Tatparyacandrika is a commentary on Tattvaprakasika concerning the Dvaita (dualism) School of Vedanta. Tatparyacandrika by Vyasatirtha (alias Vyasayati) is a superb commentary on Jayatirtha’s Tattva Prakasika, which is a commentary on Madhvacharya’s Anubhashya. Anubhashya is Madhvacharya’s original commentary on Brahma Sutras of Badarayana.
It is known from the colophon that Vyasatirtha was a direct disciple of Madhvacharya, and a contemporary of Jayatirtha, also a disciple of Madhvacharya. The purpose of writing this super commentary was to present a logical exposition of Dvaitavada, the dualistic doctrine as propounded by Madhvacharya, and also to refute Advaitavada, the absolute non-dualism expounded by Adi Shankaracharya. In this work the author also refutes the viewpoints of Vacaspati Mishra, as set forth in Bhamati, and those of Prakasatman, Anandagiri and Govindananda.
Visishtadvaita interpretation of Vedanta, put forward by Ramanuja in his Sribhashyam and the commentary thereupon, called sruta prakasika, has been examined in Tatparya Chandrika. In a way, Candrika is an interdisciplinary study of three schools of Vedanta, viz., Advaita, Vishishtadvaita and Dvaita, developing rich thoughts on linguistics, epistemology and the science of interpretation.
Vyasatirtha, first of all, logically proves that the concept of falsity, i.e., mithyatva (the absence of being as well as non-being) involves self-contradiction. Moreover, falsity cannot be defined as that which is destroyed by knowledge, for then that can prove its momentary character, but not its false nature. He further shows that the distinction of God, the world and the individual souls and the differences within the world and among the various godo and evil individual souls are all real, as they are established by all the valid means of knowledge. These distinctions remain intact, though in subtle form during the time of pralaya (dissolution) and in the state of liberation also.
Similarly, Vyasatirtha attempts to prove the reality of the space and the law of causality. Bhakti (devotion) to Narayana is the sole and sure means of liberation and strict observance of norms is inherent in true devotion to the divine.
Two commentaries on Tatparyacandrika, viz., Prakasika of Raghavendra Tirtha and Bhavadipika of Pandurangi Kesvacharya, have recently been published.