Siva absorbed local cults by the suffixing of Isa or Isvara to the name of the local deity, for example, Bhutesvara, Hatakesvara, Chandesvara. In 8th-century royal circles, the Buddha started to be replaced by Hindu gods in pujas. This also was the same period of time the Buddha was made into an avatar of Vishnu. The first documented bhakti movement was founded by Karaikkal Ammaiyar. She wrote poems in Tamil about her love for Shiva and probably lived around the 6th century CE. The twelve Alvars who were Vaishnavite devotees and the sixty-three Nayanars who were Shaivite devotees nurtured the incipient bhakti movement in Tamil Nadu. During the 12th century CE in Karnataka, the Bhakti movement took the form of the Virashaiva movement. It was inspired by Basavanna, a Hindu reformer who created the sect of Lingayats or Shiva bhaktas. During this time, a unique and native form of Kannada literature-poetry called Vachanas was born. Advaita Vedanta The early Advaitin Gaudapada (6th-7th c. CE) was influenced by Buddhism. Gaudapda took over the Buddhist doctrines that ultimate reality is pure consciousness (vijñapti-mātra) and "that the nature of the world is the four-cornered negation". Gaudapada "wove [both doctrines] into a philosophy of the Mandukya Upanishad, which was further developed by Shankara". Gaudapada also took over the Buddhist concept of "ajāta" from Nagarjuna's Madhyamaka philosophy. Shankara succeeded in reading Gaudapada's mayavada into Badarayana's Brahma Sutras, "and give it a locus classicus", against the realistic strain of the Brahma Sutras. Shankara (8th century CE) was a scholar who synthesized and systematized Advaita Vedanta views which already existed at his lifetime. Shankara propounded a unified reality, in which the innermost self of a person (atman) and the supernatural power of the entire world (brahman) are one and the same. Perceiving the changing multiplicity of forms and objects as the final reality is regarded as maya, "illusion," obscuring the unchanging ultimate reality of brahman. While Shankara has an unparalleled status in the history of Advaita Vedanta, Shankara's early influence in India is doubtful. Until the 11th century, Vedanta itself was a peripheral school of thought, and until the 10th century Shankara himself was overshadowed by his older contemporary Maṇḍana Miśra, who was considered to be the major representative of Advaita. Several scholars suggest that the historical fame and cultural influence of Shankara and Advaita Vedanta grew only centuries later, during the era of the Muslim invasions