The author and the main expounder of Vishisht-advait (reasoning of qualified non-duality) convention Bhagwan Bhashyakar Master Ramanujacharyaji manifested on the devout place that is known for Tamil Nadu almost a thousand years back in the year 1017. His mom’s name was Kantimati and father got famous over the world as Shri Keshavacharya. Shri Mahapoorna Swamiji was the master who started Ramanujacharya; simultaneously he considered Nathmuni just as Yamunacharya too as his Masters. He was all around embellished with a stunning arrangement of temperances and ability directly from his adolescence. He got hitched in his initial youth. After his dad’s end, he began living in Kanchipuram alongside his family.
Ramanujacharya is viewed as the resurrection of Bhagwan Shesha, the snake God who bears the earth on his hood. As is delineated here :
Prathamo-ananta-rōpashcha dwitiyo Lakshmanastathā
Tritiyo Balrāmashcha kalau Rāmānujo munih.
Master LakshmiNarayana’s endless bedstead, appointed with particular kindhearted attributes, Ruler Shesha is viewed as the first in essence. Second time he took birth in Tretā yug as Lakshman, the more youthful sibling of Master Shri Rama and persuaded the chance to be in Ruler Ram”s steady assistance. Afterward, in Dwāpar yug he accepting birth as Balram, the senior sibling of Ruler Shri Krishna, who was an encapsulation of solidarity and stayed in steady help of Master Shri Krishna. Also, in Kaliyug he resurrected as Shri Ramanujacharya. What’s more, the fifth manifestation is viewed as that of the incredible grammarian Patanjali.
From every one of these symbols the manifestation of Ramanujacharya is viewed as having its particular altruistic trademark which takes the being towards redemption; it is viewed as the premise of the way of salvation for which a being is started as a sojourner on the way of complete acquiescence. That is the reason it is said :
Ramanuja is the preceptor of the Veda authorized tenet. He is related with the Preeminent Being Shri LakshmiNarayana. His transcendent objective is to discharge individuals from their materialistic inclusions, indicating them the way to liberation in this manner driving them in direct harmony with the Master God-like. Thus :
Lakshmināth samārambhām Nāth-Yāmun-madhyamām
Asmad-āchārya paryantām vandé master paramparām.
Because of his significant ability Ramanuja could understand expressive philosophical quintessence even at a youthful age and had the capacity of introducing his unique explanation and work. Also, thusly, he even communicated his conflict with his lord Yadav Prakashji on the composition of the Vedas.
The type of difference is as per the following – the word ‘kapyāsah’ was deciphered by Shri Yadav Prakash as – ‘Master’s eyes are as red in shading as the lower some portion of a monkey’s body’! In any case, Ramanuja, with his significant ability and artistic shrewdness, while deciphering the portrayal, “Jalam pivati iti kapih sūryah, tén aasyaté kshipyaté iti kapyāsam kamalam” proceeded to clarify that ‘kapyāsah’ word here implies that ‘Ruler Narayana’s pair of eyes resembles a newly bloomed bundle of brilliant lotus’ blossoming in the profound water and upheld by the glimmering beams of the rising sun.’ He introduced such an excellent clarification which is as per the shāstras just as the general public. This caused demonstrate hatred for in his Master’s heart. He planned to murder Ramanujacharya. Yet, Master Varadaraja spared him in the pretense of a tracker couple.
Yadava Prakashji built up this ill will towards Ramanujacharya because of the disagreeable impact of the brahma evil spirit on a princess. The princess was threatened by the brahma-evil spirit and all the acknowledged men and profoundly practiced holy people end up being fruitless in freeing her from that fear. Along these lines, Yadav Prakshji was required this. He came to there with his devotee Ramanuja yet the entirety of his powerful spells and chants end up being of little consequence; rather the evil presence threatening the princess said that none of his spells and charms will have any impact on him. He further said that if his devotee Ramanuja consents to give him his foot-nectar, he would leave. Also, that is the thing that precisely occurred. Brahma-evil spirit left in the wake of having Ramanuja’s foot-nectar. This caused much more acid reflux in Yadava Prakash’s heart.
