Age of Shankara

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THE
AGE OF SANKARA
BY
T. S. NARAYANA SASTRY,
B.A., B.L.
Edited by
T. N. KUMARASWAMY,
B.A.
'I
PUBLISHERS
B. G. P A U L & C 0.
4, FRANCIS JOSEPH STREET
MADRAS-I
____
Originally Published in 1916

Second Enlarged Edition in 1971
with T. N.
KuMARASWAMY
PREFACE TO THE SECOND EDITION
Ex Orientale lux; Ex occidente frux-from the East

1ight; from the West fruit-is a suggestive old saying.
'Spiritual light has always come from the east and the fruit of
materialistic science has been the gift from the west. India
has produced a host of intellectuals among whom Sankara
takes the place of eminence. His life has been a miracle of
thirty-two years which to relate is not history but a piece
of poetry and will sound like a legend. He was a sublime
-actor on the stage of the world who knew what he was
-thinking of when he unflinchingly said :
~~lCfllel'l 3:1"Cf~lfffll ~Cfcf ~;:qcp)f~f"+r: I
Price: Rs. 5-00
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'I expound in half a verse, what has been spoken of in

million volumes-Brahman is the Truth and the world is
mere illusion ; the soul is none other than Brahman.' This
-great luminary did save our Sanatana dharma at a critical
juncture of religious unrest and he was its most virile and
-combative exponent. We reckon Sankara as an avatar with
a practical mission in an age of delusion and decadence.
Unique in the achievements of his own life, his greatness an
the more is enhanced by the rich legacy of thought be had
'left behind and the stable institutions he had founded for
-individual salvation and knowledge. Centuries have rolJed
by, still he shines in the row of renowned teachers of the
world.
THE LIBERTY PRESS,
10, LINGm CaBTTY ST.,
MADRAS-1
PRINTED AT
My father, who was engrossed in this intense study about

sankara for twenty long years, produced this biography
-of the Loka-Guru in 1916, which sta~ds as his chefd'oeuvre.
lv
As originally planned he could not bring out all the suppl~

ments he promised to incorporate. Death overtook him at
the prime of life and prevented him from fulfilling his.
Intentions. The manuscripts containing valuable matter
were lost, leaving no trace behind. Our revered Jagadguru
Sri Sankaracharya of the Kanchi Kamakotipitha has
graciously accorded his willingness to include my father's
work in the Kosasthanam book series. Destiny has resuscitated my father's work at last after half a century of oblivion~
Now the second . edition has been enlarged with three
appendices, one of which is a reproduction of my
father's ' Successors of Sankaracharya '. The publication or
this .second edition happily synchronises with the birth
centenary of its author. I render my sincere pranamam to
. His Holiness, Sri Acharya Swaniigal of Kanchi Kamakoti.;.
pitha without whose munificence this work would not have
come to light at all. To Sri Neelakanta Iyer of B. G.
Paul & Co~, Madras, I am very much indebted for the keen
Interest he took in this project and for his valuable advice.
I will not forget 1he Liberty Press people who did this job
promptly with typographic excellence.
It is my earnest hope that my father's method of
approach to the problem of Sankara will stimulate
other scholars to bring to light more facts about our
World-Teacher. Lastly, my part here Is very insignficant;:
I can say with the poet ' ~'f srft:er6" m-if fCfi' 'f liTRf
fqc{)fwilfiT ?
1-Block, 17 Flat, Tumbulls Rd.}
MADRAS-35.
Pausha Purnima, 9-2-1971
T. N. Kum.araswamy,.
Author's son.
AUTHOR'S FOREWORD TO THE FIRST EDITION
~~m~&~ <+m ~~~'I'EIIl'wc~ 1

~$~1'i'!I~Q~"di El\\g~q(+Q"~ 11
(To the Line of Gurus originating from Sadasiva, Sankara in

the middle, up to the present Pithacharya I bow.)
"The Age of sankara,'' herewith submitted to the public,

is intended to be published in Two Parts, each consisting of
.about 400 Pages (16 mo. Double Crown) with a number of
Appendices added to each part. Part I consists of a
General Introduction and four Chapters and six Appen~ .
dices. Chapter I deals with the Method of Investigation
followed in the book ; and Chapter 11 enumerates the
various chief Eras of Indian Chronology with their res~
pective dates as settled and assumed in this work.
Chapter HI is a very long chapter dealing with all the.
main incidents connected with the life of Sr!mad Adi .
.sankara.cha:rya or sankara as he is uniformly called here,.
-the first sankara who was born at Kalati in the year 2593
of the Kali Yoga, corresponding to 509 B. C. of A.rya.mba:
.and Sivaguru, and who, .after establishing the Advaita
Philosophy throughout the whole of India, finally attained.
his Brahm!bhava at Ka.nch! in the year 2625 of the Kall
Yuga corresponding to 477 B. C. In this chapter, is also'
given a short and succinct sketch of the various works
<:omposed by him and of the occasions on which they were
composed. Chapter IV deals with the various sankara
cha.ryas or successors of Sankara in the five great Mutts
established by him for the preservation and propagation of
the Advaita-Vedanta Darsana. As at present written, :it
consists of four sections. In section 1 is given a detailed and
critical account of the 67 successors of Sankara in the Kama-1
kotiP1tha established by sankara at Kanch! on Vaisakha
.Sukla Purnima: of the year Siddharthin in 2620 of tho
vi
vii
Kali Yoga corresponding to 481 B. C. with Sr! Sankara-_

Bhagavatpada himself as its first A.cha:rya. It also briefly
notices other works of importance written by them, and other
great men or poets who were contemporary with them
together with the dates of their Abhisheka or installation
on the P1tha, and Brahm1bhava or mysterious union or
departure from this mundane existence. In section 2 is.
given a similar account of the successors of sankara in
the Sarada Pitha at sringagiri established by sankara at:
Sringeri on P~usha s ukla Purnima of the year Pin gala in
2618 of the Kali Yoga corresponding to 483 B. C. with
HasHimalalcacharya or Prithv!dhara (Prthv1dhava) as its
first A.cha;rya. It consists of only 33 A.charyas from thebeginning of its establishment up to the present day, as.
given in the list of A.charyas of the Sringeri Mutt as at
present published. Evidently the records of the Sringed
Mutt before the time of Sri Vidyaranya must have been,
lost, and a. vain attempt has been made by some of the
.A.charyas to trace up their predecessors or supposedl
predecessors up to the time of Adi Sankara and in the
attempt they have ignominiously failed and ended in
assuming a wrong date for A.di sankara himself by mistaking
the year 2625, the date of his Brahmlbhava as referring to
1he Yudhishthira saka as understood by the Buddhists and'
Jains, which. according to them began 468 years after the
commencement of the Kali Yoga, instead of taking that
year 2625 as referring to the Era of Kali Yoga, itself, and
thereby wrongly placing sankara in the first century B. C.,_
while all the other four Mutts are uniform in their accountsin placing him in the 6th century B. C. Section 3 deals with
the 142 successors of Sankara in the Govardhana Matha at
Jagannath established by sankara on Vaisakha sukla
Dasaml of the year Nala in 2617 of the Kali Yoga corres
ponding to 484 B. C. with Sri Padmapadacharya orSanandana as its first A.charya. Section 4 similarly deals.
with the 73 successors of Sankara in the Saradapltha at
Dwaraka established by sankara on Magha Sukla Saptam'i
in the year Sadha:ral}.a in 2611 of the Kali Yoga corresponding to 490 B. C. with Sri Brahmasvarupacharya or
Visvarupa, the brother of the famous Suresvara:charya orMandana Misra, as its first A.cha:rya. I intended to devote
a firth section to a description of the successors of Sankaraln the Jyotir Matha at Badarika~rama on the Himalayas
established by Sankara on Pausba sukla Puri)ima of the
year Raksbasa in 2616 of the Kali Yuga corresponding to.
485 B. C. with Sri Totakacharya or A.nandagiri as its first
A.charya ; but I was n~t able to get any account whatsoeverof the said Mutt. It appears that the Jyotir Mutt ceased to
exist for the last two or three centuries; and lt has nothing:
to do with the Joshi Mutt which now exists in its.
vicinity. I was told that the records of the said Advaitik
Mutt were with the Maharajah of Theri who in answer to
my query has been pleased to direct me to enquire from the
PalJ<;].ah of the temple at Badarinath founded by Sankara ~
but he has not been pleased to furnish me with any account
of the said Mutt in spite of several requisitions made to him.
If any one will be pleased to furnish me with some information
as to the said Jyotir Matha, I shall be glad to devote one more
section to an account of the said Mutt, which, I am glad to.
bear form His Holiness Sankaracbarya of the Govardhana
Mutt, is attempted to be revived. With this, the main body
of the substance of Part I of the Age of Sankara closes.
.
I
As stated above, Part I consists of six Appendices.

Appendix A deals with the age of Sri Krisb~a. of the
Mahabharata War and of the Kali Yuga, wherein the
various conflicting theories are discussed pro and con, and
viii
the birth of Sri Krish~a is placed 195 years, and the

Mahabha.rata War 37 years, before the commencement of
the Kali Yuga, which itself is fixed in the year 3102 B. C.
Appendix B dealing with the age of Gautama Buddha and
after refuting the various theories propounded by Western
and Eastern scholars fixes his birth in the year 1862 B. C.
and his Nirva.Y.la or death ia the year 1782 B.C. Appendix C
deals with the chronology of the Kings of Kashmir as
given in the various Ra.jatarangii).'iS, and shows how they
have been systematically misrepresented and misinterpreted
both by Occidental and Oriental scholars, and how their
interpretation must lead to the absurd result of placing
Kalhana himself some 400 years after our own times, if the
genuineness of Ra.jatarangii).1 is to be accepted. Appendix D
deals with that important and vexed question as to the identity
of Chandragupta Maurya with the Sandracottus of the
Greek historians, first suggested by Sri William Jones,
proposed by Colonel Wilford and seconded by Professor
Max Muller and blindly followed by all scholars as it were
an axiom that Chandragupta Maurya lived about 322 B. C.
Herein is torn to pieces the so-called 'anchor-sheet ' of
Indian Chronology, pointing out in detail the absurdities of
their arguments-how they are opposed to all Indian and
Buddhistic works and traditions, and how the description of
Sandracottus as given by the followers of Alexander the
Great will only tally with Chandragupta (Xandramus) and
his son Samudragupta (Sandracottus) of the Gupta Dynasty
and how such identification will completely harmonise and
perfectly accord with an the Buddhistic and Hindu traditions
and accounts. Appendix E deals with the dynastic list of the
Nepalese kings from the very end of Dva.para Yuga up to
a very recent date; and Appendix F deals with the dynastic
,Ust of the Kings of Magadha from the very commencement
of the Magadha kingdom by Brihadratha, the father of the

'famous emperor Jarasandha up to the end of the Gupta
Dynasty, as per the authority of the Purai).as and Itihasas,
inscriptions and coins, and other materials.
Part 11 of the Age of Sankara deals with the vexed
questions of the date of Sankara and of his system of
Philosophy and Religion as revealed in his famous Bhashyas
Or Commentaries on the Veda.nta Prastha.natraya, and in his
various minor works and Prakarai).aS. It consists of Ten
'Chapters. Chapter I deals with the review of current
opinons on the date of .Adi Sankara. Chapter 11 shows
bow the year 788 A. D. the commonly accepted date for the
birth of Sankara is quite untenable and unfounded.
Chapter Ill deals with the two great sankaras-A.di sankara
and Abhinava Sankara-and shows how they have been
confounded with each other by later biographers, and how
1he year 788 A. D. is really the date of the birth of Abhinava
.sankara who adorned the Kamakotipitha at Kanch1 as the
38th successor of A.di Sankara. Chapter IV refutes all the
,other theories regarding the date of Adi Sankara. Chapter V
deals with the external evidence relating to the date of
.sankara such as the various sankara-Vijayas, Pun.yasloka~
Manjans, Ta.mrapatra.nusasanas, Guru-Paramparas, etc.
Chapter VI deals with the internal evidence relating to the
date of Sankara. Chapter VII determines the true age of
sankara by placing his birth in the year 509 B. C. and his
death in 477 B.C. Chapter VIII gives a short account of the
theoretical Philosophy and Religion of Sankara as revealed
in his commentaries on the U panishads, Bhagavadglta and
Ch!ipter IX deals with the practical
Brahmasutras.
Philosophy and Religion of Sankara as is evidenced by his
numerous minor works-Stotras and Prakaranas. Chapter X
summarises the author's conclusion.
llfit~
The second Part also contains four Appendices.

Appendix A deals with the soDcalled Edicts and Inscriptions
of Asoka and shows how these edicts and inscriptions have
nothing to do whatever with Asoka or Asokavardhana, the
grandson of Chandragupta, the founder of the Maurya
Dynasty. AppendiJ B deals with the Lunar Dynasties of
Kings. Appendix C deals with the Solar Dynasties of
Kings; and Appendix D gives a short bibliographical
account of ali the works of Adi sankara.
Such then, in brief, is the description of the nature and
scope of the work. The whole book is ready in manuscripts.
and perhaps requires a slight revision as it is being given to
the press. As the whole book with illustrations would cost
something like 4,000 Rupees, I thought of issuing the book
in 8 parts, each part containing about 112 pages ; and the
publication of the whole work depends entirely upon the
patronage of the philanthropic public, the Zamindars and
Maharajas : and I sincerely hope that this work, which
embodies the result of my researches and labours for the last
20 years in the field of Samskrit Literature. will be
patronised by all patriotic Indians by subscribing liberally
for separate parts or for the whole work in advance, and in
doing so, they will be doing a golden piece of service to
Mother India by enabling the author to publish the whole
book which will certainly disabuse the minds of several of
our educated countrymen of the numerous wrong notions
and ideas engendered by foreign savants and their followers
in India, regarding the age of the greatest intellect that the
world has ever produced.
'SUNDARI SADANAM,'}
~
16, Coral Merchant St.,
MADRAS
9th October 1916.
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CONTENTS
INTRODUCTION
CHAPTER I
MEmOD OF INVESTIGATION
CHAPTER 11
THE CHIEF ERAS OF INDIAN CHRONOLOGY
15
CHAPTER 111
MAIN INCIDENTS OF SANKARA's LIFE
31
APPENDIX I
CHRONOLOGICAL TABLE OF ADI SANKARA'S
LIFE
I; .
181
APPENDIX 11
JAGATGURU PARAMPARA STOTRAM
185"
APPENDIX Ill
SUCCESSORS OF SANKARACBARYA
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193-
THE AGE OF
SANKARA
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..L
THE AGE OF SANKARA

INTRODUCTION
CORRIGENDA
PAGE
183, line 28-read Brahmaswarupacharya

for Hastama1aka.
PAGE
184, line 17-read Prithvidharacharya

for Sureswaracharya.
I
I
1
I
I:
In the whole history of Religion and Philosophy,

ancient or modern, no name deserves to be written higher
than that of Satikara. He is beyond question "the
mightiest intellect the world has ever seen." None, can
equal him in loftiness of soul, in calmness of spirit, in
firmness of mind, or in keenness of intellect. None can vie
with him in versatility of genius, in sublimity of thought, in
rigidity of logic and in comprehensiveness of philosophic
vision. Not even the compassionate Prince of Kapilavastu,
nor even the miraculous Carpenter of Galilee can approach
this holy Ascetic of Kalati in depth of Philosophy and in
earnestness of Religion. The boldness of his conception,
his sweeping grasp of the multifarious systems of doctrine
and practice that obtained in his day, the impartiality with
which he solved the national problems of his time, the
wonderful adaptability of his philosophy to meet all possible
interpretations of ancient texts and all possible inquiries of
advancing thought, above all, the clearness of his exposition,
its beauty, simplicity and unassailable reasonableness-those
have been the wonder of successive generations of sages and
scholars, poets and philosophecs, critics and thiDkers, tha~
came after him.
Philosophy, from of old, has been defined as the search
after the One in the Many, and if any one ever successfully
.solved the problem of "the One in the Many" in its
1
INTRODUCTION
INTRODUCTION
metaphysical as well as physical, in its ethical and religious,

in its social and political applications, it is, beyond doubt,
the great Satikara who expounded the Advaita Darsana or
the Philosophy of the Absolute. Philosophers from Plato
to Bain are unanimous in their testimony to the elevating
and alleviating influence of his philosophy. ' It is the
source of much needed peace and happiness to mankind; it
is the law. and life of every great nation ; it is the balm of
aU evil.' Referring to it, a great Indian scholar says: 1
~'The Absolute Philosophy is the Gospel of Nature;Nature, not as understood by dogmatic materialism, but
Nature, the source and support of all life and all love.
It throws a bridge across the. wide gulf of country and
cou~try, nation and nation, caste and caste, individual and
individual. It melts all shadows of separateness into the
substance of unity. One touch of it ' makes the whole
world kin.' It puts new life in action, new meaning in
words new vitality in forms, new things in thought."
'
'
The Philosophy of Satikara, and the wonderful manner

in which he applied it to the practical conditions of his time
have truly saved India from superstitious ritualism on the
one hand and from the sceptic materialism on the other. It
has, since its first exposition, exercised a magical charm
over the mind of India; it has begun to exercise the same
charm over the mind of the rest of the whole civilized world.
It has been the Saviour of India and it is destined to be the
Saviour of the World. The complete triumph of his
Universal Philosophy over contending systems of thought
has made him the One J agad-Guru, the Universal Acharya,
the High-Priest of Philosophy to the world in general.
I
~
The period when this Master-Philosopher Jived is, therefore. of the most vital interest not only to the chronicler of
Indian thought in particular, but to the historian of the
Worl~'s P~ilosophy in general. His date is also of great
help m fixmg the dates of several other writers that lived
both before and after him. It is a great pity that no critical
search has yet been made about the history of Satikara
about the time when he lived and wrote his wonderfui
commentaries on the Prasthana-Traya-the Upanishads, the
Bhagavad-Gfta and the Brahma-Sutras-the glory of his
literary activity, to say nothing of the numerous other works
composed by him in prose and poetry, in elucidation of his
Philosophy and Religion. Speaking of his works in general
t~~ same .great ~ndian scholar remarks : 2 "Fascinating,
weud music ; lucid, chaste, powerful, balanced expression
universal, unsectarian, fearless, loving exposition ;-thes;
are some of the characteristics of his varied literary style.
He was a real master of the philosophy be preached ; he can
express it in half a verse or a quarto volume of many
hundred pages. He would readily break a lance with any
adversary, atheist, materialist, ritualist, magician, ascetic
!)'ogin or tilntrik. His writings largely reflect the spirit of th~
age .he lived in ; but the magic of the master, whose wand
can wield all differences into the homogeneous unity of his
spell, is unmistakable throughout."
This lack of any satisfactory inquiry with regard to the
age of Sankara is the more to be regretted when we find that
the dates of other great teachers such as Ramanuja and
Maddhva s have been ascertained with tolerable accuracy.
p.
p~
:xii.
Vide M. N. Dvivedi's
cc
Imitation of Safikara," Introduction,
Vide M. N. Dvivedi's "Imitation of Safikara," Introduction,
IX.
a It js quite certain that Riimanuja was born in 1017 A. o.; and

Maddhva in 1119 A. D,
INTRODUCTION
With regard to sankara's date few Orientalists, whetherEastern or Western, are agreed: some place him several
centuries before, others several centuries after the Christian.
Era-just as it suits their fancy. The author or sukra-Nilif,i.,
for instance, in his great zeal to assign as ancient a date as.
possible, places him 32 years before Sr'i KrshJJa, about
3240 B. C. ; and the author of Kannaif,a Sankara- Vijaya
similarly says he was born in the year 934 of the Kali Yuga
corresponding to 2169 B.c.' There are others, and they are.
quite numerous, who think with equal zeal that all real
philosophy and civilization had been ushered into the world
long after the time of Christ, and place sankara, therefore,.
just a few centuries before our own time. Thus the autholi
of Diibistan (Vol. 11. p. 141) brings sankara down t()
1349 A.D. The discussions of several Orientalists and their
new theories based on untrustworthy records have only
made confusion worse confounded. The result is that this.
historical question remains unsolved practically to this day.
Our attempt now is first to review the opinions and methods.
of these Orientalists and show how they are untrustworthy
and secondly to determine from the materials that we have.
been able to gather what date should impartially be assigned
to this greatest of philosophers.
4 Vide Jndhra-Bharati, Vol. I. Pt. I. p. 72, under the heading

" Sankaruni-Jivitamu" by V. Ramadas Garu, B.A., B.L,, and also
Appendix to Kokkanga Venkatramana Pantulu's Telugu "SankaraVijaya-Dhvajamu."
PART I
:REVIEW OF CURRENT OPINIONS ABOUT THE
AGE OF S'ANKARA
CHAPTER I
METHOD OF INVESTIGATION
It is by no means an easy task to settle the exact date
-of an ancient philosopher and writer like sankara. The
question " When did a particular writer live 1 " presents
innumerable difficulties to the historian of Indian Literature.
Nor need this surprise us when we see how almost
impossible it is for the historian of English Literature to
ascertain the exact date of any writer before Chaucer and
how the very individuality .of Shakespeare has come to.be
.questioned-though Chaucer lived but six centuries, and
:Shakespeare but four centuries ago. In the absence,
therefore, of definite facts and figures which can be accepted
as historically relia't>le, our only method of investigation
certainly consists in bringing together all possible data and
-determining the hypothesis which best satisfies them ..
In determining the chronology of Ancient India much

valuable Jight is doubtless thrown by (i) Inscriptions which.
have been found on rocks and pillars in caves, temples,
maths and other buildings, (ii) Inscriptions on plates of
copper found all over India, and (iii) Inscriptions on old
coins unearthed in various parts of the land. Of these, the
inscriptions found on copper-plates are generally more
THE AGB OF SANKARA
valuable than others inasmuch as they generaUy contain not

only the names of the grantor (who is almost always a
king) and the grantee (who is s.iinilarly a philospher, poet,.
or religious teacher), but also a .long and often complete list
of the grantor's predecessors and some details also of the
family or line of the grantee. Nevertheless, without further
corroborating particulars, it is difficult to identify the
. grantor or be sure of the date (and its era) which the plate
may sometimes bear. Hasty inferences by several
Orientalists from the apparent story of certain inscriptions.
have been fruitful of no little confusion and have not
unfrequently misled the true direction of researches. The
:first Orientalists had no doubt hard intellectual feats to
perform to reconcile the undeniable antiquity of Indian
Civilization with the common traditions of Europea&
History which could not trace back to any civilization
earlier than that of Greece, nor to a period anterior to a few
centuries before the Christian Era. The most liberal minds
could not, therefore~ be brought to admit the possibility of
any great literary achievement in India before the time of
Alexander's invasion ; and too much has been made of the
testimony of foreign travellers, whether Greek or Chinese.
We can understand, for instance, that a work or author
named by Megasthenes or Hieuen Tsang had existed in or
before his time ; but can we infer at the same time that any
not mentioned by them had .not so existed-unless we grant
that the Greek ambassador or the Chinese traveller came to
India for the express purpose of writing out a history of the
civilization and literature, of India in his time, nay had the
capacity, means, time and inclination to make an exhaustive
research and leave to posterity a perfectly correct record?'
Yet this is exactly the argument throughout used by
METHOD OF INVBS1'lGATION
Alfrecht Weber in his ' History of Indian Literature ' i.Di

fixing th; dates of several Indian authors and works. 6
How could Megasthenes or Hieuen Tsang, whose'
mission was purely political or religious, be expected to
know every book and author of such a vast empire as India 'l
Is not such expectation tantamount to crediting these foreign
visitors with powers, objects and facilities that they could
hardly lay pretence to or any man for that matter similarly
situated? Yet this is the argument freely used by Western
Orientalists as by their Eastern followers.
A still greater fallacy has to be noted in the readiness
with which identity is generally established between the
unmeaning hybrid names found in the accounts of these
foreign travellers and those of famous Indian kings or
writers-an identity based entirely upon partial resemblances
in sound and circumstances. Inscriptions on coins have
been similarly handled. For instance, from the inscription
on a coin bearing the figure of a standing king in Greek
costume, and some modified Greek characters and figures
deciphered as ' Kanerki,' the conclusion has been drawn by
Dr. Fleet and implicitly accepted by many an other
Orientalist, that the Kanerki ' of the said coin must be the
Kanishka' of KalhaJJ.a's Raja-Tarangi.r;t'i, and that he
must have founded the Saka Era of 57 B. c. 6 The fact
& Thus Megasthenes says nothing of the Great-Epic-the Mahiibharata-and it is "for the first time -by a European writer we
presume-mentioned by Dion Chrysostomus who flourished in the 2nd
half of the 1st Century A. o., the learned Professor comes to the
conclusion that the Mahabharata must have been written after the
commencement of the Christian Era (Vide his ' Indian Literatlue,' 3rd
Edition, pp. 186-188.)
s Nothing, however, like certainty has yet been arrived at with
regard to the date of Kanishka. Lassen holds on the authority oft~
THB AGE OP SANKARA
however, is that these Orientalists have been "simply

indulging in their fancy and piling conjecture upon conjecture
to construct their cloud-land." They accept the authority
of the Itihasas and Pural}.as and works like Raja-Taratigil}.i
so rar as those works support them in their theories, but
tear them mercilessly to pieces-under the convenient plea
of interpolations- whatever portions thereof conflict with
their preconceived notions. Thus after identifying in the
manner pointed out' Kanerki' of the coinwith 'Kanishka'
same. coin that Kanislika reigned down to 40. A. D. (Vide Lassen /.
Ak: ii. pp. 412-413). Miss Mabel Duff makes this Kanishka the
fout:tder of the Saka Era of 78 A. D. (Vide her 'Chronology of Ancient
India,'_ p. 21.) Mr. V. A. Smith places him in 128 A. D. (Vide his
Early History of India: p. 239); and Mr. V. Gopala Aiyar between
27 and 65 A.D. (See his article in the Indian Review, Nov. 1909.) On
the other hand Dr. Bhandarkar places him in 278 A. D. (Vide Smith's
Early History of India; p. 240.) :Or. Fleet, in his latest publication
(J. R. A. S. 1907, p. 1048) tells us that he arrived at this date of 57 B.c.
on a tradition current in Northern India that Kanishka Jived 400
years after the death of the Buddha, which he assumes to have taken
place in 457 B. c. This tradition has been proved to be entirely
untrustworthy. Mr. Smith refers to a number of other traditions,
equally unfounded, which place Kanishka 500 years after the Buddha.
He also refers to a third tradition which places Kanishka 700 years
after the death of the Buddha. (Vide his 'Early History oflndia, p. 241.)
On the other hand, Kalhal)a's Raja-Tarangil)i states in very explicit
~erms that Buddhism was at its height in Kasmir during the reign of
Kanishka, that he was a contemporary of Nagarjuna, a celebrated
Buddhist, and that he flourished 150 years after the death of Lord
Buddha. Thus in Taranga I, verse 172, we read :
, ijtiT
~tJCRI': ~r~~w~ tn:f~a-: 1
~'t lf~~CfiCTRrT
mcf cr!f~~ ~'i.CJ:
11 ''
which may be freely translated as follows : "Then as this king of the

Earth (Kanishka) began to rule, there had elapsed 150 years since the
ParanirvalJa of Lord Buddha, the Lion of the Sakya family of kings."
of the Raja-Taratigil}.1, and on like flimsy grouads attributing

:to him the Saka Era, they try to determine the date of
Gautama Buddha. Now the theory that Kanishka founded
.the Saka Era is opposed to all orthodox traditions held in
sacred veneration by all classes of Hindus from the oldest
times. Further the predecessors of Kanerki-Hermaios,
Kadphises I., Gondophares, Kadphises II,-seem to be
after all Greek adventurers as amply testified by their names
.as well as coins that bear inscriptions in the Greek language.
Further the predecessors and successors ofKanishka of Raja-.
Tarangi:r;ti are entirely different from those of Kanerki of the
coins, where he is said to be the Ruler of Kabul. Nor could
Kalhal}.a's Kanishka be placed in 57 B.c., much less in 78 A.D.,
inasmuch as Kalha:r;ta's 'History of Kasmir' and its many
.dynasties from Kanishka down to his own time covers
up at least 2362 years ; 7 and if Kanishka be placed in
57 B.c., or in 78 A.D., then Kalhana
. ' the historian will have
to be placed in 2305 A.D., or in 2440 A.o.; and we are only
now in 1911 A.D. ! But Kalha:r;ta, everybody admits-for we
have his own explicit statement to that effect-lived in the
12th Century A.D. To get over this absurdity, Orientalists
have had to revise all Kalhal}.a's dates, cut short his
2362 years between himself and Kanishka to a little more
oc less than a thousand years-while accepting in toto the
list of kings he gives-all this to save their pet Kanishka
of 57 B. c., or other fancied date! They would not admit
that Kanishka lived 2362 years before Kalha:r;ta, for then he
could not be identified with Kanerki of the coin-the basis
Of their entire hypothesis.
It follows from what we have said that many of the

-dates at present received as correct are to be carried back
~-.
See Appendix A for details regarding Kalha!)a's date..
10
THE AGE OF SANKARA
considerably. With Kanishka of Raja-TarangiJJ.1, Gautama.

