Volume 15 (1911)

xiv
PREFACE.
RAMANUJA-VEDANTA.
Adhyatmacintamani (8) in eight leaves and in 170 slokas,
contains both the text and the commentary, without leaving
any clue to distinguish the one from the other. From the
statement in the Benares Sanskrit College Catalogue published
at Allahabad, in page 407, we know the text begins with the
verse आत्मा न देवो न नरः ( [ātmā na devo na naraḥ (] p. 7, line 4) and ends with परिचिन्तन् भत्रेत्
( [paricintan bhatret
(] p. 7, line 11); while the commencement of the com-
mentary is not to be found on the Benares Manuscript as the
first leaf is lost. But it ends with जन्तुसंसार- पोतकम्. [jantusaṃsāra- potakam. ] Under
the circumstances the inference is irresistible that the com-
mentary begins with ants, that is, the second verse
in the MS. under notice, and the first verse:
ending with should go at the end of the
commentary. Sundara jāmātṛ and Saumya-jāmātṛ is one and
the same person, and not different persons as stated by Hall
in
p. 112. Oppert says that the Text is by Saumya-jāmātṛ
and it has a commentary by Nārāyaṇa. The commentator,
whoever he may be, makes obeisance to Rāmānuja, Yamuna,
Rāmamiśra, Nāthamuni, Adyakulanātha, Satha-vairi, Senā-
dhipati, Jagaumātā, Sridhara, as the succession of his
Gurus.
The same school of Vedanta has a short work by
Parasara Bhaṭṭācārya, in praise of Ramanuja, in eight verses,
explaining the eight-lettered formula atar. It
नमो वासुदेवाय.
[namo vāsudevāya.
] is entitled Aṣṭasloki. Kathavate mentions of a commentary
on this work by Srinivasa, a well-known author of this
school. Astaslokivyākhyā (No. 23) is a commentary on
Parasara's work by Govindārya, a pupil of Sathāri. Go-
vinda describes himself as Rasikakulendu and follows the
traditional interpretation, acknowledging his obligations to
Näthamuni and other ancient writers.
Tot adrimathastha-guru-parampara (115) gives the follow-
ing succession of Gurus in the Totadrimatha:
Ramanuja, Paraṅkusadāsa, Yamunamuni, Rāmamisra,
Pundarikākṣa, Nathamuni, Sathakopa, Visvaksena, Sri, Srid-