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tar's work is bound to inspire Vaishnavas of all
schools with love and respect for his greatness and
impartiality and may even unconsciously lead them
to adopt and cultivate a similar middle attitude.
Dikshitar's contributions to the systems of Rama-
nuja, Madhva and Srikantha are invaluable. The
publication of his Naya-mayukhamalika which is an
elaborate commentary on the Brahmasutras on the
lines of Sri Ramanuja has revealed his greatness
and unrivalled learning to the Visishtadvaita Pan-
dits. Sri Ranga Ramanuja, the Visishtadvaita
author of the Upanishad Bhashya and various
great works, has acknowledged his high res-
pect and admiration for Dikshitar by copying
verbatim the expositions of Dikshitar in his own
Visishtadvaitic commentary on the Brahmasutras
which is known as the Sariraka Sastrartha Dipika.
A close comparison of the two works will show
clearly how freely Rangaramanuja copies from
Dikshitar. In his elaborate commenatry on the
Srutaprakasika, he quotes appreciatively and at
length from Dikshitar's Parimalam and Nyaya-
rakshamani although the absence of any reference
by name to the work or author quoted from, may
leave the reader in ignorance of the source. A
publication of Dikshitar's exposition of all the
four Vedantic systems known as the Chaturma-
tar's work is bound to inspire Vaishnavas of all
schools with love and respect for his greatness and
impartiality and may even unconsciously lead them
to adopt and cultivate a similar middle attitude.
Dikshitar's contributions to the systems of Rama-
nuja, Madhva and Srikantha are invaluable. The
publication of his Naya-mayukhamalika which is an
elaborate commentary on the Brahmasutras on the
lines of Sri Ramanuja has revealed his greatness
and unrivalled learning to the Visishtadvaita Pan-
dits. Sri Ranga Ramanuja, the Visishtadvaita
author of the Upanishad Bhashya and various
great works, has acknowledged his high res-
pect and admiration for Dikshitar by copying
verbatim the expositions of Dikshitar in his own
Visishtadvaitic commentary on the Brahmasutras
which is known as the Sariraka Sastrartha Dipika.
A close comparison of the two works will show
clearly how freely Rangaramanuja copies from
Dikshitar. In his elaborate commenatry on the
Srutaprakasika, he quotes appreciatively and at
length from Dikshitar's Parimalam and Nyaya-
rakshamani although the absence of any reference
by name to the work or author quoted from, may
leave the reader in ignorance of the source. A
publication of Dikshitar's exposition of all the
four Vedantic systems known as the Chaturma-