Buddha will also go back by several centuries. We have
already referred to the attempt made to fix the Buddha's date
from Kanishka's. Finding probably the weakness of the
ground in this method, some scholars have adopted another,
and tried to calculate the time of the Buddha from that of
Chandragupta, the successor of the Nandas and the founder
of the Maurya dynasty. For this purpose they identify
Sandrakottas of the Greek writers, centemporary of
Alexander the Great, with Chandragupta, the Maurya.
They take 315 B.C., as the outside terminus or the starting
point; and form this attempt to determine with the help of
.a the Pura1J.aS and Itihasas and Buddhistic writings, thechronoJogy of the various Indian dynasties mentioned in
them and of the Buddha's death-thus reconstructing the
history of ancient India. But even if 'Sandrakottas' be rightly
interpreted as Chandragupta, the Maurya, on what evidence
is he to be identified with Chandragupta, the Maurya ? As a
matter of fact there have been a number of kings bearing.
that name in the ancient history of India. There were two
Chandraguptas in the Gupta dynasty; another who was.
a contemporary of Kalidasa, and a fourth who was a contemporary of Hashavardhana-BaJJ.a's patron. The latterappear to have been even more famous than Chandragupta,
the Maurya ; and how do we know that not any of the laterChandraguptas, but the Maurya alone was described by the
Greeks under the name of ' Sandrakottas '?d If this be
granted, what becomes of the starting point of 315 o.c.?
8 Now according to our researches Chandragupta I, the founder
of the Gupta dynasty. has to be placed about 321 B.c. : and the description given of Sandrakottas ' by Greek writers applies on all fours.
only to this king, and not to Chandragupta of the Maurya dynasty.
(Vide Appeadix B. for further particulars.)
lt
Indeed as Mr. Wheeler says in his 'History of India" the-

date of the birth of Gautama Buddha is still uncertain..
On this point, Prof. Weber says in his ' History of Indian:J
Literature,' p. 28 7 : " With reference to the traditions
as to the Buddha's age, the various Buddhist eras which
commence with the date of his death exhibit the widest.
divergence from each other. Among the Northern
Buddhists fourteen different accounts are found ranging
from 2422 o.c. to 546 B. C." Even according to Chinese
accounts, Gautama. Buddha has to be placed before the
lOth Century B.C. 9 According to Kalha:Q.a, the author of
Riija-Tarangi:Q.1, who thinks that the Mahabharata War
between the Pandavas and Kauravas took place 653 yearsafter the com~encement of the Kali" Yuga, Gautama
Buddha must be placed btfore the 14th Century B.C. ; for
he is said to have died 150 years before the reigns of the
brothers Hushka,. Jushka and Kaniskha who lived just one
generation before Gonanda Ill who began his rei~
according to Kalha1J.a about 1183 B.c. (Laukika Era1894).
But if we take for granted that the Mahabharata- War
took place 37 years befor~ the comm~ncement of t~e
o.r-
8 According to the chronology of the Chinese, the NirvaO.a

Sakyamuni took place in 949 or 973 s.c. instead of in 543 u.c.
following the chronology of the Southern Buddhists. Vide
Dr. E. J. Eitel's Sanskrit-Chinese Dictio11ary '-a handbook or.
Chinese Buddhism, p. 139 lHongkong, 1888) and Beat's 'Catena ,ofChinese Scriptures: p. 116 (note).
1o The Mahabhirata and all the importaat Puraoas uniformly
hold that !:lri Krishoa who was a contemporary of the PaoQ.avas and'.
Kauravas and who had witnessed th~ Mahabhirata War fought .
between them lived for a period of over lOO years, that he passedaway from this earth 36 years after the said Mahabharata War and..
that the Kali Yuga commenced on the same day on which the Lordt
left this earth. We also learn that Pariksbit was still in, the wom'!
l2
accorded to the historical portions of our Pura:o.as and.

ltihasas, as well as to the traditions handed down from the
oldest times. We so entirely agree with the late Pa:o.dit
N. Bhashyacharya on the treatment of Oriental questionsby many of the so-called savants that we cannot refrain
from quoting a few of his observations:" I. The writings of many of these Orientalists are
often characterised by an imperfect knowledge of Indian
Literature, Philosophy and Religion and of Hindu traditions
and a contemptuous disregard for the opinions of Hinduwriters and Pa:o.c;Iits. Very often facts and dates are takenby these writers from the writings of their predecessors or.
contemporaries, on the assumption that they are correct .
without any further investigation by themselves. Even
when a writer gives a date with an expression of doubt
as to its accuracy, his follower frequently quotes the same
date as if it were absolutely correct.
fKali Yuga, which appears to be a more correct view 10 and

-which is admittedly the opinion of all the Hindu writers
from the most ancient times, Gautama Buddha must be
-placed about 2000 B.c. This view is fully supported by all
the authentic Pura:o.as and Itihasas, which are beginning to
:;be recognised as contributing genuine historical information
-about Ancient India and according to which the Buddha
1.is to be placed not later than 1800 B. c. 11
We have pointed out some of the defects in the
methods of Western Orientalists and of their Indian
followers in order to show to our countrymen how unsafe
:it is to rely upon the conclusions arrived at by these
w~ters.. We shall, as we proceed on, have occasion to
pomt out several falJacies committed by them with respect
to the age of Sati.kara in particular. It is unfortunate
that whenever an ancient record conflicts with any of their
hasty conclusions, they should try to misinterpret or
discredit the record rather than revise their own conclusions.
This is the only explanation we can give of the treatment
of his mother Uttara, when her husband Abhimanyu the illustrious
.son of Arjuna by Subhadra was killed in the Mababha;ata War that
he was 36 years old when he was placed on the throne of Hasti~apura
by the Pav4avas, and that he ruled the earth for a period of 60 years
from the beginning of the Kali Yuga. (Vide, for instance,
Mahabharata: Stri Parva, XXV. 39-45; Mausala Parva, I. 13,
u. 19-21, Ill. 25-41, IV. 12-24, VI. 23, VII. 10-12, VIII. 26-28;
'and Mahaprasthanika Parva, I. 1-45; VishQu PuraQa, Fourth
.Amsa: XX, XXIV, 38-40, 105-115, Fifth Amsa: XXXVII. 18-20,
XXXVIII. 8-9; Devi Bhagavata PuraQa, Skandha II. Ch. VIII,
Skandha Ill. Ch. xxiii; Srimad Bbagavata PuraQa, Skandha XI.
Ch. VI. 23-26, Skandha XII. Ch. 11; Brahma PuraQa, Ch. CCXIJ.
~10; Garu\fa Purat;ta, Ch. Cl; Harlvamsa, Ill. 47-48; Surya:Siddbanta, Ch. I.)
11 Vide Appendix B : The date of Gautama Buddha according to
tPuraJJaS and Itihasas.
13-
'J'Hl! AGE OF SANKARA
~--
Ill. It is often assumed without reason that every

passage in the Vedas containing philosophical or metaphysical ideas must be looked upon as a subsequent"
interpolation and that every book treating of a philosophicalsubject must be considered as having been written after
the time of the Buddha or after the commencement of the
Christian Era. Civilization, philosophy and scientific
investigation had their origin, in the opinion of these
writers, within the six or seven centuries preceding the
Christian Era, and mankind slowly emerged for the first
time .from the depths of animal brutality within the last
four or five thousand years.
IV. It is also assumed that Buddhism was brought into
existence by Gautama Buddha. The previous existence of
THE AGB OF SANKARA
:Buddhism, Jainism and Arhat Philosophy is rejected as an

absurd and ridiculous invention of the Buddhists and others
wb~ attempted thereby to assign a very high antiquity to
therr own religion. In consequence of this erroneous
impression every Hindu Book referring to the doctrines of
the Buddhists is declared to have been written subsequent to
the time of Gautama Buddha.
(Vide ' The Theosophist,' Vol. IV. p. 304, et seq.)
We have certainly no desire to ignore or belittle the
labours of Orientalists. We have the greatest admiration
and praise for their devotion and ardour, for the enthusiasm
and ~ove they have brought to bear on the study of Indian
questJons. But at the same time we feel keenly that they
have not completely triumphed over the difficulties and
obstacles in the way of a correct understanding of the
problems they have had to deal with. Their works bristle
w.ith vague theorisings, hasty conclusions and supercilious
d1sposals of hostile opinions and facts. The result is that a
good deal of what is published on the Chronology of India
has to be taken cum grano sa/is, and even a to~erabJy
acc~rate chronology of the various dynasties of Ancient
"India has yet to be sketched. This is the honest conviction
to which we have arrived after a very careful and thoughtful
perusal. of most of the works published on the subject. On
these bnes, therefore, we propose to ascertain the date and
identity of Satikara, the author of the Commentaries on the
~'rasthana'!!Traya, and other works,-a topic, on which we
~ear. the researches ?f scholars have been unfortunately
llldrrected. The evidence which we propose to admit in
determinin~ this subject may be said to be partly external
and partly mterna1 and comparative.
CHAPTER li
THE CHIEF ERAS .OF INDIAN CHRONOLOGY

A good deal of the confusion and difficulty experienced
in determining the dates of events in the history of Ancient
India is no doubt due to the variety of Eras that have been
or are current in various parts of India and the conflicting
nature of opinions with respect to most of them. These
opinions are fully discussed by us in a separate paper on
H The Chronology of the PuraQ.as and Itihasas ,
to which
the reader is referred for detailed facts and figures. We
shall briefly reproduce here the conclusions which we have
arrived therein, to avoid the constant repetition of explanations that may otherwise be felt necessary with respect to the
.calculations we shall have to make in the ensuing pages.
I. The Srishtyabda 12 of the present world commeneed
about 1,955,885,011 years ago, in 1,955,883, 101 s.c.
11. The Chatur-Yuga, made up of Krita, Treta~
Dvapara and Kali, consists of 12,000 "years of gods" or
4,320,000 human or solar years. The Krita Yuga was the
long "period of wandering and formation" and extended
over I, 728,000 solar years. It commenced with the destruction of the Original Arctic Home of the Aryans by the last
preceding Ice Age when the survivors of the evolving Aryan
race were forced to roam over the northern parts of Europe
and Asia in search of land suitable for new settlements. In
the Treta Yuga, which extended over 1,296,000 solar years,
1he North-Eastern branched off from the North-Western
Aryan race and settled respectively north of the 'Himalayas~
12 This is the Era of the Creation of the present worJd, presided
.over by our present Vaivasvata Manu.
16
17
THE AGB OF SANKARA
and ' Hemakuta., The Dvfipara Yuga, consisting of 864,000

solar years, was the age when the North-Eastern or Asiatic
.Aryans who were living together for a long time as membersof one and the same race. divided themselves into twobranches becoming the ' Devas ' and the ' Asuras '-the
Hindus and Iranians of the later times-and slowly settled.
themselves as two hostile nations to the east and west of the
river Sindhu. By the end of this period, the greater portion
of India bad been ' .~ryanized ' by the Hindus. The Kalf
Yuga, the fourth or the present age, consists of 432,000
years of which 5,012 years had elapsed in 1911 A. D. This
was the age when the Hindu Aryans after completely
subjugating the whole of India took to an easy-going and
luxurious life, quarrelling among themselves and subjecting~
the whole nation-once great and powerful-to the might
and avarice of every foreign nation that came to India.
Ill. The Kali Yuga or the present age consisting of432,000 solar years 18 commenced in 3102 B c. - It is
l'eokoned in cycles of sixty years beginning from the 1st day

-of Cbaitra of the year Pram athi according to Southern
13 Mr. Gopala Aiyar, the author of the Chronology of Ancient

India, thinks, however, that the Kali Yuga originally comprised only
1000 years-or at the most only 1200 years including the Sandhya and'
Sandhyamsa-tbat it commenced at the winter solstice occuring in the
latter part of the year 1177 B.c., that it came to an end in 177 B.C. or
24 A.D. according as we take the Kali Yuga last for 1000 or 1200 years,
that accordingly the Krita Yuga or the Golden Age began in the year
178 B.c. or 25 A.D. and that the Hindus unwilling to admit that the
Krita Yuga set in at such an early date, by a subtle explanation
converted the 1000 or 1200 years allotted for the Kali Yuga into so
many divine years, thereby giving it an extraordinary duration of
432,000 ordinary human years. In support of his new theory be mainly
relies upon two passages found in Manu Smriti and Mahiibharata, and_
says that according to them the four Yugas-Krita, Treta, Dviipara
and Kali-wltb their Sandbyiis and Sandbyamsas, consisted respectively
of no more than 4800, 3600, 2400 and 1200 orlilinary years of mortals.
It is, therefore, necessary that we should minutely examine these two"
.authorities upon which he relies and determine whether they refer to

dlvine or human years when they speak of the four Yugas as consisting
of 12000 years,- especially as be himself admits that the Puranas and
.all other Hindu works speak of the four Yugas as consisting of 12,000
divine years or 4,320,000 human years, a divine year being equal to
360 human years.
In the first place, be refers to stanzas 69 and 70 of Chapter I. of
Manu Smriti and relies upon them in support of his new theory. No
doubt, according to these stanzas, if we do not take into consideration
what precedes and what follows them, it will be possible to hold that
the Krita, Treta, Dvapara and Kali Yugas with their respective twilight
,periods consists of 4800, 3600, 2400 and 1200 years. But there is
nothing in these stanzas themselves from which we can determine with
-certainty that the years referred to in them are ordinary human
years and not divine years. In order, therefore, to determine this
point, we shall quote the whole passage from the Manu Smriti and
leave it to our readers to judge it for themselves. The passage runs
.as follows :-
" f;:rifqr
~~:qps-e"t "9 CfiTtsOT,
f.r~q: "P~T
f-sr ~~
"'
<iT: Cfim: I
l!Rcf: ~a:_ , ar~-u?f ~
mcra-: 11 ~ - 11
wrr
~TU~ fcr+r~a11T1,1l ~fcr?fi I

~rnr: fcrco:rr:r ~a-At ~~ cp;furr 11~: 11 ~~ 11
fq?~ ~f?lf~T liT~: 5ffcr+rr~ f~ q-~lf): I
Cfil{~~ ~er~: ~tSUf:, ~Cf~: ~crrrlf ~c:h:r 11 ~ ~ 11
~~ 'U?lf~o:rr Cf1Sf 5Tfcr+rr~ ~lfr: 'f!'= 1

~ ~ iflfol, uf:1: FIT ~f~urr~ 11 \\9 ll
'\.
~~~ ~ ~~~ l!CSI'llroT ~liT~: I

~~~) ~lf'AR! ?fi~ ~ fw~r'f:la- 11 ~ ~ 11
2
18
mB AGB OF SANKARA
astronomers. All traditions, records and writings from the

oldest times are absolutely agreed on this point-that 5012:
~mg: ~or ~~ ~ ~lflt. 1

~ ffier~cft ~~ ;:~~~
crmcrer:
~~ mr;=e:lf'! ff'=~'!~ f?r'! I
~cpr~o:r effirf ~ur ~crrf.:r :q 11 \9 o
~ qf"{~rcr ffl~l~/:1 ~~~ i

~
al~'4t~r~
~i=ft lftrlf=arfct
11
~'~
~"
~ ~
<lfqcpr'ft
11 ~ ~ I~
11
\9 ~ 11
l{~li~jr~ ~ qf~~lff I
. ~~ ~li crrcrcrr uN~Cf~
11 \9 ~ 11
aa:. . ~ ~tf~~ ~w ~ ~~= ,

uf~ ~ crfCRft i{cr ~ s~)~~fcR) ~:
11 \9 ~ 11
(Manu-Smriti, Ch. I, 64-73.)

Now, in the Sacred Books of the East Series, Professor Bilhler has.
translated these stanzas as follows :" 64. Eighteen Nimeshas (twinklings of the eye) are one Kfislttha,.
thirty Kashthas one Kala , thirty Ka/as one Muhurta, and as many
(Muhiirtas) one day and night.
65. The sun divides days and nights, both human and divine, the
night (being intended) for the repose of created beings and the day for
exertion.
66. A month is a day and a night of the Manes, but the division
is according to fortnights. The dark (fortnight) is their day for active
exertion, the bright (fortnight) their night for sleep.
67. A year is a day and a night of the Gods: their division is (as.
follows) : the half year during which the sun progresses to the north
will be the day, that during which it goes southwards the night.
68. But hear now the brief (description of) the duration of a
night and a day of Brahmfi and of ~he several ages (of the world, yuga)
according to their order.
69. They declare that the Krita age (consists of) four thousand
years (of the Gods); the twilight preceding it consists of as many
hundreds and the twilight following it of the same number.
70. In the other three ages with their twilights preceding and
following, the thousands and hundreds are diminished by one
(in each).
11. These twelve thousand (years which thus have been just
mentioned as the total of the four human) ages, are called one age of
the Gods.
12. But know that the sum ef one thousand ages of the Gods
(makes) one day of Brahmfi, and that his night has the same length.
73. Those (only, who) know that the holy day of Brahma, indeed
end after (the completion of) one thousand ages (of the Gods) and that
his night lasts as long, (are really) men acquainted with (the length of)
days ar.d nights."
'
...
It clearly follows from this that the 12000 years given as the total
period of the four Yugas is given by Manu in divine years and not in
ordinary human years. This is not only the natural meaning of the
passage as can be determined by common sense, but the same meaning

has been given in all the seven commentaries available on ManuSmriti. It is in the same terms that we find the total period of these
fo~ Yugas given in all the Purattas and Siddhantas. The passage
preceding stanzas 69 and 70 in which the different periods of theSe
Yugas are given defines what is meant by a divine year, and the passage
following the same explicitly states that these 12000 years which form
the total period of the four Yugas are calculated in divine years. We
are, therefore, unable to see how Manu-Smriti supports Mr. Gopala
Aiyar in his new theory that the four Yugas consists of only 12000
human years.
Let us now see bow far the Mahabharata supports our new
theorist. With regard to the age of the Yugas two references are given
in the Mahabhirata. The first reference to Yugas is found in the
188th Chapter of Vana Parva. Mr. Gopala Aiyar evidently relies upoa
stanzas 22-27 of this chapter, but there is nothing to show that the
period of 12000 years which constitute the four Yugas are calculated in
ordinary .human years. The commentator Nilakar;ttha explains the
THE CHIEF ERAS OF INDIAN CilAONOlOGY
'.::THE AGE OF 'SANKARA;,
IV. The Laukikabda dates from the year 24 of Kali or.

3078 B. c. It is otherwise known as Saptarshi Era and b
traditionally used in Kasm'ir. It is reckoned by cycles of
100 years. The figures representing the centuries arc
generally omitted in Laukika chronology and have to, be
:\bemists have, assigned any substantial reason for altering

-1 ~W~ traditional vie':", apart from their fanciful imaginings.
l.!
'
'
'. .
',.
''
'
'
~~p~ession 9:~ ~ll[m-Dvadasa-Sahasri-to
mean 12000 years.
!i~Y Deve-mana,.according to divine calculation. Further, the very next

;-~~~n7.a
declares that the 12000 years which constitute the four Yugas
from one Deva Yuga, and that 1000 such Yugas constitute a day of
.;Brabp1a.. It is therefore clear from this the that years in the Yugas are
Ralculated are described, as in the Manu-Smriti, in Deva-Mana and not
fn Manushya-Mona.
.. The second reference to the Yugas in the Mahabharata is found

in .the 231st Chapter of Santi Parva. It contains a fuller account of
. the various Yugas and leaves no doubt on the p~int in question; but
pw; theorist conveniently omits giving aoy reference to the same as it
~ ~l~rl~ (fOntradicts his view. We shall therefore quote below the
passage in question and leave our readers to judge the point for
themselves :
i1' . i ~ ~
~~:q:tfcr f~~:n
I''
f.:rlrmCf)l\SOT tf011lcr... 'li~
..
: :
~ .
'
~ a- 'U?lf~'i"T ~ ctRf~ ~CflfFftf I

olfT: ~~4Tlf crq-1~ <if~ cr&"lfr ~:&M 11 ~ ~ ,, ''
'-:>
1
I
i
'-:>
l!m::s::cr
'-:>
....
ay~ ~d~l~~14ti U'f:ir: . ~4T ~f~OIIll'"l~ 11. ~1.3. 11 :
~ l!~ 11 ~ ~ 11
~crt tR~~r~r ~ifT~t CficrlfT ~: 1
~~qf~ er~ <J~ ~ 11~ 11
11 ~ 11
~~ u~r Cflif ~fcrmrr ~Cllft: ~: 1

.. , .,
....
aNt 4 ~crrg- ~T;; irCff
or~ro~ fcr+r~ ~lf1 l=I'F!l:f~fcr~ 1

~TN: ~Gfflf ~crro:rt =ijtS(;Pl cntfurr 11~: 11 ~ t.o\ 11
ftr?~ :d?4~'1T ~rn: srfcnnlf ~lf): ~rr: 1
~crw)~: cp1f ~~ ~ur: ~t'i"T~r ~~r 11 ~ ~ 11
1
~ccrrlll~: ~rfur crqfurt ~ ~ l:f~ 1

a~ crrcr~crr <=etrr <=stti~~ cr~w-l: 11 ~ o 11
+r~ ~ ~~"9 ~~~=t:r ~@IT l!fttf+r: 5fufrcrr I

:..iffif:~cr) 'U~R ~~ mcrcW{T eJ~~~rHr ~: 11 ~ ~ 11
~ ~f;:cr tt~rfcrG:) G:f~ur
. i
crq: q~ ~lfq
~ffi"lft ~ +r~
I
'-:>
'0
....
: f.t~Rcf~
R~ cftf~~~
...., ~Cf~d If~~i*l Cfi'i.... I
"9"~~ ~JG:~t1f ~g~ f.:r~)er ir 11 ~ ~ I ~
~er~~ ~~;:<e~~ ~;:tlft~~ crcr ft~~ 1

~Cfiqr~o:r ~rlfo:a- ~~ur ~crrf'1""9" 11 ~ ~ 11
crr11... 1
~~c~T~q +r~~R"CTT +rTif:
~~lfT ~11~:q lf ~lfm 11 ~ ~ 11
'-
,~er~~
-=<
~ 11
u~ ifcrrcrar =tfcr ;:=rcacfr fer~ iif~"(: 1

