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Re: Swami Vivekananda on Ramanuja

From the Bhakti List Archives

Malolan Cadambi • February 21, 2003 


> "...The movement of Sankara forced its way through its
> high intellectuality, but it could be of little service to
> the masses, because of his adherence to strict caste laws,
> very small scope for ordinary emotion, and making Sanskrit
> the only vehicle of communication. Ramanuja, on the other hand,
> with a most practical philosophy, great appeal to the emotions,
> an entire denial of birthrights before spiritual attainments
> and appeals through the popular tongue, completely succeeded
> in bringing the massess back to the Vedic religion."
>      --- Swami Vikekananda, "The Historical Evolution of India"

Swami Vivekananda is wrong. He is simply refelcting the marxist historical
view that existed at that time. Sankara brought about a revolution. It is
wrong to say that Shankara is alone responsible for debating with Buddhists.
The real impact made on Buddhism was by the mimAmsakasa, particularly
KumArila bhatta. The Alwars and Nayanmars provided the much indeed impetus
at a later stage. This was followed by literary revolutions in most indian
languages, Ezhuttacchan in Malayalam, Basavanna in Kannada, Tulsidas,
Tukaram, Eknath, Mirabai, Ramprasad Sen et al....

Shankara's philosophy does not adhere to "Strict" caste laws as Vivekananda
opines. Shankara points out the greatness of Vidura and Shankara's manIshA
panchakam treats with equalness all sAdhaka-s. The second point that
Shankara's philosophy gives importance to Sanskrit over other languages is
also wrong. The Koviloor Madalayam patronized by the Nagarattar community in
Tamil Nadu, founded by Srilasi Nachiappa Gnanadesikan teaches advaita
vedantam in Tamil. The madalayam maintains traditional links with Shringeri
matham.

Kadai Swami of Jaffna, Sri Lanka was also initiated by Shringeri Matam.

Some links of further interest: http://www.koviloor-madalayam.org/ &
http://www.xlweb.com/heritage/skanda/kadaiswa.htm

Given the above to examples, it is enough to show that Shankara's philosophy
does not encompass that "strict" laws which Swami Vivekananda, without proof
opines.

> Do you agree that Sri Emperumanar Darsanam is
> "a most *practical* philosophy"? If so, in ways?

I would like to read the opinions by other members in regard to the above as
well.

Regards,

Malolan Cadambi

[ However one views Swami Vivekananda, Sri Sankara, and Sri Ramanuja,
  for heaven's sake let's not get sidetracked and bring Marx into
  all of this! In addition, I have a strong feeling that any of
  the traditional followers of Sri Sankara such as the traditional
  smarta brahmin would strongly disagree with you, and would indeed
  maintain that Sri Sankara strongly upheld the traditional caste
  laws as established in varnashrama dharma. One only need look at
  Sri Sankara's introduction to his Gitabhashya, where it is declared
  that Lord Krishna's avatara was solely for the upliftment of the 
  brahmin, or at his teaching that only brahmins can truly become
  mumukshus. The Manisha Panchaka is not really representative of
  the practical aspect of Sri Sankara's philosophy. -- Moderator ]



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