Adi Shankaracharya redirects here. For the 1983 Anandagiri are the most cited.[15][16] Other signicant biIndian lm, see Adi Shankaracharya (lm).
ographies are the Mdhavya akara Vijaya (of Mdhava, c. 14th century), the Cidvilsya akara Vijaya
Adi Shankara (pronounced [ad i k]; early 8th (of Cidvilsa, c. between the 15th and 17th centuries),
and the Keraya akara Vijaya (of the Kerala region,
century CE[2][note 1] ) was a philosopher and theologian[5]
[17][18]
These, as well as
from India who consolidated the doctrine of Advaita extant from c. the 17th century).
other
biographical
works
on
Shankara,
were
written many
[1]
Vedanta. He is credited with unifying and establishing
centuries
to
a
thousand
years
after
Shankaras
death,[19]
[6][7][8]
the main currents of thought in Hinduism.
in Sanskrit and non-Sanskrit languages, and the biograHis works in Sanskrit discuss the unity of the tman phies are lled with legends and ction, often mutually
and Nirguna Brahman brahman without attributes.[9] contradictory.[15][20]
He wrote copious commentaries on the Vedic canon
(Brahma Sutras, Principal Upanishads and Bhagavad Scholars note that one of the most cited Shankara hagiogGita) in support of his thesis. His works elaborate raphy by Anandagiri includes stories and legends about
on ideas found in the Upanishads. Shankaras publica- historically dierent people, but all bearing the same
tions criticised the ritually-oriented Mms school of name of Sri Shankaracarya or also referred to as Shankara
Hinduism.[10] He also explained the key dierence be- but likely meaning more ancient scholars with names such
[16]
tween Hinduism and Buddhism, stating that Hinduism as- as Vidya-sankara, Sankara-misra and Sankara-nanda.
serts Atman (Soul, Self) exists, while Buddhism asserts Some biographies are probably forgeries by those who
sought to create a historical basis for their rituals or
that there is no Soul, no Self.[11][12][13]
theories.[16][19]
Shankara travelled across the Indian subcontinent to
[21]
propagate his philosophy through discourses and de- Adi Shankara died in the thirty third year of his life,
[16]
bates with other thinkers. He established the impor- and reliable information on his actual life is scanty.
tance of monastic life as sanctioned in the Upanishads
and Brahma Sutra, in a time when the Mms school 1.2 Birth-dates
established strict ritualism and ridiculed monasticism.
He is reputed to have founded four mathas (monasteries), which helped in the historical development, revival and spread of Advaita Vedanta of which he is
known as the greatest revivalist.[14] Adi Shankara is believed to be the organiser of the Dashanami monastic order and unied the Shanmata tradition of worship. He
is also known as Adi Shankaracharya, Shankara Bhagavatpada, sometimes spelled as Sankaracharya, (di)
akarcrya, akara Bhagavatpda and akara Bhagavatpdcrya.
1
1.1
Biography
Sources
788820 CE: This is the mainstream scholarly opinion, placing Shankara in mid to late 8th century
CE. These dates are based on records at the geri
rad Pha, which is the only matha to have maintained a relatively unbroken record of its Acharyas;
starting with the third Acharya, one can with reasonable condence date the others from the 8th cen-
1 BIOGRAPHY
tury to the present.[22] The Sringeri records state that
Shankara was born in the 14th year of the reign of
VikramAditya, but it is unclear as to which king
this name refers. Though some researchers identify
the name with Chandragupta II (4th century CE),
modern scholarship accepts the VikramAditya as
being from the Chalukya dynasty of Badami, most
likely Vikramaditya II (733746 CE),[23] which
would place him in the middle of the 8th century.[22]
Max Mller, Macdonnel, Pathok, Deussen and Radhakrishnan all accept the dates 788820 CE.[3] The
date 788820 is also among those considered acceptable by Swami Tapasyananda, though he raises
a number of questions.[24][25]
1.3 Life
Shankara was most likely born in the southern Indian state
of Kerala, according to the oldest biographies in a village named Kaladi[26][15] sometimes spelled as Kalati or
Karati,[27][28] but some texts suggest the birthplace to be
Chidambaram in Tamil Nadu.[16][29] His father died while
Shankara was very young.[15] Shankaras upanayanam,
the initiation into student-life, had to be delayed due to
the death of his father, and was then performed by his
mother.[30]
509477 BCE: This dating, more than a millennium ahead of all others, is based on records of
the heads of the Shankara Mahas at Dvaraka Pitha
and Govardhana matha and the fth Peetham
at Kanchi.
