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XVII] Rāmānuja Literature
129 tailed discussion as to how knowledge may be both an attribute and a substance, so that it may be a quality of the self and also constitute its essence. Attempts are here made to show that all mental states, including that of feeling, can be reduced to that of knowledge. Devotion and the attitude of self-surrender are discussed and the three courses, knowledge, action, and devotion, are elaborated. The writer also brings out the futility of the means of salvation prescribed by other systems of thought.
In the eighth chapter the author enumerates the attributes common to both jiva and īśvara, and deals at great length with the true nature of the individual self, refuting the theory of the Buddhists on this point. He gives also a description of the devotees and their twofold classification, and enumerates the attributes of the emancipated jīvas.
The ninth chapter is devoted to the definition of God, and establishes Him as the instrumental, material and the accessory cause of the world. It refutes the theory of māyā of the monists (adraitins) and gives an account of the fivefold aspects of God such as vibhavas, avatāras, etc. The tenth chapter enumerates and defines ten categories other than substance, such as the sattva, rajas, tamas, sabda, sparsa, and the relation of contact, etc.
There was another Srinivasadāsa, of the Andān lineage, who was author of a Ņatva-tattva-paritrāņa. He tried to prove that the word Nārāyaṇa is not an ordinary compound word, but a special word which stands by itself indicative of the name of the highest God. There was yet another Srinivāsa, called Srinivāsa Rāghavadāsa and Canda-māruta, who wrote a Rāmānuja-siddhāntasamgraha.
This Srīnivāsa again must be distinguished from another Srinivāsa of the lineage of Sathamarşana, who wrote at least one work known to the present writer, Ananda-tāratamya-khandana. In this small treatise he tries to refute, by a reference to scriptural passages, the view that there are differences in the state of salvation.
A few other Srinivāsas and their works are also known to the present writer, and it is possible that they flourished in the fifteenth or the sixteenth century. These are Srīvatsänka Miśra, who wrote a small work called Sri-bhāşya-sārārtha-samgraha; Śrīnivāsa Tātārya, who wrote Laghu-bhāva-prakāśikā; Śrīsaila Yogendra,
DIII
