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came the normative advaita vedanta theory of error 463 adi shankara edit main article adi shankara see also late classical age and hinduism in the middle ages very little is known about shankara according to dalal hagiographical accounts of his life the śaṅkaravijayas conquests of śaṅkara were composed several centuries after his death web 5 in the 14th to 17th century and established shankara as a rallying symbol of values in a time when most of india was conquered by muslims 34 he is often considered to be the founder of the advaita vedānta school but was actually a systematizer not a founder web 5 464 systematizer of advaita thought edit shankara was a scholar who synthesized and systematized advaita vāda thought which already existed at his lifetime 464 according to nakamura comparison of the known teachings of the early vedantins and shankara s thought shows that most of the characteristics of shankara s thought were advocated by someone before śankara 464 according to nakamura after the growing influence of buddhism on vedānta culminating in the works of gauḍapāda adi shankara gave a vedantic character to the buddhistic elements in these works 465 synthesising and rejuvenating the doctrine of advaita 466 according to koller using ideas in ancient indian texts shankara systematized the foundation for advaita vedānta in the 8th century reforming badarayana s vedānta tradition 467 according to mayeda shankara represents a turning point in the development of vedānta 465 yet he also notices that it is only since deussens s praise that shankara has usually been regarded as the greatest philosopher of india 468 mayeda further notes that shankara was primarily concerned with moksha and not with the establishment of a complete system of philosophy or theology 468 following potter who qualifies shankara as a speculative philosopher 469 lipner notes that shankara s main literary approach was commentarial and hence perforce disjointed rather than procedurally systematic though a systematic philosophy can be derived from samkara s thought 470 writings edit main article adi shankara bibliography adi shankara is best known for his reviews and commentaries bhasyas on ancient indian texts his brahmasutrabhasya literally commentary on brahma sutra is a fundamental text of the vedānta school of hinduism 341 his commentaries on ten mukhya principal upanishads are also considered authentic by scholars 341 471 other authentic works of shankara include commentaries on the bhagavad gitā part of his prasthana trayi bhasya 141 he also authored upadesasahasri his most important original philosophical work 467 472 the authenticity of shankara being the author of vivekacūḍāmaṇi 473 has been questioned and modern scholars tend to reject its authenticity as a work by shankara 474 influence of shankara edit while shankara has an unparalleled status in the history of advaita vedanta scholars have questioned the traditional narrative of shankara s early influence in india 34 35 186 until the 10th century shankara was overshadowed by his older contemporary maṇḍana miśra who was considered to be the major representative of advaita 35 186 only when vacaspati misra an influential student of maṇḍana miśra harmonised the teachings of shankara with those of maṇḍana miśra shankara s teachings gained prominence 475 some modern advaitins argue that most of post shankara advaita vedanta actually deviates from shankara and that only his student suresvara who s had little influence represents shankara correctly 476 in this view shankara s influential student padmapada misunderstood shankara while his views were maintained by the suresvara school 476 according to satchidanandendra sarasvati almost all the later advaitins were influenced by mandana misra and bhaskara 477 note 9 until the 11th century vedanta itself was a peripheral school of thought 478 vedanta became a major influence when vedanta philosophy was utilized by various sects of hinduism to ground their doctrines 398 such as ramanuja 11th c who aligned bhakti the major force in the religions of hinduism with philosophical thought meanwhile rejecting shankara s views web 27 the cultural influence of shankara and advaita vedanta started only centuries later in the vijayanagara empire in the 14th century 34 479 480 when sringeri matha started to receive patronage from the kings of the vijayanagara empire and became a powerful institution 481 vidyaranya also known as madhava who was the jagadguru of the śringeri śarada pītham from c 1374 1380 to 1386 481 played a central role in this growing influence of advaita vedanta and the deification of shankara as a ruler renunciate 34 479 482 483 from 1346 onwards sringeri matha received patronage from the vijayanagara kings and its importance and influence grew rapidly in the second half of the 14th century 481 note 78 vidyaranya and the sringeri matha competed for royal patronage and converts with srivaisnava visistadvaita