Swami SRI Ramanujacharya

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Thursday 15, Feb 2024 05:30.

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Personal:

Born - April 25, 1077, Sriperumbudur, Chola Empire -(present-day Tamil Nadu, India)

Died - c. 1157 (aged 79–80 ) Srirangam, Chola Empire = (present-day Tamil Nadu, India)

Parents:

Keshavasomayaji (father)

Kanthimethi Devi (mother)

Philosophy Vishishtadvaita

Literary works - Traditionally 9 Sanskrit texts, including Vedarthasamgraha, Sri Bhashya, Gita Bhashya

Honors - Emberumānār, Udaiyavar, Yatirāja (king of sannyasis)

Propagator Vishishtadvaita Vedanta

Sanatana Dharma.

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Introduction:

Born c. 1077 – 1157), also known as Ramanujacharya, was an Indian Hindu philosopher, guru and a social reformer. He is noted to be one of the most important exponents of the Sri Vaishnavism tradition within Hinduism. His philosophical foundations for devotionalism were influential to the Bhakti movement.

Ramanuja's guru was Yadava Prakasa, a scholar who according to tradition belonged to the Advaita Vedanta tradition, but probably was a Bhedabheda scholar. Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed in the footsteps of Tamil Alvārs tradition, the scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the chief proponent of Vishishtadvaita subschool of Vedānta, and his disciples were likely authors of texts such as the Shatyayaniya Upanishad. Ramanuja himself wrote influential texts, such as bhāsya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit.

His Vishishtadvaita (qualified non-dualism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non-dualism) philosophy of Ādi Shankara, together the three most influential Vedantic philosophies of the 2nd millennium.[17][18] Ramanuja presented the epistemic and soteriological importance of bhakti, or the devotion to a personal God (Vishnu in Ramanuja's case) as a means to spiritual liberation. His theories assert that there exists a plurality and distinction between Ātman (soul) and Brahman (metaphysical, ultimate reality), while he also affirmed that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman.

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Biography:

A modern artist's impression of Ramanuja.

Ramanuja was born into a Tamil Brahmin community, in a village called Sriperumbudur (present-day Tamil Nadu) under the Chola Empire. His followers in the Vaishnava tradition wrote hagiographies, some of which were composed in centuries after his death, and which the tradition believes to be true.

The traditional hagiographies of Ramanuja state he was born to mother Kānthimathi and father Asuri Keshava Somayāji, in Sriperumbudur, near modern Chennai, Tamil Nādu. He is believed to have been born in the month of Chithirai under the star Tiruvadhirai. They place his life from 1017–1137 CE, yielding a lifespan of 120 years. However, based on 11th- and 12th-century temple records and regional literature outside the Sri Vaishnava tradition, modern era scholars suggest that Ramanuja might have lived from 1077–1157 CE.

Ramanuja married, moved to Kānchipuram, and studied 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.

He attempted to meet another famed Vedanta scholar of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that the latter died before the meeting and they never met. Ramanuja was the great-grandson of Yamunāchārya through a granddaughter. However, some hagiographies assert that the corpse of Yamunāchārya miraculously rose and named Ramanuja as the new leader of Sri Vaishnava sect previously led by Yamunāchārya. One hagiography states that after leaving Yādava Prakāśa, Ramanuja was initiated into Sri Vaishnavism by Periya Nambi, also called Mahapurna, another Vedānta scholar. Ramanuja renounced his married life, and became a Hindu monk. However, states Katherine Young, the historical evidence on whether Ramanuja led a married life or he did renounce and became a monk is uncertain.

Ramanuja became a priest at the Varadharāja Perumal temple (Vishnu) at Kānchipuram, where he began to teach that moksha (liberation and release from samsara) is to be achieved not with metaphysical, nirguna Brahman but with the help of personal god and saguna Vishnu. Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.

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Historical background:

Ramanuja grew up in the Tamil culture, in a stable society during the rule of the Chola dynasty. This period was one of pluralistic beliefs, where Vaishnava, Shaiva, Smarta traditions, Buddhism and Jainism thrived together. In Hindu monastic tradition, Advaita Vedānta had been dominant, and Ramanuja's guru Yādava Prākāsha belonged to this tradition. Prior to Ramanuja, the Sri Vaishnava sampradaya was already an established organization under Yamunāchārya, and bhakti songs and devotional ideas already a part of Tamil culture because of the twelve Alvars. Ramanuja's fame grew because he was considered the first thinker in centuries that disputed Shankara's theories, and offered an alternative interpretation of Upanishadic scriptures.

