When was the  Brāhmasphuṭasiddhānta written?
Brāhmasphuṭasiddhānta
The Brāhmasphuṭasiddhānta ("Correctly Established Doctrine of Brahma", abbreviated BSS)
is the main work of Brahmagupta, written c. 628. Τhis text of mathematical astronomy contains significant mathematical content, including a good understanding of the role of zero, rules for manipulating both negative and positive numbers, a method for computing square roots, methods of solving linear and quadratic equations, and rules for summing series, Brahmagupta's identity, and Brahmagupta’s theorem.
Triṃśikā-vijñaptimātratā
The Triṃśikā-vijñaptimātratā (Sanskrit; ), also known simply as the Triṃśikā or occasionally by is English translation Thirty Verses on Manifestation Only, is a brief poetic treatise by the Indian Buddhist monk Vasubandhu. It was composed in the 4th or 5th century CE and became one of the core texts for the Yogācāra school of Mahāyāna Buddhism. In it he touches on foundational Yogācāra concepts such as the storehouse consciousness, the afflicted mental consciousness, and the three natures, among others. Together with the "Vimśatikā" form a standard summary of Vasubandhu's understanding of Yogācāra. 
The "Triṃśikā" was translated into Chinese by Xuanzang in 648 CE at Hongfu Monastery. It was also translated into Tibetan in antiquity. A version in the original Sanskrit also survives.
In India, the most influential commentary on the "Triṃśikā" was written by Sthiramati in the 6th century. According to Xuanzang, who studied the "Triṃśikā" at Nalanda in the 7th century under Śīlabhadra, there were 10 known prose commentaries on the text. These were by Sthiramati, Dharmapala of Nalanda, Nanda, Citrabhānu, Guṇamati, Jinamitra, Jñānamitra, Jñānacandra, Bandhuśrī, Śuddhacandra, and Jinaputra. Xuanzang initially intended to translate all of these, but on the advice of his students, especially Kuiji, Xuanzang instead chose to combine them into a single text that focused primarily on Dharmapala's commentary. He did so because his teacher Śīlabhadra was a student of Dharmapala, and thus Xuanzang believed Dharmapala's interpretation to be the most accurate. Among the others commentators, Xuanzang most often included excerpts from Sthiramati, Nanda, and Citrabhānu, but usually only to provide contrast with Dharmapala. The result of this work was the "Cheng Weishi Lun", which became the most important text for the tradition of East Asian Yogācāra. Xuanzang's student Kuiji in turn created his own commentary on this text, the Cheng weishi lun shuji.
Patanjali
In addition to the Mahābhāṣya and Yoga Sūtras, the 11th-century commentary on Charaka by the Bengali scholar Cakrapāṇidatta, and the 16th-century text "Patanjalicarita" ascribes to Patañjali a medical text called the "Carakapratisaṃskṛtaḥ" (now lost) which is apparently a revision ("pratisaṃskṛtaḥ") of the medical treatise by Caraka. While there is a short treatise on yoga in the medical work called the Carakasaṃhitā (by Caraka), towards the end of the chapter called śārīrasthāna, it is notable for not bearing much resemblance to the Yoga Sūtras, and in fact presents a form of eightfold yoga that is completely different from that laid out by Patañjali in the Yoga Sūtras and the commentary Yogasūtrabhāṣya.
Bhakti
The "Bhagavad Gita", variously dated to have been composed in 5th to 2nd century BCE, introduces bhakti yoga in combination with "karma yoga" and "jnana yoga", while the "Bhagavata Purana" expands on bhakti yoga, offering nine specific activities for the bhakti yogi. Bhakti in the "Bhagavad Gita" offered an alternative to two dominant practices of religion at the time: the isolation of the sannyasin and the practice of religious ritual. "Bhakti Yoga" is described by Swami Vivekananda as "the path of systematized devotion for the attainment of union with the Absolute". In various chapters, including the twelfth chapter of the "Bhagavad Gita", Krishna describes "bhakti yoga" as one of the paths to the highest spiritual attainments. In the sixth chapter, for example, the Gita states the following about bhakti yogin,
Shandilya and Narada produced two important Bhakti texts, the "Shandilya Bhakti Sutra" and "Narada Bhakti Sutra". They define devotion, emphasize its importance and superiority, and classify its forms.
Badarayana
The date of Badarayana and his "Brahma Sutras" is uncertain. Different scholars have dated the "Brahma Sutras" variously from 500 BCE to 450 BCE.
Brahma Sutras
Some scholars, such as Sengaku Mayeda, state Brahmasutra that has survived into the modern times may be the work of multiple authors but those who lived after Badarayana, and that these authors composed the currently surviving Brahmasutra starting about 300 BCE through about 400-450 CE. Nakamura states that the original version of Brahma sutra is likely very ancient and its inception coincides with the Kalpa Sutras period (1st-millennium BCE).
Hoysala literature
Other notable writers of the early 13th century were Bhanduvarma, author of "Harivamsabhyudaya" and "Jiva sambhodana" (1200), the latter bearing on morals and renunciation, and written addressing the soul; Balachandra Kavi Kandarpa, the author of the Belgaum fort inscription who claimed to be "master of four languages"; Maghanandycharya, the author of an extinct commentary on the Jain theological work "Sastrasara Samuccaya-tiku" (1209) for which there are references, and the available commentary called "padarthasara" giving a complete explanation of Sanskrit and Prakrit authoritative citations; Hastimalla, who wrote "Purvapurana"; Chandrama, author of "Karkala Gomateshvara charite", and Sisumayana, who introduced a new form of composition called "sangatya" in 1232. He wrote an allegorical poem called "Tripuradahana" ("Burning of the triple fortress") and "Anjanacharita". The latter work was inspired by Ravisena's Sanskrit "Padma charitra". Somaraja, a Veerashaiva scholar, wrote a eulogy of Udbhata, the ruler of Gersoppa, and called it "Sringarasara" (or "Udbhatakavya", 1222). Other Jain writers were Parsva Pandita, author of "Paravanathapurana", and Gunavarma II, the author of the story of the ninth Jain tirthankar Pushpadanta called "Pushpadanta purana" (both were patronised by the Ratta kings of Saundatti). Polalva Dandanatha, a commander, minister, and the builder of the Harihareshwara temple in Harihar, wrote "Haricharitra" in 1224. He was patronised by King Veera Ballala II and his successor, King Vira Narasimha II. Puligere Somanatha authored a book on morals called "Somesvarasataka".
Division by zero
The "Brāhmasphuṭasiddhānta" of Brahmagupta (598–668) is the earliest known text to treat zero as a number in its own right and to define operations involving zero. The author could not explain division by zero in his texts: his definition can be easily proven to lead to algebraic absurdities. According to Brahmagupta,
Badarayana
Badarayana is regarded as having written the basic text of the Vedanta system, the "Vedāntasūtra" a.k.a. "Brahmasūtra". He is thus considered the founder of the Vedānta system of philosophy.
Indian mathematics
In addition to "Surya Prajnapti", important Jain works on mathematics included the "Sthananga Sutra" (c. 300 BCE – 200 CE); the "Anuyogadwara Sutra" (c. 200 BCE – 100 CE); and the "Satkhandagama" (c. 2nd century CE). Important Jain mathematicians included Bhadrabahu (d. 298 BCE), the author of two astronomical works, the "Bhadrabahavi-Samhita" and a commentary on the "Surya Prajinapti"; Yativrisham Acharya (c. 176 BCE), who authored a mathematical text called "Tiloyapannati"; and Umasvati (c. 150 BCE), who, although better known for his influential writings on Jain philosophy and metaphysics, composed a mathematical work called "Tattwarthadhigama-Sutra Bhashya".
Khedbrahma
"Brahmakshetra Mahatmaya" (written after 10th century), the "jnati-purana" of Khedaval Bhrahmins, is a chief source of the mythological history of the region. It has 18 chapters. It was translated in Gujarati from Sanskrit in 1938. Ganpatishankar Shastri wrote "Puratan Brahmakshetra" in 1938 which traces mythological and literary history of the region in his book which is chiefly based on "Brahmakshetra Mahatmaya". Mythological narratives describes that the place was associated with Brahma and Bhrigu. Bhrigu had done several yajna (sacrifices) here. The temple ruins of Shiva, Shakti and Surya outskirt of the town confirms it antiquity. "Brahmanotpattimartand" mentions Brahmakhetak town in south of Mount Abu. It also mentions Hiranya river, confluence of two rivers and Brahma temple housing statues of Brahma and his two consorts. "Sabhramati Mahatmya" of "Padmapurana" also mentions the town.
