Ahaara Niyamam: Timeless Food Wisdom for a Healthy and Ethical Life

 

Ahaara Niyamam: Timeless Food Wisdom for a Healthy and Ethical Life

What is Ahaara Niyamam?

Ahaara Niyamam is a Tamil work written by Swami Vedanta Desikan. It consists of 21 verses that provide rules about what kinds of food a Sri Vaishnava (a devotee of Lord Vishnu) should eat and avoid. The goal is to maintain purity, health, and devotion to God by eating the right foods and following discipline while preparing and consuming meals.

Swami Desikan wrote this to help devotees live a righteous life through their eating habits. He carefully studied sacred scriptures (Vedas and Smritis) and explained which foods are suitable and which should be avoided.

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1. Introduction – Why Food Discipline is Important

• Food is not just for survival—it affects our mind and body. Eating pure food helps a person stay healthy, think clearly, and have a spiritual life.
• Ahaara Niyamam is based on the teachings of Lord Krishna in the Bhagavad Gita and Sri Ramanuja’s interpretations.
• Just like choosing the right friends is important, choosing the right food is also necessary.
• There are two types of food:
• Good food (Sattvic) – Brings health, peace, and devotion.
• Bad food (Tamasic) – Makes the mind dull, harms the body, and interferes with religious discipline.

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2. Forbidden Foods – What You Should NOT Eat

The text lists various kinds of food that should be avoided because they are either unclean or harmful.

A. Foods that are considered impure

1. Food that has fallen from the mouth – If a person eats part of a meal and some pieces fall from their mouth, they should not eat them again.
2. Food touched by unclean hands or clothes – Must be handled hygienically.
3. Food sneezed on or contaminated by saliva – If someone sneezes near food, it should not be eaten.
4. Food seen or touched by immoral people – If dishonest or wicked people come into contact with the food, it is considered impure.
5. Food that has touched a dog or other unclean animals – If a dog or rat eats part of a meal, the rest should not be consumed.

B. Foods that were obtained in an improper way

1. Food cooked on fasting days – Certain days (like Ekadashi) are meant for fasting; cooking regular meals should be avoided.
2. Food eaten before serving a guest – A Sri Vaishnava should first serve guests before eating.
3. Food that is stolen or acquired dishonestly – Only food obtained honestly and without greed is considered pure.
4. Food offered to other gods (besides Vishnu) – Food given to Lord Vishnu is sacred. Offering food to other deities like Shiva or Durga is discouraged in this tradition.

C. Specific foods that should be avoided

Swami Desikan lists different types of food items that a devotee should not consume:

• Mushrooms – Considered impure.
• Certain vegetables like white eggplant and red drumstick – Have a negative effect on health.
• Food cooked in dirty salt – Salt must be clean.
• Food that is burned or spoiled – Harmful to health.
• Reheated food – Cooking a meal and reheating it multiple times is not recommended.

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3. Rules While Eating – How to Eat the Right Way

Even if food is clean and pure, there are rules about how it should be eaten.

A. The Right Way to Eat

1. Food should be offered to God first – Before eating, a devotee must offer the meal to Lord Vishnu as a mark of gratitude.
2. Food should be eaten in good company – Eating with other devotees strengthens spiritual discipline.
3. Eat with the right mindset – Food should be consumed with peace and respect, not greed or distraction.

B. Things to Avoid While Eating

1. Eating in darkness – Food should not be eaten in a place without proper light.
2. Eating with the left hand – In Hindu tradition, only the right hand is used while eating.
3. Eating in a hurried or disturbed state – Meals should be taken calmly and with focus.
4. Eating with negative thoughts – Being grateful while eating is important.

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4. Exceptions to the Rules

• If someone is sick or in an emergency, certain food rules can be ignored.
• Medicines should be taken even if they contain ingredients that are normally forbidden.
• If food is slightly spoiled but can be cleaned, it should not be wasted.

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5. Choosing the Right Food

Swami Desikan emphasizes that food affects not just the body but also the mind. Eating good, clean food helps a person:

• Stay healthy and energetic.
• Have a calm and peaceful mind.
• Grow spiritually and stay close to God.

He advises devotees to avoid food that weakens the body, makes the mind restless, or causes harm to others. Food should always be respected and eaten with gratitude.

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Summary – What We Can Learn from Ahaara Niyamam

1. Food affects the mind and body – Choose what you eat carefully.
2. Avoid impure and harmful food – Stale, burned, unclean food should be avoided.
3. Always offer food to God first – It makes the meal sacred.
4. Eat in the right way – Be mindful, respectful, and grateful when eating.
5. Exceptions exist for emergencies – Rules can be adjusted when necessary.

