Shankara, himself, had renounced all religious ritual acts.[228] For an example of Shankara's reasoning "why rites and ritual actions should be given up", see Karl Potter on p. 220; Elsewhere, Shankara's Bhasya on various Upanishads repeat "give up rituals and rites", see for example Shankara's Bhasya on Brihadaranyaka Upanishad pp. 348–350, 754–757
Potter (2006, pp. 6–7): "...these modern interpreters are implying that most Advaitins after Samkara's time are confused and basically mistaken, and that 99% of the extant classical interpretive literature on Samkara's philosophy is off the mark. This is clearly a remarkably radical conclusion. Yet, there is good reason to think that it may well be true. Potter, Karl (2006), Encyclopedia of Indian Philosophies Vol. II: Advaita Vedanta From 800 To 1200, Motilal Banarsidass Publishers, ISBN81-208-3061-X
Shcherbatsky 1927, pp. 44–45: "Shankara accuses them of disregarding all logic and refuses to enter in a controversy with them. The position of Shankara is interesting because, at heart, he is in full agreement with the Madhyamikas, at least in the main lines, since both maintain the reality of the One-without-a-second, and the mirage of the manifold. But Shankara, as an ardent hater of Buddhism, would never confess that. He therefore treats the Madhyamika with great contempt [...] on the charge that the Madhyamika denies the possibility of cognizing the Absolute by logical methods (pramana). Vachaspati Mishra in the Bhamati rightly interprets this point as referring to the opinion of the Madhyamikas that logic is incapable to solve the question about what existence or non-existence really are. This opinion Shankara himself, as is well known, shares. He does not accept the authority of logic as a means of cognizing the Absolute, but he deems it a privilege of the Vedantin to fare without logic, since he has Revelation to fall back upon. From all his opponents, he requires strict logical methods." Shcherbatsky, Fyodor (1927). The Conception of Buddhist Nirvana. Motilal Banarsidass Publ. ISBN9788120805293. {{cite book}}: ISBN / Date incompatibility (help)
While the Vedanta tradition equates sat ("the Existent") with Brahman, the Chandogya Upanishad itself does not refer to Brahman.[194][192]Deutsch & Dalvi (2004, p. 8): "Although the text does not use the term brahman, the Vedanta tradition is that the Existent (sat) referred to is no other than Brahman." Deutsch, Eliot; Dalvi, Rohit (2004), The Essential Vedanta: A New Source Book of Advaita Vedanta, World Wisdom, Inc., ISBN9780941532525
Modern scholarship places Shankara in the earlier part of the 8th century CE (c. 700–750).(Koller 2013, p. 99, Comans 2000, p. 163, Mayeda 2015) Earlier generations of scholars proposed 788–820 CE.(Comans 2000, p. 163, Mayeda 2015 The cardinal Advaita matha's assign his dates as early as 509–477 BCE. Koller, John M. (2013), "Shankara", in Meister, Chad; Copan, Paul (eds.), Routledge Companion to Philosophy of Religion, Routledge Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda, Delhi: Motilal Banarsidass Mayeda, Sengaku (2015). "Adi Shankara". Encyclopedia Britannica. Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda, Delhi: Motilal Banarsidass Mayeda, Sengaku (2015). "Adi Shankara". Encyclopedia Britannica.
Nowicka 2016, p. 147. Nowicka, Olga (2016), "Conquering the World, Subduing the Minds: Śaṅkara's digvijaya in the Local Context", Cracow Indological Studies, XVIII (18): 145–166, doi:10.12797/CIS.18.2016.18.07
Tola 1989. Tola, Fernando (1989). "On the Date of Maṇḍana Miśra and Śaṅkara and Their Doctrinal Relation". Annals of the Bhandarkar Oriental Research Institute. 70 (1/4): 37–46. ISSN0378-1143. JSTOR41693459.
Frank Whaling (1979), Sankara and Buddhism, Journal of Indian Philosophy Vol. 7, No. 1 (MARCH 1979), pp. 1-42: "Hindus of the Advaita persuasion (and others too) have seen in Sankara the one who restored the Hindu dharma against the attacks of the Buddhists (and Jains) and in the process helped to drive Buddhism out of India."
Frank Whaling (1979), Śankara and Buddhism, Journal of Indian Philosophy, Vol. 7, No. 1, pp. 1–42
Mahendranath Sircar (1933), Reality in Indian Thought, The Philosophical Review, Vol. 42, No. 3, pp. 249–271
Compare Mookerji 2011 on Svādhyāya (Vedic learning). Mookerji (2011, pp. 29–31) notes that the Rigveda, and Sayana's commentary, contain passages criticizing as fruitless mere recitation of the Ŗik (words) without understanding their inner meaning or essence, the knowledge of dharma and Parabrahman. Mookerji (2011, pp. 29, 34) concludes that in the Rigvedic education of the mantras "the contemplation and comprehension of their meaning was considered as more important and vital to education than their mere mechanical repetition and correct pronunciation." Mookerji (2011, p. 35) refers to Sayana as stating that "the mastery of texts, akshara-praptī, is followed by artha-bodha, perception of their meaning." (Artha may also mean "goal, purpose or essence," depending on the context. See:
Sanskrit English Dictionary University of Kloen, Germany (2009); Karl Potter (1998), Encyclopedia of Indian Philosophies, Volume 4, ISBN81-208-0310-8, Motilal Banarsidass, pp 610 (note 17).) According to Mookerji (2011, p. 36), "the realization of Truth" and the knowledge of paramatman as revealed to the rishis is the real aim of Vedic learning, and not the mere recitation of texts. Mookerji, R. (2011) [1947], Ancient Indian Education: Brahmanical and Buddhist, Motilal Banarsidass Publishers, ISBN978-81-208-0423-4Mookerji, R. (2011) [1947], Ancient Indian Education: Brahmanical and Buddhist, Motilal Banarsidass Publishers, ISBN978-81-208-0423-4Mookerji, R. (2011) [1947], Ancient Indian Education: Brahmanical and Buddhist, Motilal Banarsidass Publishers, ISBN978-81-208-0423-4Mookerji, R. (2011) [1947], Ancient Indian Education: Brahmanical and Buddhist, Motilal Banarsidass Publishers, ISBN978-81-208-0423-4Mookerji, R. (2011) [1947], Ancient Indian Education: Brahmanical and Buddhist, Motilal Banarsidass Publishers, ISBN978-81-208-0423-4
Dalal, Neil (2021), "Śaṅkara", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Winter 2021 ed.), Metaphysics Research Lab, Stanford University, retrieved 28 October 2023
Neil Dalal (2021), Shankara, Stanford Encyclopedia of Philosophy
King 2002, p. 128: "Although it is common to find Western scholars and Hindus arguing that Sankaracarya was the most influential and important figure in the history of Hindu intellectual thought, this does not seem to be justified by the historical evidence." King, Richard (2002). Orientalism and Religion: Post-Colonial Theory, India and 'The Mystic East'. London: Routledge. OCLC248920425. ISBN9780415202572, 9780415202589
Tola 1989. Tola, Fernando (1989). "On the Date of Maṇḍana Miśra and Śaṅkara and Their Doctrinal Relation". Annals of the Bhandarkar Oriental Research Institute. 70 (1/4): 37–46. ISSN0378-1143. JSTOR41693459.