Smarta tradition

<h2 id="etymology">Etymology</h2>
Smārta (स्मार्त) is an adjective derived from <a href="/facts/Smriti/SwhIDQDh">Smriti</a> (<a href="/facts/Sanskrit_language/ychfjhlx">Sanskrit</a>: स्मृति, Smrti, IPA: [s̪mr̩.t̪i]).<a class="footnote-ref" id="fnref:21" href="#fn:21">21</a> The smriti are a specific body of Hindu texts usually attributed to an author, traditionally written down but constantly revised, in contrast to <a href="/facts/%C5%9Aruti/mjYtlug5">Srutis</a> (The Vedic Literature) considered authorless, that were transmitted verbally across the generations and fixed.<a class="footnote-ref" id="fnref:22" href="#fn:22">22</a><a class="footnote-ref" id="fnref:23" href="#fn:23">23</a>
Smarta has several meanings:<a class="footnote-ref" id="fnref:24" href="#fn:24">24</a><a class="footnote-ref" id="fnref:25" href="#fn:25">25</a>

<ul><li>Relating to memory</li>
<li>Recorded in or based on the <a href="/facts/Smriti/SwhIDQDh">Smriti</a></li>
<li>Based on tradition, prescribed or sanctioned by traditional law</li>
<li>Orthodox <a href="/facts/Brahmin/V3qxzHAP">Brahmin</a> versed in or guided by traditional law and Vedanta doctrine</li></ul>
In Smarta tradition context, the term Smarta means "Follower Of Smriti".<a class="footnote-ref" id="fnref:26" href="#fn:26">26</a> Smarta is especially associated with a "Sect Founded By <a href="/facts/Adi_Shankara/QU5pCWV6">Shankaracharya</a>", according to Monier Williams.<a class="footnote-ref" id="fnref:27" href="#fn:27">27</a> Some families in South India follow Srauta strictly and do not accept any <a href="/facts/Vedanta/CIeFg7fC">Vedanta</a> systems. They even have a custom of the sacred thread being worn by women.

<h2 id="history">History</h2>

See also: <a href="/facts/History_of_India/ntYkAYDQ">History of India § Iron Age – Vedic period (c. 1500–600 BCE)</a>, and <a href="/facts/History_of_Hinduism/p2GgSpQp">History of Hinduism § Classical Hinduism (c. 200 BCE – 1200 CE)</a>
Both <a href="/facts/Alf_Hiltebeitel/3UQnI346">Alf Hiltebeitel</a> and Gavin Flood locate the origins of the Smarta Tradition in the (early) Classical Period of Hinduism, particularly with the <a href="/facts/Nonduality_(spirituality)/UUH82Pk9">nondualist</a> (Advaita) interpretation of Vedanta,<a class="footnote-ref" id="fnref:28" href="#fn:28">28</a> when Hinduism emerged from the interaction between Brahmanism and local traditions.<a class="footnote-ref" id="fnref:29" href="#fn:29">29</a><a class="footnote-ref" id="fnref:30" href="#fn:30">30</a>

<h3>The "Hindu Synthesis"</h3>
Hiltebeitel situates the origins of the Smarta tradition in the ongoing interaction between the Vedic-Brahmanic tradition and non-Vedic traditions. According to him, a period of consolidation in the development of Hinduism took place between the time of the late Vedic Upanishad (c. 500 BCE) and the period of the rise of the <a href="/facts/Gupta_Empire/KbMVInGv">Guptas</a> (c. 320–467), which he calls the "Hindus synthesis", "Brahmanic synthesis", or "orthodox synthesis".<a class="footnote-ref" id="fnref:31" href="#fn:31">31</a> It develops in interaction with other religions and peoples:

<blockquote>The emerging self-definitions of Hinduism were forged in the context of continuous interaction with heterodox religions (Buddhists, Jains, Ajivikas) throughout this whole period, and with foreign people (Yavanas, or Greeks; Sakas, or Scythians; Pahlavas, or Parthians; and Kusanas, or Kushans) from the third phase on [between the Mauryan empire and the rise of the Guptas].<a class="footnote-ref" id="fnref:32" href="#fn:32">32</a></blockquote>
The smriti texts of the period between 200 BCE and 100 CE<a class="footnote-ref" id="fnref:33" href="#fn:33">33</a> proclaim the authority of the Vedas, and "nonrejection of the Vedas comes to be one of the most important touchstones for defining Hinduism over and against the heterodoxies, which rejected the Vedas."<a class="footnote-ref" id="fnref:34" href="#fn:34">34</a> The Smriti texts interpret the Vedas in a number of ways, which gave rise to six darsanas (orthodox schools) of <a href="/facts/Hindu_philosophy/rudCa0wA">Hindu philosophy</a>. Of the six Hindu darsanas, the Mimamsa and the Vedanta "are rooted primarily in the Vedic sruti tradition and are sometimes called smarta schools in the sense that they develop smarta orthodox current of thoughts that are based, like smriti, directly on sruti."<a class="footnote-ref" id="fnref:35" href="#fn:35">35</a> They emphasize the Vedas with reason and other <a href="/facts/Pramanas/ay65BFp3">pramanas</a>, in contrast to Haituka schools which emphasize hetu (cause, reason) independent of the Vedas while accepting the authority of the Vedas.<a class="footnote-ref" id="fnref:36" href="#fn:36">36</a><a class="footnote-ref" id="fnref:37" href="#fn:37">37</a> Of the two Smarta traditions, Mimamsa focused on Vedic ritual traditions, while Vedanta focussed on <a href="/facts/Upanishadic/hr64Hhdn">Upanishadic</a> knowledge tradition.<a class="footnote-ref" id="fnref:38" href="#fn:38">38</a>
Around the start of the common era, and thereafter, a syncretism of Haituka schools (Nyaya, Vaisheshika, Samkhya and Yoga), the Smarta schools (Mimamsa, Vedanta) with ancient theistic ideas (bhakti, tantric) gave rise to a growth in traditions such as <a href="/facts/Shaivism/aVXXNj6v">Shaivism</a>, <a href="/facts/Vaishnavism/zUBtPcla">Vaishnavism</a> and <a href="/facts/Shaktism/2RbDctAE">Shaktism</a>.<a class="footnote-ref" id="fnref:39" href="#fn:39">39</a> The revived Smarta tradition attempted to integrate varied and conflicting devotional practices, with its ideas of nondual experience of <a href="/facts/Atman_(Hinduism)/8X7tehzj">Atman</a> (self, soul) as <a href="/facts/Brahman/GM0QaQ9U">Brahman</a>.<a class="footnote-ref" id="fnref:40" href="#fn:40">40</a> The rapprochement included the practice of pancayatana-puja (five shrine worship), wherein a Hindu could focus on any saguna deity of choice (<a href="/facts/I%E1%B9%A3%E1%B9%ADa-devat%C4%81_(Hinduism)/f8VaMavz">istadevata</a>) such as Vishnu, Shiva, Durga, Surya and Ganesha as an interim step towards realizing the nirguna Brahman.<a class="footnote-ref" id="fnref:41" href="#fn:41">41</a> The growth of this Smarta Tradition began in the Gupta period (4th–5th century CE), and likely was dominated by <a href="/facts/Dvija/2hBtt450">Dvija</a> classes, in particular the <a href="/facts/Brahmin/V3qxzHAP">Brahmins</a>,<a class="footnote-ref" id="fnref:42" href="#fn:42">42</a> of the early medieval Indian society.<a class="footnote-ref" id="fnref:43" href="#fn:43">43</a> This Smarta tradition competed with other major traditions of Hinduism such as Shaivism, Vaishnavism, and Shaktism.<a class="footnote-ref" id="fnref:44" href="#fn:44">44</a> The ideas of Smarta were historically influential, creative with concepts such as of <a href="/facts/Harihara/QfXCfxrk">Harihara</a> (half Shiva, half Vishnu deity) and <a href="/facts/Ardhanarishvara/oJIIkPwe">Ardhanarishvara</a> (half woman, half man deity), and many of the major scholars of Shaivism, Vaishnavism, Shaktism, and Bhakti movement came out of the Smarta tradition.<a class="footnote-ref" id="fnref:45" href="#fn:45">45</a>
According to Hiltebeitel, "the consolidation of Hinduism takes place under the sign of bhakti."<a class="footnote-ref" id="fnref:46" href="#fn:46">46</a> It is the Bhagavadgita that seals this achievement. The result is a universal achievement that may be called smarta. It views Shiva and Vishnu as "complementary in their functions but ontologically identical".<a class="footnote-ref" id="fnref:47" href="#fn:47">47</a>

<h3>Puranic Hinduism</h3>
According to Flood, the Smarta tradition originated with the development of the <a href="/facts/Puranas/AQ7FeRsA">Puranas</a>.<a class="footnote-ref" id="fnref:48" href="#fn:48">48</a> The Puranic corpus is a complex body of materials that advance the views of various competing cults. Flood connects the rise of the written Purana historically with the rise of devotional cults centring upon a particular deity in the <a href="/facts/Gupta_Empire/KbMVInGv">Gupta</a> era.<a class="footnote-ref" id="fnref:49" href="#fn:49">49</a><a class="footnote-ref" id="fnref:50" href="#fn:50">50</a>
After the end of the Gupta Empire and the collapse of the Harsha Empire, power became decentralised in India. Several larger kingdoms emerged, with "countless vasal states". The kingdoms were ruled via a feudal system. Smaller kingdoms were dependent on the protection of the larger kingdoms.<a class="footnote-ref" id="fnref:51" href="#fn:51">51</a> With the breakdown of the Gupta empire, gifts of virgin waste-land were heaped on brahmanas,<a class="footnote-ref" id="fnref:52" href="#fn:52">52</a><a class="footnote-ref" id="fnref:53" href="#fn:53">53</a> to ensure profitable agrarian exploitation of land owned by the kings, but also to provide status to the new ruling classes. Brahmanas spread further over India, interacting with local clans with different religions and ideologies.<a class="footnote-ref" id="fnref:54" href="#fn:54">54</a>
The early medieval Puranas were composed to disseminate religious mainstream ideology among the pre-literate <a href="/facts/Adivasi/7TgbEjAv">tribal societies</a> undergoing <a href="/facts/Acculturation/BDrIWs7j">acculturation</a>.<a class="footnote-ref" id="fnref:55" href="#fn:55">55</a> The Brahmanas used the Puranas to incorporate those clans into the agrarian society and its accompanying religion and ideology.<a class="footnote-ref" id="fnref:56" href="#fn:56">56</a> Local chiefs and peasants were absorbed into the caste system, which was used to keep "control over the new kshatriyas and shudras".<a class="footnote-ref" id="fnref:57" href="#fn:57">57</a>
The Brahmanism of the <a href="/facts/Dharmashastras/wVKjkI0h">Dharmashastras</a> and the smritis underwent a radical transformation at the hands of the Purana composers, resulting in the rise of Puranic Hinduism,<a class="footnote-ref" id="fnref:58" href="#fn:58">58</a> "which like a colossus striding across the religious firmament soon came to overshadow all existing religions". Puranic Hinduism was a "multiplex belief-system which grew and expanded as it absorbed and synthesized polaristic ideas and cultic traditions". It was distinguished from its Vedic Smarta roots by its popular base, its theological and sectarian pluralism, its Tantric veneer, and the central place of bhakti.<a class="footnote-ref" id="fnref:59" href="#fn:59">59</a>
Many local religions and traditions were assimilated into puranic Hinduism. Vishnu and Shiva emerged as the main deities, together with Sakti/Deva, subsuming local cults, popular totem symbols and creation myths. Rama and Krsna became the focus of a strong bhakti tradition, which found expression particularly in the <a href="/facts/Bhagavata_Purana/G6g1kxHY">Bhagavata Purana</a>. The Krsna tradition subsumed numerous Naga, yaksa, and hill and tree based cults. Siva absorbed local cults by the suffixing of Isa or Isvara to the name of the local deity, for example Bhutesvara, Hatakesvara, and Chandesvara.<a class="footnote-ref" id="fnref:60" href="#fn:60">60</a>

