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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. It is possible that some of these arguments put forward as the lokayata point of view may be a mere caricature of lokayata philosophy. While doing so he quotes extensively from Cārvāka works. In the very first chapter, "The Cārvāka System", he critiques the arguments of lokayatikas. Sarvadarśanasaṅgraha is one of the few available sources of information about lokayata, the materialist system of philosophy in ancient India. Other than Buddhist and Jaina philosophies, Vidyaranya draws quotes directly from the works of their founders or leading exponents and it also has to be added that in this work, with remarkable mental detachment, he places himself in the position of an adherent of sixteen distinct philosophical systems. Vidyaranya tries to refute, chapter by chapter, the other systems of thought prominent in his day.
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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”. The Sarvadarśanasaṅgraha itself doesn’t contain 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). Pratyabhijña ( Kashmir Shaivism) or Recognitive System.Purna-Prajña Darsana or Tatva-vaada or Dvaita Vedanta.To quote 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: Vidyaranya's most famous works are Pārāśara-Mādhavīya and the Sarvadarśanasaṅgraha "Compendium of school of philosophies", a compendium of all the known Indian schools of philosophy. Vidyaranya told him that the place was sacred, and advised him to establish the capital of his new kingdom there. The two men went to the place where the rabbit had escaped. While returning from the hunt, Harihara saw a holy man, and narrated the strange incident to him. However, the rabbit bit the dog and escaped. Ī local legend goes like this: Once, during a hunt, Harihara saw a big rabbit and sent his hunting dog after it. The first works to mention this narrative were written over 200 years after the establishment of Vijayanagara. 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 contemporary documents, including the inscriptions issued by the earliest rulers of Vijayanagara, do not mention this account. The historical authenticity of this narrative is a matter of debate. After gaining power in the region, they approached Vidyaranya, who converted them back to the Hindu faith. They were sent back to Kampili as the Delhi Sultan's vassals. After Kampili fell to the Muslim invasion, they were taken to Delhi and converted to Islam. According to one narrative, the empire's founders Harihara Raya I and Bukka Raya I were two brothers in the service of the Kampili chief. Vidyaranya served as a prime minister in the Vijayanagara Empire and played an important role in the establishment of the empire. Vidyaranya was the spiritual head of the Sringeri Sharada Peetham (Sringeri matha) during 1377-1386 CE. Yet another theory states that Bharati Tirtha and Vidyaranya were the same person, although the Sringeri records clearly identify them as two different persons. This account also claims that Vidyaranya wrote some Veda bhashyas, and his disciples Sayana and Madhava completed these works. He was the elder brother of Bharati Tirtha, who preceded him as the acharya of Sringeri. 1296 CE in Ekasila Nagara (present-day Warangal). According to this account, Vidyaranya was born in c. However, according to the records of the Sringeri Sharada Peetham, Vidyaranya was a different person, and Sayana and Madhava were actually his disciples. This suggests that he was born to Māyaṇācārya and Śrīmatīdevī in Pampakṣetra (modern-day Hampi). One theory identifies Vidyaranya as Madhava, the brother of Sayana.