वादे भावः

अनुज्ञातता

शास्त्रविरोधो न वेति हि भगवदनुज्ञाया मानम्।
शाङ्करादिगर्वपातनं तु ब्रह्मकर्मैव।

परैर् अपि

Respecting an AchArya does not mean accepting any canard he spreads, or imitating improper behavior. veda-s themselves make it clear - यान्यस्माकं सुचरितानि, तानि त्वयोपास्यानि, नो इतराणि। Your own AchArya-s admit that - so, you should endeavor to live up to such standards, rather than pretending to be some holy person despite violating this basic percept.

अविरुद्धांश-ग्रहणम्

साङ्ख्यं योगः पञ्चरात्रं
वेदाः पाशुपतं तथा ।
आत्म-प्रमाणान्येतानि
न हन्तव्यानि हेतुभिः॥
(म. भा. शा. ३५०-६३) ॥

इति श्रीभाष्यकारेण रामानुजेन +उच्यत इति ज्ञायते 9:18 इत्यस्मात्। तत्रैव तेनैव “अनुक्तम् अविरुद्धम् अन्यतो ग्राह्यम्” इत्यपि न्यायः प्रयुक्त इति ज्ञायते।

सार-ग्राहिता

वेङ्कटनाथार्यो भगवद्-गीता-तात्पर्य-चन्द्रिकायाम् -

क्षुद्र-स्खलितेष्व् अदूर-विप्रकृष्ट-योजनाभेदेषु चोदासितव्यम् इत्य् अलम् अति-प्रसङ्गेन।

पिशाच-रन्तिदेव-गुप्त-शङ्कर-यादवप्रकाश-भास्कर-नारायणार्य-यज्ञस्वामि-प्रभृतिभिः
स्वं स्वं मतम् आस्थितैः परश्-शतैर् भाष्यकृद्भिः
अस्मत्सिद्धान्त-तीर्थकरैश् च भगवद्-यामुनाचार्य-भाष्यकारादिभिर्
अविगीत-परिगृहीतोऽयम् अत्र सारार्थः –

भगवान् एव परं तत्त्वम्;
अनन्य-शरणैर् यथाधिकारं तद्-एकाश्रयणं परम-धर्मः

इति।

परिहासः

Features

The vaiShNava critic (partly mirroring opponents)

• Indulges in some well-justified name-calling.
• Questions about the behavior of the person holding the views.
• Provides quite a few redundant really funny analogies.
• Occassionally comes off as being smug and snarky.

भ्रमः

Impression of vaiShNava AchArya-s as cuddly teddy bears or humble-to-a-fault sunken eyed bores likely comes not reading their argumentative works.
Besides presenting solid arguments clearly,
they do mock their opponents periodically.

XYZ explained the entire jijnasadhikaranam in some 50 hours without resorting to mockery.

If so, it may either not be honest, or a conscious overlay of one’s own “reconciliatory” bias.

प्रयोजनम्

The purpose of such is

• to humble the haughty,
• to make them see the absurdity of their positions,
• to ensure that their point hits home - even by making it personal to an extant; as one’s own behavior can’t be denied.

औचित्यम्

Mature vaiShNava-s are prohibited from even doing namaskAra to non-vaiShNavas by the shAstra (details elsewhere).
They are explicitly taught that they are not nirupAdhika sheShi-s to non-bhAgavata-s.
Their alleigence to bhAgavata-s far overrides any need for sparing their opponents in contexts such as a debate or war.

कार्पण्यं न वादादौ

Some quote statements like

न धर्मनिष्ठोस्मि न च आत्मवेदी न भक्तिमान् त्वच्चरणारविन्दे

and say

Without Vinaya, you aren’t a Vaishnava, even if you wear a tirunaamam panning your wide forehead.

It would do well to remember - How did the author of that verse come to be called ALavandAr?

Anyway, seriously - that is in context of moxArtha prapatti - doesn’t mean that yAmuna’s kArpaNya is such that he felt unable to even put food into his mouth, present the tattva properly etc..

उदाहरणानि

yAmuna is more like VD - much more brutal fun.

दार्शनिक-हास्यानि - TW

रामानुजः

rAmAnuja does not hesitate to call out प्रच्छन्न-बौद्ध-s.

वेद-वाद-च्छद्म-प्रच्छन्न-बौद्ध-निराकरणे निपुणतरं प्रपञ्चितम्। - shrIbhAShyam 2 2 4

BG 2.12
Video: TW

भागवतेषु मार्दवम्

वेङ्कटनाथार्योऽपि स्वयूथ्यान् नाम्ना न गृह्णाति,
सादरं तद्-आचार्योक्तिषु स्व-पर-विवक्षां दर्शयति।
किञ्च कुत्सितान् पक्षान्
अनिष्टोत्पात्ति–स्व-व्याघातादि–दोषोद्भावनेन
+ईषद्-हासेन सह खण्डयत्य् एव।