The Brahmins and the rituals they performed no longer enjoyed the same prestige they had in the Vedic period". The transition from ancient Brahmanism into schools of Hinduism was a form of evolution in interaction with non-Vedic traditions, one that preserved many of the central ideas and theosophy in the Vedas, and synergistically integrated non-Vedic ideas. While part of Hinduism, Vedanta, Samkhya and Yoga schools of Hinduism share their concern with escape from the suffering of existence with Buddhism. Vedic religion was followed by Upanishads which gradually evolved into Vedanta, which is regarded by some as the primary institution of Hinduism. Vedanta considers itself "the purpose or goal [end] of the Vedas." According to David Knipe, some communities in India have preserved and continue to practice portions of the historical Vedic religion, such as in Kerala and Andhra Pradesh state of India and elsewhere. Of the continuation of the Vedic tradition in a newer sense, Fowler writes the following: According to German Professor Axel Michaels, the Vedic gods declined but did not disappear, and local cults were assimilated into the Vedic-brahmanic pantheon, which changed into the Hindu pantheon. Deities such as Shiva and Vishnu became more prominent and gave rise to Shaivism and Vaishnavism. The various Hindu schools and traditions give various interpretations of the Vedic hymns. Mīmāṃsā philosophers argue that there was no need to postulate a maker for the world, just as there was no need for an author to compose the Vedas or a god to validate the rituals. Mīmāṃsā argues that the gods named in the Vedas have no existence apart from the "mantras" that speak their names. To that regard, the power of the mantras is what is seen as the power of gods. Adi Shankara, an 8th-century CE philosopher who unified and established the main currents of thought in Hinduism, interpreted Vedas as being nondualist or monist. However, the Arya Samaj New religious movement holds the view that the Vedic mantras tend to monotheism. Even the earlier Mandalas of Rig Veda (books 1 and 9) contains hymns which are thought to resemble monotheism. Often quoted isolated pada 1.164.46 of the Rig Veda states (trans. Griffith):  Moreover, the verses of 10.129 and 10.130, deal with the one being (Ékam sát).