Vidyaranya

Vidyaranya (IAST: Vidyāraṇya), usually identified

His Holiness Jagadguru Shankaracharya
with Mādhavācārya, was the jagadguru of the
Sringeri Sharada Peetham from ca. 1374–1380[1][2][3] Shri Vidyaranya
Mahaswami
until 1386 – according to tradition, after ordination at
an old age, he took the name of Vidyaranya, and
became the Jagadguru of this Matha at Sringeri.[3][4]

Madhavacharya is known as the author of the

Sarvadarśanasaṅgraha, a compendium of different
philosophical schools of Hindu philosophy and
Pañcadaśī, an important text for Advaita Vedanta.
Procession of Vidyaranya c.15th Century
According to tradition, Vidyaranya helped establish the
Vijayanagara Empire sometime in 1336, and served as Personal
a mentor and guide to three generations of kings who Born 1296
ruled over it. The historical accuracy of this account is Died 1391 (aged 94–95)
doubtful, and may have originated as late as 200 years Sringeri, Mysore,
after the events, as a "political foundation myth, an Vijayanagara Empire
ideological attempt to represent the authority of the Religion Hinduism
Vijayanagara state as deriving directly from that of the
Religious career
Sultanate."[5]
Ordination 1380
The Vidyashankara temple in Sringeri is the samadhi
of Vidya shankara, the guru of Vidyaranya which was 12th Jagadguru Shankaracharya of
Sringeri Sharada Peetham
built over the former's samadhi by his disciple
In office
Harihara. It is maintained by the Archaeological
1380–1386
Survey of India.
Preceded by Bharati Tirtha
Succeeded by Chandrasekhara Bharati I
Biography

Dating
The dating of Vidyaranya is unclear. According to Jackson, Vidyaranya was born between 1280 and
1285.[2] According to the records of the Sringeri Sharada Peetham, Vidyaranya was born in c. 1296 CE in
Ekasila Nagara (present-day Warangal).[3]

According to Sringeri matha, Vidyaranya was ordained as a sannyasin in 1331.[web 1][6] According to
Goodding, Vidyaranya ordained at old age;[7] Rosen Dalal mentions the year 1377.[8]
He was the jagadguru (spiritual head) of the Sringeri Sharada Peetham (Sringeri matha) from ca. 1374–
1380[1][2][3][4][note 1] until 1386 CE.[3][4] According to Slaje, "[t]here is positive epigraphical evidence
that he must have been in charge as the head of Sringeri from at least 1374/75 - as the successor to
Bharatitirtha who died in 1374 - until 1386, the year of his own death."[4][7]

According to Clark, "The first genuine epigraphic mention of Vidyaranya is dated October 25, 1375."[9]

Identification with Madhava

Vidyaranya, who is thought to have been named Madhava before taking ordination as a sannyasin,[8] is
usually identified with Madhavacharya, the author of the Sarvadarśanasaṅgraha and the Shankara
Digvijaya.[3][10]

According to the Sringeri accounts, Vidyaranya was the elder brother of Bharati Tirtha, who preceded
him as the acharya of Sringeri.[3] Vidyaranya composed, or contributed to, a number of texts. The
Panchadashi may have been finished by Bharati Tirtha, and some sources argue that Vidyaranya and
Bharati Tirtha were the same person. Yet the Sringeri records clearly identify them as two different
persons.[3]

Some accounts identify Madhavacharya or Vidyaranya with Madhava, the brother of Sayana, a Mimamsa
scholar.[3] In his attempt to clarify the identification of Madhava with Vidyaranya, Narasimhachar (1916,
1917) named this Madhava [B], distinguishing him from Madhava [A], a device also followed by Rama
Rao (1930; 1931; 1934), and Kulke (1985).[11] Mid 14th century, Madhava [B] served as a minister in the
Vijayanagara Empire, and wrote several works, including, according to Rama Rao, the Jivanmuktiviveka,
a work usually attributed to Vidyaranya, due to his identification with Madhava [B].[12]

According to the Sringeri account, the brothers Madhava and Sayana came to Vidyaranya to receive his
blessings, and completed his unfinished Veda bhashyas.[3]