Thai literature
The third major work of this period is "Mahajati Kham Luang" or "Mahachat Kham Luang" (), the Thai epic account of the "Great Birth" (maha-jati) of Vessantara Bodhisatta, the last final life before he became the Buddha. "Mahachat" was written in the style of the Buddhist chant (ร่าย) combining Pali verses with Thai poetical narrative. In 1492, King Borommatrailokkanat authorized a group of scholars to write a poem based on the story of Vessantara Jataka, believed to be the greatest of Buddha's incarnations. Their joint effort was this great work and the precedence of reciting Maha, the Great Life, was then established. "Mahachat" has traditionally been divided into 13 books. Six of it were lost during the sack of Ayutthaya and were ordered to be recomposed in 1815. There are many versions of "Mahachat" in Thailand today.
Yogachara
Yogācāra, which had its genesis in the "Saṃdhinirmocana Sūtra", was largely formulated by the brahmin-born half-brothers Asaṅga and Vasubandhu. Asaṅga spent many years in intense meditation, during which time tradition says that he often visited the Tuṣita Heaven to receive teachings from Maitreya. Heavens such as Tuṣita are said to be accessible through meditation and accounts of this are given in the writings of the Indian Buddhist monk Paramārtha, who lived during the 6th century. Xuanzang tells a similar account of these events:
Asaṅga went on to write many of the key Yogācāra treatises such as the "Yogācārabhūmi-śāstra", the "Mahāyānasaṃgraha" and the "Abhidharma-samuccaya" as well as other works, although there are discrepancies between the Chinese and Tibetan traditions concerning which works are attributed to him and which to Maitreya.
Brahma Vaivarta Purana
The text very likely existed much earlier, and the older version likely was complete in the 8th to 10th century period. A version probably existed by 700 CE, adds Hazra. However, in its history, this Hindu text also underwent major revisions, over the centuries. This text was likely revised in the Bengal region of South Asia. Another related text, called "Brahmakaivarta Purana", also relatively modern but traced to South India, exists in many versions. There are a few manuscripts titled "Adi brahmavaivarta purana", of unclear date of composition, proposed as the older possibly original Purana, but these are very different than the "Brahmavaivarta Purana" text generally considered as one of the 18 Mahapuranas.
Brihaddharma Purana
The Brihaddharma Purana (, ) is a Hindu religious text, which classified itself (I.25.26) as the last of the 18 Upapuranas. The extant text comprises three "khaņḑa"s (parts): "pūrvakhaņḑa", "madhyakhaņḑa" and "uttarakhaņḑa". On the basis of its usage of Sanskrit words with unusual meaning and Sanskrit proverbs popular in Bengal, a number of modern scholars believe that this text was written in Bengal. According to R. C. Hazra, a modern scholar, this text was composed in the second half of the 13th century. He classified it as a non-sectarian "Upapurana".
Kamrupi literature
The earliest written puthis in the Kamrupi language date from about the second quarter of the fourteenth century. During this period flourished two poets, viz, Hema Saraswati and Haribar Bipra. Hema Saraswati composed the "Prahlad Charitra" based on the Vamana Purana while Haribar Bipra translated the Aswamedha Parva of the Mahabharata. Kaviratna was the author of the "Jayadratha Vadha". His home was at Sila, a village within the Barpeta district. The writings of all these three poets are still extant.
Advaita Vedanta
The Brahma Sutra is a critical study of the teachings of the Upanishads, possibly "written from a Bhedābheda Vedāntic viewpoint." It was and is a guide-book for the great teachers of the Vedantic systems. Bādarāyana was not the first person to systematise the teachings of the Upanishads. He refers to seven Vedantic teachers before him:
According to Nakamura, "there must have been an enormous number of other writings turned out in this period, but unfortunately all of them have been scattered or lost and have not come down to us today". In his commentaries, Shankara mentions 99 different predecessors of his Sampradaya. In the beginning of his commentary on the Brhadaranyaka Upanishad Shankara salutes the teachers of the Brahmavidya Sampradaya. Pre-Shankara doctrines and sayings can be traced in the works of the later schools, which does give insight into the development of early Vedanta philosophy.
Prajnaparamita
In 2012, Harry Falk and Seishi Karashima published a damaged and partial Kharoṣṭhī manuscript of the "Aṣṭasāhasrikā Prajñāpāramitā". It is radiocarbon dated to ca. 75 CE, making it one of the oldest Buddhist texts in existence. It is very similar to the first Chinese translation of the "Aṣṭasāhasrikā" by Lokakṣema (ca. 179 CE) whose source text is assumed to be in the Gāndhārī language;Lokakṣema's translation is also the first extant translation of the Prajñāpāramitā genre into a non-Indic language. Comparison with the standard Sanskrit text shows that it is also likely to be a translation from Gāndhāri as it expands on many phrases and provides glosses for words that are not present in the Gāndhārī. This points to the text being composed in Gāndhārī, the language of Gandhara (the region now called the Northwest Frontier of Pakistan, including Peshawar, Taxila and Swat Valley). The "Split" manuscript is evidently a copy of an earlier text, confirming that the text may date before the first century of the common era.
In contrast to western scholarship, Japanese scholars have traditionally considered the "Diamond Sūtra" ("Vajracchedikā Prajñāpāramitā Sūtra") to be from a very early date in the development of Prajñāpāramitā literature. The usual reason for this relative chronology which places the "Vajracchedikā" earlier is not its date of translation, but rather a comparison of the contents and themes. Some western scholars also believe that the "Aṣṭasāhasrikā Prajñāpāramitā Sūtra" was adapted from the earlier "Vajracchedikā Prajñāpāramitā Sūtra".
Sautrāntika
The Buddhist philosopher Vasubandhu wrote the famous Abhidharma work "Abhidharmakośakārikā" which presented Sarvastivada-Vaibhāṣika Abhidharma tenets, he also wrote a "bhasya" or commentary on this work, which presented critiques of the Vaibhāṣika tradition from a Sautrāntika perspective. The Abhidharmakośa was highly influential and is the main text on Abhidharma used in Tibetan and Chinese Buddhism up until today.
Bhagavata Purana
The oldest exegetical commentary presently known is "Tantra-Bhagavata" from the Pancaratra school. From the modern age there is the commentary by Madhvacharya (c. 13th century CE) titled "Bhagavata Tatparya Nirnaya", then later Sridhara Swami's "Sridhariyam" written in the 15th century CE.
Advaita Vedanta
Vachaspati Misra (800–900 CE) wrote the "Brahmatattva-samiksa", a commentary on Maṇḍana Miśra's "Brahma-siddhi", which provides the link between Mandana Misra and Shankara and attempts to harmonise Shankara's thought with that of Mandana Misra. According to Advaita tradition, Shankara reincarnated as Vachaspati Misra "to popularise the Advaita System through his Bhamati". Only two works are known of Vachaspati Misra, the "Brahmatattva-samiksa" on Maṇḍana Miśra's "Brahma-siddhi", and his "Bhamati" on the "Sankara-bhasya", Shankara's commentary on the Brahma-sutras. The name of the Bhamati sub-school is derived from this "Bhamati".
Buddhist texts
Also called the "Lotus Sutra", "White Lotus Sutra", or "Sutra on the White Lotus of the Sublime Dharma"; (Sanskrit: सद्धर्मपुण्डरीकसूत्र "Saddharmapundarīka-sūtra"; 妙法蓮華經 Cn: "Miàofǎ Liánhuā Jīng"; Jp: "Myōhō Renge Kyō".
Probably composed in its earliest form in the period 100 bce–100 ce, the sutra proposes that the three yanas (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are not in fact three different paths leading to three goals, but one path, with one goal. The earlier teachings are said to be of 'skillful means' in order to help beings of limited capacities. Notable for the (re)appearance of the Buddha Prabhutaratna, who had died several aeons earlier, because it suggests that a Buddha is not inaccessible after his parinirvana, and also that his life-span is said to be inconceivably long because of the accumulation of merit in past lives. This idea, though not necessarily from this source, forms the basis of the later Trikaya doctrine. Later associated particularly with the Tien Tai in China, Tendai school in Japan, and the Nichiren schools in Japan.
