Acharya Shri Ramanuja’s Perception on Bhakti

Dr. A.S.Aravamudan
Professor in Mimamsa
Sri Lal Bahadur Shastry National Sanskrit University,
New Delhi.

The concept of Bhakti is central to the Visistadvaita philosophy of Sri Ramanuja. In fact, the general accepted understanding is that Sri Shankaracharya preached ‘Jnana’ as the path to moksha, while Sri Ramanuja preached ‘bhakti’ as the path to attain moksha.

There is a well-known statement regarding Jnana and Bhakti as spoken by C Rajagopalachari in his commentary¹ on the Bhaja Govindam  –

“When intelligence (jnana) matures and lodges securely in the heart, it becomes wisdom (vi-jnana). When that wisdom (vijnana) is integrated with life and issues out in action, it becomes devotion (bhakti). Knowledge (jnana) which has become mature is spoken of as devotion (bhakti). If it does not get transformed into devotion (bhakti), such knowledge (jnana) is useless tinsel.”

Let us now take a deeper dive into the concept of Bhakti and try to understand it through the Sri Vaishnava perspective. First, it is important to understand the general meaning of the word Bhakti. Bhakti is derived from the root भजँ सेवायाम् ०१.११५३ ‘to serve’ ². In simple terms it means ‘worship’ that is directed by ‘love’ or ‘devotion’.  So says the Narada Bhakti Sutra³ – अथातो भक्तिं व्याख्यास्यामः॥ १॥
सा त्वस्मिन् परमप्रेमरूपा॥ २॥ (नारदभक्तिसूत्रम्). The Shandilya Bhakti Sutra⁴ further qualifies the devotion as being the love directed towards the Supreme Bhagavan – अथातो भक्तिजिज्ञासा॥१॥ सा परानुरक्तिरीश्वरे॥ २॥ – (शाण्डिल्यभक्तिसूत्रम्).

It is in the introduction to Srimad Bhagavad Gita⁵, that Sri Ramanuja lays the core tenet of his philosophy – i.e., the proposition that Bhakti alone causes the attainment of Moksha.

श्रिय: पति: …… परं ब्रह्म ! पुरुषोत्तमो नारायण: ! , …….. पाण्डुतनययुद्धप्रोत्साहनव्याजेन परमपुरुषार्थलक्षणमोक्षसाधनतया वेदान्तोदितं स्वविषयं ज्ञानकर्मानुगृहीतं भक्तियोगमवतारयामास ।

The consort of Lakshmi, …. the Parabrahman, the Supreme most Person, Narayana…. under the pretext of motivating the son of Pandu to engage in battle, indeed revealed Bhakti Yoga directed towards Himself, promoted through Jnana and Karma yoga, as being the means of attaining the highest end of Moksha; even as revealed in the Vedanta.

Sri Ramanuja’s above conclusion is not without authority; for this theory of Bhakti Yoga as being the means of Moksha is in complete accordance with the statement of his own Acharya- Sri Yamuna, who states in the opening verse of his Gitarthasangraha⁶– स्वधर्मज्ञानवैराग्यसाध्यभक्त्येकगोचरः। नारायणः परं ब्रह्म गीताशास्त्रे समीरितः।। – “In the Shastra called Gita; it is clearly declared that the Supreme Brahman is Narayana alone; and that He can be attained only by the practice of (one-pointed) Bhakti (Bhakti Yoga); which is effectuated by non-attachment (i.e., absence of attachment to anything else other than Brahman); (and such non attachment being attained) through the knowledge of the self (Jnana yoga); (and such knowledge of  the self being attained) through the performance of one’s own Dharma (Karma yoga)”.

Upfront, this proposition of only Bhakti Yoga directed towards Narayana as being the cause of Moksha faces multiple challenges. These objections are explained as follows.

First – The ultimate ‘Pramana’ or authority for understanding the path to moksha is the Veda. Where does the Veda speak of Bhakti?