<h3>Shankara and Advaita Vedanta</h3>
Main articles: <a href="/facts/Adi_Shankara/QU5pCWV6">Adi Shankara</a> and <a href="/facts/Advaita_Vedanta/7Md58suk">Advaita Vedanta</a>
Traditionally, Adi Shankara is regarded as the greatest teacher and reformer of the Smarta tradition.<a class="footnote-ref" id="fnref:61" href="#fn:61">61</a><a class="footnote-ref" id="fnref:62" href="#fn:62">62</a><a class="footnote-ref" id="fnref:63" href="#fn:63">63</a> According to Hiltebeitel, Adi Shankara established the <a href="/facts/Nondualist/UUH82Pk9">nondualist</a> interpretation of the <a href="/facts/Upanishads/hr64Hhdn">Upanishads</a> as the touchstone of a revived smarta tradition:

<blockquote>Practically, Adi Shankara Acharya fostered a rapprochement between Advaita and smarta orthodoxy, which by his time had not only continued to defend the <a href="/facts/Varna_(Hinduism)/D9H9YgHB">varnasramadharma</a> theory as defining the path of karman, but had developed the practice of pancayatanapuja ("five-shrine worship") as a solution to varied and conflicting devotional practices. Thus one could worship any one of five deities (Vishnu, Siva, Durga, Surya, Ganesa) as one's istadevata ("deity of choice").<a class="footnote-ref" id="fnref:64" href="#fn:64">64</a></blockquote>
The <a href="/facts/Sringeri_Matha/7nbSMEAb">Sringeri Sharada monastery</a> founded by Adi Shankara in Karnataka is still the centre of the Smarta sect.<a class="footnote-ref" id="fnref:65" href="#fn:65">65</a><a class="footnote-ref" id="fnref:66" href="#fn:66">66</a>

<h3>Recognition of Smarta as a tradition</h3>
Medieval era scholars such as Vedanta Desika and Vallabhacharya recognized Smarta as competing with Vaishnavism and other traditions. According to Jeffrey Timm, for example, in verse 10 of the Tattvarthadipanibandha, <a href="/facts/Vallabhacharya/9dIATTMW">Vallabhacharya</a> states that, "Mutually contradictory conclusions are non-contradictory when they are considered from their respective contexts, like Vaishnava, Smarta, etc."<a class="footnote-ref" id="fnref:67" href="#fn:67">67</a>
According to Murray Milner Jr., a professor of Sociology, the Smarta tradition refers to "Hindus who tend toward Brahmanical orthodoxy in both thought and behavior". Smartas are usually committed to a "relatively unified Hinduism" and they reject extreme forms of sectarian isolationism, reminiscent of the European discourse about the church and Christian sects.<a class="footnote-ref" id="fnref:68" href="#fn:68">68</a> The tradition, states Milner, has roots that emerged sometime between 3rd century BCE and 3rd century CE, likely in response to the growth of Jainism and Buddhism.<a class="footnote-ref" id="fnref:69" href="#fn:69">69</a> It reflected a Hindu synthesis of four philosophical strands: Mimamsa, Advaita, Yoga and theism.<a class="footnote-ref" id="fnref:70" href="#fn:70">70</a>
Smarta tradition emerged initially as a synthesis movement to unify Hinduism into a nonsectarian form based on the Vedic heritage. It accepted varnasrama-dharma, states Bruce Sullivan, which reflected an acceptance of <a href="/facts/Varna_(Hinduism)/D9H9YgHB">Varna</a> (caste/class) and <a href="/facts/Ashrama_(stage)/jv2kL81U">ashrama</a> (four stages of human life) as a form of social and religious duty. In the later second half of the 1st millennium, <a href="/facts/Adi_Shankara/QU5pCWV6">Adi Shankara</a> reformed and brought ideas to the movement in the form of the <a href="/facts/Advaita_Vedanta/7Md58suk">Advaita Vedanta</a> philosophy.<a class="footnote-ref" id="fnref:71" href="#fn:71">71</a> According to Upinder Singh, the Smarta tradition's religious practice emerged as a transformation of <a href="/facts/Brahmanism/CLhJ6Au6">Brahmanism</a> and can be described as <a href="/facts/Hinduism/oxV9YvQh">Hinduism</a>.<a class="footnote-ref" id="fnref:72" href="#fn:72">72</a> Smarta as a tradition emphasized all gods as equal and different ways of perceiving the all-pervasive metaphysical impersonal <a href="/facts/Brahman/GM0QaQ9U">Brahman</a>.<a class="footnote-ref" id="fnref:73" href="#fn:73">73</a>

<h3>Modern Hinduism</h3>
In recent times bhakti cults have increasingly become popular with the smartas.<a class="footnote-ref" id="fnref:74" href="#fn:74">74</a>
Vaitheespara notes the adherence of the Smarta Brahmans to "the pan-Indian Sanskrit-brahmanical tradition":

<blockquote>The emerging pan-Indian nationalism was clearly founded upon a number of cultural movements that, for the most part, reimagined an 'Aryo-centric', neo-brahmanical vision of India, which provided the 'ideology' for this hegemonic project. In the Tamil region, such a vision and ideology was closely associated with the Tamil Brahmans and, especially, the Smarta Brahmans who were considered the strongest adherents of the pan-Indian Sanskrit-Brahmanical tradition.<a class="footnote-ref" id="fnref:75" href="#fn:75">75</a></blockquote>
<h2 id="philosophy-and-practices">Philosophy and practices</h2>
<h3>Panchayatana Puja</h3>
The Smartas evolved a kind of worship which is known as <a href="/facts/Panchayatana_puja/zUwwX6Nl">Panchayatana puja</a>. In this Puja, one or more of the five Hindu Deities (<a href="/facts/Surya/TjA6jwVa">Surya</a>, <a href="/facts/Shiva/SaHL5XBS">Shiva</a>, <a href="/facts/Vishnu/yzp3I6Db">Vishnu</a>, <a href="/facts/Ganesha/ENEQDyRN">Ganesha</a> and <a href="/facts/Adi_Shakti/beft8sul">Adi Shakti</a>) are the objects of veneration.<a class="footnote-ref" id="fnref:76" href="#fn:76">76</a><a class="footnote-ref" id="fnref:77" href="#fn:77">77</a> The five symbols of the major Gods are placed on a round open metal dish called Panchayatana, the symbol of the deity preferred by the worshiper being in the center. A similar arrangement is also seen in the medieval temples, in which the central shrine housing the principal Deity is surrounded by four smaller shrines containing the figures of the other deities.<a class="footnote-ref" id="fnref:78" href="#fn:78">78</a> Some of the Smartas of South India add a sixth god <a href="/facts/Kartikeya/yKmwcMhS">Kartikeya</a> (see <a href="/facts/Shanmata/59R1GR0U">Shanmata</a>). According to <a href="/facts/Arthur_Llewellyn_Basham/fUcuGp0D">Basham</a>, any upper-class Hindus still prefer the way of the Smartas to Saiva and Vaisnava forms of worship.<a class="footnote-ref" id="fnref:79" href="#fn:79">79</a>
Panchayatana puja is a practice that became popular in medieval India,<a class="footnote-ref" id="fnref:80" href="#fn:80">80</a> and has been attributed to Adi Shankara.<a class="footnote-ref" id="fnref:81" href="#fn:81">81</a> However, archaeological evidence suggests that this practice long predates the birth of Adi Shankara. Many Panchayatana mandalas and temples have been uncovered that are from the <a href="/facts/Gupta_Empire/KbMVInGv">Gupta Empire</a> period, and one Panchayatana set from the village of Nand (about 24 kilometers from <a href="/facts/Ajmer/WKnU2sUp">Ajmer</a>) has been dated to belong to the <a href="/facts/Kushan_Empire/QvUh1thw">Kushan Empire</a> era (pre-300 CE).<a class="footnote-ref" id="fnref:82" href="#fn:82">82</a> The Kushan period set includes Shiva, Vishnu, Surya, Brahma and one deity whose identity is unclear.<a class="footnote-ref" id="fnref:83" href="#fn:83">83</a> According to James Harle, major Hindu temples from 1st millennium CE embed the pancayatana architecture very commonly, from <a href="/facts/Odisha/ofAWpAgu">Odisha</a> to <a href="/facts/Karnataka/NhJAc4t9">Karnataka</a> to <a href="/facts/Kashmir/Rok34JM5">Kashmir</a>; and the temples containing fusion deities such as <a href="/facts/Harihara/QfXCfxrk">Harihara</a> (half Shiva, half Vishnu) are set in Panchayatana worship style.<a class="footnote-ref" id="fnref:84" href="#fn:84">84</a>

<h3>Saguna and Nirguna Brahman</h3>
According to Smartism, supreme reality, Brahman, transcends all of the various forms of personal deity.<a class="footnote-ref" id="fnref:85" href="#fn:85">85</a><a class="footnote-ref" id="fnref:86" href="#fn:86">86</a> The Smartas follow an orthodox Hindu philosophy, which means they accept the Vedas, and the ontological concepts of Atman and Brahman therein.
The Smarta Tradition accepts two concepts of Brahman, which are the <a href="/facts/Saguna_Brahman/YnsRlIlw">saguna Brahman</a> – the Brahman with attributes, and <a href="/facts/Nirguna_Brahman/FjcTWNKD">nirguna Brahman</a> – the Brahman without attributes.<a class="footnote-ref" id="fnref:87" href="#fn:87">87</a> The nirguna Brahman is the unchanging Reality, however, the saguna Brahman is posited as a means to realizing this nirguna Brahman.<a class="footnote-ref" id="fnref:88" href="#fn:88">88</a> The concept of the saguna Brahman is considered in this tradition to be a useful symbolism and means for those who are still on their spiritual journey, but the saguna concept is abandoned by the fully enlightened once he or she realizes the identity of their own soul with that of the nirguna Brahman.<a class="footnote-ref" id="fnref:89" href="#fn:89">89</a> A Smarta may choose any saguna deity (istadevata) such as Vishnu, Shiva, Shakti, Surya, Ganesha or any other, and this is viewed in Smarta Tradition as an interim step towards realizing the nirguna Brahman and its equivalence to one's own Atman.<a class="footnote-ref" id="fnref:90" href="#fn:90">90</a>

