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85-451: According to Sri Vaishnava tradition, Tirumangai Alvar converted to Vaishnavism due to the influence of his wife, Kumudavalli. He resorted to robbing the rich in order to feed and assist all those who shared his faith. Once, he attempted to rob a wedding party, not knowing that the bride and groom were Andal and Ranganatha . Unable to remove the beautiful toe-ring from the feet of the groom, he placed his head down, intending to bite it off

170-427: A Vedic perspective. The name Sri Vaishnavism ( IAST : Śrīvaiṣṇavism) is derived from two words, Sri and Vaishnavism . In Sanskrit , the word Sri refers to goddess Lakshmi as well as a prefix that means "sacred, revered", and god Vishnu who are together revered in this tradition. The word Vaishnavism refers to a tradition that reveres god Vishnu as the supreme god. The followers of Sri Vaishnavism are known as

255-403: A fish. The bowels (of the fish) shook in its haste, the waves and waters of the ocean crashed and rocked, as he bore on his back the mountains that scraped the skies. My heart, do not forget to worship this Lord. The saint also wrote taniyan s (stray verses) in this text: A torch that drives off the darkness/ignorance from the heart, good ambrosia against the poison ( nañcukku ) that

340-460: A historic momentum, and the liturgical and meditational songs continue to be sung in the modern era temples of Sri Vaishnavism, which is part of the service called cevai (Sanskrit: Seva ). Nathamuni is also attributed with three texts, all in Sanskrit. These are Nyaya Tattva , Purusha Nirnaya and Yogarahasya . The Yogarahasya text, states Govindacharya, is a meditational text, includes

425-701: A result of philosophical and traditional divergences in the post-Ramanuja period. The Vadakalai placed emphasis on Sanskrit scriptures such as the Vedas and Pancharatra texts, while the Tenkalai highlighted Tamil texts such as the Naalayira Divya Prabandham of the Alvars . The philosophies of Pillai Lokacharya and Vedanta Desika, which evolved consequently, were stabilized by Manavala Mamunigal and Brahmatantra Svatantra Jiyar respectively. When

510-487: A tradition led by Alvars in the 7th and the 8th centuries. Ramanuja philosophy negated caste, states Ramaswamy. Ramanuja, who led from the Srirangam temple, welcomed outcastes into temples and gave them important roles in temple duties. Medieval temple records and inscriptions suggest that the payments and offerings collected by the temple were shared regardless of caste distinctions. Scholars offer differing views on

595-563: Is Sanskrit traditions found in ancient texts such as the Vedas and the Agama (Pancaratra), and the second is the Tamil traditions found in early medieval texts ( Tamil Prabandham ) and practices such as the emotional songs and music of Alvars that expressed spiritual ideas, ethics and loving devotion to god Vishnu. The Sanskrit traditions likely represent the ideas shared in ancient times, from

680-530: Is a denomination within the Vaishnavism tradition of Hinduism , predominantly practiced in South India . The name refers to goddess Lakshmi (also known as Sri), as well as a prefix that means "sacred, revered", and the god Vishnu , who are together revered in this tradition. The tradition traces its roots to the ancient Vedas and Pancharatra texts, popularised by the Alvars and their canon,

765-463: Is a seminal work written by Alagiya Manavalaperumal Manavalan (Pillai Lokacharya's brother), which lays bare the philosophy and basic tenets of Sri Vaishnavism, with words chosen from Nammalvar 's Tiruvaymoli. The text was written completely in Manipravalam , but when trying to teach Acharya Hrudayam, Mamunigal encountered some difficulties. So, he decided to consult with Ayee Jananyacharya , who

850-485: Is also real. Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedanta , as having failed in interpreting all of the Vedic texts. He asserted, in his Sri Bhashya , that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support

935-572: Is at the foundation of Hindu spirituality. John Carman, a professor at the Harvard Divinity School , states that some of the similarities in salvation ideas in Sri Vaishnavism and Protestant Christian doctrines of divine grace are striking. Both accept God as a personal concept, accept devotee's ability to relate to this God without human intermediaries, and accept the idea of sola gratia – salvation through faith by

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1020-467: Is classified into two major denominations called the Vadakalai ("northern art") and Tenkalai ("southern art"). The northern and southern denominations of Sri Vaishnavism refer respectively to Kanchipuram (the northern part of Tamil country) and Srirangam (the southern part of Tamil country and Kaveri river delta area where Ramanuja wrote his Vedanta treatises from). These denominations arose as