This conforms to the chronology calculated based o the Hindu Puranas.
http://bharatbhumika.blogspot.com/2014/08/
puranic-chronology-of-india.html [4] However,
the succession of acharyas at these two mathas
were often disrupted by geopolitical realities and
these records are not considered as reliable as the
Sringeri chronology. Also, such an early date would
be in conict with much else in Indian chronology.
According to these revisionist models, these are the
actual dates, and it is other collateral dates, such as
the date of Gautama Buddha (which serves as an
anchor for modern academic history of India), that
need to be moved back. However, such an early
date is not consistent with the fact that Shankara
quotes the Buddhist logician Dharmakirti, who
nds mention in Xuanzang (7th century).[22] Also,
his near-contemporary Kumrila Bhaa is usually
dated c. 8th century CE. Most scholars feel that due
to invasions and other discontinuities, the records
of the Dwaraka and Govardhana mathas are not
as reliable as those of Sringeri.[22] Thus, while Idol of Adi Shankara at his Samadhi Mandir, behind Kedarnath
considerable debate exists, the pre-Christian Era Temple, in Kedarnath, India
dates are usually discounted, and the most likely
period for Shankara is during the 8th century CE.
Shankaras hagiography describe him as someone who
was attracted to the life of Sannyasa (hermit) from early
4412 BCE: the commentator Anandagiri believed childhood. His mother disapproved. A story, found in all
he was born at Chidambaram in 44 BCE and died in hagiographies, describe Shankara at age eight going to a
12 BCE.[3]
river with his mother, Sivataraka, to bathe, and where
he is caught by a crocodile.[31] Shankara called out to
6th century CE: Telang placed him in this century. his mother to give him permission to become a SanSir R. G. Bhandarkar believed he was born in 680 nyasin or else the crocodile will kill him. The mother
CE.[3]
agrees, Shankara is freed and leaves his home for education. He reaches a Saivite sanctuary along a river in
805897: A D Venkiteswara not only places a north-central state of India, and becomes the disciple
Shankara later than most, but also had the opinion of a teacher named Govinda Bhagavatpada.[31][32] The
that it would not have been possible for him to have stories in various hagiographies diverge in details about
achieved all the works apportioned to him, and has the rst meeting between Shankara and his Guru, where
they met, as well as what happened later.[31] Several texts
him live ninety two years.[3]
3
suggest Shankara schooling with Govindapada happened Kanchipuram (Tamil Nadu) and somewhere in the state
along the river Narmada in Omkareshwar, a few place it of Kerala.[32]
along river Ganges in Kashi (Varanasi) as well as Badari
(Badrinath in the Himalayas).[32]
The biographies vary in their description of where he
went, who he met and debated and many other details
of his life. Most mention Shankara studying the Vedas,
Upanishads and Brahmasutra with Govindapada, and
Shankara authoring several key works in his youth, while
he was studying with his teacher.[33] It is with his teacher
Govinda, that Shankara studied Gaudapadiya Karika, as
Govinda was himself taught by Gaudapada.[15] Most also
mention a meeting with scholars of the Mimamsa school
of Hinduism namely Kumarila and Prabhakara, as well
as Mandana and various Buddhists, in Shastrarth (an Indian tradition of public philosophical debates attended
by large number of people, sometimes with royalty).[32]
Thereafter, the biographies about Shankara vary signicantly. Dierent and widely inconsistent accounts of his
life include diverse journeys, pilgrimages, public debates,
installation of yantras and lingas, as well as the founding of monastic centers in north, east, west and south
India.[16][32]
2 Works
For more details on this topic, see Adi Shankara bibliography.