Role in the Vijayanagara Empire

The role of Vidyaranya in the founding of the Vijayanagara Empire is not certain.[13] According to
tradition, Vidyaranya played an important role in the establishment of the Hindu Vijayanagara Empire
(1336–1646) of South India, which emerged as a culmination of attempts by the southern powers to ward
off Islamic invasions by the end of the 13th century,[14][15][16][17][18] as a successor to the Hindu
kingdoms of the Hoysalas, the Kakatiyas, and the Yadavas.[19][20] According to tradition, Vidyaranya
supported and inspired the empire's founders Harihara Raya I and Bukka Raya I to fight the Muslim
invasion of South India,[21][22] and served as a prime minister to Harihara Raya I, the first king of the
Vijayanagara Empire and named after Harihara, the fused sattvika characterisation of Vishnu (Hari) and
Shiva (Hara), and then to Bukka Raya I and Harihara II.[2]

There are several versions of Vidyaranya's role in the Vijayanagara Empire.[13] The Andraha or Telugu
version depends on Sanskrit sources written 200 years later, and is often repeated in historical works,
such as Nilakanta Sastri's A History of South India.[13] According to this narrative, the empire's founders
Harihara Raya I and Bukka Raya I were two brothers belonging to the Kakatiya dynasty, serving the
Kampili chief. After Kampili fell to the Muslim invasion, they were taken to Delhi and converted to
Islam. They were sent back to Kampili as the Delhi Sultan's vassals. After gaining power in the region,
they met Vidyaranya, who converted them back to the Hindu faith. After receiving his blessings, they
founded their kingdom at ca. 1336.[23][24][13]

An alternate Kannada narrative is that Harihara and Bukka were serving the Hoysalas. The date of 1336
for the founding of the Vijayanagara Empire is unreliable, based on copperplate inscriptions from the
16th century, forged by Sringeri math "when the Vijayanagara kings shifted their interest from the Saivite
matha to the Vaisnavite sect, and the leaders of the matha wanted to reassert their prestige by connecting
themselves directly with the founding of the empire."[25] In this view, 1346 is more likely, based on an
inscription mentioning the manotsava, or great festival, of Harihara and Bukka, held at Sringeri matha.
No mention is made here of a role of Vidyaranya.[25]

The historical authenticity of the Andraha or Telugu account has been questioned.[26][13] The
contemporary documents, including the inscriptions issued by the earliest rulers of Vijayanagara, do not
mention this account. The contemporary Muslim records refer to Harihara (as "Harip" or "Haryab"), but
do not mention anything about his conversion to Islam, although they contain details of other converts
from Deccan. The first works to mention this narrative were written over 200 years after the
establishment of Vijayanagara.[27][13]

According to studies by Filliozat, Kulke and Wagoner, Vidyaranya was not involved in the founding of
the Vijayanagara Empire.[25] Texts describing such an involvement date from the 16th and 17th century,
and the involvement of Vidyaranya is a "political foundation myth, an ideological attempt to represent the
authority of the Vijayanagara state as deriving directly from that of the Sultanate."[5] Vidyaranya's role as
an advisor to Harihara Raya I and Bukka Raya I "was imagined probably at least 200 years afterward."[1]
His supposed political status may be based on a misidentification with Madhavamatrin, a minister to
Sangama brother Mallapa I.[1] Vidyaranya is not mentioned in inscriptions from before 1374.[1]

Importance of Sringeri math and influence on Advaita tradition

Sringeri matha became a powerful institution in the 14th century,
when it started to receive patronage from the kings of the
Vijayanagara Empire.[1] The Vidyashankara temple in Sringeri is
the samadhi of Vidyaranya, which was built over his grave by his
disciple Harihara.[13]

Paul Hacker notes that no mention of the mathas can be found

before the 14th century CE.[28] Until the 15th century, the
timespan of the directors of Sringeri Math are unrealistically long,
spanning 60+ and even 105 years. After 1386, the timespans
become much shorter.[29] According to Hacker, these mathas may Vidya Sankara temple built by
have originated as late as the 14th century, to propagate Shankara's Harihara I on the Samadhi of his
guru Vidya sankara.
view of Advaita.[30][31]

Goodding concurs with Hacker on the prominence of Sringeri

matha in the Vijayanagara Empire, but argues that Sringeri matha already existed, but rapidly gained
prominence in the second half of the 14th century.[1] The key event according to the Kannada narrative is
the manotsava of 1346, which marks the beginning of Vijayanagara patronage of Vidyatirtha, the
Shankaracarya of Sringeri math, who legitimized their kingdom with his blessings, receiving a land grant
in return.[1] According to this narrative, the Sangamas were retainers to the Hoysala royal house, and the
1346 manotsava "marks the inheritance of the Hoysala domains by the new Sangama dynasty."[1] Until
1374, the earliest possible date of Vidyaranya's installment as jagadguru, Sringeri math was granted
substantially more land and money, and the prestige of the jagadguru had subsequently changed too. This
may have aided the further dissemination of Advaita views, and the production of Advaita texts.[32]

