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Among the Siddhantas Sripati refers to are the Kanva Siddhanta, from which he differs, and the Sankara, Bhatta, Bhaskara, Naiyayikamata, etc., Naiyayakamatasiddhanta, evidently meaning Nyaya siddhanta, i.e., the Siddhanta of the Nyaya School. There are several works of this school such as Nyaya Kaustubha, which is a treatise on Nyaya logic by Mahadeva Panatamakara (Punatambakar), son of Mukundapandita (Madras D.C. VIII, No. 4200);

Nyayachudamani, another work on logic by Ramakrishnadhwarin, son of Dharmarajavarindra (ibid., No. 4201); and Nyayaparijata by Yallayarya (ibid., No. 4202). Other wellknown works are Nyayaprakasika, a commentary on the Tarkabhashaprakasika of Chennabhatta, by Naraharimisra; Nyayaratnatika (or Dyutimalika), a commentary on Manikantha's Nyayaratna by Nrisimhayajvan; and Nyayasastrarthadipa by Sasadhara, which is better known as Sasadhariya after the author. A commentary on this work is the Pratha by Bhishagratna. Another commentary, called Nyayaratna, is by Dharmarajadhvarindra. Finally there is the Nyayasiddhantamanjari by Janakinatha alias Chudamanibhattacharya. There is a commentary on this work, called Tarkaprakasika, by Srikanta. Bhatta is, we know to be, Kumarila Bhatta, the great Mimamsa commentator, who lived about 730 A.D. He was the author of Tantravartika, a commentary on Sabara Svamin's Bhashya on the Mimamsa Sutras, perhaps the oldest Bhashya on the Mimamsa in existence, going back to probably the first century B.C. On the Bhatta-mata, as his system is called, there are many valuable unpublished commentaries in the Madras Government Oriental MSS. Library. Prabhakara is another commentator on the Mimamsa and his system is known

as Prabhakara-mata. He is not mentioned by name by Sripati. On his work, the Brihati, which is a commentary on Sabara Svamin's Mimamsa Sutra Bhashya, there is an excellent commentary written by Salikanatha, a well-known exponent of Prabhakara doctrines. It is known as Rijumalapanchika, a MS. copy of which is in the Madras Government Oriental MSS. Library. Both Bhatta and Prabhakara are mentioned by Madhava in his Sarvadarsana Sangraha in his chapter on the Jaimini-Darsana. The difference between these two exponents is well brought out by him in his account of them. The followers of Bhatta maintained, he says, that words signify something definite by themselves, apart from the sentence. Those of Prabhakara, on the contrary, held that the whole sentence is a command relating to the sacrifice, as they maintain that words only signify an action or something to be done. The former are called abhihitanvaya-vadins and the latter anvitabhidhana-vadins. The Prabhakaras are referred to by Ramanuja in his SriBhashya (Adhikarana 1, Sutra 1) as those who maintain that the syntactical meaning of sentences is to be finally found in action, etc. Bhaskara is another commentator mentioned by Sripati. As there are many authors, ancient and modern, of this name, it is necessary to point out that the Bhaskara referred to by Sripati is the earliest and most famous of them all. He was an early commentator of the Sutras of Badarayana and is referred to and criticized by Ramanuja (see Sri Bhashya, II. i, 15) and by the author of the Madhva-vijaya (Sarga 1) as one criticised by Anandatirtha. In the colophons to his work, alled Sariraka Mimamsa Bhashya, Bhaskara styles himself as Bhaskaracharya. He should be distinguished from Bhatta Bhaskara, the commentator on the Taittiriya Aranyaka, who is referred to below. He should also not be confounded with the great astronomer Bhaskaracharya, born in 1114 A.D., whose Siddhanta Siromani is next only in authority to the Surya Siddhanta, a work that has been referred to about 300 A.D. The Bhaskara of Sripati notices, with " "

Sankara, the Lokayatikas, a sect of the Charvakas, in his work. Sripati's references to Buddha, Ramanuja and Madhva and their Siddhantas will be found detailed at some length below. Sripati also mentions Nilakantha Bhagavatpada, Ghantanada and Jyotirmatha (Adhyaya I, Pada I, Sutra 21, page 74, line 30). Nilakantha is further referred to below. As to Ghantanada, not much is known. The term, however, appears as a title of Panta Mailara, described as the great-grandson of Sura, grandson of Pota and the son of Mumbamba and Mummadindra, a brave lieutenant of Pratapa-Deva-Raya II in battle. At the request of this Mailara, who, by the way, has been identified with the chief of the name mentioned by Srinatha in one of his Chatu verses, Deva-Raya II made a grant, dated on the Sivaratri day of the month of Magha in the year Kilaka in Saka 1351 (A.D. 1429). Another grant in his favour was made on the 11 th day of the bright fortnight of Magha of the year Subhakrit, Saka 1404 (A.D. 1482) by Deva-Raya, who is here spoken of as Praudha-Deva-Raya. If the title Ghantanada is identical with this title, Ghantanada should be taken to be a great religious teacher who lived long before the 15 th century A.D., and whose fame was such that his name came to be assumed as a title by Saiva Chiefs in later times (see Sewell's List of Antiquities, C. P. No. 87; also Butterworth and Venugopal Chetty, Nellore Inscriptions, C.P. No. 18; Madras Epigraphy Report No. 211 of 1894). The Jyotirmatha referred to is quite an ancient system of thought to which we have references in the Bhagavad-Gita and the Uttararama Charita (Bhagavad-Gita, V. 24 and XIII. 17; Uttararama Charita, IV. 18). According to this school of thought, Light is regarded as the Supreme Spirit, the Light referred to being the Light of Brahman. In this school, light is the divine principle of life and of intelligence.