srw~ oe~Ff mfcr~ ~ ~rs;:~ ~e.~ 11 ~ o 11
~~~~m~ 11~li-r.t ~~ufr fcr~: 1
u~ ~~~& crt t~t~P.Rr \lA'r:
11
~ ~
11
. It is clear . from this long passage of the Mahabharata that tile

years of the vano~s Yugas are calculatad in Deva~M&na. and that :the
fou~ Yugas, Kr~t~, Treta, Dvapara and Kali, comprise a totaJ
penod of 12000 dmne years. or in other words the K r y .
prises 432,000 human years.
:. .
.
.
. a 1 uga_.com..
THB AGB OF SANKARA
THE CIDEF ERAS OF INDIAN CHRONOLOGY
ade out of the context. It is the era largely used in all the
Raja-TarangiJ}is. Some Orientalists hold that the Laukika
Era dates from 26 Kali.
. V.
The Yudhishthira saka, according to all classes of

~indus, commenced 37 years before the beginning of the
Kali Yuga in 3139 B. c., and dates from the coronation
Yudhishthira, the eldest of the five Pand 1va brothers at the
close of the Mababbarata War.
of
The Jains, Buddhists and other non-Hindus of India

also use in their calculations a Yudhishthira saka which
they place 468 years after the commence-ment of Kali or in
2634 B. c.
, VI. The S' aka Kala or the saka Era. properly so-called
dates from the defeat of the Sakas by Sri Harasha
Vikra~aditya of Ujjain, and it commenced 2526 years after
the tl~e of Yudhishthira, 14 and must be fixed at 576 B. c.,
reckonmg from the death of Yudhishthira which took place
14
Mr. V. Gopala Aiyar-a type of a modern Oriental Scholarhas given to us a very original date for the Kali Yuga and the
Mahabharata War. One of his very weighty arguments-which may
be taken as typical of therest-is based on a ridiculous contention and
~nterpretation of a stanza in KalhaQa's Raja-TarailgiQi which gives the
Interval between the time of Yudhishthira and that of" Saka-Kiila."
The stanza runs as follows; (1. 56)11
an~ ~~ ll~: ~rnfu q-~1 ~f~f60'~ ;:rem) 1
tsr~f[Cfiq.:;-:q f;:~a-: ~ Cfi Cfi I(.VS ~a'~ ~Tlilff~ I j "
. This stanza has until recently been interpreted by all classes of

Hmdu and European Orientalists to mean : "When Yudhishthira
ruled the earth, Munis (the Great Bear) stood in the Nakshatra (asterism)
Magba. The interval between his reign and the' Saka-Kala' is 2526
years." According to this authority Saka-KiJ/a must be fixed 2526
years a!ter the time of Yudhisthira and must be placed at 576 B. c.
reckonmg from the death of Yudhishthira which took place at about
23
immediately after the departure of Sri Krishi).a from the

world (i.e.) at about 3102 B.c. Sri Harsha Vlkramaditya of
the beginning of Kali Yuga (3102 B.c.) or at 611 B.c., reckoning from
his coronation which took place about 3139 B.c. Mr. Gopala Aiyar.
however, quotes this stanza in support of his contention that the Kali
Yuga commenced in the year 1177 B.c.-16 years after the Mababharata
War-and not in the years 3102 a.c.-36 years after. the said War-as
has been hitherto uniformly held by all scholars. He, therefore, first
shows his scholarship of Sanskrit Grammar and Prosody by holding
that the last quarter of the above-quoted stanza does not contain the
requisite number of Miitras or syllabic instants, that it contains only
fourteen instead of fifteen, that the expression '~CflCfiR?:'-' Saka
Kalah '-must be a mistake-" a glaring slip "-committed by
Kalhana and that the said quarter must be corrected into
"~T~~ ~d*4 {("'ll~" - ' Sakya-Kalas tasya rajyasya.' We
.simply cannot understand how Mr. Gopala Aiyar lost his head over
such a plain verse. KalhaQa was a better poet than Mr. Gopala Aiyar
and he knew that the stanza was perfectly correct. Our critic evidently
forgot that the last ~'Cf (short syllable) of a verse is equal to a q'~
(!ong syllable) and as'"'such is equal to two matras or syllabie instants.
The quarter in question does, therefore, contain 15 matras and is.
perfectly correct; whereas Mr. Gopala Aiyar's correction makes i~ no
stanza at all-neither Arya nor anything else! Further this stanza is
found both in Xryabhatta's Brihatsamhita and Vriddha Garga's work
~n astronomy in the very same form as we find it quoted in Kalhat~a's
:Raja-Taral)gini; and all these great writers must have also committed
the same glaring mistake !
Then comes Mr. Gopal Aiyar's ingenuity of interpretation ! It
-concerns the expression 11 tsr~ftrCfl'
q-s::tf
"Sha!;l-dvika....
...
paiicha-dvi-yutah "-which means 2526. But according to our theorist
it means 25 x 26. Why ? Under what rule of Grammar is the
compound to be so interpreted? We must point out that under no
rule of Sanskrit Grammar can the expression " Shag-dvika-paficha-dviyutah" be possibly interpreted as meaning twenty-five times twenty-six
or six hundred and fifty. It may mean 6 + 2 + S + 2 or perhaps
6 x 2 x 5 x 2 but certainly not 26 x 25. But Grammar must give place to
.<Originality! So this learned scholar thinks the expression means
ftrzrcr:" -
24
THE AGB OF SANKARA
THE CHIEF ERAS OF INDIAN CHBONOLOGY
Ujjayini' is mentioned by a host of writers. Kalhana

mentions him in his Raja-TarangiJJ.I as a contemporary ~f
Hiral).ya, Matrigupta and Pravarasena II. He is described' __

as having established his supremacy over the whole of
Northern India. He is said to have completely defeated the
sakas 1" in a great battle, the Saka Kala being founded ,in
25 X 26 or 650. But if he be simply content with this originat

interpretation without meddling with the stanza, he will have to place
Yudhishthira 650 years before the Saka Kala. He perfectly knew the
absurdi~y of interpreting Saka Kala to mean Saka of 57 B. c., or the
Saka of 78 A.o. He evidently ignored Sri Harsha Vikramaditya of
Ujjayini, the Sakari mentioned in the Raja-TarangiQ.i itself and nothing
could have been more natural and easy than to have ascribed this.
'Saka Kala' to the defeat of the Sakas by that great Emperor; but
that would not suit his purpose. He was, therefore, obliged to strain
the stanza and amend the expression ~::r.=ti"B:-' .Saka-Kala,' into-
the 27 Aster isms. It might be possible to calculate the time of:

Yudhishthira from the position of the Rishis with reference
to this ~onstellation alone; but to safeguard against confusion with
any later or earlier conjunction of the Great Bear and M~gha, the
second half of the stanza mentions another method of calculation that
Yudhishthira lived 2526 years before Saka Kala, about which in .
Kalhana;s time there was evidently not the same ambiguity of
interp;etation as at present. Whatever might be his view with regard
to the period when Yudhishthira lived, Kalhat;~a is pos~tive that
Gonanda I the founder and the first king of Kasmir was . a
contempora;y of Yudhishthira; for he himself states in his Raja-
Taraiigil)i (1. 59-63) that he (Gonanda I) was killed by_ Baladeva~
brother of Sri Krish1.1a, and his son Damodara I was killed by Sn
K:ishl}a himself and that his grandson, Gonanda 11, was quite a young
child at the time of the Mahabharata War. Now if we calculate 2526
years from Gonanda I, we approximately arrive at the tinie of Hira9-ya
Matrigupta and Pravarasena 11, in whose time it is, that Sri Harsha
Yikramaditya, according to Kalhal}a himself, defeated the Sakas, and
established the Saka Kala. So the expression ' Shac;i-dvika-paiicha-dvi-yutah ' can in no circumstances be interpreted to mean. 26 ~ 25 01' ;
650, whether we take Gonanda I as having commenced bts retgn 37
years before Kali or 653 years after Kali.
mi:flfiifiTw:-' Sakya-Kalah,' as the former stood as a stumbling block

on the way of his arriving at the desired conclusion. By 'SakyaKalah '-his precious amendment for' Saka-Kalah he means the date
of the death of Sakyamuni or Gautama Buddha. In other words
Yudhishthira lived 650 years before the Buddha and as the latter died
in 548 B.c., according to Western Orientalists (;vhich date is of courseunquestionable!) Yudhishthira lived about 650+ 543 or 1193 s.c...
and the Kali Yuga, therefore, commenced in 1177 s.c. ! !
Such is modern scholarship. The writer has pre-conceived the
elate and alters and misinterprets poor KalhaQ.a just as he chooses!
And all this ridiculous bungling passes now-a-days for originality and
learning. Mr. Gopala Aiyar fortunately, admits that Kalhana himself
meant by this expression 2526, that he took Kaliyuga ~s havi~g
commenced in the year 3102 s.c; and yet the Raja-Taral)gini must
support our critic in his very original discovery of the date of
Yudhishthira, of the Mahabharata War and of the Kali Yuga. But
common sense and grammar would tell us that what we have stated is.
the correct interpretation of the stanza quoted from KalhaQ.a's RalaTarailgil)i. In the first half of the stanza we are furnished with an
astronomical reference that the A1unis (Great Bear) occupied the
constellation of Magha (Regulus) when Yudhishthira was king. This
position of the Seven Rishis or Ursa Major at the time of Yudhishthira
has been recorded in almost all the Pural)as. The great astren~mer
Yarahamihira, has also recorded it in Chapter XII I of his Brihatsamhita.
He says that the Rishis take a period ef lOO years to go e>Ver each of
~~No adequate reasons have been given why the Saka~ r~ferred tp ~
by Sn Harsha
in the above passage as having been defeated
-~
Vikramaditya of Ujjain should be identified either with the lnd~

Bactrians or with the Indo-Scythians. It is on the strength of t~-
identification that Sri Harsha Vikramaditya is placed by someOrientalists in the 1st Century s.c.. and by others in the 6th Centwr
A.D. It is suprising to learn why these Sakas should be identified with
any foreign tribes that came to India after the time of Alexander.~
Great. The name Sakas is of frequent occurrence in ancient SanskritLiLerature. Manu says (Ch. X. 144-145) that the Sakas, Yavanas,..
Kambhojas, Paradas and Pablavas were originally Kshatriyas, .IJI:lt:...
27
THE AGE OF SANKARA
.oommemoration of the decisive victory. It was then that

the title ' Vikramaditya ' was applied to him-possibly at a
great assembly of kings and poets-which afterwards
-superseded his real name of Sri Harsha. He is said to have
.installed his protege, the poet Matrigupta:_who is identified
with Kalidasa, the author of Malavika.gnimitra, Virkamorvasi
. and Sakuntala-on the throne of Kasmir after the death of
Hiral)ya. He is referred to as Saka.ri Vikrama.ditya and Sri
Harsha Vikrama.ditya by Ra.mila and Mentha respectively_two poets whom Raja-sekhara places immediately after
.Bha.sa, a predecessor of Kalidasa-whose works Maniprabha
..and Hayagrlvavadha throw so much light on the age of

~a:rikara as well, that they, will be referred to later on.
There is no doubt, therefore, of the saka Kala being
founded by Sr1 Harsha Vikrama.ditya, and it cannot be
:assigned any date later than 576 u.c.
.26
. became outcasts by neglecting their Vedic duties, etc. The Mahabharata

.(Adi parva, Ch. 85) speaks of these tribes as descendants of.Kshatriyas
_and having tilken part in the Great War between the Pandavas and
Kauravas. The Ramayaoa of Valmiki (Balakanga, Sarga 56)
mentions them among the tribes who fought during the war of
Visvamitra with Vasishtha. The Gautama Dharma sutra (Ch. IV. 21)
: speaks of the sakas, Yavanas, etc., as a Pratiloma caste of the A.ryas.
It is stated in the Padma Purana (Svarga-khan.;la, Ch. 15) that the
. Sakas etc were driven out by King Sagara, a descendant of Ikshvaku,
to the countries beyond the borders of India. after getting their heads
etc.. shaved under the advice of Vasistha, although they were
Kshatriyas. Vishnu Purana (Amsa II. Ch. 3) deseribes the Yavanas as
living in the west, the Sakas in the north-west, the Kiriitas in the east.
and the four Indian castes in the middle of India during the time of the
Great War. The Matsya Purana also refers to Sakas, Yavanas, etc.
. as degraded Aryan tribes living on the frontiers or Bharata Varsha.
Pal)ini refers in his Ashtadhyiiyi (II. 2-84) to Sakas and Yavanas and
requires ~ to be placed before~ ; and Piil)ini even according
to Western Orientalists lived long before the time of Alexander the
Great. The Sakas, therefore could under no circumstances be identified
with any foreign tribes that invaded India after Alexander's time.
Although the same thing has to be said with regard to the Yavanas, it
'has to be admitted that the term denoted a foreign tribe in the later
Sanskrit Literature ; but the same thing could not be said of the Sabs
-who were always understood to be a sub-division of the Xryas.
VII. The Era of Sri Harsha dates from 457 B. C., just
-400 years before the Samvat or Vikrama Era founded by
:another Vikrama.ditya ; and may be taken roughly to
.indicate the terminus ad quem of the suzerainty of
Sri Harsha Vikramaditya. AJberuni, 16 the celebrated
Mahomedan historian also speaks of the existence of a
18 Vide Alberuni's "India by Dr. Edward C. Sachau, Vol. 11.
Ch. XLIX : At page 7, Alberuoi says " Now the year 400 of the
Yazdagird-the gaugeyear-corresponds to the following years of the
Indian Eras :1. To the year 1488 of the Era of Sriharsha,
2 To the year 1088 of the Samvat or the _Vikrama Era,
3. To the year 953 of the Era of Salivahana
Again at page 5, we have" The year 4132 before the gauge-year is the
-epoch of Kali Kala." Further on Alberuni says "The Navroz or the
New year's day of the Persian year 400 (the gauge-year) fell on the
9th March 1031 A.D." Thus the Era of Sriharsha, according to
Alberuni, falJs about 457 B C., 400 'years before the Samvat or the
Vikrama Era, and that the Kali Yuga dates from 3102 B. C. This
Era of Sriharsha has been largely current in Nepal and other
places. A good deal of confusion has been introduced into
the Chronology of the dynasties of kings that ruled at Nepal
by Dr. Fleet and other Orientalists by mistaking the Harsha
Era given in some of the copper plates as referring to an Era
supposed to have originated with Harshavardhana Siladitya
>Of Kanouj who lived about 606-7 A.D. Thus in a Charter
of Parama Bhattaraka Mahiiriijadhiraja Sivadevavarma, who is the
27th king of the 5th or the Suryavamsi dyBasty' of Nepal kings, the
date is given as Harsha Samvat 119, and our Orientalists at once
28
THE! AGE! OF SANKARA.
Harsha Era in Nepal and other Northern countries, !4Q()

years anterior to the Samvat or Vikrama Era.
'
.; X~ The Kollam Era 19 is said to commence from the

foundation of Ko1lam (Quilon) and dates from 825 A.D.
:These are the chief .Saka.bdas or Indian Eras2(1 that are
Or have been current at different terms in different parts of
India. In the following pages we sha11 have occasion to
make use of many of these eras~ as different works calcu1ate
according to different Eras; and in trying to a$certain the
,.
at
VIII. The Vikrama Era ascribed to a Vikrama.ditya.

Ma.lava dates from 57 B.C. It is otherwise known as Sa~vai
Era or Ma.lava Era.'"
IX. sa.liva.hana Era 13 ascribed to king .Salivahaaa or

Prastha.na dates from 78 A. D.
assume the Harsha Samvat to be an Era founded by Harshavardb.ana,.
and take it as equivalent to 119+A.D. 606-7=725-726 A.D. and .SC\Y
that the Nepala Vamsavali which places him about 338 B.C., calculated
according to the dates given in Kali Yuga, must be a mis'take.
Whereas, if we take the Harsha Era as referring to this Harsha Era
si)oken to by Alberuni, .Sivadevavarma wiU have to
placed 457
B.C.-119=338 B.C., wh&ch eKactly tallies with the Nepal Vamsava..Ji
as given in the Indian Antiquary, Vol. XUI. pp. 411-42~. by Pa\I.Jit
Bhagavan Indraji, Ph. D. Thus for instance, the Nepalese Chrouology
distinctly says that the first king of the Suryavamsi dynasty came to
the throne in the year 1389 of the Kali Yuga or 1712 B.C. But then
these Orientalists calculating from their imaginary date assigned to
Si\adeva Varma, place Vrishadeva Varma, the contemporary of
.!;Li Satikaracharya in the 6th Century A.D., whereas according to
the Nepalese Chronology. and also according to our calculation taking
!:ivadeva Varma as reigning in 338 B.C., Vrishadeva Varma, who was
the 18th king of the Suryavamsi dynasty, "ill have to be placed al:)out
500 B.C. Farther, as a matter of fact, the 23rd king, Vasantadev~ 'is.
expressly said to have been crowned in Kali 2800 or 301 B.C. and
Vrishadeva Varma could, therefore, under no circumstances be placetl.
:
later than Vasantadeva.
be
17 It is a Luni-Solar y~ar and is in com.:non use in Hiqd~ta~

Its epoch begins when 3044 years of the Kali Yuga had expired.
,
18
The beginning of this Era, commonly known as Sakabda in

Southern India dates from the birth of Salivahana who is said to have
reigned many years over the kingdom of Nar:asinga and to have bcea.
a liberal encourager of the arts and sciences. The years are. caiied
~aka and are common solar years.
; :,
29-
T
!
19 It is also ~nown as the Era of Parasuriima and is used ~n that

part of the Peninsula of India called Malaysia (Malabar) ..i?Y the
natives, extending from Mangalore through the provinces of Malabar,
Cochin and Travancore to Cape Comorin. According to approved
tradition, it derives its name from the foundation of I(era'Ia by
Paralmrama in 3176 B.C., and is reckoned by cycles of lOOOJears,
and-the! p~esent or the sixth cycle began in the year 1825 A:If .t is a
solar year commencing on or about the 14th August of each yea~. But
the people of Mala bar take it as commencing from 825 A.D., and the
present year 1911 A.D. is written as 1087 of the Kollam Era.
2o There are many other Eras which are or have been current in
different parts of India. Some of them merely mark the beginn,ing of
the reigns of kings or dynasties of kings. To facilitate reference, we
give bel~w, a few of these eras. The present year Virodhakrit which
is the 45th year of the cycle of 60 years beginning from Prabhava
according to Southern School of Astronomers, commences on
Thursday the 13th day of April 1911 and corresponds to the years of
1he foiJowing Eras :(1) The year1,955,885,0l3 of the present Srishtyabda,
(2) The year 5211 ofBarhadrathabda (of Magadha),
(3) The year 5117 of Sri Krishoa Jananabda,
(4) The year 5091 of Biirhaspatyamana Shashtyabda,
founded by Gonand I (of Kasmir),
(5)" The year 5050:of Yudhishthirabda of the Hindus.
(6) The year 5026 of Sauramina Shastyabda,
founded by Yalambara (of Nepal)
(7) The year 5014 of Sri Krishoa NiryaQibda,
(8)- The year 5013 of Kalyabda, or Pirikshitabda,
(9) The year 4989 of Laukikabda founded by Gonanda U
(of Kasmir),
(10) The year 4545 of Yudhishthiribda of the Jains, etc.,
30
THB AGB OF SANKARA
date of any writer from references in older Hindu b~?ks, we

have to be careful about the chronology exphcttly or
implicitly followed by the writers of th~-~-ooks~n question.
(11) The year 4036 of Pradyotabda (of Magadha),
(12) The year 3871 of Sai~unagabda (of Magadha),
(13) The year 3830 ofTritiya Gonandabda (of Kasmir),
(14) The year 3778 of Pa~uprekshadevabda (of Nepal),
(15) The year 3623 of Bhiimavarmabda (of Nepal),
(16) The year 3511 of Nandabda (of Magadha),
(17) The year 3327 of Mauryabda (of Magadha),
(18) The year 3011 of Surigabda (of Magadha). .
(19) The year 2828 of Pratapadityabda (of Ka~mtr),
(20) The year 2712 of Kat.tvabda (of Magadha),
(21) The year 2667 of A.ndhrabda (of Magadha), .
(22) The year 2636 of Meghaval;tanabda (of Ka~mrr),
. (23) The year 2487 of Saka Kala or the Defeat of the ~akas,..
(24) The year 2368 of Sriharshabda (of Ujjain),
(25) The year 2236 of Guptabda (of Magadha),
(26) The year 2212 of Vasantadevabda (of Nepal),
(27) The year 2012 of Amsuvarmabda (of Nepal),
(28) The year 1968 of Vikramabda (of Malava),
(29) The year 1834 of salivahanabda (of Prasthana),
(30) The year 1612 of Viradevabda (of Nepal~,
(31) The year 13 to of Karkotabda (of Kaasmtr),
.
(32) The year 130S of Harshavardhanabda (of KanouJ),.
(33) The year 1224 of Prataparudrabda (of Orangal),
(34) The year 1189 of GuQakamadevabda (of Nepal),
(35) The year 1161 of Sadasivadevabda (of Nepal),
(36) The year 1086 of Kollabda (of Malab~r),
(37) The year 1056 of Utpalabda (of Ka~mrr),
(38) The year 1031 of the Nepalabda
founded by Jayadevamalla (of Nepal),
(39) The year 1021 of NarayaQadevabda (of Nepal),
(40) The year 972 of Ya~askaradevabda (of Kasmir),
(41) The year 908 of Prathama Lodhrabda (of Kasmir),
(42) The year 897 of Bhojadevabda (of Dhara),
.
(43) The year 810 ef Dvitiya Lodhrabda (of ~~smtr)
(44) The year 611 of Ramadevabda (ofDevagm),
(45) The year 587 of Harisihmadevabda (of Nepal),
(46) The year 383 of Krillhttarayabda (of Vijayanagara),.
(47) The year 143 of Prithvi Narayattabda (of Nepal),
CHAPTER Ill
MAIN INCIDENTS OF sANKARA'S LIFE.

\
There have been many Satikaracharyas all over theAdvaitic Maths in India and many of them have been famous:
writers of works on the Advaita Philosophy and Religion. In
the Kamakoti-Pitha alone, one of the five Maths establishecF
by A.di sankaracharya and originally located at Kanchi
(Conjeeveram), but subsequently removed to Kumbhakonam,
there have been up to this time 68 X.charyas, who all bore
the title of Sri Sankaracharya, and among whom there have
have been no less than eight A.charyas who also actually
bore the name of Satikara. Of these latter again, the 38th
A.charya was, in addition considered, like the First'
satikaracharya, an incarnation of siva, possessed of a
genius and personality in no way inferior to those of his
illustrious predecessors, so much so that he has been by
later writers identified with the First Satikaracharya himself,.
the greatest of the Eltpounders of the Advaita Philosophy
and Religion. This identity in name, in title, in function.
in status and in views has given room to no small confusion
between the A.di Satikara.cha.rya and his successors. There
are innumerable works, large and small, which go under
the name of sankaracha.rya, and it is really impossible
at this distant period of time to determine with certainty
which ofthem were the hand works of A.di sankara.cha.rya,
and which were written by his successors. But it is really
fortunate that all scholars should uniformly agree in
ascribing the Bha.shyas on the Prastha.na-Traya to the
First Satikara.cha.rya or to Satikara as we shall call him
hereafter. It is also a matter of great satisfaction to us to
find that we have sufficient materials for determining themain incidents of his remarkable life.
~32
THE AGE OF SANKARA
On the life of Satikara, we have no less than ten Satikara-vijayas or Biographies of Satikaracha.rya, purporting to
;have b~en written by the followers of his school of
~Fbilosophy; and these may be mentioned in the following
. ~~~er ~~cording to their probable date of composition:'. (1) The Satikara-Vijaya of Sri Chitsukhacha.rya one of
rthe direct disciples and eo-students of Satikara, known
.under the name of Brihat Satikara-Vljaya;
(2), The Sankara-Vijaya of .Anandagiri, the well-known
.c~mmentator of the Bhashyas and Vartikas of Satikara and
~suresvara, known under the name of Pra.china SatikaraVijaya;
., (3) The Satikara-Vijaya of Vidyasatikara or Satikarananda, the author of .Atma Pura.na and of the Dipikas on
:the Upanishads, Bhagavadgita and BrahmasUtra, known
.1p1der the name of Vyasachaliya ;
.(4) The Satikara-Vijaya of Govindana.tha, one of the
! P,aJ).dits of" Kerala,
known under the name of .~chary a
-Charita or Keraliya Satikara-Vijaya;
(5) The Satikara Vijaya of Chug.a.mani Dikshita, the
:author of many Sanskrit poems and dramas, known under
the pame of Satikara:.bhyudaya ;
(6) The Satikara-Vijaya of Ananta:.nandagiri known
under the name of Guru Vijaya or A.cha:.rya-Vijaya ;
(7) The satikara-Vijaya of Vallisaha:.yakavi, one of
-the adherents of the sringagiri Matha, known under the
name:of Acha:.rya Digvijaya;
. ; (8) The Satikara-Vijaya of Sada.nanda, also an
.adherent
of the sringagiri Matha,
'
. known under the name of
.$anJ<:ara Digvijaya Sa:.ra ;
, {9) The Satikara-Vijaya ofChidvila.sa, also an adherent
oNhe Sringagiri Matha, known under the name of Satikara
vijaya Vilasa ;
;
..
'
MAIN INCIDENTS OF SANKARA'S LIFB.
33
(10) The Sankara-Vijaya of Madhava, also an adherent

of the Sringagiri Matha, known under the name of
Samkshepa Satikara Vijaya.
Besides these various Satikara Vijayas, we have a
number of Punyasloka-Mailjaris and *Guru-Paramparas
preserved by the various Advaitic Maths in which we have
a brief account of the chief incidents of Satikara's life
recorded by his own immediate disciples. We have also a
brief reference to Satikara's wonderful life recorded in an
indirect manner in Gau~apadollasa, Harimisriya, Patatijali.;
vijaya, Brihad Rajatarailgini, Hayagrivavadha, MaJ)iprabha;
Gururatnamalika, Sushuma, Vimarsa and other works. Of
these works, the last three are of invaluable interest to the
historian of Satikara and the Ta.mrapatranusasana issued
by King Sudhanvan of Dva.raka, one of the royal disciples
of Sailkara and published in Vimarsa by His Holiness, the
present Satikara.cha:rya of the Dva.raka. Matha contains
a brief and authentic account of the life of Sankara. There
are also hostile references to the life of Sailkara in
the works of the Jainas, Maddhvas and Vaishnavas, such as
Jina-Vijaya, Maddhva-Vijaya, Maf!-i-Manjari, etc. Though
in some of the later Satikara-Vijayas and in the works of
those hostile religionists abovementioned, the lives of many
of the Sal).karacha.ryas-especially the life of .Adi santikara
of Kalati and that of Abhinava Satikara of Chidambaram
-are blended together by ascribing the incidents of the life
of these to one and the same person, it is still quite possible
to separate and distinguish the main incidents of the life of
.Adi san.kara, the admitted author of the Bhashyas on the
Prasthana-Traya from those of his successors and our
" Guruparampara Namamala of Govardhana Mutt " is in
our possession-Ed.
34
THE AGE OF SANKARA
MAIN INCIDENTS OF SANKARA'S UF.E!
35
attempt in the present chapter is simply to sketch in brief

'the main incidents of the life of this Sarikara.
in His Divine Song-the Bhagavad-Gita-in the shape of the

eighteen wonderful discourses addressed to Arjuna.
We are told by sarikara himself in his prerace to his

masterly commentary on the Bhagavad-Gita, that the
:Almighty and Omniscient Lord with .a view to ~ecu~e the
well-being and happiness of the ammate and ~na~tmate
.world that He brought into existence at the begmmng of
Creation, produced Marichi and other Prajapatis on the one
hand, and Sanaka and other Kumaras on the other.and
taught them respectively the two paths of Dharma desc.r~bed
in the Karmaka~c;Ia (Samhitas and Brahmanas) a~d. Jn:nakanda .(Upanishads) of the Ve<Jas, the Pravrtttt-Marga
and. Nivritti-Marga-the Path of ActioQ. ~and the Path of
Knowledge-the one leading to temporal and ep~emeral
prosperity and the other to spiritual and eternal bhss. As
time went on, these two paths of Dharma, which were
being trodden for ages, came, however, graduall~ to ~e
neglected as men became more and more engrossed m the~r
temporal concerns; and thought less and less of their
, spiritual interests; so that the real sense of the Vedas was
lost and unrighteousness prevailed all o~er the land. . The
Lord said: "Whenever, Oh Bharata ! nghteousn~ss IS on
the decline and unrighteousness assumes predommance, I
come forth Myself to protect the good, to punish the wicked
and to establish Dharma on a strong foundatio~. ~bus d~
. l appear from age to age." In accordance Wit~ this, His
gracious promise, the Unborn and. Eternal Lor~ mcamated
Himself as srl Krishna in the mterval of t1me between
Dvapara Yuga and Kali Yuga, in the ho.use of Vasudeva,
in the womb of Devaki, and re-established Dharma on
rth. Out of pme mercy He, then, proclaimed to man
;~nd the knowledge of the two paths of Pravritti and Nivritti
As the Age of Kali advanced, Virtue once more began to

wane and Vice in all its hideous forms began to spread over
the land, entailing untold miseries upon mankind. With a
view to avert these miseries, men of intelligence like
Jaimini and Buddha began to unfold the teachings of the
Vedas to persons of their respective times, giving exclusive
prominence to Karma on the one hand and ~i]~aaa tin the
other, so that in course of time in the bands of their ignorant
followers who were men of narrow views, even their pure
teachings were calculated to lead men to atheism, immorality
and consummate hypocrisy. The two paths of Dbarma
taught by the Lord were again in imminent danger of having
their past wiped out from history under the formidable
-influence of Blind Ritualism of the Brahman a Tantrikas on
the one hand and of Dry Formalism of the Bauddha Freethinkers on the other.
Minds like Patafijali and Badaraya~a had already
pointed out in their Sutras-the Yogadar~ana and
Vedantadar~ana-that the salvation ofthe Vedic Dharmas
lay in the recognition of inaction in action, of unity in
diversity. Since the time of Patafijali, a new school of
Philosophers was springing up at Badarikasrama on the
HimaJayas under the guidance of Badari and his son
Badarayana, the author of the Brahma Sutras. suka
Yog1ndra, GaUc;Iapadacharya and Govinda Bhagavatpada
who came in that school had already found that the true
ideal of the Vedas was concealed in the Absolute Philosophy
of the Upanishads and that the reconciliation of the various
-conflicting theories of Vedic Philosophy as well as of Non..
Vedic PhiJosophy, depended upon the distinction between
36
THB AGB OF SANKARA
the Para and Apara Vidyas of the Upanishads. But it

required a born genius, a master-mind, an Inspired teacher,
to enlarge upon these materials, to lay hold of the esoteric
Vidyas spoken of in the U panishads, to emphasize the
distinction between Karma and Jfiana, to proclaim to the
world the truth of the Absolute Philosophy of the Vedanta
for the purpose of saving the country from running headlong.
into political chaos, intellectual ruin and spiritual perdition.
It was at such a time that the Divine Satikara made his.
appearance on the earth.
In the ancient agrahara of Kalati resplendent with the
temples of Sri Govinda and Sri Vrishadrinatha-ofthe Gods
Hari and Hara-on the northern bank of the Chiir:r;ti (Alavoi)
river, in the enchanted country of Kerala, in the sacred land
of Parasurama, there lived a pious Brahmat;ta pair by name
Sivaguru and A.ryamba, of the family of Vidyadhiraja,
fam,ous for their great learning and wealth. The husband
and wife, though possessed of all other blessings, had no
issue for a long time. But the grace of the God Vrishadri-
natha, in the all-auspicious Nandana Sarpvatsara of the year
2593 of the Kali Yuga (corresponding to 509 o.c.), on a
Sunday (Bhanu Vasara) when the Sun was on its Northern
Path (Uttaraya:r;ta), on the 5th day (Pafichami Tithi) of the
Bright Half (Sukla Paksha) of the month of Vaisakba
(May-June), in the asterism Punarvasu under the sign
Sagittarius of the Zodiac (Dhanur Lagna), was born, in a
miraculous manner, a wonderful male child from the sacred
womb of .Aryamba, the dutiful wife of Sivaguru. Being
exceedingly delighted at the sight of this marvellous child of
wonderful lustre and complexion like that of God Sankara,
bearing a mark like the digit of the moon on the top of the
head, a dimple like the eye in the centre of the forehead,
and a mole like the trident on each of the shoulders the-
MAIN INCIDENTS OF SANKARA'S LIFB
37
father gave him the name of Saiikara. He was true to his

-name inasmuch as he was the embodiment of the blessings
of Saiikara and a source of immense joy to every one who
saw him. The young Saiikara grew up possessed of singular
personality and precocious inteJJigence which led people to
1hink of him as an actual incarnation of Saiikara, the God
of Wisdom Himself.
The child exhibited such uncommon intelligence even
at the time of his first Abdapurti, the father felt the
necessity of initiating him into the mysteries of the Alphabet
by celebrating his Aksharabhyasa as soon as he reached his
1hird year. It is said of the young boy that he was an
Ekasrutidhara and that he could repeat any work as soon as
he went through it even once. Chitsukhacha rya, one of
his eo-pupils who became his constant companion and
trusted disciple afterwards, informs us that young Saiikara
learnt all the branches of the secular literature including
grammar and rhetoric in less than two years and that his
father had to invest him with the sacred thread in the very
commencement of his fifth year by performing his
Upanayana so that he may be duly introduced into the study
of the Vedas and of other sacred literature. Not only on
account of his innate genius and extra-ordinary learning,
but also on account of his genial disposition and kind heart,
1he boy Sankara soon became the chief object of admiration
and attraction in Kalati and its neighbourhoods. A large
number of students, young and old, already began to gather
around him as his pupils to learn the wisdom of the Vedas
from his eloquent lips and tile Balabodha Satigraha said to
have been composed by him in his sixth year remains to this
-day as a standing monument of the wonderful feats of
intellect of this young Satikara. His biographers tell us
1hat on one of these days while he was studying in his
38
THB AGE OF SANKARA
MAIN INCIDENTS OF SANKARA'S LIFE.
Gurukula, he went into a poor Brahmans house, as was

usual with Brahmacharins, to receive his Bhiksha, and the
poverty-stricken Brahmal)i-the mistress of the house--not
being able to give him any substantial alms, brought and
gave an Amalaka (a fruit of the Emblic Myrobalan) to
young Satikara as a humble token of her contribution
towards the Bhiksha ; and that the latter was so much.moved at the sight of her poverty, he prayed to the Goddess
of Wealth by composing his famous Kanakadhara Stotra
and had her house filled with showers of gold Amalakas.
to his becoming a Sannyasin. The incident of the crocodile,

which is said to have caught him by his foot while bathing
in the river Churiii with his aged mother, furnished him
with a splendid opportunity in getting the needed permission and the mother at last allowed her son to adopt the .
vow of asceticism, as a case of Apat-Sannyasana and
declared him a Sannyasin. No sooner was he so declared
than the crocodile left him and he emerged from the water as.
a declared Sannyasin. Thus after assuring his mother that
he would always be ready to attend to her spiritual wants
Saiikara entered the holy order of Sannyasins by renouncing
the world while still quite a lad of nine years, thereby
transferring the sphere of his acti-lity from the narrow
limits of his simple homestead and village to the wide
expanse of interesting humanity and the world.
Young Saiikara thus became proficient in the whole

field of .Aryan Literature before he reached his eighth year.
His intellect began almost intuitively to perceive in each.
part of the Veda as he was taught. the central doctrine of
the Unity of the Absolute Existence on which his Advaita
Dar sana or the Philosophy of the Absolute was t~ be built.
But the poor. father had not the happiness to see his son
accomplish this grand object of his mission. In the:
beginning of the eight year of Saiikara. while he was still
engaged in his studies, the aged Sivaguru passed away from
this world. This sad event merely helped to guide his
innate tendency and he soon formed within himself a
resolution to renounce the world and become a Sannyasin..
It was the great reverence the he had . ror the departed soul
of his worthy father whose funeral ceremonies he had to
perform, and the extreme affection that he had for his
loving mother who bewailed her sad fate, that prevented
him from taking this course for a period of one year. No
sooner did he finish his Paitrimedhika-karma by performing.
his father's first annual ceremony (Sraddha) than he began
to persuade his mother who was most sorry for her loneliness.
during the remainder of her life to willingly give her consent
The young ascetic, after repeating his promise to his

mother, left Kalati, all alone, in search of a Guru with a
view to get himself formally initiated into Krama-Sannyasa.
It is said that just before Saiikara left Kalati, God Achyuta
appeared to him in a dream, blessed him in his journey and
directed him to go to Govinda BaJ,lavadpada to get himself
formally initiated into Sannyasa ; and it was at this time
that Saiikara composed his famous Achyutiishtaka. .On his
way he passed through Gokarl)a, an ancient city on the
West Coast, wh~:re he was joined by Vishl)usarman21 one of
21 He is the famous Chitsukhcharya who came to the Pit ha of the
Dvaraka Matha, as the successor of Sri Brahmasvarii.pacharya, in the
year 2691 of the Yudhishthira Saka corresponding to 2654 of the Kali
Yuga (448 B.C.) and attained his Brahmibhava on Pausha Sulda
Tritiya of the year 2715 of the Yudhishthira Saka, corresponding to
the year 2678 of the Kali Yuga (424 B.C.) at the advanced age of 80
years. He himself states in his Sankara-Vijaya in the first or
40
THE AGB OF SANKABA
MAIN INCIDENTS OF SANK.ARA'S LIFE.
ascetic sankara having been previovsly ordained by the,.

. '
Lord to initiate him into regular asceticism.
From the most ancient times there have been in the
various parts of India, recognised seats of learning for each
school of Indian Philosophy, sanctified with the name of.
some great teachers. The ancient schools of 22 Vaiseshika,
his eo-students at KaJati while be was studying in his

Gurukula, who thereafter became one of his immediate and
trusted disciples under the name of Chitsukba. He
wandered with him long in Northern India until he came in
contact wi)h Govinda Yogin at Amarakanta on the bank of
the Narmada, where he was waiting with his son Bhartrihari
and with some of his select disciples to receive the young
Upodghata Prakaral}a, that he was a native of Gokarl}a in Kerala.
that he became acquainted with Sankara even while he was a boy of
five years reading in his Gurukula, that he had very high admiration
for his superior talents and extraordinary knowledge of all the
Vaidika and Laukika Jores even before he took the permission of his
mother to become a Sannyasin, that he followed Sailkara when he
weat in search of a Guru to get himself formally initiated into
Sannyasa, that he never departed from Sailkara from the time he left
his native place until he attained his marvellous Brahmibhava at
Kaiichi in the temple of the Goddess Kamakshi. It fact, he was an
eye-witness of the life and doings of Sailkara from start to finish, and
one of his direct disciples, being himself older than Sailkara by five
~ears. In his biography of Sankara, which is known to the later
writers, on account of its bulk, under the name of Brihat Sarikara
Vijaya or Guru Sal}kara Vijaya, he has given a fulJ account of the
lives of Sailkara and Suresvara and of the various works they had
written. Excepting the Bhashyas which are simply referred to, almost
aiJ the minor works of Sarikara are co11ected and given in his work with
the occasion on which they were composed. (The book has been
evidently divided into three parts, (I) Purvacharya Satpatha, (11)
Sarikaracharya Satpatha and (Ill) Suresvaracharya Satpatha; but we
have been able to get a mutilated copy of the work containing only
Sailkaracharya Satpatha.) It is a pity that the work has not been as
~et completely colJected and printed in any part of India. Sankara
Vijaya Vilasa attributed to one Chidvilasa Yati ap;>ears to be a mere
re-production and imitation of Chitsukhacharya's large work by a
modern writer, with certain omissions, additions and alteration to suit
his own private ends. Chitsukha also appears to be the author of
Chitsukhi, an important work on Vedanta.
41
\a
Although it is difficult to ascertain when each of the six wellknown Darsanas or Orthodox schools of Indian Philosophy exactly
came into existence. we can easily assert that those Darsanas came into
existence in the following order, as we can trace a consistant development of thought from one to the other :1. The Vaiseshika Darsana of Kal}ada,
II. The Nyiya Darsana of Gautama,
Ill. The Sankhya Darsana of Kapila,
IV. The Yoga Darsana of Pataiijali,
V. The Mimimsa Darsana of Jaimini, and
VI. The Vedanta Darsana of BadarayaJ.la.
With regard to the non-orthodox systems Philosophy we are of
opinion that they came into existence in the following order:I. The Lokayatika Darsana of the Chirvakas,
11 The Arhata Darsana of the Jainas,
HI. The Tathagata Darsana of the Bauddhas,
IV. The Pancharatra Darsana of the Bhagavatas.
V. The l'abupata Darsana ofthe Saktas
'I
1
The bst three Darsanas-the Paiicharatra, the Pasupata and the

Kaula-ate clearly developments upon the Yoga Darsana. the
Mimarnsi Darsana and the Vedanta Darsana, giving prominence to
Bhakti (Devotion), Karma (Action) and Jtiana (Knowledge) respectively with, of course, a fusion of the Brahm~n theory ~f the
Upanishads with a belief in a personal Highest Bemg, Accordmg. to
the last Brahman carries within its own nature an element from wb1ch
the m;terial universe orginates, but according to the first two, it is
only the operative cause. All these systems of philosophy were in
existen~ at the time of Sailkara when he wrote his famous Bhashya
on the Vedanta Sutras of Badarayal}a wherein he has refuted the
doctrines of all these other Darsanas and of their subdivisions.
42
THE AGE OF SANKARA
Nyaya and Sankhya philosophies founded respectively by

the great sages Kal}.ada, Gautama and Kapila, which had.
hitherto exercised authority as independent masters in the
field of Indian Thought, had now sunk to the low position
of bond-slaves to the Lokayatika, Jaina and Bauddha
Darsanas-the three great unorthodox schools of philosophy
that prevailed in India at about the beginning of the lOth
Century B.C. To counteract the evil effects of these
unorthodox schools of philosophy which were dragging.
India into the most alluring chance of running on the path
of utter denationalization and ruin, and to restore the
Sanatana Dharma to its pristine purity as taught in the
Srutis and Smritis with the aid of those three ancient schools
of orthodox philosophy, three other great schools of
Orthodox Philosophy were founded by three great eminent
sages about the close of the lOth Century B. C., under the
names of Yoga Darsana, Mfmamsa Darsana and Vedanta
Darsana. Each of these schools had its recognised seat of
learning, where its traditional interpretations have been
treasured up and banded down by oral teaching to genera~
tions of earnest and faithful students.
Of all these schools of philosophy, the most important

and authoritative was the Vedanta Darsana founded by
B:idarayal}.a, 28 son of Badari, at Badarikasrama on the
23 It is a great pity that Badarayaua, the author of the Vedanta
Sutras is generally identified with Krishua Dvaipayana or Veda Vyasa
the compiler of the Vedas and the author of the Mahabharata. Badarayaua in his Vedanta Siltras quotes and refutes the doctrines of
almost all the other schools of Indian Philosophy including those of
the Lokayatikas, Jainas and Bauddhas and he cannot, therefore, be
identical with Krishua Dvaipayana who was a contemporary of Sri
Krishua and the Pauc;lavas and who lived in the interval of time
between Dvaparayuga and Kaliyuga, at about 3102 B.C. Furthes
MAIN INCIDENTS OF SANKARA'S LIFE
43>
Himalayas. He found that the existing schools of philosophy

-both orthodox and unorthodox-were in some way or
other opposed to the true spirit of the Srutis and smritis as.
handed down by Veda Vyasa or Krishl}.a Dvaipayana, the
compiler of the Vedas and the author of the Mahabharata ..
He at once understood that the true ideal of the srutis lay:
in the unity of the Infinite in man and the Infinite in
nature and that this was fully declared and established.
Badarayaua quotes from Pataiijali, the renowned author of the Maha~
bhasbya on Pauini's Vyakaraua and he is also accredited as having
written the Bhashya on Pataiijali's Yuga Siitras. As Pataiijali's date is
fixed between the lOth and the 9th Century B.C; (Vide 'Age of
Patanjali' by ~he late Pandit N. Bhashyacharya) Badarayaua can, under
no circumstances, be placed before the lOth Cen.tury B. C. Moreovec,
Bh~avadgita, which forms a portion of the Mahabharata written by
Veda Vyasa is quoted as an authority by Badarayaua in his VedantaSiitras under the name of Smriti, but this could hardly be the case if
the author of both these works-the Bhagavadgita and the Vedanta
Siltras-were one and the same. Veda Vyasa's patronymic nam,e is.
KrishQa Dvaipayana and he is said to be the son of the great sage.
Parasara by Satyavati and his h~rmitage was near Prayaga (Allah~bad)
between the Ganges and the Jamna. Whereas, Badarayar;~a, as the
name itself clearly shows, was the son of Badari u._nd his hermitage waS'
at Badarikasrama on the Himalayas. It is possible that Badarayaua's
father and preceptor was called Badari after the name of this sacred
hermitage, which soon became a great seat of learning for the Vedanta
school of Philosophy.
The earliest authentic reference to Badarayaua and Veda Vyasa isby Sankara himself, and it is clear from his works that he always made.
a distinction between Krishua Dvaipayana Veda Vyasa, the author of
the Bhagavadgita, and Badarayaua or Vyasa, the author of the:
Vedanta Sutras. In commenting on Bhagavadgita, Sati.kara refers to
the author in the Preface in the following terms :-
" cT '=11f +frrcrcrT lftflq f~ISi ~~o41 ij: ~~T +f~"'"

~rn~ ~f+r: ~e1Cfi:m"t la~arnr 1" (It is this Dharma.:
; THB AGB OF SANKARA
in the A.ratiyaka or Upanisbad portion of the Vedas and

not in the Samhita and BrahmaJ).a portions of the
same. Like the great Veda Vyasa, Badarayaoa divided
-the whole of the Vedas into two main parts-the
KarmakaJ).da and the Jiianakal).da-the exoteric and the
which was taught by the Lord, that the. omniscient and adorable Veda
Vyasa embodied in the seven hundred verses caned Oitas.) But in the
.only place where he names the author of the Vedanta Siitras, Sailkara
H
~
~
4
r
says as follows : ;:r;:q q ij'ICI 1 ij'f ~ ~JlWitl ~~ 'f~~lf
ft
:~ , ~ISIT lfi'Cff~: sr~~a- ~ ~ -q~., CflC{~

~
c..
c.
c
'
. ~~:
qo,a-''
OT'fl'Cf1 'ff: ~~T ~f~: ~fij' '' - -~
U
~
.
e
"
'fila I (But from the circumstances of the Lordly power of the
release<l souls not being absolute, it follows that it comes to an end
.and then they will have to return from the world of Brahman ! To this
-objection, the reverend Badaraya9a .Acharya replies in the following
- Sutra-Of them there is non-return according to scripture ; non-return
.according to scripture'-(Vide Sailkara's preface to Vedanta Siitra, IV.
4-22). It is apparent from these two passage that SaJikara makes a
-clear distinction between the author of the Bhagavadgita and that of
the Vedanta Siitras, taking the one as the incarnation of the Omniscient Lord Himself, and 'the other as one of his own respected .Acharyas
.or teachers.
Further, in Sutra Ill. 3-32 of his Vedanta Darsana, Badar&yaoa
himself refers to KrishQa Dvaipayana, as an instance of persons who
knew Brahman and yet took on new bodies for the purpose of saving
the world. In commenting upon this Sutra, Sankara says:-
'' '344'$1lfc"Cfli f~ 91'~fct~l'ffq ~tf~d~~~~(IGflll

i~ra-<Rtrf~~~;rrC{_ I CP-Tr%, aT41'"d(d4'1T t=Jllf ~~li:
$(TUfN ~f;:r:rmra:. cpf~rroit: ij';:crj ~qp;r;:r: ~~
-;r~ ~4'1 <f"d I "
"'
.(There
is indeed room for the inquiry proposed, as we know from
Itihasa and Purava, that some persons although knowing Brahman,
yet obtained new bodies. Tradition informs us that Apantaratamas.
an ancient Rishi and teacher of the Vedas, was, by the order of
MAIN INCIDENTS OP SANKARA'S UFB
45
esoteric, and arranged the latter into Ten Principal Upani-

shads. Again he separated the Bhagavadg!ta from the rest
of the Mahabharata and made it-perhaps with slight
alterations-an independent authority 24 like the Upanishadsfor his new school of philosophy. But bare quotations
from these srutis and Smritis were not enough to satisfy
the growing demands of the intelligent inquirers of his time.
Further, there were apparent inconsistencies between the
various texts of the Upanishads and the Bhagavadg!ta,
Vish~u. born on this earth as KrishQ.a Dvaipayana at the interval of
time between the Dvapara Yuga and Kali Yuga.) If KrishQa
Dvaipayana was the author of these Siitras, nothing would have been
more natural and easier for Sailkara than to refer to the author himself as an instance. Further it is clear from this passage, that KrishQa
Dvaipayana, according to Sankara, lived before the Kallyuga and he
could not be, therefore, identical with Badariyal}a, the author of the
Vedanta Siitras and the reputed commentator of Patafijali's Yoga
Siltras. Moreover, the Vedanta Siitras are widely known as BadarayaQa
Siitras, but no one has yet called them Krishna Dvaipayana Siitras.
Sankarananda, one of these successors of Sailkara, and one of the
greatest of Sanskrit scholars, makes it clear in his preface to his
commentary on the Bhagavadgita, that these two persons could never
be identical. In that preface, he refers to the various works ascribed
to Krish 9a Dvaipayana, but makes no mention of the Vedanta
Siitras, as one of his works. No doubt some of the later .Acharyas have
made a confusion between these two names, but that is no reason why
the authors of the Bhagavadgita and the Vedanta Siltras should be
blindly identified and looked upon as one person.
2 The colophon at the end of each chapter of the Bhagavadgita
makes it clear how it has been elevated from its original position as an
Itihasa into an independent authority like the Vedas. The actual
~fq~trRrr~qR'f~, 91'~ fct"' Ill i, lf):rr

QI'Jri, ~~~;;~err~, lf)~~t=lff~rrAT'fT~r~)~Tlf:"
words are : ' 1 !ifff
According to this, Bhagavadgita is not only an Upanishad, but it isalso a Brahma Vidya, a Yoga Sastra, and a Samvada.
46
-which required to be reconciled and explained away by

means of strict reasoning. To reduce, therefore, the teachings
of the Upanishads and of the Bhagavadgita or the
Mahabharata to a consistent and systematic whole, to
.explain away apparent contradictions in those various texts,.
and to refute all objections that have been or might be
urged against them, it was necessary for Badarayana that he
-should compose a work strictly based on reasoning. He
accordingly composeed his famous .. 5 Vedanta Sutras in four
chapters in 556 aphorisms. Each of these four chapters 26
.(Adhyayas) comprises in its turn four sections (Padas) and
These Sutras are also called and known under various names.
:They are called Uttara Mimamsa Darsana, as reasoned exposition of
the Uttara or latter part of the Vedas, i.e., of the Upanishads, in
contradistinction from Purva Mimamsa Darsana, ascribed to Jaimini
- who- expounded the Purva or the earlier part of the Vedas, i.e., the
!Mantras and the sacrificial portions of the Brahmat}as. They are also
. .called Brahma Sutras, aphorisms expoun&ng the nature of Brahman as
distinguished from the Dharma Sutras or aphorisms expounding the
-nature of Dharma, the subject matter of Jaimini's work. They are also
..called by other names such as Sariraka Sutras or Sariraka Mimamsa
or Sariraka Darsana (as expounding the true nature of the embodied
,soul), Vyasa Sutras (Aphorisms expounding the true opinion of Veda
Vyasa or KrishQa Dvaipayana as handed down to Badaraya!}a Vyasa
through a Jong line of teachers like Atreya, .Asmarathya, An<;lulomi,
Kasakritsna, Karshnajani, Badari, Jaimini, etc.); Badarayat}a Sutras
(Aphorisms composed by Badarayal}a, son of Badari, also known as
Vyasa, on account of his having arranged the Srutis and Smritis as
.detailed above). They also go under the name of Vedanta Mimamsa
or Vedanta Darsana (Reasoned exposition of the Vedanta) and
.Aupanishadi Mimamsa or Aupanisbad Darsana (Reasoned exposition
of the Upanishads).
2s These four chapters are called the Samanvayadhyaya (connecting), Avirodhadhyaya (reconciling), Sadhanadhyayii (means) and
Phaladhyaya (fruit). The first four Sutras embody the fundamental
.doctrines of the Vedlinta and the rest of the Sutras are more or Jess
.explanatory or the same.
2&
47
MAIN INCIDENTS OF SANKARA'S LlFE
THB AGE OF SANKARA
each section a number of sub-sections (Adhikarattas).

These three-the Upanisha.ds, the Bhagavadglta and the
Vedanta Sutras-constitute, according to Badarayatta, the
-complete canon of the Vedanta Darsana. They are called
the three Prasthanas or Institutes of Vedantic teaching, the
Upanishads being called the Sruti-Prasthana (Scriptural
Institute); the Bhagavadg!ta,
the Smriti-Prasthana
."(Traditional Institute); and the Vedanta Sutras, the
Nyaya-Prasthana (Logical Institute).
It is said that these Sutras has been thoroughly revised
.and enlarged upon by Suka Yogindra, the son and direct
.disciple of BadarayaiJ.a; and Sankara in his commentary
on the Vedanta Sutras often refers to the compiler under the
name of Sutrakara, wherever it was necessary for him to
distinguish 27 the original author from the actual compiler of
the said Sutras. The compiler often quotes the authority of
21 There cannot be any doubt that the main body of the Vedanta
Sutras is the handwork of Badarayat}a, but the text of those Siitras as
we have them at present clearly bears the mark of having been
compiled by an equally great Vedantic scholar with his own additions
and modifications; and tradition uniformly ascribes this task to Suka
Yogindra, the son and disciple of Badarayat}a himself. In corroboration of this statement it may be sufficient to quote the following
Sutras as expressing the opinion of Badara:yaQa as distinguished from
that of the Sutrakara or the actual compiler of the Vedanta Sutras:
11
~ftr cfT~(TlfUT: ~'Jt'CfTC{_" I, 3-26 .
~~.lff'Ci ~ cr~urrsftcr f~
11
"
1, 3-33.
'ff ~ CiT({mufT ~q~mcr,"
Ill, 2-41.
~~ ~t5fT~1scr: ~r~fu ~({"UlfUJ:" 111, 41.

ll
11
arr'iclfl4~m~~ ~({'U~cf M?~;::mr"

"~
'.....
dfAWS'Olf GfiG:<IliU'f:
~
=+11
~~et:
~
m, 4-s.
Ill, 4-19
'48
MAIN INCIDENTS OF SANKARA'S LIFE
. THE AGE OF SANKARA
Badarayat}a as opposed to Jaimini and other teachers, and

his views appear to be decidedly Advaitic, more in accor-
dance with those of Satikara, his great-great disciple than
with those of BadarayaQ.a, his own father and direct teacher~
He looks upon both BadarayaQ.a and Jaimini as his teachers,
and he seems to give great weight to the opinion whenever 28
both the said teachers are agreed.
11
an:rcrm~~;;r 'flRflfcr ~~ull'ur

~lflfllTS~)timr... ~g~'T.f " IV, 8-1 fJ.
The compiler of these Siitras or as Sankara, calls him Siltrakara,..

often contrasts the views of Badarayaua with those of Biidari and
Jaimini and agrees with one or more of these. The following
consecutive Siitras from the 4th Pada of the 4th Adhyaya of theVedanta Siitras will suffice to show this:
11
a:r+t rcf"' Grr~f~
WCfl1
~T~
11 ~ o 11"
....
lfrcT \iff;rA" fcr~qr;r;:rifTCt 11 ~ ~ 11''
11
e:~~T~lfll'fcrci ~~Uli'UfTSCf: 11 ~ ~ 11
11
sankara in all these places calls these as A.charyas. (Cf.
fucrl'=t~l4 llf : et~., Gffil"f~cCfT'T.fflf
.
U:qfll': etc.)
2
s Compare
etc.,
11
suka is said to have been one of' 9 the greatest of the

Yogins of his time and it is said that he attained the
knowledge of Brahman, even while he was quite an infant.
He is the first great teacher who proclaimed Sannvasa or
asceticism as the best mode of life for attaining ~piritual
growth, by himself practica1ly becoming a so Sannyasin of
the order of Paramahamsa Parivrajakacharya. He is said to
have taught the Vedanta Sutras to several of his disciples at
Badarikasrama, among whom Gau~apada and U pavarsha
were prominent.
It is an established ~practice of the ancient Hindus that
whenever a work is written in the form of SUtras. there
must, of necessity, be a small commentary called Vritti to
enable the reader to understand those Sutras; a~d the
author of the Vritti is generally either the author of the
Siitras themselves or a pupil or pupil's pupil of his. We
know that such a Vritti had been written on the Vedanta
That is the reason why he is generally ealled Suka Yogindra. In
11
<-=+
11
commentmg on Sutra (IV. 2-14}
~+rli'Cl =i!f
Saiikara instances
Suka in support of his proposition that he who knows Brahman neither
moves nor departs. He says : " Suka, having moved through the air
more rapidly than the wind and having shown his yogic power was
s~en by all beings." By the way in which he speaks of him, Saiikara
h1mself appears to have witnessed this wonderful Yogic feat of his
great-great teacher, Suka Yogindra.
30 Gauc;lapadacharya, one of the greatest of Suka's disciples
always refers to himself in the following terms : 11 55fT~~~
29
~ ...
t\11~ (fliUr: ~
the following Sutra (IV. 1-17)
49
a{Cffs;:lfffq
W~ ll'lfli'T: " (For, there is also a class of good works other

than this 0 according to some. There is agreement of both teachers as
to the fate of these works.) Sati.kara commenting upon this Siitra
says : " Both teachers, Jaimini as well as Badarayaua, are~agreed that
such works, undertaken for the fulfilment of some special wish, do not
contribute towards the orgination of true knowledge." Similarly
commenting on Siitra Ill. 4-40, Sati.kara writes : "By the word <also,'
the Siitrakara indicates the consensus of Jaimini and Badarayaua on
this point, in order to confirm thereby the view adopted. ' Many more
passages might be quoted, but we think what we have already cited is
quite sufficient to show that the compiler, whoever it might be, has
clearly revised and enlarged upon Badarayaua's original work.
~T\ilCfll=c:t llf!55f'Tlf~Cfil{'l);:sr f~&r:" as" the disciple of the

Revered Paramahamsa Parivrajakacharya Sri Sukamunindra".
(Compare the colophon at the end of his Vartika on the Nrisihmottaratapaniyopanishad which runs as follows: ~fir 551'Ttrnr~~
qf~\ifCJlr:qnf
55i'l+r~Cfi1!'1Tt=Sff~&r55fT+r~rr1~fcr<Rff
'd'd <aftA'1ll'fcrcr'(Ur sr~ll': ~u~ : 1"
4
MAIN INCIDENTS OF SANKARA 's LIFE
THE AGE OB SANKARA
Sutras of Ba.dara.ya1;1a as well as on the M1ma.msa. Sutras of

Jaimini by 81 Upavarsha, a brother of Varsha.cha.rya under
whom the great grammarians, Pat;tini and Ka.tya.yana, the
authors of Ashtadhya.yi and Vya.kara1;1a Va.rtika are said to
have learnt their first principles of Sanskrit Grammar.
The next great teacher in regular succession after Suka
Munindra in the school of Veda.nta Philosophy founded by
Ba.dara.yal)a was the great scholar Gau.1apa.da.cha.rya spoken
of above. He is said to have originally belonged to the
Dravidian country (Southern India) and to have learnt the
Maha.bhashya the great
commentary on Pal)ini's
Ashtadhyayi by Pataiijali82 from .the lips of that great sage
bim~elf, at Pul)garikapura along with 999 other pupils who
31 Upavarsba must no doubt have been a contemporary of
Patanjali, Jaimini and Badarayal)a, the a~thors of the three _great
systems of later Hindu Philosophy. He IS referred to by Sankara
several times in his Bhashya on the Vedanta Siitras under the respectful
appellation of Bhagavad Upavarsha; and in commenting on Siitra Ill.
3-53, l ' ~Cfi'3TT~1=1'if: ml1:
he distinctl~ refer~ to
Upavarsba's Vritti on the Ved_:nta Siitras. T,!le passage ID questiOn-
mcmr'- ''
''
'3TCf~=;;r
+rifCfffi'
~~crcft ~r~R~
~qcrsrur 'Sf~~
ctr?f
ancmf~crccrrf+ren.,.
wcr:
~fer~:
''-also clearly
bows that the Reverend Upavarsha must have also written a V ritti on
;aimini's Piirva Mimamsa. The expression " Bhagavat" applied to
Upavarsha by Sankara as distinguished from the e~p~ession "Acharya"
applied to Badarayal)a, Jaimini and Gaugapada, di~tmctly shows that
Upavarsha cbarya must have passed aw~y from thts world long before
the advent of Sankara into Northern In~Ia.
.
_ .
.
32 Patanjali is believed to be an mcarnatton of Adi sesha. It IS
said that b~ was born in a miraculous manner from a great sage who
was making penance on the bank of the Gonarda river in Kasmir and
be is therefore, sometimes known as Gonardiya. Besides his Mabibbashya which is his latest and best production, Pataiijali is said to
have written two other works on Yoga and Vaidya. ~ing Bhoja, in
his commentary on Pataiijali's Yoga sutras, refers to btm not only as
cra-m'l
51
had come down to that sacred City from different parts of

India to learn that Great Commentary on Sanskrit Grammar.
As all these pupils were anxious to learn the Maha.bhashya:
from his own sacred lips, Patanjali is said to have hit upon a
device by which he could teach them all, at one and the same
time, as effectively and impressively as if he taught every
one of them separately in person. With a view to spend the
greater portion of his time in the daily service of the Lord,
Patanjali arranged for a course of daily lectures (Ahnikas)
to be delivered in a spacious hall in the sacred temple of
Nataraja Himself between certain specific hours of the day.
A curtain was put up between the teacher and the pupils and
the latter were strictly warned not to raise the curtain under
any circumtances while the former was delivering his lectures
behind the screen. It is said that as soon as he went up to
the dais to deliver his lectures behind the curtain, he
assumed his superhuman form as A.di sesha and addressed
his pupils with all his one thousand faces to give strength to
his voice and emphasis to his lectures : but as soon as he
finished his lecture for the day, he is said to have resumed
his human form and appeared again before his pupils in his
usual shape.
It so happened that on the last day of his course of
lectures when Pataiijali was expected to finish his Maba.;
a great philosopher, but also as a great grammarian and physician.
He is thus said to have prescribed medicine for body, mind and spirit
-all three. Hearing the greatness of Pul)garikapura (now known as
Chidambaram) and af the Great Lord Natesa, the Chief Deity of that
t:;acred place, Pataiijali is said to have gone to that ancient city in