Adi Shankaras works are the foundation of Advaita
Vedanta school of Hinduism, and his doctrine, states
Sengaku Mayeda, has been the source from which the
main currents of modern Indian thought are derived.[37]
Over 300 texts are attributed to his name, including commentaries (Bhya), original philosophical expositions
(Prakaraa grantha) and poetry (Stotra).[37][38] However
most of these are not authentic works of Adi Shankara
and are likely to be works of his admirers or scholars whose name was also Shankaracharya.[39][40] Piantelli
has published a complete list of works attributed to Adi
Sankara, along with issues of authenticity for most.[41]
1.5
Death
2 WORKS
2.2
authentic
only be correctly understood if one attends to the Samanvayat Tatparya Linga, that is six characteristics of the
text under consideration: (1) the common in Upakrama
(introductory statement) and Upasamhara (conclusions);
(2) Abhyasa (message repeated); (3) Apurvata (unique
proposition or novelty); (4) Phala (fruit or result derived);
3.1
Knowledge of Brahma
sorrow;
Neither mantra, nor rituals, neither pilgrimage, nor
Vedas;
Neither the experiencer, nor experienced, nor the experience am I,
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.
3.2 Practice
Advaita Vedanta is based on stra (scriptures), yukti
(reason) and anubhava (experiential knowledge), and
aided by karmas (spiritual practices).[79] Starting from
childhood, when learning has to start, the philosophy has
to be a way of life. Shankaras primary objective was
to understand and explain how moksha is achievable in
this life, what it is means to be liberated, free and a
Jivanmukta.[48] His philosophical thesis was that jivanmukti is self-realization, the awareness of Oneness of Self
and the Universal Spirit called Brahman.[48]
4.1
Dierences
4.2 Similarities
Atman
4.1.2
Stcherbatsky in 1927 criticized Shankara for demanding the use of logic from Madhyamika Buddhists,
... the dierence between Sunyavada (Mahayana) philosophy of Buddhism and Advaita
philosophy of Hinduism may be a matter of
emphasis, not of kind.[98]
5.2
Inuence on Hinduism
5.1
Prior to Shankara, views similar to his already existed, but did not occupy a dominant position within
the Vedanta.[109] Nakamura states that the early Vedanta
scholars were from the upper classes of society, welleducated in traditional culture. They formed a social
elite, sharply distinguished from the general practitioners and theologians of Hinduism.[110] Their teachings
were transmitted among a small number of selected
intellectuals.[110] Works of the early Vedanta schools do
not contain references to Vishnu or Shiva.[111] It was only
after Shankara that the theologians of the various sects
of Hinduism utilized Vedanta philosophy to a greater or
lesser degree to form the basis of their doctrines,[112]
while the Nath-tradition established by him, led its theoretical inuence upon the whole of Indian society became
nal and denitive.[110][113]
Historical context
5.3 Critical assessment
9
Advaitins are non-sectarian, and they advocate worship of Siva and Visnu equally with
that of the other deities of Hinduism, like Sakti,
Ganapati and others.[web 1]
Nevertheless, contemporary Sankaracaryas have more inuence among Saiva communities than among Vaisnava
communities.[web 1] The greatest inuence of the gurus
of the advaita tradition has been among followers of the
Smartha Tradition, who integrate the domestic Vedic ritual with devotional aspects of Hinduism.[web 1]
According to Nakamura, these mathas contributed to the
inuence of Shankara, which was due to institutional
factors.[76] The mathas which he built exist until today,
and preserve the teachings and inuence of Shankara,
while the writings of other scholars before him came to
be forgotten with the passage of time.[134]
The table below gives an overview of the four Amnaya
Mathas founded by Adi Shankara, and their details.[web 2]
According to the tradition in Kerala, after Sankaras
samadhi at Vadakkunnathan Temple, his disciples
founded four mathas in Thrissur city, namely Edayil Madhom, Naduvil Madhom, Thekke Madhom and Vadakke
Madhom.
5.5
Smarta Tradition
Film
In 1977 Jagadguru Aadisankaran, a Malayalam lm
directed by P. Bhaskaran was released in which Murali Mohan plays the role of Adult Aadi Sankaran
and Master Raghu plays childhood.
