Philosophical improvements were pioneered by Padmanabha Tirtha and subsequently perfected by Jayatirtha. Dasgupta contends that the latter's contributions brought Dvaita up to the standards of intellectual sophistication set by Advaita and Visistadvaita. By imbuing the nascent philosophy with structure and expanding upon Madhva's terse texts, he reinforced the intellectual position of Madhva and set the standard for Dvaita literature through his seminal work, Nyaya Sudha ('Nectar of Logic'). Subsequent authors such as Vishnudasacharya further expanded upon these texts and authored commentaries branching into diverse fields such as Mimamsa and Navya Nyaya, a tradition which would continue for centuries. Despite the intellectual growth, due to the turbulent political atmosphere of India at the time, penetration of Dvaita into the cultural collective of the subcontinent was limited. It was not until Sripadaraja, the pontiff of the matha at Abbur, who aligned himself with the Vijaynagara king Saluva Narasimha Deva Raya and served as his guru, that Dvaita would receive royal encouragement and a certain degree of power. But the Smartha Brahmins, adhering to the principles of Advaita, and Sri Vaishnavites, following the Visistadvaita philosophy of Ramanuja, controlled the Shiva and Vishnu temples respectively, thus limiting the influence of Dvaita.