 Several questions about Śaṅkara’s position on ignorance became contentious in post-Śaṅkara Advaita: Is the locus of ignorance in the individual or brahman? Is ignorance simply misapprehension or does it have a two-fold power of covering and projection? Does it hold both epistemological and ontological powers? Is there a distinction of cosmic root ignorance and secondary individual ignorance? And what is its relationship with māyā? Such questions have caused several intra-Advaita debates as well as philosophical critiques from rival traditions such as Rāmānuja’s Viśiṣṭādvaita Vedānta and Mādhva’s Dvaita Vedānta. (For further discussions of these issues see Potter 1981: 78–80; Ingalls 1953; Comans 2000: 263–7; Doherty 2005; and Grimes 1990).