Here the Vartika is:
yetu vyachakshate mokshe
nityanandaikagochara
jnanabhivyaktirityevam
svasiddhantasamasrayat (4.4.324).
Anandapurna says that the view-point of Bhasarvajna is stated here. It is wrong. The view of Bhasarvajna who came after Sankara and Suresvara cannot be referred to by both. All this shows that Anandapurna is more concerned with the view-points than with their authors.
Anandapurna while refuting the Purva-mimamsa school observes that if it is said that the Upanishads are not valid on the ground that they are contrary to the Sabarabhashya, then it can very well be said that the ritualistic section of the veda is not valid because it is contrary to the import of the Sankarabhashya. Thus he shows his greatest respect towards Sankara.
Anandapurna wrote ten works; and they are:
- Khandanatika (vidyasagari)
- Brihadaranyakavartikavyakhya (Nyaya-kalpa-latika)
- Nyayachandrika
- Brahmasiddhi-vyakhya(bhavasuddhih)
- Samanvaya-sutra-vrittih
- Panchapadika-vyakhya
- Mahavidyavidambanavyakhya
- Nyayasaravyakhya
- Kasika-vyakhya (Prakriyamanjari)
- Mokshadharmavyakhya.
By writing commentaries on the works on important school of Advaita he provided much material for manana, arguing within oneself about the validity of the import of the Upanishads. Thus he rendered a valuable service to the cause of Advaita, particularly to those who long for liberation.
His Vidyaguru was an ascetic by name Svetagiri. In the beginning of the Nyaya-kalpa-latika and the Vidyasagari he salutes him.
1. Srimate gurave
svetagiraye sthannamaskriya” (Nyayakalpalatika)
2. vande munindran yatibrindavandyan srimadgurun
svetagirin varishthan (Vidyasagari).