avidya or ignorance) and the Brahman. Therefore, according to Advaita, the world is nothing more than an illusory construct. The definition of this falsity of the world (called mithyatva) varies within Advaita with some opining that the world has various degrees of reality for example Appayya Dikshita assumes three degrees, while Madhusudhana Saraswati assumes two. The first chapter of Nyayamruta refutes these definitions of reality. In the second chapter, Vyasatirtha examines role of pramanas in Dvaita and Advaita. Pramana translates to "proof" or "means of knowing". Dvaita assumes the validity of three pramanas: pratyeksha (direct experience), anumana (inference) and sabda (agama). Here, Vyasatirtha argues that the principles of Dvaita can be supported by the relevant pramanas and demonstrates this by verifying Madhva's doctrine of five fold difference accordingly. Subsequently, the Advaita concept of Nirguna Brahman is argued against. While the third deals with the critique of the Advaita view on the attainment of true knowledge (jnana), the fourth argues against soteriological issues in Advaita like Moksha, specifically dealing with the concept of Jivanmukti (enlightenment while alive). Vyasatirtha asks whether, for an Advaitin, the body ceases to exist after the veil of illusion has been lifted and the unity with the Brahman has been attained. Nyayamruta caused a furore in the Advaita community resulting in a series of scholarly debates over centuries. Madhusudhana Saraswati, a scholar from Varanasi, composed a line-by-line refutation of Nyayamruta titled Advaitasiddhi. In response, Ramacharya rebutted with Nyayamruta Tarangini and Anandabhattaraka with Nyayamruta Kantakoddhara. The former is criticised by Brahmananda Saraswati in his commentary on Advaitasiddhi, Guruchandrika. Vanamali Mishra composed a refutation of the Bramhananda Saraswati's work and the controversy eventually died down. Stoker conjectures that the strong responses Vyasatirtha received were due to the waning power of Advaita in the Vijayanagara empire coupled by the fact that as an administrator of the mathas, Vyasatirtha enjoyed royal patronage. Vyasatirtha's disciple Vijayendra Tirtha has authored a commentary on the Nyayamruta called Laghu Amoda. Tatparya Chandrika Tatparya Chandrika or Chandrika is a commentary on Tattva Prakasika by Jayatirtha, which in turn is a commentary on Madhva's Brahma Sutra Bhashya (which is a bhashya or a commentary on Badarayana's Brahma Sutra). It not only documents and analyses the commentaries of Shankara, Madhva and Ramanuja on the Brahma Sutra but also their respective sub-commentaries. The goal of Vyasatirtha here is to prove the supremacy of Madhva's Brahma Sutra Bhashya by showing