<h2 id="texts">Texts</h2>
See also: <a href="/facts/Shastra/rs0cj8QY">Shastra</a>
Smartas follow the <a href="/facts/Hindu_scriptures/ItJyVEyn">Hindu scriptures</a>. These include the <a href="/facts/Shruti/mjYtlug5">shruti</a> (<a href="/facts/Vedas/yQgc8B2x">Vedas</a>),<a class="footnote-ref" id="fnref:91" href="#fn:91">91</a><a class="footnote-ref" id="fnref:92" href="#fn:92">92</a><a class="footnote-ref" id="fnref:93" href="#fn:93">93</a><a class="footnote-ref" id="fnref:94" href="#fn:94">94</a> but most markedly the smriti literature, which incorporated shramanic and Buddhist influences<a class="footnote-ref" id="fnref:95" href="#fn:95">95</a> of the period from about 200 BCE to about 300 CE<a class="footnote-ref" id="fnref:96" href="#fn:96">96</a><a class="footnote-ref" id="fnref:97" href="#fn:97">97</a> and the emerging bhakti tradition into the Brahmanical fold.<a class="footnote-ref" id="fnref:98" href="#fn:98">98</a><a class="footnote-ref" id="fnref:99" href="#fn:99">99</a> According to Larson, 

<blockquote>[M]ost of the basic ideas and practices of classical Hinduism derive from the new smriti literature. In other words, Hindus for the most part pay little more than lip service to the Vedic scriptures. The most important dimensions of being Hindu derive, instead, from the smriti texts. The point can also be made in terms of the emerging social reality. Whereas the shruti is taken seriously by a small number of Brahmins, the smriti are taken seriously by the overwhelming majority of Hindus, regardless of class or caste identity.<a class="footnote-ref" id="fnref:100" href="#fn:100">100</a></blockquote>
The identity of Atman and Brahman, and their unchanging, eternal nature, are the basic truths in this tradition. The emphasis in Vedic texts here is the jnana-kanda (knowledge, philosophical speculations) in the Upanishadic part of the Vedas, not its karma-kanda (ritual injunctions).<a class="footnote-ref" id="fnref:101" href="#fn:101">101</a> Along with the Upanishads, the <a href="/facts/Bhagavad_Gita/hMnHVqcD">Bhagavad Gita</a> and <a href="/facts/Brahma_Sutras/wguGEMjT">Brahma Sutras</a> are the central texts of the Advaita Vedanta tradition, providing the truths about the identity of Atman and Brahman and their changeless nature.<a class="footnote-ref" id="fnref:102" href="#fn:102">102</a><a class="footnote-ref" id="fnref:103" href="#fn:103">103</a>

<ul><li>The major <a href="/facts/Smriti/SwhIDQDh">Smriti</a> texts are:<a class="footnote-ref" id="fnref:104" href="#fn:104">104</a>
<ul><li>The two epics <a href="/facts/Ramayana/z2DykxzF">Ramayana</a> of <a href="/facts/Valmiki/FEhncSeN">Valmiki</a> and the <a href="/facts/Mahabharata/EKbN9XwS">Mahabharata</a>, which have been commented on by many Smarta philosophers and scholars. Harikathas, Pravachanams, Upanyasams, and Kalakshepams on these texts are still very popular. The Ramayana is the text of choice for daily devotional reading or Nitya Parayanam for many Smartas and it has pervaded and guided Hindu conscience for centuries.</li>
<li>The <a href="/facts/Bhagavad_Gita/hMnHVqcD">Bhagavad Gita</a>, which is part of the Mahabharata, and commentaries on it by Adi Shankara, <a href="/facts/Madhusudhana_Saraswati/HqPfy97k">Madhusudhana Saraswati</a> and Sridhara Swami. The Bhagavad Gita exemplifies the "Hindu synthesis" of Brahmanic orthodoxy with the emerging <a href="/facts/Bhakti/HXpPYMEf">bhakti</a> traditions<a class="footnote-ref" id="fnref:105" href="#fn:105">105</a> and the use of the shramanic and Yogic terminology to spread the Brahmanic idea of living according to one's duty or dharma, in contrast to the yogic ideal of liberation from the workings of karma.<a class="footnote-ref" id="fnref:106" href="#fn:106">106</a></li>
<li>The <a href="/facts/Puranas/AQ7FeRsA">Puranas</a>, a collection of mythological stories of the various Hindu gods, especially Shiva and Vishnu. The <a href="/facts/Srimad_Bhagavatham/G6g1kxHY">Srimad Bhagavatham</a> and <a href="/facts/Vishnu_Purana/ezhpH1tU">Vishnu Purana</a> are treated with the same reverence as the major epics, as also being the chosen texts for daily devotional reading (Parayana grantham). "Sridhariyam" on the Bhagavatham, and "Bhavartha-Dipika" on the Vishnu Purana are well-known commentaries, both by Sridhara Swami.</li>
<li>Common religious law books or dharma literature, namely the <a href="/facts/Manu_Smriti/kpMFsXkA">Manu Smriti</a>, the <a href="/facts/Apastamba_Smriti/wVKjkI0h">Apastamba Smriti</a> and the Bodhyayana Smriti.</li></ul></li></ul>
The Brahmasutra is considered as the Nyaya Prasthana (canonical base for reasoning).<a class="footnote-ref" id="fnref:107" href="#fn:107">107</a> The Bhagavad Gita is considered as the Smriti Prasthana.<a class="footnote-ref" id="fnref:108" href="#fn:108">108</a> The text relies on other Smritis, such as the <a href="/facts/Vedangas/FmfE5tDc">Vedangas</a>, <a href="/facts/Itihasa/baGPujst">Itihasa</a>, <a href="/facts/Dharmasastras/wVKjkI0h">Dharmasastras</a>, <a href="/facts/Puranas/AQ7FeRsA">Puranas</a> and others.<a class="footnote-ref" id="fnref:109" href="#fn:109">109</a> Some of this smriti literature incorporated shramanic and Buddhist influences<a class="footnote-ref" id="fnref:110" href="#fn:110">110</a> of the period from about 200 BC to about AD 300<a class="footnote-ref" id="fnref:111" href="#fn:111">111</a><a class="footnote-ref" id="fnref:112" href="#fn:112">112</a> and the emerging bhakti tradition into the Brahmanical fold.<a class="footnote-ref" id="fnref:113" href="#fn:113">113</a><a class="footnote-ref" id="fnref:114" href="#fn:114">114</a>

<h2 id="institutions">Institutions</h2>

The Smarta Tradition includes temples and monasteries. More Smarta temples are found in West and South India, than in North India.<a class="footnote-ref" id="fnref:115" href="#fn:115">115</a>
Adi Shankara is one of the leading scholars of the Smarta Tradition, and he founded some of the most famous monasteries in Hinduism.<a class="footnote-ref" id="fnref:116" href="#fn:116">116</a> These have hosted the <a href="/facts/Dashanami_Sampradaya/Ls8m21ke">Daśanāmi Sampradāya</a> under four Maṭhas, at <a href="/facts/Dwarka/I286HyaB">Dwarka</a> in the West, <a href="/facts/Jagannatha_Puri/d3HkjDDW">Jagannatha Puri</a> in the East, <a href="/facts/Sringeri/HPKjoHMS">Sringeri</a> in the South and <a href="/facts/Badrinath/oX6NaQSW">Badrinath</a> in the North.<a class="footnote-ref" id="fnref:117" href="#fn:117">117</a><a class="footnote-ref" id="fnref:118" href="#fn:118">118</a>> He himself Ascended the Savagna peetam in Kanchi, known as Kanchi Kamakoti Peetam. Each math was headed by one of his disciples, called Shankaracharya, who each independently continued the Advaita Vedanta Sampradaya.<a class="footnote-ref" id="fnref:119" href="#fn:119">119</a> The ten Shankara-linked Advaita monastic orders are distributed as follows: Indra Saraswati at Kanchi, Bharati, Puri and Saraswati at Sringeri, Aranya and Vana at Puri, Tirtha and Ashrama at Dwarka, and Giri, Parvata and Sagara at Badrinath.<a class="footnote-ref" id="fnref:120" href="#fn:120">120</a>
The mathas which Shankara built exist until today, and continue the teachings and influence of Shankara.<a class="footnote-ref" id="fnref:121" href="#fn:121">121</a><a class="footnote-ref" id="fnref:122" href="#fn:122">122</a>
The table below gives an overview of the four largest Advaita Mathas founded by Adi Shankara, and their details.<a class="footnote-ref" id="fnref:123" href="#fn:123">123</a><a class="footnote-ref" id="fnref:124" href="#fn:124">124</a> However, evidence suggests that Shankara established more mathas locally for Vedanta studies and its propagation, states Hartmut Scharfe, such as the "four mathas in the city of <a href="/facts/Trichur/FfM5sLeE">Trichur</a> alone, that were headed by Trotaka, Sureshvara, Hastamalaka and Padmapada".<a class="footnote-ref" id="fnref:125" href="#fn:125">125</a>
The <a href="/facts/Sringeri_Matha/7nbSMEAb">Sringeri Sharada monastery</a> founded by <a href="/facts/Adi_Shankara/QU5pCWV6">Adi Shankara</a> in Karnataka is the centre of the Smarta sect for its disciples.<a class="footnote-ref" id="fnref:126" href="#fn:126">126</a><a class="footnote-ref" id="fnref:127" href="#fn:127">127</a> Puri, Kanchi and Dwaraka Peetams have records of lineage of Sankaracharya since 5th centruty BC.<a class="footnote-ref" id="fnref:128" href="#fn:128">128</a><a class="footnote-ref" id="fnref:129" href="#fn:129">129</a>

<table><tbody><tr><th><a href="/facts/Guru-shishya_tradition/Mz6gDSHf">Shishya</a>(lineage)</th><th><a href="/facts/Relative_direction/3PPJ5tRe">Direction</a></th><th>Maṭha</th><th>State</th><th><a href="/facts/Mah%C4%81v%C4%81kya/uJDplknk">Mahāvākya</a></th><th><a href="/facts/Veda/yQgc8B2x">Veda</a></th><th><a href="/facts/Sampradaya/pcUbwrEg">Sampradaya</a></th></tr><tr><td><a href="/facts/Padmap%C4%81da/z1krTj7u">Padmapāda</a></td><th>East</th><td><a href="/facts/Govardhana_matha/YruN9glk">Govardhana Pīṭhaṃ</a></td><td><a href="/facts/Odisha/ofAWpAgu">Odisha</a></td><td>Prajñānam brahma (Consciousness is Brahman)</td><td><a href="/facts/Rig_Veda/7dyqIlsJ">Rig Veda</a></td><td>Bhogavala</td></tr><tr><td><a href="/facts/Sure%C5%9Bvara/fh6PfDHh">Sureśvara</a></td><th>South</th><td><a href="/facts/Sringeri_Sharada_Peetham/7nbSMEAb">Sringeri Śārada Pīṭhaṃ</a></td><td><a href="/facts/Karnataka/NhJAc4t9">Karnataka</a></td><td>Aham brahmāsmi (I am Brahman)</td><td><a href="/facts/Yajur_Veda/XS4Hepvu">Yajur Veda</a></td><td>Bhūrivala</td></tr><tr><td><a href="/facts/Hastamalakacharya/jAhDFANr">Hastāmalakācārya</a></td><th>West</th><td><a href="/facts/Dvaraka_Pitha/vNxEEmBb">Dvāraka Pīṭhaṃ</a></td><td><a href="/facts/Gujarat/HwmVfMwr">Gujarat</a></td><td>Tattvamasi (That thou art)</td><td><a href="/facts/Sama_Veda/vvKqhL9U">Sama Veda</a></td><td>Kitavala</td></tr><tr><td><a href="/facts/Totakacharya/BDAvSVyE">Toṭakācārya</a></td><th>North</th><td><a href="/facts/Jyotirmath/RyMYDl1n">Jyotirmaṭha Pīṭhaṃ</a></td><td><a href="/facts/Uttarakhand/n3juS1z4">Uttarakhand</a></td><td>Ayamātmā brahma (This Atman is Brahman)</td><td><a href="/facts/Atharva_Veda/21Nq9UIk">Atharva Veda</a></td><td>Nandavala</td></tr></tbody></table>
Other Advaita Vedanta mathas following Smarta Tradition include:

