதான ஜீயர் (pūrvācārya / piratāṉa jīyar)" who formally established the श्री वैष्णव मत संप्रदाय  (śrī vaiṣṇava mata saṁpradāya - Sri Vaishnava theological tradition).   

 We shall look at the गुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (guruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – perecptor-lineage of Sri Vaishnava theological tradition) which is philosophically preaching the विशिष्टाद्वैतदर्शन (viśiṣṭādvaitadarśana – qualified nondualistic philoosphy).

परमाचार्य श्री वेदान्तदेशिकाचार्य (paramācārya śrī vedāntadeśikācārya) in his famous poetic treatise by name  அதிகாரசங்கிரகம் (adikārasaṅgiragam) pays homage to the गुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (guruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – perecptor-lineage of Sri Vaishnava theological tradition)

Original	Transliteration	Translation
என்னுயிர்தந்தளித்தவரைச் சரணம்புக்கி யானடைவே அவர்குருக்கள்ணிரைவணங்கிப் பின்னரளாற்பெரும்பூதூர்வந்த வள்ளல் பெரியநம்பி ஆளவந்தார் மணக்கா னம்பி நன்னெறியை யவர்க்குரைத்த வுய்யக்கொண்டார் நாதமுனி சடகோபன்சேனைநாத னின்னமுதத்திருமகளென்றிவரை முன்னிட்டு எம்பெருமான் திருவடிகளடைகின்றேனே.	eṉṉuyirtantaḷittavaraic caraṇampukki yāṉaṭaivē avarkurukkaḷṇiraivaṇaṅkip piṉṉaraḷāṟperumpūtūrvanta vaḷḷal periyanampi āḷavantār maṇakkā ṉampi naṉṉeṟiyai yavarkkuraitta vuyyakkoṇṭār nātamuṉi caṭakōpaṉcēṉaināta ṉiṉṉamutattirumakaḷeṉṟivarai muṉṉiṭṭu emperumāṉ tiruvaṭikaḷaṭaikiṉṟēṉē.	Having prostrated before my preceptor who has given me spiritual life, and having rendered obeisance in turn, to his preceptors, I bow down successively to the compassionate soul of Perumbuttūr (Śrī Rāmānuja), then to Śrī Periyanambi (Śrī Mahāpūrnā), further on to Śrī Ālavantār (Śrī Yamunācārya), onwards to his preceptor Śrī Maṇakkāl Nambi (Śrī Rāmamiṣra) then to Śrī Uyyakoṇṭār (Śrī Puṇḍarīkākṣa) who taught him the good path, then to Śrī Nādamuni and then to Śrī Saḍagoppan (Śrī Nam'māḻvār) onwards to Śrī Sēṉainātaṉ (śrī Viṣvakṣenā) further upwards to the gracious and nectar-like goddess Lakṣmī and ultimately reach the Dive Feet of the Supreme Lord (Śrīman Nārāyaṇa). -translation Dr. R. Parthasarthi
Tamil Reference: அதிகாரசங்கிரகம் (adikārasaṅgiragam) (3)

The गुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (guruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – perecptor-lineage of Sri Vaishnava theological tradition) branched into the following two sub-traditions post the era of श्री रामानुजाचर्य  (śrī rāmānujācarya) viz.

#	उपसंप्रदाय (upasaṃpradāya – sub-tradition)	मुक्यपरमाचार्य (mukyaparamācārya – main chief preceptor)
1	வடகலைப்பரம்பரை / उत्तरडालपरंपरा (vaṭakalaipparamparai / uttaraḍālaparaṃparā– northern-branch tradition)	श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya)
2	தென்கலைப்பரம்பரை  / दक्षिणडलपरंपरा  (thenkalaipparamparai  / dakṣiṇaḍalaparaṃparā–  southern-branch tradition)	ஸ்ரீ பிள்ளைலோகாசார்யர் (srī piḷḷailōkācāryar)

 

While most of the differences between these two branches are regarding ritualistic and operational procedures, there are some key doctrincal differences as well, in terms of शरणागतिवाद (śaraṇāgativāda – doctrine of surrender),  अधिकार श्रीलक्ष्मीयाः (adhikāra śrīlakṣmīyāḥ - role of goddess laxmi) & लक्षण विष्णुकृपायाः (lakṣaṇa viṣṇukṛpāyāḥ - natue of Lord Vishnu’s grace) etc. 

I have tried to summarize the key differences between வடகலைப்பரம்பரை / उत्तरडालपरंपरा (vaṭakalaipparamparai / uttaraḍālaparaṃparā– northern-branch tradition) & தென்கலைப்பரம்பரை / दक्षिणडलपरंपरा  (thenkalaipparamparai / dakṣiṇaḍalaparaṃparā –  southern-branch tradition) in the following table: 

