Lives of the Saints

Shyamananda Prabhu

translated from the original Bengali 

of the 

Gaura-Parshada-Charitavali

by 

Michael Dolan/B.V. Mahayogi

"Simply by accepting that the associates of Shri Chaitanya Mahaprabhu are eternally perfect one may attain the service of Krishna in Vrindavana."—Narottam Das Thakura.

[The following stories about Shyamananda Prabhu may be found in authentic Vaishnava texts such as the Narottama-Charita and the Shyamananda-Shataka, as well as compilations such as the Gaura Parshada Charitavali. ed. ]

Shri Shyamananda, Shrinvasa and Shri Narottama Dasa Thakura are all eternal associates of Shri Gaurasundara. For the purpose of preaching the holy message of Sri Chaitanya all over the earth they appeared within this world.

Shri Shyamananda Prabhu was born in Utkala, in a place called Dharenda Bhadura Pura, [today known as Kalalkunda in Mindanapura ] His father's name was Shri Krishna Mandal. His mother's name was Shri Durika. Shri Krishna Mandal, who was in the dynasty of the Six Gopas, had sired many sons and daughters who had passed away before this son took his birth. Because of the great misfortune which had befallen his family, Shri Krishna Mandal named the boy Dukhi or "Misery."

Everyone said that the boy would become a great person, a Mahapurush. On an auspicious moment on the full moon day of the month of Caitra, he appeared within this world by the mercy of Lord Jagannatha. Because he had come to preach the glories of Jagannatha, the Lord Himself protected him as he grew up. The boy was so beautiful he was like cupid himself; all eyes were fixed upon him.

Gradually it was time for the child's "grain-eating ceremony" (that time at which a child is first offered solid food.), and soon after that he began going to school. Seeing the amazing brain this child had, the scholars were astonished. In a short time, the boy learned Sanskrit grammar, poetry, and rhetoric. And soon after this he began seriously studying the scriptures. Upon hearing the glories of Sri Chaitanya and Nityananda from the mouths of the local devotees, the boy developed a powerful desire to take shelter at his lotus feet. His father, Shri Krishna Mandala, was a great devotee of Krishna. Seeing his son always engrossed in thoughts of Gaura-Nityananda, he told him to take mantra initiation.

The boy said, "Father, Hriday Chaitanya Prabhu is my guru, he lives in Ambika Kalna. His guru is Gauridas Pandit. Those two great brothers, Shri Gaura and Nityananda always reside in his home. If you give the order, I will go to him and become his disciple.

Shri Krishna Mandal said, "My boy! That is a long way away! How will you get there?"

Dukhi said, "Father, many people from here will soon go to Gauda-desh to bathe in the Ganges. When they go, I will go with them."

For a long time, his father thought this over, and finally gave his permission. After receiving the blessings of his father and mother he began his journey to Gaudadesh. Gradually he came to Nabadwip and Shantipur, and finally arrived in Ambika Kalna. Upon reaching Ambika Kalna, he began inquring from the local people where the house of Gauridas Pandit was. He paying his obeisances outside the temple of Sriman Mahaprabhu at the house of Gauridas Pandit. There he found Hridaya Chaitanya Prabhu. Hridaya Chaitanya, upon seeing the boy, said, "Who are you?"

Dukhi said, "I want to render service at your holy feet. I have come a long way—from Dharenda Vahadur Pura. I was born in the dynasty of the Six Gopas. My father's name is Krishna Mandal. My name is Dukhi."

Hridaya Chaitanya was pleased with the sweet words of this young boy. He said, "From now on your name is Krishna Das."

From that day on, SKrishna Das assiduously served his guru. Shri Hridaya Chaitanya waited for an auspicious day and soon initiated him in the mantram. Krishna Das soon became fixed in his service. Seeing Krishna Das's determined service, his bhakti, and his deep intelligence and understanding, Hridaya Chaitanya ordered him to go to Vrindavan to seek out Jiva Goswami. He ordered him to to study the scriptures of the Goswamis and their associates under the guidance of Jiva Goswami.

Shri Krishnadasa bowed his head and accepted his guru's order to leave for Vrindavan, and on an auspicious day, he began his journey. At that time, Shri Hridaya Chaitanya Prabhu entrusted many messages to Krishna Dasa to carry to the residents of Vrindavana. He requested him to communicate his dandavats and respects to the lotus feet of the six Goswamis. 

Before departing for Vrindaban, Dukhi Krishna Das first went to Nabadwip Dhama. There he asked the local people where he could find the old house of Jagannatha Mishra, and if he might be allowed to enter that house. Arriving at the house of Sri Gauranga, he found Ishan Thakura and offered full obeisances and respectful prayers to him. 

Ishan was very old. He asked Krishnadas, "Who are you?" Krishnadas explained who he was. Hearing his story, Ishan bestowed his blessings upon Krishnadas. After spending a few days in Nabadwip, Krishnadas turned his sweet face towards Vrindavan and continued on his journey.

On his way he came to Gaya-dham to take darshan of the lotus feet of the Vishnu Deity there, where Shri Chaitanya Mahaprabhu had taken initiation from Ishvara Puri. Remembering how Ishvara Puri had given the mantra to the Lord, he became overwhelmed by ecstasy. After this, he went to Benares, Kashidhama. 


There he took darshan of the holy feet of Tapana Mishra, Chandrashekcara, and many other devotees, offering prayers and obeisances to all of them. They all bestowed innumerable blessings upon Krishna Dasa, and he continued on his way to Mathura.

After a long journey, he finally entered Mathura. There he bathed in Vishrama-ghata, took darshan of the Adikeshava Deity, and, upon visiting the place where Shri Krishna appeared within this world became choked up with prema. Thereafter he headed in the direction of Vrindavana.

After finding out the exact location of Shri Jiva Goswami's bhajan-kutir from the local people, he sought out Jiva Goswami. Arriving at his bhajan-kutir, he offered his dandavats and respects to Jiva Goswami. Jiva Goswami asked who he was, and Krishnadas told him everything. 

He explained how he had become a disciple of Hridaya Chaitanya, and how Hridaya-Chaitanya had sent him to Jiva Goswami for instruction in the scriptures. 

Jiva Goswami had previously been told by Hridaya Chaitanya, "I have a disciple named Dukhi Krishna Dasa. I am offering him to you. Teach him well in Krishna consciousness. When his mind is fixed in Krishna consciousness, after he has studied the scriptures carefully under guidance for some time, you may send him back to me."

Upon knowing that Dukhi Krishnadasa had been sent by Hridaya Chaitanya to work under his direction, Shri Jiva Goswami was very happy. Krishnadasa was now under his spiritual protection. 

And so it was that Shri Krishna Dasa carefully served Jiva Goswami and studied the scriptures of the Goswamis very seriously. At that time Shrinivas Acharya and Narottama das Thakura also came to study the Goswami scriptures under the authority of Jiva Goswami. There Krishna Das made their acquaintance. Every day he would meet with them and study the scriptures together with Srinivasa Acharya and Narottama das Thakura.

By and by, Krishnadasa prayed for service that would bring him closer to Jiva Goswami. When Jiva Goswami saw this, he said with joy, "Every day you must draw some water from the Kanana-Kunja." From that day on, Dukhi Krishna das with great affection and eagerness would go to that Kunja to fill Jiva Goswami's waterpot. 

The opportunity to serve Jiva Goswami in this way gave Krishna Das's life new meaning. By drawing water for Jiva Goswami every day Krishna Das felt a transformation within himself. He would become so joyful at his good fortune that his eyes would fill with tears of ecstasy. Whenever he would hear the name of Radha and Govinda loudly chanted in kirtan and whenever he would think of their divine pastimes, he would become dumbstruck with wonder. 