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Early life:

When Ramanuja and his guru Yadava Prakaasa parted ways due to their differences in interpreting the Vedic literature, Ramanuja became a devotee of the Varadaraja Perumal temple in Kanchi. During this period, Ramanuja's discourses and fame reached far and wide. Yamunacharya, the Vaishnavite acharya and the religious head of the Ranganathasamy temple at Srirangam had been closely following Ramanuja from a very young age. When it was time to pass on the legacy, the acharya decided that he would call upon Ramanuja. Accordingly, he summoned Sri Mahapurna, a disciple who was helping him out with the temple affairs and asked him to go to Kanchi and bring Ramanuja.

When Mahapurna met Ramanuja and informed him of his guru's desire, Ramanuja was overjoyed and they both immediately left for Srirangam. But bad news awaited them at Srirangam and they both learned that Yamunacharya had died. Heart-broken, Ramanuja then left for Kanchi and refused to worship Sri Ranganatha for he held him responsible for taking away Yamunacharya from this world. As for Mahapurna, he began to assist Tiruvaranga Araiyar, the son of Yamunacharya in managing the temple affairs. But as time passed by, Tiruvaranga Araiyar and other senior members of the Vaishnavite order felt that there was a vacuum after Yamunacharya's demise and that they lacked a person who could interpret the Vedas and Sastras like Yamunacharya. So it was finally decided that Sri Mahapurna should once again go and invite Ramanuja to Srirangam.

Meanwhile, in Kanchi, Ramanuja met with Kanchipurna, a fellow devotee, regularly and soon decided that he would become Kanchipurna's disciple. When he approached Kanchipurna about this, Kanchipurna politely refused as he did not belong to the same caste as Ramanuja and told him that he would get a more appropriate guru. After this Kanchipurna left for Tirupati to worship Lord Venkateswara and would return only after six months. When he finally came back, it was through him that Lord Varadaraja conveyed his wish to Ramanuja. Accordingly, Kanchipurna advised Ramanuja that it was the Lord's wish that he leave for Srirangam and find solace in Sri Mahapurna.

Induction into Vaishnavism:

After it was decided that Mahapurna would go and invite Ramanuja to Srirangam, the acharya left for Kanchi with his wife. While on his way to Kanchi, Mahapurna and his wife decided to take some rest at Maduranthakam, a place that is located 40 km from present day Chennai. As fate would have it Ramanuja, who was on his way to Srirangam, arrived at the same place and to his joy found Mahapurna. They soon embraced each other and Ramanuja requested that he waste no time in initiating him into the Vaishnavite order. Mahapurna immediately obliged and Ramanuja received the Panchasamskaras (the five sacraments).

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Persecution:

Some hagiographies, composed centuries after Ramanuja died, state that a Chola king, Kulothunga II, had immense hatred towards Sri Vaishnavism. He was called Krimikanta Chola or worm-necked Chola, so called as the king is said to have suffered from the cancer of the neck or throat. Historian Nilakanta Sastri identifies Krimikanta Chola with Adhirajendra Chola or Virarajendra Chola with whom the main line (Vijayalaya line) ended. Knowing the evil intentions of the king, Sri Rāmānujā's disciple, Sri Koorathazhwan persuaded Ramanuja to leave the Chola kingdom. Sri Rāmānujā then moved to Hoysala kingdom for 14 years, wherein he converted a Jain king, Bitti Deva to Hinduism after miraculously healing his daughter. Bitti Deva changed his name to Vishnuvardhana. King Vishnuvardhana assisted Sri Rāmānujā to build a temple of Lord Thirunarayanaswamy at Melukote, which is now a temple town in Mandya district of Karnataka. Rāmānujā later returned on his own to Tamil Nādu after the demise of Krimikanta Chola. According to Sastri, Krimikanta or Adhirajendra Chola was killed in a local uprising of the Vaishnavas.

According to "Koil Olugu" (temple records) of the Srirangam temple, Kulottunga III was the son of Krimikanta Chola or Karikala Chola. The former, unlike his father, is said to have been a repentant son who supported Vaishnavism. Ramanuja is said to have made Kulottunga III as a disciple of his nephew, Dasarathi. The king then granted the management of the Ranganathaswamy temple to Dasarathi and his descendants as per the wish of Ramanuja. Some historians hold that Krimikanta, who persecuted Ramanuja, had a personal animosity towards Ramanuja and did not persecute Vaishnavites.

