Bhagavadpada Ramanuja on Sankara's Advaita Vedanta in The Hinduism Forum Posted February 4, 2005 · Report reply I will briefly quote Ramanuja's full opinion of Advaita as expressed in Maha Siddhanta section of Sri Bhasya of Brahma Sutra of Bhagavan Veda Vyasa, First he gives opponents point of view under [i have only listed sub topic headings]: http://www.sacred-texts.com/hin/sbe48/sbe48007.htm THE GREAT PÛRVAPAKSHA. 1) The only reality is Brahman. 2) The appearance of plurality is due to avidyâ 3) Avidyâ is put an end to by true Knowledge 4) Scripture is of greater force than Perception 5) The texts which represent Brahman as devoid of qualities have greater force 6) The text Taitt. Up. II, 1 refers to Brahman as devoid of qualities 7) Perception reveals to us non-differenced substance only 8) Difference--bheda--does not admit of logical definition 9) Being and consciousness are one. Consciousness is svayamprakâsa 10) Consciousness is eternal and incapable of change 11) The apparent difference between Consciousness and the conscious subject is due to the unreal ahamkâra Summing up of the pûrvapaksha view: As the outcome of all this, we sum up our view as follows.--Eternal, absolutely non-changing consciousness, whose nature is pure non-differenced intelligence, free from all distinction whatever, owing to error illusorily manifests itself (vivarttate) as broken up into manifold distinctions--knowing subjects, objects of knowledge, acts of knowledge. And then the great bhasyakar who started the theistic revolt against tenets of advaita says: http://www.sacred-texts.com/hin/sbe48/sbe48008.htm THE GREAT SIDDHÂNTA. "This entire theory rests on a fictitious foundation of altogether hollow and vicious arguments, incapable of being stated in definite logical alternatives, and devised by men who are destitute of those particular qualities which cause individuals to be chosen by the Supreme Person revealed in the Upanishads; whose intellects are darkened by the impression of beginningless evil; and who thus have no insight into the nature of words and sentences, into the real purport conveyed by them, and into the procedure of sound argumentation, with all its methods depending on perception and the other instruments of right knowledge. The theory therefore must needs be rejected by all those who, through texts, perception and the other means of knowledge--assisted by sound reasoning--have an insight into the true nature of things." For further point by point rebuttal refer to the site. Your Servant Always, Sumeet.