He is considered to be one of the stalwarts in the history of the Dvaita school of thought, on account of his sound elucidations of the works of Madhvacharya, Jayatirtha and Vyasatirtha.

[16] Indologist B.N.K.Sharma wrote, "His energy and determination to crush out the rivalry of Monism is reflected even in the choice of the titles of some of his works, four of which go by the name "Paraśus" (the Axe)".

B.N.K.Sharma wrote, "Satyanatha Tirtha made a bold pronouncement that women and Shudras are eligible for Aparokshajnana exclusively through shravana of Tantra".

Sharma also wrote, "Satyanatha holds the memory of Vyasatirtha in warm admiration and refers him reverentially as Vyāsatīrthasrimaccaranah".

[6] Indologist B.N.K.Sharma wrote, "His victorious career formed the subject of a eulogy by Chalāri Saṁkarṣaṇacārya, in his Satyanatha Mahatmya Ratnakara".

[4] Satyanatha Abhyudaya consists of eleven cantos and two manuscripts of this work are noticed by German Indologist Theodor Aufrecht which he quoted in his book Catalogus Catalogorum.

According to the account in Sagara Ramacharya's Koñkanasthabhyudaya, Satyanatha Tirtha visited Benares at a time when Mughal emperor Aurangazeb was harassing the Hindus there.

According to Sharma, it was presumably during this time that he visited Gaya and strengthened the hold of his mutt among the Gayapalas, who had been converted to Madhvism by his predecessor Vidyadhisha Tirtha.

[6][20] After Satyanatha Tirtha died in 1674, his mortal remains were enshrined in the mutt at Veeracholapuram, a village in Tamil Nadu.

His work Abhinavachandrika is composed on the same lines of Vyasatirtha's Tatparya Chandrika, which is a commentary on Jayatirtha's Tattvaprakasika, which apart from elucidating the concepts of the source text, criticises the allegations against Madhva raised by Appaya Dikshita and other grammarians.

His work Abhinavatandava or Abhinavatarkatandava is polemical tract written on same lines of Vyasatirtha's Tarka Tandava.

His commentaries on Dasaprakaranas texts are called Parasu, which is an indication of his intention to cut the opponents arguments to pieces.

[23] B.N.K Sharma wrote, "His dextrous way of explaining the example of "Ahikundala"[a] by constructing the term "vísesha" used by Jayatirtha in Tattvaprakasika in his twin senses of "visesa" and "bheda" is a masterstroke of resourcefulness".

American historian Anthony Grafton and classicist Glenn W. Most says, Abhinava-Gada is like a new mace which broke the heads of non-dualists like Appayya Dikshita.

He is revered for his philosophical and dialectical thought, and his role in spreading the school of Dvaita across the subcontinent, especially in Bihar.

[6] Indologist and professor Dr. R. Nagaraja Sarma considered Satyanatha Tirtha, along with Trivikrama Panditacharya and Keshavacharya, prominent scholars who wrote expository and controversial works unrivalled for their brilliance and systematic treatment.