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Swami Desikan wrote this work to help devotees follow a disciplined life, maintain purity, and stay close to Lord Vishnu through their food habits. It reminds us that food is not just for survival—it is a part of devotion and righteousness.

 

Ahaara Niyamam may be an ancient text, but its wisdom is surprisingly relevant in the modern world. Let’s explore how its teachings can benefit us today:

1. Promotes Healthy Eating Habits

In today’s fast-paced world, many people rely on processed foods, fast food, and unhealthy eating habits. Ahaara Niyamam emphasizes the importance of:

• Eating fresh and clean food.
• Avoiding stale, reheated, or contaminated food.
• Cooking with mindfulness and care.

Modern nutrition science agrees that fresh, home-cooked food is the healthiest, and avoiding spoiled or reheated food reduces digestive issues and foodborne illnesses.

2. Encourages Food Hygiene

The text discusses the importance of clean food handling, which is crucial even today:

• Avoiding food that has been sneezed on or touched by unclean hands.
• Keeping food away from insects, animals, and impure surfaces.
• Cooking and storing food properly.

In modern times, these are fundamental food safety practices followed in homes, restaurants, and food industries to prevent diseases and maintain hygiene.

3. Prevents Mindless and Overeating

Swami Desikan teaches that eating should be done mindfully, without greed or hurry. He also discourages:

• Eating with negative thoughts.
• Eating while distracted.
• Overeating just for enjoyment.

Modern research shows that mindful eating helps with digestion, weight management, and mental well-being. Eating with focus and gratitude reduces stress and prevents unhealthy binge eating.

4. Supports Sustainable and Ethical Food Practices

Ahaara Niyamam discourages:

• Eating food obtained dishonestly or through unethical means.
• Consuming food touched by immoral people.
• Wasting food that can be shared with others.

Today, many people emphasize sustainable eating, choosing ethically sourced ingredients, reducing food waste, and supporting fair-trade food production. The ancient wisdom of Ahaara Niyamam aligns with modern environmental and ethical concerns.

5. Strengthens Spiritual Discipline

For those following a spiritual path, food discipline enhances devotion:

• Offering food to God before eating instills gratitude.
• Eating in a peaceful environment fosters a calm mind.
• Choosing sattvic food helps maintain purity and focus.

Even outside a religious context, gratitude before meals is known to improve emotional well-being, helping people feel more connected and appreciative of life.

6. Respects Biological and Seasonal Needs

The text advises avoiding certain foods that harm the body and eating foods according to natural cycles. Today, we recognize:

• Eating seasonally improves nutrition and freshness.
• Avoiding unhealthy combinations (such as excessive spicy or salty foods) supports digestion.
• Consuming local and natural ingredients rather than processed foods is healthier.

Modern diets like Ayurveda and organic food movements echo these principles!

7. Guides Conscious Decision-Making

Instead of eating whatever is available, Ahaara Niyamam encourages careful food choices based on:

• Purity and health benefits.
• Ethical sourcing.
• Spiritual and moral considerations.

Today, food labels, organic certification, and vegetarian/vegan diets follow similar guidelines—helping people make informed decisions about what they consume.

Conclusion: Timeless Wisdom for a Healthy Life

Swami Desikan’s Ahaara Niyamam offers practical guidance that fits perfectly into modern life:

✔ Promotes hygiene and health like modern food safety rules.
✔ Encourages mindful eating like today’s wellness movements.
✔ Aligns with sustainable and ethical eating like organic and fair-trade foods.
✔ Supports gratitude and discipline for a balanced mind and body.

By following these principles today, we can stay healthy, live ethically, and feel spiritually uplifted—just as intended centuries ago!

Bhagavad Gita Chapter 2 – Sāṅkhya Yoga (सांख्ययोगः) A Structured Analysis Based on Ramanujacharya’s Commentary

 

Bhagavad Gita Chapter 2 – Sāṅkhya Yoga (सांख्ययोगः) A Structured Analysis Based on Ramanujacharya’s Commentary

Chapter 2 serves as the philosophical foundation of the Bhagavad Gita. After Arjuna’s emotional collapse in Chapter 1, Sri Krishna begins his profound teachings—first clarifying the true nature of the self (ātma), the imperishability of the soul, and then introducing the paths of knowledge (jñāna), action (karma), and equanimity (samatva).