#	Category	வடகலைப்பரம்பரை / उत्तरडालपरंपरा (vaṭakalaipparamparai / uttaraḍālaparaṃparā– northern-branch tradition)	தென்கலைப்பரம்பரை  / दक्षिणडलपरंपरा  (thenkalaipparamparai  / dakṣiṇaḍalaparaṃparā–  southern-branch tradition)
A	Doctrinal Differences
A1	शरणागतिवाद (śaraṇāgativāda – doctrine of surrender)	Both भक्तिमार्ग (bhaktimārga – path of devotion)  & प्रपत्तिमार्ग (prapattimārga– path of surrender) are considered, although the former is considered an inferior mode of शरणागतिवाद (śaraṇāgati –surrender)	Only प्रपत्तिमार्ग (prapattimārga– path of surrender) is considered
A2.1	अधिकार श्रीलक्ष्मीयाः (adhikāra śrīlakṣmīyāḥ - role of goddess laxmi)	There is समाप्तसम्मेलन लक्ष्मीनारायणमध्य (samāptasammelana lakṣmīnārāyaṇamadhya – perfect equillibrium between Lokshmi and Narayana).	श्री महालक्ष्मी (śrī mahālakṣmī) is not considered on par with श्रीमन् नारयण (śrīman nārayaṇa) but only as the highest among the नित्यसूर्यः (nityasūryaḥ -eternal seers)
A2.2		श्री महालक्ष्मी (śrī mahālakṣmī) is considered to be सर्वव्यापिन्  (sarvavyāpin - omnipresent)	Not so. She is considered to have only अणुकव्यापिन् (aṇukavyāpin – atomic pervasion)
A2.3		श्री महालक्ष्मी (śrī mahālakṣmī) is not only the soteriological mediator but She by Herself is also considered to be the मोक्षोपाय (mokṣopāya -means to liberation) just like श्रीमन् नारयण (śrīman nārayaṇa).	श्री महालक्ष्मी (śrī mahālakṣmī) is defintely a soteriological mediator but श्रीमन् नारयण (śrīman nārayaṇa)  is the one and only मोक्षोपाय (mokṣopāya -means to liberation)
A3	लक्षण विष्णुकृपायाः (lakṣaṇa viṣṇukṛpāyāḥ - natue of Lord Vishnu’s grace)	A minumum level of positive human effort is definitely needed to win the  ईश्वरकृपा (īśvarakṛpā – divine grace)	ईश्वरकृपा (īśvarakṛpā – divine grace) is absolutely spontaneous and its flow is purely delivered at His own Will irrespective of the levels of human-efforts
A4	लक्षण कैवल्यसमाधेः (lakṣaṇa kaivalyasamādheḥ - absolute atonement)	कैवल्यसमाधि (kaivalyasamādhi – absolute atonement) only results in विदेहसामीप्यमुक्ति (videhasāmīpyamukti – incororeal proximity liberation) since the मुक्तात्मन्  (muktātman – leiberated soul) cannot enter श्रीवैकुण्ठलोक (śrīvaikuṇṭhaloka)  is elegible to only stay outside but close to it.	It is also a kind of विदेहसालोक्यमुक्ति (videhasālokyamukti – incorporeal same-place liberation) since the मुक्तात्मन्  (muktātman – leiberated soul) can enter श्रीवैकुण्ठलोक (śrīvaikuṇṭhaloka) and eternally live there although it is inferior to प्रपत्ति (prapatti – surrender) is considered
B	Ritualistic Differences
B1	पादप्रणाम (pādapraṇāma - prostration)	Recommends पादप्रणाम (pādapraṇāma - prostration) to be performed multiple times	Recommends पादप्रणाम (pādapraṇāma - prostration) to be performed once only.
B2	रूपक ऊर्ध्वपुण्ड्रस्य (rūpaka ūrdhvapuṇḍrasya- shape of raised emblem )	‘U’ shaped	‘Y’ Shaped
B3

 Please be noted that while the उत्तरडालगुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (uttaraḍālaguruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – northern-branch perecptor-lineage of Sri Vaishnava theological tradition) further gets divided into the following three focus are: श्रीभाष्यपरम्परा (śrībhāṣyaparamparā – sacred commentary tradition), रहस्यपरम्परा (rahasyaparamparā – esoteric tradition) & भगवद्परंपरा (bhagavadparaṃparā – devotional tradition),  there is no such subclassification in the case of दक्षिणडालगुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (dakṣiṇaḍālaguruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – southern-branch preceptor-lineage of Sri Vaishnava theological tradition), to the best of my knowledge 

The following table summarizes the गुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (guruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – perecptor-lineage of Sri Vaishnava theological tradition)

