Krishna Katha - SRI RAMANUJACHARYA'S LIFE HISTORY - Appearance day 27th Mar 2012

SRI RAMANUJACHARYA'S LIFE HISTORY 

(BY SRI UBHAYA VEDANTHA ANBIL RAMASWAMY)

Sri Ramanuja (1017 - 1137 CE), the most important philosopher-saint of Sri
Vaishnavam and one of the most dynamic characters of Hinduism. He was a
philosophical as well as a social reformer, displaying a catholicity that
was nearly unparalleled in Hindu  religious history before him. He
revitalised Indian philosophy and popular religion so much that nearly every
aspect of Hinduism has been influenced by his work. His life and works  show
a truly unique personality, combining contemplative insight, logical acumen,
catholicity, charismatic energy, and selfless dedication to God.

The less known fact even among Srivaishnavas about this well known
Acharya by  whose name Srivaishnava philosophy is called  'Ramanuja
Darsanam' and who is  hailed as "Sri Vaishnava Siddhanta Nirdhaarana Saarva
bouma" is that he was a  'Vadama' by birth.(Authority :"  Periya Thrumudi
Adaivu, Pazhanadai Vilakkam and  Visishtaadvaita Catechism" - quoted in GLE)

 HIS AVATARA AND EARLY DAYS

 Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi
Ammal at Sriperumpudur.  Just as Sage Vasishta on seeing the brilliance in
the  face of the child named him as Lakshmana saying "Lakshmano Lakshmi
Sampannaha",  Periya Thiru malai Nambi struck by the Tejas of the child,
named him after  Lakshmana as Ilaya Perumal.  (PPM) aka Ilayalwar.

There is a sloka in Yadhavaachala Mahatmyam which says:

  Ananthah Prathamam Roopam Lakshmanascha Tathah Parah |
  Balabadram Thritheeyasthu Kalou Kaschit Bhavishyathi ||

  (meaning) It is the same who was Adhisesha first, Lakshmana after and
Balarama in the third  who is born as Sri Ramanuja in the Kali yuga.  This Kaschit is taken by
our Poorva   Acharyas as referring to Ramanuja (PPM)

  HIS BIRTH: (CHITRAI- TIRUVADHIRAI)

  His date of birth is placed differently by different authorities.As per
PPM, he was born in   Kaliyuga year 4119 which corresponds to 1017 AD.  PPM fixes even the
exact date as 13th  April 1017 AD, interms of English Calendar.

  PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD
only and gives additional information that the Rasi was Karkataka and the time of birth
was exactly at noon.

  VAC, MKS and MSR also agree on the year 1017.  PTA gives a few more
details like the  Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha
being Yajus,  Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE).

  PPM and ATA mention the year as Pingala, month Chitrai and the
constellation Tiruvadirai (Ardra nakshatra).  PPM adds that it was a Sukla Paksha Panchami, a Friday.

  It will be for the Research minded scholars to piece together all these details to arrive at the
  correct date, time etc.

  Vriddha Padma Purana presages his incarnation thus:-

  " Long, long afterwards, the Lord himself will come down on earth as a Tridanda  Sannyasin, to restore the good law.  At that time heretics and men of perverted  intellects will confuse the minds of the people.  Aasuric Saastraas, based upon  fallacious arguments and various schools of thought, very attractive and
almost  indistinguishable from the Vedanta, will turn away mens' hearts from
Vishnu and  cause them to forget His glory.  That glorious incarnation will, through
the  good  fortune of the Lord's devotees, come down upon earth, to explain and
amplify the  teachings of the great Sage Baadaraayana and the divine singer of  the
Gita.  The holy  one would compose a Bhaashya on the Vyaasa Sutras, to save  men from the
confusion  and despair caused by spurious doctrines and lead them to  the True
faith" ( Vide p.44  of GLE)

  While still a boy , he lost his father and was living with his mother at
Kanchipuram under the  protection of one 'Tiruk kachi Nambi' This Nambi was  believed to
converse and was on  'speaking terms' with Lord Varadaraja in the  Archa form.

  EVENTS IN THE LIFE OF SRI RAMANUJA

  (1) Within 16 years of age, he had mastered all the Vedas and Sastras.
At age  17, he  married Rakshakaambaal ( Tanjammal, in Tamil) (PPM)

  (2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA
PRAKASA  at  Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta.
Once  during this  period, Alavandar who desired nominating Ilaya Perumal to succeed
himself visited Tirupput  kuzhi, met with him but had no opportunity to speak to  him and had to
return to Srirangam.

  Very many occasions arose when the Saivite Guru clashed with Ilaya
Perumal when  the  Guru misinterpreted Vedantic statements.  Ilaya Perumal fearlessly
pointed  out the errors in  the Guru's interpretations and corrected him.  This enraged  the Guru.
Fearing that one day,  Ilaya Perumal would demolish Advaita  philosophy, he plotted to kill
Ilaya Perumal by  drowning him in Ganga while on a  pilgrimage tour of the country with his
disciples.

  Learning of the design through one Govinda, another disciple who was also
related to him,  Ilaya Perumal slipped out into the forest at dead of night.
Miraculously, an aged hunter  couple appeared and guided him.  As Ilaya Perumal  who was in a trance,
opened his eyes,  he found himself at the outskirts of  Kanchipuram and the couple had
disappeared.  He  realized that it was Lord  Varadaraja and Perundevi Thayar who had come
in the guise of the  hunter couple.  He stayed at Kanchi for a while to assist Tiruk Kachi
Nambi in his daily  chores  of service to Lord Varadaraja.

  (3) News came that Alavandar was very sick and he desired to meet with
Ilaya  Perumal.  Just as Tirukkachi Nambi and Alavandar arrived, they saw the funeral
procession of  Alavandar.  During the last rites, they noticed that three fingers  of
Alavandar remained  folded signifying three of his last unfulfilled wishes.  As Ilaya Perumal
swore

  ( i ) that he would write a commentary on Veda Vyasa's Brahma Sutra  

  ( ii) that he would perpetuate the memory of Vyasa and Parasara and  

  ( iii ) that he would strive to propagate

  Visishtadvaita on the lines of the  4000 holy collects of Alwars, the
fingers unfolded one by
  one automatically and  stretched out to normal position signifying that
these were his last
  wishes.  Since he could not meet with Alavandar, he returned to Kanchi
without even going
  into the temple at Srirangam (PPM)

  (4) Tirukkachi Nambi obtained from Lord Varadaraja the famous ' Six Words
' and  passed
  them on to Ilayalwar.  The six words provided the guidelines for
Ilayalwar to follow.  They
  were:-

  ( i ) that Lord Narayana is the Paramatma.  (ii ) that the individual
souls were different from
  Paramatma.  (iii) that Prapatti is the means to attain salvation.  (iv)
that the last remembrance
  of the Lord on the part of the departing soul was not necessary.  (v)
that Moksha can
  be obtained only on laying off the mortal coils  (Videha Mukti) &  (vi)
that Ilaya Perumal
  should take refuge at the feet of Periya Nambi.