From Sri Ramanujacharya’s Viśiṣṭādvaita perspective, this chapter introduces jñāna and karma not as separate or opposing, but as harmonized disciplines when practiced with devotion to the Supreme Being (Bhagavān Nārāyaṇa).

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Key Teachings According to Sri Ramanuja’s Bhāṣya

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1. Nature of the Ātman – The Eternal Self

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥ (BG 2.12)
“Never was there a time when I did not exist, nor you, nor these kings; nor will any of us cease to exist in the future.”

Ramanuja’s Interpretation:

• This verse firmly establishes the eternality and distinctness of jīvātmas.
• Unlike Advaita which interprets the individual self as ultimately identical with Brahman, Ramanuja affirms the eternal multiplicity of selves (nitya-bheda).
• The jīvātma is real, individual, conscious, and always in relationship with Bhagavān (as śeṣa to śeṣi—servant to Master).

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2. The Soul Is Not the Body

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशम् अव्ययस्यास्य न कश्चित्कर्तुमर्हति॥ (BG 2.17)
“Know that which pervades all this to be imperishable. No one can bring about the destruction of this immutable being.”

Ramanuja’s View:

• The self (ātman) is distinct from the body, mind, and senses.
• It pervades the body, yet remains unaffected by changes to it.
• The body is perishable, but the self is immortal, indivisible, and spiritual (śuddha-caitanya).

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3. Purpose of Life – Dharma as Loving Surrender

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ (BG 3.35, referenced from context)

Even though this is in Chapter 3, the notion of svadharma begins in Chapter 2. Krishna reminds Arjuna of his duty as a kṣatriya, but Ramanuja interprets this duty in light of surrender and service to God.

• For Ramanuja, dharma is not mechanical, but a joyful offering to Bhagavan.
• The Kṣatriya-dharma becomes a step toward karma-yoga, when done without selfish motive and with bhagavad-prītyartham (for the pleasure of the Lord).

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4. Karma Yoga as the Path of Devotional Action

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥ (BG 2.48)
“Perform your duty with steadiness in yoga, O Arjuna, abandoning attachment, and remaining even-minded in success and failure. This equanimity is called yoga.”

Ramanuja's Commentary:

• Karma Yoga is not renunciation of action, but renunciation of attachment to results, performed as worship to Bhagavān.
• Such action purifies the mind and prepares the self for Bhakti Yoga.
• The essence of Karma Yoga is selfless action for the Supreme, grounded in śeṣatva-jñāna (the knowledge that the soul is the servant of God).

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5. Sthitaprajña – The Stable, God-Centered Person

प्रजहाति यदा कामान् सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥ (BG 2.55)
“When a person completely gives up desires arising in the mind, O Pārtha, and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.”

Ramanuja's Understanding:

• The sthita-prajña is one who is deeply anchored in devotion to Bhagavan.
• Such a person finds joy not in worldly objects, but in loving surrender to the Divine Self (Paramātma).
• Unlike Advaita's idea of complete self-absorption, Ramanuja’s interpretation sees inner satisfaction as the fruit of God-centered love and the experience of Bhagavān’s grace.

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Distinctive Features of Ramanuja’s Interpretation (Viśiṣṭādvaita)

Topic	Sri Ramanuja’s View	Advaita (Shankara)
Ātman	Eternal, real, distinct, dependent on God	Ultimately Brahman, non-dual
Jñāna Yoga	Knowledge of the self’s relationship with God	Realization of identity with Brahman
Karma Yoga	Selfless duty as service to Bhagavan	Preparatory path to renunciation
Goal	Loving service (kainkarya) in moksha	Realization of impersonal Brahman
Sthitaprajña	Devotee of firm resolve, surrendered to Bhagavan	One free from dualities, rooted in Self

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Conclusion: Sāṅkhya Yoga as the Foundation of Bhakti

Sri Ramanujacharya interprets Sāṅkhya Yoga not merely as philosophical inquiry, but as spiritual realization of one’s dependence on Bhagavān. The chapter transitions Arjuna from grief and delusion to clarity and purpose, laying the groundwork for Karma Yoga, and ultimately Bhakti and Prapatti.

The teachings of this chapter help the seeker:

• Understand the eternality of the soul,
• Accept dharma as divine duty,
• Embrace karma-yoga as devotional offering,
• And progress steadily toward complete surrender (śaraṇāgati) to the Lord.