#	नाम मुख्यपरमचार्यस्य (nāma mukhyaparamacāryasya – name of chief preceptor)
A1	श्रीमन् नारायण (śrīman nārāyaṇa)
A2	श्री महालक्ष्मी (śrī mahālakṣmī)
A3	ஸ்ரீ சேனைநாதன் / श्री विश्वक्षेना (Srī Sēṉainātaṉ / śrī viśvakṣenā)
A4	ஸ்ரீ சடகோப்பன் / நம்மாழ்வார் /  (Śrī saṭagōppaṉ / nam'māḻvār)
A5	श्री नादमुनि  /ஸ்ரீ நாதமுனி (śrī nādamuni / srī nādamuṉi)
A6	श्री पुण्डरीकाक्ष / ஸ்ரீ உய்யகொண்டார்  (śrī puṇḍarīkākṣa/ srī uyyakoṇṭār)
A7	श्रीराममिष्र / ஸ்ரீ மணக்கால் நம்பி (śrī rāma miṣra / srī maṇakkāl nambi)
A8	श्री यमुनाचार्य / திரு ஆலவந்தார் (śrī yamunācārya / tiru ālavantār)
A9	श्री महापूर्नाचार्य / பெரிய நம்பியாண்டார் நம்பி (śrī mahāpūrnācārya / śrī periya nampiyāṇṭār nambi)
A10	श्री रामानुजाचर्य  /  எம்பெருமானார்  (śrī rāmānujācarya / śrī emperumāṉār)
	வடகலைப்பரம்பரை (vaṭakalaipparamparai – northern tradition)			தென்கலைப்பரம்பரை (thenkalaipparamparai – southern tradition)
	श्रीभाष्यपरम्परा (śrībhāṣyaparamparā)	रहस्यपरम्परा (rahasyaparamparā)	भगवद्परंपरा (bhagavadparaṃparā)
11	திருக்குருகைப்பிரான் பிள்ளான் (tirukkurukaippirāṉ piḷḷāṉ)	ஸ்ரீ கீழம்பி அச்சன் (srī kīḻampi accaṉ)	திருக்குருகைப்பிரான் பிள்ளான் (tirukkurukaippirāṉ piḷḷāṉ)	श्री विष्णुचित्ताचर्य   (śrī viṣṇucittācarya)
12	श्री विष्णुचित्ताचर्य   (śrī viṣṇucittācarya)	ஸ்ரீ கீழம்பி ராமானுஜன் (srī kīḻampi rāmāṉujaṉ)	श्री विष्णुचित्ताचर्य   (śrī viṣṇucittācarya)	श्री पराशरभट्टाचार्य (śrī parāśarabhaṭṭācārya)
13	श्रीवत्स्य वरदाचार्य (śrīvatsya varadācārya)	ஸ்ரீ கீழம்பி ரங்கராஜன் (srī kīḻampi raṅkarājaṉ)	श्रीवत्स्य वरदाचार्य (śrīvatsya varadācārya)	ஸ்ரீ நஞ்சீயர் (srī nañcīyar)
14	ஸ்ரீ கீழம்பி அப்புள்ளார் (srī kīḻampi appuḷḷār)	ஸ்ரீ கீழம்பி அப்புள்ளார் (srī kīḻampi appuḷḷār)	ஸ்ரீ கீழம்பி அப்புள்ளார் (srī kīḻampi appuḷḷār)	ஸ்ரீ வடக்கு திருவீதி பிள்ளை (srī vaṭakku tiruvīti piḷḷai)
15	श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya)	श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya)	श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya)	ஸ்ரீ பிள்ளைலோகாசார்யர் (srī piḷḷailōkācāryar)
16				ஸ்ரீ திருவாய்மொழிபிள்ளை (srī tiruvāymoḻipiḷḷai)
17				ஸ்ரீ மனவாலமாமுனிகள் (srī maṉavālamāmuṉigaḷ)

A more detailed depiction of the sub-branches in the गुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (guruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – perecptor-lineage of Sri Vaishnava theological tradition) is given in the following chart

    Unlike श्री आदि शङ्कराचार्य भगवत्पाद (śrī ādi śaṅkarācārya bhagavatpāda) who wrote भाष्याणि (bhāṣyāṇi - commentaries) on all the प्रस्थान त्रयी (prasthāna trayī – triple sources), श्री रामानुजाचार्य (śrī rāmānujācārya) did not write भाष्याणि (bhāṣyāṇi - commentaries) on the श्रुति प्रस्थान (śruti prasthāna – scriptural source)  i.e. the मुख्योपनिषदः (mukhyopaniṣadaḥ - principal upanishads). However, he wrote exhaustive भाष्याणि (bhāṣyāṇi - commentaries) on the remaining two sources given below. In fact, as a mark of respect, he is honored with the title भाष्यकार (bhāṣyakāra – the commentator)

#	भाष्य (bhāṣya - commentary)	प्रस्थान शास्त्र (prasthāna śāstra- source scripture)	Focus
1	श्रीमद् भगवद्गीता रामनुजभाष्य (śrīmad bhagavadgītā rāmanujabhāṣya)	श्रीमद् भगवद्गीता (śrīmad bhagavadgītā)	युक्ति प्रस्थान (yukti prasthāna – logical source)
2	श्री भाष्य (śrī bhāṣya – sacred commentary)	ब्रह्म सूत्र / शारीरक सूत्र (brahma sūtra / śārīraka sūtra)	साधन प्रस्थान (sādhana prasthāna – instrumental source)
3	वेदान्तसार (vedāntasāra)
4	वेदान्तदीप (vedāntadīpa)

    His other main Sanskrit treatises elucidating विशिष्टाद्वैत वेदान्त महादर्शन (viśiṣṭādvaita vedānta mahādarśana - supreme philosophy of qualified non-duality) include the following प्रकरणग्रन्थ शास्त्राणि (prakaraṇagrantha śāstrāṇi – explanatory treatise scriptures)

#	प्रकरणग्रन्थ (prakaraṇagrantha – explanatory treatise)
1	वेदार्थसंग्रह (vedārthasaṁgraha)
2	शरणागतिगद्य (śaraṇāgatigadya)
3	वैकुण्ठगद्य (vaikuṇṭhagadya)
4	श्रीरङ्गगद्य (śrīraṅgagadya)
5	नित्यग्रन्थ (nityagrantha)

Moreover, while the स्मार्तमतसंप्रदाय (smārtamatasaṃpradāya – smriti theological tradition) which philosophically advocates केवलाद्वैतवेदान्तदर्शन   (kevalādtvaitavedāntadarśana – absolute non-dualstc final-wisdom philosophy) is the honorable exception, as it is non-sectarian in its approach and endorses a uniquely holistic षण्मतसंप्रदाय (ṣaṇmatasaṃpradāya – sixfold theological tradition), in the case of श्री वैष्णव मत संप्रदाय  (śrī vaiṣṇava mata saṁpradāya - Sri Vaishnava theological tradition), it is essentially monotheistic and in that respect sectarian as it regards Lord महाविष्णु (mahāviṣṇu) as the highest प्रब्रह्मन् (parabrahman – supreme divinity), and all other deities are His subordinates.  