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Reformation:

The Sri Vaishnavite order prior to Ramanuja was not averse to people from other castes as both Kanchipurna and Mahapurna were non-Brahmins. So when Ramanuja revolted against the discrimination that had crept within the caste system, he was simply following the same lines as the Alwars and helped the people who were considered to be untouchables (dasa, dasulu, dasu), to get absorbed into the Sri Vaishnava Bhakti Movement, encouraging them to attain Spiritual enlightenment by teaching them Sri Alwar Divyaprabandham. He called these downtrodden classes as Tirukulattar, meaning "of noble descent" in Tamil, and was instrumental in admitting them into the temple in Melukote. Ramanuja's liberal views also led to the reorganization of rituals in Srirangam and the involvement of non-Brahmin people in the Vaishnava worship. This policy change contributed to the enhancement of social status for artisanal and other non-Brahmin caste groups, especially the weavers (SenguntharKaikola Mudaliyar) who were one of the chief beneficiaries. After the period of Ramanuja, the Sri Vaishnava community split on this issue and formed the Vadakalai (northern and Sanskritic) and Thenkalai (southern and Tamil) sects. Both sects believe in initiation into Sri Vaishnavism through Pancha Samskara. This ceremony or rite of passage is necessary for one to become a Sri Vaishnava Brahmin. It is performed by Brahmins and non-Brahmins in order to become Vaishnavas.

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Attempts on Ramanuja's life:

There were multiple attempts on Ramanuja's life. When he was a student under Yadava Prakasa, the latter grew jealous of Ramanuja's rise to fame. So Yadava Prakasa tried to get rid of Ramanuja during a tour to the Ganges in northern India. Govinda, Ramanuja's cousin (son of his mother's sister), learned of this plot and warned Ramanuja who then left the group and escaped to Kanchi with the help of an elderly hunter couple. Later Yadava Prakasa realised his folly and became a disciple under Ramanuja.

Later another attempt was made on Ramanuja's life while he was about to take charge of the temple affairs in Srirangam. The head priest of the Ranganathaswamy Temple, Srirangam did not like Ramanuja and decided to kill him. Accordingly, he invited Ramanuja to his house for having food and planned to kill him by poisoning his food. However, when Ramanuja arrived, the priest's wife saw the divine glow of Ramanuja and immediately confessed her husband's plan. This did not deter the priest who then made another attempt when Ramanuja visited the temple. He poisoned the temple Theertham(holy water) and served it to Ramanuja. However instead of dying Ramanuja began to dance with joy. The priest taken aback at once realised his mistake and fell at the feet of Ramanuja.

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Writings:

The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas's meaning"), Sri Bhashya (a review and commentary on the Brahma Sutras), Bhagavad Gita Bhashya (a review and commentary on the Bhagavad Gita), and the minor works titled Vedantadipa, Vedantasara, Gadya Trayam (which is a compilation of three texts called the Sharanagati Gadyam, Sriranga Gadyam, and the Vaikuntha Gadyam), and the Nitya Grantham.

Some scholars have questioned the authenticity of the majority of his work except the three of the largest works credited to Ramanuja – Sri Bhashya, Vedarthasamgraha, and the Bhagavad Gita Bhashya.

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Philosophy:

The figure of Ramanuja in Upadesa Mudra inside the Ranganathaswamy Temple, Srirangam. It is believed to be his preserved mortal remains.

Ramanuja's philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition. His ideas are one of three subschools in Vedānta, the other two are known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).

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Rāmānuja’s Epistemology:

Rāmānuja's epistemology is hyperrealistic or similar to naïve empiricism. The first two sources of knowledge are perception and inference, and they are trustworthy notwithstanding general human subjection to "beginningless ignorance." Knowledge is always of the real, even in dreams, and error is a disordered perception or faulty inference concerning what is really there. The third source of knowledge is the testimony of scripture, or more strictly, śabda ("eternal sound"), which helps to establish much that is uncertain on the basis of sense perception and inference, notably the existence and nature of the ultimate reality (brahman). Though unlike some proponents of naïve empiricism, Rāmānuja does not think that it suffices to intermittently have an acquaintance with objects of knowledge. Knowledge (jñāna) only occurs when there is direct perception of an object. Unlike proper empiricists, Rāmānuja does not restrict knowledge to that which can be gathered from the senses. Rāmānuja was unique in his view that bhakti or devotion is itself an epistemic state. He says that when bhakti takes firm root in an individual, it turns into parabhakti, which is the highest form of bhakti and that bhakti is the direct awareness of Brahman's nature and thus is a kind of knowledge (jñāna).

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Ramanuja’s Ontology:

Being a realist, Rāmānuja firmly opposed the notion of māyā (illusion). In his understanding, three distinct realities exist: a vast expanse of material objects, countless conscious souls within material bodies, and the transcendent Brahman. Each of these categories possesses a different degree of awareness, from the non-aware material world to the fully-aware Brahman, but they are all equally real. In Rāmānuja's interpretation of advaita (non-dualism), it is not a form of advaita as proposed by Shankara. Rāmānuja's conception of bhakti maintains that there must always be a separation between the lover (the soul) and the beloved (Vishnu), for true love cannot exist without distinct identities. His stance suggests a qualified non-dualism, where both the souls and the material world, though deeply interconnected with Brahman, eternally remain different from Brahman.

