[573] It is possible that the poems attributed to Namm'âr̤vâr and other saints are really later compositions. See Epig. Ind. vol. VIII. p. 294.
[574] XI. 5. 38-40.
[575] Bhandarkar (Vaishṇ. and Śaivism, p. 50) thinks it probable that Kulaśekhara, one of the middle Âr̤vârs, lived about 1130. But the argument is not conclusive and it seems to me improbable that he lived after Nâthamuni.
[576] The first called Mudal-Âyiram consists of nine hymns ascribed to various saints such as Periyâr̤var and Andal. The second and third each consist of a single work the Periya-tiru-mor̤i and the Tiru-vay-mor̤i ascribed to Tiru-mangai and Namm'âr̤vâr respectively. The fourth part or Iyar-pa is like the first a miscellany containing further compositions by these two as well as by others.
[577] Nityânusandhânam series: edited with Telugu paraphrase and English translation by M.B. Srinivasa Aiyangar, Madras, 1898.
[578] The best known is the Guru-paramparâ-prabhâvam of Brahmatantra-svatantra-swâmi. For an English account of these doctors see T. Râjagopala Chariar, The Vaishṇavite Reformers of India, Madras, 1909.
[579] Âgamaprâmâṇya. He also wrote a well-known hymn called Âlavandâr-Stotram and a philosophical treatise called Siddhi-traya.
[580] He states himself that he followed Boddhâyana, a commentator on the Sûtras of unknown date but anterior to Śaṅkara. He quotes several other commentators particularly Dramiḍa, so that his school must have had a long line of teachers.
[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 Govindâcârya (1906) and Kṛishṇaswami Aiyangar (? 1909).
[582] He also wrote the Vedârtha Saṅgraha, Vedârtha Pradîpa, Vedânta Sâra and a commentary on the Bhagavad-gîtâ.