In the grand dhārmika tapestry of Bhāratavarṣa, the life and work of Śrī Rāmānuja stand as a blazing beacon of bhakti, jñāna, and śaraṇāgati. His life is not merely a historical account—it is a living message of how āchāra, anugraha, and ātma-samarpana can transform the world. To speak of Śrī Rāmānuja is to invoke the very essence of Viṣṇu bhakti infused with śāstra-jñāna and lokasaṅgraha.

Born in the year 1017 CE in Śrīperumbūdūr, a sacred village in present-day Tamil Nadu, Śrī Rāmānuja emerged during a time of great doctrinal debate and spiritual upheaval. He was born into a brāhmaṇa family, to Keśava Somayāji and Kāntimati, noble parents who upheld the Vedic dharma. From an early age, he exhibited sharp intellect, deep humility, and an extraordinary receptiveness to dhārmika principles. He was given the name of Ilaya Perumāḷ—meaning “younger lord,” a name truly befitting the divine mission that lay ahead.

As history records, Śrī Rāmānuja first studied under Yādavaprakāśa, a scholar of Advaita Vedānta. However, due to fundamental differences in the interpretation of śāstra—particularly on the nature of Brahman and the Jīva—Śrī Rāmānuja respectfully distanced himself from that school of thought. Even at a young age, he was clear that Brahman was not nirguṇa and unknowable, but infinitely auspicious, accessible, and full of divine attributes (kalyāṇa guṇas)—the very person of Nārāyaṇa.

It was under the guidance of Śrī Mahāpūrṇa, a devoted disciple of Śrī Yāmunāchārya, that Śrī Rāmānuja came into contact with the Śrīvaiṣṇava sampradāya, deeply rooted in the Āḻvārs’ bhakti and Nāthamuni’s lineage. Although Śrī Yāmunāchārya attained paramapadam before meeting Śrī Rāmānuja directly, the young āchārya’s heart was profoundly moved upon hearing of him. At Śrīraṅgam, seeing the three fingers of Śrī Yāmunāchārya that remained stiff after death—each representing an unfulfilled wish—Śrī Rāmānuja silently vowed to fulfill them: to write a Bhāṣya (detailed commentary that remains true to the source) for the Vyāsā’s Brahmasūtras, to honor the memory of the āḻvārs, and to promote the greatness of the divine name.

Fulfilling these resolves became the very foundation of Śrī Rāmānuja’s mission. He composed the Śrī Bhāṣya, a magnum opus on the Brahmasūtras, which stands as the authoritative text of Viśiṣṭādvaita Vedānta. With equal reverence to pramāṇa and bhakti, he harmonized the Upaniṣadic vision with the purāṇic bhakti mārga. Unlike dry intellectualism, his philosophy embraced Śaraṇāgati—total surrender at the feet of Bhagavān—as the supreme means to Mokṣha (liberation of the soul).

He traveled extensively—to Kāñcīpuram, Śrīraṅgam, Melkote, and beyond—not as a conqueror, but as a dharma-yātri, installing images of Bhagavān, organizing temples, codifying rituals, and establishing the supremacy of bhakti grounded in śāstra. His journey to Melukote (Tirunārāyaṇapuram) under the protection of the Hoysala king was a historical turning point where he re-established the temple after retrieving the utsava-mūrti from the Delhi Sultanate, demonstrating fearlessness and steadfastness in dharma.

Śrī Rāmānuja’s life was one of uncompromising compassion. The story—historically preserved—of how he openly revealed the tirumantra (also known as aṣṭākṣarī mantra) to all, even at the cost of potential spiritual punishment, is not to be read as mere anecdote. It is an act of pure mercy, embodying his view that divine knowledge is not a privilege, but a gift to be shared.

He uplifted all sections of society, cutting across varṇa-jāti barriers, establishing that in front of Nārāyaṇa, what mattered was bhakti and śaraṇāgati, not birth or status. Through the Koil Ozhugu (Temple Chronicles) and other sources, we know he created systems that ensured access to temples, worship, and vedānta learning for the common devotee.

After blessing this world for 120 years, Śrī Rāmānuja entered divya loka in 1137 CE at Śrīraṅgam. To this day, his śarīra-mūrti (preserved body) remains enshrined and worshipped there—a living testimony to the greatness of his tapas and divine mission.