In Rāmānuja's philosophy, the foundational concept of the soul-body model revolves around the idea that the entire universe, including both souls (jivas) and matter (prakrti), serves as the body (sarira) of God, referred to as "sarira-sariri-bhava", where "sarira" means body and "sariri" means the indwelling soul or consciousness. This concept is rooted in sruti passages like Brihadaranyaka Upanishad.

"This soul of yours who is present within but is different from all beings, whom all beings do not know. whose body is all beings, and who controls all beings from within - he is the Inner Controller, the immortal one" - Brihadaranyaka Upanishad.

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Rāmānuja’s Soteriology:

According to Rāmānuja, the highest good lies in realizing our true nature and of understanding the true essence of Brahman. Moksha, or spiritual liberation, is seen as the joy of contemplating Brahman (rather than release from the life-death-rebirth cycle), and that joy is the result of devotion, praise, worship and contemplation of divine perfection. Knowledge of Brahman consists in liberation, for Rāmānuja, mainly because of the character of Brahman. He writes:

"Entities other than Brahman can be objects of such cognitions of the nature of joy only to a finite extent and for limited duration. But Brahman is such that cognizing of him is an infinite and abiding joy. It is for this reason that the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upanishad II.6.) Since the form of cognition as joy is determined by its object, Brahman itself is joy."

Rāmānuja clarifies that mere theoretical knowledge of Brahman‘s nature is insufficient for attaining moksha. According to Rāmānuja, bhakti yoga, the discipline of devotion or worship, is the effective means for liberation. In his interpretation, moksha is not a negative separation from transmigration, or a series of rebirths, but rather the joy of the contemplating the divine perfection. This joy is attained by a life of exclusive devotion (bhakti) to Brahman, singing his praise, performing adulatory acts in temple and private worship, and constantly dwelling on his perfections. In return, Brahman will offer his grace, which will assist the devotee in gaining release.

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Criticism of Sankara:

Ramanuja argued that Shankara's interpretation of the Upanishads had serious errors. He had four major objections:

Brahman was differentiated consciousness and not undifferentiated consciousness.

Shankara's concept of Nirguna Brahman was wrong and untenable.

Beginningless karma, and not superimposition, was the cause of avidya.

Sankara's doctrine of Avidya (Ignorance) and Maya (Illusion) has seven major flaws and inconsistencies.

Hermeneutic Criticism

Vedas as Doctrinally Unified Corpus

Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedānta, as having failed in interpreting all of the Vedic texts.[76] He asserted, in his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support 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.[76] The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.

This method of scripture interpretation distinguishes Ramanuja from Ādi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka,[78] 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 is stated by the author to be his goal, what he repeats in his explanation, then what he states as his conclusion and whether it can be epistemically verified.[79][80] 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 is at the foundation of Hindu spirituality.

Comparison with other Vedānta schools:

Ramanuja depicted with Vaishnava Tilaka and adorning Cheluva Narayana (Vishnu) statue.:

Ramanuja's Vishishtadvaita shares the theistic devotionalism ideas with Madhvāchārya's Dvaita. Both schools assert that Jīva (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended. God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvāchārya and Ramanuja. However, in contrast to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism", that souls share 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 Madhavāchārya asserted both "qualitative and quantitative pluralism of souls", Ramanuja asserted "qualitative monism and quantitative pluralism of souls", states Sharma.

Ramanuja's Vishishtadvaita school and Shankara's Advaita school are both nondualistic Vedānta schools, both are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvāchārya believed that some souls are eternally doomed and damned. Shankara's theory posits that only Brahman and causes are metaphysical unchanging reality, while the empirical world (Maya) and observed effects are changing, illusive and of relative existence. Spiritual liberation to Shankara is the full comprehension and realization of oneness of one's unchanging Ātman (soul) as the same as Ātman in everyone else as well as being identical to the nirguna Brahman. In contrast, Ramanuja's theory posits both Brahman and the world of matter are two different absolutes, both metaphysically real, neither should be called false or illusive, and saguna Brahman with attributes is also real.[ God, like man, states Ramanuja, has both soul and body, and all of 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).

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Influence:

Statue of Equality, Hyderabad:

Harold Coward describes Ramanuja as "the founding interpreter of Sri Vaisnavite scripture." Wendy Doniger calls him "probably the single most influential thinker of devotional Hinduism". J. A. B. van Buitenen states that Ramanuja was highly influential, by giving "bhakti an intellectual basis", and his efforts made bhakti the major force within different traditions of Hinduism.

