Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s6.1

c11.s6.1

The row of debate between *Nyāyāmṛtaṁ* and *Advaitasiddhi* led to a series of texts like *Taraṅgiṇī*, *Āmoda* and *Kaṇṭakoddhāra* from the side of Dvaita Vedānta, whereas texts like *Gurucandrikā*, *Laghucandrikā*, *Viṭṭhaleśī* and *Gauḍabrahmānandī* came out in their rebuttal from the adherents of Advaita Vedānta. The series of debates have continued during nineteenth, twentieth and twenty-first centuries with almost the same vigour and zeal even though their range and social appeal have considerably shrunk. The works of Jālihāla Śrīnivāsācārya and Ananthakrishna Shastri further took up the issues. The debates between Advaita and Viśiṣṭādvaita that were initiated by Vedāntadeśika's *Śatadūṣaṇī* and Anantakṛṣṇa Shastri's *Śatabhūṣaṇī* were given fresh stimulus by the advent of works by Bellamkoṇḍa Rāmārāyakavi and Parvate Raghunāthācārya who were converted to Advaita and stood up for its defence in the beginning of the twentieth century. The staunch proponents of Advaita like Karapatri Swami, Kāśīkananda Giri, Suri Ramachandra Shastri on one hand and the adherents of Dvaita like Satyadhyānatīrtha, Vidyāmānyatīrtha, Tāmraparṇi Śrīnivāsācārya joined the line of these serious debates. Works of Tryambaka Shastri from Maharashtra, Raju Shastri and Natesh Shastri from Tamil Nadu, Venkamatya and Kuṇigal Rāma Shastri from Karnataka extended the frontiers of debate between the Advaita and Dvaita schools of Vedānta.