However, at the same time, the salient contribution of श्री रामाणुजाचार्य (śrī rāmānujācārya) in line with the गुरुपरंपरा श्रीवैष्णवमतसंप्रदायस्य (guruparaṃparā śrīvaiṣṇavamatasaṃpradāyasya – perecptor-lineage of Sri Vaishnava theological tradition) headed by श्री नादमुनि  /ஸ்ரீ நாதமுனி (śrī nādamuni / srī nādamuṉi) played a pivotal role in synergies the best of the worlds by building a holistic synthesis between the two main groups of revelatory texts viz. वेदशास्त्राणि (vedaśāstrāṇi– vedic scriptures) & वैष्णव आगमशास्त्राणि (vaiṣṇava āgamaśāstrāṇi – vaishnava agama scriptures), particularly the पाञ्चरात्र आगमसंहिता (pāñcarātra āgamasaṃhitā) unlike श्री आदि शङ्कराचार्य भगवत्पाद (śrī ādi śaṅkarācārya bhagavatpāda) did not directly endorse or reject the आगमशास्त्राणि (āgamaśāstrāṇi – agama scriptures).

श्री रामानुजाचार्य (śrī rāmānujācārya) is also a bridge-builder not only between the two main groups of orthodox समस्कृत शास्त्राणि (samaskṛta śāstrāṇi – Sanskrit scriptures) viz. वेदशास्त्र (vedaśāstra – vedic scripture) & वैष्णव आगमशास्त्राणि (vaiṣṇava āgamaśāstrāṇi – vaishnava agama scriptures) on the one hand, but also integrating with the sacred நாலாயிரத் திவ்வியப் பிரபந்தம் (nālāyirat divviyap pirapantam – four thousand sacred compositions) containing the devotional mystic ஆழ்வார் பாசுரங்கள் (āḻvār pāsuraṅgaḷ). In fact, he was especially very attached to கோதை ஸ்ரீ ஆண்டாள் நாச்சியாரின் திருப்பாவை (kōtai srī āṇṭāḷ nācciyāriṉ tiruppāvai – thiruppavai of kodai sri Andal Nacciyar) and hence was even called "திருப்பாவை ஜீயர் (tiruppāvai jīyar)". Moreover, according to him, both these Sanskrit scriptures and Tamil scriptures are two sides of the same coin and hence called them उभय वेदान्त (ubhaya vedānta)

    Because of his magnanimous compassion for the whole of humanity, श्री रामाणुजचार्य (śrī rāmāṇujacārya) is also lovingly adored as "எம்பெருமான் (emperumaan – our lord)". According to the biography of श्री रामाणुजचार्य (śrī rāmāṇujacārya), the revered saint and preceptor திருகச்சி நம்பிகள் (thirukachchi nambigaL) had instructed his beloved disciple श्री रामाणुजचार्य (śrī rāmāṇujacārya) to meet திருகோஷ்டியூர் நம்பிகள் (thiru koshtiyUr nambigaL) and formally seek अष्टाक्षर महा मन्त्र दिक्ष (aṣṭākṣara mahā mantra dikṣa – induction into the sacred eight syllable mantra) from the समयाचार्य (samayācārya – religious preceptor). Accordingly,श्री रामाणुजचार्य (śrī rāmāṇujacārya) received the sacred initiation from திருகோஷ்டியூர் நம்பிகள் (thiru koshtiyUr nambigaL) who also warned him that this "मोक्षमन्त्र (mokṣa mantra – hymn of liberation)" was a great रहस्य (rahasya - secret) and not to be shared with everybody, as it is said  "गुह्यानां गुहामुतमं (guhyānāṁ guhāmutamaṁ - this is to be highly guarded amongst all mantras to be guarded)", failing which he would be committing a serious blasphemy and hence will be condemned to hell . However, in spite of such strict warnings, the all-merciful श्री रामाणुजचार्य (śrī rāmāṇujacārya), decided to share this मोक्षमन्त्र (mokṣa mantra – hymn of liberation) to the general public, He did not want to confine the benefits of such a powerful spiritual treasure to himself or to a specific clan but wanted everyone to equally benefit by it and attain मोक्ष (mokṣa - liberation) even at the personal risk of going to hell for disobeying his master’s instructions. Thinking thus, this noblest of noble saint climbed up the கோயில் இராஜ கோபுரம் (kOyil iraja kOpuram – royal temple- tower) of the sacred திருகோஷ்டியூர்திவ்யதேஶக்ஷேதிரம் (tirukōṣṭiyūrdivyadeśakṣētiram) and summoned all the people in and around the town and to the benefit of everyone, loudly delivered the मूलमन्त्र / பெரிய திருமந்திரம் (mūlamantra / periya tirumandiram – root sonic formula). 

