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Do not fill this in! ===Early medieval period - Maṇḍana Miśra and Adi Shankara === ====Maṇḍana Miśra==== [[Maṇḍana Miśra]], an older contemporary of Shankara,{{sfn|Roodurmun|2002|p=29}} was a Mimamsa scholar and a follower of [[Kumarila]], but also wrote a seminal text on Advaita that has survived into the modern era, the ''Brahma-siddhi''.{{sfn|Roodurmun|2002|p=31}}{{sfn|Thrasher|1993|p=vii–x}} According to Fiordalis, he was influenced by the Yoga-tradition, and with that indirectly by Buddhism, given the strong influence of Buddhism on the Yoga-tradition.{{sfn|Fiordalis|2021|p=24, note 12}} For a couple of centuries he seems to have been regarded as "the most important representative of the Advaita position,"{{sfn|King|2002|p=128}}{{sfn|Roodurmun|2002|pp=33-34}}{{refn|group=note|{{harvnb|King|2002|p=128}}: "Although it is common to find Western scholars and Hindus arguing that Sankaracarya was the most influential and important figure in the history of Hindu intellectual thought, this does not seem to be justified by the historical evidence."{{sfn|King|2002|p=128}}}} and the "theory of error" set forth in the ''Brahma-siddhi'' became the normative Advaita Vedanta theory of error.{{sfn|Roodurmun|2002|p=32}} ====Adi Shankara==== {{Main|Adi Shankara}} {{See also|History of India#Late Middle Kingdoms – The Late-Classical Age|l1=Late-Classical Age|History of Hinduism#Middle Ages|l2=Hinduism in the Middle Ages}} Very little is known about Shankara. According to Dalal, "Hagiographical accounts of his life, the ''[[Digvijaya (conquest)|Śaṅkaravijayas]]'' ("Conquests of Śaṅkara"), were composed several centuries after his death,"<ref group=web name=Stanford_Dalal2021/> in the 14th to 17th century, and established Shankara as a rallying symbol of valuesin a time when most of India was conquered by Muslims.{{sfn|Hacker|1995|p=29–30}} He is often considered to be the founder of the Advaita Vedānta school, but was actually a systematizer, not a founder.<ref group=web name=Stanford_Dalal2021/>{{sfn|Nakamura|2004|p=678}} =====Systematizer of Advaita thought===== Shankara was a scholar who synthesized and systematized ''Advaita-vāda'' thought which already existed at his lifetime.{{sfn|Nakamura|2004|p=678}} 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".{{sfn|Nakamura|2004|p=678}} 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,{{sfn|Mayeda|2006|p=13}} synthesising and rejuvenating the doctrine of Advaita.{{sfn|Nakamura|2004|p=679}} According to Koller, using ideas in ancient Indian texts, Shankara systematized the foundation for Advaita [[Vedanta|Vedānta]] in the 8th century, reforming [[Badarayana]]'s Vedānta tradition.<ref name=johnkoller/> According to Mayeda, Shankara represents a turning point in the development of Vedānta,{{sfn|Mayeda|2006|p=13}} yet he also notices that it is only since Deussens's praise that Shankara "has usually been regarded as the greatest philosopher of India."{{sfn|Mayeda|1992|p=XV}} Mayeda further notes that Shankara was primarily concerned with ''moksha'', "and not with the establishment of a complete system of philosophy or theology,"{{sfn|Mayeda|1992|p=XV}} following Potter, who qualifies Shankara as a "speculative philosopher."{{sfn|Mayeda|1992|p=XVIII, note 3}} 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."{{sfn|Lipner|2000|p=56, incl. note 12}} =====Writings===== {{Main|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.{{sfn|Mayeda|2006|pp=6–7}} His commentaries on ten [[Mukhya Upanishads|Mukhya]] (principal) Upanishads are also considered authentic by scholars.{{sfn|Mayeda|2006|pp=6–7}}{{sfn|Hacker|1995|p=30–31}} Other authentic works of Shankara include commentaries on the Bhagavad Gitā (part of his [[Prasthana Trayi]] Bhasya).{{sfn|Rambachan|1991|pp=xii–xiii}} He also authored [[Upadesasahasri]], his most important original philosophical work.