  Accordingly, he met with Periya Nambi at Madurantakam , where under the
shade of
  Vakula tree Periya Nambi performed Pancha Samskara to him.  As he was
initiated  into the
  esoteric of Dvaya Mantra at Madurantakam, the place came to be known as
"Dvayam
  Vilaindha Tiruppathi" (PPM) Both returned to Srirangam and did
Kalakshepams on
  Brahma Sutra etc.  for sometime.  It was at this time that Lord
Ranganatha called him
  "Nammudaiyavar" (He is ours).(PPM)

  (5) Ilaya Perumals was not a happy married life.  His wife never
understood  either his
  greatness nor appreciated his catholicity and always acted on her own
wavelength and there
  was no compatibility as between them.  Several instances  are cited
wherein the lady
  ensconced in her own in her own pet ideas of being  holy or otherwise
showed scant respect
  to Bhagavatas and this greatly annoyed  Ilayalwar.  When he was about 30
years of age,
  Ilayalwar took Sannyas with the  name of 'Ramanuja Muni'.  He was the
king among
  Sannyasis.  Hence, he is called  ' Yati Rajar'- a honorific invested by
Lord Devaathi Rajan.

  (6) The seat of Acharya at Srirangam was lying vacant without a successor
to  take over.
  He was prevailed upon to assume charge.  But, before doing so, he  wanted
to equip himself
  with the secrets of the three great Mantras.  For this  purpose, he
approached one " Tiruk
  Koshtiyur Nambi" who made him come several  times before actually
instructing him.  He
  cautioned Ramanuja that he should not  give out the secrets to all and
sundry and if he did so,
  he would go to hell.

  Immediately on receiving the instructions, Ramanuja climbed up to the top
of the  steeple of
  the temple and proclaimed to the large gathering of his disciples
assembled there the purport
  of the instruction.

  The popular belief that he gave out the Mantras is not correct; What he
actually  gave out
  was that he had found out the way to attain Moksha through the three
great Mantras and
  invited those who sincerely wished to follow him and get  initiated.
Also, he did not advise all
  and sundry as assumed by some.  By the  time of this episode, he had
already gathered a
  huge following of disciples who  congregated at the main entrance to the
temple and he was
  thus addressing his  own disciples (as explained in a separate posting in
this series).  This is
  another less known fact about the well known Acharya Tirukkoshtiyur Nambi
was so
  enraged and demanded an explanation.  Ramanuja replied that he did not
give out  the
  secrets and even if he had transgressed the specific warning of the Guru,
only he himself
  would go to hell but the multitude of humanity that listened to  his
clarion ' wake - up' call
  would be saved spiritually.  The Guru was  overwhelmed by this reply .
Embracing
  Ramanuja appreciating his broad  mindedness, he called him 'Emperumanar'-
" O!  My lord"
  and declared that  Srivaishnavism would thenceforward be known as "
Ramanuja
  Darsanam"- ' the light  of Ramanuja'

  (7) Yadava prakasa, his old Guru had by then returned to Kanchi, became
Ramanuja's
  disciple assuming the name of 'Govinda Yogi'

  (8) Ramanuja used to go round the streets for his Biksha.  An evil minded
fellow  had mixed
  poison in the biksha.  His wife while serving the biksha fell at
Ramanujas feet with tears in
  her eyes.  Ramanuja understood that there was  something wrong.  When the
Sishyas sorted
  out the biksha for cooking, they found  out that poison was mixed with
it.  Ramanuja went on
  a fast with a view to  cleanse the mind of the evil-doer.  On hearing
this, Tirukkoshtiyur
  Nambi rushed  all the way to Srirangam.  When Ramanuja heard of the
coming of his Guru,
  he  rushed to the banks of River Kaveri to receive him.  It was the
height of  summer.
  Ramanuja ran towards him in the hot Sun to receive him and fell at his
feet on the burning
  sands on the banks of river Kaveri.  Nambi did not ask him  to get up.
Such was his
  Acharya Bhakti.  At that time , Kidambi Aachaan, who  was nearby told
Nambi " Your
  action (in not asking Ramanuja to get up) is worse  than the poison mixed
in the
  bikshai".  Such was the Acharya bhakti of Ramanujas  Sishya !(Like
master, like pupil !).
  Tirukkoshtiyur Nambi exclaimed, " After  all, now I can cast off my
physical body since I
  have found one who would take  the greatest care of Ramanuja"

  (9) Ramanuja traveled throughout the country spreading the message of
Visishtadvaita.
  Once a votary of the ' illusion theory' Yagna Murthi by name  confronted
him for 16 days in
  endless arguments and counter arguments.  Finally,  he accepted defeat
and became a
  disciple of Ramanuja assuming the name of  'Arulala Perumal Emperumanar'
and wrote
  'Gnana Saram and Prameya Saram'.

  (10) One of the most important disciples who was totally devoted to
Ramanuja was
  Kuresan also known as ' Kurattalwan'.  Once, Kuresan participated in the
shradda
  ceremony performed for his mother by the famous Tiruvarangathu Amudanar.
This
  Amudanar was in charge of the Srirangam temple.  When Amudanar inquired
what  Kuresan
  desired as reward for his participation, Kuresan replied that the
administration of the temple
  should be handed over to Ramanuja.  Amudanar, who  had already known the
greatness of
  Ramanuja was only too glad to hand over the  key to Ramanuja.  It is this
Tiruvarangattu
  Amudanar who subsequently wrote the  Ramanuja Noorrantadhi of 108 verses
which was
  included in the holy collects to  make up the total of 4,000.

  (11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote
several  works like
  Vedanta Sangraham explaining the various viewpoints of Sankara,  Yadhava,
Bhaskara and
  others, Vedanta Deepam, Geetha Bashyam etc.