 ஸ்ரீமணவாளமாமுனிகள் (sri maṇavālamāmunigaḻ) in his famous anthological masterpiece called  "உபதேஶ இரத்தின மாலை (upadēsa iratina mālai)", he further glorifies the compassion of எம்பெருமான் (emperumān – our lord) as follows:

Original	Transliteration	Translation
ஓராண்வழியாய் உபதேசித்தார் முன்னோர் யேரார் எதிராசர் இன்னருளால் பாருலகில் ஆசையுடையோர்க்கெல்லாம் ஆரியர்காள் கூருமென்று பேசி வர்ம்பருத்தார் பின்.	ōrāṇvaṙiyāy upadēsittār munnōr, erār ethirāsar innaruḻāl - pārulagil āsaiyudaiyōrkkellam āriyarkāḻ kūumenu pēsi varambaruththār pin	Before EmperumAnAr's time, all the poorvAchAryALs instructed the rahasyArthams of Sri Viashnavaa doctrines in a sequential manner to their successors one at a time. EmperumAnAr, who came later in that chain of AchAryAs out of his immense mercy addressed all of those, who took refuge at his sacred feet and removed that limitation in instruction route and gave permission for his sishyAs to teach the rahasyArthams to every one eager to know about them. -translation source internet
Tamil Reference :உபதேஶ இரத்தின மாலை

    You might be wondering why the मूलमन्त्र (mūlamantra – root sonic formula) which is first among the त्रय मन्त्र (traya mantra – triple hymns) is considered a रहस्य (rahasya - secret). Well, this is because, traditionally, these were maintained as a closely guarded secret within the tradition and only formally shared by a qualified समयाचार्य (samayācārya – religious preceptor) to his deserving शिष्य (śiṣya - disciple) who has obtained necessary समय दीक्ष (samaya dīkṣa – formal induction) into the आचार्य परंपर (ācārya paraṁpara). This was the norm in practice for thousands of years, till the dawn of His Holiness श्री रामाणुजचार्य (śrī rāmāṇujacārya) lovingly adored as "எம்பெருமான் (emperumaan – our lord)", who out of his compassion for the whole of humanity, took a more lenient stand and democratized the tradition slightly, of course without compromising on the original sanctity of the tradition and that is why he is adored by ஸ்ரீ மணவாள மாமுனிகள் (maNavaaLa maamunigaL) in his ஆர்த்தி பிரபந்தம் (aarththi pirabandham) as 

Original	Transliteration
மறையதனில் பொருளனைத்தும் வாய்மொழிந்தான் வாழியே மாறனுறை செய்த தமிழ் மறை வளர்த்தோன் வாழியே	maṛaiyadanil poruḻanaittum vāimoṙindān vāiṙyē maṛanuṛai seidha tamiṙ maṛai vaḻarttOn vāṙiyē

Core Philosophical Tenets

श्री रामानुजाचार्य (śrī rāmānujācārya), the chief disciple of श्री यमुनाचार्य (śrī yamunācārya), who is believed to have lived around the 10^th century AD, is considered to be the main founder of this school. श्री वैश्णव संप्रदाय (śrī vaiśṇava saṁpradāya) in Tamil Nadu is one of the most popular theistic traditions practising विशिष्टाद्वैत (viśiṣṭādvaita). In a nutshell, this school provides an hybrid interpretation of several schools including the metaphysical philsophies of सांख्य दर्शन (sāṃkhya darśana – ontic philosophy), योगदर्शन  (yogadarśana – yoga philosophy), मीमांसदर्शन (mīmāṃsadarśana – inquiry philosophy)  and the theistic beliefs of the पञ्चरात्र आगम (pañcarātra āgama), combined with the mystical experiences of the 12 ¨Å½Å ¬úÅ¡÷¸û (vaiṇava āṙvārgaḻ) beautifully captured in the ¾¢ùŢ À¢ÃÀó¾õ (divviya pirabandam).

As the name indicates, विशिष्टाद्वैतवेदान्तदर्शन (viśiṣṭādvaitavedāntadarśana – qualified non-dualistic final-wisdom philosophy) comprising the two terms विशिष्ट (viśiṣṭa - qualified) &अद्वैत (advaita – non duality), which theologically regards, महाविष्णु (mahāviṣṇu) as the ultimate परब्रह्मन् (parabrahman – supreme divinity). From an metaphysical perspective, like विशिष्टाद्वैतवेदान्त दर्शन (viśiṣṭādvaitavedānta darśana – qualified non-dualistic final-wisdom  philosophy) recognises the ultimate oneness of ब्रह्मन् (brahman - divinity). In other words, whatever exists is nothing but part and parcel of ब्रह्मन् (brahman - divinity).

