[Advaita-l] Fw: [hc] Reinterpreting Dwaita versus Adwaita by sanjay rao

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Wed Oct 17 18:29:25 CDT 2012


Is there any reason why Vidyaranya Swami did not refute it himself? That probably is a hint that the work was  nota  genuine work of  Vedanta Desika.

Further why bother about refutation ofnumerous points. Had Vedanbta Desika or Ramanujacharya read the Muktika upanishad they would have never thought of the Visistadvaita.

Sunil KB

 From: V Subrahmanian <v.subrahmanian at gmail.com>
To: kuntimaddi sadananda <kuntimaddisada at yahoo.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Friday, October 12, 2012 3:59 PM
Subject: Re: [Advaita-l] Fw: [hc] Reinterpreting Dwaita versus Adwaita by sanjay rao
On Sat, Sep 29, 2012 at 4:02 PM, kuntimaddi sadananda <
kuntimaddisada at yahoo.com> wrote:

> PraNAms
> I Shree Anandji has discussed the Advaita siddhi - the refutes the
> nyaayamRitam of Dviatins - but I do not think he completed the discussions
> - while Shreeman S.M.S. Chari maama (he is no more) told me once that no
> one has clearly responded to Shatadhuushanii of Shree Vedanta
> Deshika- Shreeman Chari has written a book with the title-
> advaita-vishishtaadvaita presenting the arguments of shatadhuushanii. Shree
> Ananata Shastri has written - shatabhuushanii - apparently counter the
> arguments presented in Shataduushanii - but as per Shreeman Chari maama- he
> did not address point by point other than reinterating the advaita
> position.

Dear Sada ji,

I had occasion to raise this (last mentioned) topic with Dr.Mani Dravid
SastrigaL and he had this to say:

Shree Ananta Krishna Sastri had a friendly attitude towards 'all'.  He had
respect for Vedanta Deshika for being a sannyAsin, a vairAgya sampanna and
a bhagavadbhakta above all.  In view of all this Shri Sastri did not take
the usual method of refuting / replying by using 'asat', 'asaaram',
'tuccham' etc. On the other hand, he used what is called 'mRdUktiH',
soft-language, and presented the Advaitic position as an unassailable one
and thereby indirectly conveyed to the 'opponent' that all his 'dUShaNam-s'
have absolutely no place in the face of such a strong and self-consistent
system that Advaita is.

Many, most, people could not discern or fathom the depth of Sri Sastri's
work and method and ended up concluding as Shri ChAri mAma did.  In the
conversation Shri Mani Dravid SastrigaL also told me an interesting

It seems the Kanchi PeriyavA Sri Chandrashekharendra Saraswati SwaminaH was
the one who selected/suggested the name: shatha bhUShaNI.  It seems Sri
Sastri's native village is 'nUraNi', a place in the PAlakkAD province of
Kerala.  This word translates to 'nUru = shatam' and 'aNi = an ornament in
Tamil: 'aNi, aNikalan'  are the words used by Tamil writers, old and
modern, to mean an (any) ornament.  So the derived name: shatabhUShaNI has
a fine rhyming effect with 'shatadUShaNI'.  It was not a point-by-point
rebuttal but a fine, fitting reply, and yet a work of someone who is from

Warm regards,

Discussion more on the issues than on the personalities and accusations at
> an individual will be more fulfilling.
> Hari Om!
> Sadananda
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