Bhagavad Gita – Chapter 1, Shloka 2

 

Bhagavad Gita – Chapter 1, Shloka 2

Sanskrit (On-Screen Text):

सञ्जय उवाच |
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा |
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥ २॥

Transliteration (On-Screen Text):

sañjaya uvāca |
dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā |
ācāryam upasaṅgamya rājā vacanam abravīt || 2 ||

English Meaning (On-Screen Text):

Sanjaya said: "Seeing the army of the Pandavas arrayed in military formation, King Duryodhana approached his teacher (Dronacharya) and spoke these words."

"In this shloka, the battlefield is set, and Duryodhana, witnessing the powerful Pandava army, turns to his teacher Dronacharya."

Word-by-Word Meaning:

• दृष्ट्वा (dṛṣṭvā) – Seeing
• तु (tu) – But
• पाण्डवानीकं (pāṇḍavānīkaṁ) – The army of the Pandavas
• व्यूढं (vyūḍhaṁ) – Arranged in a strategic formation
• दुर्योधनः (duryodhanaḥ) – Duryodhana (the Kaurava prince)
• तदा (tadā) – At that time
• आचार्यम् (ācāryam) – The teacher (Dronacharya)
• उपसंगम्य (upasaṅgamya) – Approaching
• राजा (rājā) – The King (Duryodhana)
• वचनम् (vacanam) – Words
• अब्रवीत् (abravīt) – Spoke

🎤 Explanation with Sri Ramanuja’s Commentary

"Duryodhana, upon seeing the well-organized Pandava army, feels anxious. Instead of showing confidence, he rushes to his teacher, Dronacharya. This reveals his inner fear, despite having a larger army. Ramanujacharya, in his Visishtadvaita interpretation, highlights how Duryodhana is externally arrogant but internally insecure. The Pandavas' dharma-based strength unsettles him, making him seek reassurance from his guru. This moment sets the stage for his strategic but ultimately flawed approach to the war."
"This shloka teaches us how arrogance often hides fear, and true strength comes from righteousness. Stay tuned for the next shloka! Don’t forget to like, share, and subscribe!" 

Bhagavad Gita – Chapter 1, Shloka 1 with Sri Bhagavad Ramanujacharya's Commentary

 Bhagavad Gita – Chapter 1, Shloka 1 with Sri Bhagavad Ramanujacharya's Commentary

Sanskrit:

धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १॥

Transliteration:

dhṛtarāṣṭra uvāca |
dharmakṣetre kurukṣetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya || 1 ||

English Meaning:

"Dhritarashtra said: O Sanjaya! Assembled in the holy land of Kurukshetra, eager to fight, what did my sons and the sons of Pandu do?"

Introduction:
"The Bhagavad Gita begins with King Dhritarashtra, the blind ruler, asking his advisor Sanjaya about the battle of Kurukshetra."

Word-by-Word Meaning

धृतराष्ट्र उवाच (dhṛtarāṣṭra uvāca) – Dhritarashtra said

धर्मक्षेत्रे (dharmakṣetre) – In the holy land of Dharma

कुरुक्षेत्रे (kurukṣetre) – In Kurukshetra

समवेता (samavetā) – Assembled together

युयुत्सवः (yuyutsavaḥ) – Desiring to fight

मामकाः (māmakāḥ) – My sons (the Kauravas)

पाण्डवाः च (pāṇḍavāḥ ca) – And the sons of Pandu

किम् अकुर्वत (kim akurvata) – What did they do?

सञ्जय (sañjaya) – O Sanjaya! 

Explanation with Sri Ramanuja’s Commentary

"Dhritarashtra’s question is not just curiosity—it reveals his fear. The battlefield is called Dharmakshetra, meaning 'the land of Dharma.' This implies that righteousness will prevail, which makes Dhritarashtra anxious about his sons’ fate.

Sri Ramanujacharya, in his Visishtadvaita interpretation, explains that Dhritarashtra’s attachment to his sons blinds him both physically and spiritually. Instead of asking about the battle’s progress, he asks what ‘his sons’ and ‘the sons of Pandu’ did—showing a clear division in his heart. This verse sets the stage for the Gita’s deeper lessons on dharma, karma, and detachment."

Bhagavad Gita Chapter 1: Arjuna Vishada Yoga A Structured Analysis Based on Ramanujacharya’s Commentary

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1. Introduction to Chapter 1

Chapter 1 of the Bhagavad Gita, titled Arjuna Vishada Yoga (The Yoga of Arjuna’s Despondency), marks the beginning of the dialogue between Arjuna and Krishna on the battlefield of Kurukshetra. This chapter sets the stage for the philosophical teachings of the Gita by illustrating Arjuna’s inner conflict, moral dilemma, and ultimate surrender to Krishna.