Indeed, the word Bhakti hardly appears in the Veda. We can recall one instance of the mention of Bhakti in the Svetashvatara Upanishad⁷ as follows – यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ। तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः प्रकाशन्ते महात्मन इति॥; Bhakti, therefore, is not frequently referenced to as the means to moksha in the body of the Vedas.

Second, when the Vedas speak regarding the path to moksha, it is actually stated that Jnana alone is the cause of moksha. As is noted⁷ – तमेव विदित्वाऽतिमृत्युमेति अयनाय अन्यः पन्थाः न विद्यते॥ (श्वे.उ.3-86-15) “By knowing Him alone one can attain immortality; there is no other path than this.” And again, in the Purusha Suktam – तमेवंविद्वानमृत इह भवति। नान्यः पन्था विद्यतेऽयनाय॥ – “By knowing Him alone one can attain immortality; there is no other path (to moksha) than this.” Further – य एनं विदुरमृतास्ते भवन्ति (तै.ना.उ. १.११) The one who knows becomes immortal; ब्रह्मविदाप्नोति परम् (तै.उ.आन १.१) The knower of Brahman attains the Supreme; ब्रह्म वेद ब्रह्मैव भवति (मुण्ड.उ. ३.२.९) The knower of Brahman becomes Brahaman; and such other statements. Multiple authoritative Vedic statements thus indicate Jnana to be the cause of Moksha. Keeping all these statements in mind, even Sri Adi Shankara⁸ states in the beginning of his Gita Bhasya as follows- तस्य अस्य गीताशास्त्रस्य सङ्क्षेपतः प्रयोजनं परं निःश्रेयसं सहेतुकस्य संसारस्य अत्यन्तोपरमलक्षणम् । तच्च सर्वकर्मसंन्यासपूर्वकादात्मज्ञाननिष्ठारूपात् धर्मात् भवति ।“In short, the ultimate purpose of the Gita is to set forth the nature of the highest good (moksha) which consists of complete cessation of the cycle of samsara. This is brought out by being resolute in the knowledge of the self, which is preceded by the renunciation of all works”.   

Further, there are also Vedic texts which speak of ‘Upasana’ as a means to attain Moksha – स य आत्मानमेव लोकमुपासीत (Brhadaranyaka 1-4-15)⁹ and etc. From these, it can be understood that उपासनरूपेण वेदन – ‘knowledge in the form of meditation’ is what is declared to be the cause of Moksha.

Third – The idea that Bhakti alone causes moksha is also contrary to the view of the Sruti which propounds in several places that कर्मसमुच्चय – i.e., the combination of Karma (performance of works) and knowledge is necessary for moksha. For example, in the Isavasyopanishad⁹ it is stated- विद्याञ्चाविद्याञ्च यस्तद्वेदोभयं सह। अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ – “One who knows that both Karma (avidya) and Jnana (vidya) are one; by Karma (avidya) one crosses over death and by Jnana (vidya) one becomes immortal.”

Fourth – There are several passages in the scripture which indicate that moksha is obtained only by the will of Bhagavan and by nothing else. As in – नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३॥ The self cannot be attained by instruction, nor by intelligence, nor by hearing about it many times. Rather, he whom the self chooses by Him alone He can be attained; and to him the self reveals His form.”   (Mundaka 3-2-3)⁹. From these kinds of passages, it becomes clear that the attainment of the self is under the control of the will of Bhagavan.

Fifth – there is no indication in the Veda that उपासन or ‘meditation’ on Narayana alone leads to moksha. There are passages in the Veda which reveal that meditation upon Gods like Indra and Shiva can also lead to moksha. For example, in the Pratardana Vidya of the Kaushitaki Upanishad, Pratardana is taught that mediation upon Indra leads to the attainment of Moksha. Similarly, in the Atharvashiropanishad it is revealed that meditation upon Rudra (Shiva) leads to moksha. From such other examples it becomes clear that उपासन or ‘meditation’ on a specific deity is not necessary for moksha.