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The Life of Śrī Rāmānuja

The Auspicious Birth and Divine Lineage

Śrī Rāmānuja, an incarnation of the divine Ādi Śeṣa (the primordial serpent and couch of Lord Viṣṇu), graced the earth to purify the age of Kali and uplift humanity. He was born to the devout Brāhmaṇa couple, Śri Keśava Somayāji and Śrimati Kāntimatī, 1017 CE in Śrīperumbūdūr, a sacred village in present-day Tamil Nadu, filling their home with immeasurable joy. His father, who had earnestly prayed for a son at the revered Pārthasārathy temple, received a divine assurance that Ananta himself would manifest as their child.
His maternal uncle, Sri Periya Tirumalai Nambi (also known as Śrīśaila Pūrṇa), embarked on a journey from Tirupati to behold the newborn. Upon seeing the child, Śrīśaila Pūrṇa was overcome with emotion, observing subtle serpentine shadows around the infant’s face, a profound confirmation of his divine origin as an incarnation of Ananta, who had previously appeared as Lakṣmaṇa, the devoted younger brother of Lord Rāma. It was Śrīśaila Pūrṇa, moved by spontaneous divine inspiration, who bestowed upon the child the name “Rāmānuja”, signifying “younger brother of Rāma”. He also gave him the traditional name “Ilaiyālvār”. Śrīśaila Pūrṇa, proficient in sāmudrika śāstra (the ancient science of physiognomy), marveled at the child’s highly auspicious features: large, lotus-shaped ears, long arms extending to his knees (Ājānubāhu), and eyes as beautiful as lotus petals. He concluded that the name “Lakṣmaṇārya” was equally befitting. Śrī Rāmānuja’s advent is historically noted to have occurred in the Piṅgala year, on Chaitra Śuddha Pañcamī, a Thursday, under the Ardra Nakṣatra, 4118 years after the commencement of the Kali Yuga.

Childhood, Education, and Family Life

Śrī Rāmānuja flourished with the splendor of the waxing moon. His revered father, Keśava Somayāji, meticulously performed all the traditional saṃskāras (purificatory rites of passage) for his son, including Annaprāśana (first feeding of solid food), Chaula (tonsure ceremony), and Upanayana (the sacred thread ceremony). His father was truly astonished by Rāmānuja’s inherent and swift grasp of knowledge, noting that it seemed as if he was simply revealing wisdom he already possessed, rather than acquiring it anew.

At the tender age of sixteen, Rāmānuja entered into the sacred bond of matrimony with Thañjammāmbā. Shortly thereafter, his beloved father passed away, and Rāmānuja, with deep devotion, performed all the necessary filial rites, upholding his duties as a dutiful son.

Relationships with Relatives and Other Devotees in Early Life

During this early period, before his formal philosophical studies under Yādavaprakāśa, Rāmānuja’s primary familial relationships included his revered parents, Keśava Somayāji and Kāntimatī, and his maternal uncle, Periya Tirumalai Nambi (Śrīśaila Pūrṇa), who played a pivotal role in naming him and recognizing his divine essence from infancy. His cousin, Govinda Bhaṭṭar (also known as Govinda Miśra), was also a part of his early life, and would later become a significant figure in protecting Rāmānuja from peril. His wife, Thañjammāmbā, also joined him in this phase of his life. At this point, the biography does not detail specific direct interactions with the Āḷvārs themselves, as they had lived centuries before him, but their devotional hymns formed the very bedrock of the tradition he would later champion. The text primarily focuses on his early life events and family until he decides to pursue higher Vedic studies.

