Advayasiddhi [१] by Sridhara, and the Atma-siddhi,[२] Samvit-siddhi and Isvara-siddhi by Yamunacarya and Jñanottama's Jñanasiddhi.
Of all these works of the Siddhi-literature, bearing names ending with the word siddhi, excepting Vasubandhu's Vijñānamatrasiddhi, the Brahma-siddhi is the earliest work and investigates and elucidates the true nature of the Advaitic Absolute called Brahman, after discussing and confuting the adverse views and arguments put forward by previous and contemporary thinkers. The term siddhi stands for conclusive ascertainment as a result of careful investigation; and it presupposes discussion of a polemical nature, in many cases. The six Advaita works of the Siddhi- literature are all of them comprehensive treatises dealing with the salient features of Advaita philosophy and laying special stress upon a particular topic or aspect of Advaitism. The Brahma- siddhi, as its name signifies, discusses and maintains the theme that the infinite Absolute is unsurpassed, illimitable bliss-the one reality having no beginning or end; the unconditioned consciousness; the Om of all speech; the immutable, trans-empirical all; the otherless perfection of security; the ruling spirit of all born beings--the Atman taught in the Upanişads: and kindred topics are also considered, such as the unsubstantiality of all difference, the true import of all the Vedantic texts, the means and nature of liberation and the nature of nescience and error. The Naişkarmya- siddhi by Sureśvara brings into prominence the antithesis between doing and knowing and emphatically makes clear how knowledge (jñana) transcends the sphere of action (Karman) and is the sole means of liberation. Vimuktatman, in his Ista-siddhi, discourses on Avidya, as the pivotal principle of Advaitism and discusses fully the chief theories of error which have been propounded by Indian Philosophers. Madhusudana-sarsvati applies himself vigorously, in his Advaita-siddhi, to the great task of confuting the cavils and criticisms advanced by the leading exponents of Dvaita-vědanta against the chief tenets of the Advaita system. The Advaita-brahmasiddhi by Sadananda and the Svarajya- siddhi by Gangadharendra-sarasvati are comparatively later and less important; and the former of these two works is similar to
- ↑ Adv. S. This is referred to on p. 5 of Nyayakandali (V.S.S. IV. 1895), by Sridhara. It is also referred to by Helaraja, as one of his works, in his commentary on the Dravyasamuddesa and the Samkhyasamuddesa of the Vakyapadiya (Vak. Pad. B.S.S., III kinda, p. 93 and T.S.S. No. 116, p. 117). It seems to be a treatise elucidating Bhartrhari's monistic doctrine of Sabdidvaits. Manuscripts of the work are not known to be available anywhere. The learned editor of the Kandali in the V.S.S. attributes this work to Sridhars, though Sridhara himself, who refers to it, does not say that it is one of his works.
- ↑ Sid. Tr. Ch.S.S. No. 10-1900.