1105-471: Is considered to be the very essence of the exalted Ramanuja Nutrantati . On his deathbed, Tiruvaymolipillai instructed Manavalan to learn and propagate the Sri Bhasya , and to spend most of his time in propagating and preaching the arulicheyal (Divya Prabhandam) of the Alvars . He also asked Manavalan to stay at Srirangam and perform service to Ranganatha , as his predecessors had done. Manavalan

1190-839: Is primarily based on interpreting Vedanta , particularly the Upanishads , the Bhagavad Gita , the Brahma Sutras and the Narayaniya section of the Mahabharata . The Vaishnava Agama texts, also called the Pancaratra, has been an important part of Sri Vaishnava tradition. Another theological textual foundation of the tradition are the Tamil bhakti songs of the Alvars (7th to 10th century). The syncretic fusion of

1275-430: Is seen showing the vyakhyana mudra (the teaching gesture) to commemorate this event. After visiting several other holy places, Manavalan returned to Srirangam to fully manage the temple affairs. He undertook sanyasashrama (asceticism) from Sri Sadagopa Jeeyar of Alwarthirunagari (who was his classmate earlier) at Srirangam, to fully involve himself in service to Sri Vaishnavism. It was during this time that he received

1360-478: Is someone who is a "teacher, guide or master" of certain knowledge. Traditionally a reverential figure to the student in Hinduism, the guru serves as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student." An Acharya refers to either a Guru of high rank, or more often to

1445-585: Is stated by the author to be his goal, what he repeats in his explanation, then what he states as conclusion and whether it can be epistemically verified. Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert's textual testimony. This philosophical difference in scriptural studies, helped Shankara conclude that the Principal Upanishads primarily teach monism with teachings such as Tat tvam asi , while helping Ramanuja conclude that qualified monism

1530-631: Is the "body of Brahman ", everything observed is God, one lives in this body of God, and the purpose of this body and all of creation is to empower soul in its journey to liberating salvation. After Ramanuja several authors composed important theological and exegetical works on Sri Vaishnavism. Such authors include Parsara Bhattar , Nadadoor Ammal, Sudarshan Suri, Pillai Lokacharya , Vedanta Desika , Manavala Mamunigal , Periyavachan Pillai and Rangaramanuja Muni. The Sri Vaishnavism tradition has nurtured an institutional organization of mathas (monasteries) since its earliest days, particularly from

1615-673: Is the energy and power of Shiva and she is the equal with different roles, supreme in the role of creator and destroyer. The prefix Sri is used for this sect because they give special importance to the worship of the Goddess Lakshmi, the consort of Vishnu, who they believe to act as a mediator between God Vishnu and man. Sri Vaishnavism's philosophical foundation was established by Ramanuja, who started his Vedic studies with Yadava Prakaasa in an Advaita Vedanta monastery. He brought Upanishadic ideas to this tradition, and wrote texts on qualified monism , called Vishishtadvaita in

1700-625: Is unending rebirth ( ațankā nețum pirati , lit. non-shortening long birth), literature/exemplification of the five [that are] the topics ( turaikal ) of the good treatise about Tamil, the essence of the Āraṇam [i.e. the Veda ), a spark of fire ( analin pori ) that burns (lit. for) the cotton (thread] of other schools of thought (p aracamaya-p-pañcukku ): [these are] the treatises of Parakālan [i.e. Tirumankai Ālvār). Sri Vaishnavism Traditional Sri Vaishnavism ( Sanskrit : श्रीवैष्णवसम्प्रदाय , romanized :  Śrīvaiṣṇavasampradāya )

1785-462: Is unsurpassed" and through "love that is an erotic union". But Sri Vaishnavism differs from Shaivism, in that Vishnu is ultimately the sole creator, preserver and destroyer of the universe while Sri Lakshmi is the medium for salvation, the kind mother who recommends to Vishnu and thereby helps living beings in their desire for redemption and salvation. In contrast, in Shaivism, the goddess ( Shakti )

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1870-481: The Bhagavad Gita Bhashya . Ramanuja's scholarship is predominantly founded on Vedanta, Upanishads in particular. He never claims that his ideas were original, but his method of synthesis that combined the Vedic ideas with popular spirituality, states Anne Overzee, is original. Ramanuja, wrote his biographer Ramakrishnananda, was "the culmination of the movement started from the Vedas, nourished by

1955-667: The Bhakti movement in north, west and east India, bringing in Bhakti poet saints from "entire cross-section of class, caste and society". The Ranganathaswamy Temple, Srirangam belongs to the Tenkalai/Thennacharya tradition and is considered as one of the important sites of Sri Vaishnava tradition. The temple follows the tenkalai tradition but the priests are mostly vadakalai . The Tenkalai place higher importance to Tamil slokas than Sanskrit, and lay more emphasis on