Discipleship under Yādava Prakāśa and Philosophical Disagreements

Seeking deeper spiritual knowledge, Śrī Rāmānuja, accompanied by his family, relocated to Kāñcīpuram, firmly resolved to study Vedānta. He approached Śrī Yādavaprakāśa, a celebrated scholar of Advaita philosophy, and humbly requested to be accepted as his disciple. Initially captivated by Rāmānuja’s divine aura, Yādavaprakāśa agreed to take him as a student. However, Rāmānuja’s exceptional intellect soon became apparent. Unlike other students, he thoughtfully questioned and challenged Yādavaprakāśa’s interpretations, particularly those related to Advaita. This caused considerable unease for Yādavaprakāśa, who began to perceive that Rāmānuja’s true purpose was to refute Advaita and establish his own philosophy (not known as Viśiṣṭādvaita yet).
A profound incident unfolded during a lesson on the Taitareeya Upaniṣad, concerning the sacred phrase “Satyam Jnanam Anantam Brahma” (Brahman is Truth, Knowledge, Infinite). Yādavaprakāśa’s explanation deeply distressed Rāmānuja. With great humility, Rāmānuja offered his own interpretation: that “Satyam” refutes temporariness, “Jnanam” refutes non-consciousness, and “Anantam” refutes limitation. Thus, he explained, Brahman is eternal, conscious, and infinite, distinct from all conscious and unconscious entities. Yādavaprakāśa was profoundly shaken by this insightful and novel interpretation, recognizing Rāmānuja’s extraordinary spiritual depth.
Another pivotal moment occurred during the interpretation of the Chāndogya Upaniṣad’s verse “Tasya Yathā Kapyaasam Puṇḍareekam Evam Akshiṇi”. Yādavaprakāśa rendered “Kapyaasam” as “like the posterior of a monkey”, suggesting a highly disrespectful comparison for the Lord’s eyes. Rāmānuja, engaged in the service of massaging his guru’s head, was deeply pained by this interpretation, feeling a profound sorrow at such a comparison to the Divine. Tears of anguish welled in his eyes and fell upon Yādavaprakāśa’s feet, prompting his guru to inquire about his distress. Rāmānuja expressed his anguish over the inappropriate interpretation of such a beautiful verse, which, he believed, should describe the Lord’s eyes as exquisitely beautiful as lotus petals. He then presented three alternative interpretations of “Kapyaasam”, each beautifully aligning with the meaning of a lotus. For instance, one interpretation was “Kam (water) pibati iti Kapi (sun); tena asyate (blossomed) iti Kapyaasam”, signifying “that which is blossomed by the sun, which drinks water”, referring to a lotus. These enlightened explanations deeply impressed Yādavaprakāśa but also ignited his ego and fears for the future of his Advaita philosophy. In a fit of anger, Yādavaprakāśa dismissed Rāmānuja from his tutelage, feeling that Rāmānuja had surpassed him in knowledge and was destined to establish Viśiṣṭādvaita, thereby challenging his own Advaita doctrine.

The Attempt on Rāmānuja’s Life and Divine Protection

Following this dismissal, Yādavaprakāśa, swayed by envious disciples, conceived a sinister plot to eliminate Rāmānuja during a pilgrimage to Kāśī. However, Rāmānuja’s devoted cousin, Govinda Bhaṭṭar (also known as Govinda Miśra), who was also a disciple of Yādavaprakāśa, providentially overheard this wicked conspiracy. Deeply disturbed by this heinous plan, Govinda Bhaṭṭar resolved to protect his revered brother. During the sacred journey, he managed to secretly warn Rāmānuja of the impending danger. Govinda Bhaṭṭar discovered a Śivalinga in Kāsi Gangā, subsequently went to Kalahasti, where, by divine command, he built a temple and propagated Shaivism. Upon Yādavaprakāśa’s return to Kāñcīpuram, Yādavaprakāśa’s was astonished to encounter Rāmānuja, who had also safely returned and was engaged in fetching water for the Lord’s worship.

Divine Intervention and Return to Kāñchīpuram

While fleeing from the plot devised by Yādavaprakāśa and his disciples, Rāmānuja became lost in the dense forest. Exhausted and thirsty, Rāmānuja was miraculously guided by a hunter couple, who were none other than Bhagavān Varadarāja and his consort in disguise. They led him to Kāñcīpuram, thus ensuring his safe return. In the early hours, the consort requested for some water saying she was thirsty and the hunter refused to arise from sleep so early. Hearing this, Rāmānuja in an attempt of gratitude walked to the well nearby only to realize it to be the well of Śri Varadarāja Perumāl in Kāñcīpuram and the hunter is none other than Bhagavan Varadarāja. Rāmānuja henceforth dedicated himself to serving Bhagavan Varadarāja. He faithfully fetched water from a distant well every day to be used for the Bhagavan’s ablutions. This act of devotion demonstrates his unwavering commitment and love for the Divine.