.Southern India and spent the last days of his mundane existence along
with Vyagbrapada in serving the Lord Natesa and in teaching his
Mahibhashya and other works to the various pupils that gathered
:around him to learn the same.
./
S2
53
mE AGE OF SANKARA
MALN INCIDENTS OF SANKARA'S LIFE
bhasbya, while he was, as usual, addressing his 1000 pupils;

behind the curtain with his 1000 faces as .Adi sesha, andl
while Gau<;Iapa.da, one of his pupils had gone out
of the lecture-hall, without the teacher's permission, to
answer calls of nature, some of the pupils in the hall, being
struck with wonder at the majestic voice of his peroration,
raised the curtain, out of pure curiosity, to see if it could be
possible for a human being to address them in that wonderful
manner. The result was most disastrous. All the pupils.
In the hall had been instantaneously burnt to ashes by the'
poisonous flames that proceeded from his one thousand faces~
Alas I it was too late for the teacher to find out the mistake
of his pupils; and the master's labour of several years had
all been lost in an instant by the inquisitiveness of the pupils.
.comforted him with the hope that he would regain his

human form as soon as he had taught the whole of the
Mahabhashya that he had directly learnt from him to a
competent pupil. Having said this, the great sage
mysteriously disappeared ftom the earth, never to be seen
.again by mortal eyes.
Patafijali had suddenly made up his mind not to teach

the Mababhashya to any one in future; but he soon became
extremely sorry that not one out of his one thousand pupils
bad been spared to spread his Mahabhashya in the world.
While he was thus feeling sorry on the one hand on account
of all his labour having been lost in vain, and indignant on
the other at the rash inquisitiveness of his pupils in having:
disobeyed his commands, poor Gau<;Iapada, his Dravi<;Iian
pupiJ, re-entered the hall, perfectly ignorant of what had
happened; and as he stood amazed at the ghastly sight of
his eo-pupils, a curse and a boon fell upon him from his
master's lips. For his fault of having left the place of'
instruction without the teacher's permission, poor Gau<;I~
pa.da was cursed by the great sage to become a Brahmara.kshasa and to forget aJI he had learnt from his teacher's.
lips. B'Q.t as he was the only pupil fortunately spared to
propagate his Mahabhashya, the sage blessed him to
remember it so long as he was a Brahmarakshasa and
Gaudapada accordingly left his native place and

wandered long in Northern India in his strange form as a
Brahmara.kshasa and at last took his abode on a big banian
tree on the way to Ujjain to find out a competent pupil.
On one-day it so chanced that Chandra Sarman, a learned
Brahmal).a of Pra.chyadesa who was all along anxious to
learn the Maha.bha.shya, passed by that tree when he was
found out by the Brahmarakshasa to be a competent pupil
and the whole of the Mahabhashya was taught to him from
day to day by Gau<;Iapa.da, exactly as he had learnt it from
Patafijali; and the eager pupil carefully reduced them all to
writing by engrossing them, then and there, on banian leaves.
Lo, no sooner had Gaudapa.da completely taught the
Mahabhashya to Chandra s~rman, than he was freed from
the curse by regaining his human form! But his head
became perfectly blank so far as the Maha.bha.shya was
concerned and he could not remember one word of what he
had learnt from Patafijali at PUQ.<;lankapura along with his
999 eo-pupils. Having blessed the young Brahman from
the East and ordaining him to propagate the Mahabhashya
in the world, Gaudapa.da went forth in search of a Guru
to secure his spiritual happiness. He wended his way into
the extreme north of India among the Himalayas, and became
a disciple of suka YOgindra, son of Badara.yaQ.a at
Badarikasrama. There he learnt the Veda.nta SUtras from
his Guru and Paramaguru, with whom he spent the
S4
55
THE AGB OF SANKARA
remaining portion of his life-time as a Sannyasin of the

order of Paramahamsa Parivrajakacharya, refuting with the
Buddhists and Jains and teaching his Advaita interpretations
of the Vedanta to his numerous disciples who resorted tohim for instruction. As he came 'from the Dravida country,
he was generally known in the North under th.e name of
Dravi9acharya. He is said to have written 83 commentaries
on several important works relating to Hindu Philosophy,
especially on the Vedanta wherein he was considered to be the
greatest authority by all his contemporaries. Even in

Sankhya Philosophy Gau~apada was considered such a great
authority by his contemporaries. like Prasastapa<;~acharya
and Udyotakaracharya that his commentary on ISvarakrishna's SaQkhyakarika was selected and translated into
Chinese so early as the reign of the Chang Dynasty.
The chief among the disciples of, and one in regular
succession of Vedantic teachers from Gaudapadacharya was
Govinda Yogin. This Govinda Yogin or Govinda
Bhagavatpada as Sankara uniformly calls him in his works
was no other person than Chandra sarman or Chandra-
83 Gau<;lapada or Dravi<;lacharya as he was better known in the

North, is said to have written a prose commentary on the SatikhyaKarikas of ISvara Krishva and the Yoga-Sutras of the Pataiijali, his
former master. Although the former work has been several times
published with various glosses and translations in various parts of
India, nothing is yet known of the latter work. It is said that he
wrote these two commentaries with a view to reconcile the Sankhya
and the Yoga with the Vedanta.
Gau<;lapada has also written a commentary on Anugltii, and

Uttaragitii, portions from the Mahabhiirata, but only the latter work
has been recently published in the Srirarigam Sanskrit Series. Ever
since his time, these two works came to be considered as supplements
to Bhagavadgita, and are looked upon as equally authoritative with
the latter work.
It is also certain that Gau<;lapada hacl written a commentary on
the Chhandogya Upanishad-one of the most important scriptures on

which the Advaitic doctrine of the Vedanta Philosophy is basedinasmuch as Sarikara refers to the same in his .Bhashya on the said
Upanishad. [Vide his Avataravika (Preface) as well as his Bhashya
(Commentary) on the 1st verse of the 8th Khanda of the third
Prapathaka of the Chhandogyopanishad.]
Gau<;lapiida is also said to have written Karikas or poetical

commentaries on Malj.<;l iikyopanishad, N risihmatapaniyopanishad
and Vedanta Siitras. Although we have complete copies of the first
two Karikas, we have not as yet come across a complete copy of his
Karikas on the Vedanta Siitras. sankara frequently refers to his.
Karikas on the Vedanta Sutras and quotes them with approval. Take
for instance the following Karikas or explanatory verses.
11
mur fq~l:ITc~'lTSc~ T'f~~rfa:~rer;:mr, I

ij'~WfC~lfc~ct ~)~ fflT~ Cfl~ ~~ 11
aF~OlffclffCf~fFffCf, ~CJST+HqCCf tnclf'l:
arf..~: ~~csr'fRlcr
qr.:qa:)ISflfa:crfi11Cr: 11
~fclfST~T ~Cl Sfffl1JR~ Cfif~: I
ffif~ ~~ti srmuf ccrr~f;:r~cr 11''
'-
and these are quoted by Sarikara in his commentary on the Vedanta

Siitras at the end of the fourth Sutra of the first Pada of the first
Adhyaya, and these verses are cited by him as if from his A.charya in
support of his view that when there has arisen in a man's mind a
knowledge that 'I am Brahman' the apparent world with all its distinctions ceases to have any meaning for him. Sarikara, no doubt, does
not mention the author by name. Wherever he refers to Gau<;lapadacharya or to his commentaries on the Upanishads and the Vedanta
Sutras he does so by calling him 'Achiirya', apparently to show the
great respect he had for him as his Paramaguru. It is only A.nandagiri
that explains the term A.charya in these passages as meaning Dravi<;lacharya. The following two stanzas by which he concludes his
S6
MAIN INCIDENlS OF SANKARA'S LIFB
cha.rya, the renowned grammarian who is said to have bad

the special fortune of preserving to the world Pataiijali's
Mahabhashya on Pat).ini's Ashtadhya:yi, as amplified by
Katya.yana's Vartika, as we possess it at present. The
traditions current in different part of India as weJl as the
written accounts that are recorded in Patanjali-Vijaya,
Gaudapadollasa, and Harimisriya, inform us that he was a

learned BrahmaJ).a of Prachyadesa, that he was well-versed
in the Vaidika and Laukika literatures of his day, that he
had the special fortune of learning the Mahabhashya
from Gaudapadacharya, one of the direct disciples of
the great sage Patanjali. that he settled at Ujjain and
married four wives, one from each of the four caf:!tes, and
became the father of four sons who all became renowned
in Indian Literature under the names of 34 Bhartrihari,
commentary on Gauc;lapada's MaQ.c;lilkyopanishad Karikas, show the

great amount of respect and reverence that Sailkara had for his
Paramaguru. They run as follows :-
'' ~r~m~arer&rf~~~f-=Pl <f~'ll~ts.=CRt~

'1CI"T ~r~ ;rr.rr ~lffcrm~o:p.rr~q)=t ~l!i 1
~T~UlfT~T~Tl!Cf ftrG: lflf~ ~~+f ~Cf~Cf)
2f ~er ~~~zt tr~tr~~ 11~ tTRq-Tff ~cr)sftlf
Vaishl)avite commentary on the Vedanta Siitras by Sri Nimbark~

charya, recently published at Benares in the Chaukamba Sansknt
Series refers to the existence of the Karikas on the Vedanta Sutras b~
Gaw;l~padacharya tn the following terms : '' tf~q"f~ffef SJ"fij";Q
-.::>
~c>r~rffi'~m srf~fu
+r\Nft~lf;:;:~ :;:q
Cfiff~cprq~ tt~qro:qpfiiCf ~rm'li~~riS1:f~fcr ~~m

&fTCf 1:1"1M;f crcia- 1 ;:f er f::a:q~ liT~Cf<:r)qf;:r~) tfT~CfTG:T
.,o' .b'"
r"'
~ I"
=qrlf: ii'CfT: enrf<::enr: ~~r:qrlfl olfT~lfTCfCf~(f ~'a
11
+nr+rcr, rn~cr:r:r)~er:pn:)
-cr)=t W~ii
~tf\ifil~fu ~Hfi'r
lt
It is further clear from this that his Karikas on the Vedanta Siitras
~cq-m crrf~crrr:rt ~fuqrtrfcr~lf>rr~cr

~;rm w+rt'CfT
-.::>
mtrrG:1 qrq-tftlf1
went under the name of "Gauc;lapad!." No doubt the adherents of

Ramanuja 's School of Vedanta Philosophy would have us believe that
this Vartika on the Vedanta Sutras and the Bhashya on the Chhando
gyopanishad referred to by Sankara in his Bhashya on the said works
are the productions of a Dravigian Saint or Alwar who followed t~e
doctrine of the Visishtadvaitic school of Vedanta Philosophy m
opposition to the Advaibt school proclaimed by Sailkara ; but we shall
show in dealing with Internal Evidence on Sankara's Age how absurd
.and unwarranted this assumption is.
Wf~lff=r;r~1
~~r~ ;:f~ 11''
-.::>
Even here Sailkara does not mention his Paramacharya (Teacher's

teacher) by name. Rai Bahadur Lala Baij Nath, in his admirable work
on Hinduism, refers to these Karikas on the Vedanta Sutras and
ascribes them to Dravic;lacharya. Until recently nothing definite was
known about Gauc;lapada's Karikas on the Vedanta Sil.tras, and people
thought that the Dravic;lacharya to whom this work is ascribed was
even different from Gauc;lapadacharya. Fortunately these verses are
found in the manuscript copy of the Karikas on the Vedanta Sutras
ascribed to Dravic;lacharya at present kept in the library of his
Holiness, the present Sri Sailkaracharya of Dvaraka, and from this
copy, though an incomplete one, it is clear that Gauc;lapada himself,
the Guru of Govinda Bhagavatpada, and the Paramaguru of Sailkara,
was known under the name of Dravic;lacharya. Pandit Vindhyesvara
Prasada Dvivedi in his preface to Vedanta Parjjata Saurabha, a
84 Bhartrihari or Bhartriprapaiicha as he was generally known

in his later Asrama, was the eldest son of Govinda Bhagavatpada
by his Brahman wife. He is said to have ruled the kingdom of Ujjain
for some time, as being the eldest son of his father: but being
disgusted with the unchastity of his beloved queen, he soon resigned
1he kingdom in favour of his valarous brother Sri Harsha Vikramaditya,
born to his father by his Kshatriya wife. He thereupon became a
Sannyasin and lived with his aged father as one of his constant
iI
\ii
l____ _
57
THE AGB OF SANKARA
58
85
MAIN INCIDENTS OF SANKARA'S LlFE
THE AGE OF SANKARA
Vikrama.ditya, Bhatti and
36
Vararuchi, that he thought the
chelas. Sri Sadalliva Brahmendra refers to Bhartrihari in his

guru-Ratnamala in the following terms :
Jagad~
SI'+I'Cfrcf, 'Rfff~ij' W~;;:q SI' Uflf~~Ff lfi!tSlf fij';af~ISlf: I
maf~fcr~~urr f~~i:f~r ~f~ ~r lflf ~~at ~~Gfclff 11

It is clear from this that his proper name was Hari, and Bhartri was
merely a title like 'His Majesty.' So it is that Kayyata speaks of the
commentary, called Sara on the Mababhashya as the work of Hari
.(Vide 1 Cf~q" ~f~~if' etc., in Kayyata's Mahabhashya-Pradipa).
He is said to have written commentaries on the Upanishads, the
Vedanta Sutras and the Bhagavadgita, and he was no doubt a very
famous writer as he is quoted by several Visishtadvaitic writers as well.
From Sankara's commentary and .A.nandagiri's gloss on the Briha-
darat;~yakopanishad of the Kal)vasakhi, it is certain that Bbartrihari
must have written a commentary on the same Upanishad as presented
in the Madhyandina Sakha. It is a pity that nothing is known of his
commentaries on the Prasthanatraya. Vakyapadiya, his famous worlc
on grammar in the form of Kirikas is still held in high estimation
by all scholars and has been commented upon by Helaraja and
Punjaraja. Besides these works, Bhartrihari is also said to have
written his famous Subhashita-Ratnavali, consisting of the three
Satakas on Sril)gara, Niti and Vairagya, which are still read with
admiration by every Sanskrit student in India.
3 b This is the account that is given in Pataiijali Vijaya, Gau<;lapa.
dollasa and Harimisriya ; though in the first work Bhartrihari !S given
as the son of Chandra Sarman by his Siidra wife, and Vararuchi
is substituted in his place ; the last work makes both Bhartrihari and
Vikramaditya, the sons of Chandra Sarman by his Kshatriya wife, and
adds Bharavi as the son of the Siidra wife. Pandit Appa Sastri Vidya.
vachaspati makes them all sons of Sabarasvimin the author of the
Piirvamimamsa-Bhashya, on the authority of a stanza quoted in his
preface to Malavikagnimitra from Vat;~giya Prabandhas, whose authority seems to be very questionable. The stanza runs a follows : 11
~WU~T
JT+rcr
g_-~~flff~~r
\nf)fcrfcm
lf~urr:
~T\ill +rq~=if fcf~ff'!'l": ~~lfT lfttC( 11
59~
Maha.bhashya 87 as we have it at present to his numerousdisciples who propagated the same in the world, that he ~as
afterwards initiated into the mysteries of the Veda.nta Phdo-
cf~lfflff ~f~:qw:~clwfcrcnCfiT iifTCf~:tf m:.f: Wcr"r
~~TlfT If~: 1SfiCf eyGf~~crrffffg_- \iftlfTClf\iff: 11''
This is ~erely an attempt on the part of some mode~n .writer to~

connect the " Nine Gems " oi Vikrama's Court; but 1t IS cl:a~ly
opposed to all the facts known about these persons. Sadastv~_
Brahmendra distinctly says that Govinda Yogin or Jayagovind~ Mu~l .
as he calls him is no other person than Chandra Sarman. (Vtde his--.
Gururatnamala, St. 11.) The learned scholar also seems to think:
that the Vikramaditya referred to in the said stanza is the Vikramirka.,
of the Malava Era of 57 B. C; but as we have already .shown, itc
refers to Sriharsha Vikramaditya, the Emperor of Ujjain referred to in~
Raja-Taral)gil)i and other works as the patron of Matrigupta and'
who according to Chitsukhachirya's sankara Vijaya was a contempo"'rary of Sankara.
'16 Vararuchi referred to here is not the same persop. as Katyayana:'~
or Vararuchi, the author of the Vyakaral)a Vartikas, who was a~
contemporary of Pal)ini, the author of the Ashtadhyayi. According
to Kathasaritsagara, Pavini, Vararuchi, Vya<;li and Indradatta were all
eo-pupils and disciples of Varshacharya The Vararuchi referred
to here is probably the author of the Prakrita-Prakasika and
other works.
a1 The Mahabhashya that we have at present is not a compl.etecommentary. It has not got the Upasamhara (the concludt~g .:
portion) as the same was not heard by Gaugapada; and certatn
portions even in the middle of the work are left out blank wi~h st~r
marks, as some of the leaves on which the Mahibhashya ts satd
to have been recorded by ChandraSarman were partially eaten awa~:
by a goat ( ~ ), which portions still go under the name of Aja-bhakshitas. Compare :
f.
, ~ CR:~q-uf~acrufi:r~'ff ~~1Sf ~ f.:rf~~ q er.:>\il ~ : 1

crcmtcr~i~~ ~~ CfCifq ~o~i11 ~~ 11":.
(Pataiijali-Vijaya, VI. 26.)\1

,
'60
sophy by that very great scholar 88 Sri Gaudapadacha.rya, who

had become the disciple of Sri uka Y ~gindra, son of Sri
Badara.yana, the founder of tbe Vedanta School of Philosophy, that he thereupon renounced the world and became a
Sannya.sin of the order of Paramahamsa Parivra.jakacharya
initiated by his Pdramaguru under the name of 89 Govinda
Muni and that he lived partly at Badarikasrama on the
Himalayas, where his teacher, great teacher and great-great
teacher lived, learning the Vedanta from their lips, and
partly at Amarakanta on the bank of the Narmada near
Ujjain teaching the Vedanta to his disciples in turn.
It was to this great teacher Sri Govinda Yogin that

Sankara,was ordained to go to get himself formally initiated
into Sannya.sa which he had already practically assumed at
Ka.Jati when be emerged from the river ChurJJ.i with his
famous 40 Nirva.na-Pafichaka. Though not such a great
38
11
q-a-::;:i5f~~fo:rq-o:cr~
fe:iif:
~~p:cp-iffur :q Tft:TU~ 1
~cp-fqr&rrrr-s~~cf'!~~r ~~~mmri ~v=rft:cr fqrf~zr 11
~-=< "
~~f~:Ft:t~t~f~ frr"{T$m-~T crf~Tlf a~ f91lfatSClf~~: I

fcr~~r~ ~~r1a-: lftfiff~: q-fJ::q-rcr~ ~r~~lt lilfT 11
\13 11"
(Pataiijali-Vijaya, Sarga VII).
39 A'nandagiri, in his Prachina Sankara Vijaya explains the origin
of the name as follows :
11
w:rcr f.:rtR "!ij-;:r lfRrT
fS5tcnri"o:r
scholar and writer as his Guru (Sri Gaudapa.da.c~a.rya),

Govinda Bbagavatpada was like his Param~guru (~n Suka.
y dra) a born Siddha and a great Yogtn. Besades the
which he said to have reproduced in its present
Mogh~bb-sbya
a a a
r 2 Ad vat-
shape, only three other worko;-n Yoga-Ta.rava t,
with Brahman by differentiating it from all other thing~ th~n the
Brahman, which are generally mistaken for the soul. It begms w1th :
~~ ;rr;:rQ. ~~)
~fr~lfTtJlfrCR:W ;rr~~n::: srrurcrif1 o:r~~
~f.t: t ,
~
~r~::r:rcir~::rfcnnf~~~: mPifr fc:rc~: -src~mcm ~ q ,s~~ 11
bl' h d in Telugu and Nagari characters and is available

I t IS
pu IS e
.
. d NA
with translation in English and vernaculars. It IS !m~te m_ agan

'th a Sanskrit commentary called NlrVaQa-Panchaka
c h aract er w1
I 1
.
't'
written
by Sri Svami Nityananda Sarasvat1.
t IS a so
V IVrl 1
t' 1 k
:1 bl
'th two other unpublished commentanes respec tve Y nown
'db"
ava1 a e w1
as Paiicharatnamalika-Kalpavall'i and Paiicharatna-Dt Ill~
u Yoga-Taravall is a small treatise on Raja-Yoga consisting of
29 stanzas beginning with :
Compare the following stanzas:-
qfc;a-
\iflr' ~ fq ..~ ~' fer ~fetcM Cfi I J1.._ I
t:r~ w~R ~TW~l~J;r Cf(IT~
6l'
THE AGE OF SANKARA
=titl\ 11
40 NirvaQa-Paiichaka, also known as .Atma-Paiichaka, AdvaitaPaiichaka, Paiicharatna, and Paiicharatnamalika is a collection of five
.stanzas in which Sankara has expounded the indentity of the soul
11
....
er;:~ ~~urt :q"(arnfcro:~ ~;:~fqra-fGffc+r~cr~er

frr:~;ij- \ifT:Wf~Cfiflflff;:r. ijl"(~T~~~:r~m;:c~ 11"
It is also known as RajaYoga-nravali and Ra~a-YqgaSara~

It has been printed by the Mysore Government w1th an. Index..
( 3l'i?tlllftJfepr) and it is also available in Nagari c.ha~acter "_Vlth the_,
BhAs'k-Ttkii of Bbiimanandaji. In the former tt ts ascnbed to
Go~in~a Bhagavatpad~. but in the l~tter it is ascri~ed to Sarik~ra
himself. We accept the former view mas~uch as Sankara, accordmg-.
to Chitsukhacharya, is said to have wntten a ~ommentary based
on the said work under the name of RajaYogaBhashya.
42 Advaitanubhuti also known as Avadhiita Gitii sets for~b !he_
chief principles of the Advaita Philosophy in 48 stanzas begmrung
with:
63
THE AGE OF SANKARA
MAIN INCIDENTS OF SANKARA 'S LIFE
'tanubhuti and 48 Brahma.mrita-VarshiJJ.i-are ascribed to

'bim, but even these three works are sometimes ascribed to
Safikara himself. Ordained by Lord Na.ra.yana, the chief
Deity at Badarikasrama, who is likewise said to have appe.ared to Govinda Bhagavatpada in one of his Yogic visions
and ordered by Gauc;~apa.da, his own Guru, he went out in
-search of Sankara and was waiting for his arrival in his own
hermitage on the bank of the Narmada. Sankara, after
wandering for nearly a year in search of his appointed Guru,
arrived with his eo-student and disciple Vishnu Sarman on the
'bank of the Narmada.. and met Sri Govinda Yogin", by a

happy coincidence, in his own hermitage, surrounded by his
illustrious son Bhartrihari and his disciples. Both the teacher
and the pupil had their eyes filled with tears of joy at this
unlooked-for meeting; and they rejoiced at the respective
commands that thus brought them together. Sankara gladly
chose Govinda Yogin as his holy teacher, and the latter
was most happy to accept the former as his worthy pupil.
Though the teacher felt himself inferior to the pupil, yet
Govinda Bhagavatpa.da obeyed the Lord's command by
making Satikara go through the formalities needed for be-coo;1ing a full ascetic (Krama-Sannya.sin.) In this way, we are
told by Chitsukhacha.rya, Satikara sat at the feet of his holy
master for nearly two years and learnt from him almost aW 5
n is said to have been composed by Govinda Bhagavatpada in imita

otion of Sankara's Vakya Vritti. In fact the two benedictory stanzas
11
11 lffli"SI"~T~~ifcr
~~ft:~fusr~~~ etc." and
etc."
are found added at the beginning of each of these work~. It is
published at Haridvar in Nagari character with a BhashaTika by
Pandit Hari Sankarji Sastrin.
fcrtWT:
In his Brihat Sankara Vijaya, Chitsukha informs us that Sankara

took the permission of his mother to become a Sannyasin on the 11th
day of the bright-half of the month of Kartika of the year 2639 of the
Yudhishthira Saka (corresponding to 500 B. C.), and was ordained as a
regular Sannyasin by Govinda Bhagavatpada on the 2nd day of the
bright-half of the month of Phalguna of the year 2640 of the Yudhishthira Saka (corresponding to 499 B.C). So Sankara became a full
Sannyasin in his tenth year, and under the guidance of Govinda
Bhagavatpada and his worthy son Bhartrihari, he became master of all
the Sastras before he completed his twelfth year. It is said that
Sankara had very great reverence for Bhartr1hari or Bhartriprapancha
as he calls him and it was in emulation of him and at his inducement
that Sankara wrote many of his minor works and commentaries.
44
43 Brahmamrita-Varshit)i is an excellent work on Vedanta Philo

' sophy consisting of about 3000 Granthas bristling with quotations
from Upanishads and various other ancient authorities interspersed
with original stanzas,. Though the work begins with quotations from
Upanishads such as 11 :3fT mf~: qi Cf~Uf: 71 etc. the book
. actually commences with the following stanzas:
11
~~ ~~fcrer~ct ~fafqu m~ i1f'trcenr~uf

Olf~~~wlf f;:r~qJt ~crr ~Cil\ ,
anclil"f ~fdl :q ..s::~er~ ffi~Tc~ ~rcrct
fil ctf I'1 ..ct~lUTT~ ~fu;:r: 'l~Cf fi.a ~:ifi:S::li"T:
ar~~:;;r ~~~ ~;:~+ll'r lffam ~~= 1
ij'efCf: ~n: lfml"R{_ ~+t(" fief 'l~tR: 11
11
4~
The following oft-quoted stanza :

11
"It is said by Chitsukhacharya to have been eompiled by sankara

himself, from the teachings of his Guru, Sri Govinda Bhagavatpada.
Though not yet printed, complete copy of the work is available
r in several libraries in manuscripts.
arteeri ~ci~r e:R~ ~cfm~~ 1

'lT~~ ilidGII ..~ e:r~~ lf.R "{+lf~ 11
clearly shows how extraordinarily intelligent and active Sankara was

throughout his life. According to this, Sankara learnt all the Vedas by
the eighth year of his age, and completed his study of the Sastras in the
house and under the guidance of his teacher before he completed his
the important works on the Vedanta and other philosophies

current in hi~ days. It was at this period that Satikara compo
sed his Narmada.shtaka 46 and many of his minor poems and
PrakaraQaS such as Pra.tas-Smara.na, 47 Sa.dhana-Patichaka, 48
twelfth year. There will be nothing strange in this when we remember
how remarkable the life of some of tbe modern English poets had been
even in these degenerate days.
Narmadasbtaka is a collection of 8 stanzas said to have been
composed by Saii.kara on his first visit to Narmada in praise of the said.
river. It begins with:
'6
,, ij'f~~r~~~~@~~~w+r1f~fs:~cr,
ftrcr~~ 'lf~rnmCfC!lTftcrrfurlf~
1
....
-:>
~a~aCfil ':?~cn:ftf~rf~ Cflf~,
~~ftrq-F{q~~ ~mfif ~fer ont~ 11 ''
n Pratas-Smara t)a is a small poem consisting of 3 stanzas briefly
explaining the nature of one's own soul and its relation with the
Supreme Brahman. It begin with :
~lfuflf ~ftt~~~clfcrcci,
ij'f:;:qc~~ q~~tr~fu ~ft~+r I
...
"'
~~Cf~T~~~CCI lfcrfcr fo:r(lf,
~ ~w ro:r\'iCf1~ r:r~ ~ ~ ~crij'w: 11"
'' srrn:
and is available in Nagari and Telugu characters.

48 Sadhana-Paiichaka or Sopana-Paiichaka as it is sometimes called
.
is a collection of 5 stanzas setting forth briefly the several means of
attaining self-realization. It begins with:
'' ~~ f~ +reiflfcrt, crif~ Cfl1f ~tSO'hicrt,

. ai\~ fcrcfr:rn'r lfllf=erfa:, Cfil~~ lffd" ~clf'Jlfd lfl I
crATer: q~~~ ~er~~ ~~TS'!W~t,
~
31Tc'i:r:;m- Olf"~nrnt, fo:rii11!~ ~uf fcrt'illf~ a1'\ 11 ''
In the Telugu edition, it is known as "SadhanaPaficha-Ratna

Malika."
65
MAIN INCIDENTS S' ANKARA'S LIFE
THB AGE OF SANKARA
64
Yati-Panchaka/ 9
50
VakyaVritti, 51 Viveka-Chu~a.mal}.i. 51 Dasa~
49 Yati-Paiichaka or Kaupina-Paiichaka as it is sometimes called,

js a collection of 5 stanzas explaining the object and duties of a
Sannyasin. It begins with :
"~acrrCf~t:t ij~i"{'l;:a), f~~'lrior :q W~lf;:a-: 1

fer~ lf;:a-:~ "{f('~:,
Cflltfli'fCl'"cr:
~~-:>
murcr;:cr:
11"
bo Vakya V ritti or Svatmaprakasika as it is sometimes known, is a

short exposition by Saii.kara of the leading principles of the Advaita
Philosophy in the form of a discourse given by a preceptor to a pupil.
It is similar to Advaitanubhuti composed by his Guru, and consists
of 51 stanzas excluding the two benedictory verses. It properly
begins with :
11
ffi~liTct~cr~: Cfif~:q ~fu."l'l~T'ltr: I

l(ff('T~~T'Clcf
r.fem:
\,:)
tr~ if~ qhtr:;~fu

11 ''
c.
'~
There is a commentary on this Prakara!)a called Vakya-Vritti-Prakasikli,

said to have been written by Visvesvara PaQc;lita, a disciple of Madhava
prajiiaguru.
VivekaChUc;lama!Ji or Atmiinatma-Viveka-Chuc;!amani-Pra
as it is more fully styled, is a popular treatise on Vedanta
Philosophy consisting of 582 stanzas. It begins with:
bl
karat;~a
11
~ffi;:afff~T;:d~R~
d"lf ~fl4 ~~
~"Tfcr;:;i tT"{'IJ i'f '"ci ~~~ srorcr)s~~~J{ 11"

and the expression ., Govinda" in this poem is said to refer to
~aii.kara's own Guru, which we may well take as a proof of the great
esteem that Saii.)<:ara had for his teacher and of his sincere desire to
express his great obligations to his Guru in writing'this treatise
DasaSloki or Nirvii!)aDasaka or Siddhanta-Bindu is a collec
tion of 10 stanzas explaining the nature of the A tman or Soul by tbe
process of elimination. It begins with :
b2
;fcr"F:t ;;r ~~
;f~ i=l'Rll err ~
" ;;roqf'l'
~
crrlf,
-:>
~ ij''i~: 1
66
Sloki,
58
67
MAIN INCIDENTS OF S' ANKARA'S liFE
THE AGE 'OF SANKARA
A.tmanatma-Viveka, Maya-Vivara:l}.a, 54 Ekadasotta"'
rasata- Vakya-Grantha,
55
Panch1karana (Pranava-Bhashya),S8
arolctilf;.crCficcrr c~~Cfifmi
~mscrf~ISG: f~: ~~s~l\
,,,
There is a commentary on the same by Madhusiidana Sarasvati called

Siddhanta-Tatva-Bindu upon which there is again a gloss called Nyaya
Ratnavali by Brahmananda Svami. The Kumbakonam Edition contains
_all these commentaries.
b 3 .Atmanatma-Viveka is a prose-work on Advaita Philosophy

.investigating into the nature of the difference between Soul and Matter
and is said to embody the substance of the questions and answers put
.to and given by Bhartriprapaiicha and Sattkara respectively at their
teacher's hermitage on the bank of the Narmada.. It begins with :
'' aJWrrifT(llf~: Cfi~~-arrC1Fr: f~ f'ff~~ ~:~?
m:'n:qfur~f.:rf~~ ~:~, u anc~-=rr ij"~ <f~<:r~ ij""'a-:

fW:rrfsrlfli"T {q~ " fer ~a- : I The work is available with
~translation.
Maya-Vivarattii is a dissertation in prose explaining the doctrine

of Maya peculiar to the Advaita Philosophy. The object of the work
is explained by Sankara himself in his introductory verse which runs as
follows:b
' 1
~IT~AT l!qCfif<Tll' ~mfq ~Tiff~~ I

a~ ~'fijTW~f~tSIJf: ij"ffi"~ffr +r~ 11' '
It consists of S Varttakas or parts respectively known as

(1) Adhyaropapavada-Niriipatta,
(2) Anubandhachatushtaya-Niriipatta,
(3) Prapaffchavimarsana- Nirupatta.
(4) Duh'khadivichara-NirupaQa, and
(S) Kartritvakarayitritvavimarsana-NiriipaQa.
Chitsukhacharya calls this work Vediinta-Paiicha-Prakarani' and says
that this was composed by Sati.kara at Kalati, just before he took the
permission of his mother to become a Sannyasin. The work actually
begins with : '' ~~ ~~. ll'fl~Cfi I +i Jil~f'Jlt =crgfcltf~llftlFrr
bb Ekadasottarasatavakya-Grantha, as the name itself indicates
gives in 111 benedictory sentences the substance of the Upanishadic

ideas bearing on the Advaita Philosophy as explained by his
eo-student and friend Bhartrihari in his commentaries on the Upani-
shads.
It begins with:
'' ~~lfOli'Rrf'{CfCfTq~lfmffifiRlr
filfcrGlif<T~~tcrsretirnrtR:T!fl"ftR~~CfficrRr<: ffi=tnmit~ri
~Ta q f<'J;o(fqf~~i$rrsftrcrr~~srClfrrrc+i"Ff~ct: ~fl=~~ ~lfffi"
-=>
-=>
'
c-.
This and the previous work are still available only in manuscripts.
'
b 6 Pafichikaraua is a small treatise in prose explaining the process

by which the elements undergo combination in the formation of gross
'' ar~cr:
q<:~ij'q"f~CfiTilt tflf'RI'
bodies.
n begins with:
fcrfit
;zt P!?ltl ~ztl ~: -~~=cl:f
~fcrrrnar~
'iijJ 1
9r~TSOl4Cfd~, I arozttRI~C( I ~)~~~: I ~~T

Cll-=>-"'61d ..~T'l!TTfiJf I q.:>-~~ur: q"O==tf~Ncrtfrfl q-3::q~r
~~Tsf~~~ I etc. The work ends with the following fam~us
"'
"'
stanza:
'' 'i~
fr+r~"lll, \ifrcft iiij_lcr m~: 1

~fcr lfFT t{GT ~f.i: 1!CffiT ifT~~lf: 11''
Cli,
ijftf
In some manuscripts, this work is known under the nrune of PraQ&vaBhashya. It has been published at Bombay in Nagari character with
the Vartika of Suresvaracharya, called Pafich'ikaratta-Vartika or
PraQava-Bhiishya-Vartika, the Vivaratta of_ Anandajiiana, disciple :of
~uddhananda, more generally known as Anandagiri, called Paffchi
karaQa-VivaraQa, and the Tikii of Rama Tirtha, called Chandrika.
There is also a gloss on Paffchikaraua-Vartika by Abhinava Naraya
~endra Sarasvati called Paffchikaraua-VartikiibharaQa, but it is 1til
unpublished.
? ;;;;;
68
mE AGE OF SANKARA
Ba1a-Bodhini 57 and Raja-Yoga-Bbashya.
Among the various works taught to Satikara by hi~

Guru none impressed him so much as the Ka.rika.s or Sri
Gaudapadacbarya; he found in them, in a nut-shell as it
were, the principles of Vedanta Philosophy w~ich h~ after"!
wards so ably and elaborately worked out mto h1s own
Advaita Darsana and he at once expressed his desire to see
58
b 7 BalaBodhini is a small work in prose explainingthe Paiicha

Kokas or the five sheaths of the body according to the Advaitic interpretations. It is available only in manuscripts and begins with:
'' sr~
q~c:r;:ci lf~ftrflru~~ 1
ercsre1~~~;tq f~ ~Gftfer;ft 11
~ ~'"I '(OIIJT~Uf ~lRr +rCf+rTcr~: I
c:f trchnf&tuf ~If ~"<UT ~q-uffsczr~ 11
~~: aft~ I Of~Hiff Cfili:~: ? tr~q trcf~~lll{ I
~q, fcr~;aGf)er~q+_ I 3fT~~ ~~~q~ I trc~lfGITf'i:l'Cfl\ I
f.:Rzt Ef)~Tcrfqrflr 1 Cfl'c~~
lfferctirf< 1 a:t"f~wrf~urcrcr
"
" 11
~
.....
'SI'cli'CJt~~q, OfTRif&IT~~aifcr OfT(IfCf~~ 1 etc. The

~fa-~:;~u:;u4'fcr"Cf:qij1
~ q:;:~fcr~Cfi"CUt ~~l. 1 11
colophon at the end runs as follows:
no doubt, bring out the substance of his Guru's Yoga-Taravali, but is

certainly not a commentary on the said work in the strict sense of the
term. The work begins with these words :
'' ~
I
./
I
This is not to be confounded with BalaBodha-Sangraha which

Sankara is said to have composed at Kalati, while he was still studying
in his Gurukula. That is also a prose work on the chief principles of
Adhyatmavidya, but is quite distinct from Bala-Bodhini. It is a much
Of&llt:"'' fc:tmsr~srCfi'T'i
larger work and begins with: ''
~ I ~q I~ IIf: I
""
~nul( f~tSlf ''SilUf trlCJ~1~~ 1 ClfTG:=tUrG: 11~ I "CT\ifliFT: -u'5ftqZ4'<RrliTlf:1 er~~ lll~r~ u~fcrcrr u~m:; ~1Cfcrlrl1TT
~S(~fij'Cfif:, arzf~ ft=J"(TlfRFf ~~~1SfT~: 1" etc:
The work ends as follows:-" ~J:ITCI' ~HfT"CT f~fcr'O'O'f:
'R"'''ll'Tif
~a-:;;r :Cfic~qqrmq;)c;:r~~r~m;:rij'5ft ~ccrr, Clffilft'tr-
a:rferm fij'CJiTfef~NCflT'64Tfclfcti'T~erTtnr~Tffff
'
fcr~~ 1 arcrrccrqft~~~f;:r60~11!Cf f~
trcti~trrer~)q~, ~ru fa~ fuulf: ~~~ ~

.
-~
~cq-r, ~~ srfurqClf, fqmq;f epUfa- 1 ' +rr ~fi:r'\ !
lflf ~~ fc:rcrf~~' ~fa- I ~~ ~crr:q-'aR: f~l!lf! a-er
Rf~crfu m~ +rfc:t d oq I I 11 etc. The colophon at the end
;:a-ca-:
w~~qri=[qfu!ccr: U~l'i ..~~qf;f~l( SfTClf, fir:~

CRCfrcfi'roT li'~T G:1 '1 ..~ ICl~ et 'tiq I~~11 ~Cfdl*+ft fd +rrfer~
~~ ~
OOlT: 11 ~fcr ~"'t+rctR~f11 GICfi I"CC Il4 ~ 11 q ~ +t~....lCl"'""c.. .,q11':1"~~~qfuiSlf~m~~fq"<R~
r~r~
~r~m~Slf :1
~ 11' As the work is still in manuscr~pts: w~ have quoted t~e
C'\
runs as follows : 1 ' ~fer ssif~~"(f~ ~ffi'

CfT~efij"~~:
ij"lffCCf: 1" This work also is still available only in manuscripts.
&s RajaYoga-Bhashya, more often known as VijrimbhitaYogasutra-Bhashya is generally supposed to be a commentary on Raja YogaSara or Yoga-Taravali of Govinda Bhagavatpada. As is the case with
his Pral}ava-Bhashya, this work also is an independent treatise. It may~
~~Tm?&tur fer~ f~~ srlWd': ~~~ ircr

lfCfTG:fa:, Uiif~FT <R fll~fd I ij'~ fcrrnltra:q;f ~~CRCT-
~w11m +rcr~~ ~m-'iif"<Pl~fi.:rr~n~J~~crcrr~ ~~~ f"'ifrol-.

ij"5=:qr~ ~~ifc~ll"ur ~+if~ srr'tllr, dW\'EITfcact~~lf
~cr;:mifur ~~fat tSar~"[ *~~ :<: 61 1#11 Fc:t '1+r"'fTTTTftir-
aTTif
...
69
MAIN INCIDENTS OF S' ANKARA'S LIFE.
I
1
..
introductory and concluding passages from whtch It Will be clear that It

is an independent treatise in prose on Raja-Yoga. As the language
is not yet quite settled, Raja-YogaBhashya must be one of the earliest
pr;:oductions of Sankara belonging to this period. This work is not
however specifically mentioned by Chitsukhacharya as one of the worka
of Sankara.
70
his Paramaguru and to request his permission to write an

elaborate commentary on the same. Govind Bhagavatpada
was so much pleased with the suggession that he at once took
his worthy pupil to his Guru, Sri. Gau<Japada.cha:rya at Badrikasrama on the Himalayas. Saiikara was extremly delighted
to see his Paramaguru who was then said to have been
120 years old, engaged in Brahmanishtha and simply waiting for the arrival ofthe young Prasishya who was to establish the Advaita Philosophy started by him and by his Guru.
On being introduced by Govinda Bhagavatpada, Sari.kara
went and prostrated himself before the feet of his Paramaguru and Gau<Japa:da was most happy to welcome him as
one of his own pupils in future and offered to teach him all
he knew. Safikara studied directly under Gaudapa:da for
four years, composing may of his most important minor
works on the Veda.nta such as Shatpadi, "9 Hari-Stuti 60 Sata~~ Shatpadi is a Stotra in 6 stanzas in praise of Narliyal)a. It
begins with
3ffcr~ +rq;:p:r fcrmft ~+r:r lA": ~+r:r fCI1l1.f+Ti'c:. Rf1SUJT+r

~CRtrt fcrtcrRlf c=rr~ ~n:~lll'ta-: 11''
c.
This poem contains the following famous stanza, which shows clearly
what was Sankara's Philosophy and Religion for all practical purposes,
The stanza runs as follows :
~~trfq- ~~rqrrif 'lf~ ~~ ;r llllfCPFr ~~cn:r. 1

IDi!,SfT ~ en:~:, crcr:er;r l!il ;r ffi~: 11
sloki 61 (Vedanta-Kesari), Sva:tma-Nirupana. Q2 Parama:rtba11
mCfCift :q;cuft
The 44th stanza which concludes the work runs as follows :
~, ~c~ faT~ +r~~6:q +rcr+rrfcre.crrrcrr91ht +r;rcrcqr~Tlf f~~ lf: 1

fcrturT~1et q6fcr YltJTTfu c;riiffa-~r
m;f ~li" ~crr~f'1-ijrci1rfu +r~lSlf: 11 ''
It is available in Nagari character with the commentary of Svayam
prakasa Yati called Hari-Tatva-Muktavali.

n sata-Sloki as the name itself indicates consists of 100 stanzas.
It is one of the most beautiful Vedantic poems written by Sankara ~t
Badarikasrama, where his devotion to NarayaQa was unbounded. It ts
also known as Vedanta-Kesari and begins as follows:
,, ~~FaT o:fcr~tS~ f~~cr;;iif~t ~~!,"{T ~~~:

c. ftf~~ ~"51" Cf.(>QT: ~ 'llffu tf~~T ~ffi ~rot:. I
.; ~~cci a-~rfcr fSI.>fcr=q;co,~;f ~~q: ~crrtrf~
,
~cfttt m1=ti fer~~ +rGJfcr R~ttif ~~;r :qrei'fcfi'cp)sftf 11
The concluding stanza runs as follows :- .
41
Hari-Stuti more generally known as H~iim-lge-Stotra from the

concluding words occurring in every stanza, is a beautiful poem in
43 verses beginning with :
60
...
iifTCf ~Cf ij"cf Tf{fq ll'Pl m(~fi:~;;:q~ f~

~cf fflijcr l.1lfcr 5rftretrflrfa- er ~w :qqr~ ~
~ ~+r~R lf~fur~~~t ~lfTCf~ ctiTll'

o:tr?/" ~at er er ~>:)~~CfT~cf ~?I"CfTSftif I l"
~fer ~~q~'f +rc{T~ ~~ ~~ er~ 11"
~)lS~ +rCf~T fer~ if~T~ iif~T~,
trf~1Wfa-cr ~fu~ ~trcr'fcq-~ 1

lffi:+r<=r ~~i ~~fcr a-cmrfu:q~ et
~r-iemrafo/llqj ~f-i ~ 11''
The concluding stanza, which is given as the 7th:stanza runs as follows :
~ ;;rw:rur ~urr+r:r ~~ ~crrfur
71
MAIN INCIDENTS OF S1ANKARA'S LIFE
THE AGE OF SANKARA
It is print;d with. the commentary of Anandagiri known as Sata-sloki
Bhishya.
. s2 SvitmaNiruupal)a is a beautifvl Vedintic poem consisting of 156.
tanzas in Arya metre beginning with :
8
72
THB AGB OF SANKARA
Sara Sangraha
and Praudhanubhati Prakarana. 64 On
one of those days Sankara obtained the desired permission
11
~~:q{QJ[~ eR:s~ 11f~cr~ :tr~a'1i~
mRnr~mf~ qt~'flf
lftlf
~fij"Cf 11ffi;rij' 11
It is printed at Bombay with the commentary of Sa~hchidananda

Sarasvati.
63
Paramartha-Sara-Sangraha, also sometimes known as Bodharyii

is a small beautiful poem in 33 stanzas in the A.rya metre pointing out
that the salvation of the Soul does not depend upon the study of
. Prasthanatraya, but results solely through the realization of Brahman.
It begins with :
'~ arrCtncrGiTerrrq-u: ~arcr~'Uuf~'frrrqf~~SCT: 1
~ f+rcr lilRf~fllt,
~<RfT
~\ifcf, lf~ l:fi'Uff <:"\iefT~' I
c:.
e.
-.:)
ij"~ f~sclf f~ Cfif~ 'ffmfa- liflf rn:-rrr~ 11 ~ IL
The following are some of the stanzas often quoted by the Vedantins
from this beautiful poem :
<@a"frr (f~fcrCfift, (ff~ fcn:"hJcrfcr, ffisfq crier
er~ 'n:'ifrClir, rn:-+rrcqt=lffq \if~ f~cr~ 11 lt 11 ''

31fur ~Cflf f11Clfft:+r ~~ "hflll ffff ~lf: tfij": I
"'
~sfq ~~lf ~ ~fira-r lf: ij" ~ii ~<=tfij" CCfl{
11 ~ 11 "
\ififfu
The poem is concluded by the following stanzas :u
~C<:ffftrn-t:2{ Uc'ff ~Cfli"T ~~&!f~ m~ I

sr~rrqort qcfcr~'lilrr ;rf1SfCfi1l~
11
~~
1r
~ ~~flJf fifff Rr60Rr Cf~Cf ~fcr ~: q~:qrcr I

Tf Ulf er~~~ frrf'Cff~cr .n~~CfiTCfi ~fu 11 '~ ~ 11 ''
It is a pity that this excellent poem has not yet been published in aay of
the characters, though it is completely available in manuscripts..

Praudhanubhuti-Prakarar;~a
is a grand Vedantic poem

17 stanzas on the model of Dasa-Sloki. It begins with :
64
to write a commentary on his Paramaguru's MaJ}.gtikyopaoij'

nishadKarikas accordingly wrote his famous 115 Bha.shya on
the same as if preparatory to his Bhashyas on the Prasthana..
traya which he was soon ordained to write. Gaugapa.da ~as
so much pleased with his Ma:r,:tQ.tikyopanishad-Kartka~
Bhashya that he requested him to write similar commentaries~
~~[et ;r~rrf~~ 11ft~cr
f+rci f~lfn:A':Cfif(."qa
crrlf crrrrfcrcrf~ ;r~a-~ ~rrc~cr f~ rr f~ 1
wet ~~ (f~ i:ra- (ff~ rrr~ 'fqf er fi:l'q"
~
5f'T(g"fif~=ct~Cfittf=Jfl~Cf~: ~its~l=l~~~~ 11
The concluding stanza runs as follows :-
cnf~~~~m- lJ.(g"r: ~arfrcr ~~~~rr 11 ~ 11
7'l
MAIN INCIDENTS OF S' ANKARA'S LIFB
68
iu
1'
~rn~~~er:qr~ifrr 'Sfm'!l!fu ffiqlf

(ffCfOlfl' rr ~ ;r)~;cr~fer~ ~~Serra~~rr ~.
~li ~Rffcr erfqij)~qf~~:
ij"f
=if
srP=crr =qcfifftc; ~cr:r
r~~~~~qfa-crr f~ ~a
Efia'Cffr 11 ,,
The work is still available only in manuscripts.

sb The Bhashya of Sankara on the Ma~;~~liikyopanishad-Karikas of..
Gaugapada forms as it were an introduction to his Bhashyas on the
Vedanta Prasthina-Traya. The Karikas consist of 215 Anushtubh..
verses divided into four Prakarar;~as or Chapters respectively headed
.Agama- PrakaraQ::t (Chapter on Scripture), . Vaitathya-~rakara~;~a
(Chapter on Illusion), Advaita-Prakaraoa (Chapter on Momsm) and
Alatasanti-Prakara~,~a (Ohapter on Quenching of the fire-brand). The
Bhishya begins with the following stanza :-
u sr~~srcrA": ft~~:qU'i'JCfi(olffCrN' Olfltlf wlCfilt:~

~
'
~Cfcrcrr ~Frri! ~~fcr60fi( ~.,Uq ferlflJfT{(I fij ct I "t Cflf......
~.........~lll,.,.."ll"
tftccrr t~"criif fcr.ifl5fT'f ~crfqfcr ;rer~ +lilllfT ~)\iflr
....flmi~lJ ,1(rl.f m:- ~er +l'if ~w
~ ~rsfu:r 11 ,,
As is the case with his other Bhashyas, there is also a gloss on ~ankara's:~
Ma~;~gukyakarika-Bhashya by Anandagiri. In the colo~hon at the end,.
the Bhashya is described as Gaugapadiyagama Sastra Vtvara~;~a.
.
MAIN INCIDENTS OF
THE AGE OF SANKARA
f)anatsujatiya-Vivarat;~a and is probably the second of his sixteen

commentaries. The Bbashya on Sanatsujattya has been published by
the Mysore Government in Nagari character along with his Sahasranama- Bhashya.
r.~ The Bhagavad-Gita or the Divine Song is a dialogue between
Sri Krisht;~a and Arjuna. It forms Adhyaya XXV to Adhyaya XLII
of the Bhlshma Parva of the Mahabharata and it fits in so naturally
with the narrative of the great epic that it cannot be said to be a later
interpolation, but must, like the main story of the Great War, be
assigned to the beginning of the Kali Yuga about 3102 B. 0. The
dialogue is said to have taken place just before the actual commencement of the Mahabharata War between the Pai)l}avas and the Kauravas
which took place 37 years before the Kali Yuga, i.e., about 3139
B. C. Sri Krishi)a could not have possibly spoken it in the form in
which it is now available to its readers, any more than the other
dialogues in the Mahabhiirata were held in verse, but that it embodies his teachings in full and was compiled by Veda Vyasa at the
beginning of the Kali Yuga as a portion of the Mahabharata, is
undoubted. It is justly described to be " the milk of all the
Upanishads" and "the essence of all the Sastras.'' A host of
commentators have commented upon the Bhagavad-Gita, but they alt
want the depth and originality of Sankara. Sankara's Bhagavat-GitaBh ashya has been commented upon by Anandagiri, his most correct
1
"
It is very likely that Vishi)u-Sahasranama-Bhashya is the first of the

ShodasaBh&shyas composed by Sankara. There is a gloss on the
:sap:~e by_ Taraka Brahmananda Sarasvati, but it is available only in
manuscnpts, although the Bhashya itself has been published in various
-characters.
Sanatsujatiya or Sanatsujatiya Gita, as it is sometimes called
i8 a dialogue between Dhritarashtra and Sanatsojata and consists of
four chapters forming the Sanatsujata Upaparva of the Udyoga Parva
-of the Mahabharata. Sankara's Bhashya on the sa'lle is known as
It is said that at the request of his Pdramaguru,

Satikara began to write his Bhasbya on the U panishads
----------- - - - - -
lSI'Tcf~PiTl.R" ~:er-
75
~a~lt ~ ~F~Tv:i, ~ ~T~m:r<F ~~ 11 "
66 Vishr;tU-Sahasranama-Stotra is one of the most precious gems

dug out of the mine of Mahabharata, forming, as it does, the !49th
Adhyaya of the .Anusasanika Parva of the Mahabharata. It consists
Of 142 stanzas beginning with:
~carr -er~ ~t:fur qrcr;:ffiif :er ~~ :

~f~~o~: ~rra-rrct ~rr~arr-.r.rmlla 11
LIFE
and Bh~gavad-Gita- 68 following the model of his Paramaguru's commentaries on Uttara-Gita and Anu-Glta.
Sankara's attention was, then, directed to SrutiPrastha.na, which included in his time Sveta.svatara and
Nrisihmatapan1 and one or two others like Kausbttaki and
Maitrey1, besides the Ten Principal Upanishads enumerated
jn the following stanza:
l l ~~- itrr -Cfio- !l~ -1!,116 -m~ct=r.r-faf~f~: 1
op the Veda.nta-Prastha.na Tray a and thereby to establish the

supremacy of the Advaita School of Veda.nta Philosophy in
the world for all times to come.
It was during those four short years that sankara exhibited his marvellous and almost superhuman activity by
composing his world-renowned Shodasa-Bbasyas or the Sixteen Commentaries on the Veda.nta-Prastha.na-Traya. The
exact order in which sankara wrote his Bhashyas on the
Prasthana-Traya is not definitely known .. It is how~ver,
clear from his works that he began to write his commentaries
on Jhe Smriti Prastha.na which he included in his time
portions of the Maha.bharata, such as Bhagavad-Gita,
Uttara:-Gita, Anu-Gita, Sanatsujatiya and Vishnu-Sahasra. na.ma-St0tra. As Uttara-Gita and Anu-Gita bad a1ready
been commented upon by his Paramaguru, Sankara wrote
:his commentaries only on the remaining works of the S rnritiPrastha.na-Vishl;:tu-Sahasrana.ma-Stotra, 66 Sanatsujatiya 67
11
s' ANKARA'S
67
76
THB AGE OF SANKARA
MAIN INCIDENTS OF S' ANKARA'S LIFE
with N risihma-Purva-Ta.pan iyo panishad, 69 as Gaudapa.da

had already written a VivaraQ.a in verses on th~ Nrisihmottarata.paniyopanishad. He then wrote his famo~s
Bhashyas on the Dasopanishads; which stand unrivalled to
this day as tbe best exposition on the Upanishads. The
order in which he wrote them cannot now be definitely
ascertained, but we may assume for all practical purposes
that he wrote his Bhashyas on the U panishads in
the following order : (I) 70 ISa.va.syopanishad-Bhashya,
(11)
"
...
......
70
ISavasyopanishad is the fortieth or the last chapter of the Sukla

Yajur Veda Samhita and is named after opening words "llavasyam.''
It is also called the Vajasaneya-Samhitopanishad. sankara's Bhishya
on this Upanishad together with the gloss (Tika) thereon by .A.nanda
giri is available with translations in almost all the languages of India
(Ill)
71
Kathopanishad-
been published in the .Anandasrama Series together with the

following additional commentaries, viz.
(a)
Uvatachirya's ""ISavasyaBhashaa,
"
(b) A.nandabhattopadhyaya's ISavasya
Bhashya,
"'
(c) Anantacharya's Isavasya-Bhashya,
"
(d) Brahmananda Sarasvati's ISavasya
Rahasya.
(e) SaQkarinanda's "'
ISavasya-Dipika, and
(/) Ramachandra PaQc;lita's I~avasya-Rahasya-Vivriti.
71 Kenopanishad, also named after its opening word, is caHed the
-Talavakaropanisbad and belongs to a Sakha of the Sama Veda. The
Kenopanishad-Bhishya of Sankara is available in most of the languages
of India with its translations. The A.nandal'.rama Series contains not
only the Bhasbya of Sankara and the Tika of .Anandagiri, but also the
Dipikas of Sankarananda and Naraya\la on the Kenopanishad. It is
to be noted that Sankara has written two eommentaries on this
Upanishad, a PadaBhashya and a VakyaBhasbya, one explaining the
meaning of the Upanishad word by word, and the other explaining
its meaning by general context.
69 Nrisihma-Piirvatapanlyopanishad belongs to the Adharvana Veda

and consists of five Upanishads. Sankara's commentary on the same
is known as 'AdharvaQa-TapaniyopanishadBhashya and the colophon at the end of the fifth Upanishad runs as follows:-'' ~fcr ~fll
~~l{ I It has been published in the Anandasrama Series together

with the Dipika of Vidyara\lya on the NrisihmottaraTapaniyopani
shad. Both these Upanishads are available in manuscripts with the
Dipika of Sankarinanda, the famous commentator of almost all the
important Upanishads.
Kenopanisbad-Bha.shya,
lt~has
expounder; and the Text, Bhashya and Tika has been published in the
Anandasrama Series at Poona with several Anukrama\likas. It has
also been translated into several languages and is certainly the earliest
commentary available on Gita. There is no lack of Advaitic commen
taries on Bhagavad-Gita in Sanskrit, but the most read of these after
Sarikara's are Sankarananda's, Madhusiidana Sarasvati's and Sridhara's. Sankarinanda's Gita-Tatparya-Bodhina is, perhaps the best
Advaitic commentary on the BhagavadGita.
'
fq-~~'fi:f c~\Jll q I crl'~ISl"ftl:f ~~ij"qf{c;t I \il Cfi I =qflf~~\'~~

crcr: arT'lfiiOi' 3fT~cfURfPFffll")qf'l'!f~ qs;:q+f)crf'Pf~T~
71
77
72 The Kathopanishad or Kathakopanishad or Kathavallyupanishad,

as it is variously called, belongs to the Katha Sakha of the _KrishQa
Yajur Veda and consists of 2 Adhyiiyas, each comprising 3 Vallis
or Sections and the Upanishad tells us the story of Nachiketas and his
instructions in Brahmavidya by the God of Death. Sankara's Bhashya
on this Upanishad is known as Kathakopanishad-Bhishya. There
are two glosses on this Bhiishya, one by .Anandagiri known as
Kathavalli-Bhashya-Tika, and another by Gopilendra YatiSvara
known as Kathakopanishad-Bhashya-VivaraQa; and all these commentaries are printed together in one volume in the .A.nandasrama
Series.
73 Prasnopanishad, as the name itself indicates, is the Upanishad of

Questions, and belongs to the Pippalida Sakha of the Adharvaua Veda.
It consists of six Prasnas or Questions. Sankara's Bhishya and
Anandagiri's Tika thereon are published in the .Anandasrama Series
78
MAIN INCIDENTS OF
THE AGE OF SANKARA
Bbashya, (IV) 78 Prasnopanishad-Bba.shya, (V) H MuJJ.<)a...

kopanishad-Bhasbya, (VI) 75 MaJJ.<)iikyopanishad-Bha.shya,
together with the Prasnopanishad-Dipika of Sankarananda. There is
also a gloss on Sailkara's Prasnopanishad-Bhashya by NarayaQendra
Sarasvati, pupil of Jiianendra Sarasvati, whose preceptor was Kaivalyendra Sarasvati. It is still available only in manuscripts and is styled
Prasnopanishad-Bhashya Vivaral)a,
u MuQt}akopanishad is the Upanishad of the MuQgaka or razor
which cuts the knot of ignorance. It belongs to the Saunaka Sakha
of the Adharvana Veda. It consists of 3 MuQt;iakas or Parts, each
divided into two KhaQgas of Sections. Sankara's Bhashya on the
MuQQakopanishad and .A.nandagiri's Tika thereon are published in the
.A.nandasrama Series together with Narayana's MuQt;iakopanishad,
Dipika. There is also a gloss on Sankara's Bhashya on the MuQt;iakopanishad by Sivananda Yatisa called MuQt;iakopanishad-BhashyaTippal)a. The colophon at the end of this TippaQa has the following
stanzas:
'' f~A~ fv.{
Cfil~lft fc~f~cciT ~ftSfcf 11~

""
:cr'roo~~~~f+r&TUJT
~1"1iTUlf
~er~... 11
"'
.:>
~~crC'lR+rflSl:f~lf +rrcrm~+rrli'~fG:rrr 1
f~crFr~1:fcrT:ir'i fc-cq-1Jf ~ ~rcr... 11 ''
10 MaQt;iiikyopanishd is called from its Rishi MaQgiika.

It belongs
to the SaunakaSakha of the AdharvaQa Veda. The Upanishad proper
consists only 12 Vakyas, t;Iescribing the meaning and the power of
PraQava or the mystic Om, as a means of knowing the nature and the
reality of Brahman. Gaugapada's Karikas in interpretation of the
Upanishads in general is considered by some to form part of the
MlQt;iiikyopanishad itself, and the first Prakaral)a of Gaut;lapadaKarika is actually mixed up with it. Sankara has written a Bhashya
not only on the MaQt;iiikyopanishad but also on the Karikas of
Gau.;lapada on the same Upanishad. After composing his Bhashya
on the Upanishad, Sankara seems to have incorporated his Bhashya
on the MaQt;iiikya-Karikis of his Paramaguru and treated them both as
one Upanishad. Sankara's Bhashya on the MaQt;liikyopanishad as well
as on Gaugapada's MaQt;iiikya-Karikas, together with .A.nandagiri's.
(VII)
76
s' ANKARA'S
Taittir1yopanishad-Bhashya, (VIII)
LIFE
77
Aitareyopani~
----------------------------------------------------Tika thereon has been published in the .A.nandasrama Series along with
Sankarananda's Dipika on the MaQt;iiikya Upanishad. In some of the
manuscripts we find the name of .A.nandagiri variously given as .
.Anandatman, Ananda, .A.nandajiiana: but he is invariably descriJ;ed
as the disciple of Suddhananda. the fourth .A.charya after Sankara hi
the Kaiichi-matha, who is said to have attained his Brahmibhiva
in the year (Nala) 2906 of the Kali Yuga corresponding to 196 B. C.
7 3 The Taittiriyopanishad, called after the sage Tittiri, belong~
to the Taittiriya Sakha of the Krishl)a Yajur Veda. It forms the 7th,
8th and 9th Prapathakas of the Taittiriyaral)yaka, and the three parts
are respectively known unde the names: Sikshavalli, Brahmavalli, and
Bhrrguvalli. Later on, the lOth Prapathaka, beginning with
''ap:~~lf qft'' came to be considered as a p~rt of the Taitttiri'yo
panishad; but during the time of Sankara, only the three Vallis
beginning with "~ rr) f~: ~ Cf~1J'f:'' "~~fcr ~ifTRr
cf
q~Jf" 1 "+fiT cfl~fur:" was considered to consitute the Taitti:oo

ri yopanishad 'proper, and he has accordingly written his Bhashya only
on these three Vallfs. .A.nandagiri's Tika also is confined to these
three Vallis, and both are published in the .A.nandasrama Series, along.
with Sankarananda's Taittiriyopanishad-DipikQ, which is also confined
to these three Vallls. There is also a Vartiki on Satikara's Bhasbya an
the Taittirlyopanishad by Suresvaracharya, which is also published in a
separate volume in the .A.nandasrama Series under the name of
Taittiriyopanishad-Bhashya-Vartika of Suresvaracharya, together with
the Tika of .A.nandagiri thereon. It is only VidyaraQya that has, for
the first time, commented upon all these four Prapathakas as Upanishads and his commentary which forms an exeellent exposition of
Sankara's views is also published as a separate volume of the .A.nanda
sraina Series. PaQgit A. Mahadeva Sastri has collected all these
commentaries on the Taittiriyopanishad and has published an excellent
English translation of the same under the name of Vedic Religion.
The Aitareyopanishad derives its name from the Rishi Aitareya.
and it forms part of the AitareyaraQyaka of the Rig Veda. In fac~.
Adhyayas 4 to 7 of the second Pralma of the AitareyaraQyaka constitute.
the Aitareyopanishad ; and Satikara'~ Bhasbya and Anandagiri's Tiki.77
.so
MAIN INCIDENTS OF
THE AGE OF SANKARA
thereon are confined to these four Adhyayas. The second and third
Praknas of the Aitareyaral}yaka are known by the general name of
Bahvrichabrahmal}opanishad. while Adhyayas 4 to 7 of the second
Prakna are more particularly named as the Aitareyopanishad. Hence
the colophon at the end of Sankara's Bhashya on the Aitareyopanishad
runs as follows: 11 ~ ~~n .-~lftfCfN \Tlfq I~ f~lSssft+r~~
!:lij("f-r.tP":n"'11Qrr11Nftn+:if'f~
'
fct
~ft:f:C~~~~'ffi~ wcrr ar~:q

"'
"
<:.
ij''r'fl(_.
Sankara's Bhashya on this Upani-
shad along with .Anandagiri's Tika thereon is published in the

.Anandasrama Series, and it contains also Vidyaral}ya's commentaries
called Aitareyopanishad-Dipika.
78 The Chhandogyopanishad forms a portion of the ChhandogyaBrahmal}a of the Sama Veda. Of the 10 Prapathakas which constitute
the ChhandogyaBrahmal}a, the first two are called the ChhandogyaMantra-BrahmaQa, the remaining eight chapters or Prapathakas
constituting the Chhindogya Upanishad. According to Cbitsukhachirya, Sankara is said to have commented not only on the Upanishad
portion but also on the Mantra portion ; but it is a pity that nothing is
known about his Bhashya on the first two chapters of the Ohhandogya
nrahmaQa. Further, the abruptness and brevity of Sankara's Introduction to this Upanishad clearly shows that he must have already
commented upon the first two chapters constituting the Mantra portion
of the Chhandogya BrihmaQa. The Upanishad is published in the
Xnandasrama Series with .Anandagiri's Tiki thereon.
11 The BrihadiraQyakopanishad is undoubtedly the biggest and the
most important of the Ten Principal Upanishads. It forms a portion
-of the Brihadaral}yaka of the Kai}Va Sakha of the Sukla Yajur Veda,
and it consists of .Adhyiyas Ill to VID of the said .Aral}yaka. The
:first Adhyaya of the Upanishad treats of A vidya, the next three
chapters contain a lengthy discourse between Janakavideha and Yajnavalkya regarding the true nature of the Supreme Being and of His
relation to the Universe. The fifth and sixth chapters deal with various
Upasanas leading to the attainment of the highest wisdom. As
Sankara's Bhashya on the Brihadaral}yakopanishad forms the key for
LIFE
81
commentaries on these Eleven U panishads and that on the

Ma"Q.c;Uikya-Karikas, which Satikara made part and parcel
of the Ma:Qdukyopanishad itself, a commentary on the
o Svetasvataropanishad is also ascribed to him. A perusal
-sbadBhasbya, (IX) 78 Chhandogyopanisbad-Bhashya, and

(X) 19 Brihada.ral}.yakopanishad-Bhasbya.
Besides
the
.
~
~ij'q r.,_ ifl~Cfil':qflf'~
s' ANKAilA'S
I'
all the Upanishads, Suresvara has written an exhaustive Vartika on

the same under the name of BrihadaraQyakopanishadBhashya
Vartika. The first portion of the Vartika dealing generally with the
Upanishads is known as Sambandha-Vartika. Both th~ Bhas~ya of
Sankara and the Vartika of Suresvaracharya are published 1D four
separate volumes in the .Anandasrama Series alon~ with the Tika~ of
.Anandagiri on both the Bhashya and the Vartlka. On the hnes
followed by sankara, there is also a small but a beautiful commentary
on the Brihadaranyakopanishad called Mitakshara said to have been
composed by Nityanandasrama, a disciple of Purushottama, and the
said commentary is also published in a separate volume in the
.Anandasrama Series. While the Bhashyas of Sankara on all the otheiT
Upanishads have been translated and published in various languages,
there has not been as yet published a single translation of the
Brihadaranyakopanishad-Bhashya, which is the best of Satikara's
Bhashyas on the Upanishads.
so The svetasvataropanishad derives its name from the sage
Svetasvatara and forms a portion of the Krisht}a Yajur Veda. It
consists of six Adhyayas and it is pre-eminently the Upanishad of Devo
tion. It explains the essential nature of the Supreme Soul and of the
Individual Souls and of their relation to ISvara on the one hand and to
Jagat on the other. There is no doubt a Bhashya on the said Upanishad
ascribed to Sankaracharya, but a perusal of the same will clearly show
that it is not the work of .Adi Satikara, the admitted commentator of
the Dasopanishads. It is published in the .Anandasrama Series along
with the Dipikas of Sai:tkarananda and NarayaQa and the Vivarat}a of
Bhagavad Vijtianottama, a pupil of Jfianottama. The learned Editor
is also of opinion that it is not the work of Sankara, but only of some
one of his ~uccessors who assumed the title of Sankaracharya. The
long list of quotations found at the beginning of the Bhashya and the
authorities referred to by the commentator will suffice to show that it
is the work of a much later writer than Satikara, the Founder of the
Advaita Phi1osophy.
82
TBB AGB OF SANKARA
of the said commentary wilf clearly show that it is not the

bandwork of A'di Satikara, but, as we shaH point out iD
the next chapter, it is the hand-work of Abhinava Satikara,
one of the greatest of the Successors of Satikara who bore
not only the same title but also the same name as the first
Satikara.
The last and the most important of the Sixteen
Commentaries
(Shodasa-Bhashyas)
composed by Satikara at
.
.
81
this period was, of course, his Bhashya on the Vedanta
The Sankara Bhashya on the Vedanta Sastras is generally known
as sariraka-Mimamsi-Bhishya. 1t is the authority most generally
referred to in India as to the right understanding of the Vedanta
Siitras, and ever since Sankara's time, the majority of the best thinkers
of India have been men adhering to his school. There have been
written several Tikas and Vivarattas on Sankara's Bhashya on the
Vedanta Siitras, but the most important and earliest of such glosses is
that of Padmapidacharya, one of the direct disciples of Sankara.
known as Panchapidika, which is, however, an incomplete commentary.
There is a commentary on this Panchapadika by Prakasatma Yati, and
it has been recently published at Benares under the name of
Pannchapadika-Vivaratta. There is also a gloss on this Vivaratta by
Sri Ramananda Sarasvati and the same has been published in the
Chaukamba Sanskrit series under the name of PanchapadikiVivarattopanyisa. There is also another commentary called TatvaDipana on Prakasatma Yati's Paiichapadika-VivaraQa by AkhaQt;lananda Muni. There is again another commentary on PanchapadikiVivaratta called BhavaPrakisika by Nrisihmasramamuni, a disciple
of Jagannathasrama, but it is only available in manuscripts.
81
The next important commentary on Sankara's Brahma-SutraBhashya is Bhamati by Sri Vachaspati Misra, one of the best expounders ~f Sankara's Philosophy. Vedanta-Kalpataru is a gloss on
Bhamati by Amalananda and it is published at Benares in two parts.
There is again a gloss on this Vedanta Kalpataru by Appaya Dikshita.
the celebrated Sanskrit scholar of Southern India and it is also
published under the name of " Parimala " at Benares in three parts.
MAIN INCIDENTS OF S'ANKAR.A'S LIPB
83
Sutras of Badaraya~a. Whole hosts of commeniat~rs. ha~e

commented upon the Brahma Sutras but sa they all want the
There are also four more commentaries available on Sank&.rcl's
1JrahmaSiitraBhisya, and they may be mentioned in the followiLI
order. The first and the foremost of them is SarirakaNyiyaNirQaya
aregular commentary on Sankara Bhashya by his famous expounder
.A:nandagiri or A.nandajiiana. the disciple of Suddhinanda. The next
is Bhishyaratna Prabhi. an equally famous commentary on Sailkara
Bhashya by Govinainanda and it is also sometimes known as 'Rami
nandiyam.' Brahma"vidyabharatta is another profound commentary
oil SankaraBhashya by Advaitinanda Sarasvati, a disciple of Raminanda Tirtha who was himself a disciple ~f Bhiimananda. The last.
and perhaps the most important of the commentaries on ~ankara's
BrahmaSiitraBhashya though still unpublished. is SarirakaNyiyaRakshimal}i, a commentary by Appayya Dikshita. This is not to be
-confounded either with his Parimata, a commentary on VedantaKalpataru, or with his Sivarkamatti Dipika, a commentary on Srikaotha's BrahmaSiitraBhasya. The colophon at the end of the 1st Padi
of the 1st Adhyaya runs as follows: '' ~fu ~llr~IDiifCil~~ffil:r
~~~ ssrrll~i~tfcrom~rlf~lfcr~crf\lfmf~~r"(~~r~~qoftcr"(...
WfRut lftfl f&rcr~ ~r ~rrtr~ill..tt 1tt <mllorr sr~ifrutl4fll .
"SI"~llllT~:. 11 "
Besides these, we have two more poetical commentaries on., i

