Madhava, Vidyaranya, Sringeri, and Kulke

[Swaminathan Madhuresan]

> one Pandyan inscription for bhikshA to ekadaNDin monks and one
> for teaching a text written by one cidAnanda piTArar. The said text is no
> longer available, by the way, indicating a lack of continuity in the
> particular Brahmana community which received this grant. There is far
> greater evidence for royal patronage of Jainas, Saivas and Srivaishnavas
> than for the Sankaran heritage.

   These Tamil inscriptions are significant given that the time gap
 between Sankara and Vidyaranya is not large (about 350-400 years).

> Oh, so it was the religious institution that sought royal patronage and
> recognition, instead of it being the other way round, where the religious
> institution recognized and legitimated the new royalty (as per Kulke)?

   A good model is the one proposed by Stein for the Chola heartland
(Brahmin-Vellala alliance), the relations and accommodations between
the two groups is mutual.

Regards,
SM


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