  (12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in
Serthi  and
  submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam,
Sriranga  Gadhyam
  and Sri Vaikunta Gadhyam ),

  (13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana
Kramam

  (14) While he was on his Sancharam, it is believed that the Lord himself
appeared before
  him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from
Udaiyavar (PPM)

  (15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed
with  his
  commentary on Brahma Sutram that she named it "Sri Bhashyam" and
conferred  on him
  the title of "Bhashyakaarar".  It must be noted that while the other
commentaries are
  known by the names of their authors like 'Sankara Bashyam'  written by
Aadhi Sankara, the
  commentary of Ramanuja is always referred to with  the venerable
honorific 'Sri' denoting its
  unsurpassed quality and clarity and  known as ' Sri Bashyam' (PPM)

  (16) When he visited Tirumala, a miracle happened.  Some argued that the
Lord of
  Tirumalai was Saiva param.  It is surprising that such a claim should
have  arisen about the
  Lord who had been worshipped as Lord Vishnu by all the Alwars  and
Acharyas besides
  Elango Adigal and other Tamil Pulavars for several  centuries.  This was
because the Lord
  had earlier entrusted His insignia to a  King called Tondamaan.  (SAA
p.57-58).  The Lord
  desired to take back from  Tondamaan, these insignia viz., Sankhu,
Tiruvaazhi, Soolam,
  Damarukam etc.  They  were placed in the Sannidhi the previous night.
And, when the
  doors were opened  the next morning, the Lord gave Darshan adorning all
his insignia
  (PPM).  Ramanuja was hailed as " Appanukku Sangaazhi Alittha Perumaal"
Poet
  Arunagiri  himself sang clearing all doubts in this regard saying
"Ulageenra Pachai
  umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan"

  (17) Ramanuja "was the greatest synoptic thinker which the world ever
produced  to
  systematize Visishtadvaitic philosophy, faithfully interpreting the
ancient  knowledge
  in tune with the letter and spirit of the text in the light of
revelation and experience
  tested by stern logic"- [- Hon'ble Justice  K.S.Krishnaswami Iyengar of
the High Court of
  Judicture, Madras in his foreword  to Desika Prabahandam( P.31) published
by Lifco
  Associates, Madras- 3rd Edition,  1982.  ]

  (18) His magnum opus is his wonderful commentary on Vedavyasa's Brahma
Sutram  and a
  simpler commentary thereon called Vedanta Saram.  Kuresan was very
helpful  in publishing
  his works.  Thus, he fulfilled his FIRST PROMISE to Alavandar.  It  is
this Kuresan (aka)
  Sri Vatsanka Misra who wrote the famous Pancha Sthava  consisting of Athi
Maanusha
  Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta  Sthava and Sundarabaahu
Sthava.

  (19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara
and  thus
  fulfilled his SECOND PROMISE to Alavandar.  It was this Parasara Bhattar
who
  subsequently wrote the famous commentary on Vishnu Sahasra Nama as
ordained  by
  Ramanuja.

  (20) Another disciple of Ramanuja was Pillaan.  Once, when Ramanuja was
alone  mentally
  reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room  and
inquired if he was
  meditating on a particular hymn.  And, it was indeed the  one Ramanuja
was actually
  meditating on!.  Ramanuja decided that Pillaan was the  person best
suited to write a
  commentary on Tiruvoimozhi.  As ordered, he wrote  the famous
'AARAAYIRAPPADI'
  (the commentary known as the 6000 Padi also known as  Bhagavad Vishayam)
and called
  Pillaan as 'Tirukkurugai Piraan" after the name of  Nammalwar.  He was
also known as
  Kurugesar and Braathru Thozhappar.  Thus, he  fulfilled his THIRD PROMISE
to
  Alavandar.  He was one of the Sri Bhashya ubhaya  Simhasana
Adhipathis.(PPM)

  (21) Kulothunga Chola was a staunch devotee of Siva.  He commanded
Ramanuja to  come
  to his court with a view to enlisting his support to establish the
superiority of Siva over all
  other deities.  (including Vishnu ).  If the  support was not
forthcoming, the king was planning
  to kill Ramanuja.  Sensing  the danger, Kuresa went to the court
disguised as Ramanuja
  along with another  disciple called Periya Nambi.  The king ordered him
to sign a document
  to the  effect that 'Siva is the greatest'.  Kuresa added that ' Sivam
was no doubt  great but
  Dronam was greater than Sivam'- both expressions referring to units of
measurement.  The
  enraged king ordered both of them to be blinded when he came  to know
that he was
  Kuresa who was impersonating Ramanuja.  Periya Nambi was  tortured to
death while
  Kuresa survived.  Kuresa, though he himself was blinded,  was happy that
he had saved
  Ramanuja.  It is this Kulothunga who is reported to  have thrown away the
idol of
  Govindaraja in the sea.  Ramanuja recovered it and  had it installed at
Tirupati.

  (22) While on an itinerary, Ramanuja noticed an officer of state, by name
Danur  daasa, a
  hunter by birth was over -concerned and over- protective about the
beauty of his wife who
  was walking along on the hot sands on the banks of the  river Kaveri.
Ramanuja offered to
  show him something more beautiful than his  wife and took him to the
proximity of the image
  of Lord Ranganatha.  Danur daasa  was enraptured by the charm of the Lord
and became a
  disciple of Ramanuja  assuming the name of ' Uranga Villi Daasar'.
Ramanuja never
  entertained any  caste distinctions and was conferring his benedictions
even on the lowliest
  of  the lowly whom he called 'Tiruk Kulattar'.

  (23) Ramanuja went to Tiru narayana puram in search of white clay paste
used for  applying
  caste marks by Vaishnavites.  The idol of the temple there had been
taken away by the
  muslim invaders and was being used at play as a doll by the  muslim
princess in Delhi.
  Ramanuja went to Delhi and when he endearingly called  ' Come on!  My
dear child 'Selva
  Pillaiye Vaarum', the idol miraculously came  onto his lap.  Ramanuja
reinstalled it in the
  temple.

  (24) Once some kids were playing on the road pretending to construct a
temple,  installing an
  idol of the Lord, offering fruits and flowers etc all the time  using the
dust on the road for the
  purpose.  They offered some mud as prasadam  to Ramanuja who was passing
along , he
  received it with due respect.  He  remembered in this connection the
words of Poigai Alwar
  who said that the Lord  took whatever name and form his sincere devotees
wished and in the
  instant case  though the kids were only playing, they sincerely believed
in what they were
  doing.

  (25) Another disciple of Ramanuja was Vaduga Nambi who put the sandals of
his  Guru
  along with those of the Lord.  When questioned, he replied that the
Acharya's sandals were
  for him as holy as those of the Lord.  When Lord  Ranganatha was coming
on his rounds on
  the streets of Srirangam, Vaduga Nambi  remarked that the eyes that had
seen the charm in
  the eyes of Ramanuja would not  be able to appreciate the beauty of the
eyes of even the
  Lord.-'En Amudinai  Kanda Kangal Marronrinai Kaanaave.'  Such was his
devotion to
  his Acharya.

  (26) Ramanuja arranged to make a lifelike idol of himself and embracing
it  invested it with
  his powers and had it installed in Tirumalai at Tirupati.  The  only
temple consecrated in
  Tirumalai , other than that of Lord Venkateswara, is  that of
Ramanuja.(SAA p.58) The
  Archa moorthi of Ramanuja known as "Thaan  Ugantha Tirumeni" was
installed in
  Tirunarayanapuram.

  (27) Once, when he visited Tondanoor in Hoysala State, he happened to
meet a  Jain king
  called Devarayan.  His daughter was possessed by a demon and none  could
get rid of her
  predicament.  When Ramanuja's SriPaada Theertham ( water  consecrated by
association
  with his feet) was sprinkled on her,she was cured of  the devil.  The
King pleaded to be
  accepted as Ramanujas Sishya.  Ramanuja  accepted and named him "Vishnu
Vardhana".