Vidyaranya had a central role in repositioning Shankara and his view on Advaita Vedanta.[14][15]
Vidyaranya enjoyed royal support,[17] 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.[14]

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.[33]
Vidyaranya's works have been explained as a response to the devastation caused by the Islamic Delhi
Sultanate,[14][15][16][17] but his efforts were also targeted at Srivaisnava groups, especially Visistadvaita,
which was dominant in territories conquered by the Vijayanagara Empire.[34][35] 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 among Srivaishnavins.[33][36]

This promotion was aided by the production of new texts. Vidyaranya and his brothers wrote extensive
Advaitic commentaries on the Vedas and Dharma to make "the authoritative literature of the Aryan
religion" more accessible.[30] In his doxography Sarvadarśanasaṅgraha ("Summary of all views")
Madhava 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.[37][30] 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.[38] Bhedabheda wasn't mentioned at all, "literally written out of the history of Indian
philosophy."[39]

In the late 15th century, the patronage of the Vijayanagara kings shifted to Vaisnavism. Following this
loss of patronage, Sringeri matha had to find other means to propagate its former status, and the story of
Shankara establishing the four cardinal mathas may have originated in the 16th century.[40] Most of
Shankara's biographies were created and published from the 15th to the 17th century, such as the widely
cited Śankara-digvijaya, in which legends were created turning Shankara into a "divine folk-hero who
spread his teaching through his digvijaya ("universal conquest") all over India like a victorious
conqueror."[30][31]

Works

Madhavacharya
The most famous works written by, or attributed to Madhavacharya, are Sarva-darsana-sangraha
("Compendium of Speculations - a compendium of all the known Indian schools of philosophy"), written
in Old Kannada; Madhaviya Shankara Vijaya, a hagiography of Shankara; and the Parasara–Madhaviya,
written in Sanskrit. While best known for his Advaitic works,
Vidyaranya also wrote on dharmasastric legal texts, ritual
performance and Purvamimamsa, and does not seem to have
perceived Mimamsa and Vedanta as being opposite to each
other.[41]

Sarvadarśanasaṅgraha
While usually attributed to Madhava [B], and thereby to Harihara and Bukka meeting
Vidyaranya, Madhava [B] was probably not the author of the Vidyaranya
Sarvadarśanasaṅgraha.[42] According to Clark, the author may
have been Cannibhatta (Cinna or Cennu):[42]

...a most insightful analysis by Thakur (1961) indicates that the author of the SDS was
Cannibhatta (Cinna or Cennu), son of Sahajasarvajña Visnu Bhattopadhyaya, who was also a
preceptor to Sāyaṇa and Mādhava [B]. Cannibhatta was a younger contemporary of Sāyaṇa
and Madhava, author of a sub-commentary on the Pañcapadikavivarana, and worked in the
Vijayanagara court under the patronage of Harihara Maharaja. The SDS shares many passages
and quotations from Cannibhatta's other works. Thakur suggests that the plan of the work may
have originated with Madhava, and been written by Cannibhatta, with the help of Sāyaṇa and
Madhava.[42]

According to Sarvepalli Radhakrishnan, the Sarvadarśanasaṅgraha "sketches sixteen systems of thought

so as to exhibit a gradually ascending series, culminating in the Advaita Vedanta (or non-dualism)." The
sixteen systems of philosophy expounded by him are:[43]

1. Cārvāka
2. Buddhism
3. Arhata or Jainism
4. Ramanuja System or Sri Vaishnavism
5. Purna-Prajña Darsana or Tatva-vaada or Dvaita Vedanta
6. Nakulisa-Paśupata
7. Shaivism
8. Pratyabhijña (Kashmir Shaivism) or Recognitive System
9. Raseśvara or Mercurial System
10. Vaisheshika or Aulukya
11. Akshapada or Nyaya
12. Jaimini
13. Pāṇiniya
14. Samkhya
15. Patanjala or Yoga
16. Vedanta or Adi Shankara
The Sarvadarśanasaṅgraha itself omits the 16th chapter (Advaita Vedanta, or the system of Adi
Shankara), the absence of which is explained by a paragraph at the end of the 15th chapter (the Patanjali-
Darsana). It says: "The system of Shankara, which comes next in succession, and which is the crest-gem
of all systems, has been explained by us elsewhere, it is, therefore, left untouched here."[44]
Madhvacharya sets out to refute, chapter by chapter, the other systems of thought prominent in his day.
Vidyaranya depicts and quotes directly from the works of their founders or leading exponents,[45]
picturing himself (with mental detachment) as an adherent of each of the sixteen distinct philosophical
systems.

