ajAti vAda

sArasvata grammatical tradition, and was probably another guru of Anandagiri's. He
wrote the prakaTArtha-vivaraNa on Sankara's brahmasUtrabhAshya and a mANDUkyakArikA-bhAshya.
Both SuddhAnanda and Anandagiri are mentioned in the lineage of the
Dvaraka maTha. Anandagiri is popularly known as the TIkAkAra. His tarka sangraha
is a refutation of the vaiSeshika categories, and is a very popular text in the tradition.
Anandagiri is probably identical with janArdana, the author of vedAntatattvAloka.
Anandagiri is often mistakenly identified with toTakAcArya, an immediate disciple of
SankarAcArya. The Sankara-vijaya of anantAnandagiri, a much later author, is also
mistakenly attributed to Anandagiri. Needless to say, both identifications are erroneous.
By far the most important authors in the 14th century are SankarAnanda, bhAratI
tIrtha and vidyAraNya. Together, the latter two wrote a number of definitive works,
including the adhikaraNa ratnamAlA (also called vaiyAsika nyAyamAlA), pancadaSI,
jIvanmuktiviveka, anubhUtiprakASa and vivaraNaprameyasangraha. [8] Both authors
were from the Sringeri lineage, and were disciples of vidyAtIrtha (also called
vidyAsankara), as attested by the evidence of the anubhUtiprakASa. vidyAraNya is
traditionally known to be the guiding spirit behind the founders of the Vijayanagar
empire in southern India. That vidyAraNya and bhAratI tIrtha wrote together is
mentioned by their direct disciple, rAmakRshNa bhAratI, who wrote the pancadaSItAtparyabodhinI.
In the pancadaSI, vidyAraNya mentions SankarAnanda as another guru of his. This
SankarAnanda was a disciple of AtmAnanda, and he wrote many dIpikAs on the
upanishads belonging to the atharvaveda. He also wrote the AtmapurANa and the
bhagavad-gItA-tAtparyabodhinI. He is said to have been a native of Tiruvidaimarudur in
Tamil Nadu, and is also associated with the holy places Srisailam and Ahobilam in
Andhra Pradesh. His name is also found in the lineages of a few branch maThas of the
Sringeri and Puri maThas. [9] vidyAraNya is normally identified in modern literature
with a mAdhava, but the identification remains controversial. The mAdhavIya
Sankaravijaya is traditionally attributed to vidyAraNya. The sarvadarSana-sangraha,
which is a compendium of Indian philosophical thought, presents the tenets of the major
contemporary schools of thought in a hierarchical fashion, with advaita vedAnta as the
ultimate truth.
There are many authors from the 14th and 15th centuries CE. The growth of the
Vijayanagar empire and its vassal states in southern India was a crucial factor in the
preservation and transmission of all Indian religious and philosophical traditions.
Beginning with the sons of sangama, the founders of the Vijayanagar empire, the kings
of the first dynasty identified closely with advaita vedAnta and regarded the
SankarAcAryas of the Sringeri maTha as their gurus. A brahmasUtravRtti is even
attributed to prauDhadevarAya, one of the early Vijayanagar kings. The later dynasties
which ruled the Vijayanagar empire were predominantly Vaishnava, but the kings
encouraged and patronized teachers from all sects and faiths, including Muslims. All
aspects of traditional Indian culture found patronage in the empire. Among the texts
written in the 15th century, the vedAntasAra of sadAnanda yogIndra [10] enjoys great
popularity. It is often used as an introductory text in the advaita tradition. sadAnanda