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124 The Višistā-dvaita School
[CH. mātņkā, Rahasya-mātņkā, Tattva-sandeśa, Rahasya-sandeśa, Rahasya-sandeśa-vivarana, Tattva-ratnāvali, Tattva-ratnāvali-samgraha, Rahasya-ratnūvali,Rahasya-ratnāvali-hrdaya, Tattva-traya-culuka, Rahasya-traya-culuka, Sāra-dipa, Rahasya-traya-sāra, Sāra-sūra, Abhaya-pradāna-sāra, Tattva-śikhā-maņi, Rahasya-śikhā-mani, Añjali-vaibhava, Pradhānā-sataka, Upakāra-samgraha, Sārasamgraha, Virodha-parihāra, Aluni-vāhana-bhoga, Madhura-kavihrdaya, Parama-pāda-sopāna, Para-mata-bhanga, Hastigiri-māhātmya, Dravidopanışat-sāra, Dravidopanişat-tātparyāvali and Vigamaparimala. The last three are works summarizing the instructions of the Arvārs. He was the author of twenty-four poems in the Tamil languagel
Venkațanātha also wrote a small pamphlet called V'ādi-trayakhandana, in which he tried to refute the views of Sankara, Yadavaprakāśa, and Bhāskara. Most of the arguments are directed against Sankara, whereas the views of Yādavaprakāśa and Bhāskara were but slightly touched. He also wrote two works on Vimāmsă, called Mlīmāmsā-pādukā and Seśvara-mīmāmsā. In the last work lenkațanātha tries to interpret the Ilināmsā-sūtra of Jaimini in a manner different from that of Sabara. His main intention was to interpret the Mimāmsā-sūtra in such a manner that it might not be in conflict with the Brahma-sūtra, but might be regarded as a complementary accessory to the teachings of the Brahma-sútra. Thus, in interpreting the first sūtra of Jaimini, he says that the injunction of reading the Vedas is satisfied with the mere study of the Vedas. The injunction does not include an enquiry into the meaning of the texts and a study of the Mimāmsā, which comes out of the natural desire for knowing the meanings of the texts and their applications. The study of the Mināmsă may therefore be undertaken even after the final bath of the bruhma-cārin. Thus, a man may, after finishing his obligatory studies as a brahma-cūrin in the house of his teacher, still continue to live there for the study of Mimāmsă, but the latter is no part of his obligatory duty. Again, in defining the nature of dharma, Venkatanātha says that dharma is that which contributes to our good and is also in accordance with tl
tions?. Though
1 The list of these Tamil works, which were not accessible to the pressnt writer, has been collected from the introduction to the Vysore edition of the Tattva-muktā-kalāpa.
2 Codana-laksanatra-visesitum evārthe sādhanatuam dhurmu-laksanam. Isvarumimamsā, p. 18.