As he went to draw water from the Kunja, from time to time he would notice a girl who seemed to be a beautiful princess drawing water from the same Kunja and carrying it on her head. Brahma and Shiva would be enchanted by her beauty. In this way, Dukhi Krishna Das continued his service of visiting the Kunja and drawing water for Jiva Goswami. His service certainly pleased the prince and princess of Vraja, Sri Sri Radha and Krishna, so much so that they wanted to reveal themselves to Krishnadas. One day Krishnadasa was performing his regular duty of filling the waterpot from the Kunja. He was fully absorbed in the samadhi of Krishna prema, and entered into a deep dream-like trance.

 At that time, in his trance of samādhi he saw in the water beneath his pot a wonderfully shining bangle, an anklet. Upon seeing it he was astonished by its beauty and overwhelmed by transcendental ecstasy. He reached his hand within the waters of the Kunja and pulled out this unusual bangle. Touching it to his head, he felt a wave of transcendental ecstasy. Then, finding a piece of cloth that appeared to be the border of a woman's scarf attached to the bangle, he thought to seek out the owner of the bangle in order to return it.

In that place, that very morning, seeing that the bangle from the left foot of Shri Radha Thakurani was missing, her gopi friends were dumbstruck. Shri Radha Thakurani said, "Last night while I was dancing with Krishna by the side of the Kunja, the bangle must have fallen in the Kunja; go there, and after finding it bring it to me. Vishakha devi went to the banks of the Kunja and began searching and searching for the bangle. As she was searching, she came upon Dukhi Krishna das, who at that time was filling his water pot at the Kunja.

Vishakha devi asked him, "Have you found a bangle near here?" Dukhi Krishnadasa seeing this beautiful girl who appeared to be a goddess from heaven was dazzled by her brilliance. Hearing the ambrosial words from this immortal goddess, he was struck dumb with the ecstasy of love of Godhead. Vishakha devi again asked him, "Have you found a bangle near here?" Dukhi Krishna das humbly offered his respectful obeisances, and meekly said, "Yes, I have it. Please tell me, who are you? " Vishakha said, 

"I am the daughter of a gopa."

"Where do you live?"

"I live in this village."

"Is the bangle yours?"

"No, it's not mine. At my house there is a newly maried girl...."

"How was it lost here?"

"...Yesterday when she was picking flowers here at the Kunja, it somehow slipped off her foot and she lost her bangle in the water. I have come here to find her bangle. Wait here, and I will bring her to you."

A little while later, Shri Radha Thakurani came with Vishakhadevi and hid behind a tree. 

Vishakha devi said, "O devotee! She has come for her bangle." From a distance Dukhi Krishnadas could see the brilliant effulgence of the daughter of King Vrishabhanu, and felt as if his soul had been stolen from his body. In great transcendental bliss he gave the bangle to Vishakhadevi. 

At that time he had some intuition that a great mystery was being revealed to him. With his eyes filled with the tears of  Krishna prema, he fell to the ground and offered his prostrated obeisances in full submission. His voice was choked up in ecstasy. At that time Vishkaha devi said, "O best of the devotees, my girlfriend would very much like to show her gratitude by granting you a benediction. You may ask for whatever you want."

Dukhi Krishnadas replied, "There is nothing that I want; I only pray to take the dust of her lotus feet."

Vishakha devi replied, "Take bath in this Kunda." Dukhi Krishnadasa went to bathe in the Kunda, he offered his obeisances, and then, when he immersed himself in the water he found himself transformed into a beautiful girl. Returning to Vishakhadevi, Dukhi Krishnadas offered respects to her. Vishakhadevi took brought this new gopi to Shri Radha Thakurani. The new gopi offered her obeisances in the dust of the lotus feet of Shri Radha. The sakhis seated the new gopi in their midst. At that time, Shri Radharani applied some kumkum to the bangle and made a tilak mark on the head of the new gopi, saying "This tilak must remain on your forehead. From this day on, your name will be Shyamananda. Now go." At this, Radha Thakurani, along with all her gopi friends vanished. Dukhi Krishnadas's dream-trance of samadhi broke. In the water he could see in his reflection the effulgent tilak mark the bangle had left on his forehead.

His heart was filled with wonder at the sight, and he thought to himself, "What have I seen!" Saying this, he began to weep with joy. Thereafter, offering hundreds and hundreds of prayers in the name of Shri Radha Thakurani, he returned to the lotus feet of Shri Jiva Goswami.

Seeing the new tilak mark that shined so brilliantly on the forehead of Dukhi Krishna Das, Jiva Goswami was dumbstruck. He inquired as to its origin. Dukhi Krishna Das bowed before his master and with his eyes filled with tears, he related the entire story to Jiva Goswami. Hearing this, Jiva Goswami was supremely happy, but he said gravely,  "Don't reveal the story of this miracle to the people in general." From this day on your name is no longer "Dukhi Krishna Das." From now on, you will be Shyamananda.

Noticing the change in Dukhi Krishnadas's name and tilak, the Vaishnava community began to talk about him. Gradually word reached Ambika Kalna in Gauda Desh. Hearing that his disciple had changed his name and tilak, Hridaya Chaitanya became angry. He quickly left for Vrindavana. When he arrived at the place where Krishna Das was staying, Krishna Das fell before his gurudev's lotus feet, offering his dandavats. Shri Hridaya Chaitanya, seeing the new tilak on his disciple's forehead, became very angry and said, "Your conduct is abominable; you are disgracing me!" In this way he chastised Dukhi Krishna Das and struck him again and again as the Vaishnavas did their best to pacify Hridaya Chaitanya Prabhu. Dukhi Krishna Das bore all his guru's chastisement with a cheerful face, for he knew that he had never left the service of his Guru Maharaja.

That night, Shri Hridaya Chaitanya Prabhu had a dream in which he saw Shri Radha Thakurani. Shrimati Radharani scolded Hridaya Chaitanya, saying: "Because Shri Dukhi Krishna das has pleased me greatly I have given him this new name and tilak. Why have you instructed him differently?" Hridaya Chaitanya fell at the feet of the princess of Vraja praying for forgiveness, realizing that he had committed a great offense.

The next morning Shri Hridaya Chaitanya called Shyamananda Prabhu to his side and affectionately embraced him again and again. With tears of ecstasy in his eyes he told his disciple: "You are most fortunate." A few days later Shri Hridaya Chaitanya left Vrajadhama. A few days later, Jiva Goswami ordered Shyamananda Prabhu to return to Gauda Desh. They were charged with the duty of delivering the books compiled by the Goswamis to the Vaishnava communities in Gauda Desh.

Shyamanda Prabhu, Shrinivasa Acharya, and Narottama das Thakura in great happiness had spent many days studying the Goswami scriptures under the tutelage of Shri Jiva Goswami and moving through Vrindavana as humble beggars, practicing madhukari. These three devotees lived as mendicants and performed their bhajan together as one. In this way, they were very fixed and determined in their devotional service.

So it was that having been invited to do so by the Goswamis the three of them went to preach the message of Shri Chaitanya Mahaprabhu especially as found in scriptures of the Goswamis. One day, Jiva Goswami called the three of them together and let them know how to fulfill the will of the Goswamis. The three of them bowed their heads and receiving the orders of Jiva Goswami with great respect. After this, on an auspicious day, after seeing Jiva Goswami and having been entrusted by him with the scriptures of the Goswamis, the three of them started for Gauda-desh.

On the way, the King of Vanavishnupura, Birhambir was informed by astrologers that men carrying riches in a trunk were passing by on the road. He ordered thieves to waylay the bullock cart on which the three devotees were traveling. The thieves stole the trunk which contained the books of the Goswamis. In this way, their scriptures were stolen. 

The three great Vaishnavas decided to part ways.  For the purpose of recovering the stolen scriptures, Srinivas Acharya stayed behind. He  went to the King of Vanavishnupura to investigate the stolen books. .