While in the case of केवलाद्वैतवेदान्तदर्शन (kevalādvaitavedāntadarśana – absolute nondualstic final wisdom philosophy) recognises three grades in reality viz. प्रातिभासिक सत्त्व (prātibhāsika sattva – apparent / illusary existence), व्यावहारिक सत्त्व (vyāvahārika sattva – conventional / emperical existence) & पारमार्थिक सत्त्व (pāramārthika satta – essential / noumenal existence) and among them पारमार्थिक सत्त्व (pāramārthika sattva – essential / noumenal existence) is considered as the only नित्य सत्य (nitya satya – eternal reality) which is superior to the other two. Whereas, here in the case of विशिष्टाद्वैतवेदान्त दर्शन (viśiṣṭādvaitavedānta darśana – qualified non-dualistic final-wisdom philosophy), the entire manifested world is considered to be a real and eternal. Thus, although absolute singularity is recognized in this system, yet the singularity is not monolithic. It is a kind of an integrated whole comprising the तत्त्वत्रय (tattvatraya – trifold principles) listed below.

तत्त्वत्रय (tattvatraya – trifold principles)

A) परमेश्वर तत्त्व (parameśvara tattva - supreme divinity principle)

श्रिमन् नारायण / महाविष्णु (śriman nārāyaṇa / mahāviṣṇu) is the सर्वशक्तिवत् सर्वज्ञ च सर्वव्यापिन् परमेश्वर तत्त्व (sarvaśaktivat sarvajña ca sarvavyāpin parameśvara tattva – omnipotent, omniscient and omnipresent supreme-deity principle). In terms of शुद्धाद्वैतशैवसिद्धान्तदर्शन (śuddhādvaitaśaivasiddhāntadarśana – pure-nondualstic final accomplishment philosophy) this corresponds to the पतितत्त्व (patitattva – master principle) who there is theologized as Lord परमशिव (paramaśiva). However, unlike the केवल अद्वैत दर्शन (kevala advaita darśana – doctrine of absolute nonduality) which preaches that the Supreme Reality is निर्गुण ब्रह्मन् (nirguṇa brahman – divinity beyond attributes), the latter is panentheistic in its outlook according to which, although ब्रह्मन् (brahman - divinity) is essentially अद्वैत (advaita - non-dualistic), yet it is qualified with infinite कल्याण गुण (kalyāṇa guṇa – auspicious attributes) that can be categorized under the following heads

1. स्वरूपगुणाः परमेश्वरस्य (svarūpaguṇāḥ parameśvarasya – essential qualities) describe the inherent nature of श्रिमन् नारायण / महाविष्णु (śriman nārāyaṇa / mahāviṣṇu) (the para Brahman) viz. सत् / सर्वव्यापिन् (sat / sarvavyāpin – existence / omnipresence), चित्/सर्वज्ञ (cit / sarvajña – consciousness / omniscience), अनन्त (ananta – infinity), आनन्द /सर्वशान्ति (ānanda / sarvaśānti – bliss / omnipeace) & अमलत्व (amalatva  - purity)  
2. स्वभावगुणाः परमेश्वरस्य (svabhāvaguṇāḥ parameśvarasya – behavioral qualities) which describe the अनन्त कल्याण गुणाह परमेश्वरस्य (ananta kalyāṇa guṇāha parameśvarasya – infinite auspisious qualities of supreme lordrship) including but not limited to the following: बल (bala - infinite strength),ऐश्वर्य (aiśvarya - prosperity), वीर्य (vīrya - bravery), कारुण्य (kāruṇya - compassion), गंभीर (gambhīra  - majesticity) & तेजस् (tejas - splendour).

B) चित्पुरुष  तत्त्व(citpuruṣa tattva – conscious-being principle) 

चित्पुरुष (citpuruṣa – conscious being) including the individualized बद्ध जीवात्मानः (baddha jīvātmānaḥ - bound corporeal souls), closely mapping to the पुरुषतत्त्व (puruṣatattva – soul principle) in सांख्य दर्शन (sāṃkhya darśana – samkhya philosophy) and to पशु आत्मन् (paśu ātman – bound soul) in the शुद्धाद्वैतशैवसिद्धान्तदर्शन (śuddhādvaitaśaivasiddhāntadarśana – pure-nondualstic final accomplishment philosophy). The बद्ध जीवात्मानः (baddha jīvātmānaḥ - bound corporeal souls) are eternal entities that  are less than the size of an अनु (anu - atom) embodied within the physical bodies. Unlike theपरमात्मन् (paramātma – supreme soul), who is चित्/सर्वज्ञ (cit / sarvajña – consciousness / omniscience), the ordinary जीवात्मानः (jīvātmānaḥ - corporeal souls) operate in a limited plane of consciousness under dual mode viz.

1.      धर्मिन् ज्ञान (dharmin jñāna – intrensic knowledge):  This is the  intrensic consciousness of the soul giving it the sense of individual identity and self awareness.    

2.      धर्मभूत ज्ञान (dharmabhūta jñānā – attributive knowledge): This is the  attributive consciousness of the soul, giving it a sense of the objective world.    

This school believes in the following अनुक्रमाणानि (anukramāṇāni- gradations) in the nature of the following kinds of gradations जीवात्मानः (jīvātmānaḥ - corporeal souls),

1. बद्धात्मन् (baddhātman – bound-soul): refers to an ordinary जीवात्मानः (jīvātmānaḥ - corporeal souls) like me who are still in the lowest rung of spritual progress still bound  the कर्मफलानि संसारचक्रस्य (karmaphalāni saṃsāracakrasya – karmic fruits of  metempsychosis), 

2. मुक्तात्मन् (muktātman – liberated soul) like the ஆழ்வார்கள்  (āṙvārgaḻ) who have been liberated from the कर्मफलानि संसारचक्रस्य (karmaphalāni saṃsāracakrasya – karmic fruits of  metempsychosis) &  

3. नित्यसूर्यः (nityasūryaḥ - eternally blessed) like श्री गरुड (śrī garuḍa), श्री आदिशेष (śrī ādiśeṣa) etc., who are ever pure souls who are always free and never been bound by karmic laws.

