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Introduction    

Sri Ramanujacharya (1017 CE – 1137 CE), a theologian and philosopher of the 11th century, was instrumental in revitalizing the Bhakti movement in India. He propagated the philosophy of Visishtadvaita, or “qualified non-dualism,” and his teachings had far-reaching implications on both religious practices and social equality.

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Philosophical ideas put forth by Sri Ramanujacharya rejuvenating the Bhakti movement in India

• Qualified Non-dualism (Visishtadvaita): It suggested that they are distinct yet interrelated, bridging the gap between monism and dualism. This enriched the Bhakti movement by providing a philosophical backbone that was more inclusive of devotional practices. 
• Divine Grace: Ramanujacharya highlighted the role of divine grace. He argued that ultimate liberation was not solely an individual effort but required the grace of God, making spirituality accessible to everyone, regardless of their intellectual capacity.
• Three-fold Reality: His philosophical framework encompassed God, soul, and matter as the three eternal entities that coexist. This balanced view harmonized material and spiritual life, affirming that devotion to God did not necessarily require a rejection of the material world.
• Importance of Rituals: He gave philosophical legitimacy to temple rituals, arguing that they were not just symbolic but actually facilitated the devotee’s connection with the divine. This made it easier for common people to integrate their ritualistic activities with the Bhakti movement.
• Bhakti over Jnana: While earlier traditions had prioritized knowledge (Jnana) for attaining liberation, Ramanujacharya emphasized devotion (Bhakti) as the most effective path. This democratized spiritual practices, making them accessible beyond the scholarly classes.
• Spiritual Equality: His philosophy emphasized that in the realm of spirituality, all souls are equal. This was an egalitarian concept that challenged the existing caste-based views on spiritual worthiness.
• Accessible Scriptures: Ramanujacharya was an advocate for making the scriptures accessible to everyone. He argued for interpretations that were relatable to the common person, thereby reducing the monopoly of the scholarly class over scriptural knowledge.

Impact of Sri Ramanujacharya’s teachings on social equality 

• Caste Inclusivity: He made groundbreaking strides by initiating individuals from lower castes into the Sri Vaishnavism sect. Eg: his initiation of the lower-caste devotee, Kanchipurna, was a radical act that challenged prevailing social norms and caste restrictions.
• Temple Entry: He advocated for the right of lower-caste individuals to enter temples. This was a revolutionary step in breaking down the social barriers that kept marginalized communities from participating in public forms of worship.
• Women’s Inclusion: He was also progressive in his views on gender equality. Women were allowed, and even encouraged, to engage in theological discussions and rituals, unlike in many traditional schools of thought that excluded them.
• Anti-Untouchability: Ramanujacharya actively preached against untouchability, a social evil that had marginalized a significant portion of the population. His teachings acted as a spiritual deterrent to this deeply rooted social practice.
• Community Meals: He promoted the practice of “Prasadam,” where meals were shared among all castes in a temple setting. This was not just a religious act but also a social statement advocating for the breaking down of caste barriers.
• Social Harmony: His focus on the equality of all souls under God served as a foundation for social harmony. He preached that no soul is superior or inferior, cutting across the deeply ingrained caste-based hierarchies in society.

Sri Ramanujacharya’s teachings contrast with those of other significant figures in the Bhakti tradition in the following ways 

• Caste: Kabir and Ravidas took a more confrontational approach to challenging the caste system. But, Ramanujacharya worked within the theological setup to promote inclusivity, such as initiating lower-caste individuals into Sri Vaishnavism.
• Monism: Shankaracharya’s Advaita philosophy of monism stood in stark contrast to Ramanujacharya’s Visishtadvaita, which accepted a qualified non-dual relationship between the soul and God, thus permitting devotion along with knowledge.
• God’s Forms: Meera Bai’s devotion was laser-focused on Krishna. Ramanujacharya, however, offered a more comprehensive theological framework, considering various manifestations of the divine, thereby providing a more holistic view of God.
• Language: While Namdev and Dnyaneshwar used vernacular languages to connect with the masses, Ramanujacharya’s works were primarily in classical languages like Sanskrit and Tamil, targeting a different demographic that was more scholarly.
• Asceticism: Gorakhnath emphasized the importance of renunciation and ascetic practices. In contrast, Ramanujacharya encouraged his followers to lead an active life within society, emphasizing the importance of fulfilling one’s societal roles.
• Iconoclasm: Kabir and other saints like him were more iconoclastic, questioning the very need for idols or temple worship. This contrasts sharply with Ramanujacharya, who validated and encouraged idol worship as a means to foster Bhakti among common people.
• Scriptural Basis: While many Bhakti saints used vernacular texts or composed their own hymns, Ramanujacharya gave considerable importance to classical scriptures like the Vedas and Upanishads, using them as the foundational basis for his theological discussions.

Conclusion

Sri Ramanujacharya’s contributions to the Bhakti movement and social equality were profound and multi-dimensional. His teachings brought a balance between the philosophical and the practical, between the divine and the social, which made him a cornerstone in the evolution of the Bhakti movement.

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