Yāmuna is not strictly speaking a Vedāntin, at least not in all his works. Nonetheless, the extant portion of his Saṃvitsiddhi (henceforth SSi) starts with a typically Vedānta concern, namely the exegesis of some Upaniṣadic statements, and especially of the word advaita within them.

The presence of an Upaniṣadic, and, therefore authoritative, starting point does not mean that there is no space for argumentation. By contrast, Yāmuna discusses at length various possible interpretations, so that the quotes open rather than closing the discussion. In this sense, the Upaniṣadic quotes have the same role of controversial sacrificial issues in Pūrva Mīmāṃsā: the discussion is prompted by the problem they raise. The structure of the first pages of the SSi is the same found at times in Veṅkaṭanātha’s philosophical works such as the Seśvaramīmāṃsā insofar as the opinions of several different schools are briefly examined and refuted. However, in these pages of the SSi the opponents have only one chance to speak out their opinion, the discussion does not involve a single speaker at length, and after one has been defeated, Yāmuna moves swiftly to the next one. The situation changes, even within the same SSi, once Yāmuna moves to a topic which has metaphysical and not only hermeneutical relevance, namely whether there is only one saṃvit ‘cognition’, or whether this is differentiated according to its various intentional contents. Here, the discussion turns into an engaging succession of objections and replies.

Yāmuna at times lets some space for sarcasm. An interesting case contrasts Yāmuna’s point of view to that of “believer” Vedāntins (the opponents are identified immediately before as brahmavidaḥ ‘knowers of brahman’. The context is that of the denial of any difference, so that one can postulate that these are Advaita Vedāntins):

Enough! This teaching about brahman suits [only] believers. We are not believers and resort to reason.

hanta! brahmopadeśo ’yaṃ śraddadhāneṣu śobhate. vayam aśraddadhānās ’smo ye yuktiṃ prārthayāmahe. (SSi 1942 p. 131).