रामानुजीये विश्वासटिप्पन्यः

॥ श्रीः ॥
॥ श्रीमते निगमान्तमहादेशिकाय नमः ॥
॥ श्रीमद्रहस्यत्रयसारे निगमनाधिकारः ॥

THE CONCLUDING CHAPTER. page640

विश्वास-प्रस्तुतिः (सं॰प॰)

करबदरितविश्वः कश्चिदाचार्यदृष्ट्या
मुषितनिखिलमोहो मूलमन्त्रादिभोगः ।
सगुणविषयसिद्धौ संप्रदायं प्रयच्छन्
सुचरितसिलहारी सूरिबृन्दाभिनन्द्यः ॥ ७३ ॥

मूलम् (सं॰प॰)

There may be found someone who, by the grace of his ācārya, has seen (the truths concerning) the Universe (as distinctly) as if they were a jubube berry (Badari fruit) in the hand, whose illusions have been dispelled and who enjoys (the meanings contained in) such mysteries (mantras) as the mūlamantra. When a worthy śiṣya having the necessary virtues has been found, he instructs him in the spiritual tradition and gleans, for his own observances, all that is good in the conduct and observances of great men and becomes worthy (himself) of the appreciation of the hosts of the eternal sūris.

TOPICS TREATED OF SO FAR page640

Here (in this treatise), we have set forth, just as we learnt them ourselves and just as we believe them to be true in our heart of hearts, without giving room to any ignorance, doubt or misconception, the following topics of knowledge in accordance with what is sanctioned by the śrutis, the smṛtis, the sūtras and the ancient tradition and in accordance also with right reason: (1) How the jīvatma whose essential nature is such that he is fit to enjoy the bliss of Bhagavan just like the suris - how he has lost this fitness from beginningless time, how later he acquires the spirit of detachment (vairāgya) in some measure, how he comes in contact with a worthyācārya from whom he begins to learn the truths and the means of attaining the ends desired by him; (2) how among the pramāṇas or valid sources of knowledge, the three secrets or mysteries (mantras), are of the greatest importance; (3) how, among the meanings revealed in these (mantras), such things as the relationship of soul and body that exists between the Supreme Ruler and those which are ruled over by Him are the central and most essential doctrines to be learnt (4) how the five subjects of knowledge (artha. pañcaka) including that relationship which have been summarised by our ancientācāryas are contained in the three great secrets or mysteries (mantras) (5) what the chief aim is of those who, among these five subjects of knowledge, devote themselves to a classification and study of the three tattvas or Reals (6) how among these three Reals or tattvas, Iśvara, who is described in the sātvika śāstras is the Lord with His spouse Śrī (viz. Nārāyaṇa).(7) how the man who has clearly learnt these subjects becomes eager for mukti and seeks the upāyas for mukti (8) the classification of those who are competent to adopt the different upāyas, (9) the classification of upāyas suitable for the competency of different individuals (10) how, among the upāyas, the man who wants to adopt prapatti as a direct and independent upāya should have certain characteristics or marks of competence (11) the classification of accessories enjoined as appropriate for this upāyas which has to le performed only once (12) the nature of this important duty called the surrender of the burden or responsibility (concerning the self) with its accessories, to be performed by the man (13) how the man that has performed this prapatti with its aṅgas has done what he ought to do, in as much as he has surrendered the responsibility to one who is the Universal Saviour (14) the signs or marks by which a man could realise that this state has been attained by him (15) how, if he is not so impatient as to pray for inmediate release (by death), he should, for the rest of his life, render service (to Bhagavān and His devotees) as befitting one whose essential nature (svarūpa) is that of a śeṣa (16) how the service to Bhagavān extends as far as service to His devotees (17) how this service should be rendered in accordance with the regulations prescribed in the śāstras, since what is against the liking of the Master, who is the Ruler, cannot be called service (at all) (18) the ways in which or the means by which the man who has entered on his career of service in accordance with the śāstras could avoid offences from being committed in future and expiate or atone for those committed in the past, (19) how the fit place for the residence of the man who is to render faultless service in times free froin danger or serious adversity is the place where there are temples sacred to the Lord and which are (therefore) resorted to by His devotees. (20) how, to the man who has been living such a life, the soul’s departure from the gross body may take place, by the peculiar will of the Saviour, in any place and at any time irrespective of their being usually considered worthy or unworthy (21) how the self that has started (from the body) proceeds, like a prince invited by his father to his installation as heir-apparent, in full glory to travel along the arcirādi route to Paramapada, (22) how after reaching there, the self will have the full and perfect enjoyment of Bhagavān which will include also free and voluntary service or kaiṅkarya and which is the supreme state of Lordship reserved for the mukta (23) the Siddhopāya which is the most important of what are to be known (24) the sādhyopāya which is the most important of those things that are to be performed (25) and (26) the ways in which misconceptions arising frou impure food, from association (with undesirable persons) as also from the character of the yuga and the like should be removed, misconceptions in regard to the potency of this upāya in relation to the man who has adopted it, misconceptions which describe its potency as higher or lower than what is stated in the śāstras (27, 28 & 29 ) the construction and interpretation of the words and the sentences in the three secrets or mysteries (mantras) which enable a man to meditate on all these points, (30) the regulations in regard to the imparting of instruction and the refraining from it, which have to be kept in mind by the ācārya who has to propagate a knowledge of the spiritual tradition concerning these truths in accordance with the śāstras and (31) the duties expected of the śiṣya who, on account of his inability to recompense his āchārya adequately has to remain eternally indebted to him —

