the Advaita-siddhi and controverts in general, the dualistic, pluralistic and non-vedic doctrines opposed to Advaitism, while the latter is a brief manual of Advaita ending with a poetic description of the Advaitic heaven as equivalent to Brahman realization or Kaivalya. If the Brahma-siddhi may be said to advert in particular to the doctrine of Brahmadvaita or Sattadvaita —that Brahman, as absolute existence (Sat) is the only reality, the Naiskarmya-siddhi may be said to release knowledge from the thraldom of action and to establish, that Brahman, as absolute consciousness (Cit), is the only reality ; the Ista-siddhi may be said to bring into prominence the view that Brahman is identical with Atman as absolute bliss (Ananda) and to elucidate the nature of the obscurative and perversive veil of nescience (Avidya), which an Advaitin is particularly solicitous to establish, and which is his Ista in this sense: and the Advaita-siddhi may be said to exhibit the full glory of the Advaitic Absolute in the Saccidananda synthesis, through a masterly exposition, in a polemical style, of Brahman as the only trans-phenomenal reality. Viewed in correlation with the opening sutra of the Brahma-mimamsa, the Brahmasiddhi may be said to devote itself mainly to the definition (Laksana) and testimony (Pramana) of Brahman referred to in the expression Brahma-jijnasa-the what of the Brahma-jijnasa; the Naiskarmya-siddhi may be regarded as paying particular attention to the meaning of the words Atha and Atah as understood by sankara-the how of the Brahma-jijnasa; the Ista-siddhi may be made out as dealing chiefly with the nature and cause of erroneous super-imposition (Adhyasa), according to Sankara—the why of the Brahma-jijnasa - adhyasa being the basic topic on which the Brahma-jijnasa hinges ; and the Advaita-siddhi sums up all the ideas coming under Brahma-jijnasa. It may also be pointed out here, that, while the Brahma-siddhi concerns itself mainly with the Ontology of Advaita, the Naiskarmya-siddhi with its ethology, and the Ista-sidhi with its epistemology, the Advaita-siddhi comprises all the aspects of the Advaita metaphysics.
The other works known to us in the Siddhi-literature are the Sphotasiddhis of Mandana and Bharatamisra, Ratnakirti's Apoha- siddhi and Ksanabhanga-siddhi, Udayana's Prabodhasiddhi, Sridhara’s Advayasiddli, Yamunacarya's Atmasiddhi, Isvarasiddhi and Samvit siddhi and Jnanottama's Jnanasiddhi. The two works bearing the name Sphotasiddhi, one by Mandana and the other by Bharatamisra, establish the Sphota doctrine of the absolute monism of