All these objections are systematically refuted by Sri Ramanuja in the Shri Bhashya and the Gita Bhashya. At the commencement of his bhashya for the middle hexad of the Bhagavad Gita⁵, Sri Ramanuja clarifies his position regarding the nature of bhakti. There, Acharya Ramanuja makes four affirmative propositions regarding the concept of Bhakti. In the tika called Tatparya Chandrika⁵, Swami Vedanta Desika reveals these four assertions as follows –

1. उपासनमेव न तु ज्ञानमात्रमित्येका प्रतिज्ञा  –  Jnana itself is not the cause of Moksha, it is attainable through Upasana;
2. तत्रापि भक्तिरूपापन्नं नोपासनमात्रमितिद्वितीया – Upasana is also not the cause of Moksha, unless it is of the nature of Bhakti;
3. एवंविधमुपासनमेव न तु कर्मसमुच्चितमिति तृतीया – Karma is an only and aid or accessory for performance of upasana;
4. तच्च परविषयमेवेति चतुर्थी – Upasana should be directed towards Highest Brahman alone, for obtaining moksha. Thus.

How does Sri Ramanuja reconcile all these aspects of Bhakti while making these four affirmative propositions?

First, Sri Ramanuja agrees that ‘Jnana’ or knowledge is necessary for attainment of Moksha. The Vedic statements which declare the aspect of ज्ञान ‘Jnana’ or वेदन ‘Vedana’ (knowledge) find resonance with those statements that then go to declare the aspect of ध्यान dhyana or उपासन upasana (meditation). For example, having stated – तमेवंविद्वानमृत इह भवति। नान्यः पन्था विद्यतेऽयनाय॥ – “By knowing Him alone one can attain immortality; there is no other path (to moksha) than this.”; the Sruti texts then go on to declare – आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेद सर्वं विदितम्॥ – “Maitreyi, the Self should be realized, should be heard of, reflected upon and meditated upon. By the realization of the Self, through hearing, reflection and meditation – all this becomes known.” (Brihadaranyaka 2-4-5).

The connection between ज्ञान ‘Jnana’ and उपासन ‘upasana’ (meditation) is further clarified by Sri Ramanuja as follows – स्मृतिसंतानरूपं दर्शनसमानाकारं ध्यानोपासनशब्दवाच्यम् इति अवगम्यते। – From this it becomes evident that ज्ञान ‘Jnana’ or वेदन ‘Vedana’ (knowledge) in the form of succession of memories (smriti santana roopa) has the same character of direct perception (darshana); and this is what is expressed as ध्यान ‘dhyana’ or उपासन ‘upasana’ (meditation).

Sri Ramanuja further goes on to say – उपासनं तु भक्तिरूपापन्नम् एव परमप्राप्त्युपायभूतम् इति वेदान्तवाक्यसिद्धम्। – “It is established in the Vedanta texts that only Upasana which has taken the form of loving devotion (bhakti) becomes the means for attainment of the Supreme.” Indeed, Linga Purana declares the same explicitly – स्नेहपूर्वमनुध्यानं भक्तिरित्यभिधीयते (लैङ्ग. उ. च.) – “Repeated remembrance coupled with love is what is termed as Bhakti”.

From all these statements, is it becomes evident that ज्ञान ‘Jnana’ or वेदन ‘Vedana’ (knowledge) in the form of succession of memories (smriti santana roopa) has the same character of direct perception (darshana); and this is what is expressed as ध्यान ‘dhyana’ or उपासन ‘upasana’ (meditation). And when such ध्यान ‘dhyana’ or उपासन ‘upasana’ (meditation) is coupled with love (स्नेह sneha), it becomes called भक्ति ‘Bhakti’ (devotional remembrance).  When such भक्ति ‘Bhakti’ (devotional remembrance) is directed towards the Supreme Brahman (परविषय) then it becomes the cause of Moksha. The words ज्ञान ‘Jnana’ or वेदन ‘Vedana’ (knowledge); ध्यान ‘dhyana’ or उपासन ‘upasana’ (meditation); are synonymous with ‘Bhakti’ (devotional remembrance) and are merely indicating different aspects of Bhakti. Therefore, Bhakti alone is the cause of Moksha.  This is the position of Sri Ramanuja on Bhakti.