• Significance in the Broader Context: The chapter serves as a dramatic prelude, highlighting the psychological and ethical turmoil faced by Arjuna. His crisis represents the universal struggle between duty (dharma) and emotional attachment (moha).

• Mood and Philosophical Depth: The setting on the battlefield (Kurukshetra, also referred to as Dharma-Kṣetra) symbolizes the eternal battle between righteousness and unrighteousness, setting the stage for Krishna’s divine discourse.

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2. Dhritarashtra’s Inquiry and Its Symbolism

The chapter begins with Dhritarashtra’s question:

धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ 1.1॥

Translation: Dhritarashtra said: In the sacred land of Kurukshetra, where my sons and the sons of Pandu have assembled for battle, what did they do, O Sanjaya?

• Blindness as a Metaphor: Dhritarashtra’s physical blindness reflects his moral and spiritual blindness. He remains attached to his sons (Kauravas), despite their unrighteous actions.

• Dharma-Kṣetra (Sacred Battlefield): Ramanujacharya interprets this as a place where dharma prevails. The battle is not just a political conflict but a cosmic struggle where divine justice will be upheld.

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3. The Battlefield and Key Warriors

• Duryodhana’s Anxiety: Seeing the Pandava army arranged strategically, Duryodhana approaches Dronacharya and expresses his concerns. His speech reflects fear and insecurity, despite his numerical superiority.

• Bhishma’s War Cry: To boost morale, Bhishma blows his conch, signaling the battle’s commencement.

• The Divine Conches:

  • Krishna’s Panchajanya – Represents divine authority.

  • Arjuna’s Devadatta – Symbolizes purity of intent.

The sound of divine conches signifies dharma’s supremacy and the inevitability of divine intervention.

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4. Arjuna’s Despondency

Arjuna, upon seeing his relatives, teachers, and loved ones arrayed against him, is overcome with sorrow. He expresses his turmoil:

Arjuna Uvacha:
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ।
सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥ 1.28॥

Translation: Seeing my own kinsmen standing ready to fight, O Krishna, my limbs fail and my mouth is parched.

• Physical and Emotional Breakdown: Arjuna’s trembling, sweating, and loss of composure reflect his psychological distress.

• Moral Dilemma (Kuladharma): He fears that war will lead to the destruction of family traditions (कुलधर्म) and societal decay.

• Surrender to Krishna: Arjuna drops his bow (Gandiva), symbolizing his inner crisis and unwillingness to fight. This marks the pivotal moment where Krishna’s guidance becomes necessary.

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5. Ramanujacharya’s Philosophical Insights

Ramanujacharya interprets this chapter as a prelude to Prapatti (total surrender to Krishna). His commentary emphasizes:

1. Dharma vs. Moha (Delusion): Arjuna's attachment to relatives blinds him to his duty. True dharma is acting according to Krishna’s will.

2. Prapatti (Surrender to Krishna): Arjuna’s distress is necessary as it leads to surrender, the highest form of devotion in Vishishtadvaita Vedanta.

3. Atman vs. Temporary Bodily Relations: The eternal soul (Atman) is distinct from the perishable body. Thus, Arjuna’s grief is misplaced.

4. Setting the Stage for Bhakti Yoga: This chapter paves the way for Krishna’s teachings on Karma Yoga, Jnana Yoga, and Bhakti Yoga, ultimately leading to the path of divine surrender (Sharanagati).

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6. Conclusion and Thematic Summary

• Chapter 1 as a Philosophical Prelude: It introduces the existential conflict within every individual, where duty and emotion clash.

• The Battlefield as a Metaphor: Kurukshetra symbolizes inner conflicts that require divine guidance to resolve.

• Ramanuja’s Devotional Understanding: His interpretation of Arjuna’s surrender as the beginning of spiritual awakening aligns with the core principles of Vishishtadvaita Vedanta.

Thus, Chapter 1 is not merely an introduction to war but a profound spiritual allegory, preparing Arjuna (and humanity) for the divine wisdom imparted by Krishna in the following chapters.