sankara's Brahma Siitra-Bhishya, one called Vedintadhikara~a
NyayaMali or VaiyasikaNyayaMala by Bharati Tirtha, and another
called BhishyirthaRatnamali by SubrahmaQya Sudhi; and. both
have been published, the one in the Nagari and the other in the Telugu
character.
sa We have been able to collect the following Bhashyas on BidarayaQa's VedantaSfitras, representing the various schools of Vedanta
philosophy that came into existence in India since the time of Sankara.
I. Brahma-Siitra-Bhashya of Srimad Vijiiana Bhikshu called
Vijnanamrita. It represents the unsectarian Visishtadvaitic School of
Vedanta Philosophy. It is published in the Chaukambi Sanskrit
Series.
84
it occupies the highest rank among the numerous commen

taries on the Vedanta Sutras.
Gaudapada was so much delighted with the activity of
:Sankara,' that be undertook to take him to Kailasa on the
Himalayas wbere his Guru and Paramaguru were engaged
in Tapas and to introduce him and his works to them.
Sankara's joy knew no bounds when he saw the sages
Badara.yat)a and Suka, the Guru and Paramaguru of his
Parama.charya, engaged in Bahmanistha in one of tile
peaks of Mount Kailasa ; and he considered himself the
most fortunate man in the world, as the Dhanya.c;htaka, 88
which be comp:>sed on that occasion, amply testifies to the
boldness, depth, originality and simplicity of San.kara. In