Manusmriti
In his book "Revolution and Counter-Revolution in India", leader B. R. Ambedkar asserted that Manu Smriti was written by a sage named Brigu during the times of Pushyamitra of Sangha in connection with social pressures caused by the rise of Buddhism. However, historian Romila Thapar considers these claims to be exaggerations. Thapar writes that archaeological evidence casts doubt on the claims of Buddhist persecution by Pushyamitra. Support of the Buddhist faith by the Shungas at some point is suggested by an epigraph on the gateway of Bharhut, which mentions its erection "during the supremacy of the Shungas" Hinduism does not evangelize.
Vishishtadvaita
Bodhayana is considered to have written an extensive "vritti" (commentary) on the Purva and Uttara Mimamsas. Tanka is attributed with having written commentaries on Chandogya Upanishad and Brahma Sutras. Nathamuni of the ninth century AD, the foremost Acharya of the Vaishnavas, collected the Tamil prabandhas, classified them, made the redaction, set the hymns to music and spread them everywhere. He is said to have received the divine hymns straight from Nammalvar, the foremost of the twelve Alvars, by yogic insight in the temple at Alwar Thirunagari, which is located near Tirunelveli in South India. Yamunacharya renounced kingship and spent his last days in the service of the Lord at Srirangam and in laying the fundamentals of the Vishishtadvaita philosophy by writing four basic works on the subject.
Vedanta
Little is known of schools of Vedanta existing before the composition of the "Brahma Sutras" (400–450 BCE). It is clear that Badarayana, the writer of "Brahma Sutras", was not the first person to systematize the teachings of the "Upanishads", as he quotes six Vedantic teachers before him – Ashmarathya, Badari, Audulomi, Kashakrtsna, Karsnajini and Atreya. References to other early Vedanta teachers – Brahmadatta, Sundara, Pandaya, Tanka and Dravidacharya – are found in secondary literature of later periods. The works of these ancient teachers have not survived, but based on the quotes attributed to them in later literature, Sharma postulates that Ashmarathya and Audulomi were Bhedabheda scholars, Kashakrtsna and Brahmadatta were Advaita scholars, while Tanka and Dravidacharya were either Advaita or Vishistadvaita scholars.
Hoysala Empire
Rudrabhatta, a Smarta Brahmin, was the earliest well-known Brahminical writer. HIs patron was Chandramouli, a minister of King Veera Ballala II. Based on the earlier work "Vishnu Purana", he wrote "Jagannatha Vijaya" in the "Champu" style relating the life of Krishna leading up to his fight with the demon Banasura.
Purva Mimamsa Sutras
The Mimamsa Sutra (, ) or the Purva Mimamsa Sutras (ca. 300–200 BCE), written by Rishi Jaimini is one of the most important ancient Hindu philosophical texts. It forms the basis of Mimamsa, the earliest of the six orthodox schools (darshanas) of Indian philosophy. According to tradition, sage Jaimini was one of the disciples of sage Veda Vyasa, the author of Mahabharata.
Vedanta
Little with specificity is known of the period between the "Brahma Sutras" (5th century CE) and Adi Shankara (8th century CE). Only two writings of this period have survived: the "Vākyapadīya", written by Bhartṛhari (second half 5th century), and the "Kārikā" written by Gaudapada (early 6th or 7th century CE).
Panjika
During British rule, Biswambhar again began the work of publishing the "panjika", in handwritten book form. The printed version came in 1869. "Bisuddhasiddhanta Panjika" was first published in 1890. Gupta Press follows "Suryasiddhanta" with the original format while the version with "corrected" scripture is called "Visuddhasiddhanta".
Sanskrit Buddhist literature
According to some contemporary hypotheses, while the earliest Buddhist texts were orally composed and transmitted in Middle Indo-Aryan languages called Prakrits; Sanskrit gradually became the main language of Buddhist scriptures and scholasticism in India mirroring its rise as political and literary lingua franca of the Indian subcontinent, perhaps reflecting an increased need for elite patronage. This process, it is proposed, began with the north-western Indian Buddhists of the Kushan empire (CE 30-375). The Sarvāstivādin Piṭakas were mostly transmitted in Sanskrit and many Mahāyāna sūtras such as the Prajñāpāramitā sūtra were composed in different registers of Sanskrit. The Buddhist use of classical Sanskrit for literary purposes possibly began with Asvaghoṣa (c. 100 CE), author of the Buddhacarita and one of the earliest Sanskrit dramatists. Buddhist thinkers like Nāgārjuna, Āryadeva, Asaṅga, Vasubandhu, Dignāga, Sthiramati, Dharmakīrti, Bhāviveka, Candrakīrti, etc., and also wrote in Sanskrit.
Brahma Vaivarta Purana
The "Brahmavaivarta Purana" emphasizes the unity, interdependence and inseparability of the feminine and the masculine, through Radha and Krishna, across its various chapters, and through the concept of "Ardhanari-Krishna" (also called "Ardha-radha-venudhara-murti"), a concept similar to Ardhanarishvara in Shaivism. This idea of Purana has been traced to an art work found in Maharashtra where Krishna murti is sculpted as half man and half woman. The first part, "Brahma-khanda" of the "Brahmavaivarta Purana" was translated into Assamese, and this manuscript has been dated to the early 19th century.
Apastamba Dharmasutra
Several ancient commentaries ("bhasya") were written on this Dharmasūtra, but only one by Haradatta has survived into the modern era. Haradatta, possibly from South India and one who lived in 12th- or 13th-century commented on the praśnas of Āpastamba Gṛhyasūtra as well as Gautama’s Dharmasūtra.
Ram Chandra Vidyabagish
Ramchandra Vidyabagish () (1786 – 2 March 1845) was an Indian lexicographer and Sanskrit scholar. He is known for his "Bangabhashabhidhan", the first monolingual Bengali dictionary, published in 1817. He taught at the Vedanta College established by Raja Rammohun Roy, and later at Sanskrit College from 1827-37. Closely associated with the work of Raja Rammohun Roy in Kolkata, he was the first secretary of the Brahmo Sabha established in 1828 and initiated Debendranath Tagore and 21 other young men into Brahmo Samaj in 1843. After Raja Rammohun Roy went to England, his unparalleled erudition and the devotional singing of Bishnu Chakraborti helped in the survival of the Brahmo Samaj.
Bhinmal
Bhinmal was a great centre of learning. Brahmagupta, the well-known mathematicians astronomer, born in 598 AD is often referred to as "Bhillamalacharya", the teacher from Bhillamala. He may have been born in this city, or may have taught there. He is known for the composition of two texts on mathematics and astronomy: The "Brahmasphutasiddhanta" in 628, and the "Khandakhadyaka" in 665. The Sanskrit poet Magha, the author of "Sisupalavadha," lived here in 680 AD. The Jain scholar Siddharshi Gani, a resident of Bhinmal wrote "Upmitibahava prapancha katha" in 905 AD. The "Jain Ramayana" was written by Jain monk Vijayagani in 1595 AD. Jain scholar Udyotan Suri wrote "kuvalayamala" here.
Narasimha Purana
Narasimha Purana () (Sanskrit:) is one of the Upapuranas. R.C. Hazra in his "Studies in the Upapuranas" came to the conclusion that the original text was written in the later part of the 5th century, though several portions of it were added much later. This work was translated into Telugu about 1300.
The recension presented by the printed editions of the text has 68 chapters. The 8th chapter of the text is one of the three versions of the "" (other two versions are the Vishnu Purana, Book 3, ch.1-7 and the Agni Purana, Book 3, ch.381). The chapters 36-54 consist the narratives of the ten Avatars of Vishnu. Chapter 21 and 22 contain the short genealogical lists of the kings of the "Surya Vamsha" (Solar dynasty) and the "Soma Vamsha" (Lunar dynasty), the former ending with Buddha, son of Shuddhoana and the latter with Kshemaka, grandson of Udayana. Chapters 57-61 of this work is also found as an independent work, the "Harita Samhita" or "Laghuharita Smriti".