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References

• Swami Desikan’s Tatparya Chandrika commentary in English by Sri A Narasimhan Swamy

• Sri Bhagavad Gita with Sri Ramanujacharya’s Visistadvaita Commentary by A Govindacharya

• Swami Desikan’s Gitartha Sangraham annotated commentary in English by Opiiliappan Koil Sri Varadhachari Sadakopan

• Gitartha Sangraha by Yamunacharya with translation in English and explanatory notes by Diwan Bahadur V. K. Ramanujachari

• Sri Ramanuja Gita Bhashya English translation by Adidevananda

• Srimad Bhagavad Gita with Gita Bhashya of Bhagavad Ramanujacharya by U. Ve. Rama Ramanuja Achari

• Ramanuja on Bhagavad Gita by J.A.B. Van Buitenen

• Sri Ramanuja on The Gita by S. S. Raghavachar

The Life and Legacy of Ramanuja: A Comprehensive Account

 

The Life and Legacy of Ramanuja: A Comprehensive Account

Ramanuja, revered as the greatest Philosoper of the Vedic Lineage, lived from 1017 to 1137 CE. He was a key figure in the Vishishtadvaita philosophy and made significant contributions to religious reform and the Bhakti movement.

Early Life

Born in Sriperumbudur in 1017 A.C., Ramanuja (also known as Udayavar) was the only child of Asuri Kesava Dikshita, a learned Yajur Vedi Brahmana of the Harita clan, and his wife Kantimati. Kantimati was the sister of Sri Saila-Purna (Tirumalai Nambi), a disciple of Yamunacharya. Kesava Dikshita was known as Sarvakratu, meaning "the performer of all Vedic sacrifices". Ramanuja's birth is recorded by a chronogram indicating Saka 939 (1017 A.C.).

After his father's death, the family moved to Kanchi to facilitate Ramanuja's higher education. He studied Sanskrit and the Vedas under his father and was keen to study Vedanta philosophy. In Kanchi, he became a disciple of Yadava-Prakasa, a renowned scholar of Vedanta.

Philosophical Contributions

Ramanuja's philosophical contributions are rooted in Vishishtadvaita, a qualified non-dualism. This philosophy emphasizes the oneness of all with Brahman, while also acknowledging the distinct existence of individual souls (jivatmas) and matter (prakriti).

Key aspects of Ramanuja's philosophy:

• Critique of Advaita Vedanta: Ramanuja challenged the Advaita Vedanta of Sankaracharya, which posits the absolute oneness of Brahman and the illusionary nature of the world. Ramanuja argued that this view negates the reality of the individual soul and the world, undermining the basis for devotion and moral action.
• Emphasis on a Personal God: Ramanuja was a manifestation of love and devotion to a Personal God. He highlighted that everything in Samsara is inter-penetrated by Brahman.
• Sri-Bhashya: Ramanuja's most important work is the Sri-Bhashya, a commentary on the Vedanta-sutras of Badarayana. In writing it, Kuresa acted as his amanuensis, ensuring it was faithful to Bodhayana's ideas.
• Other Works: Besides Sri-Bhashya, Ramanuja produced nine other works, including Vedanta-sangraha, Vedanta-sara, Vedanta-dipa, and Gita-bhashya. He also composed three works embodying the principles and practices of the Vaishnava faith which were the Gadya-traya (The Three Proses), the Daily Worship-Manual called the Nitya Grantham, and the Commentaries on the Bhagavad-Gita.

Religious Reforms

Ramanuja's religious reforms aimed at making devotion accessible to all, regardless of caste or social status.

Key reforms and contributions:

• Inclusivity: Ramanuja opposed the rigid caste system and welcomed people from all backgrounds into the Vaishnava fold. He justified his actions by stating that Kanchi-purna's mature devotion to the Lord was far superior to high birth and learning.
• Temple Entry: Ramanuja fought for the rights of lower castes to enter temples and participate in religious rituals.
• Popularization of Vaishnavism: Ramanuja popularized the Tamil Veda and converted large numbers of people to Vaishnavism.

Role in the Bhakti Movement

Ramanuja is considered a central figure in the Bhakti movement, which emphasized love and devotion as the primary means of attaining salvation.

Contributions to the Bhakti Movement:

• Emphasis on Devotion: Ramanuja highlighted the importance of bhakti (devotion) as a path to liberation.
• Synthesis of Vedanta and Bhakti: Ramanuja integrated the philosophical insights of Vedanta with the emotional fervor of bhakti, creating a comprehensive spiritual path.
• Inspiration to Bhakti Saints: Ramanuja's teachings inspired a galaxy of Bhakti saints who spread the message of love and devotion throughout India.