fact Sankara's Bbasbya is not only the most important, but
also the oldest of the commentaries extant on the Brabma
Siitras. As a piece of philosophical argumentation,..
11. Brahma-Mimamsa-Bhashya of Srikantha Sivacharya. It
represents the Saiva Visishtadvaitic School of Vedanta Philosophy.
The work has been mostly published at Kumbakonam with Appayya
Dikshita's commentary thereon called sivarkamaQ.iDipika.
Ill. Sri Sariraka-MimamsaBrahmaSiitra-Bhashya or more
briefly called Sribhashya by Bhagavad Ramanujacharya. It represents
the VaishQava Visistadvaitic School of Vedantn Philosophy and is
available with Sruta-Prakasika, a gloss thereon by Sudarsana Bhatta
charya.
IV. Srimad AQuBhashya by Sri Vallabhacharya. It represents
the Suddhlidvaita School of Vedanta Philosophy and is published at.
Benares with Bhasbya-Prakasa, a commentary thereon by Sri Purushottamaji Maharaja.
v. Brabma-SiitraBhashya of Sri Nimbarkacharya, called
VedantaParijata-Saurabha. It represents the Dvaitadvaita School of
Vedanta Philosophy and is available with the commentary of srini
vasicharya and Kesava Bhatta's Gloss thereon.
VI. Vedinta-Siitra-Bhasya by Baladeva called GovindaBhashya.
It represents a School of Vedanta Philosophy ranging between
&w.kara's Advaita and RamaQuja's Visishtadvaita. It is being published
with an English Translation in the Sacred Books of the Hindus Series.
VII. sri suka-Bhashya by Sri Suka Bhagavatpadacharya, callecL
also Sarva-VedantaSaraMimamsaBhashya. It represents the School
ofVedanta Philosophy as explained in the Bhagavata Purat~a and is.
published in Telugu character with a running commentary called
Bhashya -Chandrika.
. VIII. Brahma-Siitra-Bhashya of Sri Bhaskaracharya. It represents
the unsectarian Dvaita School of Vedanta Philosophy and is.
published in the Chaukamba Sanskrit Series.
IX. Brahma-SiitraBhashya of Srikaracharya, called Srikara
Bhisbya. It represents the Saiva Dvaita School of Vedanta Philosophy
and is available in Telugu character.
ss
MAL~ .INCIDENTS OF S' ANKAR~'S LIFE
THE AGE OF SANKARA
..
X. Brahma-Sutra-Bhashya of Sri Maddhvacharya, called also