Major Vaishnava temples are associated with the Ramanuja's tradition, such as the above Srirangam Ranganatha temple in Tamil Nadu.

Modern scholars have compared the importance of Ramanuja in Hinduism to that of scholar Thomas Aquinas (1225–1274) in Western Christianity.

#Sri Ramanuja Shrine at The Ranganathasamy Temple in Srirangam:

Ramanuja reformed the Srirangam Ranganathaswamy temple complex, undertook India-wide tours and expanded the reach of his organization. The temple organization became the stronghold of his ideas and his disciples.[98] It is here that he wrote his influential Vishishtadvaita philosophy text, Sri Bhashyam.

Ramanuja not only developed theories and published philosophical works, he organized a network of temples for Vishnu-Lakshmi worship. Ramanuja set up centers of studies for his philosophy during the 11th and 12th centuries, by traveling through India in that era, and these influenced generations of poet saints devoted to the Bhakti movement.[10] Regional traditions assert that his visits, debates and discourses triggered conversion of Jains and Buddhists to Vaishnavism in Mysore and Deccan region.

The birthplace of Ramanuja near Chennai hosts a temple and is an active Vishishtadvaita school. His doctrines inspire a lively intellectual tradition, and his religious practices continue in major Vaishnava centres like the Ranganātha temple in Srirangam and the Venkateswara Temple in Tirupati.

The Statue of Equality in Hyderabad, planned by Chinna Jeeyar, is dedicated to Ramanuja. It was inaugurated by Indian Prime Minister Narendra Modi on 5 February 2022.

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Names:

Ramanuja is also known as Śrī Rāmānujāchārya, Udaiyavar, Ethirājar (Yatirāja, king of monks), Bhashyakara (Bhashyakarulu in Telugu),[102] Godāgrajar, Thiruppavai Jeeyar, Emberumānār and Lakshmana Muni

'Ilayazhwar' by Periya Thirumalai Nambi

'Boodha Puriser' by Sriperumbudur Adikesava Perumal

'Am Mudalvan Evan' by Yamunāchārya

'Ethirajar' and 'Ramanuja Muni' by Kanchi Perarulala Perumal

'Udayavar' by Srirangam Periya Perumal

'Emperumanar' by Tirukozhtiyur Nambi

'Tiruppavai Jeeyar' by Periya Nambi

'Lakshmana Muni' by Tiruvaranga Perumal Arayar

'Sadagopan Ponnadi' by Tirumalaiyandan

'Sri Bashyakarar' by Kalaimagal

'Desi Kendiran' by Tirupathi Thiruvenkatamudayan

'Koil Annan' by Srivilliputhur Kothai Nachiyar

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1. You are following a wrong path even in your studies and educational career; and neither your parents, your government, your society nor your friends are good enough or intelligent enough to tell you what your problems are going to be when you become an adult!

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### Role of Parents and Teachers in a Child's life:

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1.School, teachers and parents play vital role in holistic, and the teacher is the second. Both have an immense contribution and responsibility in shaping child’s personality.

2.Role of parents: Parents are the child’s first role model. Children behave, react and imitate same as their parents. Parents play important role in encouraging and motivating their kids to learn. Good parental support helps child to be positive, healthy and good life long learner. Children acquire skills at the parent and teacher is a real secret of child’s happy learn very early stage of their life if the parents are responsive and development of the child. Parents are the first mentor of the child understanding.

3.Teacher-Parent Relationship: Trust and mutual understanding between. Support and Cooperativeness from parents towards teacher helps a lot to connect, understand and work towards child. Remarkable positive change is seen in a child if the parents and teacher understand and work hand in hand. A good parent teacher relationship leads child to be positive towards attending school.

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##### National Code of Conduct for The Citizens of Holy Bharatham : Swami Sivananda.

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1. Patriotism: Our Motherland should be our first and highest consideration. Welfare of the nation is our own welfare. Therefore, let us willingly be ready to offer up even our own life for our country. Let us inculcate in our children and members of our family love for our country, the spirit of patriotism and service to our country and our fellow citizens.

2. Duty: Our first and foremost duty is to God and to Righteousness. Leading a righteous life is the best and most valuable service of our Nation.

3. Character: Character is the greatest wealth. A pure, incorruptible citizen is the greatest asset of our Nation. This is vital and indispensable. Therefore, good character is to be given top priority value; upon this depends on our nation’s welfare and its future stability.