Challenges

Ramanuja faced several challenges during his life:

• Doctrinal Differences: Ramanuja's interpretations of Vedanta differed from those of his guru, Yadava-Prakasa, leading to conflicts and eventual separation.
• Opposition from Orthodox Elements: His inclusive approach to religion faced resistance from orthodox sections of society who were unwilling to accept people from lower castes into the Vaishnava community.
• Persecution: Ramanuja faced persecution from some rulers who opposed his teachings. He had to leave Srirangam due to the persecutions of a Chola king.

Legacy

Ramanuja's legacy continues to influence Indian philosophy, religion, and culture.

Key aspects of his legacy:

• Vishishtadvaita Philosophy: His Vishishtadvaita philosophy remains one of the major schools of Vedanta.
• Vaishnavism: Ramanuja's teachings are central to the Sri Vaishnava tradition, which has a large following in South India and beyond.
• Social Reform: His efforts to promote inclusivity and social justice continue to inspire reform movements.
• Literary Contributions: Ramanuja's writings, especially the Sri-Bhashya, are studied by scholars and practitioners of Vedanta.
• Disciples: Ramanuja's mission was entrusted to his five principle disciples. His monastery at Srirangam came to be inhabited by seventy-four disciples. Today there are over 700 Srivaishnava monasteries in all parts of India.

Notable Anecdotes

• Conflict with Yadava-Prakasa: One day Ramanuja was giving Yadava an oil massage while he expounded a passage from Chandogya Upanishad. All the students except Ramanuja were impressed with the eloquence and logic of his interpretation, but Ramanuja felt compelled to give his own explanation.
• Meeting with Kanchi-purna: Ramanuja justified his act of associating with Kanchi-purna on the ground that Kanchi-purna's mature devotion to the Lord was far superior to high birth and learning. Thereupon Kanchi-purna instructed him to carry every day a vessel full of water from a neighboring well for the service of Varadaraja.
• Debate with Yajna-murti: During his morning devotions Ramanuja went into a state of divine consciousness. Upon seeing his divine refulgence Yajna-murti realized the emptiness of his sophistry, he readily admitted defeat and became a Vaishnava and a disciple of Ramanuja.

Ramanuja's life and teachings have left an indelible mark on the spiritual and intellectual landscape of India, and his legacy continues to inspire generations.

 

Ramanuja's Gita Bhashya

 

Gita Bhashya  Introduction 

1. The Bhagavad Gita: Its Centrality in Hindu Philosophy

The Bhagavad Gita, often referred to as the "Gita," is one of the most revered texts in Hinduism. Found within the Mahabharata, specifically the Bhishma Parva (chapters 23–40), the Gita comprises 700 verses of profound philosophical and spiritual discourse between Prince Arjuna and Lord Krishna, his charioteer and divine guide. This dialogue occurs on the battlefield of Kurukshetra, a setting that symbolizes the moral and existential dilemmas faced by individuals in their pursuit of righteousness (dharma).

The Bhagavad Gita holds a unique position as a synthesis of various streams of Indian philosophical thought. While deeply rooted in the metaphysical doctrines of the Upanishads, it also integrates practical aspects of dharma and devotion. The text addresses universal questions about the nature of the self (atman), the ultimate reality (Brahman), the means to liberation (moksha), and the ethical principles guiding human action. Its capacity to harmonize divergent philosophical paths—such as Jnana Yoga (the path of knowledge), Bhakti Yoga (the path of devotion), and Karma Yoga (the path of action)—has made it a foundational scripture not only in Hinduism but also in comparative philosophy.

Historical Context and Commentarial Tradition

The Gita’s historical significance is amplified by its extensive commentarial tradition, which reflects the dynamism and diversity of Indian philosophical thought. Over centuries, various schools of Vedanta, Samkhya, and Yoga have provided interpretations that highlight different dimensions of the text. The Advaita Vedanta commentary by Shankaracharya (8th century CE) views the Gita through the lens of non-dualism, emphasizing the ultimate unity of the self and Brahman. In contrast, the dualist interpretation by Madhvacharya (13th century CE) underscores the distinctiveness of the individual soul and God.

In this vibrant tradition, Ramanujacharya’s commentary, the Gita Bhashya, occupies a distinctive place. As a proponent of Visistadvaita (qualified non-dualism), Ramanuja offers a synthesis that reconciles the personal and the transcendent aspects of divinity, presenting a philosophy deeply imbued with devotion (bhakti) and surrender (prapatti). His interpretation, while engaging with the earlier traditions, charts a new course that underscores the accessibility of the divine to all individuals.