How is all this reconciled with statements of the Veda that indicate moksha as being granted only by the choice of Bhagavan?

There is no difficulty with reconciling this, says Sri Ramanuja. The fact that Bhakti alone is the cause of moksha is non contradictory to Vedic passages which state – यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३॥ he whom the self chooses by Him alone He can be attained; and to him the self reveals His form.”   (Mundaka 3-2-3)⁹. This is because the term उपासन ‘upasana’ denotes continuous remembrance of the Supreme person, and such remembrance itself becomes the cause for one to become chosen by the self. Bhakti is therefore explained as वरणीयताहेतु – the cause for becoming the ‘chosen’. Therefore, there is nothing contradictory in saying that Bhakti or उपासन ‘upasana’ is the cause of Moksha and at the same time, Moksha is bestowed in accordance with the choice of Bhagavan. Bhakti becomes the reason (हेतु) for becoming chosen (वरणीय) for deliverance.

Indeed, Sri Krishna has also spoken of the same in the Gita, as in –

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्। ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ 10.10॥

It is for this reason that Bhakti can also be defined as follows – भक्तिरपि निरतिशयप्रियानन्यप्रयोजनसकलेतरवैतृष्ण्यावहज्ञानविशेष एवेति। Bhakti, moreover, is a special type of knowledge (ज्ञानविशेष) which takes the form of Supreme love for Bhagavan, and at the same time leads to development of aversion to all things other than Bhagavan. By this, the relationship between Jnana and Bhakti is indicated. Such Bhakti, in the form of the special type of knowledge (ज्ञानविशेष) becomes the cause for becoming chosen (वरणीय) for deliverance.

The next problem to solve is – regarding the necessity of Karma for moksha as revealed in verse – अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ Sri Ramanuja indicates (in the Vedarthsangraha)¹⁰– अत्राविद्याशब्देन विद्येतरत्वाद्वर्णाश्रमाचारादि पूर्वोक्तं कर्मोच्यते, विद्याशब्देन च भक्तिरूपापन्नं ध्यानमुच्यते ।. Here the word avidya refers to what is ‘not-vidya’; i.e., duties pertaining to ones Varna and Ashrama. On the other hand, the term Vidya refers to meditation that has transformed to the state of Bhakti (loving devotion). Thus, according to Sri Ramanuja, Karma being an accessory to Bhakti becomes clear from this passage. There is also reference to the same thing in the Gita⁵ – यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥ 18.46॥; and again in the Vishnu Purana also – वर्णाश्रमाचारवता पुरुषेण पर: पुमान्। विष्णुराराध्यते पन्था नान्यस्तत्तोषकारक:॥ (वि.पु. ३.८.९).

Finally, regarding the issue of the appropriate object of devotion – Sri Ramanuja quotes, in his works, numerous scriptural authoritative statements to show that ‘Upasana’ should be directed towards Highest Brahman alone for obtaining moksha. In the context of the Prakarana Vidya and the Athrvashiropanishad etc, it is to be noted that the terms ‘Indra’; ‘Shiva’ etc. ultimately refer to the Supreme Bhagavan Narayana alone. By सर्वशाखाप्रत्यय न्याय it is concluded by Sri Ramanuja that the Supreme Brahman denoted in the Veda is the personal deity, Sriman Narayana. Therefore, there is no contradiction in the Vedic passages regarding the object of Bhakti being the Supreme Brahman Narayana alone. Further by the तत्क्रतु न्याय it is established that Moksha is attained only by worshipping the Supreme Brahman – Sriman Narayana!

In the Vedarthasangraha¹⁰, Sri Ramanuja summarizes this very concept of Bhakti succinctly as follows – एतदुक्तं भवति – योऽयं मुमुक्षुर्वेदान्तविहितवेदनरूपध्यानादिनिष्ठः, यदा तस्य तस्मिन्नेवानुध्याने निरवधिकातिशया प्रीतिर्जायते तदैव तेन लभ्यते पर: पुरुष इति । – “this is what is meant – when one who is desirous of moksha becomes established in the form of meditation (dhyana) that is in accordance with the knowledge (jnana) as established in the Vedanta; and further when that meditation itself comprises of all-surpassing love (bhakti), then it becomes the cause for attainment of the Supreme person.” By this summary statement, the oneness of the spectrum of Jnana-Dhyana-Bhakti is clearly brought about by Sri Ramanuja.