Shri Narottam Thakura went on to Kheturigram.

For his part,  Shyamananda Prabhu returned to Ambika Kalna. Upon arriving in Ambika Kalna, Shyamananda Prabhu offered his respects at the lotus feet of Hridaya Chaitanya. The two of them embraced each other with great joy and affection, and Hridaya Chaitanya inquired after the welfare of the great devotees and Goswamis in Vrindavan. 

Upon hearing of the theft of the Goswamis scriptures, Hridaya Chaitanya was deeply shocked and disappointed. Soon Shyamananda was once again offering service to the lotus feet of his gurudeva Hridaya Chaitanya Prabhu. After a few days, Shyamananda Prabhu became completely absorbed in guruseva and his happiness grew day by day. Almost all of the personal associates of Shri Chaitanya in Utkala desh had passed away.  One by one those great souls had disappeared and entered into the unmanifest pastimes of the Lord. 

The preaching of Chaitanya Mahaprabhu's message too had been forgotten and had almost disappeared. Shri Hridaya Chaitanya, upon hearing all this became especially concerned. At that time he ordered Shri Shyamananda Prabhu to go to Utkala desh and preach the message of the Goswamis and the teachings of Shri Chaitanya. 

As he was leaving his gurudeva behind, Shyamananda felt great pain within his heart. Understanding his heart, Hridaya Chaitanya called Shayamananda to him and made him understand his concern. Having no other course open to him, Shyamananda Prabhu left for Utkala taking his guru's orders on his head. 

On his way to Utkala, he passed his old village of Dharenda Bahadurpur. Seeing their own dear Dukhi returning home after having been gone for so long, the townspeople were extremely happy. For a few days he stayed there and preached the holy gospel of Shri Chaitanya. Many people heard him and were enchanted by him and took shelter at his lotus feet.

Thereafter he came to a town called Dandeshwar. There Shri Krishna Mandala had formerly lived. Shyamananda Prabhu blessed the town of Dandeshwar and the devotees who lived there by his holy association, to the extreme happiness of all of them. For many days he preached Harikatha and held a great festival there. Many people, upon hearing the divine message of Shyamananda Prabhu, were charmed by his saintliness and became his disciples. Finally, Shyamananda Prabhu arrived in Utkala, sanctifying the earth there with his holy presence and again he began preaching the message of Shri Chaitanya everywhere.

On the banks of the Suvarna-rekha river lived a pious zamindar by the name of Shri Achyutadeva. Rasikananda was the name of his only son. From the time he was a little boy, he was a paragon of Krishna-bhakti. For the sake of his education his father had engaged some learned scholars to teach him. Rasikananda would study at the place of the Pandits. But he had no interest in wordly knowledge. In everything he would study he would find Hari-bhakti to be the ultimate conclusion. He grew anxious to take shelter of the lotus feet of a Vaishnava guru. One day he was sitting alone, thinking. At that time he heard a divine voice say, "Rasikananda! Don't sit there brooding. Very soon a great devotee, a mahabhagavat named Shyamananda Prabhu will arrive here; go to him and take shelter of his lotus feet." Hearing that divine voice, he became somewhat encouraged. From that time on, he became very eager to see Shyamananda Prabhu and was always looking down the road for his arrival.

A few days later Shri Shyamananda Prabhu along with his disciples made his auspicious arrival at the house of Rasikananda dev in the village called Rohini on the banks of the Suvarna-rekha. Shri Rasikananda dev's bliss knew no bounds. He offered his full obeisances in a mood of great humility and took Shri Shyamananda Prabhu within his house, where he offered him the traditional puja, and made all his friends, relatives, and children surrender at Shyamananda's lotus feet. It was arranged that on an auspicious day, Shyamananda Prabhu would initiate Rasikananda dev Prabhu into the Radha-Krishna mantra. They began the chanting of Hare Krishna in sankirtan in the home of deva with all the other devotees, inviting all the friends and relatives to take part. Everyone in the village engaged in Sankirtan-yajna, and took darshan of Shyamananda Prabhu. Amazed by his wonderful explanations of the message of Gaura-Nityananda, they all took shelter of his lotus feet. In this way, the town of Rohini had many disciples of Shri Shyamananda Prabhu.

In the town of Rohini was a big yogi named Damodara. One day he went to take darshan of Shri Shyamananda Prabhu. From a long way off he saw a divine effulgence as bright as the sun emanated from Shyamananda Prabhu blinding his vision. Thereafter, as he approached that great acarya, he fell at his lotus feet and took shelter there, offering many prayers in submission. Returning the respect shown to him by the yogi Shyamananda Prabhu with tears in his eyes, said, "If your holiness wishes to develop divine purity, please just always chant the holy names of Gaura and Nityananda. The Lord is supremely merciful. If you only do this, He will bestow Krishna-prema upon you. " Hearing what Shyamananda Prabhu had said, Yogi Damodara's heart melted. He replied, "If you will kindly give me your mercy, I shall worship the lotus feet of Gaura-Nityananda from now on." Shyamananda Prabhu gave the yogi his blessings, and bestowed his transcendental mercy upon him. Yogi Damodara became a great devotee of Shri Shri Gaura Nitai. He used to constantly chant the holy name of Gaura and Nityananda with tears of joy pouring from his eyes.

In Balaram Pura lived many rich people. Hearing the glories of Shyamananda Prabhu the people there became very anxious to see him. The pious, faithful, and saintly people there began to pray with great earnestness for Shyamananda Prabhu to come and visit Balaram Pura. Soon, Shyamananda Prabhu gave them his mercy. He promised to respond to the invitation. Not long after this, Shyamananda Prabhu arrived in Balarama Pura with Shri Achyutadev and Yogi Damodara, as well as many of his other disciples and devotees. The ecstasy of the saintly persons in Balaram Pura was boundless. They offered puja to the lotus feet of Shyamananda Prabhu, and conducted their bhajan in a very beautiful way, observing all the proper rules and regulations of the shastras. A few days later they held a big kirtan and hari-katha festival in Balarama Pura. Many people came and surrendered at the lotus feet of Shri Shyamananda Prabhu.

After this Shyamananda Prabhu went to Nrishinga Pura. In Nrishinga Pura there was quite a large faction of atheists, agnostics, and blasphemers. After a few days, Shyamananda Prabhu held a sankirtan festival. The agnostics and atheistic pandits went to see Shyamananda Prabhu and listened to his sweet and nectarean explanations of Hari-katha. By hearing his words, their hearts were moved. They accepted the shelter of Shyamananda Prabhu's lotus feet.

Day after day the news of Shyamananda's glories reached Utkala. From Nrishinga Pura, Shyamananda Prabhu went to Shri Gopi Vallabha Pura. There many wealthy people lived. After taking darshan of his lotus feet, they were astonished. Almost all of them accepted shelter at the lotus feet of Shri Shyamananda Prabhu. They prayed at his feet that he might install some deities, that they may engage in Deity worship. They begged him with great earnestness to do this. Soon thereafter, the devotees had established a temple of the Lord with a kirtan hall, a shelter for bhoga to be kept, and a special kitchen where the Lord's meals could be prepared, as well as an ashram where the deities servants could live, and a guest house for visiting Vaishnavas. Near the temple they also constructed a small pond and beautiful gardens. Soon thereafter a great festival was held, and at that time Shri Shyamananda Prabhu installed the deities: Radha Govinda. When the installation ceremonies and festival were concluded, Shyamananda Prabhu left for his hometown of Utkala. Seeing the charming beauty of the Radha-Govinda deities, everyone felt peace in their hearts. After Shyamananda Prabhu had left for Utkala, the residents of Gopi Vallabha Pura entrusted the responsibiity of service to the Deities to Rasikananda Prabhu.