  (28) Ramanuja nominated 74 Acharyas to succeed him.  It is he who
instituted the  13 day
  "iyal Goshti in Srirangam.  (PPM)

  HIS ASCENT TO PARAMAPADAM

  With his head on the lap of Embar and his feet on the lap of Vaduga
Nambi,  Ramanuja
  breathed his last in 1137 AD listening to the recitation of the Divya
Prabandam.

  Born in PINGALA year, he left for his heavenly abode also in PINGALA year
that
  followed 120 years from the year of his Avatara.  Thus, he lived TWO full
cycles  of Tamil
  years after his birth

  PLV places the date in Saaka era 1009, Pingala, in the month of Magha,
the 10 th  day of
  Sukla Paksha under the constellation of Tiruvadirai and at noon ( as in
the time of his birth).

  TKG notes that Lord Ranganatha and Periya Piraatti bathed and purified
themselves as
  relatives do.

  PRA avers that he died on a Saturday

  VAC places the date as 4238 Kali yuga which corresponds to 1137 AD.

  PTA, however, states that he lived for 128 years and died in the year
Durmati in  the month
  of Vaisaka.

  Again, Research scholars may fin ways to piece together all these
information to  arrive at the
  correct date.



His physical body is preserved even today in a sitting posture in the
Sannidhi (Sanctum Sanctorum) dedicated to him on the southwest corner on the
fifth round within the Srirangam temple as ordered by Lord Ranganatha
himself.  (see the above picture)

 The whole world is aghast at the feat of preservation of the mummies of
Egypt  and the body of St. Xavier in Goa in India and make so much fuss
about them.

 Even some Srivaishnavas are not aware that here in Srirangam,  their
holiest  place hailed as ' Bhuloka Vaikuntam' (Heaven on Earth) lies
preserved the body of Sri Ramanuja in all its pristine state
unostentatiously, without any fanfare or publicity and without using any of
the chemical preservatives employed by the Egyptian and Goan models.

 Swami Desika in Sloka 10 of his Yathiraja Saptadhi pays obeisance to
Bhagavad  Ramanuja thus before proceeding with his eulogy.

  Pranaamam Lakshmana Munih Prathi Grihnaathu Maamakam |
  Prasaadhayathi yat Sookthih Svadheena Pathikaam Sruthim ||

  (meaning) I beseech Sri Ramanuja whose Srisookthis claimed the acclaim of
the  Lord and
  adorned the Upanishads to kindly accept my Pranams.  There is another
famous Sloka
  which says :-

  Thasmai Ramaanujaaryaaya Namah Parama Yoginae |
  Yah Sruthi Smrithi Sutraanaam Antharjvaramaso Samathaa ||

  (meaning) I bow to that Sri Ramanuja, the great Yogi who became the very
soul of  Vedas,
  Upanishads and other Sutras.



  REFERENCES:

  (1) "Acharya Vamsa Vriksha Chart" issued by Desika Darsana Sabha, New
Delhi  and   released by Sri Uttamur Swami Centenary Celebration Committee (AVV)

  (2) "Srirangam Srimad Andavan of Poundarikapuram Asramam Tanians"
compiled   by Kampavayal Vangipuram Sri J. Raghavachariar and released by Sri
Paravakkottai  Srimad Andavan, Sri Gopal Desika Maha Desikan (PPT)

  (3) " Sri Vaishnava Acharya Parampara"- A special manuscript in the
handwriting of Sri  Paravakkotai Srimad Andavan, Sri Dopala Desika Maha  Desikan- containing
details from  Prathama Acharya to Tirutturaippoondi  Ramanuja Maha Desikan of
Poundarika puram   Asramam. (PPM)

  (4) "Veda Malar"- Souvenir issued during the Centenary Celebration of
Vennatrankarai   Srimad Andavan, Sri Srinivasa Maha Desikan- containing  details from
Swami Vedanta   Desikan to Paravakkottai Swami (VM)

  (5) " Aniyarangan Tirumutrathu Adiyargal" published by Sri Visishtadvaita
Research   Center, Madras, 1993 (ATA)

  (6) " Sri Ranganatha Paduka"- March 1993 issue containing details from
Srimad   Vazhuttur Andavan to Prakritam Srimushnam Swami of Periyasramam (SRP)

  (7) " Guide to Srivaishnavas" by Srirangam Siromani M.S.Rajagopalachariar
and   published by Sri Visishtadvaita Pracharini Sabha, Madras. (MSR)

  (8) " Peeps into Mysticism" by D. Ramaswamy Iyengar and published by Sri
  Visishtadvaita Pracharini Sabha, Madras,1986(DR)

  (9) " Golden lives of the East" by Sri V.R.Srinivasa Iyengar published by
P.  Venkateswara & CO, Madras.(GLE)

  (10) " Vaishnava Vinaa Vidai" by Karappankadu Venkatachariar Swami and
published   by Tamilnadu Deiveega Peravai, Madras18, 1970.(VVV)

  (11) "Sri Vaishnavam" by Sri V.N.Gopala Desikan published by Tiruppavai
Committee,   Kumbakonam,1994 (SVG)

  (12) "A dialogue on Hinduism" by Sri V.N.Gopala Desikan published by Sri
  Visihtadvaita Research Center, Madras,1990 (DH-G)

  (13) " Vaishnavism- A Concise study" by Sri M.K.Srinivasan, President,
Vedanta Desika   Research Center, Madras and published by Hari Vilas  Charities,
Madras,1995 (MKS)

  (14) "Acharya Vaibava Manjari" by Puttur Sri S. Krishnaswami Iyengar,
Editor, Sri   Vaishnava Sudarsanam, Trichy (AVM)

  (15) " Vinodha Rasa Manjari"- monthly (VRM)

  (16) " Tenkalai Guru Parampara"- 1880 Edition- (TKP)

  (17) " Vadakalai Guru Parampara" - 1880 Edition -(VKP)

  (18) " Prapannamritam"- An old Edition (PRA)

  (19) " Visishtadvaita Catechism" - An old Edition (VAC)

  (20) "Srivaishnavam" published by Anuragam Publishers, Madras (SAN)

  (21) "Srivaishnavam" by R. Ramaswamy Ramanuja Dasar, published. by
Alwargal   Amuda Nilayam, Madras.1994 (S-AAA)

  (22) " Visishtadvaitam"-do- (V-AAA)

  (23) " Pirkaala Vaishnavam" by M. Radhakrishna Pillai. Published by
Alliance  &   CO1987(PVA)

  (24) "Life of Alwars"- An old Edition (LOA)

  (25) "Life of Ramanujaachaarya" by Govindacharlu- An old Edition (LOR)

  (26) "Ramanujacharya's Divya Charitai"- An old Edition (RDC)

  (27) "Palanadai Vilakkam"- An old Edition (PLV)

  (28) "Periya Tirumudi Adaivu"- An old Edition (PTA)

  (29)" Hari Samaya Deepam"- An old Edition (HSD)

  (30) "Divya Suri Charitham"- An old Edition (DSC)

  (31) "Vaarthaa Maalai"- An old Edition (VAR)

  (32) "Alwargal Kaala Aaraaichi"- by Dr. M.Rajamanickanaar(AKA)


More Nectar in the Life of Sri Ramanujacarya:
(The following section is from the book "The Life and Legacy of Sripad
Ananda Tirtha - Madhwacarya" from the third chapter regarding the evolution
and movement of intent to prepare the way for the arrival of Sri Chaitanya
Mahaprabhu).