This is in accordance with what is clearly established in the Gita –

पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया। (भ.गी. ८.२२); By undivided Bhakti alone can one, O Partha, attain me! भक्त्या त्वनन्यया शक्योऽहमेवंविधोऽर्जुन।    ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप॥ (भ.गी. ११.५४); By undivided bhakti alone can one know Me O Arjuna! Having known Me, one can have a vision of Me and enter into Me, i.e., attain me!”; भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वत: । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥ (भ.गी. १८.५५) By bhakti alone can one know Me truly; as to what I am; having thus known me truly, one enters into Me (attains Me).

Bhakti is therefore a special kind of knowledge (Jnana) which has taken a loving form of meditation (dhyana) upon the Supreme Bhagavan. This is what is also indicated by the Vakyakara Bodhayana as well. Sri Ramanuja’s system is therefore also in complete obedience to the views of previous preceptors of the Vedanta. As stated by Sri Ramanuja himself¹⁰ – भगवद्बोधायनटङ्कद्रमिडगुहदेवकपर्दिभारुचिप्रभृत्यविगीतशिष्टपरिगृहीतपुरातनवेदवेदान्तव्याख्यानसुव्यक्तार्थश्रुतिनिकरनिदर्शितोऽयं पन्था:।

“This is the path laid by the Vedas, whose import has been clearly revealed by the ancient commentators of the Veda- Vedanta, and has also been adopted by the great preceptors beginning with the blessed Bodhayana, Tanka, Dramida, Guhadeva, Kapardin, Bharuchi and others.

The stages of Bhakti in the doctrine of Sri Ramanuja- the steps to Moksha:

Having established the oneness of the spectrum of Jnana-Dhyana-Bhakti; Sri Ramanuja also delineates three important stages of Bhakti or Bhakti Yoga as being – परभक्ति परज्ञान परमभक्ति  – Para Bhakti, Para Jnana and Parama Bhakti.

Sri Sudarshana Suri, a great Acharya in the linage of the Sri Vaishnava preceptors defines the three stages of Bhakti as follows¹¹ –

साक्षात्काराभिनिवेशः – परभक्तिः, the intentness or determination to attain the vision of Bhagavan is what is called as Para-Bhakti (the higher devotion). This leads to the next stage –

साक्षात्कारः – परज्ञानम्, the attainment of the (momentary) vision of Bhagavan is what is called as Para-Jnana (the higher knowledge). This leads to the next stage –

पश्चादनुभवाभिनिवेश: – परमभक्तिः; the intentness or determination to continually experience Bhagavan, which follows the vision of Bhagavan is what is called as Parama-Bhakti (the highest devotion).

The same three stages achieved by a Bhakta are alluded to in the Smriti texts also. For example – भक्त्या त्वनन्यया शक्योऽहमेवंविधोऽर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप॥ (भ.गी. ११.५४); and again भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वत:। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥     (भ. गी. १८.५५).

From these texts, it becomes clear that ज्ञान Jnana- दर्शन Darshana – प्राप्ति Prapti are the three stages attained through the spectrum of Bhakti.

This pathway to Moksha through the concept of Bhakti, in the system of Sri Ramanuja, is reconciled as follows.