2040-526: The Ganges river plains of the northern Indian subcontinent, while the Tamil traditions likely have roots in the Kaveri river plains of southern India, particularly what in modern times are the coastal Andhra Pradesh , Karnataka and Tamil Nadu region. The tradition was founded by Nathamuni (10th century), who combined the two traditions, by drawing on Sanskrit philosophical tradition and combining it with

2125-469: The Naalayira Divya Prabandham . The founding of Sri Vaishnavism is traditionally attributed to Nathamuni of the 10th century CE; its central philosopher has been Ramanuja of the 11th century, who developed the Vishishtadvaita ("qualified non-dualism") Vedanta sub-school of Hindu philosophy . The tradition split into two denominations around the 16th century. The Vadakalai who follow

2210-493: The 9th century CE, or the 10th century. One of his lasting contributions was to apply the Vedic theory of music on all the Alvar songs using Sanskrit prosody , calling the resulting choreography as divine music, and teaching his nephews the art of resonant bhakti singing of the Alvar songs. This precedence set the guru -sisya-parampara (teacher-student-tradition) in Sri Vaishnavism. This style of education from one generation to

2295-478: The Alvars, Nathamuni and Yamuncharya". Ramunaja himself credits the theories he presents, in Vedarthasamgraha , to the ideas of ancient Hindu scholars such as "Bodhyana, Tanka (Brahmanandin), Dramida (Dravidacarya), Guhadeva, Kapardin and Bharuci". The 11th-century scholarship of Ramanuja emphasized the concept of Sarira-Saririn , that is the world of matter and the empirical reality of living beings

2380-633: The Hindu tradition. His ideas are one of three subschools in Vedanta , the other two are known as Adi Shankara 's Advaita (absolute monism) and Madhvacharya 's Dvaita (dualism). Ramanuja 's Vishishtadvaita asserts that Atman (souls) and Brahman are different, a difference that is never transcended. God Vishnu alone is independent, all other gods and beings are dependent on him. However, in contrast to Dvaita Vedanta philosophy of Madhvacharya, Ramanuja asserts "qualified non-dualism", that souls share

2465-511: The Lord and detachment from the world. When moksha is reached, the cycle of reincarnation is broken and the soul is united with Vishnu, though maintaining their distinctions, in Vaikuntha , Vishnu's heaven. Moksha can also be reached by total surrender ( saranagati ), an act of grace by the Lord. God, according to Ramanuja's Sri Vaishnavism philosophy, has both soul and body; all of life and

2550-499: The Muslim invasion that took place in the early 14th century. It was structurally dilapidated, sacramentally bare, intellectually barren and spiritually, socially and morally corrupt. Misuse of rights, corruption and disorder were rampant. Manavalan had to exert tremendous effort and bring to force his organizational skills to restore the original pristine glory for daily sacramental and festival procedures at Srirangam, without antagonizing

2635-657: The Parashara Smriti. while Vadakalais support the tonsure quoting the Manusmriti, Manavala Mamunigal Traditional Alagiya Manavalan , best known by his epithet Manavala Mamunigal lit.   ' The great saint, Manavalan ' (1370–1450), was a Hindu theologian. He was a major proponent of the Sri Vaishnavism tradition in the 15th century in Tamilakam , disseminating it with

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2720-408: The Sanskrit traditions, while the Tenkalai relied more on the Tamil traditions. Although this difference is very superficial and basically non-existent in practical reality. This theological dispute between the Vedic and Bhakti traditions traces it roots to the debate between Srirangam and Kanchipuram monasteries between the 13th and 15th century. The debate then was on the nature of salvation and

2805-529: The Sri Vaishnava(s) (IAST: Śrīvaiṣṇava, श्रीवैष्णव). The tradition traces its roots to the primordial start of the world through Vishnu, and to the texts of Vedic era with both Sri and Vishnu found in ancient texts of the 1st millennium BCE particularly to the Puranas , Upanishads , and the Bhagavad Gita . The historical basis of Sri Vaishnavism is in the syncretism of two developments. The first

2890-748: The Tenkalai represented the anti-caste tendencies while the Vadakalai school championed the cause of purity of the Vedic tenets." The Tenkalai held, adds Raman, that anyone can be a spiritual teacher regardless of caste. The Vadakalai tradition states Sadarangani in contrast to Raman's views, were the liberal cousin of Tenkalai and therefore more successful in gaining devotees, while in southern Tamil lands Shaivism prospered possibly because of "Tenkalai school of Vaishnavism being narrow and orthodox in approach". The Vadakalai school not only succeeded in northern Tamil lands, she adds, but spread widely as it inspired