Sripad Ramanujacarya.
In the year 1017 A.D. Sripad Ramanujacarya, a partial incarnation of Lord
Ananta Shesha and Laxman appeared on the 'sasthi', sixth lunar mansion of
the light fortnight in the month of Chaitra, (April-May). He made his
appearance in South India, Tundiradesha, at Sriperumbudur, about half way
between Kancipuram and Madras. His fathers' name was Asuri Keshava Somayaji,
also known as Sarvakratu Diksitar, who it is believed was either an
advaitin, or a smarta. His mother was Kantimati, the grand daughter of the
great Vaisnavacarya Yamunacarya. Sri Ramanuja was given the name Ilaya
Perumal, by his parents and was trained in the various studies of the Alwar
saints of South Indian. His education was mostly given by his father a
pandit of the time. When he was fifteen he was taken to Kancipuram, where he
and his cousin Govinda were sent to study under the Advaitin Acarya Yadava
Prakash. As the years went by and Ramanujas' maturity advanced. Many times
there were philosophical clashes between he and his 'advaitin' teacher to
the point when Yadava prakash made arrangements for Ramanuja to be killed.
Still unperturbed he preached what became his "new" philosophy the Vaisnava
philosophy of 'Visisthadvaita', or qualified oneness. Sripad Ramanujacarya
directed his new philosophy to defeating the monistic views of Sankara.
Instead of leaving understandings as some kind of impersonalistic blank,
this is 'maya' or this is 'avidya', Ramanuja gave relationships to
everything, that is, everything has a relationship to the Lord. He qualified
everything. Sripad Ramanujacarya gives some nice points on referring to the
acceptance of, or usage of 'avidya'. Though Sripad Ramanujacarya uses the
word "ajnan" rather than 'avidya', the meaning is the same, ignorance. Being
a personalistic worshipper of Sri Laksmi Narayana, Ramanujacarya tackles
everything as a personalist would. He points out the existence of 'ajnan'
(ignorance) as a positive entity and as being directly perceived in such
perceptions as "I am ignorant", "I do not know myself or others". This
really refers to having lack of understanding of something due to not having
any, or insufficient knowledge of what it is.  So in Ramanujacarya's
philosophy he simply throws the blame back on the perceiver, not on the
subject that the infinitesimal perceiver is trying with his limited senses
to perceive, like the 'mayavadis' do. He suggests that maybe we are not
seeing things fully or in the right perspective.
 The 'mayavadis' simply try to blame the knife for stabbing the man to
death, neglecting the chance that someone may have been holding the knife,
and maybe even with some intent to do something, either consciously or not.
 Once I observed one of my children, my then two year old, fall from the
swing and clambering to stand up rebuked the swing, you're naughty swing.
But the swing actually wasn't at fault, dare I say it was my child for not
being co-ordinated.
 Sri Ramanuja clarifies one rather interesting point as well. He said that
if ignorance is a perceivable thing (entity or specific item), then that
cannot be ignorance for it is known. Ignorance can only refer to that which
is unknown, or that which one is ignorant of. Also if ignorance is unknown,
how can one have ignorance standing on it's own to be perceived, one would
not know? If it is argued that 'ajnan' or ignorance is 'a-visada-swarupa'
(Indistinct knowledge), then again Sripad Ramanujacarya gives a good point
that this is only to the fact that there is lack of distinct knowledge as to
what it is. Even if their, (the 'mayavadis') philosophy of positive
ignorance is admitted, it must be somehow related to something and that
something must be known, which in its self is knowledge. In that way, if
'jnan' (knowledge) of any given subject such as the material world, or the
Lord were there, the 'mayavadi' philosopher would have something to relate
to. But they don't, therefore they are known as 'mayavadis' or 'ajnanavadis'
due to their ignorance. This is understood by the Vaisnavacaryas who are in
full knowledge. The opposite to black being white, the opposite to ignorance
being knowledge.

Sripad Ramanujacarya clears up the theory of illusion as set by the
Sankarites in the following way by saying that if one knows what is truth,
one may, for a short period, be subject to illusion by which normal things
appear different to what they should be. But it cannot be said that illusion
has no cause other than illusion itself, or is unknown or just appears for
no reason. Ramanuja goes on to say that if illusion were an inexpressible of
an unidentifiable thing, again when or where would one even known it was
illusion for one would be in illusion and would have nothing to compare with
as real.
 According to the 'avidya', 'advaitistic' philosophy of Sankara, the dream
state, the wakeful state, and the state of self are all unreal and illusory.
But according to Ramanujacarya there is a real character in all these three
states. Even dreams are not illusion entirely. During the waking state the
self is awake, and it contacts the objects of the senses externally through
the mind and senses. In the dream state, the self becomes detached from the
external world of the senses and their objects. The mind, however,
experiences a succession of images presented from the memory without really
any necessity of logic or reason. Originally the objects were seen or
touched, smelt or heard through the senses, and the mind stores the
information. The mind acts in this way, that's its function, so definitely
it cannot be called illusion or unreal for it is just a reflection of
reality that the mind has come in contact with.
 Sankara says that in the case of sleep one is the witness of 'avidya'
(ignorance). After waking, one says, "I slept well, I was pure spiritual
consciousness, free from all material conditioning, and a witness to
'avidya'." Sripad Ramanujacarya however sheds a deeper light on this
subject. He says that person who was sleeping is not only pure spiritual
consciousness, but is a spirit soul, eternal servant of the Lord, and that
pure spiritual consciousness is an attribute of the soul by which the soul
can be perceived ('swarupopadhi'). So by this we can see that if the soul
(self) did not remain conscious in sleep, then how could he then remember
upon waking that he had been sleeping, or had slept well?  Thus there would
be a gap in his life, not knowing he had done anything what to speak of
sleep, so what is this witness to 'avidya'. This is not a fact, for the soul
has a sense of permanent consciousness carried by memory which tells him
that he has done something or give the sense of fulfilment knowing he has
taken rest for a set period.
 The 'mayavadis' say that the perceptions one may have in a dream are all
unreal in the same way scriptures are not real, as the written word cannot
do justice to a spiritual reality. Sri Ramanuja refutes this saying, that,
it is not true that dreams are unreal, but the circumstances are different,
in as much as the activities may be there in a dream, and the same
activities are there in a waking state. One could in fact say the activities
are the same, in both states, but 'that is the only qualification to their
one-ness' ('visistadwaita'). It is not that the dreams of subtle nature and
the activities of the wakeful state are exactly one, however, there is a
qualification to their one-ness. The activity may be of the same kind of
act, and it is the same person who sees in relation with both. One could
further say that the vision exists, but in the dreaming state not on a gross
platform. The objects seen may not necessarily grossly exist, though
certainly the objects do exist somewhere. An example may be given that one
may see in a dream a golden mountain, and it is a fact that gold exists and
a mountain exists, but to see a golden mountain?? Well maybe! Another
example is that sometimes, due to our defective material vision, we may
mistake a rope on the floor for a snake. Certainly ropes exist and snakes
exists, but to fear a rope or pick up a snake, this kind of all one-ness can
cause problems. The reason that one fears a snake that one sees in a dream
even if it is a rope, is because of one's previous experience of the potency
of snakes.
 Another argument sometimes used is that of seeing silver in a pearl or that
of a shell.  If one has defective vision one could say that there is
definitely silver in a shell or pearl.  Silver is real and pearls and shells
are also real, but when one's defect in vision is restored one can actually
see what is actual silver and what is pearls colouration (mother of pearl in
shells). Again, the perception was true but it was due to a particular
circumstance. A conclusion can be drawn at this point that the qualification
of oneness in different objects can be seen according to the perception of
the seer. As with the pearl or shell, one can grasp what is there partially
or totally depending on one's vision. So the practicality of discriminating
in every day life proves that everything is not one, though due to
everything having it's roots in the Lord, and the changeable nature of
things in this material world one could say that, due to everything
emanation from the Lord, it is one, but due to the practically unlimited
varieties of temporary manifestations in the universe there has to be a
qualification to the oneness, 'Visista adwaita', qualified oneness.