Ariving in Utkala Pura, Shri Shyamananda Prabhu preached the message of Gaura Nityananda, and finally, returning to Ambika-Kalna, he payed his respects at the lotus feet of Shri Hridaya Chaitanya. Having offered his respects and prayers to Hridaya Chaitanya Prabhu, he told him all about his successful preaching of the message of Gaura Nityananda throughout Utkala, Dandeshwar, Rohini, Balaram Pura, Nrishinga Pura, and Gopi Vallabha Pura. Hearing of the victories of his disciple, Shri Hridaya Chaitanya affectionately embraced Shyamananda Prabhu.

After some time Shri Shyamananda Prabhu was invited to the famous festival in Kheturigram, the birthplace of Narottam das Thakura. After getting this invitation, Shyamananda Prabhu, along with his disciples, set off in the direction of Kheturigram. After arriving in Kheturigram, he found his old lifelong friends, Narottam Thakura and Shrinivas Acharya. Heartily embracing one another they floated in the waves of happiness. At that festival, Jahnava Mata, Shri Raghunandan Thakura, Shri Achyutananda, and Shri Vrindavana Das Thakura, other eternal associates of Shri Gaurachandra, as well as many great souls and important devotees graced everyone there by their auspicious presence. When the festival had come to an end, Shri Shyamananda Prabhu bade farewell to all the assembled devotees and again turned his face in the direction of Utkala in order to make his return journey.

On his way back to Gauda Desh, he stopped off in the town of Kanthak Nagara at the house of Gadadhara Das Thakur, in Yajigrama at the house of Shrinivas Acharya, and in Shri Khanda at the house of Raghunandana Thakura. After this time, many of the eternal associates of Shri Chaitanya Mahaprabhu passed away from this earth and entered into the eternal unmanifest pastimes of the Lord.

After some time, Shyamananda reached Utkala. Moving from one devotee's house to the next, he went from one town to the next, and graced many devotees with his blessings. Soon he arrived in Shri Gopi Vallabha Pura. At this time he heard news of the passing away of his guru, Shri Hridaya Chaitanya. Hearing this tragic news, Shri Shyamananda Prabhu fainted. After regaining consciousness he wept and wept for a long time. He fell into a state of complete anxiety, disappointement and bewilderment. That night, however, he had a dream of Hridaya Chaitanya, and was encouraged by him to preach.

From Utkala desh, the glories of Shyamananda Prabhu were preached to the four directions. As a result of his influence the constant worship and service of Gaura and Nityananda was established far and wide. Among his disciples was Rasikananda. 

Shri Rasikananda had three sons: Shri Radhananda, Shri Krishna Govinda, and Shri Radha Krishna. Some of his descendants currently reside in present day Gopijana-vallabha-pura. Shri Rasikananda Prabhu has written a few books, notably a biography of Shyamananda Prabhu called the Shri Shyamananda Shataka.

Rasikananda, Shri Murari, Radhananda, Purushottama, Manohara, Cintamani, Balabhadra, Shri Jagadishvara, Gadadhara, Anandananda and Shri Radha Mohan and others were the dearmost confidential disciples of Shyamananda Prabhu. 

Shrila Shymananda Prabhu, having been successful in his many preaching campaigns returned to Gopi Vallabha Pura, and there, after some days a big festival took place. After that, in the month of Asarh, on the day of Krishnapratipada the great acharya, Shyamananda Prabhu entered into the eternal lila of the Lord. His samadhi may be found in Gopi Vallabha Pura, where the service of his Deity goes on to this day.

Ramanuja Acharya

Ramanuja Acharya

By Michael Dolan/ B.V. Mahāyogi

(from the Gaura Parshada Charitvali and other sources)

caitradram sambhavam visnor darsana-sthapanotsukam

tundira-mandale sesa-murtim ramanujam bhaje

"I worship Sripad Ramanuja, the incarnation of Ananta, who took birth in the month of Caitra (March-April) under the sixth lunar mansion in the Tundirades, and who came upon this earth to establish the philosophy of Sri Vishnu."

Birth of Ramanuja

According to Sri Vaisnava tradition, Ramanuja was born on the fifth day of the full moon in the month of Caitra in 1017 A.D.

Biographers

Many biographies of Ramanuja were compiled shortly after his passing, including the Sanskrit Prappanamrtam of Anantacarya and various Tamil works. These authorized sources provide quite a detailed portrait of Ramanuja's life and teachings.  Yamunacharya was a great South Indian Vaisnava Acharya before Ramanuja.

Ramanuja was born to Tamil parents in the village of Sriperumbudur, Tamil Nadu. His followers in the Vaishnava tradition wrote many biographies of the saint and his life and teachings have been well-documented.  These biographies agree that Ramanuja was born to mother Kānthimathi and father Asuri Kesava Somayāji in Sriperumbudur, near modern Chennai, Tamil Nādu. He is believed to have been born in the month of Chaitra under the star Tiruvadhirai.

 Traditional scholars have place his life somewhere between 1017–1137 AD, and he is supposed to have lived for 120 years, while recent scholars  based on temple records of the acharyas as well as corroborating literature from outside sources dating to the 11 and 12th centuries suggest that Ramanuja may have lived somewhat later, between 1077-1157 AD.

Accounts agree that Ramanuja married, moved to Kānchipuram, studied in an Advaita Vedānta monastery with Yādava Prakāśa as his guru. Ramanuja and his guru frequently disagreed in interpreting Vedic texts, particularly the Upanishads. Ramanuja and Yādava Prakāśa separated, and thereafter Ramanuja continued his studies on his own. Later, Yadava Prakash reunited with Ramanuja, this time as his disciple. 

Yamunacharya and Ramanuja's family

Yamunacharya was the most prominent Vaishnava acharya of the day. One of Yamunacharya's favorite disciples was Periya Tirumalai Nambi. Ramanuja's family belonged to the caste of Vadama smarta-brahmanas, formalist Vedic scholars. Nambi had two sisters, named Bhudevi and Sridevi, who were named after the two consorts of Lord Sri Venkatesvara.  Nambi's sister Bhudevi married a pious brahmana named Asuri Kesavacarya who lived in Sri Perumudura, about twenty-six miles from Madras. Ramanuja's father Kesavacharya was very much attached to the performance of Vedic sacrifices or yajnas. For this reason he became famous as Sarvakratu or the performer of all kinds of sacrifices. 

After some time, a child was born to them who they named Laksmana for the brother of Sri Ramacandra.  Now, according to the Sri Vaisnavas, Ramanuja was an incarnation of Ram's brother, Laksmana, and  Laksman had been a great devotee of Rama the boy soon became known as Rama-anuja, or "follower of Rama."

When the boy came of age, his father Kesavacarya immersed him in Sanskrit education, teaching him grammar, logic, and the Vedas. Under the guidance of Yamunacarya, Keshavacharya  accepted the renounced order of life and lived with his guru, serving him to the very end.   Although Ramanuja was well-schooled in brahminical learning, however, he had not yet been exposed to the deeply devotional Tamil hymns glorifying Sri Vishnu.  Still, his natural devotion had already been awakened by association with a non-brahmana disciple of Sri Yamunacarya named Kanchipurna, and through his association, Ramanuja became involved in Vaishnavism. 

Ramanuja demonstrated a saintly nature even from his early childhood. As time passed he underwent all the purificatory rites of a pious Hindu, including the sacred thread ceremony and was married, at the age of sixteen.

Ramanuja's first Teacher: The Impersonalist Yadava Prakash

Only a month after the wedding, Ramanuja's father became gravely ill and passed away. After the passing of his father, Ramanuja moved along with his family to Kancipuram, where he entered the academy of Yadava Prakash, a Vedantist of the impersonalist Sankarite school. According to some commentators, the decision to enroll Ramanuja in the school of a non-Vaisnava is evidence that his family was not strictly devoted to Vishnu but were merely caste brahmanas interested in insuring that their son would become a good scholar. Others are convinced that this was merely Ramanuja's strategy to become well-versed in the arguments of Sankaracarya before thoroughly refuting them in his own commentaries.