2975-801: The Tiruvarasu in Tamil, is located along the Kollidam Flood Bank Road in Srirangam, Tamil Nadu, India. Archaeological and radar surveys in the Tiruvarasu area yielded conclusive evidence of his burial site along with locations of temples destroyed during invasions prior to his period. Manavalan's devotional practices towards Vishnu, especially the presiding deity of Srirangam, and the lineage of teachers like Ramanuja, left an indelible influence on his followers, numbering several millions throughout India. His influence can be traced to everyday observances till this date. His eight famous disciples are known as Ashtadiggajas (elephants of

3060-479: The Vedas), Maha Purushanirnayam (extension of Nathamuni's treatise), Stotraratnam and Chathuh shloki (bhakti strota texts). Yamunacharya is also credited with Nitya Grantha and Mayavada Khandana . The Nitya Grantha is a ritual text and suggests methods of daily worship of Narayana (Vishnu). The 10th century Mayavada Khandana text, together with Siddhitrayam of Yamunacharya predominantly critiques

3145-526: The Vedas. While other Vaishnava groups interpret Vedic deities like Indra , Savitar , Bhaga , Rudra , etc., to be the same as their Puranic counterparts, Sri Vaishnavas consider these to be different names/roles/forms of Narayana , thus claiming that the entirety of the Vedas is dedicated to Vishnu reverence alone. Sri Vaishnavas have remodelled the Pancharatra homas (rituals) to include Vedic suktas (hymns) in them, thus integrating them with

3230-504: The aesthetic and emotional appeal of the Bhakti movement pioneers called the Alvars . Sri Vaishnavism developed in Tamil Nadu in the 10th century, after Nathamuni returned from a pilgrimage to Vrindavan in north India (modern Uttar Pradesh ). Nathamuni's ideas were continued by Yamunacharya , who maintained that the Vedas and Pancaratras are equal, devotional rituals and bhakti are important practices. The legacy of Yamunacharya

3315-598: The appellation Alagiya Manavala Mamuni . At this point of time, some prominent scholars, namely, Koil Kanthatai Annan, Prathivadhi Bhayankaram Annan , Erumbi Appa, and Appillai became his disciples. Manavala Mamunigal continued to live in Srirangam , and involved himself completely in writing commentaries for works of Pillai Lokacharya. He wrote elaborate commentaries for three of Pillai Lokacharya 's rahasya grantha s (secret texts), namely Mumukshupadi, Sri Vachana Bhushanam, and Thathvathrayam. He also wrote commentaries on

3400-627: The attainment of the Ultimate Reality . As Vedanta Desika puts it, "the Periya Tirumoli provides a deep insight into the spiritual knowledge ( arivu taruṁ Periya Tirumoli )." Tirumangai describes Vishnu 's Matsya avatara with these verses: There was no higher ground; Leaving not a spot uncovered, the mighty flood swept high, covering the prosperous lands of the immortal ones. The gods said: we have no other refuge. To be their fortress, He, by his grace, came as

3485-517: The destruction of the individual, he would run away as soon as the subject of liberation was suggested... The "I", the knowing subject, is the inner self. — Nyayatattva , Nathamuni, ~9th-10th century, Translator: Christopher Bartley Yamunacharya was the grandson of Nathamuni , also known in Sri Vaishnava tradition as Alavandar, whose scholarship is remembered for correlating Alvar bhakti theology and Pancaratra Agama texts to Vedic ideas. He

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3570-404: The disciple of the acharya Tiruvaymolipillai. Tiruvaymolipillai was instrumental in reviving the archa tirumeni (idol) of Ramanuja at Alwarthirunagari and in building a temple for him. He put the young Manavalan in charge of the temple and gave him to title of Yatheendra Pravana in recognition of his devotion to Ramanuja. It was around this time that Manavalan wrote Yathiraja Vimsati , which

3655-563: The doctrine of Vedanta Desika , whereas the Tenkalai who follow the principles of Manavala Mamunigal . The Telugu Brahmins of the Sri Vaishnava tradition form a single distinct sect called the Andhra Vaishnavas , and are not divided into the Vadakalai and Tenkalai denominations, unlike the Tamil Iyengars . The most striking difference between Sri Vaishnavas and other Vaishnava groups lies in their interpretation of

