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.