101. Conclusion | Light of Rāmānuja | Śrī Vaishnavism

Conclusion

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) Tattva or (Final) Truth,
(2) Hita or Means, and
(3) Puruṣārtha or Goal.

In this Summary of that Science, an investigation has been made,

- of the Truth in the Sections on Matter, Soul, and God;
- of the Means in the Section on Consciousness;
- of the Goal in the Section on Eternal Universe.

Hence it is clear that all the (Three): Truth, Means and Goal have been dealt with. (

Some) sages state that there is One Truth (Verity or Category).

The Ṛṣis (Prophets) assert it as Two, - of the divisions Soul and Non-soul.

The Ācāryas (Teachers) predicate Three, 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 a four-fold division, viz.,

(1) The Base or Evil (Heya),
(2) its Remedy,
(3) the Worthy (Upādeya),
(4) its Means.

Other Leaders predicate it as Five-fold: 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 Six-fold.

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 (God) constitutive of the Conscious (Soul) and the Non- Conscious (Matter) and the Brahman.

Hence, cognising this Conscious-and-Non-Conscious- Brahman as the One Unity, 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, Nārāyaṇa is the Predicated of the Conscious and the Non- Conscious,—designated Brahman,—named Vishnu,—the Supreme Vāsudeva.

What the Tenets (or System) of the School of the Viśiṣṭādvaita are, is thus evident.

Thus ends the Conclusion of the “Light of the School of Rāmānuja

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-d
āsen’-oktam ādāya śāstrāt,
Yatipati-mata-dīpam Veda-Ved
ānta-Sāram
Sa bhavati matim
ān yas sat-kaṭāk-aika- lakya.

Glory To Rāmānuja!