[Footnote 590: Hence the two doctrines are called markaṭa-nyâya and marjâra-nyâya, 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 said--I feel quite certain about it--that the moment the prodigal son fell on his knees and wept, he made his having wasted his substance with harlots, his swine herding and hungering for the husks they ate beautiful and holy moments in his life."] [Footnote 591: Also called Veṅkatanâtha. For some rather elaborate studies in the history of the Śrî-Vaishṇavas see V. Rangacharis' articles in _J. Bombay R.A.S._ 1915 and 1916 and _J. Mythic Society_, 1917, Nos. 2 ff.] [Footnote 592: Prapatti and âcâryabhimâna.--The word _prapatti_ seems not to occur in the Śrî Bhâshya and it is clear that Râmânuja's temperament was inclined to active and intelligent devotion. But _prapatti_ is said to have been taught by Nathamuni and Sathagopa (Râjagopala Chariar, _Vaishṇavite Reformers_, p. 6). The word means literally _approaching._] [Footnote 593: The Artha-pañcaka and Tattva-traya are the best known. See text and translation of the first in _J.R.A.S._ 1910, pp. 565-607.] [Footnote 594: Râmânuja set less store than Śankara on asceticism and renunciation of the world. He held the doctrine called _samucchaya_ (or combination) namely that good works as well as knowledge are efficacious for salvation.] [Footnote 595: Also called Ânandatîrtha and Pûrṅaprajña. According to others he was born in 1238 A.D. See for his doctrines Grierson's article Madhvas in _E.R.E._ and his own commentaries on the Chândogya and Bṛihad Ar. Upanishads published in _Sacred Books of the Hindus_, vols. III. and XIV. For his date Bhandarkar, _Vaishṇ. and Śaivism_, pp. 58-59 and _I.A._. 1914, pp. 233 ff. and 262 ff. Accounts of his life and teaching have been written by Padmanabha Char. and Kṛishṇa Svami Aiyer (Madras, 1909). His followers maintain that he is not dead but still alive at Badarî in the Himalayas.] [Footnote 596: See Padmanabha Char. _l.c._ page 12. Madhva condemned the worship of inanimate objects (_e.g._ com. Chând. Up. VII. 14. 2) but not the worship of Brahman _in_ inanimate objects.]