Jain literature
Hemachandra (c. 1088-1072 CE) wrote the "Yogaśāstra", a textbook on yoga and "Adhatma Upanishad". His minor work "Vitragastuti" gives outlines of the Jaina doctrine in form of hymns. This was later detailed by Mallisena (c. 1292 CE) in his work "Syadavadamanjari". Devendrasuri wrote "Karmagrantha" which discuss the theory of Karma in Jainism. Gunaratna (c. 1400 CE) gave a commentary on Haribhadra's work. Dharmasagara (c. 1573) wrote "kaupaksakausi-kasahasrakirana" (Sun for the owls of the false doctrine). In this work he wrote against the Digambara sect of Jainism. "Lokaprakasa" of Vinayavijaya and "pratimasataka" of Yasovijaya were written in c. 17th century CE. "Lokaprakasa" deals with all aspects of Jainism. "Pratimasataka" deals with metaphysics and logic. Yasovijaya defends idol-worshiping in this work. Srivarddhaeva (aka Tumbuluracarya) wrote a Kannada commentary on "Tattvarthadigama-sutra". This work has 96000 verses. "Jainendra-vyakarana" of Acharya Pujyapada and "Sakatayana-vyakarana" of Sakatayana are the works on grammar written in c. 9th century CE. "Siddha-Hem-Shabdanushasana" by Acharya Hemachandra (c. 12th century CE) is considered by F. Kielhorn as the best grammar work of the Indian middle age. Hemacandra's book "Kumarapalacaritra" is also noteworthy.
Siddhānta Shiromani
Siddhānta Śiromani (Sanskrit: सिद्धांत शिरोमणी for "Crown of treatises") is the major treatise of Indian mathematician Bhāskara II. He wrote the "Siddhānta Śiromani" in 1150 when he was 36 years old. The work is composed in Sanskrit Language in 1450 verses.
History of the Hindu–Arabic numeral system
The work was most likely to have been Brahmagupta's "Brahma Sphuta Siddhanta" (Ifrah)  (The Opening of the Universe) which was written in 628 . Irrespective of whether Ifrah is right, since all Indian texts after Aryabhata's "Aryabhatiya" used the Indian number system, certainly from this time the Arabs had a translation of a text written in the Indian number system. 
In his text "The Arithmetic of Al-Uqlîdisî" (Dordrecht: D. Reidel, 1978), A.S. Saidan's studies were unable to answer in full how the numerals reached the Arab world:
Vyasatirtha
"Tatparya Chandrika" or "Chandrika" is a commentary on "Tattva Prakasika" by Jayatirtha, which in turn is a commentary on Madhva's "Brahma Sutra Bhashya" (which is a "bhashya" or a commentary on Badarayana's Brahma Sutra). It not only documents and analyses the commentaries of Shankara, Madhva and Ramanuja on the Brahma Sutra but also their respective sub-commentaries. The goal of Vyasatirtha here is to prove the supremacy of Madhva's "Brahma Sutra Bhashya" by showing it to be in harmony with the original source, more so than the other commentaries. The doxographical style of Vyasatirtha is evident in his copious quotations from the main commentaries (of Advaita and Visistadvaita) and their respective sub-commentaries under every "adhikarna" or chapter. Only the first two chapters of the Brahma Sutra are covered. The rest was completed by Raghunatha Tirtha in the 18th century.
Araṇya-Kāṇḍa
At the time of the Mughal Empire in Medieval India, "Rāmcaritmānas"(an epic poem) was written by Tulsidas in 1574.In verse 1.33.2 of Bālkānd, the first chapter of Rāmcaritmānas, Tulsidas mentions 1631 as the date according to Vikram Samvat calendar, which is 1574 in the Gregorian calendar or Common Era(CE). A composition of Avadhi dialect, the Rāmcaritmānas belonged to the saguna form of the Bhakti movement(also called Bhakti kāl or devotional period). Tulsidas, Kabir, Mirabai and Surdas are the greatest devotional poets of Bhakti kāl in Hindi literature.
Sushruta Samhita
The text was translated to Arabic as "Kitab Shah Shun al-Hindi"' in Arabic, also known as "Kitab i-Susurud", in Baghdad during the early 8th century at the instructions of a member of the Barmakid family of Baghdad. Yahya ibn Barmak facilitated a major effort at collecting and translating Sanskrit texts such as Vagbhata's "Astangahrdaya Samhita", Ravigupta's "Siddhasara" and Sushruta Samhita. The Arabic translation reached Europe by the end of the medieval period. There is some evidence that in Renaissance Italy, the Branca family of Sicily and Gasparo Tagliacozzi (Bologna) were familiar with the rhinoplastic techniques mentioned in the "Sushruta Samhita".
Mahabharata
The earliest known references to the Mahābhārata and its core "Bhārata" date to the "Aṣṭādhyāyī" (sutra 6.2.38) of Pāṇini ("fl." 4th century BCE) and in the "Aśvalāyana Gṛhyasūtra" (3.4.4). This may mean the core 24,000 verses, known as the "Bhārata", as well as an early version of the extended "Mahābhārata", were composed by the 4th century BCE. A report by the Greek writer Dio Chrysostom (c. 40 - c. 120 CE) about Homer's poetry being sung even in India seems to imply that the "Iliad" had been translated into Sanskrit. However, Indian scholars have, in general, taken this as evidence for the existence of a Mahābhārata at this date, whose episodes Dio or his sources identify with the story of the "Iliad".
History of algebra
Brahmagupta (fl. 628) was an Indian mathematician who authored "Brahma Sphuta Siddhanta". In his work Brahmagupta solves the general quadratic equation for both positive and negative roots. In indeterminate analysis Brahmagupta gives the Pythagorean triads formula_19, formula_20, formula_21, but this is a modified form of an old Babylonian rule that Brahmagupta may have been familiar with. He was the first to give a general solution to the linear Diophantine equation ax + by = c, where a, b, and c are integers. Unlike Diophantus who only gave one solution to an indeterminate equation, Brahmagupta gave "all" integer solutions; but that Brahmagupta used some of the same examples as Diophantus has led some historians to consider the possibility of a Greek influence on Brahmagupta's work, or at least a common Babylonian source.
Caitika
In the 6th century CE, Bhāviveka speaks of the Siddhārthikas using a Vidyādhāra Piṭaka, and the Aparaśailas and Uttaraśailas (Pūrvaśailas) both using a Bodhisattva Piṭaka, implying collections of Mahāyāna texts within these Caitika schools. During the same period, Avalokitavrata speaks of the Mahāsāṃghikas using a "Great Āgama Piṭaka", which is then associated with Mahāyāna sūtras such as the "Prajñāparamitā" and the "Ten Stages Sutra". Avalokitavrata also states that Mahāyāna sūtras such as the "Prajñāparamitā" were recited by the Aparaśailas and the Pūrvaśailas.
Jataka Parijata
Jātaka Pārijāta, according to Gopesh Kumar Ojha, was completed in the year 1347 Śaka/1482 Vikram Saṃvat i.e. in the year 1426 A.D. It is based on various earlier works such as Garga Horā, Bṛhat Parāśara Horāśāstra, Śrīpati-Paddhati, Sārāvalī, Bṛhat Jātaka, Sarvārtha Cintāmaṇi etc. Its author, Vaidyantha,who was a devotee of Ranganatha (Lord Viṣṇu) and lived in South India in Karṇāṭaka or Andhra, belonged to the Bharadvāja Gotra and was the son of Veṅkaṭadri. Some scholars are of the opinion that Vaidyanātha is the same person who wrote "Prataprudriya". Keśava Daivajṅa, the author of "Keśava Jātaka" and "Muhūrta-Tattva", was his disciple.
Dharmaśāstra
The hymns of Ṛgveda are one of the earliest texts composed in verse. The Brāhmaṇa which belongs to the middle vedic period followed by the vedāṇga are composed in prose. The basic texts are composed in an aphoristic style known as the "sutra" which literally means thread on which each aphorism is strung like a pearl.
History of Shaktism
The "Lalita Sahasranama" is part of the "Brahmanda Purana", but its specific origins and authorship are lost to history. Based upon textual evidence, it is believed to have been composed in South India not earlier than the 9th or later than the 11th century CE. The text is closely associated with another section of the "Brahmanda Purana" entitled "Lalitopakhyana" (""The Great Narrative of Lalita""), which extols the deeds of the Goddess in her form as "Lalita-Tripurasundari", in particular her slaying of the demon "Bhandasura".
Bhrngadutam
Like Meghadūtam of Kālidāsa, Bhṛṅgadūtam is divided in two parts. The first part is titled Pūrvabhṛṅgaḥ (literally, "the earlier journey of the bumblebee") and consists of 251 verses. The second path is titled Uttarabhṛṅgaḥ (meaning "the later journey of the bumblebee") and is composed of 250 verses. The actual message from Rāma is contained in 174 verses (2.71–2.245) of the Uttarabhṛṅgaḥ.