3740-662: The egalitarian Virashaiva Hindus (Lingayatism) of Karnataka. Both sects believe in initiation through Pancha Samskara . This ceremony or rite of passage is necessary for one to become a Vaishnava. It is performed by both Brahmins and non-Brahmins in order to become Vaishnavas. Some non-Brahmin Vaishnavas include Telugu Naidu , Tamil Vanniyar and Namadhari . Only those Vaishnavas who are of brahmin caste call themselves as Sri Vaishnavas. The Tenkalai tradition brought into their fold artisanal castes into community-based devotional movements. Raman states, "it can almost be said that

3825-786: The eight directions): Vanamamalai Jeeyar, Paravasthu Bhattar Piran Jeeyar, Tiruvengada Jeeyar, Koil Kandhaadai Annan, Prathivadhi Bhayankaram Annan , Erumbi Appaa, Appillai, and Appillan. Prathivadhi Bhayankaram Annan's Sri Venkateswara Suprabhatham is widely known. In that work and in the connected prapatti and mangala stotras he refers to the "God of the Seven Hills" as residing in the heart of Manavala Mamunigal. The teacher-disciple tradition has been followed for over six centuries and exists intact today amongst 74 simhasana adipatis . The traditional Sri Vaishnava mathas at Srirangam, Tirumala, Kanchi, Melkote, Vanamamalai, Sriperumbudur, Alwarthirunagari, Srivilliputthur, and descendants of most of

3910-418: The eight limb yoga similar to that of Patanjali, but emphasizes yoga as "the art of communion with God". The Nyaya Tattva text survives only in quotes and references cited in other texts, and these suggest that it presented epistemic foundations ( Nyaya ) including the philosophical basis for the Hindu belief on the existence of "soul" ( Atman ), in contrast to Indian philosophies such as Buddhism that denied

3995-422: The existence of soul. Nathamuni, for example asserts, If "I" did not refer to the true self, there would be no interiority belonging to the soul. The interior is distinguished from the exterior by the concept "I". The aspiration, "May I, having abandoned all suffering, participate freely in infinite bliss", actuates a person whose goal is liberation to study scriptures etc. Were it thought that liberation involved

4080-471: The feet. He immediately realised that the feet were divine, and belonged to Vishnu himself. He gave up robbery, and composed the Periya Tirumoli to extol the deity after the latter taught him the Narayana mantra . The opening ten verses of the Periya Tirumoli describe how Tirumangai was transformed after the meaning of the Narayana mantra dawned on him, which Sri Vaishnavism tradition acknowledges as

4165-495: The feminine and the masculine, the goddess and the god. Sri ( Lakshmi ) is regarded as the preceptor of the Sri Vaishnava sampradaya. Goddess Sri has been considered inseparable from god Vishnu , and essential to each other, and to the act of mutual loving devotion. Sri and Vishnu act and cooperate in the creation of everything that exists, and redemption. According to some medieval scholars of Sri Vaishnava theology, states John Carman, Sri and Vishnu do so using "divine knowledge that

4250-534: The function of mathas to include feeding the poor and devotees who visit, hosting marriages and community festivals, farming temple lands and flower gardens as a source for food and worship ingredients, being open to pilgrims as rest houses, and this philanthropic role of these Hindu monasteries continues. In the 15th-century, these monasteries expanded by establishing Ramanuja-kuta in major South Indian Sri Vaishnavism locations. The organizationally important Sri Vaishnavism matha are: The Sri Vaishnava tradition

4335-480: The glory of Varadharaja in thirteen verses. At Sriperumbudur, Manavalan worshipped Ramanuja, and sought his blessings to formally study Sri Bhasya under an acharya. Ramanuja directed him to Kidambi Manavalan, a descendant of Kidambi Achan. Manavalan exhibited his erudition and scholarship by grasping the intricacies of Sri Bhasya deftly, and then simultaneously expounding it to other disciples. The discourse took place at Yathothkari temple at Tiruvekkaa , where his idol

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4420-580: The grace of God alone, such as those found in Martin Luther 's teachings. While both Sri Vaishnavism and Protestant Christianity accept a supreme God and shares ideas on the nature of salvation, they differ in their specifics about incarnation such as Jesus Christ being the only incarnation in Christianity, while Sri Vaishnavism accepts many incarnations ( avatar ) of Vishnu. Christian missionaries in 19th century colonial British India, noted

