8th century) is sometimes cited as a surviving Carvaka text, as Ethan Mills does in Three Pillars of Skepticism in Classical India: Nagarjuna, Jayarasi, and Sri Harsa (2018). It has been claimed that the school died out sometime around the fifteenth century. In the oldest of the Upanishads, in chapter 2 of the Brhadāranyaka (ca. 700 BCE), the leading theorist Yājnavalkya states in a passage often referred to by the irreligious: "so I say, after death there is no awareness." In the main work by the "father of linguistics", Panini (ca. 4th c. BCE), the main (Kasika) commentary on his affix regarding nastika explains: "an atheist" is one "whose belief is that there is no Hereafter" (4.4.60). Cārvāka arguments are also present in the oldest Sanskrit epic, Ramayana (early parts from 3rd c. BCE), in which the hero Rama is lectured by the sage Javali – who states that the worship of gods is "laid down in the Shastras by clever people, just to rule over other people and make them submissive and disposed to charity." The Veda philosopher Adi Shankara (ca 790–820), who consolidated the non-dualist Advaita Vedanta tradition, spends several pages trying to refute the non-religious schools, as he argues against "Unlearned people, and the Lokayatikas (…)" According to the global historian of ideas Dag Herbjørnsrud, the atheist Carvaka schools were present at the court of the Muslim-born Mughal ruler, Akbar (1542–1605), an inquiring skeptic who believed in "the pursuit of reason" over "reliance on tradition". When he invited philosophers and representatives of the different religions to his new "House of Worship" (Ibadat Khana) in Fatehpur Sikri, Carvakas were present as well. According to the chronicler Abul Fazl (1551–1602), those discussing religious and existential matters at Akbar's court included the atheists: Herbjørnsrud argues that the Carvaka schools never disappeared in India, and that the atheist traditions of India influenced Europe from the late 16th century: "The Europeans were surprised by the openness and rational doubts of Akbar and the Indians. In Pierre De Jarric's Histoire (1610), based on the Jesuit reports, the Mughal emperor is actually compared to an atheist himself: “Thus we see in this Prince the common fault of the atheist, who refuses to make reason subservient to faith (…)” Hannah Chapelle Wojciehowski concludes as follows concerning the Jesuit descriptions in her paper “East-West Swerves: Cārvāka Materialism and Akbar's Religious Debates at Fatehpur Sikri” (2015): {{blockquote|…The