Rishabhanatha
Rishabhanatha is stated in Jain texts to have taught his daughters Brahmi and Sundari, the Brahmi lipi (ancient Brahmi script) and the science of numbers ("Ank-Vidya") respectively. The "Pannavana Sutra" (2nd century BCE) and the "Samavayanga Sutra" (3rd century BCE) list many other writing scripts known to the ancient Jain tradition, of which the Brahmi script named after Rishabha's daughter tops the list.
Nīlakaṇṭha Dhāraṇī
Bhagavaddharma was a monk who came to China from western India around the mid-7th century, about whom nothing else is known; the Taishō Tripitaka has only two works in Chinese by him, both on the thousand-armed Avalokiteśvara (T. 1059, 1060). The latter of these two works, the 'Sūtra of the Vast, Perfect, Unimpeded Great-Compassionate Heart of the Thousand-Handed Thousand-Eyed Bodhisattva Avalokitasvara's Dhāraṇī', made at Khotan around 650-661 CE, has made him immortal. The popularity of his version is attested by surviving Dunhuang manuscripts dated to the 8th century, some of which are excerpts of the ten great vows contained in the sūtra.
Vimśatikāvijñaptimātratāsiddhi
The Vimśatikāvijñaptimātratāsiddhi () or Twenty Verses on Consciousness Only is an important work in Buddhism. The work was composed by Vasubandhu (fl. 4th century) and is notable within the discourse of Yogacara and has influenced subsequent Buddhadharma discourse of other schools.
Works of Rambhadracharya
Rambhadracharya composed Sanskrit commentaries titled "Śrīrāghavakṛpābhāṣyam" on the Prasthanatrayi – Brahma Sutra, the Bhagavad Gita, and eleven Upanishads. These commentaries were released on 10 April 1998 by the then Prime Minister of India, Atal Behari Vajpayee. Rambhadracharya composed "Śrīrāghavakṛpābhāṣyam" on Narada Bhakti Sutra in 1991. He thus revived—after five hundred years—the tradition of Sanskrit commentaries on the Prasthanatrayi. He also gave the Ramananda Sampradaya its second commentary on Prasthanatrayi in Sanskrit, the first being the "Ānandabhāṣyam", composed by Ramananda himself. Rambhadracharya's commentary in Sanskrit on the Prasthanatrayi was the first written in almost 600 years.
Variable (mathematics)
In the 7th century Brahmagupta used different colours to represent the unknowns in algebraic equations in the "Brāhmasphuṭasiddhānta". One section of this book is called "Equations of Several Colours".
Bhagavad Gita
Theories on the date of the composition of the "Gita" vary considerably. Scholars accept dates from the fifth century to the second century BCE as the probable range, the later likely. The Hinduism scholar Jeaneane Fowler, in her commentary on the "Gita", considers second century BCE to be the probable date of composition. J. A. B. van Buitenen too states that the Gita was likely composed about 200 BCE. According to the Indologist Arvind Sharma, the "Gita" is generally accepted to be a 2nd-century BCE text.
Kashi Nath Upadhyaya, in contrast, dates it a bit earlier. He states that the "Gita" was always a part of the "Mahabharata", and dating the latter suffices in dating the "Gita". On the basis of the estimated dates of "Mahabharata" as evidenced by exact quotes of it in the Buddhist literature by Asvaghosa (c. 100 CE), Upadhyaya states that the "Mahabharata", and therefore "Gita", must have been well known by then for a Buddhist to be quoting it. This suggests a "terminus ante quem" (latest date) of the "Gita" to be sometime prior to the 1st-century CE. He cites similar quotes in the Dharmasutra texts, the "Brahma sutras", and other literature to conclude that the "Bhagavad Gita" was composed in the fifth or fourth century BCE.
Patisambhidamagga
Tradition ascribes the Patisambhidamagga to the Buddha's great disciple, Sariputta. The text was dated by A.K. Warder to approximately 3rd century BCE. According to German tradition of Indology this text was likely composed around the 2nd century CE. L.S. Cousins in his review of Hinuber's overview of Pali literature notes that such a late dating must be a mistake based on unawareness of A.K. Warder's results, according to which the Patisambhidamagga represent an earlier stage of development of thought than Theravada canonical Abhidhamma treatises.
History of Assamese literature
The greatest period of Assamese literature was ushered in with the "Bhakti" movement started by the great Sankardev. To spread this movement a lot of literature was created, songs song, poems and chants. Shankari religion like Christianity, Islam, Judaism, Buddhism is again centered on the written word, in this case that of Srimanta Sankardev. The evening prayers in the "Namghar" or "The House of Praise" celebrate God through songs and chant or reading of sacred texts. Among the 27 works composed by him the most important are the last canto of the "Ramayana", some portions of the "Bhagvata Purana, Kirttanaghosha, Rukmini-harana", a narrative poem depicting an episode of the life of Krishna, the "Bhakti-pradipa" and the "Nimi-nava-siddha-samvada". He also wrote a number of dramas that show a Maithili influence. Another kind of poetry introduced by him was “Bargeet”, devotional poems, extremely popular to even this day. The father of Assamese prose literature Bhattadeva wrote three major books of Vaishnavism--"Katha Geeta, Katha Bhagawat" and "Katha Ratnawali". He also penned other great books. The 17th century, is renowned for the growth and development of the “Charit Puthi” (biographies).
Sureśvara
Little is known for sure about Sureśvara's life. According to a strong tradition within Advaita Vedānta, before he became a disciple of Śankara, Sureśvara was known as Maṇḍana Miśra, a Mīmāmsāka. After being defeated in a debate by Śankara, Miśra renounced his life as a householder and became a sannyāsin. Whether this Maṇḍana Miśra was the same as the author of "Brahmasiddhi" is questioned by modern scholars on the basis of textual analysis.
Brāhmasphuṭasiddhānta
Brāhmasphuṭasiddhānta is one of the first books to provide concrete ideas on positive numbers, negative numbers, and zero. He wrote the following rules:The last two of these rules are notable as the earliest attempt to define division by zero, even though they are not compatible with modern number theory (division by zero is undefined for a field).
Shri Ramachandra Kripalu
"Shri Ramachandra Kripalu" or "Shri Ram Stuti" is a prayer written by Goswami Tulsidas. It was written in the sixteenth century, in the Sanskrit language. The prayer glorifies Shri Rāma and his characteristics.
Tathāgatagarbha sūtras
Brian Edward Brown dates the composition of the "Śrīmālādevī Siṃhanāda Sūtra" to the Andhra Ikshvaku in the 3rd century CE, as a product of the Mahāsāṃghikas of the Āndhra region. Wayman has outlined eleven points of complete agreement between the Mahāsāṃghikas and the "Śrīmālā", along with four major arguments for this association.
Brāhmasphuṭasiddhānta
The book was written completely in verse and does not contain any kind of mathematical notation. Nevertheless, it contained the first clear description of the quadratic formula (the solution of the quadratic equation).
Brahma Sutras
The first chapter is regarded in Vedanta tradition as "Samanvaya" (Harmony), because it distills, synchronizes and brings into a harmonious whole the seemingly diverse and conflicting passages in various Sruti texts. It consists of 134 sutras, with eleven "Adhikaranas" in the first "Pada", seven "Adhikaranas" in second, fourteen "Adhikaranas" in third, and eight in the fourth "Pada". The different sub-schools of Vedanta have interpreted the sutras in the last "Pada" differently, and some count only seven "Adhikaranas" in the fourth "Pada".
This Brahmasutra chapter asserts that all the Upanishads primarily aim and coherently describe the knowledge and meditation of Brahman, the ultimate reality. Brahman is the source from which the world came into existence, in whom it inheres and to which it returns. The only source for the knowledge of this Brahman is the Sruti or the Upanishads.
Gandavyuha
The Gaṇḍavyūha Sutra or The Flower Ornament Scripture is a Buddhist Mahayana Sutra of Indian origin dating roughly c. 200 to 300 CE.
It depicts one of the world's most celebrated spiritual pilgrimages, and comprises the 39th chapter of the "Avatamsaka Sutra". In Buddhabhadra's Chinese translation of the Avatamsaka, this 39th chapter is entitled "Entrance into the Dharma Realm". The Sutra is described as the "Sudhana's quest for the ultimate truth", as the sutra chronicles the journey of a disciple, Sudhana, as he encounters various teachings and Bodhisattvas until his journey reaches full circle and he awakens to teachings of the Buddha.
Amalananda
Amalānanda wrote "Vedānta Kalpatarū" sometime before 1297. This book is a commentary on " Bhāmatī " of Vācaspati Miśra which text in its own turn is a commentary on Sankara’s commentary on the Brahma Sutras of Badarayana. His other works are – "Śastra-darpana" which is explanations of the Brahma Sutras, and "Pancapādikā-darpana" which is a commentary on Padmapādācārya’s "Pancapādika". The language of these works is chaste and the thought-content is serious. 