<ul><li>Svarnavalli Matha at Swarnavalli near <a href="/facts/Sodhe/NCFgFCBA">Sodhe</a>, <a href="/facts/Sirsi,_Karnataka/9YpVmWcN">Sirsi, Karnataka</a></li>
<li><a href="/facts/Ramachandrapura_Math/jt7jwARy">Ramachandrapura Math</a> at Haniya, <a href="/facts/Hosanagara/lNs3Vp8A">Hosanagara</a>, Karnataka</li>
<li><a href="/facts/Kanchi_matha/QvEE7fjt">Kanchi matha</a>, at <a href="/facts/Kanchipuram/h9IlCSjh">Kanchipuram</a>, <a href="/facts/Tamil_Nadu/ouqcjUKE">Tamil Nadu</a></li>
<li><a href="/facts/Chitrapur_Math/ylUUlYmo">Chitrapur Math</a>, <a href="/facts/Shirali/CC0pjFRC">Shirali</a>, Karnataka</li>
<li><a href="/facts/Shri_Gaudapadacharya_Math/tprEyqal">Shri Gaudapadacharya Math</a>, <a href="/facts/Kavale/uBEmjKRY">Kavale</a>, <a href="/facts/Ponda_taluk/PQ6pXgMU">Ponda</a>, Goa</li>
<li>Sri Samsthan Dabholi Math, Dabholi, Goa</li></ul>
<h2 id="smarta-brahmins-and-visvakarmas">Smarta Brahmins and Visvakarmas</h2>
<h3>Smarta Brahmins</h3>

The adjective Smārta is also used to classify a <a href="/facts/Brahmin/V3qxzHAP">Brahmin</a> who adheres to the <a href="/facts/Smriti/SwhIDQDh">Smriti</a> corpus of texts.<a class="footnote-ref" id="fnref:130" href="#fn:130">130</a><a class="footnote-ref" id="fnref:131" href="#fn:131">131</a>
Smarta Brahmins specialize in the Smriti corpus of texts,<a class="footnote-ref" id="fnref:132" href="#fn:132">132</a> are differentiated from <a href="/facts/Shrauta/FAyutcVy">Srauta</a> Brahmins who specialize in the <a href="/facts/Sruti/mjYtlug5">Sruti</a> corpus of texts such as the <a href="/facts/Brahmana/pan0H4CS">Brahmanas</a> layer embedded inside the <a href="/facts/Vedas/yQgc8B2x">Vedas</a>.<a class="footnote-ref" id="fnref:133" href="#fn:133">133</a> Smarta Brahmins are also differentiated from Brahmins who specialize in the <a href="/facts/Agama_(Hinduism)/xUhop43y">Agamic</a> (<a href="/facts/Tantra/PWp3GPK9">Tantra</a>) literature such as the <a href="/facts/Shaiva_Siddhanta/pNxWuUhy">Adi Shaiva</a> Brahmins, <a href="/facts/Sri_Vaishnavism/nLSGAhjL">Sri Vaishnava</a> Brahmins and Shaiva <a href="/facts/Kashmiri_Pandits/Q1nU9IbL">Kashmiri Pandits</a>.<a class="footnote-ref" id="fnref:134" href="#fn:134">134</a><a class="footnote-ref" id="fnref:135" href="#fn:135">135</a> However, these identities are not clearly defined, and active groups such as "Agamic Smarta Saiva Brahmins" have thrived.<a class="footnote-ref" id="fnref:136" href="#fn:136">136</a>
In a more general sense, all Brahmins who do not come from small communities of orthodox Vedic sects are considered Smarta Brahmins. Many orthodox Vedic sects have also turned to temple worship and management, which is considered a Smarta and Agamic tradition. Sri Vaishnava Brahmins sought to combine the Smarta tradition, Alvar Bhakti, and the Pancharatra traditions. Kashmiri Pandits combine Smarta and Agamic tradition.

<h3>Smarta Visvakarmas</h3>
<a href="/facts/Vishwakarma_(caste)/5qf3rlvQ">Visvakarmas</a> are artisans found in South India, such as in the state of <a href="/facts/Karnataka/NhJAc4t9">Karnataka</a>. They are known for their traditional expertise and skills as blacksmiths, carpenters, coppersmiths, sculptors, and goldsmiths. Smarta Visvakarmas are vegetarian artisans who follow the Smarta tradition. They contrast with Vaishnava Visvakarmas who follow the <a href="/facts/Vaishnavism/zUBtPcla">Vaishnavism</a> tradition of Hinduism and some of whom may consume non-vegetarian food.<a class="footnote-ref" id="fnref:137" href="#fn:137">137</a><a class="footnote-ref" id="fnref:138" href="#fn:138">138</a> The remarriage of widows is a tradition found among the Smarta Visvakarmas, but has been atypical among Vaishnava Visvakarma.<a class="footnote-ref" id="fnref:139" href="#fn:139">139</a>
According to Brouwer, examples of Smarta Visvakarmas include Niligundapanta (traditionally blacksmiths and carpenters), Konnurpanta (all five artisan trades) and Madipattar (goldsmiths).<a class="footnote-ref" id="fnref:140" href="#fn:140">140</a> The Smarta & Vaishnava Visvakarmas claim to be Brahmins but were never considered to be Brahmins by the mainstream smarta Brahmins of Karnataka and other castes.<a class="footnote-ref" id="fnref:141" href="#fn:141">141</a>

<h2 id="influence">Influence</h2>

Vaitheespara notes the adherence of the Smarta Brahmans to "the pan-Indian Sanskrit-brahmanical tradition" and their influence on pan-Indian nationalism:

<blockquote>The emerging pan-Indian nationalism was clearly founded upon a number of cultural movements that, for the most part, reimagined an 'Aryo-centric', neo-brahmanical vision of India, which provided the 'ideology' for this hegemonic project. In the Tamil region, such a vision and ideology was closely associated with the Tamil Brahmans and, especially, the Smarta Brahmans who were considered the strongest adherents of the pan-Indian Sanskrit-Brahmanical tradition.<a class="footnote-ref" id="fnref:142" href="#fn:142">142</a></blockquote>
<h2 id="see-also">See also</h2>

<ul><li><a href="/facts/Neo-Vedanta/ULPCyyWw">Neo-Vedanta</a></li>
<li><a href="/facts/Advaita_Vedanta/7Md58suk">Advaita Vedanta</a></li>
<li><a href="/facts/Ishta-deva/f8VaMavz">Ishta-deva</a></li>
<li><a href="/facts/Simran_(Sanskrit_word)/xegtB2EL">Smarana</a></li></ul>

Prominent Smarta teachers

<ul><li><a href="/facts/Gaudapada/PodAVfas">Gaudapada</a></li>
<li><a href="/facts/Govinda_Bhagavatpada/e7h3bT2c">Govinda Bhagavatpada</a></li>
<li><a href="/facts/Adi_Shankara/QU5pCWV6">Adi Shankara</a></li>
<li><a href="/facts/Sureshwaracharya/yN8Rxd1N">Sureshwaracharya</a></li>
<li><a href="/facts/Padmapadacharya/z1krTj7u">Padmapadacharya</a></li>
<li><a href="/facts/Hastamalakacharya/jAhDFANr">Hastamalakacharya</a></li>
<li><a href="/facts/Totakacharya/BDAvSVyE">Totakacharya</a></li>
<li><a href="/facts/Vachaspati_Mishra/kT05Fnrv">Vachaspati Mishra</a></li>
<li><a href="/facts/Sri_Ramakrishna/5av3DLgM">Sri Ramakrishna</a></li>
<li><a href="/facts/Swami_Vivekananda/T6pyK2B4">Swami Vivekananda</a></li>
<li><a href="/facts/Sri_Ramana_Maharshi/3qFIAlEq">Sri Ramana Maharshi</a></li>
<li><a href="/facts/Sarvepalli_Radhakrishnan/CPs7cVML">Sarvepalli Radhakrishnan</a><a class="footnote-ref" id="fnref:143" href="#fn:143">143</a><a class="footnote-ref" id="fnref:144" href="#fn:144">144</a></li>
<li><a href="/facts/Madhusudana_Saraswati/HqPfy97k">Madhusudana Saraswati</a></li>
<li><a href="/facts/Swami_Karpatri/46sMKaeo">Swami Karpatri</a></li></ul>

Sects
Examples of sects that follow the Smarta tradition and Advaita Vedanta, with Shankara as the primary reformer:

<ul><li><a href="/facts/Halenadu_Karnataka_Brahmin/por2380a">Halenadu Karnataka Brahmin</a></li>
<li><a href="/facts/Hoysala_Karnataka_Brahmins/Qgs4CoFJ">Hoysala Karnataka Brahmins</a></li>
<li><a href="/facts/Iyers/pvCA5vIg">Iyers</a></li></ul>
<h2 id="notes">Notes</h2>