Ramanuja soon excelled among the students of Yadava Prakash and become his teacher's favorite student. Yadava Prakash preached the theory of nondualism, and stressed the illusion of all form, including the form of Sri Vishnu. As Ramanuja's devotion to Vishnu blossomed, his disgust with this philosophy grew. Still, out of respect for his teacher he avoided conflict.

False Gurus

Soon, however, the day arrived when he could no longer tolerate the impersonalism of Yadava Prakasa. One day Ramanuja was massaging his guru's back as Yadava Prakasa explained a verse from the Candogya Upanisad. The verse contained the words kapyasam pundarikam evam aksini. Following the interpretation of Sankaracarya, Yadava Prakasa explained that kapy means "monkey" and asanam means "ass." The verse therefore, as interpreted by Yadava Prakasa was translated to mean, "Lord Vishnu's lotus eyes are as red as a monkey's ass."

Ramanuja was enraged at this blasphemy, and the hot tears flowed which from his eyes in anguish fell upon his guru's back. Yadava Prakasa could understand that his disciple was disturbed, and inquired as to what the problem was. When Ramanuja took issue with his guru's interpretation, Yadava Prakasa was astonished. He demanded Ramanuja's interpretation. Ramanauja explained that kapyasam means "that which sits upon the water and flourishes by drinking,"—in other words, a lotus. So the meaning of the verse is that the lotus eyes of Vishnu are as beautiful as the red lotus which blossoms in the water."

When Yadava Prakasa saw his disciple's expertise in defeating his argument, he knew that he had a powerful rival in his midst. From that day on, he began plotting Ramanuja's murder. He conspired with his disciples to go on pilgrimage to the Ganges and kill Ramanuja in a secluded place. After killing Ramanuja, they would bathe in the Ganges to expiate the sin. Fortunately, Ramanuja's cousin learned of the murder plot and warned Ramanuja, who managed to escape unharmed. After some time Yadava Prakasa returned to Kancipurnam, and Ramanuja continued going to his lectures, although inwardly he was looking for another path.

Yamunacarya himself went to vist Ramanuja, but when he came to Kanci he saw that Ramanuja was still a follower of Yadava Prakasa and so Yamunacarya did not approach him. It is said that Yamunacarya watched him from a distance and prayed for Ramanuja to become the darsana-pravartaka, or philosophical preceptor of the Sri Vaisnava Sampradaya.

About this time, the king of Kancipuram called for Yadava Prakasa. His daughter was possessed by a brahma-raksasa, a brahmana ghost. Yadava Prakasa was called as an exorcist, and when he arrived with his disciples, he was brought before the king's daughter and asked to relieve her of the influence of the ghost. Speaking through the girl's mouth, the ghost insulted Yadava Prakasa and laughed at him. Ramanuja was asked to try, and when he came before the girl, the brahmana ghost said, "If Ramanuja blesses me with the dust of his lotus feet, I shall leave this girl." Ramanuja did so upon which the girl was cured, and the king was deeply indebted to him.

After this humiliation before Ramanuja, it was not long before Yadava Prakasa told Ramanuja to leave his asrama. The final split between them came when Yadava Prakasa was discussing the meaning of two Upanisadic texts: saravam khalv idam brahma (Candogya Upanisad 3.1, "everything is Brahman") and neha nanasti kincana (Katha Upanisad 4.11, "there is no distintion"). Yadava Prakasa discussed these verses at length while explaining the theory of oneness promoted by Sankaracarya with great eloquence. After Yadava Prakasa was finished speaking, Ramanuja gave his own interpretation.

Ramanuja explained that sarvam khalv idam brahman would mean "the whole universe is Brahman, if it were not for the word tajjalan in the next part of the verse, which qualifies the meaning. Ramanujacarya held that the word tajjalan means - not that the universe is Brahman, but that it is pervaded by Brahman. 

From Brahman the universe comes, by Brahman it is sustained, and into Brahman it ultimately enters, just as a fish is born in water, lives in water, and is ultimately dissolved into water. Still a fish is not water, but a separate entity entirely. In the same way the universe, although existing within Brahman is different from Brahman. Just as a fish can never be water, so the universe can never be Brahman. 

As to the second verse, neha nanasti kincana, according to Ramanuja it does not mean "No distinction exists," but rather that things are not distinct in that they are are all interconnected, just as pearls are strung on a thread. Since all things are inter-related and inter-connected, in a certain sense it may be said that there is no distinction to be made between them. 

All things are related to Brahman and as such do not have any existence which is distinct from Brahman. Still, while a certain unity can be seen in the inter-relatedness of all things, everything within the universe has its own distinct reality. Pearls strung on a thread have unity; collectively they form an organic whole, a necklace. Still, each individual pearl has its own unique qualities. While spirit, matter, and God may be seen as one organic whole, still all of them have their unique qualities. Therefore, Ramanuja argued, the principle of absolute oneness as argued by Sankaracarya cannot stand; rather the principle of unity characterized by different qualities must be accepted.

Rejection of the False Guru Yadava Prakash

After leaving Yadava Prakasa, Ramanuja was advised by his mother to take guidance from Kancipurna, the non-brahmana Vaisnava whose devotion Ramanuja greatly revered. Kancipurna advised him to serve the Vishnu diety in the temple of Lord Varada by carrying water every day to the temple. He began serving Kancipurna with great devotion, and soon was accepted as his disciple. Although Kancipurna was by birth a member of the sudra caste and Ramanujacarya was a brahmana, this never influenced Ramanujacarya's devotion for him. He accepted Kancipurna as his guru without reservation. Ramanujacarya's wife, however, could not tolerate her husband's acceptance of a sudra as a guru, and did her best to discourage Ramanujacarya from remaining in his company.

Acceptance of Yamunacharya

Yamunacarya by this time was very old. Wracked by illness, he was on the verge of passing from this world when he heard that Ramanujacarya had left the school of Yadava Prakasa and had begun serving the humble Kancipurna, who was famous as a great devotee of Vishnu. He sent some disciples to bring Ramanujacarya. When Ramanujacarya heard the news, he immediately set out for Sri Rangam, the headquarters of the Sri Vaisnavas, where Yamunacarya lay dying. But by the time he arrived at the side of Yamunacarya it was too late. The master had passed from this world, entering Vaikuntha and the eternal service of Sri Vishnu.

At that time, Ramanujacarya noticed that three fingers on the right hand of the master were closed. He asked the disciples of Yamunacarya if he had been accustomed to hold his hand in such a way, and they replied that it was highly unusual. Sripad Ramanuja could understand that this unusual gesture of the three clenched fingers represented the three unfulfilled wishes of Yamunacarya. 

3 Wishes of Yamunacharya

He then vowed to fulfill these three wishes. He promised to teach the people in general the religion of surrender to Vishnu, training them in the five samskaras, or purificatory processes. As he did so, one of Yamunacarya's fingers relaxed. Ramanujacarya then vowed to comment on the hymns of the Alvars, the South Indian saints, and with this the second finger relaxed. Finally Ramanujacarya promised to write a scholarly commentary on the Vedanta-sutras expounding the principles of Sri Vaisnavism as the ultimate truth of the Vedas. With this the last clenched finger was relaxed. A look of spiritual peace came over the lotus face of Ramanujacarya's divine master, Sri Yamunacarya, as if to say that he could now depart peacefully, knowing that his mission was in good hands.

Upon his return to Kancipurna, Ramanujacarya gradually became completely disinterested in his family life, his beautiful wife who was antipathetic towards Vaishnavism, and home, and absorbed himself deeply in the service of his guru Kancipurna with whom he began spending most of his time. As Ramanujacarya spent more time at the temple, his wife became unhappy that her husband was ignoring her. She was further humiliated by the fact that he was neglecting her to serve a low-born sudra.

