Adi Shankara

But about Hinduism before that, there was no such mention that preaching was done.

But in the recent times, I think, when we see probably, of course, Sankaracharya priests and Vaishnavacharyas, they also preached.

But they were still limited to their places.

I think Sankaracharya was more prevalent.

But Madhavacharya, Ramanuja Sampradaya, they remained more to South India.

Then North India we had Nimbarka Sampradaya, then Vallabha came, so Chaitanya Mahaprabhu.

In fact, if you read Kalidas, sometimes you get really embarrassed reading in the Kumarasambha when you are reading the explicit scenes between, you know, even God's making love.

And when you start reading about the beauty of Tripura Sundari done by Adi Shankaracharya, and you talk of her luminous breasts, which are like the thing of moons, you really wonder, here is a man writing about a woman's a Devi's body in that term so what does it show that Indians really did not they were not about commodification also there were no taboos and they were very open about their expressions and emotions and sensuality played a very very important role as I say even our gods made love So these are very important things.

And you'll see, particularly in the medieval period, when the miniature tradition starts, there's a lot of erotic imagery there.

Unfortunately, we have not yet made the parameters clear.

The samshaya is rooted in avidya which only a brahmachnyana can eradicate.

At a deeper level, Sankaracharya reads samshaya as rooted in the fundamental avidya of non-recognition of Atman.

Arjuna's doubts exist because he does not fully recognize Atman's nature.

As his own nature, and as also indestructible, ever pure and ever present.