• The development of ‘love’ or attachment to God, in its primal stage is simply called ‘Bhakti’. This elementary state of Bhakti is what is defined as महनीय विषये प्रीतिर्भक्ति:। – the love directed towards a great or illustrious individual (is what is called Bhakti). By contact with religious minded people and by listening to discourses regarding scriptural matters, this elementary ‘love’ towards Bhagavan develops in its stage of infancy.
• This results in an intense desire to know Bhagavan with more clarity. For this one has to resort to the appropriate study of scriptures to gain an understanding of the nature of the individual self, the nature of Paramatma, nature of the means to attain Paramatma and etc. This kind of knowledge is called वाक्यार्थज्ञान – the knowledge obtained by comprehending the words of the scripture. This kind of knowledge derived from mere verbal comprehension is insufficient to lead to Bhakti.
• The devotee then pursues the practice of Karma Yoga, Jnana yoga etc., culminating in what is called Bhakti Yoga. This bhakti yoga is defined as – भक्तिरूपो योगश्चित्तैकाग्रतासाधनम् उपायभेदः.
•  At this stage, knowledge of Bhagavan causes a deep intentness or determination to attain the vision of Bhagavan. This yearning to attain the vision of Bhagavan is what is called Para Bhakti परभक्तिः. This stage is what is referred to in the Gita as ‘Jnana’ ज्ञान.
• By the grace of Bhagavan, this intense yearning results in a momentary experience of Bhagavan. This momentary experience of Bhagavan is called दर्शनसमानाकारक ज्ञान – a vivid experience of Brahman which is almost similar to the direct perception of Brahman that can be attained only in Sree Vaikuntam. This vivid experience of Bhagavan is what is called as Para-Jnana परज्ञानम्. This stage is what is referred to as ‘Darshana’ दर्शन in the Gita.  
• This momentary visual experience (दर्शन) creates an extraordinary love for God which heightens the yearning to attain a continuous and permanent experience of Bhagavan. This is what is called as Parama Bhakti परमभक्तिः. This highest form of Bhakti triggers the grace of Bhagavan, and by such grace one attains the realm of Sree Vaikuntam to engage in continuous permanent experience of Bhagavan. This is Moksha.

Parama Bhakti becomes the immediate cause of the ultimate fruit – Moksha – which constitutes the attainment of Bhagavan. Thus, प्राप्ति or attainment of Bhagavan is caused by Parama Bhakti परमभक्ति alone.

This in brief is the concept of Bhakti in the system of Sri Ramanuja. It is apt to quote the mangala sloka of the Shri Bhashya¹² to sum up this doctrine as follows –

अखिलभुवनजन्मस्थेमभङ्गादिलीले

विनतविविधभूतव्रातरक्षैकदीक्षे।

श्रुतिशिरसि विदीप्ते ब्रह्मणि श्रीनिवासे

भवतु मम परस्मिन् शेमुषी भक्तिरूपा ॥१॥

I would like to end this talk by quoting the words of Prahalada who speaks of nine different ways of developing Bhakti towards Bhagavan¹³.

सप्तमस्कन्धे श्रीप्रह्लादोक्तौ –

श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम्।

अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम्॥

 – (श्रीमद्भागवतम् ७। ५। २३)

References:

1. Bhaja Govindam; C Rajagopalachari. Bharata Vidya Bhavan; 1971
2. The Astadhyayi of Panini – A Treatise on Sanskrit Grammar; Vasu, Srisa Chandra; 1897
3. Narada Bhakti Sutras; Sri Ramakrishna Math; 1960
4. Shandilya Bhakti Sutra; Gita Press
5. Sri Ramanuja Gita Bhashya with the Tatparya Chandrika of Sri Vedanta Desika; Uttamur Veeraraghavachariar; 1972
6. Gitarthasangraha of Sri Yamunacharya; Yatirajaprakashana
7. Shwetashvatara Upanishad with Commentary of Ranga Ramanuja; The Academy of Sanskrit Research, Melkote
8. The Bhagavad-Gita, with the commentary of Sri Shankaracharya, Translated to English by Alladi Mahadeva Sastri
9. Sri Ranga Ramanuja commentaries on the Upanishads; Uttamur Veeraraghavachariar
10. Vedarthasangraha of Sri Ramanuja; The Academy of Sanskrit Research, Melkote
11. Gadya Traya of Sri Ramanuja with two commentaries; The Academy of Sanskrit Research, Melkote
12. Shri Bhashya of Sri Ramanuja; The Academy of Sanskrit Research, Melkote
13. Srimad Bhagavatham