Vācaspati Miśra, the author of "Bhāmatī" lived around 841. Appayya Dikshita (1520-1593), son of Rangarājādhvarindra of Kānci, and a prolific writer, wrote his "Kalpataruparimala", a commentary on Amalānanda’s "Vedanta-Kalpataru".
Advaita Vedanta
The names of various important early Vedanta thinkers have been listed in the "Siddhitraya" by Yamunācārya (c.1050), the "Vedārthasamgraha" by Rāmānuja (c.1050–1157), and the "Yatīndramatadīpikā" by Śrīnivāsa-dāsa. Combined together, at least fourteen thinkers are known to have existed between the composition of the Brahman Sutras and Shankara's lifetime.
Abhidhammavatara
Abhidhammavatara (Pali, also "Abhidhammāvatāra"), according to Encyclopædia Britannica is "the earliest effort at systematizing, in the form of a manual, the doctrines dealt with in the Abhidhamma (scholastic) section of the Theravada Buddhist canon. According to Rupert Gethin, the Abhidhammāvatāra (‘Introduction to Abhidharma’) was "written in the fifth century by Buddhadatta, a contemporary of Buddhaghosa." Buddhadatta was a poet and scholar in the region of the Kaveri River, in southern India".
Rigveda
The "Padapatha" and the "Pratisakhya" anchor the text's true meaning, and the fixed text was preserved with unparalleled fidelity for more than a millennium by oral tradition alone. In order to achieve this the oral tradition prescribed very structured enunciation, involving breaking down the Sanskrit compounds into stems and inflections, as well as certain permutations. This interplay with sounds gave rise to a scholarly tradition of morphology and phonetics. The Rigveda was probably not written down until the Gupta period (4th to 6th centuries AD), by which time the Brahmi script had become widespread (the oldest surviving manuscripts are from AD ~1040, discovered in Nepal). The oral tradition still continued into recent times.
There is a widely accepted timeframe for the initial codification of the "Rigveda" by compiling the hymns very late in the Rigvedic or rather in the early post-Rigvedic period, including the arrangement of the individual hymns in ten books, coeval with the composition of the younger Veda Samhitas. This time coincides with the early Kuru kingdom, shifting the center of Vedic culture east from the Punjab into what is now Uttar Pradesh. 
The fixing of the samhitapatha (by enforcing regular application of sandhi) and of the padapatha (by dissolving Sandhi out of the earlier metrical text), occurred during the later Brahmana period, in roughly the 6th century BC.
Yogachara
He also wrote an important commentary on the "Madhyantavibhaṅga". According to Buddhist scholar Jay Garfield:
Dignāga (c. 480 – c. 540 CE) wrote an important Yogacara work, the "Alambanapariksa" and its "vrtti".
Maṇḍana Miśra
Maṇḍana Miśra is known to be a student of a mimamsa scholar Kumarila Bhatta, but who also wrote a work on Advaita, the "Brahma-siddhi". Maṇḍana Miśra is best known as the author of the "Brahmasiddhi". Being a follower of the Karma Mimamsa school, he was a ritualist and performed all of the ritualistic duties prescribed by the Vedas. In certain Hindu traditions, Maṇḍana Miśra is considered to be an incarnation of Brahma.
Brahma Sutras
The Brahma-sutra text is dated to centuries that followed Buddha and Mahavira, because it mentions and critiques the ideas of Buddhism and Jainism in Chapter 2. The text's relative chronology is also based on the fact that Badarayana quotes all major known orthodox Hindu schools of philosophy except Nyaya. The exact century of its composition or completion in final form is unknown, but scholars such as Lochtefeld suggest that the text was complete sometime between 500 and 200 BCE, while Sarvepalli Radhakrishnan and Dasgupta independently suggest the 2nd century BCE as more likely. Paul Deussen places it between 200 BCE and 400 CE.
Prajnaparamita
Additionally, a number of scholars have proposed that the Mahāyāna Prajñāpāramitā teachings were first developed by the Caitika subsect of the Mahāsāṃghikas. They believe that the "Aṣṭasāhasrikā Prajñāpāramitā Sūtra" originated amongst the southern Mahāsāṃghika schools of the Āndhra region, along the Kṛṣṇa River. These Mahāsāṃghikas had two famous monasteries near Amarāvati and the Dhānyakataka, which gave their names to the Pūrvaśaila and Aparaśaila schools. Each of these schools had a copy of the "Aṣṭasāhasrikā Prajñāpāramitā Sūtra" in Prakrit. Guang Xing also assesses the view of the Buddha given in the "Aṣṭasāhasrikā Prajñāpāramitā Sūtra" as being that of the Mahāsāṃghikas. Edward Conze estimates that this sūtra originated around 100 BCE.
Sannyasa
The Dharmasūtras and Dharmaśāstras, composed about mid 1st millennium BC and later, place increasing emphasis on all four stages of "Ashrama system" including "Sannyasa". The Baudhayana Dharmasūtra, in verses 2.11.9 to 2.11.12, describes the four Ashramas as "a fourfold division of Dharma". The older Dharmasūtras, however, are significantly different in their treatment of "Ashramas" system from the more modern Dharmaśāstras, because they do not limit some of their Ashrama rituals to "dvija" men, that is, the three "varnas" – Brahmins, Kshatriyas and Vaishyas. The newer Dharmaśāstra vary widely in their discussion of "Ashrama" system in the context of classes (castes), with some mentioning it for three, while others such as "Vaikhānasa Dharmasūtra" including all four.
Brihatkatha
The date of its composition is uncertain. According to testimonials by later Sanskrit poets such as Daṇḍin, Subandhu, and Bāṇa, the "Bṛhatkathā" existed in the 6th century AD. According to other estimates it predates that period by several more centuries. For example, if the story of Udayana by poet Bhāsa (and also later by Harsha in Ratnavali) was inspired by "Brihatkatha", it had to be older than the time of Bhāsa — itself uncertain, but before the 3rd century AD.
Rambhadracharya
Rambhadracharya has authored more than 100 books and 50 papers, including published books and unpublished manuscripts. Various audio and video recordings have also been released. His major literary and musical compositions are listed below.Rambhadracharya composed Sanskrit commentaries titled "Śrīrāghavakṛpābhāṣyam" on the Prasthanatrayi scriptures – the Brahma Sutra, the Bhagavad Gita, and eleven Upanishads. These commentaries were released on 10 April 1998 by Atal Bihari Vajpayee, then Prime Minister of India. Rambhadracharya composed "Śrīrāghavakṛpābhāṣyam" on Narada Bhakti Sutra in 1991. He thus revived the tradition of writing Sanskrit commentaries on the Prasthanatrayi. He also gave the Ramananda Sampradaya its second commentary on Prasthanatrayi in Sanskrit, the first being the "Ānandabhāṣyam", composed by Ramananda himself. Rambhadracharya's commentary in Sanskrit on the Prasthanatrayi was the first written in almost 500 years.
Rewa Prasad Dwivedi writes in his Sanskrit poem dedicated to Rambhadracharya that he is an encyclopaedia of learning whose literature is like numerous Narmadā rivers flowing out simultaneously, and in whose literary works Shiva and Parvati delight while performing Tandava and Lasya.
Vasubandhu
Vasubandhu (Sanskrit; ; ) (fl. 4th to 5th century CE) was an influential Buddhist monk and scholar from Gandhara. Vasubandhu was a philosopher who wrote on the Abhidharma from the perspectives of the Sarvastivada and Sautrāntika schools. Along with his half-brother Asanga, he was also one of the main founders of the Yogacara school after his conversion to Mahayana Buddhism.
Avatamsaka Sutra
According to Paramārtha, a 6th-century monk from Ujjain in central India, the "Avataṃsaka Sūtra" is also called the "Bodhisattva Piṭaka." In his translation of the "Mahāyānasaṃgrahabhāṣya", there is a reference to the Bodhisattva Piṭaka, which Paramārtha notes is the same as the "Avataṃsaka Sūtra" in 100,000 lines. Identification of the "Avataṃsaka Sūtra" as a "Bodhisattva Piṭaka" was also recorded in the colophon of a Chinese manuscript at the Mogao Caves: "Explication of the Ten Stages, entitled "Creator of the Wisdom of an Omniscient Being by Degrees", a chapter of the Mahāyāna sūtra "Bodhisattvapiṭaka Buddhāvataṃsaka", has ended."