4505-466: The greatness of the Alvars and the acharyas who wrote commentaries on Tiruvaymoli in his Upadesa Ratnamalai , or the gem-studded garland of instructions. His swansong, Arti Prabandham - a work composed out of utter despair at having to live in this material world - bears resemblance in part to his earlier Sanskrit work titled Yatiraja Vimsati . After some time, he returned to Alwartirunagari and started to write commentaries for Acharya Hrudayam. This

4590-618: The help of his eight disciples. The disciples of Manavalan established places of learning to teach the Vishishtadvaita philosophy in Tamilakam. Yathindra Pravana Prabhavam by Pillai Lokam Jeeyar is the earliest work on which scholars and historians rely for information for the biography of Manavala Mamunigal. Manavala Mamunigal was born in 1370 at Alwarthirunagari in Tamil Nadu. His parents were Tigalakidanthan Tirunaveerudaiya Piran Tadar Annar and Sriranga Nachiyar. His father

4675-656: The idea of eternal damnation; Madhvacharya believed that some souls are eternally doomed and damned, while Ramanuja disagreed and accepted the Advaita Vedanta view that everyone can, with effort, achieve inner liberation and spiritual freedom ( moksha ). Theology Śrīvaiṣṇava theologians state that the poems of the Alvars contain the essential meaning of the Sanskrit Vedas . — John Carman and Vasudha Narayanan According to Sri Vaishnavism theology, moksha can be reached by devotion and service to

4760-529: The ideas of Advaita, became the most influential leader of Sri Vaishnavism. He developed the Visistadvaita ("qualified non-dualism") philosophy. Around 14th century, Ramanandi Sampradaya split from it. Around the 18th century, the Sri Vaishnava tradition split into the Vadakalai ("northern culture", Vedic) and Tenkalai ("southern culture", Bhakti). The Vadakalai placed more emphasis on

4845-557: The leader for all the Sri Vaishnavas of his time. With normalcy returning to Srirangam, Manavalan set on a pilgrimage to Kanchipuram , Tirumala , and Sriperumbudur , after seeking the blessings of Ranganatha. Manavalan paid his obeisance to Srinivasa at Tirumala, and reached Kanchipuram. At the request of his disciples to glorify the form of Vishnu at Kanchipuram, he composed the Devaraja Mangalam , which praises

4930-726: The leader of a regional monastery. This position typically involves a ceremonial initiation called diksha by the monastery, where the earlier leader anoints the successor as Acharya . A Swami is usually those who interact with community on the behalf of the matha . The chief and most revered of all Vaishnava monasteries, are titled as Jeer , Jiyar , Jeeyar , or Ciyar . The Sri Vaishnavism mathas, over time, divided into two, those with Tenkalai (southern) tradition and Vadakalai (northern) tradition of Sri Vaishnavism. The Tenkalai-associated mathas are headquartered at Srirangam, while Vadakalai mathas are associated with Kanchipuram. Both these traditions have from 10th-century onwards considered

5015-564: The many similarities and attempted to express the theology of Christianity as a bhakti marga to Hindus, along the lines of Sri Vaishnavism, in their mission to convert them from Hinduism to Christianity. Similar teachings on the nature of salvation through grace and compassion, adds Carman, are found in the Japanese scholar Shinran's text on Jodo Shinshu sect of Buddhism, even though non-theistic Buddhism and theistic Sri Vaishnavism do differ in their views on God. Sri Vaishnavism philosophy

5100-583: The minor works titled Vedantadipa , Vedantasara , Gadya Traya (which is a compilation of three texts called the Sharanagati Gadyam , Sriranga Gadyam and the Vaikuntha Gadyam ), and Nitya Grantham . Some modern scholars have questioned the authenticity of all but the three of the largest works credited to Ramanuja; the following texts are considered as authentically traceable to Ramanuja – Shri Bhashya , Vedarthasamgraha, and

5185-467: The most illustrious jeeyar matha in the Sri Vaishnava sampradaya, the Vanamamalai matha, that continues the great unbroken lineage of acharyas to this day. Intending to fulfil the wishes of his acharya, Manavalan and his disciples left for Srirangam, spending some time at Srivilliputhur , the birthplace of Andal , on their journey. Srirangam, at that point, was facing the worst consequences of

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5270-405: The mother carries. This metaphorical description of the disagreement between the two sub-traditions, first appears in the 18th-century Tamil texts, but historically refers to the foundational ideas behind the karma -marga versus bhakti -marga traditions of Hinduism. Along with Vishnu, and like Shaivism , the ultimate reality and truth is considered in Sri Vaishnavism to be the divine sharing of