4. Health: Health is the basis of success. Health is wealth. Next to character, it is the greatest national asset. As citizens, building up character and safeguarding health, should be our primary duty to the Nation.

5. Virtue: Let us join hand and eradicate the evils of gambling, liquor-drinking, drug-taking, tobacco-smoking and betel-chewing. Let us eradicate the evils of bribery, corruption, selfishness, immorality, dishonesty and misconduct. Disloyalty to our Nation is crime and unpardonable sin.

6. Public Property: O Citizen! We are custodian of public property. Let us not spoil, misuse, steal or destroy National property. Let us preserve it with love and care. Let us keep our country neat and clean. This is your sacred duty.

7. One Family: All our citizen are brethren. Let us feel this fraternity. Let us all love each other and one another and be united because, we are one family.

8. Religion: We must have equal reverence for all religions, creeds and faiths. Let us love as our own brother the followers of our faiths. Let us treat others as we wish to be treated by them.

9.Non-violence: At all costs avoid every type of violence and hatred for, this is a blot on the fair name of the Nation. It is soul-killing and cause great harm to our country’s welfare and development. It is totally opposed to our Nation’s ideal.

10. Economy: Let us adopt simple living and high thinking. Let us not be extravagant. Let us avoid waste. Let us practice frugality. Let us share what we have with our less fortunate fellow citizens. This is National virtue that our India needs today.

11. Law: Let us respect the rule of law and uphold social justice. In this lies the guarantee of our welfare and orderly progress towards better India.

12. Ahimsa: Non-injury is our highest virtue (Ahimsa Paramo Dharmah). Compassion is a divine quality. Protection of animals is our sacred duty. This is India’s special teaching. Let us be compassionate towards all creatures. Thus, be a true Indian. Try to become an embodiment of kindness compassion and goodness in your everyday life.

13. Ecology: Man, and Nature are inseparable. Man, and his natural environment are inter-related and mutually interdependent. Everything in Nature contributes to our protection and nourishment. Let us, therefore, protect our natural environment. Helping in maintaining the ecological balance is our duty. It is indispensable for our safe living and highest welfare. Polluting of public places and polluting of air and water of the country is a national crime. We must make amends of our past lapses.

14. Unity: The more united the people of a country, the greater is their ability to withstand all obstacles and dangers. United we stand, divided we fall. This is particularly true about today’s India. Therefore, let us live in close harmony and loving goodwill with all our countrymen. Love of our country means love of our countrymen. This is the most invaluable service a Citizen of India, can offer to our Motherland.

15. Education: The process of education should incorporate within it the imparting of the basic knowledge of India’s great culture, its lofty ideals and noble values and principles of living. Our education has to be oriented for enriching and enhancing the quality of life of our youth and students.

##THUS, SHINE AS A TRUE CITIZEN AND SERVE YOUR COUNTRY BEST, BY THE VERY MANNER OF YOUR LIFE AND CONDUCT.   

### Do not follow, Do not MAKE ROLE MODEL  politicians ( DEMONS IN I.N.D.I.A ALLIANCE ANT KERALA DIRTY POLITICIANS - ALL ARE DECOITS OF PEOPLE MONEY AND DANGEROUS TO SOCITEY)

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###OPINION: PEOPLE OF BHARATHAM POSITIVE:

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1. SANATANA DHARMA, OTHERWISE KNOWN AS HINDUISM IS ETERNAL, WHOLE UNIVERSE IS EXISTING IN THIS TRUTH

2.  EVER EXISTING

3.  THERE IS NO SPACE FOR ADHARMA

4. ALL DEMONIC ELEMENTS DEMOLISHED BY DHARMA

5. SO NO QUESTION EVIL ASURIC DEMONIC FRAGMENT'S BARKING, THEY WILL BE   ULTIMATELY BURNED AND DESTROYED BY NATURE.

6. PURE CONSCIOUSNESS IS DIVINE AND SUPREME, ALL OTHERS MEANINGLESS

7. NATURE IS ABOVE ALL, EVER EXISTING, ALL OTHERS MEANINGLESS.

8. THE CONTENT OF SO-CALLED HOLY BOOK IS NO HOLY AT ALL, AS IT PREACHES HATRED AND DESTRUCTION OF OTHER MANKIND, RELIGIOUS CONVERSIONS AND LIES OF UNCIVILIZED MATERIALS

9. CHRISTIANITY IS EQUALLY DEMONSTRATED CRUELTY, THE SO CALLED HOLY BOOK FULL OF LIES

10. BOTH ARE NOT RELIGIONS BUT SAMPRADAYA (ILLITERATE MAN MADE, NOT BASED ON DHARMA

11. THE CULTURE OF BHARATHAM BASED ON UPANISHADS AND FULL OF  REALISATION TEXTS ARE PRODUCED BY GREAT RISHIS OF BHARATHAM

12. IN THIS MATERIALISTIC DESTRUCTIVE MINDED UNIVERSE, NO RELIGIONS COMPARABLE OR ABOVE SANATANA DHARMA OF BHARATHAM.

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OPINION: 

1. Congress, a donkey party, it's so called daydreaming stupid leader Rahul Vinci, Rahul Gandi, frequent visit to foreign countries, to abuse PM of this Nation, and Sanatana Dharma -exceeded all limits this time, his party and his family to be condemned, and kicked away from politics, people should awake and realise the danger.