Deshastha Brahmin
Deshasthas produced prominent literary figures in Maharashtra between the 13th and the 19th centuries. The great Sanskrit scholar Bhavabhuti was a Deshastha Brahmin who lived around 700 AD in the Vidarbha region of Maharashtra. His works of high Sanskrit poetry and plays are only equalled by those of Kalidasa. Two of his best known plays are "Mahāvīracarita" and "Mālatī Mādhava". Mahaviracarita is a work on the early life of the Hindu god Rama, whereas Malati Madhava is a love story between Malati and her lover Madhava, which has a happy ending after several twists and turns.
Bhagavata Purana
Modern scholarship dates its composition to between 500 CE to 1000 CE, but most likely between 800 and 1000 CE. A version of the text existed no later than 1030 CE, when it is mentioned by al Biruni and quoted by Abhinavagupta. The Bhagavata Purana abounds in references to verses of the Vedas, the primary Upanishads, the Brahma Sutra of Vedanta school of Hindu philosophy, and the Bhagavad Gita, suggesting that it was composed after these texts. The text contains more details of Krishna's biography than the 3rd- 4th-century "Harivamsha" and "Vishnu Purana", and is therefore likely to have been composed after these texts, suggesting a chronological range of 500–1000 CE. Within this range, scholars such as R. C. Hazra date it to the first half of the 6th century CE, Bryant as well as Gupta and Valpey citing epigraphical and archaeological evidence suggest much of the text could be from the 4th to 7th century, while most others place it in the post-Alvar period around the 9th century. Parts of the text use an archaic Vedic flavour of Sanskrit, which may either suggest that its authors sought to preserve or express reverence for the Vedic tradition, or that some text has an earlier origin. There are two flavors of Krishna stories, one of warrior prince and another of romantic lover, the former composed in more archaic Sanskrit and the later in a different linguistic style, suggesting that the texts may not have been composed by one author or over a short period, but rather grew over time as a compilation of accretions from different hands.
Brahmanda Purana
The "Adhyatma-ramayana", the most important embedded set of chapters in the extant versions of the Purana, is considered to have been composed centuries later, possibly in the 15th-century, and is attributed to Ramananda – the Advaita scholar and the founder of the Ramanandi Sampradaya, the largest monastic group in Hinduism and in Asia in modern times. The "Adhyatma-ramayana" thus was added to this Purana later, and it is an important document to the Rama-related tradition within Hinduism.
Bhashya
Among the earliest known "Bhashya" are included the Maha-bhashya of Patanjali from the 2nd century BCE, and "Sabara Bhashya" of the Mimamsa school of Hinduism, dated to have been likely composed between 100 BCE to 200 CE, but no later than the 5th century. An example of Buddhist literature Bhashya is Vasubandhu's Abhidharmakośa-Bhāṣya.
Brahmi script
Falk also dated the origin of Kharoṣṭhī to no earlier than 325 BCE, based on a proposed connection to the Greek conquest. Salomon questions Falk's arguments as to the date of Kharoṣṭhī and writes that it is "speculative at best and hardly constitutes firm grounds for a late date for Kharoṣṭhī. The stronger argument for this position is that we have no specimen of the script before the time of Ashoka, nor any direct evidence of intermediate stages in its development; but of course this does not mean that such earlier forms did not exist, only that, if they did exist, they have not survived, presumably because they were not employed for monumental purposes before Ashoka".
Bhadrakalpikasutra
Bhadrakalpikasūtra (Sanskrit; ) is a Mahayana sutra with 24 chapters written in c. 200-250 CE, said to have been taught by Gautama Buddha in Vaishali. It includes the names of the 1002 Buddhas of this "Fortunate Aeon." The title of this text means the "Fortunate Aeon Sūtra".
Advaita Vedanta
Of the Vedanta-school before the composition of the Brahma Sutras (400–450 CE), wrote Nakamura in 1950, almost nothing is known. The two Advaita writings of pre-Shankara period, known to scholars such as Nakamura in the first half of 20th-century, were the "Vākyapadīya", written by Bhartṛhari (second half 5th century), and the "Māndūkya-kārikā" written by Gaudapada (7th century CE).
Charvaka
Ajita Kesakambali is credited as the forerunner of the Charvakas, while Brihaspati is usually referred to as the founder of Charvaka or Lokāyata philosophy. Much of the primary literature of Charvaka, the Barhaspatya sutras (ca. 600 BCE), are missing or lost. Its teachings have been compiled from historic secondary literature such as those found in the shastras, sutras, and the Indian epic poetry as well as in the dialogues of Gautama Buddha and from Jain literature.
Odia literature
"Bichitra Ramayana" of Biswanaath Khuntia is one of the most celebrated works of this period composed in the early 18th century. Pitambar Das wrote the epic "Narasingha Purana" consisting of seven parts called "Ratnakaras" in the 18th century. Maguni Pattanaik composed the "Rama Chandra Vihara". "Rama Lila" was composed by Vaishya Sadashiva and Ananga Narendra. Bhima Bhoi, the blind poet born in a tribal Khondh family is known for his lucid and humanistic compositions like "Stuthi Chintaamani", "Bramha Nirupana Gita", "Shrutinishedha Gita" etc.The other major poets towards the end of Riti Yuga are Banamali, Jadumani Mohapatra, Bhaktacharan Das (author of "Manabodha Chautisha" and "Mathura Mangala"), Haribandhu, Gaurahari, Gauracharana, Krishna Simha all of whom enriched Odia lyrical literature.
Bhavishya Purana
The first 16 chapters of the first part of the "Bhavisya Purana" is called "Brahmaparvan". It shows similarities to, and likely borrowed verses from some version of the Manusmriti. However, some of the caste-related and women's rights related discussion in the "Bhavishya Purana" is egalitarian and challenge those found in the 19th-century published manuscripts of the Manusmriti. The Brahmaparvan part of the "Bhavishya Purana" includes a 169 chapters compendium of Surya (Sun god) related literature, that overlaps with Zoroastrianism-related views. These Sun-related sections are a notable and important part of the "Bhavishya Purana", and it may be related to the migration or interaction between people of Persia and central Asia with those in Indian subcontinent.
Dhammasattha
The word "dhammathat" is first mentioned in a Burmese inscription from 13th-century Bagan, although it is likely that dhammasattha texts were transmitted there earlier. Certain dhammasatthas claim to have been compiled during the first millennium. There are nine primary Burmese dhammathats, namely the Manu and Dhammavisala Dhammathats of the Pagan Kingdom, the Wareru Dhammathat (1270), Pasedha (1468), Dhammathat Kyaw (1581), and Pyanchi Dhammathats (1614) of the Taungoo Dynasty, and the Myingun Dhammathat (1650) of the Konbaung Dynasty.
Brahma Vaivarta Purana
The older version of the "Brahmavaivarta Purana" was once influential in its own way, because Nibandha authors of 15th and 16th century quoted nearly 1,500 lines in texts such as the "Smriti Candrika", which they claimed is in this Purana. However, only 30 of these lines are found in the extant manuscripts of "Brahmavaivarta Purana" suggesting massive rewrite of the original Purana over its history, in or after the 15th or 16th century.
Vyasatirtha
"Nyayamruta" caused a furore in the Advaita community resulting in a series of scholarly debates over centuries. Madhusudhana Saraswati, a scholar from Varanasi, composed a line-by-line refutation of "Nyayamruta" titled "Advaitasiddhi". In response, Ramacharya rebutted with "Nyayamruta Tarangini" and Anandabhattaraka with "Nyayamruta Kantakoddhara". The former criticised by Brahmananda Saraswati in his commentary on "Advaitasiddhi", "Guruchandrika". Vanamali Mishra composed a refutation of the Bramhananda Saraswati's work and the controversy eventually died down. Stoker conjectures that the strong responses Vyasatirtha received were due to the waning power of Advaita in the Vijayanagara empire coupled by the fact that as an administrator of the "mathas", Vyasatirtha enjoyed royal patronage.
