Vaishnavas, this was called the Pāñcarātra Agama tradition. This tradition avoided the transgressive and sexual elements that were embraced by the Saivas and the Buddhists. There is also a smaller tantric tradition associated with Surya, the sun god. Jainism also seems to have developed a substantial Tantra corpus based on the Saura tradition, with rituals based on yakshas and yakshinis. However, this Jain tantrism was mainly used for pragmatic purposes like protection, and was not used to attain liberation. Complete manuscripts of these Jain tantras have not survived. The Jains also seem to have adopted some of the subtle body practices of tantra, but not sexual yoga. The Svetambara thinker Hemacandra (c. 1089–1172) discusses tantric practices extensively, such as internal meditations on chakras, which betray Kaula and Nath influences. Reception and later developments There seems to have been some debate regarding the appropriateness of tantra. Among the Hindus, those belonging to the more orthodox Vedic traditions rejected the Tantras. Meanwhile, tantrikas incorporated Vedic ideas within their own systems, while considering the Tantras as the higher, more refined understanding. Meanwhile, some Tantrikas considered the Tantras to be superior to the Vedas, while others considered them complementary such as Umapati, who is quoted as stating: "The Veda is the cow, the true Agama its milk." According to Samuel, the great Advaita philosopher Shankara (9th century) "is portrayed in his biography, the Sankaravijaya, as condemning the approaches of various kinds of Tantric practitioners and defeating them through argument or spiritual power." He also is said to have encouraged the replacement of fierce goddesses with benign female deities, and thus to have promoted the Sri Vidya tradition (which worships a peaceful and sweet goddess, Tripura Sundari). Though it is far from certain that Shankara actually campaigned against tantra, he is traditionally seen as someone who purified Hinduism from transgressive and antinomian tantric practices. The 14th-century Indian scholar Mādhavācārya (in Sarva-Darsana-Sangraha) wrote copious commentaries on then existing major schools of Indian philosophies and practices, and cited the works of the 10th century Abhinavagupta, who was considered a major and influential Tantra scholar. However, Madhavacarya does not mention Tantra as a separate, distinct religious or ritual-driven practice. The early 20th-century Indian scholar Pandurang Vaman Kane conjectured that Madhavacharya ignored Tantra because it may have been considered scandalous. In contrast, Padoux suggests that Tantra may have been so pervasive by the 13th century that "it was not