THE GOOD RESULTS THAT WILL FOLLOW FROM

A STUDY OF THIS TREATISE:

The śiṣya should, at first, approach the goodācārya in the proper manner and beg of him in these words : “I am your pupil and have sought you (for guidance). (Therefore) command me as to what I should do”. He should listen (to the ācārya’s discourse) with reverence and close attention and should also glean with care the advice which would supplement (what is taught by the ācārya) as stated in the following śloka :- “One should observe the wise words of great men and their virtuous ways of life and glean from them whatever is required for oneself, in the same way as some live on the grain gleaned in the fields. He should try to have a clear understanding of what is taught therein by repeated study.

It has been said: “The dharma followed by the good is too subtle, O monkey, to be easily understood” and “There is no end to arguments. The Vedas are diverse; the rishis from whose words truth could be ascertained are many. The truth regarding dharma is hid (as it were) in a cave,” and also, " Dharma’ is more subtle than the sharp edge of a razor. Who is there competent to declare what it is ? " Thus where even sages have to tread with the greatest care, we have to follow what is stated in the following ślokas :- “The way that is followed by great men is the way (to be followed by others)” and “Whatever is said, even in sport, by Brahmins seated in the chariot of the dharma śāstras and armed with the sword of the Vedas –(Whatever is said by them) is considered as supreme dharma”. Therefore to walk along the path followed by the ancientācāryas who depended solely on the śrutis and the smṛtis and cleared the way so that it may be free from hindrances - to walk along this way is not improper for us. To those who walk along this path, there will be no such painful anxieties as those feit by great sages when they said :- “There is no rest house, no staff for support, no food (on the route) and no one to guide us. It is the path which leads to hell and is too dark to walk along. How will you

traverse it alone ?” and “The path leading to the house of Yama where there is no water for quenching the thirst, no staff for support, no shade to sit under, no house or lodge to rest in and which produces prolonged suffering." To one who follows the track of great men, there would be no such painful paths. They need not be tossed about to and fro like cotton cleaned of its seeds, combed, and carded before being spun and go up and come down, like the bucket in a picotah[‍?] , along the path of smoke (dhūmādi route)¹ described in the Pañcāgni vidyā in the sixth chapter of Chāndogya upaniṣad,

It has been said :– “O. Lord,’ Thou playest, as with balls, with creatures bound by the strings of karma and going up and coming down”. To the man who follows the ways of great men, the state when he is thus a toy for the sport of Bhagavān will soon pass away. He will then go along a path which is superior to the paths followed by others to attain high ends (like svarga), because it will lead to an end or goal greater than all others and will never result in a return to saṁsāra. It has been said:- “I know’ that the path which will be trodden by the man who has exclusive devotion to Bhagavān is far superior to others” and likewise, “He, ( the jīva ) starts from the body by an excellent path, which is so cool as to remove the sufferings of saṁsāra." and further, “to those “who have practised yoga, (all) sufferings will cease and they will then journey by the Deva yāna route,” This excellent path will terminate in the region (Paramapada) described in the following ślokas – " It is a ‘splendid region on reaching which the self will become (itself), (i. e.) free from avidyā and consequently from suffering,” " The abode of the Supreme Being, Viṣṇu, shines far more than the sun or the fire.

