Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s6.t2.5

c6.s6.t2.5

*Śrutitattvaprakāśikā* vindicates Dvaita philosophy by interpreting Upaniṣadic sentences *neha nānāsti*, *aham brahmāsmi*, *ekam eva advitīyam*, *tattvamasi* and *kevalo nirguṇaś ca* in 507 verses. *Saṁskṛtasūtrārtha* presents the essence of Dvaita philosophy in condensed aphorisms. *Adhikaraṇanāmāvalī* documents the sections of *Brahmasūtra*. His *Pāṣaṇḍimatakhaṇḍana* and *Kalpalatā* are also polemic works in refutation to *Pramāṇanirṇaya* of Vādirāja Sūri, a Jaina philosopher. *Kalpalatā* especially disapproves Syādvāda and Saptabhaṅgīnaya. *Upanyāsaratnamālā* is supposed to have contained ten discourses on philosophy out of which only three are available. In *Bhūgolanirṇaya*, Vādirāja describes the Indian geography on the basis of *Bhāgavata Purāṇa*. In his *Vivaraṇārṇava* he refutes the *Pañcapādikā* of Prakāśātma Yati. Besides these, Vādirāja had written a work on omens, and several other works on rituals, *mudrās*, etc. He also authored commentaries on *Mahābhārata* and Puruṣa-Sūkta of *Ṛgveda*, along with glosses on the *bhāṣya* of Madhva on *Talvakāropaniṣad*, *Kaṭhopaniṣad*, *Taittirīya Upaniṣad* and also on the commentaries of Jayatīrtha — *Nyāyasudhā* and *Tattvaprakāśikā*.