performs worship before an image of Rama and
makes a fire offering for Rama in a small specially
created shrine; the celebration continues with a
japa, or repetition of the MANTRA to Rama, the sec-
ond night. Once the observance is complete the
image is given to a learned BRAHMIN.
Only the most orthodox perform the full ritual
these days. It is, however, observed en masse in
places significant for Rama such as AYODHYA and
Rameshvaram.
Further reading: C. J. Fuller, The Camphor Flame: Popular
Hinduism and Society in India (Princeton, N.J.: Princ-
eton University Press, 1992); Anita Ganeri, Hindu Festi-
vals Throughout the Year (Mankato, Minn.: Smart Apple
Media, 2003); Swami Harshananda, Hindu Festivals and
Sacred Days (Bangalore: Ramakrishna Math, 1994).
Ramanuja (Ramanujacharya) (1077–
1157 C.E.) (dated by his tradition from 1017
to 1137) philosopher of Vedanta
Ramanuja was the founder of the philosophical
school known as Vishistadvaita or “special non-
dualism.”
Ramanuja was born in the city of KANCHI-
PURAM near present-day Chennai (Madras). His
father was a Vedic BRAHMIN who was known as
a brilliant student of the SANSKRIT scriptures. His
first GURU, Yadava Prakasha, had a system that
was not to the liking of this student genius. It
soon became clear that he would develop his own
system, which would challenge that of his teacher.
Ramanuja’s guru is said to have arranged to have
him killed, while luring him on a PILGRIMAGE to
the holy city of BENARES (Varanasi) on the GANGES.
Ramanuja was miraculously saved and eventually
his guru bowed to his feet and accepted Ramunuja
himself as his teacher.
Ramanuja’s system of VEDANTA combines the
view of a unitary divinity found in the UPANISHADS
with the theism of later Hinduism. For Ramanuja
the divinity is endowed with innumerable auspi-
cious attributes, as opposed to the view of SHAN-
KARA, who saw the ultimate reality or BRAHMAN
as completely beyond characteristics or char-
acterization. Where as Shankara’s brahman was
an inert, transcendental reality upon which the
world was lain as a false conception, Ramanuja’s
brahman was the Lord VISNHU, who was the soul
to the universe, which was seen as his body.
Along with many philosophic works in San-
skrit, Ramanuja wrote incisive Sanskrit commen-
taries on the BRAHMA SUTRAS and the BHAGAVAD GITA
in his effort to refute the earlier and well-accepted
school of Shankara. In his work, he validated the
mystical vision of the Vaishnavite saints of Tamil
Nadu, the ALVARS, whose Tamil songs were later
collected as the main text for Tamil Vaishnavites,
the Nalayiradivyaprabandham.
The movement in India that follows the teach-
ings of Ramanuja and the Alvars is known as Sri
Vaishnavism. It is a tradition of temple worship,
in which both Tamil and Sanskrit scriptures are
recited in the temples. The most important site
for this tradition is the temple to Lord Ranganatha
(Vishnu) at Shrirangam in Tamil Nadu. There is a
secondary shrine in the smaller community of Sri
Vaishnavites at Melkote in Karnataka.Further reading: John Carman, The Theology of
Ramanuja: An Essay in Interreligious Understanding (New
Haven, Conn.: Yale University Press, 1974); Julius J.
Lipner, The Face of Truth: A Study of Mean and Metaphys-
ics in the Vedantic Theology of Ramanuja (Houndmills,
England: Macmillan, 1986); Swami Tapasyananda,
Bhakti Schools of Vedanta (Madras: Sri Ramakrishna
Math, n.d.); P. B. Vidyarthi, Divine Personality and
Human Life in Ramanuja (New Delhi: Oriental, 1978).Rama Tirtha, Swami (1873–1906) devotee
of Krishna and Vedanta philosophy
In his brief life, Swami Rama Tirtha managed to
spread the teaching of Vedanta philosophy and
spirituality in India and around the world.
Gossain Tirtha Rama was born at Murari-
wala, a village in the district of Gujranwala inK 352 Ramanuja