logy. There are numerous weighty commentaries on the songs, and independent
treatises explicating its meaning. Al
̄akiya Man.ava ̄l.ap Peruma ̄l.Na ̄yan
̄a ̄r’s A ̄ca ̄rya
Hr.dayam(fifteenth century) is a systematic Tamil language analysis ofTiruva ̄ymol
̄i,
entirely dedicated to showing the rich thematic import discoverable in the words of
the songs themselves. Veda ̄ nta Des ́ika’s Dramid.opanis.at Ta ̄tparyaratna ̄val.iis a suc-
cinct Sanskrit-language assessment of the theological import of each song in
Tiruva ̄ymol
̄i, a theological commentary which recognizes and a theological primary
text in a vernacular not dependent on Sanskrit, and which seeks to spell out its theo-
logical meaning.
30 Karen Pechilis-Prentiss’s The Embodiment of Bhakti(New York: Oxford University
Press, 1999) finely discusses the conscious development of S ́aiva Siddha ̄ nta theol-
ogy in the Tamil south Indian context. In particular, the appendices which include
Uma ̄ pati A ̄ca ̄rya’s Tiruvarut.payan
̄
(perhaps, “Fruit of the Holy Grace”) and a com-
panion anthology, Te ̄va ̄ra Arul.mur
̄aittirat.t.u(perhaps, “Anthology of Verses on Grace
from the Te ̄va ̄ram”) are fine examples of theological works.
31 Bernard J. F. Lonergan, SJ, Method in Theology(New York: Herder and Herder, 1972).
He lists the eight specialties as follows: research, interpretation, history, dialectic,
foundations, doctrines, systematics, and communications.
32 We can also think of texts aimed primarily at coherent ritual practice, such as some
pu ̄ja ̄manuals, yogic texts such as the Yoga Su ̄tras, and guides to tantric practice such
as the Kula ̄rn.ava Tantra. Such works may be highly reflective and intelligent, and
rich in theological import, and in some cases attention to their commentaries may
help make the case that these texts are theological.
33 See John Vattanky’s Ganges ́a’s Philosophy of God (Madras: The Adyar Library and
Research Centre, 1984).
34 Trans. Swami Madhavananda (Calcutta: Advaita Ashrama, 1987).
35 The Ma ̄nameyodaya has been edited and translated by C. Kunhan Raja and S. S.
Suryanarayana Sastri (Madras: Theosophical Publishing House, 1933).
36 For the Ve d a ̄ntaparibha ̄s.a, see the translation by Swami Madhavananda (Calcutta:
Advaita Ashrama, 1983).
37 Trans. Swami Madhavananda; Calcutta: Advaita Ashrama, 1992.
38 The Is.t.asiddhi has been translated by P. K. Sundaram (Madras: Swadharma
Swaarajya Sangha, 1980).
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Bilimoria, Purusottama. 1988. Sabdapramana: Word and Knowledge. Boston: Kluwer
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Bronkhorst, Johannes. 1996. “God’s Arrival in the Vaisesika System,” Journal of Indian
Philosophy24: 281–394.
Cabezon, Jose. 1998. Scholasticism in Cross-cultural and Comparative Perspective. Albany:
State University of New York Press.
Chakrabarti, Kisor K. 1999. Classical Indian Philosophy of Mind. Albany: State University
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Chemparathy, George. 1972. An Indian Rational Theology: Introduction to Udayana’s
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