It is so dazzlingly bright that even the gods and asuras cannot gaze at it," “Those great souls who have completed their practice of yoga and have become free from ignorance and illusion reach that region from which there is no return to this world of saṁsāra." “When compared with the region where the Supreme Being abides, this svarga and other worlds are, my child, like bells”. This path (Devayāna) will terminate in Paramapada which is declared in the śrutis also as the ultimate terminus of the route leading away from saṁsāra. The self (that takes that path) will have, for its supporting staff, the grace of Bhagavān, and will have, for the victuals of its journey, the delight in the thought that it will (soon) attain the supreme end of life. As stated in the Brahma-sūtras “’ He will start” from there by the opening of the vein (nāḍi) indicated and lighted by the Lord who dwells within the heart" and take the arcirādi route along which, in the respective regions of the gods, he would be greeted and welcomed with honours befitting emperors by the respective deities thereof with auspicious lamps and pitchers full of water (pūrṇakumbha) and attended by their followers. They will escort the self on its path and those deities to whom the man made offerings in the world of karma before will (now) pay tributes to his self. The self then passes into regions which are beyond their range and attains a supreme perfection which would make it difficult for it to be distinguished from the eternal sūris when it enters their assembly. The self will then reach under the two feet of the Supreme „Ruler and His consort who are resting on a couch in Paramapada, the like of which has been described in the Mahābhārata and the Rāmāyaṇa in connection with the avatars as their manner of being seated: Then he saw Śrī Kṛṣṇa seated on a throne made of gold and adorned with gems and looking like a blue cloud resting on Mount Meru. His form was radiant and adorned with ornaments of unsurpassed brilliance; he was dressed in a raiment of gold and shone like a blue gem set in gold; on his chest shone the gem kaustubha and He was like a mountain lighted up by the sun and had a crown on His head. Such was His appearance that, in all the three worlds, there could be found no one to be set in comparison with him?" and “Sumantra, the charioteer, saw Śrī Rāma seated like Kubera on a throne made of gold and having a beautiful coverlet. His body was covered with the paste of sandal red like the blood of the boar, pure, fragrant and of superior quality. Sītā was standing by him with a cāmara in her hand, like the star Citra near the moon, His splendour is like that of the sun. Sumantra, who knew the etiquette (suited to courts), bowed with respect to the invincible Śrī Rāma who ever gave what was asked of him." (Having reached the feet of the Supreme Being, the self will receive the privilege of rendering all kinds of service suited to all places, all times and all circumstances and be forever blissful as prayed for in the verse :- “We should render, so constantly and without intermission, service to the Lord - such service as will be most appropriate to all times, to all places and to all occasions".

Thus (both) in the state of endeavour (upāya) and in the state of attainment, the holy feet of Nārāyaṇa, the Lord of Śrī, are our support.

विश्वास-प्रस्तुतिः (त॰प॰)

उऱुसगडमुडैय वॊरु कालुऱ्ऱुणर्न्दन उडन्मरुदमॊडिय वॊरु पोदिऱ्ऱवऴ्न्दन उऱिदडवुमळवि लुरलूडुऱ्ऱु निऩ्ऱन
उऱुनॆऱियोर् तरुमन्विडु तूदुक्कुगन्दन मऱनॆऱियर् मुऱियबिरदानत्तुवन्दन
मलर्मगळ् कैवरुड मलर्बोदिऱ्‌चिवन्दन मऱुबिऱवियऱुमुनिवर् मालुक्किसैन्दन मनुमुऱैयिल् वरुवदोर् विमानत्तुऱैन्दन
अऱमुडैय विसयनमर् तेरिऱ्ऱिगऴ्न्दन अडलुरगबड मडियवाडिक् कडिन्दन
अऱुसमय मऱिवरिय तानत्तमर्न्दन अणिगुरुगै नगर्मुनिवर् नावुक्कमैन्दन वॆऱियुडैय तुळवमलर् वीऱुक्कणिन्दन विऴुगरियोर् कुमरनॆन मेविच्चिऱन्दन विऱलसुरर् पडैयडैय वीयत्तुडर्न्दन
विडलरिय पॆरियबॆरुमाळ् मॆय्प्पदङ्गळे. (49)

मूलम् (त॰प॰)