7 See also
Adi Shri Gauapdchrya
Advaita
Brahman
Jnana Yoga
Upanishads
Sannyasa
Shri Gaudapadacharya Mutt
Shri Govinda Bhagavatpadacharya
Vairagya
Vivekachudamani
Soundarya Lahari
Shivananda Lahari
Self-consciousness (Vedanta)
Sringeri Sharada Peetham, Shringeri (An Advaita
monastery)
8 Notes
[1] Modern scholarship places Shankara in the earlier part of
the 8th century CE (c. 700750).[2] Earlier generations
of scholars proposed 788820 CE.[2] Other proposals are
686718 CE, 44 BCE,[3] or as early as 509477 BCE.[4]
[2] Swami Vivekananda translates Shivoham, Shivoham as I
am he, I am he.[74]
[3] Brahman is not to be confused with the personalised godhead Brahma.
[4] Shankara (?): "(...) Lokayatikas and Bauddhas who assert
that the soul does not exist. There are four sects among
the followers of Buddha: 1. Madhyamicas who maintain
all is void; 2. Yogacharas, who assert except sensation
and intelligence all else is void; 3. Sautranticas, who afrm actual existence of external objects no less than of
internal sensations; 4. Vaibhashikas, who agree with later
10
(Sautranticas) except that they contend for immediate apprehension of exterior objects through images or forms
represented to the intellect.[11]
[5] Shcherbatsky: 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 Onewithout-a-second, and the mirage of the manifold. But
Shankara, as an ardent hater of Budhism, could 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.[89]
References
REFERENCES
11
much like other Indian scholars are revered as reincarnation of other deities; for example, Mandana-misra is depicted as an embodiment of deity Brahma, Citsukha of deity Varuna, Anandagiri of Agni, among others. See Isaeva
(1993, pp. 6972).
[21] Isaeva 1993, pp. 8387.
[22] Vidyasankar, S. Determining Shankaras Date An
overview of ancient sources and modern literature.
Archived from the original on 17 June 2006. Retrieved
2006-06-26.
[23] K. A. Nilakantha Sastry, A History of South India, 4th ed.,
Oxford University Press, Madras, 1976.
[24] Tapasyananda, Swami (2002). Shankara-Dig-Vijaya. pp.
xvxxiv.
[50] Mishra, Godavarisha. A Journey through Vedantic History -Advaita in the Pre-Sankara, Sankara and PostSankara Periods (PDF). Archived from the original
(PDF) on 22 June 2006. Retrieved 2006-07-24.
[51] Vidyasankar, S. Sankaracarya. Archived from the original on 16 June 2006. Retrieved 2006-07-24.
[52] Paul Hacker, Sankaracarya and Sankarabhagavatpada:
Preliminary Remarks Concerning the Authorship Problem', in Philology and Confrontation: Paul Hacker on Traditional and Modern Vedanta (Editor: Wilhelm Halbfass),
State University of New York Press, ISBN 978-0-79142582-4, pp. 4156
[53] Adi Shankaracharya, Vivekacmai S Madhavananda
(Translator), Advaita Ashrama (1921)
[54] John Grimes (2004), The Vivekacudamani of
Sankaracarya Bhagavatpada: An Introduction and
Translation, Ashgate, ISBN 978-0-7546-3395-2, see
Introduction;
Klaus Klostermaier (1985), Moka and Critical Theory,
Philosophy East and West, Vol. 35, No. 1 (Jan., 1985),
pp. 6171;
Dhiman, S. (2011), Self-Discovery and the Power of
Self-Knowledge, Business Renaissance Quarterly, 6(4)
[55] Johannes Buitenen (1978). The Mahbhrata (vol. 3).
Chicago: University of Chicago Press. ISBN 978-0-22684665-1
[56] Note: some manuscripts list this verse as 2.18.133, while
Mayeda lists it as 1.18.133, because of interchanged chapter numbering; see Upadesa Sahasri: A Thousand Teachings, S Jagadananda (Translator, 1949), ISBN 978-817120-059-7, Verse 2.8.133, page 258;
Karl H Potter (2014), The Encyclopedia of Indian
Philosophies, Volume 3, Princeton University Press,
ISBN 978-0-691-61486-1, page 249
[57] Mayeda 2006, pp. 4647.