Yadava Prakash was intrigued by the scientific forces of Ramanujacharya yet didn’t concur with his perspectives on strict commitment. After an extended contradiction on the understanding of strict commitment, he restricted Ramanuja from going to his home. From that point, Ramanujacharya’s youth gatekeeper Kānchipūrnaji recommended him to proceed to meet his master Yamunacharya. On his suggestion, Ramanuja left on his excursion to Srirangam alongside his family, to meet Yamunacharyaji. Shockingly, even before he could reach there, Yamunacharya left for his brilliant homestead. On coming to there Ramanujacharya saw that three fingers of Yamunacharya were turned. This made him understood that Yamunacharya was stressed on three records. Ramanujacharya pledged to finish all the three errands. This prompted the fixing of the three fingers of Yamunacharya.
Tolerating Yamunacharya as his applied master, he found out about his philosophical ideas for a half year from his supporter Shri Mahāpūrna. He didn’t join the network for longer than a year. In the future Ramanujacharyaji began a foot-walk. During this walk, he attempted philosophical thoughts with the overseers of Vishnu sanctuaries. In the wake of losing to him in the discussions, they all turned into his devotees. He got many sanctuaries re-developed. This prompted the spread of the Vaishnava teaching. During this period, he created seven sacred writings.
Shri-Bhāshyam – This sacred writing is an all around confirmed discourse on the Brahma Sutras upheld by Bhagwan Vardāyana Vyāsa.
Gita Bhāshyam – In this, Shrimad Bhagwadgita has been examined and clarified and it includes a generous portrayal of Ruler Krishna.
Vedarth Sangrah (a resume of vedanta) – In this sacred writing, Veda endorsed conventions of monism and dualism have been discredited and genuine importance of Upanishad has been built up.
Vedānt Deepa (the light of vedanta) – This is a condensed rendition of Shri Bhāshya. It is incredibly straightforward.
Vedānt-sār (pith of vedanta) – The littlest type of Shri Bhāshya. It is the essential sacred text for Vishisht advait.
Gadhya-thrayam (three writing psalms) – This joins Sharnāgati Gadya, Vaikunth Gadya and Shrirang Gadya.
Ārādhana Granth – The topic of Master’s love has been elucidated in this sacred writing.
His most celebrated treatise is Shri Bhāshya. Goddess Saraswati, the god of information had regarded him with the title of Bhashyakār (A reporter of notoriety) in the wake of hearing his translation of ‘Kāpyasām Pundarēkāksham’ at the Sri Bhandaram library in Kashmir. From that point forward he has come to be known as Bhashyakār Ramanujacharya.
Founding Vishisht-advait, concurring exceptional status to Master Lakshmi Narayana and building up the well known principle of Vaishnava the sum total of what these have been recognizing attributes of Ramanujacharya. The hypothesis of monism offers indigenous habitat for a discussion on this issue. The wellspring of Ramanuja’s conviction is the famous Tamil sonnet ‘Shāstriya Vichāron Kā Pratipādan’. It is a conversion of both the Vedāntas.
After his enthusiastic acquiescence on the feet of Shri Yamunacharya his sculpture in wax in the stance of Padmāsana (a stance of yoga) and profoundly consumed in reflection was introduced at the Ranganath sanctuary in Srirangam. It is accepted that looking for his endowments here before offering administrations at different well known Vaishanava sanctuaries is propitious.
Subsequent to serving and engendering the way of thinking of Vaishnava dharma’s Vishisht-advait and achieving the period of just about a hundred and twenty years, he left for his radiant homestead assembling all his greatness. He even made an intrigue to his own pupils to excuse him for his transgressions, at all. He at last left for his glorious homestead on the tenth day of the Shukla paksha of the long stretch of Magh, which happened to be a Tuesday in the year 1137.
Master Ramanujacharyaji was without a doubt an extraordinary scholar whose life and lessons have affected the advancement of mystical idea in India.
His presentation of the Godhead as the supreme substance with supersubjective qualities and his having spearheaded the unfolding of commitment to Godhead opened the entryways for future mystical reformers who might at the appointed time completely uncover the most elevated capability of the spirit in a caring relationship with God-like and his unceasing workers.
In practically all of Sri Vaisnava Sanctuaries, Master Ramanujacharyaji is given the first noticeable quality. His favors are summoned toward the start of every reverential assistance.
The Sattrumurai, or Handles made to the Lord,at the finish of every day benefits in a Sri Vaishnava Sanctuary consistently close with the words:
Sarva Desa Dasa Kaleshu Parakrama
Ramanuja Arya Divyajna Vardhatam Abhivardhatam
Which means: Let the most Magnificient guidance of Sri Ramanuja increment and infest through all nations at all times,without any block or obstacle.