One day, Ramanujacarya invited Kancipurna for dinner, thinking that by so doing he would be able to take the remnants of his guru's prasada, and so become blessed. Kancipurna, being very humble arived early, before Ramanuja returned home. Kanipurna explained to Ramanuja's wife Kambalaksa that he had service to do in the temple and could not stay for long. With this, Kambalaksa quickly fed him and sent him away. After Kancipurna had left, she took a long stick and carefully picked up the banana leaf upon which he had dined, so as not to soil her hands with what she thought to be the contaminated remnants of an untouchable. After ordering her maidservant to clean the room carefully, she bathed in order to purify herself. When Ramanuja returned and heard of the insult to his guru, he was enraged.

Ramanuja's Sannyas

One day, while drawing water from a well, Ramanujacarya's wife met the wife of his guru, Kancipurna. When the water from their waterpots accidentally became mixed, Ramanujacarya's wife cursed Kancipurna's wife, thinking that her waterpot had become contaminated by the water of an outcaste. When Ramanujacarya came to know of this insult, he was furious. He sent his wife home to her parents and left to take sannyasa.

After leaving home, he went to the temple of Varadraja to see the beloved Deity of Vishnu whom he had served for so long. After obtaining saffron cloth and all the necessary paraphernalia of the renounced order, he accepted the triple staff, (tridanda) of the Vaisnava sannyasi, symbolizing the complete surrender of mind, body, and words to Vishnu. With this, he became known as Yatiraja, "the king of the renounced order."

Soon after taking sannyasa, Ramanujacarya established his own monastery or asrama, where he began training disciples in his systematic Vaisnava interpretation of Vedanta as well as in the path of devotion to Vishnu. His asrama was established near the temple in Kanci. His first disciple was his older sister's son, his nephew Mudali andan, also known as Dasarathi. His second disciple was a learned and wealthy brahmana named Kurattalvan, also known as Kuresa, who was renowned for his photographic memory.

Yadava Prakash Surrenders

One day the mother of Yadava Prakasa saw Ramanujacarya teaching his disciples and was impressed by his saintly qualities. She was a great devotee of Vishnu and was somewhat unhappy that her son, Yadava Prakasa had become a follower of Sankaracarya's impersonal monism. She encouraged Yadava Prakasa to visit Ramanujacarya. That night Yadava Prakasa had a dream in which a divine voice instructed him to become Ramanujacarya's disciple. The next day, upon visiting Ramanujacarya, Yadava Prakasa found him wearing the dress of a Vaisnava. He asked him, "Why have you rejected the school of Sankaracarya? Why have you adopted this Vaisnava dress? Where is this sanctioned in the scriptures? Can you show any scriptural evidence supporting your behavior?"

Ramanuja's Teaching:
Importance of Vaishnava Dress and Tilak

With this, Ramanujacarya instructed his foremost disciple, Kuresa, to enlighten Yadava Prakasa with the scriptural evidence in support of Vaisnava dress. He quoted extensively from the Sruti, saying, "Sruti is the best evidence. Therefore I shall cite some references from the Sruti.

In the Sruti it is said:

sa te visnorabja-cakre pavitre

janmambodhim tartave carnaninra

mule bahvordadhate'nye purana

linganyamge tavakanyarpayanti

"To free themselves from the ocean of repeated birth and death, the best of men decorate their bodies with the symbols of the lotus and cakra of Vishnu.

aibhirbayamurukramasya cihnai rahnkita loke subhaga bhavamah

tad visno paramam padam ye'dhigaccanti lacchata

"Just as those who go to the holy abode of Vishnu are decorated with the conch, lotus, disc, and club, so shall we also wear these marks and thus attain that divine abode.

upavit-adi-baddharyah sanka-cakradayas tatha

brahmanasya visesena vaisnavasya visesatah

"Brahmanas should not only wear the sacred thread, but they should also decorate their bodies with the conch, lotus, cakra, and club of Vishnu,thus identifying themselves as Vaisnavas.

hare padakrtim atmano hitaya madhye cchidram-urdhva-purndram

yo dharayati sa parasya priyo bhavati sa punyavan bhavati sa muktiman bhavati.

"One who decorates himself with the tilaka markings resembling the lotus feet of Vishnu with a space in the middle becomes dear to the Paramatma, becomes pious, and attains liberation."

After hearing Kuresa expound so perfectly the scriptural evidence for adopting the dress of a Vaisnava, Yadava Prakasa asked him, "Why do you say that Brahman has qualities ? This view (visistadvaita-vada) is not supported by Sankaracarya. Where is the scriptural evidence for your position?

Again Kuresa replied, citing the Sruti:

yah sarvajnah sarvavit

"‘[The qualities of the Supreme Absolute Truth are that] He is all-wise and omniscient.’ His qualities are further described in the Upanisads as follows:

na tasya karyam karanans ca vidyate

na tat samas cabhyadhikas ca drsyateæ

parasya saktir-vividhaive-sruyate

svabhaviki jnana-bala-kriya ca

"He does not possess bodily form like that of an ordinary living entity: He has a transcendental form of bliss and knowledge, and thus there is no difference between His body and His soul. All His senses are transcendentally divine. He is absolute substance. Any one of His senses can perform the action of any other sense. Nothing is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural consequence of His divine will. In other words , whatever He wills immediately becomes reality. His divine energies are threefold: His knowledge (jnana-sakti) energy (also known as cit-sakti or samvit-sakti), His strength energy (bala-sakti, also known as the Lord's existence energy, sat, or sandhini-sakti), and his pastime (kriya-sakti) energy (also known as his ecstasy energy, ananda or hladini-sakti).

narayanah param brahma tattvam narayanah parah

"Narayana is the Supreme Absolute Truth, Brahman. He is the Ultimate Reality."

harih parayanam param harih parayanam param

punah punarvadamyaham harih parayanam param

"The Supreme Personality of Godhead is Sri Hari. He alone is the ultimate shelter, the supreme refuge, the final resting place. Again and again I proclaim this fact: Sri Hari is the Supreme Personality of Godhead."

In this way, Kuresa went on and on, citing one scriptural evidence after the next to establish the principles of Sri Vaisnavism. Yadava Prakasa was astounded at the profound scholarship of this disciple of Ramanujacarya. Remembering his mother's advice to take shelter of Ramanuja, remembering the divine voice in the dream that told him to surrender to Ramanuja, and remembering all the offenses he had committed at the holy feet of that great saint, Yadava Prakasa could contain himself no longer. He fell at the feet of Ramanujacarya and prayed for his blessings. He submitted himself as a disciple of Ramanuja, who immediately accepted him, giving him the name Govinda Jiyar.

Yadava Prakash, the False Guru, 
Surrenders and becomes a disciple of Ramanujacharya

Yadava Prakasa later became a famous disciple of Ramanujacarya. He freed himself from his attachment to the impersonal monism of Sankaracarya. After taking sannyasa, he used his great powers of scholarship to promote the cause of Ramanujacarya and Sri Vaisnavism. He was no longer a proud scholar; now he was a humble devotee. In his final years, he was ordered by Ramanuja to write a book on the proper religious conduct to be followed by Vaisnava sannyasis of the Sri Vaisnava line. This book is called Yati-dharma-sammuccaya, and is still studied and followed by the sannyasis of the Sri sampradaya.

As Ramanuja's fame spread, the disciples of Yamunacarya in Sri Rangam begged Ramanuja to come and lead them. Finally, after taking permission from his beloved Deity Lord Varada, Ramanuja left Kancipuram for Sri Rangam, to begin his new life.