The feet of Śrī Raṅganātha, ever true to their devotees can never be given up; they were once awake to the danger from a mighty wheel (the forın taken by an asura) and hy touching it they made it break into pieces): on another occasion, they crawled on all fours and caused the two Maruda trees which grew close to each other to fall down; on the occasion of His searching (for butter) in the pots haṅgīng from above, they stood indistinguishable from the mortar to which they were bound (by Yasoda), (On a later day), they gladly consented to go on the mission assigned to them by the virtuous Dharmaputra; they came to Brindavan to bring about the destruction of the wicked asuras; while gently stroked by the hand of Lakṣmī, they became red like the petals of the lotus; they were favourable to the devotion shown by the great sages who wanted freedom from the bondage of births; they rested in a wonderful vimana (having a resemblance to praṇava), which was an object of worship to kings of the race of Manu; they shone in the chariot of the righteous Arjuna during the great war; they were inflamed with wrath when they danced on the cruel hoods of the serpent, Kaliya, and made them break down; they rested in a region (Paramapada) that could not be (even) imagined by the six systems of philosophical thought; they became the subjects of praise in the tongue of the Alvar (Nammalvar), who was the glory of the beautiful city of Kurugai; they had, for ornaments, the fragrant flowers of Tulasi; they showed their glory by graciously transforming the fallen piece of charcoal into a child (Parikṣit); they chased the armies of the asuras to their destruction.

विश्वास-प्रस्तुतिः (सं॰प॰)

इति यतिराजमहानसपरिमळपरीवाहवासितां पिबत ।
विबुधपरिषन्निषेव्यां वेदान्तोदयनसंप्रदायसुधाम् ॥ ७४ ॥

मूलम् (सं॰प॰)

Imbibe the nectar of spiritual tradition which has come down from the Udayana of Vedānta (Kidambi Achan)² which is fragrant with the odours streaming forth from the kitchen of the prince of sannyasins (Śrī Rāmānuja) and fit to be enjoyed by the assembly of learned men (also gods).

विश्वास-प्रस्तुतिः (सं॰प॰)

कलकण्ठगणास्वाद्ये कामस्यास्त्रे निजाङ्कुरे । निंबवृत्तिभिरुद्गीर्णे न चूतः परितप्यते ॥ ७५ ॥

मूलम् (सं॰प॰)

When its sprouts which were relished by quails and which are (said to be) the arrows of the god kama are vomited by such animals as feed on margosa leaves, the mango tree does not feel aggrieved.

विश्वास-प्रस्तुतिः (त॰प॰)

मुन्बॆऱ्ऱ ञानमुमोगन्दुऱक्किलुमूऩ्ऱुरैयिल्
तन्बऱ्ऱ तन्मैयुन् दाऴ्न्दवर्क्कीयुन् दनित्तगवुम्
मन्बऱ्ऱि निऩ्ऱवगै युरैक्किऩ्ऱ मऱैयवर्बाल्
सिन्बऱ्ऱियॆन्बयन् सीरऱिवोर्क्किवै सॆप्पिनमे. (50)

मूलम् (त॰प॰)

Of what avail is anger towards those Vedic scholars who teach the knowledge which they have of the truths, and the way of casting off illusions and errors, as also the nature of the self (as the śeṣa of the Lord), the unique compassion of the Lord shown to those who are destitute of upāyas, and the carefree state arising from holding on to the Lord as a refuge as taught in the three mysteries (mantras)? We have spoken (thus far) to those who can appreciate excellence.

विश्वास-प्रस्तुतिः (सं॰प॰)

निर्विष्टं यतिसार्वभौमवचसामावृत्तिभिर्यौवनं
निर्धूतेतरपारतन्त्र्य निरया नीतास्सुखं वासराः ।
अङ्गीकृत्य सतां प्रसत्तिमसताङ्गर्वोऽपि निर्वापितः
शेषायुष्य् अपि शेषि-दम्पति-दया-दीक्षाम्+++(=प्रतिज्ञाम्)+++ उदीक्षामहे ॥ ७६ ॥

मूलम् (सं॰प॰)

निर्विष्टं यतिसार्वभौमवचसामावृत्तिभिर्यौवनं
निर्धूतेतरपारतन्त्र्य निरया नीतास्सुखं वासराः ।
अङ्गीकृत्य सतां प्रसत्तिमसताङ्गर्वोऽपि निर्वापितः
शेषायुष्यपि शेषिदंपतिदयादीक्षामुदीक्षामहे ॥ ७६ ॥

Our youth has been spent in the enjoyment resulting from repetitions of the words of that prince of Sannyasins (Śrī Rāmānuja). Our days have been lived in happiness by casting off the hell of depending on any others (than the Lord); the arrogance of those who are perverse has also been annihilated for the satisfaction of good men; and for the rest of our life, we shall be earnestly and constantly looking up to the realisation of the vow of compassion taken by that divine couple for the fulfilment of whose purposes alone we exist.