Dvaita-Bhashya. It represents the Vaisht~ava Dvaita School of
Vedanta Philosophy and is available with the commentaries of Jaya
'tirtha and Jagannatha Yati.
These are the chief writers of Bhashyas or Independent Commen1aries on Brahma Siitras, and these together with Sankara represent the
Eleven Schools of Vedanta Philosophy prevailing in India. Maddhva-charya quotes 21 Commentators before his time, but many of them
exist only in name, if not solely in the imagination of PiirQaprajiiacharya.
33
Dhanyashtaka, as the name itself implies, is a collection of
.8 stanzas in praise of the blessed condition of Mahatmas like Badara-
yal)a and Suka. The first stanza runs as foJlows :-
" er
sr~1 'i <fi ( ~ WSflfrurt

~ ~ $'l f.:tiSI ~ Af~:qcrr~;r I
'fflR
6' ~T f!fcf tn:lWff.:rf~:q d~I :
'"
~ISJ"T ~ -;r'ifY1{'5q qf~~f;.cr 11"

The concludihg stanza (St. 9) runs as foJlows :-
''arf~
fqq
~)if ri~ ~
~'iCI" ~ ~~ctia+il
v:
fct ~=n
86
MAIN INCIDI!NTS OF
TH8 AGB OP SANKARA
~ 1!~ ~~ a-~ ~~~lf ~&llJfR!