<h3>Bibliography</h3>

<ul><li><a href="/facts/Arthur_Llewellyn_Basham/fUcuGp0D">Basham, Arthur Llewellyn</a> (1991), <a href="https://books.google.com/books?id=2aqgTYlhLikC&q=Basham+1991">The Origins and Development of Classical Hinduism</a>, Oxford University Press, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9780195073492</li>
<li>Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda, Delhi: Motilal Banarsidass</li>
<li>Cousins, L.S. (2010), <a href="https://books.google.com/books?id=bNAJiwpmEo0C&q=%22hindu+synthesis%22">Buddhism. In: "The Penguin Handbook of the World's Living Religions"</a>, Penguin, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9780141955049</li>
<li>Doniger, Wendy (1999), <a href="https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017">Merriam-Webster's Encyclopedia of World Religions</a>, Merriam-Webster, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9780877790440</li>
<li>Espin, Orlando O.; Nickoloff, James B. (2007), An Introductory Dictionary of Theology and Religious Studies, Liturgical Press</li>
<li>Flood, Gavin (1996), <a href="https://books.google.com/books?id=KpIWhKnYmF0C">An Introduction to Hinduism</a>, Cambridge University Press, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9780521438780</li>
<li>Fort, Andrew O. (1998), Jivanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta, SUNY Press</li>
<li>Goyal, S. R. (1984), A Religious History of Ancient India. Volume 2, Meerut, India: Kusumanjali Prakashan</li>
<li><a href="/facts/Alf_Hiltebeitel/3UQnI346">Hiltebeitel, Alf</a> (2013), <a href="https://books.google.com/books?id=kfyzAAAAQBAJ">Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture"</a>, Routledge, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9781136875977</li>
<li><a href="/facts/Alf_Hiltebeitel/3UQnI346">Hiltebeitel, Alf</a> (2002), <a href="https://books.google.com/books?id=kfyzAAAAQBAJ">Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture"</a>, Routledge, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9781136875977</li>
<li>Isaeva, N.V. (1993), Shankara and Indian Philosophy, SUNY Press</li>
<li>Koller, John M. (2013), "Shankara", in Meister, Chad; Copan, Paul (eds.), Routledge Companion to Philosophy of Religion, Routledge</li>
<li>Knipe, David M. (2015), Vedic Voices: Intimate Narratives of a Living Andhra Tradition, Oxford: Oxford University Press</li>
<li>Larson, Gerald James (2009), <a href="https://books.google.com/books?id=34vGv_HDGG8C">Hinduism. In: "World Religions in America: An Introduction"</a>, Westminster John Knox Press, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9781611640472</li>
<li>Lochtefeld, James G. (2002), <a href="https://books.google.com/books?id=g6FsB3psOTIC&pg=PA656">The Illustrated Encyclopedia of Hinduism: N-Z</a>, The Rosen Publishing Group, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9780823931804</li>
<li><a href="/facts/Axel_Michaels/AKESDGwt">Michaels, Axel</a> (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press</li>
<li>Minor, Rober Neil (1987), Radhakrishnan: A Religious Biography, SUNY Press</li>
<li>Morris, Brian (2006), Religion and Anthropology: A Critical Introduction, Cambridge University Press</li>
<li>Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. <a href="/facts/Doi_(identifier)/muM9Etpq">doi</a>:<a href="https://doi.org/10.2307%2F3518337">10.2307/3518337</a>. <a href="/facts/JSTOR_(identifier)/YTeVmaJ7">JSTOR</a> <a href="https://www.jstor.org/stable/3518337">3518337</a>.</li>
<li>Popular Prakashan (2000), <a href="https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara">Students' Britannica India, Volumes 1-5</a>, Popular Prakashan, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9780852297605</li>
<li>Potter, Karl. H. (1981), Gaudapada, Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils, Volume 3, Motilal Banarsidass, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 978-81-208-0310-7</li>
<li>Raju, P.T. (1971), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers (1992 Reprint)</li>
<li>Renard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij Juwelenschip</li>
<li>Sharma, B.N. Krishnamurti (2000) [1961]. History of Dvaita school of Vedanta and its Literature (3rd ed.). Bombay: Motilal Banarasidass. <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 978-81-208-1575-9.</li>
<li>Thapar, Romila (2004). <a href="https://books.google.com/books?id=-5irrXX0apQC">From the Origins to AD 1300</a>. University of California Press. <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 978-0-520-24225-8.</li>
<li>Vaitheespara, Ravi (2010), <a href="https://books.google.com/books?id=wbISha_aGocC">Forging a Tamil caste: Maraimalai Adigal (1876-1950) and the discourcse of caste and ritual in colonial Tamilnadu. In: Bergunder e.a. (editors), "Ritual, Caste, and Religion in Colonial South India"</a>, Otto Harrassowitz Verlag, <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 9783447063777</li></ul>

Web sources

<h2 id="external-links">External links</h2>

Wikimedia Commons has media related to Smarta Tradition.

<h3>Advaita Vedanta</h3>
<ul><li><a href="http://www.sankaracharya.org">Adi Sankaracharya and Advaita Vedanta Library</a></li>
<li><a href="https://web.archive.org/web/20050729095233/http://www.advaita-vedanta.org/">Advaita Vedanta Homepage</a></li>
<li><a href="http://www.sringeri.net/">Jagadguru Mahasamsthanam, Sringeri Sharada Peetam</a></li></ul>
<h3>Puranas</h3>
<ul><li><a href="http://www.kamakoti.org/hindudharma/part14/chap9.htm">Oneness of God from Kanchi Kamakoti Peetham</a></li></ul>