<ref name=johnkoller>John Koller (2007), in Chad Meister and Paul Copan (Editors): ''The Routledge Companion to Philosophy of Religion'', Routledge, {{ISBN|978-1-134-18001-1}}, pp. 98–106</ref><ref name=halbfassyoga>Wilhelm Halbfass (1990), ''Tradition and Reflection: Explorations in Indian Thought'', State University of New York Press, {{ISBN|978-0-7914-0362-4}}, pp. 205–208</ref> The authenticity of Shankara being the author of {{IAST|[[Viveka Chudamani|Vivekacūḍāmaṇi]]}}<ref>Adi Shankaracharya, [https://archive.org/stream/vivekachudamanio00sankrich#page/n3/mode/2up Vivekacūḍāmaṇi] S Madhavananda (Translator), Advaita Ashrama (1921)</ref> has been questioned, and "modern scholars tend to reject its authenticity as a work by Shankara."<ref>John Grimes (2004), ''The Vivekacudamani of Sankaracarya Bhagavatpada: An Introduction and Translation'', Ashgate, {{ISBN|978-0-7546-3395-2}}, p.23</ref> =====Influence of Shankara===== 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.{{sfn|Hacker|1995|p=29–30}}{{sfn|King|2002|p=128}}{{sfn|Roodurmun|2002|pp=33–34}} Until the 10th century Shankara was overshadowed by his older contemporary [[Maṇḍana Miśra]], who was considered to be the major representative of Advaita.{{sfn|King|2002|p=128}}{{sfn|Roodurmun|2002|pp=33–34}} 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.{{sfn|King|1999|p=55}} 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.{{sfn|Potter|2006|p=6-7}} In this view, Shankara's influential student Padmapada misunderstood Shankara, while his views were manitained by the Suresvara school.{{sfn|Potter|2006|p=6-7}} According to [[Satchidanandendra Sarasvati]], "almost all the later Advaitins were influenced by Mandana Misra and [[Bhāskara (Bhedabheda Vedanta)|Bhaskara]]."{{sfn|Satchidanandendra Sarasvati|1997|p=6}}{{refn|group=note|name="Influence_of_Shankara"}} Until the 11th century, Vedanta itself was a peripheral school of thought;{{sfn|Nicholson|2010|p=157; 229 note 57}} Vedanta became a major influence when Vedanta philosophy was utilized by various sects of Hinduism to ground their doctrines,{{sfn|Nakamura|2004|pp=691-693}} such as [[Ramanuja]] (11th c.), who aligned [[bhakti]], "the major force in the religions of Hinduism," with philosophical thought, meanwhile rejecting Shankara's views.<ref group=web name=EB_Ramanuja>Encyclopædia Britannica, [https://www.britannica.com/biography/Ramanuja Ramanajua] {{Webarchive|url=https://web.archive.org/web/20220621165517/https://www.britannica.com/biography/Ramanuja |date=21 June 2022 }}</ref> The cultural influence of Shankara and Advaita Vedanta started only centuries later, in the [[Vijayanagara Empire]] in the 14th century,{{sfn|Hacker|1995|p=29–30}}{{sfn|Blake Michael|1992|p=60–62 with notes 6, 7 and 8}}{{sfn|Nicholson|2010|pp=178–183}} when Sringeri ''matha'' started to receive patronage from the kings of the Vijayanagara Empire and became a powerful institution.{{sfn|Goodding|2013|p=89}} [[Vidyaranya]], also known as Madhava, who was the Jagadguru of the Śringeri Śarada Pītham from ca. 1374–1380 to 1386{{sfn|Goodding|2013|p=89}} played a central role in this growing influence of Advaita Vedanta, and the [[deification]] of Shankara as a [[Chakravarti (Sanskrit term)|ruler]]-[[Sannyasin|renunciate]].{{sfn|Hacker|1995|p=29–30}}{{sfn|Blake Michael|1992|p=60–62 with notes 6, 7 and 8}}{{sfn|Nowicka|2016|p=147}}{{sfn|Bader|2001|p=vii}} 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.{{sfn|Goodding|2013|p=89}}{{refn|group=note|The insignificance of Srineri ''matha'' before this time was such, that Hacker and Kulke & Rothermund have argued that Sringeri ''matha'' may have been founded by Vidyaranya himself, proclaiming that it was established by Shankara himself.{{sfn|Hacker|1995|p=29}}{{sfn|Kulke|Rothermund|1998|p=177}}}} Vidyaranya and the Sringeri matha competed for royal patronage and converts with Srivaisnava ''Visistadvaita'', which was dominant in territories conquered by the Vijayanagara Empire,{{sfn|Stoker|2016|p=55-56}} 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.{{sfn|Hacker|1995|p=29}} The subsequent ''[[Digvijaya (conquest)|Shankara Digvijayam]]'' genre, following the example of the earlier ''Madhva Digvijayam'',{{sfn|Clark|2006|p=157}} presented Shankara as a [[Chakravarti (Sanskrit term)|ruler]]-[[Sannyasin|renunciate]], conquering the four quarters of India and bringing harmony.