Śrīmālādevī Siṃhanāda Sūtra
Brian Edward Brown, a specialist in Buddha-nature doctrines, writes that the composition of the "Śrīmālādevī Siṃhanāda Sūtra" occurred during the Īkṣvāku Dynasty in the 3rd century CE as a product of the Caitika schools of the Mahāsāṃghikas. Alex Wayman has outlined eleven points of complete agreement between the Mahāsāṃghikas and the "Śrīmālā", along with four major arguments for this association. Anthony Barber also associates the earlier development of the "Tathāgatagarbha Sūtra" with the Mahāsāṃghikas, and concludes that the Mahāsāṃghikas of the Āndhra region were responsible for the inception of the Buddha-nature doctrine. In the 6th century CE, Paramārtha wrote that the Mahāsāṃghikas revere the sūtras that teach the Buddha-nature doctrine.
Sushruta Samhita
Meulenbeld in his 1999 book states that the "Suśruta-saṃhitā" is likely a work that includes several historical layers, whose composition may have begun in the last centuries BCE and was completed in its presently surviving form by another author who redacted its first five sections and added the long, final section, the "Uttaratantra." It is likely that the "Suśruta-saṃhitā" was known to the scholar Dṛḍhabala (fl. 300-500 CE, also spelled "Dridhabala"), which gives the latest date for the version of the work that has survived into the modern era.
Bengali literature
Michael Madhusudan Dutt (1824–1873) introduced blank verse ("Amitrakshar Chhanda"), literary epics and sonnets in Bengali language. Dutt’s first epic "Tilottama Sambhab Kabya" ("তিলোত্তমাসম্ভব কাব্য", "Birth of Tilottama") was published in 1860. This was the first Bengali poem written in blank verse. The story of "Tilottama Sambhab Kabya" is taken from Hindu Puranas. Dutt's greatest work "Meghnad Badh Kabya" ("মেঘনাদবধ কাব্য", "Slaying of Meghnad") was published in two parts in 1861. The story of "Meghnad Badh Kabya" was borrowed from Hindu epic the "Ramayana" and deals chiefly the final battle, death and funeral of Meghnad, son of Ravana during the Lanka War. Dutt also wrote a lyrical poem–"Brajangana Kavya" ("ব্রজাঙ্গনা কাব্য", "Women from Braj", 1861)–and an epistolary poem "Birangana Kavya" ("বীরাঙ্গনা কাব্য", "Valiant Ladies", 1861–62). Dutt’s last book of poems, "Chaturdashpadi Kabitabali" ("চতুর্দশপদী কবিতাবলী", "Sonnets"), is a collection of 102 sonnets written at Versailles, France in 1865. Dutt also wrote four plays–"Sharmishtha" ("শর্মিষ্ঠা", 1859), "Padmavati" ("পদ্মাবতী", 1860), "Krishnakumari" ("কৃষ্ণকুমারী", 1861) and "Maya-Kanan" ("মায়া-কানন", "The Magical Forest", 1874)–and two farces–"Ekei Ki Bole Sabhyata? " ("একেই কি বলে সভ্যতা", "Is That What You Call Good Manners?", 1860) and "Buro Shalikher Ghare Ro" ("বুড়ো শালিখের ঘাড়ে রো", "Old Man Rejuvenated", 1860)
Buddhist philosophy
Later philosophers of the Madhyamaka school built upon Nagarjuna's analysis and defended Madhyamaka against their opponents. These included Āryadeva (3rd century CE), Nāgārjuna's pupil; Candrakīrti (600–c. 650), who wrote an important commentary on the Mūlamadhyamakakārikā; and Shantideva (8th century). Buddhapālita (470–550) has been understood as the originator of the 'prāsaṅgika' approach which is based on critiquing essentialism only through "reductio ad absurdum" arguments. He was criticized by Bhāvaviveka (c. 500 – c. 578), who argued for the use of syllogisms "to set one's own doctrinal stance". These two approaches were later termed the Prāsaṅgika and the Svātantrika approaches to Madhyamaka by Tibetan philosophers and commentators.
Bhaṭṭoji Dīkṣita
Siddhānta Kaumudī is a celebrated Sanskrit commentary by Bhaṭṭoji Dīkṣita (early 17th century) on the Aṣṭādhyāyī and is believed to be more popular than Pāṇini’s work. It re-arranges the sūtras of Pāṇini under appropriate heads and offers exposition that is orderly and easy to follow.
Bhaktisiddhanta Sarasvati
Bhaktisiddhanta Sarasvati accepted the invitation and presented a paper, "Brāhmaṇa o Vaiṣṇava" (Brahmana and Vaishnava), later published in an extended form. This became to be the first detailed exposition of Bhaktisiddhanta's thought in this matter that would lay the foundation of his forthcoming Gaudiya Math mission. After praising the important position that "brahmanas" hold as repositories of spiritual and ritual knowledge, Bhaktisiddhanta used textual references to assert that Vaishnavas should be respected even more due to their devotional practice, thus contradicting the claims of the hereditary "brahmanas" present at the conference. He described the "varnashrama" and its concomitant rituals of purity ("samskara") as beneficial for the individual, but also as currently plagued by misguided practices.
Yoga (philosophy)
The Brahma Sutras by Badarayana dated to be from 5th century BCE to 2nd century BCE, belonging to the Vedanta school of Hinduism, in chapter 2 assumes the existence of a text called Yoga Smriti. Scholars contest whether this text was a precursor or the same as Patanjali's Yogasutra, but either premise is uncertain. The verses of Brahma Sutras assert that dualism of the prevailing Yoga philosophy is refuted, as the value of Yoga is as a means to realization of the Self, not in propositions about Self that is in conflict with the Vedic texts. Radhakrishnan translates the text as follows,
Aśvaghoṣa
He wrote an epic life of the Buddha called "Buddhacharita" (Acts of the Buddha) in Sanskrit. The monk I-tsing (Yijing) mentioned that in his time "Buddhacarita" was "...extensively read in all the five parts of India and in the countries of the South Sea (Sumātra, Jāva and the neighbouring islands). He clothed manifold notions and ideas in a few words which so delighted the heart of his reader that he never wearied of perusing the poem. Moreover it was regarded as a virtue to read it in as much as it contained the noble doctrine in a neat compact form."
Number
Brahmagupta's Brahmasphuṭasiddhanta is the first book that mentions zero as a number, hence Brahmagupta is usually considered the first to formulate the concept of zero. He gave rules of using zero with negative and positive numbers, such as 'Zero plus a positive number is a positive number, and a negative number plus zero is the negative number'. The Brahmasphutasiddhanta is the earliest known text to treat zero as a number in its own right, rather than as simply a placeholder digit in representing another number as was done by the Babylonians or as a symbol for a lack of quantity as was done by Ptolemy and the Romans.
Sushruta
The early scholar Rudolf Hoernle proposed that some concepts from the "Suśruta-saṃhitā" could be found in the "Śatapatha-Brāhmaṇa", that he dated to the sixth century BCE, and this dating is still often repeated. However, during the last century, scholarship on the history of Indian medical literature has advanced substantially, and firm evidence has accumulated that the "Suśruta-saṃhitā" is a work of several historical layers. Its composition may have begun in the last centuries BCE and it was completed in its present form by another author who redacted its first five chapters and added the long, final chapter, the "Uttaratantra." It is likely that the "Suśruta-saṃhitā" was known to the scholar Dṛḍhabala (fl. 300–500 CE), which gives the latest date for the version of the work that has come down to us today. It has also become clear through historical research that there are several ancient authors called "Suśruta" and that they should not be conflated.
Indian epic poetry
The Buddhist kavi Aśvaghoṣa wrote two epics and one drama. He lived in the 1st-2nd century. He wrote a biography of the Buddha, titled Buddhacarita. His second epic is called Saundarananda and tells the story of the conversion of Nanda, the younger brother of the Buddha. The play he wrote is called Śariputraprakaraṇa, but of this play only a few fragments remained.
Bhagavata Purana
The date of composition is probably between the eighth and the tenth century AD, but may be as early as the 6th century AD. Manuscripts survive in numerous inconsistent versions revised through the 18th century creating various recensions both in the same languages and across different Indian languages. The text consists of twelve books ("skandhas") totalling 332 chapters ("adhyayas") and between 16,000 and 18,000 verses depending on the recension. The tenth book, with about 4,000 verses, has been the most popular and widely studied. It was the first "Purana" that was translated into a European language, when a French translation of a Tamil version appeared in 1788 and introduced many Europeans to Hinduism and 18th-century Hindu culture during the colonial era. 
"Purana" means "ancient, old". "Bhagavata" means "devoted to, follower of Bhagavat – the "sacred, divine (God, Lord)". An alternative interpretation of "Bhagavata" is "devotees of the Adorable One". "Bhagavata Purana" therefore means "Ancient Tales of Followers of the Lord".