which was dominant in territories conquered by the vijayanagara empire 485 and madhava the pre ordination name of vidyaranya presented shankara s teachings as the summit of all darsanas portraying the other darsanas as partial truths which converged in shankara s teachings 348 the subsequent shankara digvijayam genre following the example of the earlier madhva digvijayam 486 presented shankara as a ruler renunciate conquering the four quarters of india and bringing harmony 482 483 the genre created legends to turn shankara into a divine folk hero who spread his teaching through his digvijaya universal conquest all over india like a victorious conqueror 348 484 shankara s position was further established in the 19th and 20th century when neo vedantins and western orientalists following vidyaranya elevated advaita vedanta as the connecting theological thread that united hinduism into a single religious tradition 487 shankara became an iconic representation of hindu religion and culture despite the fact that most hindus do not adhere to advaita vedanta 26 advaita vedanta sub schools edit two defunct schools are the pancapadika and istasiddhi which were replaced by prakasatman s vivarana school 189 the still existing bhāmatī and vivarana developed in the 11th 14th century web 28 113 these schools worked out the logical implications of various advaita doctrines two of the problems they encountered were the further interpretations of the concepts of māyā and avidya web 28 padmapada c 800 ce 488 the founder of the defunct pancapadika school was a direct disciple of shankara he wrote the pancapadika a commentary on the sankara bhaya 488 padmapada diverged from shankara in his description of avidya designating prakrti as avidya or ajnana 489 sureśvara fl 800 900 ce 490 was a contemporary of shankara 460 and often incorrectly identified with maṇḍana miśra 460 note 79 sureśvara has also been credited as the founder of a pre shankara branch of advaita vedānta 490 mandana mishra s student vachaspati miśra 9th 10th century ce 491 492 493 who is believed to have been an incarnation of shankara to popularize the advaita view 494 wrote the bhamati a commentary on shankara s brahma sutra bhashya and the brahmatattva samiksa a commentary on mandana mishra s brahma siddhi his thought was mainly inspired by mandana miśra and harmonises shankara s thought with that of mandana miśra 495 web 28 the bhamati school takes an ontological approach it sees the jiva as the source of avidya web 28 it sees contemplation as the main factor in the acquirement of liberation while the study of the vedas and reflection are additional factors 496 497 vimuktatman c 1200 ce 498 wrote the ista siddhi 498 it is one of the four traditional siddhi together with mandana s brahma siddhi suresvara s naiskarmya siddhi and madusudana s advaita siddhi 499 according to vimuktatman absolute reality is pure intuitive consciousness 500 his school of thought was eventually replaced by prakasatman s vivarana school 189 prakasatman c 1200 1300 189 wrote the pancapadika vivarana a commentary on the pancapadika by padmapadacharya 189 the vivarana lends its name to the subsequent school according to roodurmun h is line of thought became the leitmotif of all subsequent developments in the evolution of the advaita tradition 189 the vivarana school takes an epistemological approach it is distinguished from the bhamati school by its rejection of action and favouring vedic study and a direct apprehension of brahma 496 prakasatman was the first to propound the theory of mulavidya or maya as being of positive beginningless nature 501 and sees brahman as the source of avidya critics object that brahman is pure consciousness so it cannot be the source of avidya another problem is that contradictory qualities namely knowledge and ignorance are attributed to brahman web 28 another late figure which is widely associated with advaita and was influential on late advaita thought was śrīharṣa late medieval india yogic advaita edit michael s allen and anand venkatkrishnan note that shankara is very well studied but scholars have yet to provide even a rudimentary let alone comprehensive account of the history of advaita vedānta in the centuries leading up to the colonial period 435 while indologists like paul hacker and wilhelm halbfass took shankara s system as the measure for an orthodox advaita vedānta the living advaita vedānta tradition in medieval times was influenced by and incorporated elements from the yogic tradition and texts like the yoga vasistha and the bhagavata purana 44 yoga and samkhya had become minor schools of thought since the time of shankara and no longer posed a thread for the sectarian identity of advaita in contrast to the vaishnava traditions 480 the yoga vasistha became an authoritative source text in the advaita vedānta tradition in the 14th century and the yogic advaita 502 503 of vidyāraņya s jivanmuktiviveka 14th century was influenced by the laghu yoga vasistha which in turn