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Ramanuja, Sankara who lived two centutries before hinm and Madhvacharya, six decades after, form th
triumizvirate acharvas of the Vedanta school. Wlhile considerable literature is available on the philosophic
their teachings, less attention has beetn paid to their social inmpact. This article exanmines the influetce o
precept and practice in the masses, focuising on the humanist content of his philosophy.
IN Hindu thought, philosophy and theology judged against the background of his social decades before Madhvacharya-the three
are not clearly separated as in western thought. milieu and not with the wisdom of hindsight. forming the medieval triumvirate acharyas
The distinction between what we term as He would naturally be a victim of the beliefs, of the Vedanta school, championing the
'secular' and 'temporal' is very thin. We do customs and ethical norms of the times and three branches of it - advaita. visistadwaita
have in the west the philosophies of the to the extent that he is able to transcend them and dwaita (monism, qualified monism and
Church Fathers, like St Augustine and St to take his flight into higher levels of thought dualism). All the three were ascetics, having
Ambrose, which also have both these aspectsand action, to that extent he becomes a leadler renounced not only the worldly life but also
merging into each other. Religious rituals of his times in the field in which he functions any desire for immortality or worldly fame.
form the integral components of theology- (this is not an alibi for justifying every They rejected royal patronage and were not
oriented philosophical thought of Hindu seers. historic personage!). One who goes ahead influenced by any western philosophy (as
During the very early period of Indian history of his time will face the risk of being treated some attribute to Madhvacharya: that he was
we have the philosophies of Carvakas and as eccentric, or become a martyr, though intluenced by Christianity since he spoke of
Sankhyas, which did show remarkable under the conditions in ancient India, such perdition, dualism and realism). Hindu
indifference to religious discourse and even intolerance was rarely witnessed, as orthodoxy would not contemplate any
showed contempt towards them. But they otherwise a Buddha or a Mahavira who went acceptance of alien thought and whatever
were subjected to suppression by orthodoxy against the established religions and was deemed to be worthy of discussion was
and by the superior logic employed by the all indigenous
practices, were not only not crucified, on the thouglht; whether it be
later thinkers and thus were rendered almost contrary, were deified. In a way, Hegel's Buddhism, Jainism or atheism. That may
extinct. Polemic has characterised Hindu idea about religions "not true in themselves have been a defect, since the cross-
thinking, though the universe of discourse but were ideologies which arose out of fertilisation of ideas could have enriched the
of all these polemicists was the same. The particular historical needs of the people, intellectual content. While they dealt with
same concepts having the same identity of who believed in them", is to be seriously abstract thought for the benefit of the
meaning were employed and none tried to considered. Christianity grew out of slavery,
intellectual discussions, they dealt with more
repudiate the established frame of reference. and its proclamations of universal equality popular ways of worship and rituals for the
Even such revolutionary thinkers, like served the interests of the slaves in their benefit of the masses, for whom they
Buddha or Mahavira, used the same idiom struggle for liberation. In India of the approved of the worship of images of
and thus could not go outside their social medieval days, human misery became highly anthropomorphic forms of gods and
milieu. Civil law, regarding rights to property,
unbearable, inequality of human beings as goddesses. Sankara' s hymn to Hari-Sankara,
marriage and adoption was highly developed, manifested by untouchability and the caste 'Soundaara Lahari', and Ramanuja's 'Sri
in contrast to criminal law which was not systems became an insurmountable social Ranga Gadya'. are examples of the firm
thus clearly laid down. Social and economic barrier, leading religious thought to offer belief of these philosophers in idol worship
factors did not worry them, since their solace, incremental change and promise of and other rituals approved by the Upanishads
concerns were with fundamental and a better life in the other world as a reward and described in the Puranas.
