The advaita-siddhi is regarded as one of the most important polemical works of advaita. It is MadhusUdana sarasvatI's brilliant and successful defense of advaita in response to the objections of the MAdhvas, the dualists. Shankara states that his doctrine of brahmajnAna (brahmajnAnamapi vastutantrameva - brahma-sUtra- bhAshhya 1.1.2) is a "vastu-tantra", a doctrine based on facts, as opposed to a "purushha-tantra", a doctrine based on the knowledge of an individual.
The advaita-siddhi is regarded as one of the most important polemical works of advaita. It is MadhusUdana sarasvatI's brilliant and successful defense of advaita in response to the objections of the MAdhvas, the dualists. Shankara states that his doctrine of brahmajnAna (brahmajnAnamapi vastutantrameva - brahma-sUtra- bhAshhya 1.1.2) is a "vastu-tantra", a doctrine based on facts, as opposed to a "purushha-tantra", a doctrine based on the knowledge of an individual.
The advaita-siddhi is regarded as one of the most important polemical works of advaita. It is MadhusUdana sarasvatI's brilliant and successful defense of advaita in response to the objections of the MAdhvas, the dualists. Shankara states that his doctrine of brahmajnAna (brahmajnAnamapi vastutantrameva - brahma-sUtra- bhAshhya 1.1.2) is a "vastu-tantra", a doctrine based on facts, as opposed to a "purushha-tantra", a doctrine based on the knowledge of an individual.
Methods of Knowledge, Perceptual, Non-Perceptual, and Transcendental According To Advaita Vedānta Foreword by Dr. Huston Smith, Introduction by T.M.P. Mahadevan. Satprakashananda