There are three ways of understanding the truth, out of the three ways
Sripad Ramanujacarya says, one must accept 'Sruti pramana', Vedic literature
without doubt. 'Anuman pramana',  inference or reasoning can also be
accepted if it falls in line with 'Sruti', and 'pratyaksa pramana', sensual
perception can also be accepted as an authority in this matter if it falls
in line with 'Sruti pramana'. Though 'anuman' and 'pratyaksa' can be
debated, Sruti must be accepted as absolute truth having come down from the
Supreme Lord. This in essence is the summary of Sripad Ramanujacarya's
philosophy of 'Visisthadwaita', everything being based on what the Lord has
said or done.
 Sripad Ramanujacarya makes the statement in his Sri Bhasya commentary on
Vedanta Sutra, "For those who accept God as the highest and ultimate
reality, who has the power to create all of these unlimited universes whilst
in a dreaming state lying in the Karana Ocean. Who is glorified through the
Vedic literatures, who is omniscient and free from all defects, and is full
in all good qualities personified, having a body made of eternity, knowledge
and bliss, to these fortunate Vaisnavas, what can be achieved or proven
simply by dull witted argument, or blunt senses?  The Supreme Personality of
Godhead created all the universes for His own pleasure, and the tiny living
entities (the Jivas) can enjoy in this world by serving the Lord or engage
in their own selfish pursuits and become criminally entangled and further
conditioned in the world of birth and death. The Lord gives results of one's
actions through the contact of the senses and the objects of the senses, the
result being happiness or distress. Due to the action the concomitant result
follows for a limited period of time."
 "Thus the distinction between experiences that are contradicted (like
dreams) and those that are contradicting (like wakeful experiences) is a
distinction between objects of the senses that are experienced by everyone
and those that are not (as in dreams)." This is an example of qualified
oneness.(Sri Bhasya 1:1:1. 'opening verse'.).

Sripad Ramanujacarya could not stand the way things were at the time, the
so-called religion that was being practised, the cheating of priests
('Purohits') and the ignorant blind following of the people. Although he
accepted the 'daivi varnashrama' system, it was not solely based on birth
rite, but on quality and qualification, 'guna' and 'karma'.
 Some guide lines he laid down were as follows:- That a devotee, or for that
matter everyone, should be like salt. That is, the same within and without,
free from duplicity and cheating. He also gave an example how one should be
even like a fowl, in as much as a fowl is able to pick out the wholesome
things even from a stock-pile of rubbish. These are also examples used by
other great teachers, 1) to take gold from a dirty place, 2) to separate
milk from water, 3) to take a good wife from even a low class family and 4)
even take good advice from a fool. Another famous saying of his was that one
should be like a bird called the crane, who is very watchful for his prey.
Expect the unexpected and don't be surprised when calamity comes.

Sripad Ramanujacarya was a great propounder of and follower of the
'Pancaratriki' system of 'Puja', Deity worship. This system is so designed
to invite the personal form, or image of God to reside in the temple, and
then to render all kinds of opulent services to the Lord, that otherwise one
would not be able to perform, for His pleasure. By doing so one can develop
further one's own personal relationship with the Supreme Person by this
simple process as laid down in the scriptures by such great devotees as
Narada Muni. By such worship in the temple or in the home under the guidance
of 'guru', 'shastra' and the devotees one' life can become perfect. There
are various 'Pancaratric' texts which he followed (and to this day are
followed by his followers), but basically the principal behind 'Pancaratra'
is, giving the necessary rules and regulations, for purity, punctuality and
use of exclusive privacy for 'puja' and preparations for the worshiping of
the personal form of the Lord. In all of his institutions great care was
taken daily to see to the worship of the deity in the temple, very high
standards of personal service to the Lord were always followed, cleanliness
and punctuality being of the utmost.

To establish his teaching he compiled the Sri Bhasya which was his
commentary on the Vedanta Sutra. Also he made a commentary of Bhagavad Gita.

We can recap how Sripad Ramanujacarya strongly attacks the philosophy of
Sankara.  Saying that the concept of 'Brahman' as being without qualities is
meaningless or fiction as it cannot be seen, touched, spoken about or known.
Sripad Ramanujacarya goes on to state that it is not a fact that this world
is false, but it is a fact that it is temporary, and originally comes from
God and in that way, yes, everything is one because everything is coming
from the Lord, and therefore that is the only qualification to its oneness.

                                         aham sarvasya prabhavo
                                              mattah sarvam pravartate
                                         iti matva bhajante mam
                                              budha bhava-samanvitah

"I am the source of all spiritual and material worlds.  Everything emanates
from Me.  The wise who know this perfectly engage in My devotional service
and worship Me with all their hearts."(Bhagavad Gita 10:8.).

Srimad Bhagavad Gita (14:27.) says:
                                        brahmano hi pratisthaham
                                             amrta syavya yasya ca
                                        sasvatasya ca dharmasya
                                             sukhasyaikantikasya ca

"I am the origin of the impersonal Brahman which is immortal, imperishable
and eternal and is the constitutional position of ultimate happiness."

