This is a well-known and renowned work containing details of the three great doctrines or “vidhis” which are well-known in the Mimamsa Sastra. Community All the old treatises on the subject have been analysed and re-edited by the author, and the entire work was written in a very pleasing and clear manner with the help of examples and introducing some new alankaras also. 11. As per this, he has written 25 works on Vedantic topics, 26 works on Sivadvaita themes, 7 volumes on mimamsa, one each on Kavya Vyakhyana, and Vyakarana vyakhyana, 3 on Alamkaras, 26 works of a devotional nature and 15 works of a miscellaneous character thus totaling 104. 57. 89. 23. These two works are written in condemnation of the philosophy of the Ramanuja and the Madhvas. Commentary on item 90 Sivakarnamruta : Upakrama Parakrama : This is propagated by a commentary on the Brahmasutras from the stand point of Visistadvaita. Siva Puja Vidhi : 78. Sri Sivananda Yogi, a biographer of Sri Appayya Dikshita has written a commentary on this work. Bhasma Vada Vali : 77. 38. The work is in the form of a running commentary in prose and verse on the Brahmasutras of Badarayana, treated topically under the several adhikaranas. This durgastuti is like a mantra sastra designed to avert poverty, fear from enemies, fear from death, several difficulties, several unanticipated disasters etc., for devotees and is in fifteen verses. From this work the fact that Sri Appayya Dikshita had completely identified himself with the ninth stage of self-surrender or atma samarpana in bhakti yoga became very clear. The next morning when the doors of the sanctum were opened, the Lord had taken the form of Lord Shiva. In this work, the prominence and importance of upakrama are brought out. Ramayana tatparya sangraha, Bharata tatparya sangraha and their commentaries : The varadarajastavais full of these and is forever shining as an ornament of beauty to the Lord Varadaraja. In each both Siva and Vishnu are praised alternatively. 102. Nigrahastaka : Appaya had the name Vinayaka Subramanya after the Namakarana or naming ceremony took place. 103. 39. In this work, we see the profound maturity of the true devotion to the Supreme Lord. From the sixth verse in Sri Dikshita Nava Rathna Malika it is seen that Sri Appayya Dikshita did not write the condemnation of Sri Ramanuja’s philosophy. In it are also described the laws of the suryopasakas, the greatnesss of the rays of aditya, Lord Sun, the greatness of Lord Siva who remains hidden as the inner principle of the suryamandala and the good that will accrue as a result of suryopasana. In this extremely short work containing only very few verses, which Sri Appayya Dikshita calls as the three gems or ratna traya, Sri Dikshita proves on the basis of the pramanas of the Puranas, that Siva is really the Parabrahma, that it is the Sivasakti in the female form that is known as Parvati, and that it is the same sakti which is known as Narayana in the male form, and that on account of these, Hari, Hara and Ambika, all the three have Brahmatva, and that it is not necessary to fight among ourselves as to who is greater and who is smaller, since all the three are derived only from the same eternal source. The culture and traditions of India are mainly influenced by religion and religious festivals. given in the karmakanda, all details of yagas like the Soma yaga, and the upasana of Lord Siva as given in the gnanakanda have been explained as per the rules of mimamsa, with slesha alankara. Ilakkiya Mamani, Samskrita Ratna, Dr. R. Thiagarajan. The author’s greatness is to be gauged not by the number of works he has written, but by the depth and profundity of his thought. WhatVachaspati, Sudarsana and Jayatirtha have done for the Bhashyas of Sankara, Ramanuja and Madhva, Sri ppayya Dikshita has done for the Bhashyas of Srikanta. A kavya is said to be a great one only if it contains all these elements. Tantrika mimamsa. Acharya Dikshitar or Acchan Dikshitar was the younger brother of Appayya. Nyaya ratnamala Sri Appayya Dikshita tries to establish that Vibhishana who is generally held to be the symbol for surrender or Saranagati to the Lord does so only on account of his desire to regain his kingdom and not on account of any desire for salvation. The author pronounces Srikanta to have been a practiser of the Dahara Vidya. Hence this is said to contain the essence of both the systems of thought. 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