Sri Rangam

After arriving in Sri Rangam, Ramanujacarya immersed himself in studying the scriptures under the guidance of Mahapurna, a prominent disciple of Yamunacarya. With the help of Mahapurna, Ramanujacarya became expert in many scriptures, including the Nyasatattva, the Gitartha-sangraha, the Siddhitraya, the Brahma-Sutra, and the Pancaratras. After some time Mahapurna advised Ramanujacarya to go to the great Goshtipurna and accept initiation in the Vaisnava mantra from him.

The Power of the Mantra

At the behest of Mahapurna, Ramanuja approached Goshtipurna for the mantra, but was refused, for Goshtipurna was reluctant to give such a confidential mantra to a relative newcomer. Ramanujacarya approached Goshtipurna 18 times with great humility, finally breaking into tears and pleading for his mercy. At last Goshtipurna gave him the mantra, after first swearing him to absolute secrecy. When Ramanuja had vowed never to repeat the mantra to anyone else, Goshtipurna whispered the mantra in his ear saying, "This mantra is most powerful. Whoever chants it will attain liberation; he will return to the spiritual Vaikuntha planets where he will achieve the personal service of the Lord."

As he left the temple and proceeded towards Sri Rangam, a crowd gathered around Ramanujacarya. They had heard that he was to receive the mantra from Goshtipurna, and begged to know its secret. Inspired to distribute the magic of the mantra that could free anyone who chants it from material existence, Ramanuja announced to the crowd: "Please chant this mantra: 

Om namo narayanaya."

The crowd was overjoyed, and felt that they had been truly blessed, but when the news reached Goshtipurna, he called for Ramanuja. Outraged that his new disciple would disobey his order so quickly, he demanded an explanation. "I told you to keep this mantra a secret. Why have you so quickly revealed it to the masses? Do you know the penalty for such behavior?"

Ramanuja replied, "Yes, gurudeva, I may go to hell for disobeying your order."

"Then why have you done such a thing?"

" My beloved teacher, I realized that the power of the mantra given by you could deliver everyone who hears it. When I saw the earnest desire of these people to be saved from material life, I could not contain myself. I felt some divine inspiration to distribute your mercy to all of them. If this is a great sin, then I must be punished by your holiness. Condemn me to hell, then, if my sin warrants it. But please do not show your wrath to these simple people who begged me for the mantra."

When Goshtipurna saw the earnest sincerity of his disciple, his heart was moved. After all, what greater principle can there be than the distribution of the Lord's mercy. Although Ramanuja had disobeyed the letter of his instructions about the mantra, he had understood the real spirit of the mantra itself. He would make a great preacher of the Sri sampradaya, and had shown that he had the capacity to instill devotion in the hearts of the people in general. How could he then be condemned?

Goshtipurna fell at Ramanuja's feet, saying, "Forgive me, my child. It is you who are my master, and I the disciple. Who am I to take the role of your guru? How could I know your greatness? Accept me as your disciple."

After this incident, Ramanujacarya's reputation spread far and wide. He was regarded as an incarnation of Laksmana himself. He began training more and more disciples, and his camp grew. He engaged many scholars in debate and defeated them by propounded his sytematic view of Vedanta, known as Visistadvaita-vada, or qualified monism. One such scholar was Yajnamurti.

Yajnamurti was a famous pandita who had defeated many scholars in argument and had written many commentaries on the scriptures. He challenged Ramanuja to a debate saying that if he lost, he would carry Ramanuja's shoes and become his disicple. Ramanuja, for his part, declared that if he was defeated, he would give up books and arguments forever. The debate began and went on for 17 days. Ramanuja was discouraged. He prayed fervently to Lord Varada, his beloved Deity, for help. That night he had a dream in which the Deity assured him of victory, advising him to follow the line of reasoning given by Yamunacarya. Uplifted by his divine vision, Ramanuja appeared in the arena of debate with renewed confidence. Before the debate began, however, Yajnamurti surrendered himself to the holy feet of Ramanujacarya, saying, "You are my master. You are glowing with the confidence of one who is in connection with divinity. I realize now that it is futile to argue with you. Please accept me."

Pilgrimages of Ramanuja

From that day on, Ramanuja's reputation increased. During this time, he toured India with his disciples, traveling as far north as Kashmir, where he consulted the commentary of Bodhayana on the Vedanta Sutras. Ramanuja was also a great advocate of proper Deity worship and had a habit of reforming the system of worship wherever he went. In this way, he standardized the system of worship throughout the Vaisnava temples of India, eliminating many of the practices of nonVaisnavas that had become traditional. His system was not, however, greeted with much enthusisam in Jagannatha Puri, where worship is performed according to the system of raga-marga, or spontaneous devotion. It is said that after he attempted to reform the system of Deity worship there, Lord Jagannatha became disturbed. One night, as Ramanuja slept, he was transported by the power of Jagannatha to Kurmasthan. When he awoke, he thought he had committed a great offense to Vishnu. Mistaking the Deity of Kurma for a Shiva-lingam, he thought that Vishnu had thrown him into a Shiva temple. When at last he realized that it was a temple of Lord Kurma, Ramanuja set about reforming the Deity worship there.

The Shri Bhashya

After this, Ramanuja wrote the Sri-Bhasya, his commentary on Vedanta, and his fame spread still further. The king of Cola, who was a great follower of Shiva, sent a petition to all the famous scholars of South India, demanding their signature. The petition declared Shiva to be the supreme. Many scholars signed, but Ramanuja refused. When this came to the king's attention, he arranged to abduct Ramanuja, who managed to escape with the help of his devoted follower, Kuresa. They exchanged garments, and Ramanuja, disguised as a householder, slipped through the guards that surrounded his camp. Meanwhile the king's soldiers arrested Kuresa, who had put on the sannyasa dress of Ramanuja. This king was the same king whose daughter was saved from a ghost by Ramanuja. When Kuresa was dragged before the king in the dress of Ramanuja, the king demanded that he glorify Shiva as the supreme. Kuresa refused. Because Ramanuja had helped the king's daughter, the king decided to be lenient. He told his servants not to kill their prisoner, but merely to put his eyes out for refusing to see the superior position of Shiva. After Kuresa was released, his eyesight was restored by a miracle. The king however, did not fare so well. He developed a black boil on his neck and died. Henceforth that king became famous as "Krmi-kantha," or worm-throat, because of the infection that killed him.Conversions to Vaishnavism

Meanwhile, Ramanuja delivered many thousands of people to the cause of Sri Vaisnavism and established many temples. He traveled through what is now Madurai and Mysore, converting many Jains on his way. At one point he defeated one thousand Jains in argument, after which they committed suicide rather than become Vaisnavas.

Ramanuja was merciful not only to those in the renounced order, but also to those surrendered grhasthas who had given their lives to his mission. One such grhastha was Dhanurdasa. When he met Ramanuja, Dhanurdasa was very much attached to his beautiful wife. One day, Ramanuja asked him if he wanted to see a real beauty, and out of curiosity, Dharnurdasa agreed. Ramanuja took him to the temple of Narayana and made him behold the beauty of the Deity. Upon realizing that the Lord's beauty eclipses all beauties of this world, Dhanurdasa became a great devotee and follower of Ramanuja.

Dhanurdasa was an example of detachment. To teach detachment to one of his disciples, Ramanuja once staged the following demonstration. He had one of his disciples go to the place where the sannyasis bathed to switch their clothes, so that after bathing there would be some confusion. When the sannyasis, who were all renowned scholars and renunciants, were finished bathing, they found that their clothes had been exchanged. One swami was wearing the cloth of another, and so an argument ensued. As one after another finished his bath and went to find his clothes, the argument grew more heated. In this way, these great scholars of renunciation were seen to be attached to some simple pieces of cloth.