During Sankara's reign he founded the philosophical deviation,
'panchopasaka', that one can worship five kinds of Deities together equally
as one, they are listed as Visnu, Shiva, Ganesha, Surya and Devi (either
Durga, Laxmi or Saraswati). However, in the Padma Purana it is stated that
the second offence against the Holy Name of Lord Krsna (Visnu) is "To
consider the demigods such as Lord Shiva or Lord Brahma or others to be
equal to or independent of the Holy Name or form of Lord Visnu." When Sripad
Ramanujacarya came he very strongly challenged this bogus idea of Sankara
using the teachings of Sri Narada Muni from the Narad Pancaratra to firmly
establish that Lord Visnu (Narayana), is the one true and Supreme Lord
without a second.
 Sri Ramanujacarya said that Lord Narayana (Visnu) is supreme and that all
others are subordinate. One may offer respects to any demigod as one would
to any devotee, but to mis-identify the Supreme Lord with a small lord is an
offence. He quotes the verses from the Srimad Bhagavatam spoken by Lord
Brahma  (Canto 2., Adhyayah 5., texts 15-16-17.). Wherein it is said, "The
Vedas owe their existance to Narayana. The 'devas' are all tiny aspects of
Narayana. all the worlds are manifestations of Narayana. All worship is
inspired by Narayana alone. The term yoga is meant for gaining union with
Narayana. All austerity is meant to be performed for Narayana. Knowledge is
only of Narayana. The final destination or goal is the association of
Narayana. I am also a creation of that Supreme One who is the Ultimate Seer,
the Eternal Lord, and the Supreme Soul who accompanies all souls in this
world. By His grace alone, and by His command, I have become the creator and
am doing the work of creation."(Srimad Bhagavatam 2:5:15-17.)
 There are many instances in Sripad Ramanujacarya's eventful life which draw
us to some kind of appreciation of how hard he battled to establish Visnu as
supreme, even plans were made to kill him, to stop his mission, but the Lord
came to his aid. There are many wonderful pastimes which could be told, but
they are too numerous to do justice to here. I personally suggest instead,
that one read the very nice book by Naimasaranya dasa of ISKCON entitled
"The life of Ramanujacarya," many hours of enjoyable reading.

Srila Bhaktivinoda Thakura in his Vani Vaibhava makes a nice statement to
show how Sripad Ramanujacaya fits in to the overall plan of Sri Caitanya
Mahaprabhu.

     sripada ramanujaya visistha-dwaita siddhanta
     mahaprabhu gaudiya prema mandire bidhi swarupa
An interesting story follows, showing how Ramanuja came to assist in the
pastimes of Sri Caitanya Mahaprabhu, this originally is found in the book of
Srila Bhaktivinoda Thakur entitled Navadwipa Dhama Mahatmya and sheds the
view of the Gaudiya Vaisnavas upon the mission, pastimes, and who came to
help him, similar to how we are expressing here, but without the reasons,
the concept of evolution of philosophy.
 "Once whilst Sripad Ramanuja Acarya was staying in Jagannatha Puri he
offered prayers to Lord Jagannatha Who became very pleased.
 "Lord Jagannatha appeared before Sri Ramanuja and said, "Ramanuja, go and
visit Sri Navadvipa, for very soon I shall appear there in the house of Sri
Jagannatha Misra. Sri Navadvipa is My most beloved abode and is a part of
the spiritual sky manifest in this world.  As My eternal servant and a
leader amongst My devotees, you should go there.  Let your students stay
here, for they are absorbed in 'dasya rasa' (servitorship in awe and
reverence) and will not understand the advanced devotional mood (of
spontaneous love of Godhead, 'raga-marg'). Travel there alone. Any living
entity who does not go to see Sri Navadvipa has been born uselessly. Just
one portion of Sri Navadvipa contains Ranga Kshetra, Venkateshvara and
Yadava Acala. Therefore go to Sri Navadvipa and see My form of Gauranga.
After gaining (My) blessings (there), go to Kurma Sthana and rejoin your
disciples."
 "Folding his hands, Sri Ramanuja humbly requested Lord Jagannatha, "My dear
Lord, You have mercifully told me something about Gauranga, but exactly who
He is, I don't know."
 "The Lord answered, "It is known to you that Lord Sri Krishna, the Lord of
Goloka, is the Supreme Absolute Truth. That much is well known to My
devotees. That same Supreme Personality of Godhead who resides in Sri
Vrindavana is fully manifest as Gauranga, and His beloved abode, Sri
Vrindavana, is manifest as holy Navadvipa.  Navadvipa is the Supreme
spiritual abode and it is transcendental to the influence of the material
nature. In that divine land, Lord Gauranga eternally resides. By My mercy
that holy abode has come to exist within this universe, but it remains
completely unaffected by 'maya'.  This is the verdict of the scriptures. If
anyone thinks that Sri Navadvipa is only a material location, then whatever
devotion he has developed will wither and perish. By My will, My
inconceivable energy preserves this transcendental abode within this
material world. Simply by studying the scriptures, one will not be able to
understand the Absolute Truth. Only by My mercy can My devotees understand."
 "Hearing these words of Lord Jagannatha, Sripad Ramanujacarya was filled
with love. "My dear Lord," he said, "Your pastimes are truly astounding. The
scriptures cannot fully describe Your opulence's. Why is 'Gauranga-lila' not
described in the scripture? Upon reflection, I find some hint of 'Gauranga
tattwa' in the 'Srutis' and 'puranas'. Now, however, all my doubts are gone
and I am ready to execute Your will. If it is Your desire, I will go to Sri
Navadvipa and from there, I will set out to preach about Lord Gauranga
throughout the three worlds, giving evidence from the scriptures to all
converting them to the devotional service of Gauranga. Please instruct me.
You have just to give me Your order."
 "Lord Jagannatha replied, 'Sripad Ramanuja, do not broadcast in this way.
Keep these secrets of Lord Gauranga's pastimes as they are for the present.
Only after He has concluded His pastimes will the people in general come to
understand them. Preach about Me on the level of 'dasya rasa' as you have
always done, but within your heart worship Gauranga constantly.'" "Following
Lord Jagannatha's order, Sripad Ramanujacarya secretly cultivated his
attraction for Sri Navadvipa. Being very merciful, Lord Narayana led him to
Vaikunthapura and showed him His transcendental form, worshipped by
manifestations of His different energies. Sripad Ramanujacarya felt himself
most fortunate to see this, but as he watched, the Lord manifested His form
as Gauranga, the son of Jagannatha Misra. Sripad Ramanujacarya's mind became
stunned by the brilliance of His shining golden form. Lord Gauranga then
placed His two lotus feet upon Sripad Ramanujacarya's head, and
Ramanujacarya filled with inspiration, began to offer prayers.
 "Sripad Ramanujacarya said, "I must see Your pastimes when You appear here
in Navadvipa My Lord. I shall never leave this place."
 "Lord Gauranga replied, "Your wish will be fulfilled, O son of Keshava.
When My Navadvipa 'lila' is revealed, you will again take your birth here."
 "Lord Gauranga then disappeared. Greatly satisfied by the Lord's promise,
Sripad Ramanujacarya returned to Kurma Sthana, where he joined his
disciples. During his life he preached devotional service to the Lord in the
mood of dasya rasa or servitorship through out the South of India, whilst
internally he was absorbed in meditating on the pastimes of Lord Gauranga.
By Lord Gauranga's mercy, he was born again in Sri Navadvipa as a devotee
named Ananta to assist in the Lord's pastimes."
 "When Lord Caitanya made His appearance in Sri Navadvipa, Ananta Vipra was
already quite old. He lived in a cottage which was situated beneath a huge
old banyan tree. There, within this humble abode, he would worship his
Deities of Lakshmi-Narayana. None could describe the pure way in which he
worshipped Them.
 "Ananta was a very dear friend and neighbour of Sri Vallabha Misra. Sri
Vallabha was very affectionate to him and treated him as his disciple.
 "On the most glorious day when Lord Gaurasundara accepted the hand of
Srimati Lakshmipriya at the Misra's house, a huge festival was held and
Ananta was invited. As the Vipra stood watching Lord Caitanya and Srimati
Lakshmipriya sitting together during their marriage ceremony, dressed in
gorgeous silks and jewels, he realised that they were none other than his
beloved Sri Lakshmi Narayana. Unable to control his spontaneous emotions he
began to dance like a madman. His hair stood on end and his whole body
trembled.  Understanding, however, that his activities might seem a little
inappropriate, he finally controlled himself and returned to his house.
Entering his cottage, he sat down before his Sri Lakshmi-Narayana Deities
and again became overcome with ecstatic love. He began to consider how his
beloved Lordships had now manifested as Lord Gauranga and Srimati
Lakshmipriya. He thought, "I am so fortunate to have personally seen Him,
the Supreme Personality of Godhead. I, who am so fallen and insignificant."
As he sat there, Lord Gauranga, being very satisfied by his devotion
appeared before him. The Lord was a beautiful golden colour and His bodily
effulgence was brighter than millions of moons. He was dressed in first
class silks and decorated with valuable jewels. He sat on a fabulous golden
throne which was studded with gems and Srimati Lakshmi Devi at His side.
 "Lord Gauranga could understand what Ananta was thinking and manifested His
four armed Narayana form. Seeing his worshipable Lord Narayana standing
before him, the 'brahmana' fell down at the Lord's feet to offer prayers.
The Lord, being controlled by His devotee's love, smiled charmingly at him.
"O My beloved devotee," the Lord said, "By My will you have seen this form.
Anyone who sees My form has all his desires fulfilled." Then after placing
His lotus feet on Ananta's head, the Lord departed. Ananta became totally
absorbed in remembrance of the Lord's Sri Navadvipa pastimes."
One can see from incidences like these, that these personalities were no
ordinary conditioned souls, or for that matter sinful living entities, but
directly the Lord's intimate, and trusted devotees.

