tyanusandhanam series: edited with Telugu paraphrase
and English translation by M.B. Srinivasa Aiyangar, Madras, 1898.]

[Footnote 578: The best known is the Guru-parampara-prabhavam of
Brahmatantra-svatantra-swami. For an English account of these doctors
see T. Rajagopala Chariar, _The Vaishnavite Reformers of India_,
Madras, 1909.]

[Footnote 579: Agamapramanya. He also wrote a well-known hymn called
Alavandar-Stotram and a philosophical treatise called Siddhi-traya.]

[Footnote 580: He states himself that he followed Boddhayana, a
commentator on the Sutras of unknown date but anterior to Sankara. He
quotes several other commentators particularly Dramida, so that his
school must have had a long line of teachers.]

[Footnote 581: See _Gazetteer of India_, vol. XXIII. s.v. There is a
Kanarese account of his life called Dibya-caritra. For his life and
teaching see also Bhandarkar in _Berichte VIIth Int. Orient.
Congress_, 1886, pp. 101 ff. Lives in English have been published at
Madras by Alkondaville Govindacarya (1906) and Krishnaswami Aiyangar
(? 1909).]

[Footnote 582: He also wrote the Vedartha Sangraha, Vedartha Pradipa,
Vedanta Sara and a commentary on the Bhagavad-gita.]

[Footnote 583: _S.B.E._ XLVIII. p. 3.]

[Footnote 584: II. 2. 36-39.]

[Footnote 585: II. 2. 43 _ad fin._]

[Footnote 586: Ramanuja's introduction to the Bhagavad-gita is more
ornate but does not go much further in doctrine than the passage here
quoted.]

[Footnote 587: This fivefold manifestation of the deity is a
characteristic Pancaratra doctrine. See Schrader, _Int._ pp. 25, 51
and _Sri Bhashya_, II. 242.]

[Footnote 588: See Br. Ar. Up III. 7. The Sri Vaishnavas attach great
importance to this chapter.]

[Footnote 589: Only relatively northern and southern. Neither flourish
in what we call northern India.]

[Footnote 590: Hence the two doctrines are called markata-nyaya and
marjara-nyaya, monkey theory and cat theory. The latter gave rise to
the dangerous doctrine of Doshabhogya, that God enjoys sin, since it
gives a larger scope for the display of His grace. Cf. Oscar Wilde in
_De Profundis_, "Christ, through some divine instinct in him, seems to
have always loved the sinner as being the nearest possible approach to
perfection in man.... In a manner not yet understood of the world, he
regarded sin and suffering as being in themselves beautiful holy
things and modes of perfection.... Christ, had he been asked, would
have s