The Srutisarasamuddharanam (Extracting the Essence of the Sruti) is the major work of Totakacarya who is regarded by tradition as one of the four-principle disciples of Adi Sankara. Composed in Sanskrit, the work consists of one hundred and seventy-nine verses. The aim of these verses is to bring out the essential meaning of the Upanisads. Through an analysis of various Upanisad statements, as well by compatible reasoning, Sri Totaka shows that the Upanisads teach that Brahman is real, the world is mithya and that the essential nature of the jiva is none other than Brahman. The teaching is presented in the form of a dialogue between a student and a guru. Totaka skilfully manages to bring out the main Advaita teachings while maintaining the context of a discussion. These verses are not only valuable for what they teach, but in them we also find an accurate account of the tradition of Advaita as it existed at the time of Sankaracarya himself. Accompanying the Devanagari text of the verses is an English translation of each verse followed by a brief commentary in English to assist in understanding the verses.

This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its literature with a clear chronological setting of literary, historical and epigraphic materials. Written in lucid style it presents a vigorous and sparkling historical exposition of the mighty currents of Realistic Theism, originating in the Vedic and post-Vedic sources of Madhva philosophy finding their culmination in the Dvaita Vedanta of Madhvacarya, and the long line of his great commentators and followers, over a period of seven centuries from the thirteenth century onwards.

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This work compares the Krsnavatara (Krsna in his avatara doctrines of Sankara and Ramanuja and the incarnation of Christ as represented by classical Christian orthodoxy, and draws out comparative theological and soteriological implications. It does so first by examining the epistemologies, theologies and world views of Sankara and Ramanuja, and the theology and world view of classical Christian orthodoxy, so that, second, an adequate foundation and subsequent thorough representation of avatara and incarnation might be accomplished, in order that, third, accurate comparisons may be drawn between avatara and incarnation. The result of this study is a demonstration that many of the popularly held similarities between avatara and incarnation are superficial, and that therefore careful consideration of epistemologies and ontologies should be undertaken when comparing theologies and soteriologies pertinent to avatara and incarnation.