2. All highly corrupted political parties are fall in in a funny heading (I.N.D.I.A.), PREPARED TO DEFEAT SRI MODIJI AND BJP IN 2024 ELECTION!!!???

3.These so-called leaders are failed in their own states and could not provide good governance, followed by unrest in their states.

4. The communists next donkey group, latest stunt of America visit and the comedy programmed namely Kerala Sabha!? these buggers destroyed Kerala in all and joining with radical Islam soon they will be eliminated, people of Kerala get up from donkey thoughts, otherwise Kerala shrink to extinct in all way.

5. The speaker of Kerala assembly unnecessarily abuses Hinduism and supported by cpm party head, wonder these demons do not realise their faults, need a lesson to know the strength of DHARMA.

6. "UDF & LDF BOTH DEPEND ON MUSLIMS & CHRISTIANS VOTE BANKS BETRYED THE AGE OLD VALUES OF HOLY LAND.

"BOTH ALLIANCE PARTIES NEGLECTED THE GREATNESS OF SRI ADI SANKARACHARYA, AND UNIVERSITY ON SWAMIJI'S NAME HYJACKED BY COMMUNISTS AND DEFAME THE KERALA AGE OLD TRADTIONS."

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NOTE:

1. POLITICIANS (THOSE IGNORANT AND DEMONIC NATURED) ARE NOT THE AUTHORITY TO OPEN THEIR UGLY FOUL MOUTH AND UTTER NONSENSE UPON SANATHANA DHARMAM.

2. THE NONSENSE COMMENDY ALLIANCE ARE NOT THE AUTHORITY ON SANATHA DHARAMAM.

3. DK, DMK. AIADMKA AND ALL NONSENSE POLITICIANS BEWARE YOU WILL BE AUTOMATICALLY WASHED OUT SOON.

4. COMMUNISTS AND CONGRESS ARE THE ENEMY TO MANKIND DESTROY THEM.

5.ALL SANATHANA DHARAMAM FOLLOWERS (WHICH EVER YOUR POLITICAL INTEREST BE: YOUR POLITICAL MINDSET) TAKE An OATH THAT YOU STAND AGAINST ALL EVIL MINDSET AGAINST SANATHANA DHARMAM!!!

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######6. CRUSH THE ANTI NATIONAL ELEMENTS SUCH AS CONGRESS, COMMUNISTS, LEFT LIBERALS, URBAN NAXALS, TAMILNADU REGIONAL ANTI NATIONAL CUM ANTI SOCIAL POLITICAL PARTIES (DK, DMK, AIADMK, ALL SILLY SELF-APPOINTED CASTE GROUPS), NEVER ALLOW THESE BUGGERS RAISE THER VOICE/HEADS. CRUSH THEM UNDER YOUR FEET.

#######7. THE PRESENT CASTE SYSTEM  IS MAN MADE ( NEHRUVIAN ERA IDEA OF DIVIDING HINDUS INTO COUNTLESS MANY HEADDINGS AND HOLD THEM FOR  FREE BENEFITS SO THAT COLONIAL DIVIDE AND RULE POLICY SINCE INDEPENDENCE, TILL NOW )  WONDER STILL THEY ARE KEPT AWAY FROM HINDUISM ) THIS IS  NOT RELATED TO DHARMA" POLITICIANS ARE IDIOTS WHO TALK NONSENSE WITHOUT KNOWING THE SUBSTANCE, REGARDING VARNA: IT IS ABOUT GUNA AND PROFESSION RELATED, DIRTY POLITICANS TWISTS KNOWINGLY, BURN THESE WEEDS FROM THE SOCIETY URGENT NEED OF THE PRESENT.

########8. VOTE BANK POLITICS OF THE POLITICAL PARTIES OF BHARATHAM, MADE THEM ABUSE SANATANA DHARMA FOLLOWERS (HINDUS) AND APPEASE MUSLIMS AND CHRISTIANS, SOTHE FAMILY POLITICS FLOURISHING, AT WILL AND WISH, HENCE HINDUS WAKEUP AND FIGHT AGAINST THIS TREACHERY AND DEFEAT ALL THESE DEMONS OF POLITICS.