[58] Brahmasutra-bhasya 1.1.4, S Vireswarananda (Translator), page 35
12
REFERENCES
[61] George Thibaut (Translator), Brahma Sutras: With Commentary of Shankara, Reprinted as ISBN 978-1-60506634-9, pages 3133 verse 1.1.4
13
[92] Aptavacana Sanskrit-English Dictionary, Cologne Uni- [114] Paul Hacker, Philology and Confrontation: Paul Hacker
versity, Germany
on Traditional and Modern Vedanta (Editor: Wilhelm
Halbfass), State University of New York Press, ISBN 978[93] M. Hiriyanna (2000), The Essentials of Indian Philos0-7914-2582-4, pages 2930
ophy, Motilal Banarsidass, ISBN 978-81-208-1330-4,
[115] King 2001, p. 128.
pages 4244
[94] Isaeva 1993, pp. 219223 with footnote 34.
[96] Anantanand Rambachan (1991), Accomplishing the Ac- [118] Karl Potter (2008), Encyclopedia of Indian Philosophies:
Advaita Vednta up to akara and his pupils, Vol 3,
complished: The Vedas as a Source of Valid Knowledge in
Motilal Banarsidass, ISBN 978-81-208-0310-7, pages
Sankara, University of Hawaii Press, ISBN 978-0-8248346347, 420423, Quote: There is little rm historical
1358-1, Chapters 24
information about Suresvara; tradition holds Suresvara is
[97] S.N. Dasgupta (1997). History of Indian Philosophy, Volsame as Mandanamisra.
ume 1. p. 494.
[119] Roodurmun 2002, p. 31.
[98] Mudgal, S.G. (1975), Advaita of Shankara: A Reap[120] Isaeva 1993, pp. 7980. Quote: More plausible though
praisal, New Delhi: Motilal Banarasidass, page 4
was an Advaita conversion of another well known Mimamsaka Madanamisra; ... Vedantic tradition identies
[99] Michaels 2004, p. 4143.
Mandanamisra as Suresvara.
[100] John Koller (2012), Shankara in Routledge Companion
to Philosophy of Religion (Editors: Chad Meister, Paul [121] Sharma 1997, p. 290291.
Copan), Routledge, ISBN 978-0-415-78294-4, pages 99
[122] Isaeva 1993, pp. 6365.
108
[101] TMP Mahadevan (1968), Shankaracharya, National Book [123] R. Blake Michael (1992), The Origins of Vraaiva Sects,
Motilal Banarsidass, ISBN 978-81-208-0776-1, pages
Trust, pages 283285, OCLC 254278306
6062 with notes 6, 7 and 8
[102] Frank Whaling (1979), AKARA AND BUDDHISM,
Journal of Indian Philosophy, Vol. 7, No. 1, pages 142 [124] Chisholm, Hugh, ed. (1911). Mdhava chrya. Encyclopdia Britannica.
[103] Karl Potter (1998), Encyclopedia of Indian Philosophies:
Advaita Vednta up to akara and his pupils, Moti- [125] Cynthia Talbot (2001), Precolonial India in Practice: Society, Region, and Identity in Medieval Andhra, Oxford
lal Banarsidass, ISBN 978-81-208-0310-7, pages 121,
University Press, ISBN 978-0-19-513661-6, pages 185
103119
187, 199201
[104] Per Durst-Andersen and Elsebeth F. Lange (2010), Men[126] James G. Lochtefeld (2004), The Constructality and Thought: North, South, East and West, CBS
tion of the Kumbha Mela, South Asian PopuPress, ISBN 978-87-630-0231-8, page 68
lar Culture, Volume 2, Issue 2, pages 103126;
doi:10.1080/1474668042000275707
[105] Ron Geaves (March 2002). From Totapuri to Maharaji:
Reections on a Lineage (Parampara)". 27th Spalding
[127] Roshan Dalal (2011), The Religions of India: A Concise
Symposium on Indian Religions, Oxford.
Guide to Nine Major Faiths, Penguin, ISBN 978-0-14341517-6, see Kumbh Mela entry
[106] Klaus Klostermaier (2007), A Survey of Hinduism, Third
Edition, State University of New York Press, ISBN 978[128] Various Papers: akarcrya, Conference on Sankara
0-7914-7082-4, page 40
and Shanmata (1969), Madras, OCLC 644426018,
Reprinted by HathiTrust Digital Library
[107] Benedict Ashley, O.P. The Way toward Wisdom. p. 395.
ISBN 0-268-02028-0. OCLC 609421317.
14
10 SOURCES
10
10.1
Sources
Published sources
15
Shah-Kazemi, Reza (2006). Paths to Transcendence: According to Shankara, Ibn Arabi & Meister
Eckhart. World Wisdom.
