THEOLOGY AND MOKSHA
Rāmānuja sees Brahman as the god of theism.10 The world was created by Brahman out of himself – His will impelling or transforming undifferentiated matter into the universe and into embodied souls (us).11 Moreover the One has personality; He created the world to satisfy His need to love and to be loved.12
Rāmānuja constructs from the Hindu texts a religion of worship and devotion. Since the devotee cannot think of the person to be worshiped as identical with himself or herself, separation and distinction are essential.13 Rāmānuja himself chose to worship the god, Vishnu.
With respect to moksha again we encounter a significant difference with Shankara. While both agree ignorance is the root cause of our bondage, for Rāmānuja, freedom from ignorance comes ideally through devotion to God (bhakti yoga), not higher knowledge (jnana yoga). The ‘work’ of this devotion includes following the rites and rituals of the Vedas (as per the Mīmāmsā texts) in accordance with one’s situation in life, done without desire or expectation of reward. Disinterested fulfillment of one’s dharma frees one from the accumulated effects of actions (karma).14
Rāmānuja teaches that we have a finite body, but an eternal, unique and real soul. The goal of human life is a permanent joining with Brahman in a state of bliss, including a degree of continued individual self-consciousness. Meanwhile the liberated self possess a suitably refined body.15 Nonetheless, this ‘salvation’ depends on God’s grace, that is, God ultimately determines each soul’s liberation.16 Because the emancipated soul is one with God, Ramanuja’s system is called ‘qualified monism.’17
Rāmānuja believes the path of devotion offers a higher bliss than Shankara’s path of knowledge. Moksha is equivalent to reaching a state where one can bask in God’s love. Rāmānuja also suggests there is a lower form of release for those who seek identity with Brahman; one of painless isolation, but this does not produce the highest happiness of communion with God.18
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10McGreal, Ian P. (editor) Great Thinkers of the Eastern World. HarperCollinsPublishers, New York, 1995. ISBN 0-06-270085-5, page 228.
11Ibid., page 229.
12Zaehner, R.C., Encyclopedia of the World’s Religions. Barnes & Noble Books, New York, 1997. ISBN 0-76070-712-X, page 234.
13Edwards, Paul (editor), The Encyclopedia of Philosophy. Macmillan Publishing Co., Inc. & The Free Press, 1972. Vol 7, page 64.
14McGreal, Ian P. (editor) Great Thinkers of the Eastern World. HarperCollinsPublishers, New York, 1995. ISBN 0-06-270085-5, page 230.
15Edwards, Paul (editor), The Encyclopedia of Philosophy. Macmillan Publishing Co., Inc. & The Free Press, 1972. Vol 7, page 64.
16McGreal, Ian P. (editor) Great Thinkers of the Eastern World. HarperCollinsPublishers, New York, 1995. ISBN 0-06-270085-5, page 230.
17Zaehner, R.C., Encyclopedia of the World’s Religions. Barnes & Noble Books, New York, 1997. ISBN 0-76070-712-X, page 234.
18Ibid.
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