C) अचित् प्रकृति तत्त्व (acit prakṛti tattva  - non-sentient matter principle)

अचित् प्रकृति (acit prakṛti - non-sentient matter): Ontologically corresponds to theचतुर्विंशति तत्त्वानि (caturviṃśati tattvāni – twentyfour entitities) originally coming under प्रकृति तत्त्व (prakṛti tattva – matter principle) in the सांख्य दर्शन (sāṃkhya darśana – samkhya philosophy) making up the भावित जगत् (bhāvita jagat – manifested world) and referred as पाश (pāśa - fetter) in शुद्धाद्वैतशैवसिद्धान्तदर्शन (śuddhādvaitaśaivasiddhāntadarśana – pure-nondualstic final accomplishment philosophy). In etymological terms this forms the विषय अनुभव्स्य (viṣaya anubhavsya – object of experience). Again, similar to सांख्य दर्शन (sāṃkhya darśana – samkhya philosophy),  here also theचतुर्विंशति तत्त्वानि (caturviṃśati tattvāni – twentyfour entitities) operates under one or more of the त्रिविध गुण अवस्थाः (trividha guṇa avasthāḥ - trifold qualitative states) viz. सत्त्वगुण (sattvaguṇa – serene nature), रजोगुण (rajoguṇa – active nature) & तमोगुण (tamoguṇa – passive nature). But unlike the former, the जगत् (jagat - world), in this case, is not an independent entity but a dependent part of ब्रह्मन् (brahman - divinity). 

Other Philosophical Tenets

The main essence of this school of philosophy is explained by श्री रामनुजाचार्य (śrī rāmanujācārya) in the following verses from वेदार्थसङग्रह (vedārthasaṅagraha) according to which the triple aspects of ब्रह्मन् (brahman)  include

Original	Transliteration	Translation
अशेष चिदचित् वस्तु शेषिणे शेष शायिने। निर्मलानन्त कल्याणनिधये विष्णवे नमः॥	aśeṣa cidacit vastu śeṣiṇe śeṣa śāyine| nirmalānanta kalyāṇanidhaye viṣṇave namaḥ||	I offer adoration to Vishnu, the all pervading supreme Being, who is the overlord of all sentient and non-sentient entities, who reposes on the primordial sesha, who is pure and infinite, and in whom abound infinite perfections. (translation by S.S Raghavachari)
Sanskrit Reference : दार्थसङग्रह (vedārthasaṅagraha) (1)

Thus, according to this school, The one and only ब्रह्मन् (brahman - divinity) is the underlying essence of all the above तत्त्वत्रय (tattvatraya – trifold principles). But the relationship between ब्रह्मन् (brahman - divinity) and the manifested world is not  a case of एकत्वाइक्ये (ekatvāikye - unity in identity), but rather a case of एकत्वसंयोजने (ekatvasaṃyojane - unity in integration). That is, all the जीवात्माः (jīvātmāḥ - corporeal souls) and all other objects in the world are essentially part and parcel of ब्रह्मन् (brahman - divinity). In terms of Object Oriented Programming Scheme (OOPS) in modern computer science, the whole world is considered to be having a समाहरण संबन्ध (samāharaṇa saṃbandha - composition relationship) such that चित्पुरुष (citpuruṣa – conscious being) and the अचित् प्रकृति (acit prakṛti - non-sentient matter) found in the जगत् (jagat – world) constitute the शरीर (śarīra – body) while शरीरिन् (śarīrin – soul)  relationship. In simple words, the exists between जगत् (jagat – world) is considered to be the ब्रह्माण्ड देह महेश्वरस्य (brahmāṇḍa deha maheśvarasya – cosmic-body of god), as explained by श्री रामनुजाचार्य (śrī rāmanujācārya) in following verses from वेदार्थसङग्रह (vedārthasaṅagraha)

Original	Transliteration	Translation
एवमेव स्थावर जडमात्मकस्य सर्वस्य वस्तुनः ईश्वरशरीरत्वेन तत्प्रकारत्यैव स्वरूप सन्दाव इति तत्प्रकारि ईश्वर् एव तत्त्चछब्देन अभि धीयत् इति तत्सामानाधिकर्ण्येन प्रतिपादन्ं युक्तम्।	evameva sthāvara jaḍamātmakasya sarvasya vastunaḥ īśvaraśarīratvena tatprakāratyaiva svarūpa sandāva iti tatprakāri īśvar eva tattcachabdena abhi dhīyat iti tatsāmānādhikarṇyena pratipādanṁ yuktam|	Thus all substances, sentient and non sentient, have reality and being only as constituting the body and thus as forming the modes of īśvara. Īśvara, having them as His mode, is designated by the terms detonative of Him. (translation by S.S Raghavachari)
Sanskrit Reference : दार्थसङग्रह (vedārthasaṅagraha) (86)

