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SathadUshaNi is the Third work which is incomplete containing 66 sections
only. There is no evidence to find out why Acharya did not write further.
Each section is called Vaada.  Sri SMS Chari writes in his book on Advaita
and Visishtadvaita- ?The SatadUshaNi is an important classic of
Visishtadvaita Vedantha in which as the title suggests, one hundred
philosophical issues have been chosen for systematic criticism directed
against the school of Advaita. The text as available at present contains
only 66 topics (Vaadas). These are mainly based on the arguments advanced
by Sri Ramanuja in the early portion of his monumental work Sri Bhashyam.
The arguments are elaborated by Swamy Desikan with his metaphysical
profundity and mastery over the art of disputation.

The topics developed in the SatadUshaNi each one of which is devoted to a
discussion of an independent controversial doctrine of Advaita, refer to
various issues bearing on epistemological, metaphysical, cosmological,
religious, and ethical problems.

It appears from the order in which the Vaadas are presented give us an
impression that the work must have been based mainly on the arguments
advanced in the debate. Though there is no logical sequence in the
arrangement of the topics, (Sri SMS Chari says), the work is complete and
highly comprehensive so far as the criticism of Advaita doctrines is
concerned. It exhibits fully Swamy Desikan?s mastery of the art of

The sixty six vaadas though each of them deals with a specific
controversial issue, may be grouped under the following eight broad

1.      PramaaNaas
2.      Perception and Difference
3.      The nature of Consciousness (anubhUthi)
4.      The individual Self and the Absolute
5.      The NirguNa Brahman
6.      Universe
7.      The doctrine of Avidyaa
8.      Saadhana amd mukti

A cursory glance at the titles of each Vaada and its bearing on its
contents would reveal the Acharya?s zeal in defending the system of
Ramanuja from the attacks of the Advaitins and also in launching arguments
abounding in incisive logic, the like of which is hardly found in the
field of saasthras. The Acharya was conferred the title of
?Vedanthacharya?, by the Lord of Srirangam in appreciation of this work.

Chakrasamarthana is a work which is lost and which indicated the use of
the particle ?cha? which was sought to be shown by VidyaraNyar as



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