<h2 id="references">References</h2>

<ol>
<li id="fn:1">Flood 1996, p. 113. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:1" class="footnote-back-ref">↩</a></li>
<li id="fn:2">Milner, M. (1994). Status and Sacredness: A General Theory of Status Relations and an Analysis of Indian Culture. Oxford University Press. pp. 194–195. ISBN 978-0-19-535912-1. Retrieved 18 June 2018. <a href="978-0-19-535912-1" target="_blank">978-0-19-535912-1</a> <a href="#fnref:2" class="footnote-back-ref">↩</a></li>
<li id="fn:3">Milner, M. (1994). Status and Sacredness: A General Theory of Status Relations and an Analysis of Indian Culture. Oxford University Press. pp. 194–195. ISBN 978-0-19-535912-1. Retrieved 18 June 2018. <a href="978-0-19-535912-1" target="_blank">978-0-19-535912-1</a> <a href="#fnref:3" class="footnote-back-ref">↩</a></li>
<li id="fn:4">"Smarta sect | Hinduism". Encyclopedia Britannica. <a href="https://www.britannica.com/topic/Smarta-sect" target="_blank">https://www.britannica.com/topic/Smarta-sect</a> <a href="#fnref:4" class="footnote-back-ref">↩</a></li>
<li id="fn:5">Flood 1996, p. 113. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:5" class="footnote-back-ref">↩</a></li>
<li id="fn:6">Knipe 2015, pp. 36–37. - Knipe, David M. (2015), Vedic Voices: Intimate Narratives of a Living Andhra Tradition, Oxford: Oxford University Press <a href="#fnref:6" class="footnote-back-ref">↩</a></li>
<li id="fn:7">Flood 1996, pp. 113, 134, 155–161, 167–168. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:7" class="footnote-back-ref">↩</a></li>
<li id="fn:8">Sanderson, Alexis. "The Saiva Age: The Rise And Dominance Of Saivism During The Early Medieval Period". In Genesis And Development of Tantrism, Edited By Shingo Einoo. Tokyo: Institute Of Oriental Culture, University Of Tokyo, 2009. Institute Of Oriental Culture Special Series, 23, pp. 276–277. <a href="#fnref:8" class="footnote-back-ref">↩</a></li>
<li id="fn:9">John Shephard (2009), Ninian Smart On World Religions, Ashgate, ISBN 978-0754666387, p. 186. <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:9" class="footnote-back-ref">↩</a></li>
<li id="fn:10">Hiltebeitel 2013. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:10" class="footnote-back-ref">↩</a></li>
<li id="fn:11">Flood 1996. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:11" class="footnote-back-ref">↩</a></li>
<li id="fn:12">U Murthy (1979), Samskara, Oxford University Press, ISBN 978-0195610796, p. 150. <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:12" class="footnote-back-ref">↩</a></li>
<li id="fn:13">L. Williamson (2010), Transcendent in America: Hindu-inspired Meditation Movements as New Religion, New York University Press, ISBN 978-0814794500, p. 89. <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:13" class="footnote-back-ref">↩</a></li>
<li id="fn:14">L. Williamson (2010), Transcendent in America: Hindu-inspired Meditation Movements as New Religion, New York University Press, ISBN 978-0814794500, p. 89. <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:14" class="footnote-back-ref">↩</a></li>
<li id="fn:15">William Jackson (1994), Tyāgarāja and the Renewal of Tradition, Motilal Banarsidass, ISBN 978-8120811461, p. 218. <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:15" class="footnote-back-ref">↩</a></li>
<li id="fn:16">Knipe 2015, p. 36. - Knipe, David M. (2015), Vedic Voices: Intimate Narratives of a Living Andhra Tradition, Oxford: Oxford University Press <a href="#fnref:16" class="footnote-back-ref">↩</a></li>
<li id="fn:17">Buhnemann, Gudrun, Puja: A Study In Smarta Ritual, Publications Of The De Nobili Research Library, Gerold & Co., Vienna, 1988. pp. 32–33. <a href="#fnref:17" class="footnote-back-ref">↩</a></li>
<li id="fn:18">Buhnemann, Gudrun, Mandalas And Yantras In The Hindu Traditions, Leiden, Brill, 2003. p. 57. "Initially A Brief Explanation Of The Word Smarta May Be In Order. Smarta Is A Rather Loosely Used Term Which Refers To A Brahmin Who Is An 'Adherent Of The Smrti' And Of The Tradition Which Is 'Based On The Smrti'." <a href="#fnref:18" class="footnote-back-ref">↩</a></li>
<li id="fn:19">Flood, Gavin (1996), An Introduction To Hinduism, Cambridge University Press. p. 17. "There Is Also An Important Tradition Of Brahmans Called Smartas, Those Who Follow The Smrti Or Secondary Revelation ..." p. 56. "The Brahmans Who Followed The Teachings Of These Texts Were Known As Smartas, Those Who Followed The Smrtis ..." p. 113. "The Brahmans Who Followed The Puranic Religion Became Known As Smarta, Those Whose Worship Was Based On The Smrtis, Or Pauranika, Those Based On The Puranas." <a href="#fnref:19" class="footnote-back-ref">↩</a></li>
<li id="fn:20">Gavin Flood (2006). The Tantric Body: The Secret Tradition of Hindu Religion. I. B. Tauris. pp. 6–7. ISBN 978-1-84511-011-6. <a href="978-1-84511-011-6" target="_blank">978-1-84511-011-6</a> <a href="#fnref:20" class="footnote-back-ref">↩</a></li>
<li id="fn:21">Spoken Sanskrit Dictionary, smArta <a href="http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+smArta&trans=Translate&direction=AU" target="_blank">http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+smArta&trans=Translate&direction=AU</a> <a href="#fnref:21" class="footnote-back-ref">↩</a></li>
<li id="fn:22">Wendy Doniger O'Flaherty (1988), Textual Sources For The Study Of Hinduism, Manchester University Press, ISBN 0-7190-1867-6, Pages 2–3 <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:22" class="footnote-back-ref">↩</a></li>
<li id="fn:23">Doniger 1999, p. 1017. - Doniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 9780877790440 <a href="https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017" target="_blank">https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017</a> <a href="#fnref:23" class="footnote-back-ref">↩</a></li>
<li id="fn:24">Spoken Sanskrit Dictionary, smArta <a href="http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+smArta&trans=Translate&direction=AU" target="_blank">http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+smArta&trans=Translate&direction=AU</a> <a href="#fnref:24" class="footnote-back-ref">↩</a></li>
<li id="fn:25">Monier Monier-Williams (1923). A Sanskrit–English Dictionary. Oxford University Press. p. 1154. <a href="https://books.google.com/books?id=_3NWAAAAcAAJ&pg=PA1154" target="_blank">https://books.google.com/books?id=_3NWAAAAcAAJ&pg=PA1154</a> <a href="#fnref:25" class="footnote-back-ref">↩</a></li>
<li id="fn:26">Dermot Killingley (2007), Encyclopedia Of Hinduism (Editors: Denise Cush Et Al), Routledge, ISBN 978-0700712670, Page 456 <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:26" class="footnote-back-ref">↩</a></li>
<li id="fn:27">Monier Monier-Williams (1923). A Sanskrit–English Dictionary. Oxford University Press. p. 1154. <a href="https://books.google.com/books?id=_3NWAAAAcAAJ&pg=PA1154" target="_blank">https://books.google.com/books?id=_3NWAAAAcAAJ&pg=PA1154</a> <a href="#fnref:27" class="footnote-back-ref">↩</a></li>
<li id="fn:28">Hiltebeitel 2013, pp. 18–22, 29–30. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:28" class="footnote-back-ref">↩</a></li>
<li id="fn:29">Hiltebeitel 2013. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:29" class="footnote-back-ref">↩</a></li>
<li id="fn:30">Flood 1996. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:30" class="footnote-back-ref">↩</a></li>
<li id="fn:31">Hiltebeitel 2013, p. 12. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:31" class="footnote-back-ref">↩</a></li>
<li id="fn:32">Hiltebeitel 2013, p. 13. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:32" class="footnote-back-ref">↩</a></li>
<li id="fn:33">The Vedanga texts, states Alf Hiltebeitel, are Smriti texts that were composed in the second half of the Vedic period that ended around 500 BCE.(Hiltebeitel 2013, p. 13) The Vedanga texts include the Kalpa (Vedanga) texts consisting of the Srautasutras, Grihyasutras and Dharmasutras, many of which were revised well past the Vedic period.(Hiltebeitel 2013, pp. 13–14) The Grihyasutras and Dharmasutras, states Hiltebeitel, were composed between 600 BCE and 400 CE, and these are sometimes called the Smartasutras, the roots of the Smriti tradition.(Hiltebeitel 2013, pp. 13–14) <a href="/wiki/Vedanga" target="_blank">/wiki/Vedanga</a> <a href="#fnref:33" class="footnote-back-ref">↩</a></li>
<li id="fn:34">Hiltebeitel 2013, p. 14. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:34" class="footnote-back-ref">↩</a></li>
<li id="fn:35">Hiltebeitel 2013, p. 18. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:35" class="footnote-back-ref">↩</a></li>
<li id="fn:36">Hiltebeitel 2013, pp. 18–19. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:36" class="footnote-back-ref">↩</a></li>
<li id="fn:37">Mircea Eliade; Charles J. Adams (1987). The encyclopedia of religion. Vol. 6. Macmillan. pp. 345–347. ISBN 978-0-02-909750-2. <a href="978-0-02-909750-2" target="_blank">978-0-02-909750-2</a> <a href="#fnref:37" class="footnote-back-ref">↩</a></li>
<li id="fn:38">Hiltebeitel 2013, pp. 18–19. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:38" class="footnote-back-ref">↩</a></li>
<li id="fn:39">Hiltebeitel 2013, pp. 18–22. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:39" class="footnote-back-ref">↩</a></li>
<li id="fn:40">Hiltebeitel 2013, pp. 29–30. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:40" class="footnote-back-ref">↩</a></li>
<li id="fn:41">Hiltebeitel 2013, pp. 29–30. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:41" class="footnote-back-ref">↩</a></li>
<li id="fn:42">Smarta sect, Encyclopædia Britannica (2012): "Smarta Sect, Orthodox Hindu Sect Composed Of Members Of The 'Twice-Born', Or Initiated Upper Classes (Brahmin, Kshatriya, And Vaishya), Whose Primarily Brahmin Followers ..." <a href="http://www.britannica.com/topic/Smarta-sect" target="_blank">http://www.britannica.com/topic/Smarta-sect</a> <a href="#fnref:42" class="footnote-back-ref">↩</a></li>
<li id="fn:43">William Joseph Jackson (1994). Tyagaraja And The Renewal Of Tradition: Translations And Reflections. Motilal Banarsidass. pp. 212–220. ISBN 978-81-208-1146-1. <a href="978-81-208-1146-1" target="_blank">978-81-208-1146-1</a> <a href="#fnref:43" class="footnote-back-ref">↩</a></li>
<li id="fn:44">William Joseph Jackson (1994). Tyagaraja And The Renewal Of Tradition: Translations And Reflections. Motilal Banarsidass. pp. 212–220. ISBN 978-81-208-1146-1. <a href="978-81-208-1146-1" target="_blank">978-81-208-1146-1</a> <a href="#fnref:44" class="footnote-back-ref">↩</a></li>
<li id="fn:45">William Joseph Jackson (1994). Tyagaraja And The Renewal Of Tradition: Translations And Reflections. Motilal Banarsidass. pp. 212–220. ISBN 978-81-208-1146-1. <a href="978-81-208-1146-1" target="_blank">978-81-208-1146-1</a> <a href="#fnref:45" class="footnote-back-ref">↩</a></li>
<li id="fn:46">Hiltebeitel 2013, p. 20. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:46" class="footnote-back-ref">↩</a></li>
<li id="fn:47">Hiltebeitel 2013, p. 20. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:47" class="footnote-back-ref">↩</a></li>
<li id="fn:48">Flood 1996, p. 113. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:48" class="footnote-back-ref">↩</a></li>
<li id="fn:49">Flood 1996, p. 359. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:49" class="footnote-back-ref">↩</a></li>
<li id="fn:50">Wendy Doniger, based on her study of indologists, assigns approximate dates to the various Puranas:[37]
Markandeya Purana to c. 250 CE (with one portion dated to c. 550 CE)
Matsya Purana to c. 250–500
Vayu Purana to c. 350
Harivamsa and Vishnu Purana to c. 450
Brahmanda Purana to c. 350–950
Vamana Purana to c. 450–900, Kurma Purana to c. 550–850
Linga Purana to c. 600–1000
 <a href="/wiki/Wendy_Doniger" target="_blank">/wiki/Wendy_Doniger</a> <a href="#fnref:50" class="footnote-back-ref">↩</a></li>
<li id="fn:51">Michaels 2004, p. 41. - Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press <a href="#fnref:51" class="footnote-back-ref">↩</a></li>
<li id="fn:52">Nath 2001. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:52" class="footnote-back-ref">↩</a></li>
<li id="fn:53">Thapar 2004, p. 325, 487. - Thapar, Romila (2004). From the Origins to AD 1300. University of California Press. ISBN 978-0-520-24225-8. <a href="https://books.google.com/books?id=-5irrXX0apQC" target="_blank">https://books.google.com/books?id=-5irrXX0apQC</a> <a href="#fnref:53" class="footnote-back-ref">↩</a></li>
<li id="fn:54">Nath 2001. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:54" class="footnote-back-ref">↩</a></li>