universal truths. Questions of a social nature for being virtuous in the present one. The
MEDIEVAL PERIOD
were too trivial for the philosophers, as they Bhakti movement, I would suggest, satisfied
appeared too transitory in the context of this historical predicament. As in every Century, the medieval days in
cosmic questions, to be dealt with seriously. There are many works by Indian, western India were dark and exploitation by the
The paucity of writing material also was and Japanese scholars on Ramanuja's feudal elements was unchecked. Religious
an inhibiting factor and this may have inducedphilosophy.' The social influence he seems intolerance reigned supreme as handmaiden
these thinkers to put their ideas in very to have exercised through his philosophy on of the tyrannical rulers and the feudal edifice
succinct and terse poetic form, called the the intellectuals on the one hand and the on which their power stood. The great kings
'sutras', which lent themselves to many lifestyle that he practised to serve as examplelike Harsha and Kanishka and theirdynasties
interpretations adding colour and fascination
to the common masses on the other, I think, were extinct, and Buddhism, which they
to the subject. Unlike the Semetic religions, have not been sufficiently brought out. There patronised had also decayed. The country
the ancient Hindus did not prescribe only are adulations by devotees and scholastic was ravaged by barbarians like the
criticism by those who belonged to the other
one way but accepted many ways for attaining Ephthalites among whom was the notorious
the truth, which has many facets. Owing to schools ot thought among the Hindus, both and much feared Mihiragula, whose fancy
the lack of social commitment, they did not of which miss the essential element in his was to push elephants down the cliffs. As
think of remedying social disabilities which work, teaching and life. mentioned earlier, Buddhism decayed
stared them in their face, like untouchability As is well known, Ramanuja lived some inheriting many of the superstitions and
or sexual inequality. It would be a truism time between 1017 and 1137, thus coming practices of the Hindu faith. As H G Wells
to say that a historic personage has to be about two centuries after Sankara and six(?) put it "The faith of the Buddha, which in
so bewitching that he could not turn away escape from the kingdom. They were given Charge all thy woes on divine decree
from her. Ramanuja then said that he wouldrefuge and protection and shown hospitality Only when you realise your 'self' you can
show him more beautiful eyes - the eyes of by some of the untouchables. Ramanuja, claimn identity with the eternal. This requires
Lord Ranganatha, which were eternally moved by their kindness called them the a great deal of penance. Oneness is not an
unqualified oneness, but has to be achieved
'thirukulathar' which loosely translated from
beautiftul unlike hiis wife's eyes which would
wither with age. Divinity is beauty and is Tamil would mean "the men of the holy by a being who has autonomy for his acts
eternal. Some of Ramanuja's disciples were caste". As a further reward for their act of and to that extent has to bear the consequences
jealous ot Urangavalli, who in spite of being kindness, he threw open the doors of the of his acts. Thus he denies illusion and in
a sudra, was shown so much consideration. Melkote temple to the untouchables, centuries the western parlance he may be called a
Getting to know this pettiness of his disciples,before India did this under the inspiration materialistic theist or a spiritualist. Since
Ramanuja one day told them to steal of Gandhi. Gandhi called them harijans everyone is to a great extent responsible for
Urangavalli's wite's jewellery while she (which bears more or less the same meaning his acts, there is an opportunity given to
slept. As they were doing so she moved and as thirukulathar). On the day of the important human beings to better themselves whether
fearing that she would wake up, they ran chariot festival in Melkote, it is still the righthe be a brahmin or an untouchable. Thus
away to report to Ramaniuja. At that moment,of the untouchables to pull the chariot first. an untouchable can become a brahmin and
Urangavalli aind his wile came to give These acts have to be viewed in the context vice versa by his own actions and not merely
Ramanuj a tha remaining ornanents, beggingof the times and not dismissed as of no by birth, though initially this cannot be
consequence from the modern point of view.