विश्वास-प्रस्तुतिः (त॰प॰)

सॆप्पच्चॆविक्कमुदॆन्नत्तिगऴुञ्जॆऴुङ्गुणत्तुत् तप्पऱ्ऱवर्क्कुत् तामे युगन्दु तरुन्दगवाल्
ऒप्पऱ्ऱ नान् मऱैयुळ्ळक्करुत्तिलुऱैत्तुरैत्त मुप्पत्तिरण्डिवै मुत्तमिऴ्सेर्न्दमॊऴित्तिरुवे. (51)

मूलम् (त॰प॰)

These thirty-two Tamil verses, which, when recited, are like nectar to the ears (that hear them), which explain clearly, the truths that lie deep within the four Vedas the like of which cannot be seen elsewhere and which became possible only owing to the compassion of thoseācāryas who delight, of their own accord, to impart instruction to śiṣyas, when they find in them integrity of character and freedom from faults like envy —- these thirty-two verses form an ornament to this treatise by virtue of these three qualities viz., their beautiful diction, their wealth of ideas and their fitness for being sung.

विश्वास-प्रस्तुतिः (सं॰प॰)

आस्तिक्यवान्निशितबुद्धिरनभ्यसूयुस्सत्संप्रदायपरिशुद्धमनास्सदर्थी । सङ्केतभीतिरहितस्सतृणेष्वसक्तस्सद्वर्तनीमनुविधास्यति शाश्वतीन्नः ॥ ७७ ॥

मूलम् (सं॰प॰)

There will be found someone (or other) who has faith in religion, who is keen of intellect and (at the same time) free from envy, whose mind has become pure by following the righteous tradition of good men, whose aim is to attain the highest goal, who is not afraid of conventional judgments and who would look upon wealth and worldly success as if they were mere trash - He will certainly follow the virtuous path (which is described in this treatise) and which will never become obsolete.

विश्वास-प्रस्तुतिः (त॰प॰)

मऱैयुरैक्कुम् पॊरुळॆल्ला मॆय्यॆऩ्ऱोर्वार्
मन्निय कूर्मदियुडैयार् वण्गुणत्तिल्
कुऱैयुरैक्क निनैविल्लार् कुरुक्कडम्बाल्
कोदऱ्ऱ मनम्बॆऱ्ऱार् कॊळ्वार् नम्मैच्
चिऱैवळर्क्कुञ् जिलमान्दर् सङ्गेदत्ताऱ्‌

मूलम् (त॰प॰)

सिदैयाद तिण्मदियोर् तॆरिन्ददोवार्
पॊऱै निलत्तिल् मिगुम् पुनिदर् काट्टुमॆङ्गळ्
पॊऩ्ऱाद नन्नॆऱियिऱ्‌ पुगुदुवारे. (52)

Those who have faith in the truths revealed in the Vedas, who have keepness of intellect, who would never think of speaking in depreciation of real merit, whose minds have become pure by the training which they have received from their gurus, who have lofty aims, who, being firm of mind, would never swerve from the right path owing to the fear of perverted judgements and who would never care for what is worthless – these men will enter the righteous path which will never become obsolete and which has been indicated by our pure-minded ācāryas who had inore forbearance than even the Earth.

विश्वास-प्रस्तुतिः (त॰प॰)

इदुवऴि यिन्नमुदॆऩ्ऱवरिन्बुलन् वेऱिडुवार्
इदुवऴिया मलवॆऩ्ऱऱिवा रॆङ्गडेसिगरे
इदुवऴि यॆय्दुग वॆऩ्ऱुगप्पा लॆन् पिऴै पॊऱुप्पार्
इदुवऴि यामऱैयोररुळाल् यामिसै न्दनमे. (53)

मूलम् (त॰प॰)

“Our ācāryas will say :– “This is the right path” and will look upon (this treatise) as being delicious like nectar; they can show how the pleasures of the senses are mean and are different from the righteous way (that is described in this treatise). Owing to their desire that the path indicated here should prevail, they will overlook any mistakes of ours that may be found (in the book). We have, by the grace of our ācāryas, accepted this as the proper way.