was influenced by kashmir shaivism 504 vivekananda s 19th century emphasis on nirvikalpa samadhi was preceded by medieval yogic influences on advaita vedānta in the 16th and 17th centuries some nath and hatha yoga texts also came within the scope of the developing advaita vedānta tradition 67 according to andrew nicholson it was with the arrival of islamic rule first in the form of delhi sultanate and later the mughal empire and the subsequent persecution of indian religions that hindu scholars began a self conscious attempts to define an identity and unity 505 506 between the twelfth and the fourteenth century this effort emerged with the astika and nastika schema of classifying indian philosophy 505 vidyāraṇya edit it is only during this period that the historical fame and cultural influence of shankara and advaita vedanta was established 34 479 480 advaita vedanta s position as most influential hindu darsana took shape as advaitins in the vijayanagara empire competed for patronage from the royal court and tried to convert others to their sect 485 sringeri matha started to receive patronage from the kings of the vijayanagara empire 186 34 481 479 who shifted their allegiance from advaitic agamic shaivism to brahmanical advaita orthodoxy 507 central in this repositioning was vidyāraṇya 34 479 also known as madhava who was the jagadguru of the śringeri śarada pītham from 1380 to 1386 508 and a minister in the vijayanagara empire 509 he inspired the re creation of the hindu vijayanagara empire of south india in response to the devastation caused by the islamic delhi sultanate 34 479 480 509 but his efforts were also targeted at srivaisnava groups especially visistadvaita which was dominant in territories conquered by the vijayanagara empire 510 sects competed for patronage from the royal court and tried to convert others to their own sectarian system and vidyaranya efforts were aimed at promoting advaita vedanta 485 most of shankara s biographies were created and published from the 14th to the 17th century such as the widely cited śankara vijaya in which legends were created to turn shankara into a divine folk hero who spread his teaching through his digvijaya universal conquest all over india like a victorious conqueror 348 484 511 vidyaranya and his brothers wrote extensive advaitic commentaries on the vedas and dharma to make the authoritative literature of the aryan religion more accessible 348 in his doxography sarvadarśanasaṅgraha summary of all views vidyaranya presented shankara s teachings as the summit of all darsanas presenting the other darsanas as partial truths which converged in shankara s teachings which was regarded to be the most inclusive system 512 348 the vaishanava traditions of dvaita and visitadvaita were not classified as vedanta and placed just above buddhism and jainism reflecting the threat they posed for vidyaranya s advaita allegiance 47 bhedabheda was not mentioned at all literally written out of the history of indian philosophy 513 vidyaranya became head of sringeri matha proclaiming that it was established by shankara himself 348 484 vidyaranya enjoyed royal support 509 and his sponsorship and methodical efforts helped establish shankara as a rallying symbol of values spread historical and cultural influence of shankara s vedānta philosophies and establish monasteries mathas to expand the cultural influence of shankara and advaita vedānta 34 modern advaita edit niścaldās and greater advaita edit michael s allen has written on the influence and popularity of advaita vedanta in early modern north india especially on the work of the advaita dādū panthī monk niścaldās c 1791 1863 author of the ocean of inquiry hindi vichāra sāgara a vernacular compendium of advaita 25 according to allen the work of niścaldās was quite popular in the late nineteenth and early twentieth centuries it was translated into over eight languages and was once referred to by vivekananda as having more influence in india than any book that has been written in any language within the last three centuries 25 allen highlights the widespread prominence in early modern india of what he calls greater advaita vedānta which refers to popular advaita works including narratives and dramas eclectic works blending vedānta with other traditions and vernacular works such as the ocean of inquiry 25 allen refers to several popular late figures and texts which draw on advaita vedanta such as the maharashtrian sant eknāth 16th c the popular adhyātma rāmāyaṇa c late 15th c which synthesizes rama bhakti and advaita metaphysics and the tripurā rahasya a tantric text that adopts an advaita metaphysics 25 other important vernacular advaita figures include the hindu authors manohardās and māṇakdās who wrote the ātma bodh advaita literature was also written in tamil telugu malayalam kannada marathi gujarati hindi punjabi bengali and oriya 25 neo vedanta edit mahatma gandhi stated i am an advaitist 514 515 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