Sarvadarśanasaṅgraha is one of the few available sources of information about lokayata, the materialist
system of philosophy in ancient India. In the very first chapter, "The Cārvāka System", he critiques the
arguments of lokayatikas. While doing so he quotes extensively from Cārvāka works. It is possible that
some of these arguments put forward as the lokayata point of view may be a mere caricature of lokayata
philosophy. Yet in the absence of any original work of lokayatikas, it is one of the very few sources of
information available today on materialist philosophy in ancient India.

Madhaviya Shankara (Dig)vijayam

The Madhaviya Shankara (Dig)vijayam, also known as Samkshepa-Shankara-Vijaya, a hagiography
about the life and achievements of Shankara Bhagavat-Pada (Adi Shankara), is usually attributed to
Madhava-Vidyaranya, and dated to the 14th century. The attribution and dating is disputed; the author
was a Madhava, and the correct seems to be the 17th or even 18th century.[46][47][note 2] The book is the
best-known of the popular hagiographic accounts of Shankara's 'conquests of the four quarters', his tour
of India starting from Sringeri,[48] defeating rival teachers and traditions, and establishing four mathas in
India to spread the superior teaching of Advaita Vedanta. According to Slaje, the text is a "forgery",[48]
according to a central role to Sringeri and the Vijayanagara Empire in spreading Shankara's Advaita
Vedanta, and "provid[ing] a further legitimation to Vijayanagara's claim to be the centre of the new
orthodoxy."[note 3]

Other works

The Parasara–Madhaviya is a commentary on the Parasarasmriti.[7]

The Jayminiyanyayamalavistara is atreatise on the fundamentals of Purvamimamsa.[41]

Vidyaranya

Pañcadaśī
Vidyaranya's Pañcadaśī is a standard text on the philosophy of the Advaita Vedanta tradition. It consists
of fifteen chapters which are divided into three sections of five chapters each, which are designated as
Viveka (Discrimination), Deepa (Illumination), and Ananda (Bliss). The text elucidates many Vedantic
concepts, such as the five sheaths of individuality; the relation between Isvara (God), Jagat (world), and
Jiva (individual); the indistinguishability of cause and effect; etc.[49]

Jivanmuktiviveka
The Jivanmuktiviveka was composed ca. 1380, after Madhava had become a sannyasin.[10] While
positioning himself as an Advaita Vedantin, Vidyaranya departs from Shankara's insistence on Brahma-
jnana as the sole and sufficient means for attaining moksha.[10] In contrast to Shankara, Vidyaranya's
"yogic Advaita"[50][51] work Jivanmuktiviveka added yogic disciplines derived from the Bhagavad Gita,
Patanjali's Yoga Sutras, Gaudapada's Karika, and the Laghu-Yoga-Vasistha, which in turn was influenced
by Kashmir Shaivism.[10][52][53][54]

Mimamsa Sutras
Vidyaranya also wrote a commentary on the Mimamsa Sutras.

Durvasana Pratikara Dashakam

He wrote a set of 10 slokas on removal of evil propensities in human mind.[55][56]

See also
Sringeri Sharada Peetham
Advaita Vedanta
Vijayanagara Empire

Notes
1. Jagadguru: from the early 1330s,[2] 1377,[2] or 1380[3]
2. Isayeva refers to W.R. Antarkar (1972), Sanksepa Sankara Jaya of Madhavacarya or
Sankara Digvijaya of Sri Vidyaranyamuni. Goodding refers to Jonathan Bader (2000),
Conquest of the four quarters: traditional accounts of the life of Śaṅkara, p.55-56, n.75
3. Kulke (1985), Maharajas, mahants and historians, p.136, quoted in Slaje 1998, p. 116

