The Advaita Siddhi, authored by Madhusudana Saraswati in the 16th century CE, stands as a significant response within the Advaita Vedanta tradition to the challenges posed by Vyasa Tirtha's Nyayamrita, a polemical work that aimed to critique and question the foundations of Advaita metaphysics.
At the heart of the dispute between the two works lies the
definition of what is considered true (satya) and what is deemed false
(mithya). Madhusudana Saraswati, in Advaitasiddhi, responds to Nyayamrita's
criticisms against the five definitions of falsity proposed by earlier Advaita
scholars. According to Advaita Siddhi, an object is considered true as long as
it is not contradicted or negated by subsequent experience.
The text delves into various conflicting theories
surrounding the unity or plurality of selves, the unity or plurality of avidya
(nescience), and the locus of avidya, be it Brahman or the jiva (individual
self). Madhusudana Saraswati suggests that different theories within the
Advaita tradition can be adopted based on the aspirants' fitness (adhikara).
The primary focus remains on the absolute Brahman, and the diverse theories
serve as means to explain the indeterminable false world.
Advaita Siddhi is notable not only for its defense against
Nyayamrita's criticisms but also for its acknowledgment and acceptance of the
diversity within the Advaita Vedanta tradition. It accommodates various
interpretations, recognizing that different seekers may resonate with different
perspectives based on their spiritual readiness.
The text has three Sanskrit commentaries, with Laghucandrika by Brahmananda Saraswati being particularly popular among scholars. These commentaries further elucidate and explore the nuances of Madhusudana Saraswati's arguments, making Advaitasiddhi a comprehensive and influential work within the Advaita Vedanta tradition.