Ramanuja's Teachings:

Attachments to Material Things

Then Ramanuja sent his disciple to the home of Dhanurdasa, after first arranging for Dhanurdasa to serve in the temple, thus making sure that he would not be at home. The disciple went to the home of Dhanurdasa in the evening, and, following Ramanuja's orders began stealing the jewelry from the body of Dhanurdasa's wife. After stripping the ornaments from one side of her body, the disicple was about to go when suddenly she turned over in her sleep. The disciple was shocked and left through the window immediately. Ramanuja had instructed him to wait outside the window for the return of Dhanurdasa, to record his reaction. After some time, Dhanurdasa returned home. At that time, Dhanurdasa wife asked him, "Dhanurdasa, is there something wrong at the temple?"

"No, my dear. Why?"

"I am worried that they are in need of money, but ashamed to ask for it. We must do something to help them."

"What makes you say that?"

"Because one of the devotees from the temple snuck in through the window and began taking the jewelry from my body. I think those poor saints must desperately need our help to do something like that."

"What did you do?"

"I turned over, but he fled through the window."

"Why did you do that? You scared him away! Now what will we do?"

"I didn't mean to scare him. I only turned over so that he could take the ornaments from the other side of my body as well."

Dhanurdasa chastised her saying, "If you were not so affected by false ego, you would have given him all your jewels. Now what will we do? We have failed miserably!"

With this, his wife began to lament saying, "You are right. It is only my pride that kept me from surrendering everything. How will we ever make any advancement?"

From his hiding place Ramanuja's disciple was astonished at the humility and surrender of Dhanurdasa and his chaste wife. When the disciple returned to his guru, he reported everything that had taken place. Ramanuja then explained to him the meaning of both these events—the garments of the sannyasis and the jewels of Dhanurdasa's wife: in this case, the sannyasis were so attached to some ragged bits of cloth that they were fighting over them, whereas Dhanurdasa and his wife were so free from attachment to material things that they were ready to have their jewels stolen by the devotees if they were needed for the service of the Lord.

In this way, Ramanuja continued to instructed his disciples both by example and by precept. His influence on Vaisnavism is powerfully felt to this day. 

Ramanuja's Commentary on Vedānta

His commentary on Vedanta, the Sri Bhasya is still considered to be the most formidable challenge to the commentary of Sankaracarya. It is the most famous of the Vaisnava commentaries. Apart from the Sri Bhasya, the most important of Ramanujacarya's works are his commentary on Bhagavad-gita and his Vedartha-samgraha, which summarizes the essential Vedic principles. According to tradition, Sripad Ramanujacarya lived to be 100 years old. His disciplic succession continues to this day in maintaining the traditions of Sri Vaisnava practice, Deity worship and philosophy that he systemized in his lifetime. 

Four major schools or sampradayas of Vaisnavism are considered authorized by Vaisnavas everywhere: the Brahma, Sri, Rudra, and Kumara Sampradayas.  While Gaudiya Vaisnavas follow the disciplic line of Vishnu worship originating with Brahma, Madhva, and Shri Chaitanya, Sripad Ramanujacarya is the founder-acarya of the Sri Sampradaya. This is the school of Vaisnavism or Vishnu worship descending from the eternal consort of Vishnu known as Laksmidevi or Sri. 

Ramanuja's commentaries on Vedanta are the first great refutation of Sankaracarya.

Vishistadwadwaita-Vada

Ramanuja provides a distinct framework than that of Shankara for understanding the ontology represented in the Vedānta.   Shankara's view of Vedānta is so dominant that his version has become synonymous with it.  HIs version is called "Advaita" or Nondualism. Put simply, the idea is that "We are all one." According to this view, there is really no difference between spirit and matter--there is only the illusion that matter exists. When we are freed from this illusion, we become one with spiritual reality and reach liberation.

Oneness defies Reality

While the idea of "oneness" is very satisfying, it defies reality. Division is everywhere. Those who recognize a strict division between mind and matter are called "Dvaita-vadis" or "Dualists. Theism, or the idea that there is a God and that he is superior to us, is an example of Dualism.

Strictly speaking these metaphysical matters are much more subtle than a simple presentation would allow. Ramanuja's commentary on Vedānta helps us to understand these subtleties. Where Madhva poses a strict dualism and Shankara a strict monism, Ramanuja offers a reasoned synthesis.

If God is undivided Spirit and we are all Spirit, then we are all God. This renders the idea of God meaningless and  Shankar's one-ness,  atheism.  Then there is the problem of how undivided spirit becomes divided into endless material forms. Shankar tells us it is all an illusion, maya, a big "lie." But how does the truth generate lies. Shankara in a sense is really covered Buddhism. He brings back Vedic culture through the Vedanta, but there is not much distance between his idea of oneness and Buddha's version of Nirvana. 

Buddha and Shankara are extremists--Buddha insists on the nothing of nirvana, where Shankar insists on the infinite oneness of Brahman. Unfortunately, both everything and nothing are theoretical constructs. Shridhar Maharaja gave the example of zero versus infinity. Zero divided by zero equals zero. Infinite divided by infinite leaves infinite. While infinite and zero are diametrically opposed they are both imaginary numbers. It is inconceivable to divide zero or multiply infinity. So a more nuanced approach will be more useful when trying to conceive of the Absolute.  

Then again, Madhva poses an absolute duality, a complete division between individual spirit and matter, between individual spirit and God, and between God and matter. Again, the more accurate understanding reveals more nuance and gradation.

It is for this reason that Ramanuja, for his time, offers the most powerful refutation of Shankara. His Viśiṣtādvaita-vāda may be translated as qualified dualism or qualified monism. As a synthetic system he does his best to see the gradation and nuance and harmonize both positions. To understand his system we can give a simple example: The sun. For Shankara there is no difference between the sun and sunshine. It is all one. Ramanuja points out that the sun is energetic--it is the origin of sunshine. Sunshine has the qualities of the sun, as solar energy. 

But there is an important distinction between the two as Energetic and Energy or Purush and Prakriti in Sanskrit terminology.  Individual souls are the subjects within their universe. If soul is the subject, then matter is the object. The interaction of subject and object is a question of evolution. But above and beyond the individual soul as subject, there is the Supreme Soul as Super Subject. 

And this relationship must be taken into consideration in order to understand the ontology of being at the core of the metaphysical debate posed by Vedānta.

The universe is real and not an illusion, but it is a subjective universe in which the collective consciousness of the individual jivas play a part. God is not a valueless abstract like zero or infinite. It is impossible to unravel the relationship between the myriad atomic souls pervading the cosmos, just as it requires true submission and surrender to fathom the transcendental relationship between the individual soul and the Supreme soul. Ramanuja's ontology draws on the tradition of surrender adumbrated by the acharyas who preceded him from Nathamuni to Yamunacharya. 

His South Indian tradition of Vaishnavism forwarded the idea of prapatti or surrender later elaborated by Shridhar Mahraja in his Prapanna-Jivanamritam. While Shri Chaitanya Mahaprabhu honored the dualist tradition of Madhvacharya and the surrender and devotion of Madhavendra Puri  by taking initiation in that line, from Ishara Puri, his own version of Vedanta, elaborated by Jiva Goswami in his Sat Sandarbhas, redeems much of what was taught by Ramanuja.

The Supreme Reality of the Gaudiya Vaishnvas culminates in Shri Krishna, who is reality the beautiful, whose divinity stands above even that of Narayana, whose goddess Lakshmi also worships Shri Krishna as shown in the Chaitanya Charitamrita.

Ramanuja, as a great Vaishnava acharya is  especially famous in Tamil-speaking South India, where Sri Vaisnavism is prominent to this day. 

The most famous among his numerous writings are his commentary on Vedanta (Sri Bhasya), his commentary on Bhagavad-gita, his Vedanta-Sara, and the Vedartha-Sangraha.

Ramanujacarya passed away on the tenth day of the waning moon in the month of Phalguna, which corresponds to the month of January February on the Christian calendar.