References
1. Goodding 2013, p. 89.
2. Jackson 2016, p. 18.
3. Dalal 2010, p. entry "Madhavacharya".
4. Slaje 1998, p. 115.
5. Goodding 2013, p. 88-89.
6. Jackson 2016, p. 19.
7. Goodding 2013, p. 84.
8. Dalal 2010, p. entry "Vidyaranya".
9. Clark 2006, p. 205.
10. Goodding 2013, p. 83.
11. Clark 2006, p. 208.
12. Clark 2006, p. 209, note 112.
13. Goodding 2013, p. 87.
14. Hacker 1995, p. 29–30.
15. Blake Michael 1992, p. 60–62 with notes 6, 7 and 8.
16. Nicholson 2010, pp. 178–183.
17. Talbot 2001, p. 185–187, 199–201.
18. Goodding 2013, p. 86.
19. Gilmartin & Lawrence 2000, p. 300–306, 321–322.
20. Chopra, Ravindran & Subrahmanian 2003, part II, pp. 22–24.
21. Nilakanta Sastri 1955, p. 216.
22. Kamath 2001, p. 160.
23. Nilakanta Sastri 1955.
24. Blake Michael 1992, p. 26.
25. Goodding 2013, p. 88.
26. Jackson 2016, p. 20.
27. Wagoner 2000, p. 300–301.
28. Hacker 1995, p. 28.
29. Hacker 1995, p. 28-29.
30. Hacker 1995, p. 29.
31. Kulke & Rothermund 1998, p. 177.
32. Goodding 2013, p. 89-90.
33. Stoker 2016, p. 55-56.
34. Stoker 2016, p. 55.
35. Goodding 2013, p. 91.
36. Goodding 2013, p. 92.
37. Nicholson 2010, pp. 160–162.
38. Nicholson 2010, pp. 160.
39. Nicholson 2010, pp. 161.
40. Clark 2006, p. 204.
41. Goodding 2013, p. 85.
42. Clark 2006, p. 209, note 114.
43. Cowell & Gough 1882, p. 22.
44. Cowell & Gough 1882, p. 273.
45. Cowell & Gough 1882, p. vii.
46. Isayeva1993, p. 70-71.
47. Goodding 2013, p. 90.
48. Slaje 1998, p. 116.
49. Krishnananda, pp. 4, 5.
50. Fort 1996, p. 136.
51. Fort 1998, p. 97.
52. Madaio 2017, p. 4.
53. Slaje 1998.
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x.php/download/durvasana-pratikara-dashakam/). 6 July 2015.
56. "Reversal of Evil Propensities Durvasana Pratikara Dashaka" (https://sanskritdocuments.or
g/doc_z_misc_general/durvAsanApratikArAdashakam.html).

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aphy)
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"Mādhava Āchārya". Encyclopædia Britannica (11th ed.). Cambridge University Press.

Further reading
Goodding, Robert A. (2013), "A Theologian in a South Indian Kingdom: The Historical
Context of the Jivanmuktiviveka of Vidyaranya", in Lindquist, Steven E. (ed.), Religion and
Identity in South Asia and Beyond: Essays in Honor of Patrick Olivelle, Anthem Press
Clark, Matthew (2006), The Daśanāmī-saṃnyāsīs. The Integration of Ascetic Lineages Into
an Order, Brill Publishers

External links
Biography (http://www.freeindia.org/biographies/sages/vidyaranya) at freeindia.org
Works by Madhava (https://www.gutenberg.org/ebooks/author/36796) at Project Gutenberg
Works by or about Vidyaranya (https://archive.org/search.php?query=%28%22Mādhava+Vi
dyāranya%22+OR+%22Vidyāranya%2C+Mādhava%22+OR+%22Vidyaranya%2C+Madhav
a%22+OR+%22Madhava+Vidyaranya%22+OR+%22Madhava+Acharya%22+OR+%22Ach
arya%2C+Madhava%22+OR+%22Vidyaranya%22+OR+%22Vidyāraṇya%22+OR+%22Vidy
āranya%22%29) at the Internet Archive
Sarva-Darsana-Samgraha by Madhavacharya (Vidyaranya Swami) - tr by E.B. Cowell
(1882) (https://archive.org/details/Sarva-Darsana-Samgraha.by.Madhavacharya-Vidyaranya.
tr.by.E.B.Cowell) at archive.org
Vivarana Prameya Sangrah by Vidyaranya Swami (Sanskrit Text with Hindi Translation) (htt
ps://archive.org/details/Vivarana.Prameya.Sangrah.by.Vidyaranya.Swami) at archive.org
Panchadasi by Vidyaranya Swami, with Hindi translation (https://archive.org/details/Panchad
asi.by.Vidyaranya.Swami.Hindi) at archive.org
 Panchadasi by Vidyaranya Swami, with English translation (https://www.celextel.org/vedanta
-books-other/panchadasi/)
Taittiriyaka-Vidyaprakash of Vidyaranya (https://archive.org/details/Taittiriya.Upanishad.Bhas
ya) at archive.org
Shankara Digvijaya [1] (https://archive.org/details/Shankara.Digvijaya.Satika) [2] (https://arc
hive.org/details/Shankara.Digvijaya.Mula.Matram) at archive.org
Sankara-Dig-Vijaya by Madhava-Vidyaranya translated to English by Swami Tapasyananda,
Sri Ramakrishna Math, Chennai-600 004, India

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