5355-522: The next, is a tradition called Araiyars , states Guy Beck, which preserved "the art of singing and dancing the verses of the Divya Prabandham" set in the sacred melodies and rhythms described in the Vedic texts. Nathamuni's efforts to syncretically combine the Vedic knowledge and Alvar compositions, also set the precedence of reverence for both the Vedas and the Alvar bhakti ideas. Nathamuni's scholarship that set Alvar songs in Vedic meter set

5440-686: The one in Melukote . The Sri Vaishnavism tradition believes that Ramanuja started 700 mathas, but historical evidence suggests several of these were started later. The matha , or a monastery, hosted numerous students, many teachers and an institutionalized structure to help sustain and maintain its daily operations. A matha in Vaishnvaism and other Hindu traditions, like a college, designates teaching, administrative and community interaction functions, with prefix or suffix to names, with titles such as Guru , Acharya , Swami, and Jiyar . A Guru

5525-465: The outer most regions of Vaikuntha. They further say that God's seemingly contradictory nature as both minuscule and immense are examples of God's special powers that enable Him to accomplish the impossible. According to the Tenkalai, exalted persons need not perform duties such as Sandhyavandanam ; they do so only to set a good example. They don't allow the ringing of bells during worship. The Tenkalai forbid widows to shave (tonsure) their head, quoting

5610-415: The people who were functioning in different capacities at that point in time. He realized the importance of bringing the focus back to the essential tenets of Sri Vaishnavism and achieved this objective by bringing to fore scholarly works of acharyas, that had hitherto been pushed into the background. As a result of his devotion, Manavalan was put in charge of everyday temple administration, as well as anointed

5695-475: The philosophy of the traditionally dominant school of Advaita Vedanta in Hindu philosophy , but also critiques non-Vedic traditions. The Sri Vaishnava tradition attributes nine Sanskrit texts to Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas meaning" ) Sri Bhasya (a review and commentary on the Brahma Sutras ), Bhagavad Gita Bhashya (a review and commentary on the Bhagavad Gita ), and

5780-464: The pluralism interpretation. There is no reason, stated Ramanuja, to prefer one part of a scripture and not other, the whole of the scripture must be considered on par. One cannot, according to Ramanuja, attempt to give interpretations of isolated portions of any scripture. Rather, the scripture must be considered one integrated corpus, expressing a consistent doctrine. The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore

5865-399: The quintessential nature of the Vedas . The Periya Tirumoli is the magnum opus of Tirumangai Alvar, a composition of devotional verses dwelling on the greatness of several Vaishnava shrines, and the auspicious attributes of God as experienced by a bhakti saint. There are also hymns that explore human suffering caused by bondage, and the ways of overcoming this concept, ultimately leading to

5950-451: The relative approach of the two denominations on caste and gender. Raman states that Tenkalai did not recognise caste barriers and were more liberal in assimilating people from all castes, possibly because this had been the tradition at Srirangam from the earliest days of Sri Vaishnavism. In contrast, Sadarangani states that it was Vadakalai who were more liberal and who did not recognise caste barriers, possibly because they were competing with

6035-499: The role of grace. The Bhakti-favouring Tenkalai tradition asserted, states Patricia Mumme, that Vishnu saves the soul like "a mother cat carries her kitten", where the kitten just accepts the mother while she picks her up and carries. In contrast the Vedic-favouring Vadakalai tradition asserted that Vishnu saves the soul like "a mother monkey carries her baby", where the baby has to make an effort and hold on while

6120-532: The same essential nature of Brahman, and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God himself. While the 13th- to 14th-century Madhvacharya asserted both "qualitative and quantitative pluralism of souls", Ramanuja asserted "qualitative monism and quantitative pluralism of souls", states Sharma. The other philosophical difference between Madhvacharya's Vaishnavism Sampradaya and Ramanuja's Vaishnavism Sampradaya, has been on

6205-415: The schism weakened, Vadakalai tradition split into Munitreyam, Ahobila Matha , and Parakala matha . Similarly, Tenkalai tradition split into Kandadais, Telugu Sri Vaishnavas , Soliyar, and Sikkiliyar. From the ancient period, the Sri Vaishnavism movement flourished in Tamilakam owing to its social inclusiveness, where devotion to the supreme deity (Vishnu) was open without limitation to gender or caste,

6290-532: The time of Ramanuja. After the death of Yamunacharya, Ramanuja was nominated as the leader of the Srirangam matha, though Yamunacharya and Ramanuja never met. Amongst other things, Ramanuja is remembered in the Sri Vaishnavism tradition for his organizational skills and the lasting institutional reforms he introduced at Srirangam, a system paralleling those at Advaita monasteries of his time and where he studied before joining Srirangam matha. Ramanuja travelled and founded many Sri Vaishnavism mathas across India, such as