More.....
Once Ramanuja was walking along with his 5 top sannyasi disciples. Stopping
by a pond, he took some prasadam and threw half of it in the water for the
fish.  Then he got up to walk on.  Just then the fish who had taken the
prasadam assumed four-handed forms and rose up in the air, returning home,
back to Godhead.  The 5 sannyasis stopped and begand to disrobe.  Ramanuja
turned and asked them why they were not following.  They said, "We are
thunder- struck.  Please explain what we have just seen.  Otherwise, how can
we follow behind you in this condition?"  Ramanuja answered, "You've seen
the power of taking maha-prasadam."  They answered, "But we are taking your
maha-prasadam daily, and this is not happening to us."  Ramanuja said,
"These creatures have no free will, and therefore make no offense.  So they
get full benefit at once.  But you with your free will and human
intelligence make offenses, and thus you hinder your own progress."

 Another time Ramanuja was talking with his sannyasi disciples, and they
asked him how they would ever be able to understand the deep philosophy he
had written.  He said, "What I have written ultimately means simply one
thing - prapatti (surrender)."  But they continued to argue that they would
not be able to fully comprehend his writings.  Then he told a sannyasi
disciple to bring one deaf and dumb tailor who was just walking by.  When
the man came, Ramanuja asked them all to leave him alone with this man.  So
they got up and left, but one disciple looked into the room from a window
outside.  Ramanuja stood up and motioned to the man to touch his feet.  The
tailor made full dandavats and began to tremble and cry in ecstacy as he
touched Ramanujas lotus feet.  When the disciples returned, they were amazed
to see this man's ecstacy, symptomatic of the highest transcendental
realization. They asked, "How could such a thing like this happen to him."
Ramanuja answered, "He touched my feet in full surrender.  Although he
cannot understand one word of philosophy, being deaf and dumb, he has
attained all perfection."

On another occassion someone asked Ramaujacarya who was more attached, the
householder in Krishna consciousness or the sannyasis in the mutt.
   So he set out to reveal the truth. That night he entered with a few of
his close associates into one of his renounced householder disciples homes.
He then began to clean them out of everything that they owned. To the point
that seeing the wife laying asleep with her gold earings and mangal sutram
he began to remove them from her.
   The husband saw that Ramanuja was doing this and remained laying there.
The wife also stured and then in shock that someone was there with her let
out a scream, and the "transcendental theif" was gone.

The husband then said to the wife, why did you disturb them, it was our
gurudev, and he certainly must have had a higher plan - you should have
rolled over to allow him to take the other ear-ring.

Hearing the response filtering back over the next few days Ramanuja set his
next plan.

"Go to the mutt where the sannyasis live and in their ashram take their
cloth and hide it". And so one disciple took to the ashram and while the
sannyasis were all at their Sri Bhasya class the disciple began to take
parts of their kaupins, and tear strips from their Vesthis (dhotis) as if
kaupins had been made, and generally swap things around.
   When they returned there was like all hell had let loose, "Where is my
kaupin?" "Who has torn the end off my vesthis to make kaupin?" "Where is my
anga-vaastra, has someone stolen it to make underwear?" and so on.

On of his sayings was that the Vaishnava should be like salt; in the middle
salt, in the interim salt, and on the exterior salt - in this way he
encouraged honesty among his disciples.

Ramanujacharya, just before leaving his body, gave 74 final instructions,
all about serving Vaishnavas.  For instance, one should feed them nice
preparations and make them so happy they smile; one should massage their
legs until they fall asleep; one should walk with them to the end of the
village, and then nine steps beyond, and then faint due to intense
separation at leaving the Vaishnavas.........  His main instructions were
two in number: surrender to guru, and serve the Vaishnavas.