hiim to give them to his disciples, who had avoided. Hence Ramanuja's emphasis is on
not been able to take them though she had Ramanuja was said to be fond of one of bhakti and not knowledge or 'gnana', though
moved to enable them to take everything the alwars, who was an untouchable, called gnana is not unimportant. There is thus not
away. Ramanuja then chided his disciples, Tiruppan Alwar. He was also known to visit just a subtle difference between Sankara and
to whom it was mnade clear why he was so a poor untouchable in his hut since he was Ramanuja, as many Indian philosophers go
fond of' Urangavalli. (This incident bears a great devotee of god. For Ramanuja caste out of the way to state.' Ramanuja directly
similaritv to the episocde in Victor Hugo's and other disabilities did not matter if the repudiates Sankara, and these attempts are
L's Miseubles. w where the priest runs withperson was a genuine bhakta. On one merely syrupy. The ancient Hindu
the other candle stick to give to the fleeing occasion, Ramanuja happened to pass by philosophers did not mince matters, since
Jean val Jean. A case of turiniilg the other some children playing in an imaginary polemic formed the essence of attaining the
cheek.) Ramanuja said that Urangavalli was temple, conducting its festivities. The truth. The essenice of the bhakti that Ramanuja
a real vaishnava, not those who were born children stopped him and asked him to pray emphasised enabled even the humblest to
brahmins. calling, themselves vaishnavas. before their toy image. Ramanuja, to the
rise above his station and this lorms the
Another attempt on his life was made by one astonishment of his followers, prostrated revolutionary character of the Bhakti
of the jealous brahmins. Ramanuja, like all before their image, took the offerings that movement in the medieval days. Vedanta
Hindu saints, ate wlat was offered by his the children gave him with all seriousniess Desika, a later follower of Ramanuja, who
disciples. Tli.s particular brahmin mixed aind devotion. When questioned as to why was a great scholar and logician criticised
poison in thle food and asked his wife to give
he took child-play so seriously, he replied the advaitins and their 'maya vada in his
it to Ramanuja ftr his 'bikshai' (mendicant'sthat childen should be taken seriously since celebrated critique called Sata Du,slhini (tr
lood offering). As Ramranuja was about to god lives in them. Hundrl>etd Criticisms). In the f;ace of these
take it, the woman feelineL reinorse fell at clear enunciations reconiciling the two
D[iFERENCES WITH-{ THlE ADVAITA
his feet begging pardon. Ramanuja did not philosophers is mere eclecticism.'
PHILOSOPHERS
exprcss any anger, but smilinigly blessed Ramaniuja emphasised the stuLdy of ritual
them. There are a number of such incidents Ramanuja maintains that the material world that is part of the 'karma kanda'. Atter that
where in one can tind acts of supreme is real and not illusory, 'maya', as Sankara aind only after that. the study of brahman
kindness similar to tilose of Jesus. argued. Ramanuja does not accept the should follow unlike in the case of Sankara
Raina-inlija' S attitude towards untouch- concepts of 'avidya'. identity of cause and for whom gnana not karma kanda is
ability is the aspect more thlan any other that effect an(l the theory of unqualilied monism,
necessary for salvation. Karma and bhakti
has great siginificanice today. Raimanuja is that atman a and paramatman are identical, are closely interlinked, hence the rituals as
unique anmong the hraihinin saints in this expressed in the maxim 'tat twam asi'. which prescribed have to be perforned as per
respect. Kulothunga Chola. the king ot translated would mean 'that thou art'. This one's caste and position. This led to too
idenitification of the divinity with its attributes
southern India at the time ol Ramnanuja, was many rituals in the c?reed. In fact, Ramanuja
is rejected. Sotme have likened Shel ly's stanza
a fanattic and a tyrant who did not tolerate meticulously prepared the manuals of
any worship of Vishnu. (K A Nilakanta in 'Adonais' as suipporting this unity of the worship in the important temples, detailing
Sastri, an eminent historian of south-India,
soul with the supreme. It reads: the rituals forevery ceremony. As observed
does not think that Kulotlhunga Chola Life like the dome of a many coloured glass
earlier, there were always two planes on
persecuted the vaisshnavites. But ancient stains the white radiance of Eternity which he was devoting his works - one was
vaishnavite tradition maintainis that, Kuresa. In fact this passage seems to support the for the intellectuals or the educated elite
who pI-etcinded to be RamnanUija. had his eyes
philosophy ot Ramanuja, which says that and another purely devotional, for the
gouIged and w1as mneted out a terrible the reflection on the coloured dome is not masses who could also attain salvation
piunishinitit. Thle valishnavites called the white brilliance but only a reflection, anwithout concerning themselves with the
Kulotlihunc Ch(ola, 'Krimikaniltai Chola' (man intricacies of abstriact philosophy. As
attribute ofa ny brilliant light. Alfter Sankara's
Yoshitsugu Sawai says;:
death many began to pervert this maxim aInd
Withl worms in his thlroalt). If Nilalkantal Sastri