#########9 "Udhayanidhi’s rant comparing Hindus with malarial mosquitoes and Covid virus could have easily gone without the kind of outrage we are seeing today. Such Hindu-hate has been normalised in Tamil Nadu, a state which has seen some of the greatest Hindu kingdoms like the Cholas, Pallavas and Parantakas."

{ PSE WATCH PARLIAMENT PROCEEDINGS:THE DISCUSSIONS OF OPPOSITION RUBBISH, NONSENSE ELEMENTS SHOUT AND IRRESPONSIBLE SPEECHES, NONE SEEMED GOOD, OR NATION LOVERS IN OPPOSTION BENCHES}

##########10 "But the massive outpouring of public anger on media and social media perhaps points to a silent change afoot in Tamil Nadu. A revival of Sanatan Dharma and politics around it is slowly taking shape under BJP’s young leader K Annamalai. Santana Dharma has been in Tamil Nadu for as long as it existed in the rest of India, tracing back to the Vedic times. It is not possible to keep that fountainhead of Sanatan Dharma muted forever with the rock of Dravidianism….”

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NOTE:

I.N.D.I.A. THE ALLIANCE OF MONKEY GROUP 26 POLITICAL PARTIES(MAJOR JUNK REGIONAL DYNASTY/FAMILY RULERS OF STATES) -"PUSHING CASTE CENSUS- TO SPLIT VOTES AND PLAY VOTE BANK POLITICS"

BEWARE OF THIS: DO NOT EVEN TO GIVE A CHANCE TO RULE: IT WILL BE HANDING OVER GARLAND ( OUR DIVERSITY OUR PEPLE TO THESE MENTALLY UNBALACED IDIOTS)

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OPINION: 

NEEDS OF THE PRESENT:

1. #ABOLISH COUNTLESS NUMBER OF MAN MADE CASTES AND THIS SYSTEM USED AS A TOOL FOR POLITICS BY I.N.D,I.A. ALLIANCE SHORT CUT TO THE DOOR OF POWER .

2.# FOLLOW THE SRIMAD BHAGAVAD GITA AND LORD KRISHNA BHAGWAN SAID VARNSRAMAM WHICH PROVIDE THE PERSON A CHANCE HIS/HER OWN MAKING !

3.#HERE SUDRA CAN UPLIFT HIM/HER SELF TO FIRST CATEGORY BRAHMANA.!!

4.#AND ANYONE WISH TO CHANGE HIS/HER PROFESSION CAN EITHER GO UP OR DOWN!!!

5.#THUS A FREEDOM AND MAKE THEIR INTERESTD CHOICE AND MAKING THEMSELVES!!!!

6#THIS WAY POLITICIANS MISUSE AND MISREPRESENTATION, VOTE BANK POLITICS, AND ANTI PEOPLE ANTI NATION MINDSET CAN BE PREVENTED!!!!!

7.DK,DMK,AIADMK AND NUMBER CASTE BASED POLITICAL PARTIES OF TAMILNADU,AND LIKE STATES POWER GREEDY CORRUPTED POLITICANS AND PARTIES , CAN BE ERADCATED AS WE ERADCATE DENGU, MALERIA ETC, SO THAT UDAYANIDHI LIKES WILL NOT UTTER FOOLISH STATEMENTS ON SANATANA DHARMAM.

8. PM MODI JI SAID THAT POVERTY LINE IS UPLIFTED TO MIDDLE CLASS LARGR NUMBER OF PEOPLE BENEFITTED, BUT NOW THOSE ENJOYING THE BENEFITS  SHOULD BE OUT OF BENEFICIARY OF POOR CLASS THRMSELVES.

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NOTE: LATEST ATTEMPT : NORTH-SOUTH 

DK,DMK,AIADMK, ++++CASTE BASED FAMILY DYNASTY TAMIL NADU POLITICS WHEN THE CASTE ATTEMPT FAILED, NEW THEORY OF NORTH SOUTH DIVIDE POLITICS :

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WARNING:

1. KICK THESE TYPES OF POLITICAL PARTIES OUT OF THE POLITICS

2. DESTROY THE DK,DMK,AIADMK AND SILLY CASTE BASED OF POLITICAL PARTIES .

3.THESE POWER HUNGRY,CORRUPTED PEOPLE NOT FIT IN THE SOCIETY, ERADICATE THEM AS WE DO WITH DENGU AND MALERIA.

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JAI HIND
JAI BHARATHAM
VANDHE MADHARAM
BHARAT MATHA KI JAI.

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