<li id="fn:55">Nath 2001, p. 19. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:55" class="footnote-back-ref">↩</a></li>
<li id="fn:56">Nath 2001. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:56" class="footnote-back-ref">↩</a></li>
<li id="fn:57">Thapar 2004, p. 487. - Thapar, Romila (2004). From the Origins to AD 1300. University of California Press. ISBN 978-0-520-24225-8. <a href="https://books.google.com/books?id=-5irrXX0apQC" target="_blank">https://books.google.com/books?id=-5irrXX0apQC</a> <a href="#fnref:57" class="footnote-back-ref">↩</a></li>
<li id="fn:58">Nath 2001, p. 19. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:58" class="footnote-back-ref">↩</a></li>
<li id="fn:59">Nath 2001, p. 20. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:59" class="footnote-back-ref">↩</a></li>
<li id="fn:60">Nath 2001, pp. 31–32. - Nath, Vijay (March–April 2001). "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition". Social Scientist. 29 (3/4): 19–50. doi:10.2307/3518337. JSTOR 3518337. <a href="https://doi.org/10.2307%2F3518337" target="_blank">https://doi.org/10.2307%2F3518337</a> <a href="#fnref:60" class="footnote-back-ref">↩</a></li>
<li id="fn:61">Doniger 1999, p. 1017. - Doniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 9780877790440 <a href="https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017" target="_blank">https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017</a> <a href="#fnref:61" class="footnote-back-ref">↩</a></li>
<li id="fn:62">Popular Prakashan 2000, p. 52. - Popular Prakashan (2000), Students' Britannica India, Volumes 1-5, Popular Prakashan, ISBN 9780852297605 <a href="https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara" target="_blank">https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara</a> <a href="#fnref:62" class="footnote-back-ref">↩</a></li>
<li id="fn:63">Shankara himself, and his influential predecessor Gaudapada, used Buddhist terminology and mention Buddhist doctrines in their work,[46][47] suggesting that they were influenced by Buddhism.[48][49] Gaudapada, states Raju took over the Buddhist doctrines that ultimate reality is pure consciousness (vijñapti-mātra)[50] and "that the nature of the world is the four-cornered negation", then "wove [both doctrines] into a philosophy of the Mandukaya Upanisad, which was further developed by Shankara".[48] In Gaudapada's text, similarly, the Buddhist concept of "ajāta" from Nagarjuna's Madhyamaka philosophy is found.[49][46] Gaudapada also took over the Buddhist concept of "ajāta" from Nagarjuna's Madhyamaka philosophy.[49][46] Adi Shankara Acharya succeeded in reading Gaudapada's mayavada[51][note 3] into Badarayana's Brahma Sutras, "and give it a locus classicus", against the realistic strain of the Brahma Sutras.[51] Yet, while there is borrowed terminology, Gaudapada's doctrines are unlike Buddhism. Gaudapada's influential text consists of four chapters; Chapter One, Two and Three of which are entirely Vedantin and founded on the Upanishads, with little Buddhist flavor.[56] Chapter Four uses Buddhist terminology and incorporates Buddhist doctrines, state both Murti and Richard King, but Vedanta scholars who followed Gaudapada through the 17th century never referenced nor used Chapter Four, they only quote from the first three.[56][57] The Gaudapada tradition is Vedantin with its foundation of Atman and Brahman, and his doctrines fundamentally different from Buddhism which deny these foundational concepts of Hinduism.[56][58] <a href="/wiki/Gaudapada" target="_blank">/wiki/Gaudapada</a> <a href="#fnref:63" class="footnote-back-ref">↩</a></li>
<li id="fn:64">Hiltebeitel 2013. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:64" class="footnote-back-ref">↩</a></li>
<li id="fn:65">Doniger 1999, p. 1017. - Doniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 9780877790440 <a href="https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017" target="_blank">https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017</a> <a href="#fnref:65" class="footnote-back-ref">↩</a></li>
<li id="fn:66">Popular Prakashan 2000, p. 52. - Popular Prakashan (2000), Students' Britannica India, Volumes 1-5, Popular Prakashan, ISBN 9780852297605 <a href="https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara" target="_blank">https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara</a> <a href="#fnref:66" class="footnote-back-ref">↩</a></li>
<li id="fn:67">Jeffrey R. Timm (1992). Texts In Context: Traditional Hermeneutics In South Asia. State University Of New York Press. p. 138. ISBN 978-0-7914-0796-7. <a href="978-0-7914-0796-7" target="_blank">978-0-7914-0796-7</a> <a href="#fnref:67" class="footnote-back-ref">↩</a></li>
<li id="fn:68">Milner, M. (1994). Status and Sacredness: A General Theory of Status Relations and an Analysis of Indian Culture. Oxford University Press. pp. 194–195. ISBN 978-0-19-535912-1. Retrieved 18 June 2018. <a href="978-0-19-535912-1" target="_blank">978-0-19-535912-1</a> <a href="#fnref:68" class="footnote-back-ref">↩</a></li>
<li id="fn:69">Milner, M. (1994). Status and Sacredness: A General Theory of Status Relations and an Analysis of Indian Culture. Oxford University Press. pp. 194–195. ISBN 978-0-19-535912-1. Retrieved 18 June 2018. <a href="978-0-19-535912-1" target="_blank">978-0-19-535912-1</a> <a href="#fnref:69" class="footnote-back-ref">↩</a></li>
<li id="fn:70">Milner, M. (1994). Status and Sacredness: A General Theory of Status Relations and an Analysis of Indian Culture. Oxford University Press. pp. 194–195. ISBN 978-0-19-535912-1. Retrieved 18 June 2018. <a href="978-0-19-535912-1" target="_blank">978-0-19-535912-1</a> <a href="#fnref:70" class="footnote-back-ref">↩</a></li>
<li id="fn:71">Sullivan, B. M. (1997). Historical Dictionary Of Hinduism. Historical Dictionaries Of Religions, Philosophies, And Movements. Scarecrow Press. pp. 213–214. ISBN 978-0-8108-3327-2. <a href="978-0-8108-3327-2" target="_blank">978-0-8108-3327-2</a> <a href="#fnref:71" class="footnote-back-ref">↩</a></li>
<li id="fn:72">Singh, U. (2008). A History Of Ancient And Early Medieval India: From The Stone Age To The 12th Century. Pearson Education. pp. 509–514. ISBN 978-81-317-1120-0. <a href="978-81-317-1120-0" target="_blank">978-81-317-1120-0</a> <a href="#fnref:72" class="footnote-back-ref">↩</a></li>
<li id="fn:73">Melton, J. G. (2014). Faiths Across Time: 5,000 Years Of Religious History. ABC-CLIO. p. 578. ISBN 978-1-61069-026-3. <a href="978-1-61069-026-3" target="_blank">978-1-61069-026-3</a> <a href="#fnref:73" class="footnote-back-ref">↩</a></li>
<li id="fn:74">Morris 2006, p. 135. - Morris, Brian (2006), Religion and Anthropology: A Critical Introduction, Cambridge University Press <a href="#fnref:74" class="footnote-back-ref">↩</a></li>
<li id="fn:75">Vaitheespara 2010, p. 91. - Vaitheespara, Ravi (2010), Forging a Tamil caste: Maraimalai Adigal (1876-1950) and the discourcse of caste and ritual in colonial Tamilnadu. In: Bergunder e.a. (editors), "Ritual, Caste, and Religion in Colonial South India", Otto Harrassowitz Verlag, ISBN 9783447063777 <a href="https://books.google.com/books?id=wbISha_aGocC" target="_blank">https://books.google.com/books?id=wbISha_aGocC</a> <a href="#fnref:75" class="footnote-back-ref">↩</a></li>
<li id="fn:76">Hiltebeitel 2013, pp. 29–30. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:76" class="footnote-back-ref">↩</a></li>
<li id="fn:77">Doniger 1999, p. 1017. - Doniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 9780877790440 <a href="https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017" target="_blank">https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017</a> <a href="#fnref:77" class="footnote-back-ref">↩</a></li>
<li id="fn:78">Goyal 1984. - Goyal, S. R. (1984), A Religious History of Ancient India. Volume 2, Meerut, India: Kusumanjali Prakashan <a href="#fnref:78" class="footnote-back-ref">↩</a></li>
<li id="fn:79">Basham 1991, p. 109. - Basham, Arthur Llewellyn (1991), The Origins and Development of Classical Hinduism, Oxford University Press, ISBN 9780195073492 <a href="https://books.google.com/books?id=2aqgTYlhLikC&q=Basham+1991" target="_blank">https://books.google.com/books?id=2aqgTYlhLikC&q=Basham+1991</a> <a href="#fnref:79" class="footnote-back-ref">↩</a></li>
<li id="fn:80">Bühnemann, Gudrun (2003). Mandalas and Yantras in the Hindu Traditions. BRILL Academic. p. 60. ISBN 978-9004129023 – via Google Books. <a href="978-9004129023" target="_blank">978-9004129023</a> <a href="#fnref:80" class="footnote-back-ref">↩</a></li>
<li id="fn:81">"The Four Denominations of Hinduism". Himalayan Academy. Basics of Hinduism. Kauai Hindu Monastery. Archived from the original on 26 July 2017. Retrieved 9 March 2022. <a href="https://web.archive.org/web/20170726075754/http://www.himalayanacademy.com/readlearn/basics/four-sects" target="_blank">https://web.archive.org/web/20170726075754/http://www.himalayanacademy.com/readlearn/basics/four-sects</a> <a href="#fnref:81" class="footnote-back-ref">↩</a></li>
<li id="fn:82">Asher, Frederick (1981). Joanna Gottfried Williams (ed.). Kalādarśana: American studies in the art of India. Brill Academic. pp. 1–4. ISBN 90-04-06498-2 – via Google Books. <a href="90-04-06498-2" target="_blank">90-04-06498-2</a> <a href="#fnref:82" class="footnote-back-ref">↩</a></li>
<li id="fn:83">Asher, Frederick (1981). Joanna Gottfried Williams (ed.). Kalādarśana: American studies in the art of India. Brill Academic. pp. 1–4. ISBN 90-04-06498-2 – via Google Books. <a href="90-04-06498-2" target="_blank">90-04-06498-2</a> <a href="#fnref:83" class="footnote-back-ref">↩</a></li>
<li id="fn:84">Harle, James C. (1994). The Art and Architecture of the Indian Subcontinent. Yale University Press. pp. 140–142, 191, 201–203. ISBN 978-0-300-06217-5 – via archive.org. <a href="978-0-300-06217-5" target="_blank">978-0-300-06217-5</a> <a href="#fnref:84" class="footnote-back-ref">↩</a></li>
<li id="fn:85">Espin & Nickoloff 2007, p. 563. - Espin, Orlando O.; Nickoloff, James B. (2007), An Introductory Dictionary of Theology and Religious Studies, Liturgical Press <a href="#fnref:85" class="footnote-back-ref">↩</a></li>
<li id="fn:86">By contrast, the dualistic Vaishnava traditions consider Vishnu or Krishna to be the supreme God who grants salvation. Similarly, the dualistic subtradition of Shaiva Siddhanta holds the same beliefs about Shiva. Other traditions of Shaivism, Vaishnavism, Shaktism hold a spectrum of beliefs between dualism and nondualism.[72][73] <a href="/wiki/Vaishnavism" target="_blank">/wiki/Vaishnavism</a> <a href="#fnref:86" class="footnote-back-ref">↩</a></li>
<li id="fn:87">Rambachan, Anantanand (2001). "Heirarchies [sic] in the Nature of God? Questioning the "Saguna-Nirguna" Distinction in Advaita Vedanta". Journal of Hindu-Christian Studies. 14. doi:10.7825/2164-6279.1250. <a href="https://doi.org/10.7825%2F2164-6279.1250" target="_blank">https://doi.org/10.7825%2F2164-6279.1250</a> <a href="#fnref:87" class="footnote-back-ref">↩</a></li>
<li id="fn:88">William Wainwright (2012), Concepts of God, Stanford Encyclopedia of Philosophy, Stanford University <a href="http://stanford.library.usyd.edu.au/entries/concepts-god/" target="_blank">http://stanford.library.usyd.edu.au/entries/concepts-god/</a> <a href="#fnref:88" class="footnote-back-ref">↩</a></li>
<li id="fn:89">William Wainwright (2012), Concepts of God, Stanford Encyclopedia of Philosophy, Stanford University <a href="http://stanford.library.usyd.edu.au/entries/concepts-god/" target="_blank">http://stanford.library.usyd.edu.au/entries/concepts-god/</a> <a href="#fnref:89" class="footnote-back-ref">↩</a></li>
<li id="fn:90">Hiltebeitel 2013, pp. 29–30. - Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:90" class="footnote-back-ref">↩</a></li>
<li id="fn:91">Coburn, Thomas B. 1984. pp. 439 <a href="#fnref:91" class="footnote-back-ref">↩</a></li>
<li id="fn:92">Klaus Klostermaier (2007), Hinduism: A Beginner's Guide, ISBN 978-1851685387, Chapter 2, page 26 <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:92" class="footnote-back-ref">↩</a></li>
<li id="fn:93">Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN 978-0815336112, pages 245-248 <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:93" class="footnote-back-ref">↩</a></li>
<li id="fn:94">Wendy Doniger O'Flaherty (1988), Textual Sources For The Study Of Hinduism, Manchester University Press, ISBN 0-7190-1867-6, Pages 2–3 <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:94" class="footnote-back-ref">↩</a></li>
<li id="fn:95">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:95" class="footnote-back-ref">↩</a></li>