विश्वास-प्रस्तुतिः (त॰प॰)

ऎट्टुमिरण्डु मऱियादवॆम्मै यिवैयऱिवित्
तॆट्टवॊण्णाद विडन्दरु मॆङ्गळम्मादवनार्
मुट्ट विनैत्तिरण्माळ मुयऩ्ऱिडु मञ्जलॆऩ्ऱार्
कट्टॆऴिल् वासगत्ताऱ्‌ कलङ्गा निलै पॆऱ्ऱनमे. (54)

मूलम् (त॰प॰)

I was so ignorant that I did not know even that eight and two make ten³ * ; Our Madhava who is eager to bestow on us Paramapada, which is most difficult of access, has taught me (through the ācāryas) the mantra of eight syllables and the other two mantras (Dvaya and Carama śloka). By His brilliant and noble speech saying: “I will see to the absolution of all your sids; Do not be afraid “-By these words I have attained the state of staunch faith,

विश्वास-प्रस्तुतिः (त॰प॰)

वानुळमर्न्दवरुक्कु वरुन्दवरुमिन्निलैगळ्
तानुळनायुगक्कुन्दर मिङ्गु नमक्कुळदे
कूनुळ नॆञ्जुगळाऱ्‌ कुऱ्ऱमॆण्णियिगऴ्न्दिडिनुम्
तेनुळबादमलर्त् तिरुमालुक्कुत् तित्तिक्कुमे. (55)

मूलम् (त॰प॰)

These states of mind in regard to one’s essential nature, the upāyas and the end to be attained (which are explained in this treatise) and which are understood only with effort by even those who are in Paramapada are indeed possible of attainment even here in this world of saṁsāra. This treatise, though decried by perverse minds bent (only) on finding faults, will be found sweet by the Supreme Ruler whose lotus-like feet overflow with honey.

विश्वास-प्रस्तुतिः (त॰प॰)

वॆळ्ळैप्परिमुगर् तेसिगराय् विरगालडियो-

मूलम् (त॰प॰)

वॆळ्ळैप्परिमुगर् तेसिगराय् विरगालडियो-

मुळ्ळत्तॆऴुदिय तोलैयिट्टनम् यामिदऱ्‌कॆन्
कॊळ्ळत् तुणियिनुङ् गोदॆन् ऱिगऴिनुङ् गूर्मदियीर्!

ऎळ्ळत्तनै युगवा तिगऴादॆन् नॆऴिल्मदिये. (56)

The Lord whose face resembles that of a white horse (Hayagrīva) assumed the form of myācārya and, by that device, wrote these truths in my mind and I have (only) transcribed them on these leaves. The part played by me is none other than this. Whether this treatise is accepted as worthy or rejected as unworthy, my clear mind, ( men of critical minds, will feel neither elated nor depressed in the least.

विश्वास-प्रस्तुतिः (सं॰प॰)

रहस्यत्रयसारोऽयं वेङ्कटेशविपश्चिता ।
शरण्यदम्पतिविदां सम्मतस्समगृह्यत ॥ ७८ ॥

मूलम् (सं॰प॰)

रहस्यत्रयसारोऽयं वेङ्कटेशविपश्चिता । शरण्यदंपतिविदां सम्मतस्समगृह्यत ॥ ७८ ॥

This treatise, “The Gist of the Three Mantras or Mysteries” was composed in brief by the wise Venkatesa endowed with manifold vision, to the satisfaction of those who look upon Śrī Nārāyaṇa and His consort as the only Saviours,

Here ends the fourth part called " The path of Spiritual Tradition.”

॥ इति कवितार्किकसिंहस्य सर्वतन्त्रस्वतन्त्रस्य श्रीमद्वेङ्कटनाथस्य वेदान्ताचार्यस्य कृतिषु श्रीमद्रहस्यत्रयसारे
निगमनाधिकारो द्वात्रिंशः ॥
कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥
श्रीमते निगमान्तमहादेशिकाय नमः ॥
इति श्रीकवितार्किकसिंहस्य सर्वतन्त्रस्वतन्त्रस्य श्रीमद्वेङ्कटनाथस्य वेदान्ताचार्यस्य कृतिषु श्रीमद्रहस्यत्रयसारे संप्रदायप्रक्रियाभागश्चतुर्थः ॥
श्रीमते निगमान्तमहादेशिकाय नमः ॥
॥ श्रीमद्रहस्यत्रयसारस्समाप्तः ॥

20082022

Going up to svarga and coming down to this world of saṁsāra after the fruits of good deeds have been enjoyed there and repeating this process. ↩︎
Kidambi Achan, the disciple of Śrī Rāmānuja, was in charge of the kitchen during his ācārya’s life-time ↩︎
it may mean also ‘I did not know the Dvaya (the two) nor did I know the aṣṭākṣara (the eight ) ↩︎