6375-409: The truth must incorporate pluralism and monism, or qualified monism. This method of scripture interpretation distinguishes Ramanuja from Adi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka , states that for proper understanding all texts must be examined in their entirety and then their intent established by six characteristics, which includes studying what

6460-520: The two textual traditions is sometimes referred to as the Ubhaya Vedanta , or dual Vedanta. The relative emphasis between the two has been a historic debate within the Sri Vaishnavism tradition, which ultimately led to the schism into the Vatakalai and Tenkalai sub-traditions around the 18th century. Nathamuni collected the poems of Nammalvar , in the form of Divya Prabandham , likely in

6545-414: The works of swami Arulala Perumal Emperumanar - Gnana Saram and Prameya Saram. He penned commentaries on some decads of Periyalvar Tirumoli, for which the original commentaries of Periyavaccan Pillai were supposed to be lost. In addition, he provided the gist of Nammalvar 's Tiruvaymoli in the form of poetic verses tuned in the antati metre in his magnum opus, Tiruvaymoli Nutrantati . Manavalan extolled

6630-402: The world of matter is the glory of God's body. The path to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of personal god ( saguna Brahman, Vishnu). Ramanuja's theory posits both Brahman and the world of matter are two different absolutes, both metaphysically real, neither one false or illusive, and saguna Brahman with attributes

6715-530: The worship of Vishnu. The Tenkalai accept prapatti as the only means to attain salvation. They consider Prapatti as an unconditional surrender. The Thenkalais follow the Tamil Prabandham , and assert primacy to rituals in Tamil language . They regard kaivalya (detachment, isolation) as an eternal position within the realm of Vaikuntha (Vishnu's 'eternal abode' or heaven), though it only exists at

6800-664: Was a co-disciple of Tiruyaymolipillai. Ayee was on his way to Alwartirunagari to meet Manavalan. They both met at the outskirts of Alwartirunagari and returned to Manavalan's residence, and the latter studied the secrets of the Acharya Hrudayam. Manavala Mamunigal wrote nineteen books known as grantha . Three of these were in Sanskrit , and the rest were in the Tamil language and Manipravalam . According to tradition, during his old age, Manavalan discovered that part of Periyavachan Pillai's commentary on Periyalvar Tirumoli

6885-494: Was continued by Ramanuja (1017-1137), but they never met. Legend goes that Ramanuja saw Yamunacharya's corpse, which had three fingers curled. Ramanuja was told that they represented the three wishes that Yamunacharya had revealed before he passed. One of the wishes was that Ramanuja should write a commentary on the Brahma Sutras. Ramanuja, a scholar who studied in an Advaita Vedanta monastery and disagreed with some of

6970-414: Was inconsolable upon the death of his master. He immersed himself completely into studying and delivering discourses on Divya Prabandham, and rahasyas. Word of his abilities spread and he gained various disciples. Prominent among them was Sri Alagiya Varadar, who undertook sanyasashrama (asceticism) from Manavalan. The sanyasa name was given as "Ramanuja Jeeyar" (also known as Ponnadikkal Jeeyar). Thus began

7055-514: Was missing. So, he duly restored the lost portion of the commentary. It is also noted that he composed the commentary on Acharya Hrdayam with great difficulty, as his health was failing. When he became very ill, preventing him from worshiping at the temple, he dedicated one Tamil stanza a day, expressing to Ramanuja his anguish at staying in this world, and his eagerness to reach Vaikuntham . These collected verses became known as Arti Prabandham , his last work. Manavala Mamunigal's burial site, called

7140-399: Was the acharya (chief teacher) of Sri Vaishnavism monastery at Srirangam, and was followed by Ramanuja , even though they never met. Yamunacharya composed a number of works important in Sri Vaishnavism, particularly Siddhitrayam (about the nature of Atman, God, universe), Gitarthasangraha (analysis of the Bhagavad Gita ), Agamapramanya (epistemological basis of Agamas, mapping them to

7225-517: Was the son-in-law and also a disciple of Kollikavala Dasar, a junior disciple of Pillai Lokacharya . His parents named him Alagiya Manavalan (beautiful groom) after the deity Ranganathaswamy of Srirangam . Manavalan was schooled by father and maternal grandfather, who taught him the Vedas , Vedanta , and the Naalayira Divya Prabandam . He married at the age of 16, and moved from Sikkil Kidaram to Alwarthirunagari to become

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