<li id="fn:96">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:96" class="footnote-back-ref">↩</a></li>
<li id="fn:97">Cousins 2010. - Cousins, L.S. (2010), Buddhism. In: "The Penguin Handbook of the World's Living Religions", Penguin, ISBN 9780141955049 <a href="https://books.google.com/books?id=bNAJiwpmEo0C&q=%22hindu+synthesis%22" target="_blank">https://books.google.com/books?id=bNAJiwpmEo0C&q=%22hindu+synthesis%22</a> <a href="#fnref:97" class="footnote-back-ref">↩</a></li>
<li id="fn:98">Hiltebeitel 2002. - Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:98" class="footnote-back-ref">↩</a></li>
<li id="fn:99">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:99" class="footnote-back-ref">↩</a></li>
<li id="fn:100">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:100" class="footnote-back-ref">↩</a></li>
<li id="fn:101">Koller 2013, p. 100-101. - Koller, John M. (2013), "Shankara", in Meister, Chad; Copan, Paul (eds.), Routledge Companion to Philosophy of Religion, Routledge <a href="#fnref:101" class="footnote-back-ref">↩</a></li>
<li id="fn:102">Koller 2013, p. 100-101. - Koller, John M. (2013), "Shankara", in Meister, Chad; Copan, Paul (eds.), Routledge Companion to Philosophy of Religion, Routledge <a href="#fnref:102" class="footnote-back-ref">↩</a></li>
<li id="fn:103">Isaeva 1993, p. 35. - Isaeva, N.V. (1993), Shankara and Indian Philosophy, SUNY Press <a href="#fnref:103" class="footnote-back-ref">↩</a></li>
<li id="fn:104">Lochtefeld 2002, p. 656. - Lochtefeld, James G. (2002), The Illustrated Encyclopedia of Hinduism: N-Z, The Rosen Publishing Group, ISBN 9780823931804 <a href="https://books.google.com/books?id=g6FsB3psOTIC&pg=PA656" target="_blank">https://books.google.com/books?id=g6FsB3psOTIC&pg=PA656</a> <a href="#fnref:104" class="footnote-back-ref">↩</a></li>
<li id="fn:105">Hiltebeitel 2002. - Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:105" class="footnote-back-ref">↩</a></li>
<li id="fn:106">Scheepers 2000. sfn error: no target: CITEREFScheepers2000 (help) <a href="#fnref:106" class="footnote-back-ref">↩</a></li>
<li id="fn:107">Isaeva 1993, p. 35-36. - Isaeva, N.V. (1993), Shankara and Indian Philosophy, SUNY Press <a href="#fnref:107" class="footnote-back-ref">↩</a></li>
<li id="fn:108">Isaeva 1993, p. 35-36. - Isaeva, N.V. (1993), Shankara and Indian Philosophy, SUNY Press <a href="#fnref:108" class="footnote-back-ref">↩</a></li>
<li id="fn:109">Flood 1996, p. 113. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:109" class="footnote-back-ref">↩</a></li>
<li id="fn:110">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:110" class="footnote-back-ref">↩</a></li>
<li id="fn:111">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:111" class="footnote-back-ref">↩</a></li>
<li id="fn:112">Cousins 2010. - Cousins, L.S. (2010), Buddhism. In: "The Penguin Handbook of the World's Living Religions", Penguin, ISBN 9780141955049 <a href="https://books.google.com/books?id=bNAJiwpmEo0C&q=%22hindu+synthesis%22" target="_blank">https://books.google.com/books?id=bNAJiwpmEo0C&q=%22hindu+synthesis%22</a> <a href="#fnref:112" class="footnote-back-ref">↩</a></li>
<li id="fn:113">Hiltebeitel 2002. - Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 9781136875977 <a href="https://books.google.com/books?id=kfyzAAAAQBAJ" target="_blank">https://books.google.com/books?id=kfyzAAAAQBAJ</a> <a href="#fnref:113" class="footnote-back-ref">↩</a></li>
<li id="fn:114">Larson 2009, p. 185. - Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", Westminster John Knox Press, ISBN 9781611640472 <a href="https://books.google.com/books?id=34vGv_HDGG8C" target="_blank">https://books.google.com/books?id=34vGv_HDGG8C</a> <a href="#fnref:114" class="footnote-back-ref">↩</a></li>
<li id="fn:115">Smarta sect, Encyclopædia Britannica <a href="http://www.britannica.com/EBchecked/topic/549451/Smarta-sect" target="_blank">http://www.britannica.com/EBchecked/topic/549451/Smarta-sect</a> <a href="#fnref:115" class="footnote-back-ref">↩</a></li>
<li id="fn:116">Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 280. ISBN 978-0-8160-7564-5. <a href="978-0-8160-7564-5" target="_blank">978-0-8160-7564-5</a> <a href="#fnref:116" class="footnote-back-ref">↩</a></li>
<li id="fn:117">Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 280. ISBN 978-0-8160-7564-5. <a href="978-0-8160-7564-5" target="_blank">978-0-8160-7564-5</a> <a href="#fnref:117" class="footnote-back-ref">↩</a></li>
<li id="fn:118">Karel Werner (2013). Love Divine. Routledge. pp. 148–151. ISBN 978-1-136-77461-4. <a href="978-1-136-77461-4" target="_blank">978-1-136-77461-4</a> <a href="#fnref:118" class="footnote-back-ref">↩</a></li>
<li id="fn:119">Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 280. ISBN 978-0-8160-7564-5. <a href="978-0-8160-7564-5" target="_blank">978-0-8160-7564-5</a> <a href="#fnref:119" class="footnote-back-ref">↩</a></li>
<li id="fn:120">Gerald James Larson (1995). India's Agony Over Religion. State University of New York Press. pp. 99–100. ISBN 978-1-4384-1014-2. <a href="978-1-4384-1014-2" target="_blank">978-1-4384-1014-2</a> <a href="#fnref:120" class="footnote-back-ref">↩</a></li>
<li id="fn:121">Vasudha Narayanan (2009). Hinduism. The Rosen Publishing Group. pp. 50–51. ISBN 978-1-4358-5620-2. <a href="978-1-4358-5620-2" target="_blank">978-1-4358-5620-2</a> <a href="#fnref:121" class="footnote-back-ref">↩</a></li>
<li id="fn:122">Nakamura, Hajime (2004). A History of Early Vedanta Philosophy. Part Two (Original: 1950). Motilal Banarsidass. pp. 680–681. ISBN 978-8120819634. <a href="978-8120819634" target="_blank">978-8120819634</a> <a href="#fnref:122" class="footnote-back-ref">↩</a></li>
<li id="fn:123">Karel Werner (2013). Love Divine. Routledge. pp. 148–151. ISBN 978-1-136-77461-4. <a href="978-1-136-77461-4" target="_blank">978-1-136-77461-4</a> <a href="#fnref:123" class="footnote-back-ref">↩</a></li>
<li id="fn:124">"Adi Shankara's four Amnaya Peethams". Archived from the original on 26 June 2006. Retrieved 20 August 2006. <a href="https://web.archive.org/web/20060626233820/http://www.sringerisharadapeetham.org/html/History/amnaya.html" target="_blank">https://web.archive.org/web/20060626233820/http://www.sringerisharadapeetham.org/html/History/amnaya.html</a> <a href="#fnref:124" class="footnote-back-ref">↩</a></li>
<li id="fn:125">Hartmut Scharfe (2002), From Temple schools to Universities, in Education in Ancient India: Handbook of Oriental Studies, Brill Academic, ISBN 978-9004125568, page 179 <a href="/wiki/ISBN_(identifier)" target="_blank">/wiki/ISBN_(identifier)</a> <a href="#fnref:125" class="footnote-back-ref">↩</a></li>
<li id="fn:126">Doniger 1999, p. 1017. - Doniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 9780877790440 <a href="https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017" target="_blank">https://books.google.com/books?id=ZP_f9icf2roC&q=%22smarta+sect%22&pg=PA1017</a> <a href="#fnref:126" class="footnote-back-ref">↩</a></li>
<li id="fn:127">Popular Prakashan 2000, p. 52. - Popular Prakashan (2000), Students' Britannica India, Volumes 1-5, Popular Prakashan, ISBN 9780852297605 <a href="https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara" target="_blank">https://books.google.com/books?id=DPP7O3nb3g0C&q=smarta+shankara</a> <a href="#fnref:127" class="footnote-back-ref">↩</a></li>
<li id="fn:128">Dr, Vaidhyanathan 2017, p. 35. sfn error: no target: CITEREFDr,_Vaidhyanathan2017 (help) <a href="#fnref:128" class="footnote-back-ref">↩</a></li>
<li id="fn:129">Jonathan Bader 2017, p. 270. sfn error: no target: CITEREFJonathan_Bader2017 (help) <a href="#fnref:129" class="footnote-back-ref">↩</a></li>
<li id="fn:130">Flood, Gavin (1996), An Introduction To Hinduism, Cambridge University Press. p. 17. "There Is Also An Important Tradition Of Brahmans Called Smartas, Those Who Follow The Smrti Or Secondary Revelation ..." p. 56. "The Brahmans Who Followed The Teachings Of These Texts Were Known As Smartas, Those Who Followed The Smrtis ..." p. 113. "The Brahmans Who Followed The Puranic Religion Became Known As Smarta, Those Whose Worship Was Based On The Smrtis, Or Pauranika, Those Based On The Puranas." <a href="#fnref:130" class="footnote-back-ref">↩</a></li>
<li id="fn:131">Buhnemann, Gudrun, Mandalas And Yantras In The Hindu Traditions, Leiden, Brill, 2003. p. 57. "Initially A Brief Explanation Of The Word Smarta May Be In Order. Smarta Is A Rather Loosely Used Term Which Refers To A Brahmin Who Is An 'Adherent Of The Smrti' And Of The Tradition Which Is 'Based On The Smrti'." <a href="#fnref:131" class="footnote-back-ref">↩</a></li>
<li id="fn:132">Flood 1996, pp. 56–57. - Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 9780521438780 <a href="https://books.google.com/books?id=KpIWhKnYmF0C" target="_blank">https://books.google.com/books?id=KpIWhKnYmF0C</a> <a href="#fnref:132" class="footnote-back-ref">↩</a></li>
<li id="fn:133">Gavin Flood (2006). The Tantric Body: The Secret Tradition of Hindu Religion. I. B. Tauris. pp. 6–7. ISBN 978-1-84511-011-6. <a href="978-1-84511-011-6" target="_blank">978-1-84511-011-6</a> <a href="#fnref:133" class="footnote-back-ref">↩</a></li>
<li id="fn:134">Sanderson, Alexis. "The Saiva Age: The Rise And Dominance Of Saivism During The Early Medieval Period". In Genesis And Development of Tantrism, Edited By Shingo Einoo. Tokyo: Institute Of Oriental Culture, University Of Tokyo, 2009. Institute Of Oriental Culture Special Series, 23, pp. 276–277. <a href="#fnref:134" class="footnote-back-ref">↩</a></li>
<li id="fn:135">Gavin Flood (2006). The Tantric Body: The Secret Tradition of Hindu Religion. I.B.Tauris. pp. 7–8. ISBN 978-1-84511-011-6. <a href="978-1-84511-011-6" target="_blank">978-1-84511-011-6</a> <a href="#fnref:135" class="footnote-back-ref">↩</a></li>
<li id="fn:136">Fred W. Clothey (2006). Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora. University of South Carolina Press. pp. 168–169. ISBN 978-1-57003-647-7. <a href="978-1-57003-647-7" target="_blank">978-1-57003-647-7</a> <a href="#fnref:136" class="footnote-back-ref">↩</a></li>
<li id="fn:137">J. Brouwer (1987). Rob de Ridder (ed.). The Leiden Tradition in Structural Anthropology: Essays in Honour of P. E. de Josselin de Jong. Jan A. J. Karremans. Brill Academic. pp. 161–162. ISBN 978-90-04-08517-6. <a href="978-90-04-08517-6" target="_blank">978-90-04-08517-6</a> <a href="#fnref:137" class="footnote-back-ref">↩</a></li>
<li id="fn:138">Burton Stein; Sanjay Subrahmanyam (1996). Institutions and economic change in South Asia. Oxford University Press. pp. 257–258. ISBN 978-0-19-563857-8. <a href="978-0-19-563857-8" target="_blank">978-0-19-563857-8</a> <a href="#fnref:138" class="footnote-back-ref">↩</a></li>
<li id="fn:139">Burton Stein; Sanjay Subrahmanyam (1996). Institutions and economic change in South Asia. Oxford University Press. pp. 257–258. ISBN 978-0-19-563857-8. <a href="978-0-19-563857-8" target="_blank">978-0-19-563857-8</a> <a href="#fnref:139" class="footnote-back-ref">↩</a></li>
<li id="fn:140">J. Brouwer (1987). Rob de Ridder (ed.). The Leiden Tradition in Structural Anthropology: Essays in Honour of P. E. de Josselin de Jong. Jan A. J. Karremans. Brill Academic. pp. 161–162. ISBN 978-90-04-08517-6. <a href="978-90-04-08517-6" target="_blank">978-90-04-08517-6</a> <a href="#fnref:140" class="footnote-back-ref">↩</a></li>
<li id="fn:141">J. Brouwer (1987). Rob de Ridder (ed.). The Leiden Tradition in Structural Anthropology: Essays in Honour of P. E. de Josselin de Jong. Jan A. J. Karremans. Brill Academic. pp. 161–162. ISBN 978-90-04-08517-6. <a href="978-90-04-08517-6" target="_blank">978-90-04-08517-6</a> <a href="#fnref:141" class="footnote-back-ref">↩</a></li>
<li id="fn:142">Vaitheespara 2010, p. 91. - Vaitheespara, Ravi (2010), Forging a Tamil caste: Maraimalai Adigal (1876-1950) and the discourcse of caste and ritual in colonial Tamilnadu. In: Bergunder e.a. (editors), "Ritual, Caste, and Religion in Colonial South India", Otto Harrassowitz Verlag, ISBN 9783447063777 <a href="https://books.google.com/books?id=wbISha_aGocC" target="_blank">https://books.google.com/books?id=wbISha_aGocC</a> <a href="#fnref:142" class="footnote-back-ref">↩</a></li>
<li id="fn:143">Fort 1998, p. 179. - Fort, Andrew O. (1998), Jivanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta, SUNY Press <a href="#fnref:143" class="footnote-back-ref">↩</a></li>
<li id="fn:144">Minor 1987, p. 3. - Minor, Rober Neil (1987), Radhakrishnan: A Religious Biography, SUNY Press <a href="#fnref:144" class="footnote-back-ref">↩</a></li>
</ol>

Smarta tradition open-in-new

Smarta tradition