Frank Whaling (1979), AKARA AND BUDDHISM, Journal of Indian Philosophy, Vol. 7, No.
1, pages 142
Sharma, C. (1997). A Critical Survey of Indian Philosophy. Motilal Banarsidass. ISBN 81-208-03655.
Sharma, B. N. Krishnamurti (2000). History of the
Dvaita School of Vednta and Its Literature: From
the Earliest Beginnings to Our Own Times. Motilal
Banarsidass Publishers.
Shetty, V. T. Rajshekar (2002). Caste, a nation
within the nation: recipe for a bloodless revolution.
Books for Change.
12 External links
Works by Adi Shankara at Project Gutenberg
Works by or about Adi Shankara at Internet Archive
Majors works of Adi Sankara Volumes 120, (Sanskrit and English Translations)
A Note on the date of Sankara (Adi Sankaracharya)
by S. Srikanta Sastri
Singh, N.; Barauh, B. (2004). Encyclopaedic Dictionary of Pali Literature, Volume 1. Global Vision.
Sankara and the Vedic Tradition JJ Navone, Philosophy and Phenomenological Research, Vol. 17, No.
2 (Dec, 1956), pages 248255
ankara and the Buddhists (Was Sankara a cryptoBuddhist?) S Biderman, Journal of Indian Philosophy, Volume 6, Issue 4 (Dec, 1978), pages 405413
10.2
Web-sources
11
Further reading
Ingalls, Daniel H. H. (1954). "akaras Arguments against the Buddhists. Philosophy East and
West. Hawaii: University of Hawaii Press. 3 (4):
291306. doi:10.2307/1397287. JSTOR 1397287.
Mishra, Parameshwar Nath (2003), Era of Adi
Shankaracharya 507 B.C.475 B.C., Howrah
Samskriti Rakshak Parishad, West Bengal.
Mishra, Parameshwar Nath, Amit Kalrekha, 3
vols.
(in Hindi), Howrah Samskriti Rakshak
Parishad, West Bengal.
Succession of Shankaracharyas (a chronology)
(from Gaudapada onwards)
Reigle, David (2001). The Original Sankaracarya
(PDF). Fohat. 5 (3): 5760, 7071.
16
13
13
13.1
Adi Shankara Source: https://en.wikipedia.org/wiki/Adi_Shankara?oldid=734481428 Contributors: Arvindn, JohnOwens, Menchi, Zanimum, Ahoerstemeier, Karthik, Venkkatesh, Kh7, Kaysov, Vivin, Nataraja~enwiki, Dysprosia, Tpbradbury, Imc, Alexles, Xaven, Raul654,
Fredrik, Schutz, Goethean, Chancemill, Sam Spade, Whoami~enwiki, Rursus, Hemanshu, Auric, Hadal, Ambarish, Davidcannon, Andries,
Mporter, Nichalp, Tom Radulovich, FeloniousMonk, Karnan, Alan Au, LordSimonofShropshire, Ravikiran r, Mukerjee, Jossi, Kevin
B12, Karl-Henner, Shahab, Venu62, DanielCD, Haruo, Discospinster, Brianhe, Satyadev, Dbachmann, Bender235, STGM, Alren, IndianCow, Kwamikagami, QuartierLatin1968, HPN, Nicke Lilltroll~enwiki, Alpheus, Sriram sh, Haham hanuka, AppleJuggler, Bijee~enwiki,
Ogress, OneGuy, Raj2004, Zachlipton, Hanuman Das, Wiki-uk, Riana, YDZ, Knowledge Seeker, Tony Sidaway, Tarakananda, Vonaurum, CNRNair, Roland2~enwiki, Mel Etitis, Xover, FeanorStar7, Brhaspati, PoccilScript, Ganeshk, Syiem, Dangerous-Boy, BD2412,
Kbdank71, CFynn, Pranathi, Dwaipayanc, Rjwilmsi, TheRingess, Bhairava11, Brighterorange, Bhadani, Oo64eva, FlaBot, Swami Vimokshananda, RobertG, Optimate, Gurubrahma, Animesh78, DaGizza, Bgwhite, YurikBot, Butsuri, Deeptrivia, Epolk, Kjrajesh, Poda,
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