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Books > Hindu > हिन्दी > श्रीमत्तात्पर्यचन्द्रिकामण्डनम्: Sastrayonitva Adhikarana According to Dvaita Vedanta
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श्रीमत्तात्पर्यचन्द्रिकामण्डनम्: Sastrayonitva Adhikarana According to Dvaita Vedanta
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श्रीमत्तात्पर्यचन्द्रिकामण्डनम्: Sastrayonitva Adhikarana According to Dvaita Vedanta
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This work deals with the 'Sastrayonitvadhikaranam' as discussed in the Dvaita Vedanta Philosophy. The 3rd adbikaranam of the 1 st pada of the first adhyaya of Brahmasutra is called the 'Sastrayonitvadhikaranam'. Sri Vyasa Tirtha, reputed scholar of Dwaita Vedanta, has written a commentary on Tattvaprakasika (Brahmasutrabhasya), called 'Tatparyacandrika'[which is a commentary on Brahmasutrabhasya of Sri Madhvacarya]. The present work 'Srimattatparyacandrikamandanam' written by Sri Narayana Sarma, establishes the position of Dwaita Vedanta, by refuting the arguments of other philosophical schools, concerning the Sastrayonitvadhikara1) am' as discussed in the Tatparyacandrika commentary. At different places of the present work, discussion regarding 'tantracatustaya' is also found. Thus, the position of Vyasa Tirtha is reestablished in this work, by way of counter-argument by Narayana Sarma, the author of present work.





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श्रीमत्तात्पर्यचन्द्रिकामण्डनम्: Sastrayonitva Adhikarana According to Dvaita Vedanta

Item Code:
NAI874
Cover:
Paperback
Edition:
2005
Language:
Sanskrit Only
Size:
8.5 inch X 6.5 inch
Pages:
90
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Weight of the Book: 160 gms
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About The Book

This work deals with the 'Sastrayonitvadhikaranam' as discussed in the Dvaita Vedanta Philosophy. The 3rd adbikaranam of the 1 st pada of the first adhyaya of Brahmasutra is called the 'Sastrayonitvadhikaranam'. Sri Vyasa Tirtha, reputed scholar of Dwaita Vedanta, has written a commentary on Tattvaprakasika (Brahmasutrabhasya), called 'Tatparyacandrika'[which is a commentary on Brahmasutrabhasya of Sri Madhvacarya]. The present work 'Srimattatparyacandrikamandanam' written by Sri Narayana Sarma, establishes the position of Dwaita Vedanta, by refuting the arguments of other philosophical schools, concerning the Sastrayonitvadhikara1) am' as discussed in the Tatparyacandrika commentary. At different places of the present work, discussion regarding 'tantracatustaya' is also found. Thus, the position of Vyasa Tirtha is reestablished in this work, by way of counter-argument by Narayana Sarma, the author of present work.





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