ajAti vAda

also wrote the vedAntasiddhAnta-sArasangraha, bhavaprakASa on the gItA and the
brahmasUtra-tAtparyaprakASa.
In the 16th century, prakASAnanda sarasvatI's vedAntasiddhAnta-muktAvalI, [11] and
siddhAntadIpa, a commentary on this work by nAnA dIkshita, represent a move away
from the influential bhAmatI and vivaraNa sub-schools. These two authors argue for the
dRshTi-sRshTi vAda, but not many other works are found along this line. prakASAnanda
also wrote a few works in the SAkta tradition, such as tArAbhakti tarangiNI. This work
is also not very widely known, although the worship of saguNa brahman in the form of
the Goddess has been intimately connected with the advaita vedAnta tradition, since
ancient times. The SrIvidyA tradition , in particular, has been largely assimilated into
advaita communities, especially in southern India.
In philosophy, the vivaraNa sub-school continued to be very important, as represented
by nRsimhASrama (disciple of jagannAthASrama), who was an extremely influential
teacher in the 16th century. His bhedadhikkAra [12] is an early example of the polemical
debate between dvaita and advaita philosophers. He also wrote advaitadIpikA,
tattvaviveka, vedAntaratnakoSa, a commentary on padmapAda's pancapAdikA,
tattvabodhinI on sarvajnAtman's samkshepasArIraka and bhAvaprakASikA on
prakASAtman's vivaraNa. He and his disciples, nArAyaNASrama, rAmASrama and
others flourished in the south and wrote many texts. One of the most famous disciples of
nRsimhASrama was dharmarAja adhvarIndra, whose vedAnta paribhAshA is
immensely popular. [13] All these authors of the vivaraNa school pay a lot of attention
to epistemological issues, and dharmarAja systematizes the pramANas (source of valid
knowledge) in pUrva mImAm.sA and advaita vedAnta.
In the 16th-17th centuries, a number of south Indian householder scholars, surnamed
dIkshita, rose to prominence in the advaita tradition. The name dIkshita is used only for
those who have performed certain Vedic sacrifices. Chief among them was appayya
dIkshita, whose most famous work was the siddhAntaleSasangraha. [14] He also wrote
the parimala on amalAnanda's kalpataru, thus representing the bhAmatI sub-school.
However, appayya dIkshita points out that the differences between the vivaraNa and
bhAmatI schools are not because of philosophical disagreement on fundamental
principles, but a result of differing technique and the emphasis on different issues, such
as epistemology in one and ontology in the other. Like vAcaspati miSra, appayya
dIkshita has also written many texts on nyAya-vaiSeshika, pUrva mImAm.sA and other
schools. He also wrote the madhva-tantra-mukha-mardanam, attacking the dvaita
school, and an autocommentary to it, called vidhvamsana. Many descendents of appayya
dIkshita were great scholars and authors in various fields of traditional learning well into
recent times, including tyAgarAja makhin of the 19th century. Popularly known as
Raju Sastrigal, this scholar wrote the sadvidyAvilAsa on the famous uddAlaka-Svetaketu
dialogue of the chAndogya upanishad. swAmI SivAnanda, who founded the Divine Life
Society, was another descendent of appayya dIkshita.
Tradition records that appayya was initially a follower of the SivAdvaita school of the
13th century teacher, SrIkaNTha. appayya wrote the SivArkamaNidIpikA on