Although Vasinavas do not stress logic over devotion, under the pressure of their social environment and the need to present consistent argument in light of their theological views, many of them have given substantial contributions in the field of philosophy. From their very founder-acaryas up to the present day, the Sri-sampradaya and the Madhva-sampadaya are distinguished for having some of the greatest scholars in history. The entire asset of their literary legacy amounts to hundreds of books concerning various branches of knowledge. Among the Sri Vaisnavas, Sri Vedanta Desika (1268-1369 AD), the greatest exponent of Visistadvaita after Sri Ramanujacarya, authored more than a hundred works, including several important books on philosophy, such as the Nyaya-parisuddhi and the Nyaya-siddhanjana, in which he utilizes the dialectical approach and terminology of Nyaya to syncretise the conclusions of Vedanta, and the Sesvara-mimansa, a Vaisnava interpretation of the Mimamsa-sutras of Jaimini. Among the Madhvas, Vyasa Tirtha (ca. 1450-1550 AD) wrote the Nyayamrta, which presents dualist thought with sophisticated logic. At the other extreme, the scope. Not only did they write original treatises and commentaries on the Brahma-sutras as most Vaisnava scholars did, but they also commented upon all traditional philosophical works such as the Nyaya-sutras, Yoga-sutras, Samkhya-karika, etc. In course of time, his earned them ample recognition in scholarly circles all over India and consequentially furthered their cause to a great extent. In one sense, this may be seen as an astute preaching stratagem. The widespread and lasting outcome of such scholarly enterprises are felt even today, for while most Indian universities offer Advaita Vedanta as a major discipline, relatively few offer Vaisava Vedanta as an option. Sri Caitanya Mahaprabhu appeared in a very prolific phase in the history of Indian philosophy. Navadvipa, in West Bengal, was then known as a major centre of scholarship, where youths from known as a major centre of scholarship, where youths from different parts of the country thronged for higher studies. The influence of Buddhism and Jainism had already waned centuries before, and the systems of Samkhya and Purva-mimamsa had become obsolete. Nyaya and Vedanta, however, were flourishing, and renowned scholars like Raksadhara Misra, Vasudeva Sarvabhauma, Vyasa Tirtha, Raghunatha Siromani, Vallabhacarya, Madhusudana Sassvati, Haridasa Nyayalankara, Janakinatha Tarkacudamani, Mathuranatha Tarkavagisa, Ramabhadra Sarvabhauma, Bhavananda Siddhanta Vagisa, Harirama Tarkavagisa, Visvanatha Nyayapancanana, Jagadisa Tarkalankara and Jayarama Nyayapancanana all lived within a hundred years of Lord Caitanya's era and compiled important philosophical treatise and commentaries, particularly on Nyaya. According to one traditional account, Mahaprabhu Himself also authored a commentary on Nyaya. It is said that when a great logician resident of Nadia saw that commentary and realized that it was far superior to any of his own writings, he became very morose, which ld Mahaprabhu to throw the text into the Ganges in order to appease his distress.