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Rāmānuja Literature the word dharma may be otherwise used by some persons, yet its accepted meaning, as defined above, remains unaltered. The instructions of the Smytis, Purānas, Pañcarātras, Brahmasūtras, etc., are to be regarded as dharma, as being based upon the Vedas, which are their source. The validity of the nature of dharma cannot be determined by a reference to any other pramāna than the scriptural texts. In all matters of doubt and dispute the Mimāmsāsūtra should be interpreted in such a manner that it does not come in conflict with the views of Bādarāyaṇa, who was the teacher of Jaimini.
Venkatanātha's son was also a great writer on Vedānta. He was called Kumāra Vedāntācārya, Varadārya or Varadanātha or Varada Deśikācārya or Varadarāja Sūri or Varadanāyaka Sūri or Varadaguru. He wrote a Tattva-traya-culuka-samgraha, a work in Sanskrit prose, in which he summarizes the contents of the Tamil Tattva-traya-culuka of Verkațanātha, describing the fundamental Śrīvaisnava doctrines regarding soul, matter and God. His other works are Vyavahāraika-satyatva-khandana, Prapatti-kārikā, Rahasya-traya-culuka, Carama-guru-nirnaya, Phala-bheda-khandana, Arādhana-samgraha, Adhikarana-cintāmaņi, Nyāsa-tilakavyākhyā, Rahasya-traya-sārārtha-samgraha. The last three works are commentaries on Verkațanātha's Adhikarana-sārāvali, Nyāsatilaka, and Rahasya-traya-sūra. Varadārya lived till the end of the fourteenth or the beginning of the fifteenth century.
Meghanādāri lived probably in the twelfth and the early thirteenth centuries. He was closely associated with his elder brother Rāma Miśra, a pupil of Rāmānuja. He wrote a Naya-prakāśikā, a commentary on the Sri-bhāsya, Bhāva-prabodha, Mumuksū-pāyasamgraha, and Naya-dyu-maņi. The last work is one of the most recondite works on the Višiştā-dvaita school of thought, and its main contents have been noted in a separate section. He was the son of Atreyanātha and Adhvara-nāyikā. He had three brothers, Hastyadrinātha, Varadarāt, and Rāma Miśra.
Rāmānujadāsa or Mahācārya wrote a Brahma-sūtra-bhāṣyopanyāsa, a commentary on the Sri-bhāşya. He wrote also a Pārāśarya, in which he tried to show that the commentaries of Sankara, Madhva and others were not in consonance with the Sūtras of
1 It is also called cid-acid-ëśtara-tattva-nirūpaņa, or Tattva-traya.