Unlike केवलाद्वैतवेदान्तदर्शन (kevalādvaitavedāntadarśana – absolute nondualstic final wisdom philosophy), which gives greater emphasis to the विवर्तपरिणामवाद (vivartapariṇāmavāda – virtual transformation-doctrine) (about which we just discussed), here the emphasis is bordering more towards यथार्थ परिणामवाद (yathārtha pariṇāmavāda – actual-transformation doctrine). Thus, here, according to this school, the manifested world is not just an विवर्त कार्य / प्रतिभास (vivarta kārya / pratibhāsa – apparent effect / illusion); rather it is यथार्थ परिणाम (yathārtha pariṇāma – actual-transformation). Just as a तन्तुनाभ (tantunābha - spider) weaves its तन्तुजाल (tantujāla - cobweb) out of itself, the ब्रह्मन् (brahman - divinity) also manifests (evolution) the world and all its entities including the जीवात्माः (jīvātmāḥ - corporeal souls) and objects and then finally annihalates back (involution) to itself. The वयन तन्तुजालस्य (vayana tantujālasya - weaving of the cobweb) is not just an माया / मिथ्यात्व (māyā / mithyātva - illusion), it is very much a याथार्थ्य (yāthārthya - reality) but at the same time, the spider is not subject to change and is unaffected. Thus, in the same lines, although ब्रह्मन् (brahman - divinity) who is the primary cause, evolves the world out of Himself by a process of Self-Becoming. Thus, ब्रह्मन् (brahman - divinity) is both the material and the efficient cause of our existence. Moreover, this school also preaches सत्कार्यवाद (satkāryavāda – doctrine of pre-existing effect), i.e., the कार्य (kārya - effect) comprising of the world of physical matter and individualized souls, was not created creatio ex nihilo (out of nothing), but it pre-existed in the कारण (kāraṇa – cause) in an unmanifested state.

From a soteriological perspective, this school does not endorse the dual mode of liberation viz. realization of सगुण ब्रह्मन् (saguṇa brahman – divinity with qualities) & निर्गुण ब्रह्मन् (nirguṇa brahman – divinity beyond qualities) as explained in the केवलाद्वैतवेदान्तदर्शन (kevalādvaitavedāntadarśana – absolute nondualstic final wisdom philosophy). Again, this school also rejects the concept of जीवन्मुक्ति  (jīvan mukti – living liberation).

    Although, this school recognizes all the चतुर्विध मोक्षमार्गाः (caturvidha mokṣamārgāḥ - fourfold means of liberation) viz. कर्म (karma - service), भक्ति (bhakti - devotion),ध्यान (dhyāna - meditation) & ज्ञान (jñāna - knowledge), it considers भक्ति (bhakti - devotion) as the primary one while the remaining are considered as its enablers. In fact, it takes the process of भक्ति (bhakti - devotion) a step further by emphasizing प्रपत्ति (prapatti - complete devotion), this system emphasises the पूर्णानियमित शरणागति (pūrṇāniyamita śaraṇāgati - complete unconditional surrender) in terms of one’s body, mind and soul at the परमपद श्रीमन् नारायणस्य (paramapada śrīman nārāyaṇasya – holy feet of Lord Sriman Narayana).

    In a nutshell, the core philosophy of this school is summarized by in the following passage from वेदार्थ संग्रह (vedārtha saṁgraha) :

Original	Transliteration	Translation
अयमेव च आत्मशरीरभावः - पृथ्विसद्धनर्हाधाराधेयभावः नियन्तृनियामयभावः शेषेशिभावश्च। सर्वात्मना आधेयतया नियाम्यतया शेषत्या अपृतसिद्धं प्रकारभूतमिति अकारः शरीरम् इति च उच्यते। एवेमेव हि जीवात्मना स्वशरीरसंबन्धः। एवेमेव परमात्मनः सर्वशरीरत्वेन सर्वशब्दवाच्यत्वम्।	ayameva ca ātmaśarīrabhāvaḥ - pṛthvisaddhanarhādhārādheyabhāvaḥ niyantṛniyāmayabhāvaḥ śeṣeśibhāvaśca। sarvātmanā ādheyatayā niyāmyatayā śeṣatyā apṛtasiddhaṃ prakārabhūtamiti akāraḥ śarīram iti ca ucyate। evemeva hi jīvātmanā svaśarīrasaṃbandhaḥ। evemeva paramātmanaḥ sarvaśarīratvena sarvaśabdavācyatvam।	This is the fundamental relationship between the Supreme and the universe of individual selves and physical entities. It is the relationship of soul and body, the inseparable relationship of the supporter and the supported, that of the controller and the controlled, and that of the principal entity and the subsidiary entity. That which takes possession of another entity entirely as the latter’s support, controller and principal, is called the soul of that latter entity. That which, in its entirety, depends upon, is controlled by and subserves another and is therefore its inseparable mode, is called the body of the latter. Such is the relation between the individual self and its body. Such being the relationship, the supreme Self, having all as its body, is denoted by all terms translation by Sri S.S. Raghavachari.
Sanskrit Reference : वेदार्थ संग्रह (vedārtha saṁgraha) (95)

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श्री आदि शंकरचार्य जयन्ति (śrī ādi śaṁkaracārya jayanti)

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