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There is also a modern commentary by Somanaradittyar which expounds this much twisted text agreeably to the doctrines of the Lingâyat sect. In most fundamental principles the Śivaite and Śâktist schools agree with the Viśishṭâdvaita but their nomenclature is different and their scope is theological rather than philosophical.
They are said to tolerate the worship of Śivaite deities and of the lingam in their temples and their ascetics dress like Śaivas. Madhva travelled in both northern and southern India and had a somewhat troubled life, for his doctrine, being the flat contradiction of the Advaita, involved him in continual conflicts with the followers of Śaṅkara who are said to have even stolen his library.
In its present form it can hardly be earlier than the sixteenth century A.D. The Nepâla-mâhâtmya is a similar work which, though of Brahmanic origin, puts Buddha, Vishnu and Śiva on the same footing and identifies the first with Krishna. The Vâgvatî-mâhâtmya on the other hand is strictly Śivaite and ignores Buddha's claims to worship. But let us return to the decadence of Buddhism in India.
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