Śrī Vaiṣṇavism

The Āchārya’s Role The Āchāryas have come in the line of the supreme Āchārya, Lord Nārāyaṇa. Śrī Vaiṣṇava sampradāya has come in the Āchārya paramparā beginning with the Lord. Nobody except these people know the significance of the three Secrets, as lion's milk. The Āchāryas, who briefly meditate upon the significance of the Three Secrets, glow with good qualities that

This is a very detailed and lucid compendium on all most important tenets of Viśiṣṭādvaita or “Qualified Dualism” school of understanding as founded by great Āchārya Śrī Rāmānuja and transmitted and practised in Śrī Vaishnavism. The name of the present work is “The Light of Rāmānuja’s School” or “Yatīndra-Mata-Dīpikā” by Śrīnivāsa Āchārya, who lived probably in the beginning of the

The Light of Rāmānuja’s School Yatīndra-Mata-Dīpikā 1 - Perception (Pratyakṣa). Invocatory Verses. 1. Śrī-Veṅkaṭeśam Kari-śaila-nātham Śrī-Devarājam Ghaṭik-ādri-siṁham Kṛṣnena sākam Yatirājam iḍe Svapne ca dṛṣṭān mama Deśik-endrān. 2. Yatīśvaram praṇamyā ’ham Vedānt-āryam Mahā-gurum Karomi bāla-bodhārtham Yatīndra-mata-dīpikām. The Blessed Lord ( Śrīman Nārāyaṇa )’ alone is the Truth ( tattva ), whose qualities are a soul and non-soul, and secondless. By Love

2 - Inference (Anumāna) Now, Anumāna or Inference will be ex-pounded: That knowledge (Pramiti) is Inferential knowledge (Anumati), which is the particular knowledge of the pervading (Vyāpaka), obtained from the consideration of the pervadedness of the pervaded (Vyāpaka). The Instrument or Means by which such knowledge is obtained is Inference (Anumāna): (Illustration): Knowing that smoke is pervaded by fire, the

3 - The Word (Śabda) After the exposition of Inference (Anumāna), the word (Śabda) in will be expounded. Śabda-Pramāṇa or the Instrument (or Means) viz., “Word”, is that which produces the knowledge obtained from sentences non-uttered by the non-trustworthy (men) (An-āptā). “ Non-uttered by the Non-trustworthy ” is (a characterisation advisedly) employed to controvert the opinion that “ the Word

4. Object of Knowledge (Prameya) Matter (Prak ṛti) After the treatment of Pramāṇa (or Means of knowledge), Prameya or Object of knowledge will be treated. Prameya (literally) means what is well (pro), measured (meya). It (Object) is twofold: (1) Dravya or Substance, and (2) A-dravya or Non-Substance. Substance is the Upādāna or Substrate, Base or Receptacle; and the Receptacle is

5. Time (Kāla) Now, the species of the Non-Conscious (Acit), viz., Time , will be treated. Time is (an) inert (substance) devoid of the triad of Guṇas. It is eternal and infinite . It is triply divisible as Past , Future and Present . It is the time (element) indicated by such terms as Simultaneous , Immediate , Gradual etc.;

6 . Spiritual Universe (Nitya- Vibhūti) Now (the Subject of the) Spiritual Universe ( Nitya-Vibhūti ) will be propounded. Non-inertness ( Aja ḍatva ) is a property common to (the Principles:) (1) Pure Matter (Śuddha-sattva), (2) the Attributive Consciousness (Dharma-bhūta- Jñāna), (3) Soul (Jīva) and (4) God (Īśvara). Non-inertness means Self-luminousness (Svayam-prakāśatva). Self-luminousness exteriority ( Par āktva ) characterises both

7. Attributive Consciousness (Dharma-bhūta-jñāna) Consecutively, (the topic of) Attributive Consciousness will now be expounded. The nature of it is described thus: - 1. While it is self-luminous, nan-sentient substance, it is “ objectivated ” ( sa-viṣayatvam ) (i.e., the some object always constituting its content); 2. While it is pervasive ( Vibhu ), it is of the nature of substance

8. The Soul (Jīva) The (category) Soul or Jīva will now be explained. The characteristics common to Soul and God are: (1) Interiority (pratyaktva), (2) Rationality (cetanatva), (3) Spirituality (ātmatva), and (4) Agency (kartṛtva). Pratyaktva or Interiority means to be self-luminous. Cetanatva or Rationality is to be the seat (or involucre) of consciousness. Ātmatva or Spirituality is to be the