101. Conclusion | Light of Rāmānuja | Śrī Vaishnavism
In the aforesaid manner, have Principles (arthas) been expounded in this exegetic treatise on the Śarīraka based on the works, composed by the ancient Ācāryas for the enlightenment of novices (in the science),
i.e., these (works), viz.:—
1. Dramida-Bhāshya (by Dramida-Ācārya).
2. Nyāya-Siddhi (by Nāthamuni if it is same as Nyāya-Tattva?!)
3. Siddhi-Traya (by Yamunā-Ācārya)
4. Śrī-Bhāshya (by Śrī Rāmānuja)
5. (Vedānta-) Dīpa (by do. )
6. (Vedānta-) Sāra (by do. )
5. (Vedārtha-) Saṁgraha (by do. )
8. Bhāshya-Vivaraṇa (by Viṣṇucitta)
9. Saṅgati-Mālā (by do. do. )
10. Ṣadartha- Saṁkṣepa (by Somāśiy-āṇḍān =Somayāji-āndān or Rāmamiśra)
11. Śruta-prakāśikā (by Sudarśana- Ācārya)
12. Tattva-Ratnākara (by Kūratt-aḷvān or Kūranātha)
13. Prajñā-Paritrāṇa (by Varada-Nārāyaṇa Bhaṭṭāraka)
14. Prameya-Saṁgraha (by do do. )
15. Nyāya-Kuliśa (by Vādihaṁsāmbuvāha or Kiḍāmbi Rāmānuja-Piḷḷāṉ)
16. Nyāya-Sudarśana (by do. )
17. Darśana-Yāthātmya-Nirṇaya or Māna- Yāthātmya-Nirṇaya (by Varada Vishnu Miśra)
18. Tattva-Dīpa (by Vādikesari Saumyajā-mātrī-Muni)
19. Tattva-Nirṇaya (by do.
20. Sarvārtha-Siddhi (by Vedanta-Ācārya)
21. Nyāya-Pariśuddhi (by do.
22. Nyāya-Siddhāñjana (by do.
23. Paramata-Bhaṅga (by do.
24. Tattva-traya-Cuḷaka (by do.
25. Tattva-Nirūpaṇa (by Vādikeśari Saumya-jāmātṛ-Muni)
26. Tattva-traya+(its) Vyākhyāna (by Piḷḷai Lokācārya + Yatīndra-pravaṇa)
27. Canḍa-Māruta (by Śrī Mahā-Ācārya of Śoliṅgipura.)
28. Vedanta-Vijaya (by do. )
29. Pārāśarya-Vijaya (by do. ) etc.
The Science of Spirit is concerned with the treatment of:
(1) or (Final) Truth,
(2) or Means, and
(3) or Goal.
In this Summary of that Science, an investigation has been made,
- of the Matter, Soul, and God;
- of the in the Section on Consciousness;
- of the in the Section on Eternal Universe.
Hence it is clear that all the (Three):, and have been dealt with. (
Some) sages state that there is(Verity or Category).
The Ṛṣis (Prophets) assert it as, - of the divisions Soul and Non-soul.
The Ācāryas (Teachers) predicate, in pursuance of the Śruti (Scriptures) viz.:
(1) the Enjoyed (matter), (Bhukti)
(2) the Enjoyer (soul) (Bhoktā) and
(3) Ruler (God) (Īśvara)
Some Ācāryas prefer to think adivision, viz.,
(1) The Base or Evil (Heya),
(2) its Remedy,
(3) the Worthy (Upādeya),
(4) its Means.
Other Leaders predicate it as: viz.,
(1) the Goal,
(2) the Seeker,
(3) the Means,
(4) the Fruit,
(5) the Bar.
Other Guides add Relation and delineate it (Tattva) as.
Diversity of discussion does not point to diversity in the subject-matter, forasmuch as it is due to such view being determined by differences in the characterisation. Hence the whole (subject) is dear.
Quintessentially, the purport of the Vedāntas is that there is but one Secondless Truth ( ) constitutive of the Conscious ( ) and the Non- Conscious ( ) and the Brahman.
Hence, cognising this Conscious-and-Non-Conscious- Brahman as the , the Blessed Bādarāyaṇa (i. e. Krishna-Dvaipāyana- Vyāsa) started the inquiry:
“Now, then, the investigation into Brahman,” and closed it by showing Its (the Sole Brahman’s) qualified (or predicated) nature.
Therefore, Brahman,—named Vishnu,—the Supreme Vāsudeva.is the Predicated of the Conscious and the Non- Conscious,—designated
What the Tenets (or System) of the School of theare, is thus evident.
Thus ends the Conclusion of the “”
Composed by Śrīnivāsa-Ācārya, the First Disciple of Śrīman-Maha-Ācārya of the Holy Line of the Vādhūlas.
Iti vividha vicitram māna-meya-prakāśam
Ghana-guruvara-dāsen’-oktam ādāya śāstrāt,
Sa bhavati matimān yas sat-kaṭākṣ-aika- lakṣyaḥ.
Glory To Rāmānuja!