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Some Sanskrit works from Malabar fit these periods. Nārāyaṇīyaṁ, a summary of the Bhāgavata Purāṇa attributed to Mēlpatūr Nārāyaṇa Bhattatirippād. Composed ca. 16th century. Tantrasamuccayaṁ, a guide on temple-building, nitya pūjas, and other knowledge on tantra. Composed by Cēnnās Nārāyaṇan Nambūdirippad in the 15th century. The author's descendants are ...


The same page gives a justification from the Apastamba Dharma Sutram Let him not visit inferior men (such as Niṣādas), nor countries which are inhabited by them. Also, Manu Smriti parvam 4: Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a ...


It's possible that when Baudhāyana Dharma Sūtras were being written, the Kaliṅga region was not ruled or conquered by a Kṣatriya king and cāturvarṇya (system of four castes) was not established there. Commenting on Manu 2.23 this is what Medhātithi says: Similarly, if a certain well-behaved king of the Kṣatriya-caste should happen to defeat the mlecchas ...


Well , probably it followed commercial routes towards Southeast Asia among the Khmers, the Chams, and the Javanese.In the beginning , from the 3rd century foward There was a connubium of both Saivism , probably Kapalikas (who really knows?) and buddhists monks . But for sure, the first tracks , also recently found (see here


Most of Swami Desikan's works (14th century) - written in Sanskrit, Tamil and ManiPravala fit this period. One of his works - Abheetistavam, prayer to Ranganatha for Abhayam, is a response to Mughal invasion of Sri Rangam.


Why is Atharva Veda excluded from this list (trayī vidyā or trayo vedā)? The answer really depends on the philosophical school of thought one subscribes to. As Jayanta Bhaṭṭa of Nyāya school explains in his Nyāya-Mañjarī, the Mīmāṁsakas did not believe that Atharva Veda was either authentic or apauruṣeyā and it is for this reason a lot of Śruti and Smṛti ...

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