and commentary on the Bhagavad Gita), and the minor works titled Vedāntadipa, Vedāntasāra, Gadya Trayam (which is a compilation of three texts called the Saranāgati Gadyam, Sriranga Gadyam and the Srivaikunta Gadyam), and Nitya Grantham. Some scholars have questioned the authenticity of the majority of his work but the three of the largest works credited to Ramanuja – Shri Bhāshya, Vedārthasangraha and the Bhagavad Gita Bhāshya. Philosophy Ramanuja's philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition. His ideas are one of three subschools in Vedānta, the other two are known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism). Rāmānuja’s Epistemology Rāmānuja's epistemology is hyperrealistic or similar to naïve empiricism. The first two sources of knowledge are perception and inference, and they are trustworthy notwithstanding general human subjection to "beginningless ignorance." Knowledge is always of the real, even in dreams, and error is a disordered perception or faulty inference concerning what is really there. The third source of knowledge is the testimony of scripture, or more strictly, śabda ("eternal sound"), which helps to establish much that is uncertain on the basis of sense perception and inference, notably the existence and nature of the ultimate reality (brahman ). Though unlike some proponents of naïve empiricism, Rāmānuja does not think that it suffices to intermittently have an acquaintance with objects of knowledge. Knowledge (jñāna) only occurs when there is direct perception of an object. Unlike proper empiricists, Rāmānuja does not restrict knowledge to that which can be gathered from the senses. Rāmānuja was unique in his view that bhakti or devotion is itself an epistemic state. He says that when bhakti takes firm root in an individual, it turns into parabhakti, which is the highest form of bhakti and that bhakti is the direct awareness of Brahman's nature and thus is a kind of knowledge (jñāna). Rāmānuja’s Soteriology According to Rāmānuja, the greatest good consists of knowing our true nature and of knowing the true nature of Brahman. Moksha, or spiritual liberation, is seen as the joy of contemplating Brahman (rather than release from the life-death-rebirth cycle), and that joy is the result of devotion, praise, worship and contemplating the divine perfection. Knowledge of Brahman consists in liberation, for Rāmānuja, mainly because of the character of Brahman. He writes:"Entities other than Brahman can be objects of such cognitions of the nature of joy only to a