2. Ramanujacharya: Life and Intellectual Legacy

Early Life and Spiritual Formation

Born in 1017 CE in Sriperumbudur, near modern-day Chennai, Ramanuja was a towering figure in Indian philosophy and the preeminent Philosopher of the Sri Vaishnava tradition. He displayed prodigious intellectual capabilities from a young age, studying under his father before moving to Kanchipuram, a prominent center of learning. In Kanchipuram, Ramanuja came under the influence of Yamunacharya, the eminent philosopher of Sri Vaishnavism. Though Yamunacharya passed away before Ramanuja could formally become his disciple, the seeds of philosophical inquiry and devotion were sown during this period.

Ramanuja’s intellectual journey was shaped by the guidance of five key acharyas—Periya Nambi, Thirumalai Nambi, Thirukoshtiyur Nambi, Thirumaalai Aandan, and Thiruvaranga Perumal Araiyar—each of whom contributed to his understanding of Vedanta, bhakti, and the ritualistic and theological dimensions of Sri Vaishnavism. His formal initiation into sannyasa (renunciation) marked the beginning of a prolific period of teaching, temple administration, and philosophical writing.

Major Philosophical Contributions

Ramanuja’s philosophical contributions are encapsulated in three major works:

1. Sri Bhashya – A commentary on the Brahma Sutras, establishing the tenets of Visistadvaita.

2. Vedanta Sangraha – A concise exposition of Vedantic principles.

3. Gita Bhashya – A commentary on the Bhagavad Gita that articulates his devotional philosophy.

Core Philosophical Ideas

1. Visistadvaita Vedanta Ramanuja’s Visistadvaita, or qualified non-dualism, posits that Brahman is the ultimate reality, characterized by an inseparable unity with the individual soul (jivatman) and the material universe (jagat). Unlike Shankaracharya’s Advaita, which views the world as illusory (maya), Ramanuja affirms the reality of the world as the body of God. This framework underscores a relational ontology where the finite and the infinite coexist in harmony.

2. Bhakti and Prapatti Central to Ramanuja’s Philosophy is the concept of bhakti as a loving and personal relationship with God. Bhakti is not merely an emotional disposition but a disciplined practice involving meditation, rituals, and ethical conduct. For Ramanuja, bhakti culminates in prapatti, or total surrender, which is the highest form of devotion. Prapatti entails complete reliance on God’s grace for liberation, transcending the limitations of individual effort.

3. Interpretation of the Bhagavad Gita In his Gita Bhashya, Ramanuja interprets the Gita as a scripture of bhakti, while also integrating the paths of karma and jnana. He emphasizes that karma yoga (selfless action) and jnana yoga (knowledge) are preparatory disciplines that culminate in bhakti yoga, the supreme path to liberation. Unlike Shankaracharya’s Advaitic interpretation, which prioritizes renunciation and knowledge, Ramanuja presents a vision where active engagement in the world, guided by devotion and surrender, leads to spiritual fulfillment.

Alignment with and Divergence from Earlier Traditions

Ramanuja’s interpretation of the Bhagavad Gita aligns with earlier traditions in its acknowledgment of the Gita’s metaphysical and ethical dimensions. However, his divergence lies in his emphasis on the personal nature of God and the accessibility of liberation through grace. While Shankaracharya interprets the Gita’s teachings as advocating for the renunciation of worldly actions, Ramanuja underscores the sanctity of performing one’s duties as an offering to God.

For example, in Chapter 9 of the Bhagavad Gita, Krishna declares, “I am the same to all beings; none is hateful or dear to me. But those who worship me with devotion dwell in me, and I in them” (9.29). Ramanuja interprets this verse as a testament to God’s impartiality and the transformative power of bhakti. Unlike Advaita, which views such statements as symbolic of an impersonal absolute, Ramanuja takes them as literal affirmations of God’s personal relationship with devotees.

3. The Relevance of Ramanuja’s Philosophy Today

Ramanuja’s synthesis of metaphysics and devotion provides a framework for reconciling philosophical inquiry with religious practice. His affirmation of the world’s reality and the dignity of human effort resonates with contemporary concerns about the integration of spirituality and social responsibility. By emphasizing the relational and participatory aspects of divinity, Ramanuja’s philosophy invites individuals to engage with the divine in both personal and communal contexts.

Conclusion

As we delve deeper into the Gita Bhashya and Ramanuja’s philosophical legacy, it becomes evident that his contributions transcend doctrinal boundaries, offering a vision of spirituality that is both profound and inclusive.