Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s6.2

c6.s6.2

Revived by Madhva, Rāmānuja, Vallabhācārya (1479–1531), Caitanya (1485–1533), Tukārāma (1609-49) and other saints, the Bhakti movement had a dominating effect even in the area of philosophical reasoning. Sadānanda who flourished in Kashmir in the seventeenth century made an attempt to synthesize *bhakti* and *yoga* in his *Svarūpaprakāśa*, a text of Advaita Vedānta. He also introduces the concept of Para-Vāsudeva from Vaiṣṇava Pāñcarātra system¹⁴⁹ and discusses the concept of *sākṣī* (witness) different from the individual soul (*jīva*) and elaborates upon it by Vādirāja, so named because of his debating skills, flourished in eleventh century CE under the rule of Cāḷukya king Jagadekamalla Jayasiṁha (CE 1018-42). In his *Nyāyaviniścayavivaraṇa*, Vādirāja has refuted several rival doctrines. He brilliantly defends Syādvāda against the vehement criticism of Śaṅkarācārya, he also argues against Kumārila, Praśastapāda, Īśvarakṛṣṇa and Maṇḍana Miśra.