History of Mediaeval Hindu India (being a History of India from 600 to 1200 A.D.) v3.c41.s7.6

v3.c41.s7.6

New Vaishnavism also appeared in the South at this time; but it was devoid of this debased feature. It took up of course Ahimsā and disarmed Jain criticism. It, however, supported asceticism. It further accepted the revelation of the Vedas and the priesthood of the Brahmins and the Vārnāśramdharma and thus appealed to the orthodox sentiment of the people. It also opposed the philosophy of Śankara which left little room for the practice of devotion which was a dominant doctrine of Vaishnavism from of old and for this purpose had to put a new interpretation on the Upanishads, the Bhagvadgita and the Brahma-sutras, the sacred philosophical books, so to speak, of the orthodox. A new powerful Vaishnava teacher arose at this time in the South. The Tamil land always was, even according to the Bhāgavata Purāṇa, the stronghold of Vaishnavism and Vaishnava saints or Ālavārs sang the praises of Vishnu there from of old as the Śaivite saints the Nāyanārs sang the praises of Śiva. But Vaishnavism had to be supported by a new philosophy opposing that of Śankara and Rāmānuja came forward at this time to do that work. His life is well-known and is well-given in Dr. Bhandarkar's "Vaishnavism". He was born in 1017 A. D. and he first studied under an Advaita (Śaṅkara) philosopher, Yādavaprakāsha, at Kāñchī. Being dissatisfied with his teaching, he applied himself to the study of the Prabandhas of the Ālavārs and "drank in their spirit of devotion." He succeeded Yāmunāchārya as a Vaishṇava teacher at Śrīrangam near Trichinopoly and did his life's work by writing his Bhāshyas on the three sacred books above mentioned. The Chola kings of his time were Śaivas and they wanted him to renounce Vaishṇavism. He thereupon took refuge with the Hoysala king Vishṇuvardhana in Mysore who was inclined towards Jainism (1096 A. D.) and converted him to his faith.