{{sfn|Nowicka|2016|p=147}}{{sfn|Bader|2001|p=vii}} 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."{{sfn|Hacker|1995|p=29}}{{sfn|Kulke|Rothermund|1998|p=177}} 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."{{sfn|King|2002|p=129}} Shankara became "an iconic representation of Hindu religion and culture," despite the fact that most Hindus do not adhere to Advaita Vedanta.{{sfn|King|2002|pp=129-130}} ====Advaita Vedanta sub-schools==== Two defunct schools are the ''Pancapadika'' and ''Istasiddhi'', which were replaced by Prakasatman's Vivarana school.{{sfn|Roodurmun|2002|p=40}} The still existing [[Bhāmatī]] and [[Vivarana]] developed in the 11th-14th century.<ref group=web name =BhamatiVivarana/>{{sfn|Roodurmun|2002|p={{page needed|date=February 2022}}}} 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 [[Maya (illusion)|māyā]] and [[Avidya (Hinduism)|avidya]].<ref group=web name =BhamatiVivarana /> [[Padmapada]] (c. 800 CE),{{sfn|Roodurmun|2002|p=38}} the founder of the defunct Pancapadika school, was a direct disciple of Shankara. He wrote the ''Pancapadika'', a commentary on the ''Sankara-bhaya''.{{sfn|Roodurmun|2002|p=38}} Padmapada diverged from Shankara in his description of ''avidya'', designating ''prakrti'' as ''avidya'' or ''ajnana''.{{sfn|Roodurmun|2002|p=39}} Sureśvara (fl. 800–900 CE){{sfn|Roodurmun|2002|p=30}} was a contemporary of Shankara,{{sfn|Roodurmun|2002|p=29}} and often (incorrectly) identified with Maṇḍana Miśra.{{sfn|Roodurmun|2002|p=29}}{{refn|group=note|name=karlpottermms|{{harvnb|Potter|2008|pp=346–347, 420–423}}: "There is little firm historical information about Suresvara; tradition holds Suresvara is same as Mandanamisra."}} Sureśvara has also been credited as the founder of a pre-Shankara branch of Advaita Vedānta.{{sfn|Roodurmun|2002|p=30}} Mandana Mishra's student [[Vachaspati Miśra]] (9th/10th century CE),{{sfn|Fowler|2002|p=129}}{{sfn|Isaeva|1993|p=85-86}}{{sfn|Larson|Bhattacharya|1987|p=301-312}} who is believed to have been an incarnation of Shankara to popularize the Advaita view,{{sfn|Roodurmun|2002|p=34}} 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.{{sfn|Roodurmun|2002|p=35}}<ref group=web name=BhamatiVivarana>{{Cite web |url=http://www.advaita-vedanta.org/avhp/bhavir.html |title=The Bhamati and Vivarana Schools |access-date=11 September 2012 |archive-date=7 April 2018 |archive-url=https://web.archive.org/web/20180407053224/http://www.advaita-vedanta.org/avhp/bhavir.html |url-status=live }}</ref> The Bhamati school takes an ontological approach. It sees the [[Jiva]] as the source of avidya.<ref group=web name=BhamatiVivarana /> It sees contemplation as the main factor in the acquirement of liberation, while the study of the Vedas and reflection are additional factors.{{sfn|King|1999|p=56}}{{sfn|Roodurmun|2002|p=37}} Vimuktatman (c. 1200 CE){{sfn|Dasgupta|1955|p=198}} wrote the ''Ista-siddhi''.{{sfn|Dasgupta|1955|p=198}} It is one of the four traditional ''siddhi'', together with Mandana's ''Brahma-siddhi'', Suresvara's ''Naiskarmya-siddhi'', and Madusudana's ''Advaita-siddhi''.{{sfn|Dasgupta|1955|pp=198–199}} According to Vimuktatman, absolute Reality is "pure intuitive consciousness".{{sfn|Dasgupta|1955|p=199}} His school of thought was eventually replaced by Prakasatman's Vivarana school.{{sfn|Roodurmun|2002|p=40}} Prakasatman (c. 1200–1300){{sfn|Roodurmun|2002|p=40}} wrote the ''Pancapadika-Vivarana'', a commentary on the ''Pancapadika'' by [[Padmapadacharya]].{{sfn|Roodurmun|2002|p=40}} 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."{{sfn|Roodurmun|2002|p=40}} 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."{{sfn|King|1999|p=56}} Prakasatman was the first to propound the theory of ''mulavidya'' or ''maya'' as being of "positive beginningless nature",{{sfn|Roodurmun|2002|p=41}} 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.<ref group=web name=BhamatiVivarana /> Another late figure which is widely associated with Advaita and was influential on late Advaita thought was [[Shriharsha|Śrīharṣa]]. 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