[1][2][3] According to Indologist B. N. Krishnamurti Sharma, The first chapter of the work deals with certain initial defects of Advaita metaphysics such as its disrupt of Pramanas and non-acceptance of any fundamental criteria of validity and truth determination upon which the conduct of practical life is based; it's the arbitrary distinction of reality into absolute, phenomenal and apparent and the mutual divergence of views among the authorities of the school, on many crucial points of doctrine and detail.
[4] The next two chapters are devoted to the justification of Purvapaksha of the opening Adhikarana of Brahma Sutras as developed by Madhva and his commentators against the refutations attempted by the critic.
[4] Sharma says, it may be said that Narayanacharya has successfully repelled the criticisms of Appayya and shown them to be quite shallow and sentimental and based on irrelevant considerations.
[4] His intimate knowledge of several branches of learning and familiarity with the literature of Advaita and mutual differences of views among its exponents enable him to corner the critic at inconvenient angles and show that the criticisms leveled against Madhva's interpretations have no more than a "nuisance value" and are powerless to cause any permanent damage to their structure.
[6] American historian Anthony Grafton and classicist Glenn W. Most considered the work Advaitakālānala along with the Abhinava-Gada of Satyanatha Tirtha as a new mace which broke the heads of non-dualists like Appayya Dikshita.