~if f<:llrT ~lit ~
mflrcr mlfT rr ~~ ~~,_
Rm a-r~rr $0lllf~ ij'Cfiffi'fif ij':

~~
~cpf+{f~ fcp"" ~1fT <::f-qqrs:""~~(f i~\TI:
"'
Cl~l~dl~lfi"~IOii U"tdl'1i fiW~ I

~crm-
ozmt. ~ ~+nrf':'
.!\
tl
dC( ~+11 ~Ill" ~~~
fqft;f+Ja'+t
wm ita" '1'\11 llld siQCI'rf~iilfl,_ 11
ONiSl!a- +J.m ~ ~~nttrlllfil~
~ccrr
1tl&f frtac~f:Tt=~+r..... 1
\::1
dm"SSGJ~li+J U~'"g"l)~el~ 'ij'lfCili. Gli~(lliOI: 11
aufc:tGtd f+R.~ ~~ +r~~(ilfd 11
~~
ccrm
0<:: Sf~ ctnn'liiil~

+r+J mif~ I
~
...:
('~
~Clf'CRIT
~liT+JT ~ ~~ 11
..,
~dlll"
fif\iff.:t fitatr~ 101 i
-~
~dTsf~{WS~ I~ fti<::~ ~orrfrqa-tt: I
11
D'lll
mm:t Olll:f lli'Tfcr ~msSlfffiT~ msrCfl{
ll"~ <::f~ ~1:1' ~ ~ GTT~ (ill Oj: 11
S5l1 +1:~1 tSlf Sfc{fM Cfll \ I t
2'1SG'q'TS~i.flrij
Oll'd"taT
~ +rfi:ffif
~
~
0
~
fi'Fld": 11
3:f~qpi~Tsf~liCTC1fT +f~'l Gri~-u~ur: 11
attJ:ef
uc~r~~&uca1f~~m~~r4ct1Cfl~: 1
'
..,
Ch
Tdif"ff sf~ ~ srfactlf~a+fl!Ufl{
?fRTfQ' ~..... m~a-
~CffiT lffcr~riur ~~~ +J~I cflii r I
c.
11
~SCliTtr+J~ ~cj, aq ~;;mf+r ~Cfirq: '

Cflif~fq
f"'
'4~ 1~a~'"' ~+t. t=ffCfd"~~
d ~I iff ~SCfl <let smr:
~ ;r;rf\if'Cf&l ~ccf ~~ ~ :>~~ ~Cfl{ I
~r.ft~ ~srrccr: ~ ar~f<Cflr~~ 11

~
ml'!,~ I
~ ~~mffif~iflll tt ~~fif ~rf.; :q 11
The mee~ng of Satikara and BadarayaQa, according to both

Chttsukha and Anandagiri, took place near Kaiiasa on the Himalayas.
AD:andagiri, however does not introduce Suka at this stage, and according to him Suka is seen for the first time by Satikara as one of the
hqsts of mighty sages attending on the Great Teacher, Mahadeva who
appeared to Satikara in the form of DakshiQamurti at the foot of a
banian tree (Vata) on one of the white peaks of Kailasa. Govinda
nanda and Satikarananda locate this meeting between Sankara and
BidarayaQa at Badarika~rama itself where Badaraya~:~a goes of his own
accord to pay a visit to Sankara on hearing that he has composed
comment~ries not only on the Bhagavad Gita and the Upanishads, but
also on h1s own Brahma Sutras. The following is the account given io.
Oovindananda's Keraliya Sankara Vijaya:
84
ill i1 Cflf15j'~: 11
~<::TlfT~51'Cfilm~ 'f~wrrf'ur
~ tR~ ~fcRrmcf mrftf 11 11
87
LIFE
their sincere blessings to sankara and direced him to go and .

preach his Advaita Darsana at Va.ra.nas1 (Benares), the.
same. Both Badarayal)a and suka 8 ' were immensely glad

to go through the Bhashyas and Prakaral)as of satikara and
pronounced his Bhashya on their Brahma Siitras as containing the true interpretation of the U panishads. They offered
":a~1'6l4i
s' ANKARA'S
sf'fTa:f if+r .\iffdl~ ~ .=i(JISll f"' Gl ~'4 iii d, I ..

~ ~ sr~ Cci ~ ~ ijfli'd~: 11 ..
1:
!
I
\
11
88
THE AGE OF SANKAR.A
MAIN INCIDENTS OF S'ANKAR.As LJFE
ancient seat of all 'A'ryan learning, and to establish its

supremacy in the world by subjugating all tbe hostile
rel~~ions and philos?phies which were then crushing all
sp1rlt out of the true 1deal of the U panishads.
-was very much like that of Gautama Buddha when he found

himself alone under the Bodhi tree. He yearned to meet
-with a Guru who would be able to teach him the way of
-.absolute rel~ase and free hi m for ever from all earthly bonds.
No sooner had they pronounced their blessings on

Satikara than the two sages, Ba.dara.yaQ. a and s uka, miraculously disappeared from the scene ; and not even Gaudapa.da
was left there to comfort poor satikara in that strange land
of the Siddbas. Having fulfilled the mission of their life in
this world, the three great teachers had gone up to Kailasa.
where Maha.deva, the great Lord of Wisdom, sits enthroned
on th~ Silver Mountain with His Gracious Energy, tbe
World s Mother, the Goddess Uma. by his side, leaving the
rest of their task into the abJe hands of Satikara. satikara
becomes immensely grieved at the sudden departure of his
venerable teachers, and all human existence appears to him
completely profitless. He considered all sentient beings as
mere actors walking in a vain show produced by a magician.
In fact, the state of mind of the youthful ascetic at that time
~~~ro t~ftt~Fiitl ~ ~sr~
ij.-wsa:
mt 1
~ro ~ ~ tRrr~....
,, ''
But according to the authors of the later S:1Iikara Vijayas, su.:h as

Madhava, Sadananda and Chidvilasa, this meeting of Satikara and
Biidarayava is said to have taken place at Benares, after Satikara had
settled himself there with many of his disciples. Madhava says that
Vyasa came to Sailk~'s abode at Benares in the disguise of an old
man and after entering into a long disputation with him on some of the
knotty points in his Vedanta Sutras was at last forced to yield to the
views and interpretations of Sankara. Tbe description of this me~ting
of Satikara and Vyasa as given by these later biographers is most
unnatural and unlikely and seems to have been designed to meet the
objections raised against his comm~ntary in M1ddhva Vijaya and
Mavi-Maiijari.
. . .
.-
-
89
j'
As his mind thus became en rapport with a spirit of

-resignation to the Will . of the Great Teacher. Mahdvara
'Himself, Satikara beholds a mystic Guru .in human form,
-milk-white, three-eyed, moon-crested. holding in the hands a
rosary of pearls, a ve~t;el of nector. a sacred b')ok and
Chinmudra, the symbol of the blessed wisdom, young and
-handsome with the Yogic belt, girdled hv a mighty serr~nt.
bedecked with garlandc; of oearls. seated in the posture of an
expositor on a stately tabernacle adorned with myriads of
fragrant bloomine fhwers at the foot of a big banian tree
(Vata-druma) in the middle of a maiestic and solemn ~rove
on one of the snow-white peab of Mount Kaitasa,
surrounded by Va.madeva, Jaimini, Ba.dara.yau.a, Siika,
Gau<;Japada and a host of mighty sages, a11 o1d and venerable
tn appearance, seated in the posture of disciples with one
and the same kind of book in their bands. Satikara,
unconscious of the coming crisis. draws near the Great
Teacher whose serene face is turned to south (Dakshina.
bhlmukha) towards himself. and is transported with rapture
at the sieht of his veneral,Je teachers seated in front of the
"Mighty Guru. It wa~ then that he composed his immortal
llymn to the Divine Teacher, well-known under the name of
"Dakshh;tamarti-Stotra," which inculcates the highest. devo-tion to the Divine Being as the Guru of Gurus. and an equal
devotion to one's own immediate Guru who should be
As a terse expression of the fundamental truths of Vedanta
Philosophy. Satikara's Dakshivamiirti~Stotr~ form~ a suitable text book
upon which the student may meditate and realize the whole doctrine of
81
90
niB AGE OF SANKARA
regarded as an incarnation of the former. Having composed

these immortal verses, .Sarikara throws himself at the feet or
the Guruj. The Graciou~ Lord and. his mighty attendants
are immensely pleased with the hymn. suka, one of thesurrounding host, now intercedes on behalf of his great
grand disciple as worthy to be taught the mystery of Spiritual
Knowledge, and the Divine Teacher accordingly receives
Sarikara and bids the attendants prepare at once for hissoleman initiation into Adhyatma-Sannya.sa.
Sarikara is, accordingly, bathed with water from the
sacred Ganges aod made ready for receptlon by a variety of
minute purificatory ceremonies. The neophyte is besmeared
with sacred ashes and we us the Kasha.ya, the. peculiar
habiliment of the Sannya:sin. With one hand grasping the
Dal)9a (sacred staff) and the other the Kamandalu
(water-pot), he renounces once again all desires of w~~ldly
splendour and wealth and expresses the determination t()
Satikara's Advaita for himself. It properly consists of ~nly ten st~~s:
and begins with :
tt
fcf~cf ~tfur;:~~rr;:r~~~ f"1 \JIJrd ifff.

. .
q-~ ~f.:r ifllflft Gr~Rlfcf lf~ f"11flll'
lf: ~r~~ ST~ijlflf mcm'"rrC\lrc:rr sari
~ ~lf~iffflf
C\ ;:n:r ~~ ~~Uf'11Rf~
C\ 11 , ,
~
But in most of the manuscripts and printed editions of this celebrated'

poem the following additional stanzas are found after the close of the:
lOth stanza :
11
cgfqc:fq ij 4) q lf~ f"1 t4 ooj

fi
ijCI)~ ~ "1Gfilro:rt. ~J"1~1dJ <. ~JI<Rf ..1
~~q;r~~ ~~ ~~0114[~
'G(ifif~(OI$:~~ i{~lf+i ll
,C\
911
follow the will of his Guru. He is then presented before the

Mighty Teacher, the serene-faced Primal Being Himself,;
who, at the time of universal dissolution, absorbs all intct
m Cl ed <l if~ cr;g r: f~ lf~ ~CIT I

~u ~
c:.
lflif ~lfrif f~ISlfl~ f?omnr~: 11
an ~: 51'UTCIT~Tlf ~;am~ij~
I
.....
~
f'iltt?Tlf
srmrcrrlf' ~f~urn:rcrlf"
C\
'ilf: 11
f~~ ij'effcr~t nt'i~ ~CI1:Tf~JVJ'1+{_ I

lf~ ij'cf~ICflR't <IT~GfT1fcr~
o:rif: 11
C\
~
lllt:l o~ I 4 I ST'fi fed q (fjf ~~ ~crr;f

crtiftS6Iract~flfqul
UCI'ff
if~~:
c.
c.
~1'1"
ifffi~~ Cfi<Cfifi?df~rlfif ......
~ 1"-"t:l..-~ ~tf .
~Cl=I'T'U~ l!fu'a~ ~f~ul11fJ~r lfti
11 ''
All these verses are found in Chitsukhacharya's Brihat Satikara Vijayar

and apparently these verses are his own productions. We have a.
celebrated Vartika or Poetical Gommentary on this magnificent _Ode by
Suresvaracharya, one of the direct and prominent disciples of Satikarar
called Manasollasa, consisting of 10 Ullasas or Chapters, each of which
is devoted to the exposition of a single stanza of this immortal poem
of ten verses. The Mysore Government has brought out a beautiful
edition of this poem with Suresvarachirya's Vartika of Minasollasa,
and Rama Tirtha's gloss thereon called Manasollasa-Vrittinta, together
with an independent commentary on the original hymn itself by
Svayamprakasa Yatiodra, a disciple of Kaivalyananda Yogindra,
called Tatva-Sudhi. The hymn is termed Dakshiv.amurti-Stota merely
because the name Dakshinimurti occurs in the last line of each verse
as the burthen of the hymn. Pav.!}it A. Mahideva Si$tri haspublished a beautiful English translation of the said hymn and of the
Virtika of Suresvaricharya thereon under the name of yedantaDoctrine of Satikarachirya' which also contains the text .and transla
tion of the Dakshitt_imur.tiUpan~bad,_ which P.r~bably ctame inta>
existence about Satikara's time.
93'
THB AGB OF SANKARA
MAIN INCIDENTS OF 51 ANKARA'S LIFE
Himself and who shines and delights in the happiness of His

OWn-inherent bliss; and the neophyte not knowing how to
worship adequately the Omniscient Lord composes his
-famous poem caJled 86 Para-Puja and offers it as his bumble
present to the Divine Teacher. The Mahavakyas of the
'Upanishads are directly taught to him by the Gracious Lord
.as constituting the knowledge of the Highest Secret, and he
solemnly repeats them with all his faculties absorbed in
'loving devotion to the Spiritual Teacher~ With the impartation to him of the mysteries of the Vedanta Philosophy and
of the presentation to him of the Sacred Book which the

Divine Teacher was holding in his hand the initiation
becomes complete.
To his great satisfaction and astonishment, Satikara
finds that the book that has been so kindly presented to him
by the Divine Teacher is no other than his own Bhashya on
the Brahma Sutras and he cannot sufficiently express his:
gratitude to the Great Guru for the special favour shown to
him. The Guru is so much pleased with Satikara that He
graciously reveals HLnself before him as the Great Lord
siva Himself and gladly takes him right up to the Silver
Mountain on the Mahakailasa whose innumerable white
peaks are adorned with diverse jewels. There, in a magnificent
shrine of ruddy gold, the newly initiated ascetic beholds the
Divine Teacher, the first and the only God, seated upon a
majestic throne surrounded with rich silken hangings and'
adorned with innumerable sparkling gems, with one sacred
face representing the One Absolute Being in the universe,
with three graceful eyes indicating the splendour of the three
great lights of the world, with the crest of His matted hair
crowned with the Ganges, the crescent-moon and the
Kadamba-garland revealing his triple nature as Sat, Chit and
Ananda with His ears adorned with ear-rings of conch-shell
'
.
and flower-petals indicating the harmony and beautywhtch He
preserves in the world, with His throat black with the poison
churned out from the milky ocean bearing testimony to the
infinite compassion that He has towards His devotees, with
His bands grasping an antelope (the sign of self-control)
an axe (the sign of power), the Abhayamudra (the sign of
safety) and Varadamudra (the sign of assurance of gifts of
grace) with His body ruddy like coral, besmeared with
sacred ashes, showing that His Justice is always tempered
with Mercy, with His breast adorned with the white investing:
86 Pari-Puji is a short poem in 5 stanzas in which Saii.kara shows

how difficult it is for a person like himself who has realized the true
nature of God to worship Him in any of the ordinary forms covered
'lby the Shodasopachiras. It is so short and sweet that we quote it in
-Jul1 below :
'
"'AoifliiS~;:f ~ ij"Cfltf~ ~TSSij''llL I

.
~~ll' qr~ li';lf :q ~~~rss~ 1 ~er: 11
~
11
Fnt~ ~: ~ cr~?f fcf~1~ <~ :q 1

A"<lw~~lfl'trCJ'Tct ~ f.,crf~ :q 11 ~ 11
f01~WT ~r tr=err (4=ll~lllsm~ ~er: 1
f'"lr:llqta~ll" ;j~ crr;G[~ :q ~err fcflrr: n ~ 11
sr~f&turr ~'frCffll" ~~ ~er) ;:ffir: 1

~f~ ~~ ~er: ~erw fEf':ftq-ij 11 " 1:
m sr~r;w;r ~er) ~T~J\ili{ fcrm:
arrcr ~ ~:;;r ~~ Cfiti". lJ.rnFr -q~ 11 "\ 11 "

ChitsUkhacharya, after giving these verSes in his Brihat Saii.kara Vijaya,.
..ooncludes the poem with the following_ stanza :-
:" ~Cf
lrCf
tm ~ ij"4lct~~ ~- I
. ~ifi"'\te::qr. (j ~ fcrclllr i"~Cf~: 11"
94
thread (Brahma-sutra) indicating His mastery over the

.Saktis (the three Energies of the Soul) and the Gu\las (the
three Qualities of Matter). with His neck shining with necklaces consisting of bones and skulls of innumerable Brahmas,
Vishi)US and Rudras whom He produced from time to time
for the purpose of creating, protecting and destroying the
universe, with His waist resplendent with dagger and girdle
e?tpressive of His omnipotence and omniscience, with His
lotus-like feet tinkling with the heroic anklets and sounding
bells proclaiming that He is the author of all Revelations
(Srutis add Smritis), with the Goddess Uma, His Supreme
Energy (ParaSakti) always seated on His lef[ side, with the
Goddesses of Wealth and Learning waving on either side of
Him a white Chamara (Chowrie) and a flower-twined
Vyajana (Fan) representing that He is the Master of all
Wealth and Learning, with the heavenly musicians and
choristers of every degree singing His paise in sweet harmony
with innumerable musical instuments, with His hosts of
devotees dancing before His presence with their quivering
bodies thrilled in every part with joy, with the holy ascetics
reciting the Upanishads with their hands clasped above their
heads, and with Indra and other gods standing far off, with
hands upon their mouths, humbly making known their wants
to Him, as they are kept back by the wand of the sacred
Nandikeswara. As sankara eagerly beholds the Mighty
Lord, Sadasiva, who is from eternity free from all impurity,
the Everlasting, the All-pervader, possessed of all wisdom
and pre-eminence and all spontaneous grace, who, through
His infinite compassion towards souls, for which they can
render Him no return, ever performs without performance,
the acts of Srishti (Creation), Sthiti (Protection), Samhara
(Destruction), Tirodhana (Veiling) and Anugraha (Dispensing
grace) once from foot to head and again from top to toe,
95
MAIN INCIDENTS OF S' ANKARA's LIFB
TBB AGE OF SANKARA
his frame is dissolved in ecstacy like wax in fire. Rapture ;

fills him as the torrent from the open sluice, and as he is
plunged into the very gulf or delight, the two great hymns
In praise of siva, known as 86 siva-Padadi-Kesanta-VarnanaStotra and 87 siva-Kesadi-Padanta Varl}ana-Stotra flow forth
ss Siva-Pidadi-Kesinta-VarQana-Stotra is one of the most beautiful poems in praise of Siva as He appeared to sankara in Mabikailisa
and consists of 40 stanzas in Sragdhari metre. The first stanza runs
as follows :-
;:rr
~liTVi
~m CfWI)~mcfi~4C41ilf~~
~~qctcrfCfmer"Ui=fcfi~crqra-~~.,= 1
C'\
err~ ~{~at'il~ mfmr~:a-1Tcfiiufcrm

~~rij': ~RCfCliT~~i=fcfi~ tref({T rrcfa.:~:
II ~ 11 ,
Chitsukhacharya, in his Brihat Sailkara Vijaya, says that this poem was
composed by Sankara on the occasion of his famous visit to MahikaiJasa as he took a full glance of the Lord Siva from foot to head, and
he concludes this poem with the following stanza :
'' e"lffll" Rtc~ 5f-qfcr 5ffcrf~ ~ tcft~~;:f tii w:

fctl err ~lf ~w ~:qf"(Cf ;r~err Cfftcfll"n:r: ij'lfmTa 1
~4\i~ct ij'~~ ij'mr ~~qfu ij'cf~fsrlfCCt

~srrczrrs~:~a- ~
lflffa
... .
~wcrrr lfi=lf~~= 11 ''
This poem is published in Part VI of the Kivya-Mila Series.

97 Siva-Kesadi-Pidinta-VarQana-Stotra is a similar grand poem in
praise of Siva by Sankara and consists of 28 stanzas also composed in
Sragdhara, which appears to be Sankara's favourite metre. The first
stanza runs as follows :-
'' ~zrr~ l{fe'f
'{T~c~ij'~urrrwhcrfif<f
~~tcr~r: frrQ~"wr ~w~UffiRCfcrm~"twdl ;:r:
~urrf:a-ifdf~(;Af~w"' ;flt11 {Uj '{:.T~+r_a-r
'Efl'u~)q~~T~~~~f~f~Rcrr: Q~"i[
mcri:
..
Cfi't~T: 11 "
96'
TBB AGB OF SANJC.ARA
MAIN INCmBNTS OF S'ANKAU'S LIFB
or
from his sacred lips, which.in their beauty of description

w~t be saw in Mahakailasa stands unrivalled to this day.
From this moment Sankara is entirely transformed into
anew man; he has become a Hvan-Makta-one In feeling,
soul and power with the Infinite and Eternal Lord, though
living in a mortal body still, for a while, solely with a view-to save the world. In fact Sailkara has realized the Supreme:
Soul and has become one with the Divine Teacher, as the
88 A.tma-Bhajailga and 89 Svanubhava-Prakara:r;~.a which he-
Chitsukha says that this poem was also composed by Sankara on the
same occasion as he beheld Siva in Mahikailisa from top to toe, and.
he concludes the poem with the following prayer :
~~~
~;:r
l{ifij'cf
lfij".. ~ t:l11l" en+'ft
C\
'0
'OC:.
ij'p:;:ff '~"' +=rtlt~ a
~q- :q
lf ~~1l'frnra- ifR.T1{ t
'' m:;:rr
C\
'
ccr
ll'riii{'~ m~ tf~ fqft:r li~= snw ~~ 1{~.-ffi

lfl'~~ o ~ it 1{~ 1{~~ ~-u~ ~ 11 ,
"
This poem is also published in Part VI of the KivyaMili Series.

88 .Atma-Bhujanga, also known:as .Atma-Shatka is a small poem.
in six stanzas in the metre called Bhujaiigaprayita, on the realization
of one's own Soul as the Supreme Being of the Universe. It begins
with:-
" ~~4'il'~ fll <f:q "d I f;:r 'ff~

if =if~)~~ ;:r :q mat~~ 1
if :q azilq1fJrf
if
if qrzt",.
C\
~'1rG:~: fuq)~ f~qJ~'{ 11 "
a\ill
The last stanza in which he affirms in positive terms the real nature or:
the Soul runs as follows :-
" ar~
fi:rf~cr) f;t <t?fil <~q-J
Olfitzt' ri1!f rimrr~

ijt{f lr ~ ;:r ~ff.Rf ;f Gfi='l'
97
composed at this time show clearly. The Divine Teacher,

Mahdvara, beco,:nes extremely pleased with him, bless=$
him with lo"g life and sound health, orders him to go forth
as a Paramahamsa Parivrajakacharya and proclaim his
Advaita Dadana at Benares and other places, and assures
him that his Absolute Philosophy will be . established
and respected throughout the whole world. Being thus
blessed by Lord Siva, the new spiritual teacher goes back to
the hermitage of Badarayana at the foot of the K.ailasa
Mountain near the source of the Ganges, wherefrom had
disappeared his three great teachers a short while ago.
Svanubhava-Prakarava or more briefly called Svinubhiiti is a
small poem in 36 stanzas of Anushtubh metre on the realization of
Brahman in one's own self-realization. It begins with :81
,; ~ irc:r q-t "~
w~ iter~~ 1
~ ~ ~ ircrr~ itctw'{ 11 ~ 11
ay~ =4-d'ilf lt"CI'l'ft:q ~oil *I I '1 I c;:'l ?fiT~'"~ f1. I
rn~~fcr~r~ w~ "~~ ~'! 11 ~ 11
~~Cfal~lf, ~~fcref~: I
~~fcr~CJC1lsf~ w~ i'~~q ~ctaq::r.:.~w~f1. If ~ 11
~ ~ tm:=ifi~Jf ri~r.wr m~'"ll@l~~" 1
ri~~ffiffir ~~ ~~1f ?flctw'( 11 "" 11"
The poem is concluded with the following stanzas :-
" ~~~~'R)s~. ili~Tmtcffqq I
~'l<f~fct@'ifr~ ~~ "~~ ~~ 11 ~~ 11
~<i ~oqcf
SffcRf ~f.:r~
~" I
~
.
: 14") Cli'T CfiT Cli'T ~6"~~ .$
11'crft:r ~CI"ll''( .Ii ~ \ 11
'
AActtit~~t: f~cits~ fucit~ 11 "'
11
The whole of this Pratcaraoa is found in Brihaf Sankara Vija)'a~ and the
last stanza is probably the coint?osition o~ Chitsukha himselfC()ntainina
his reflection on the effect of the poem on itS hearers.
.
.98
There he finds his old companion and costudent, Vishoa

Sarman, plunged in deep sorrow on account of the sudden
disappearance of himse)f and his great teachers, for whom
he had searched throughout that sacred hermitage. On
being questioned by his trusted friend, Sankara narrates to
him how he suddenly missed his great teachers-BadarayalJa,
Suka and Gaug.apada, how in his despair he found out the
Divine Guru in the form of Dakshii).a murti under the foot
of a banian tree, how he had been received by the Spritual
II'eacher and initiated into the Adhyatma-Sannyasa (Spiritual
Asceticism), how he bad been taught by the Gracious
Lord the mysteries of the Vedanta Philosophy, how Siva,
the Lord of Wisdom revealed Himself to him in Maha
kailasa, and what all wonders he witnessed in that sacred
paradise. At the earnest request of Vishi).U Sarman,
sankara composes his 90 Adhy atmavidya-Sannyasavidhi and
AdhyatmavidyaSannyasavidhi is a small Prakaraua or treatise
in 44 stanzas explaining the nature of Adhyatma-Saonyasa or Spiritual
Asceticism and what according to it is meant by Snana (Bathing),
Saucha (Purity), Sandhya (Prayer), Bhikshii (Food), Ekanta (Solitude)
and Chiiturmiisya-Sankalpa (Four months' vow), which are the six:
chief duties prescribed to an ordinary Sannyasin. It begins with : 80
'' ~-zya: .ft:~ci ~ ifR"'TrT ~~~l{ I
1:~~1:1lf'efcri N~ ~~ itct if"'T~

lfCfTifT lJ:'Oiff:qr{T 'Jil&lHif'efi=f~q"Cfi: I
I' ~ 11
ar&rRfffCRITt:lffmfcr ~'*flf~ ~CfJ!: 11 ~ 11

~;:f
99
MAIN INCIDENTS OF S' ANKARA 7S LJFE
- THE AGE OF SAN:l:ARA
fum fo:w:r ~Cfll'"dcrrrff I

fll~ ~crrf'{ CfiiJTPsr ~q- rrrw+lRt .. 11 ~ 11
Cfi!TT
~rrr;:t. ifrftliw~lf: ~~ ffffr~lrfrr~: 1

cw~~ f~ f~&tr it~~ icrc:rf~Jt 11 11 ''
Vedanta-DiQdima, thereby explaining to him what it

was that constituted ..~\dhyatma-Sannyasa into which he
was initiated by the Divine Teacher and what the essence
and substance of the teaching of the Vedanta was as imparted
10 him by the Guru of Gurus.
... 1
The poem ends as follows :11
ifflf ci f~ Gfffi ~ rf sr ffifrscs~ 1

ifflf cf ~ lllfcr CI"C{~~sir~ 11 11
~fer P.fiffcq~"'~qft~r=crpf~ tt~~-u=trr4'mf:r.rcr: cf~~rcr)qfrrtf~~crrfcri!ftHfTW~~r~c:iffqmt:llnffcrf'ef:

~~: I"
The work is stiU unpublished, although it is available in manuscripts in
many of the libraries of India and is fully given in Chitsukhacharya's
Brihat Sarikara Vijaya.
.
11 Vediinta-Dhglima, also sometimes called AtminiitmaViveka

Dita\iima, is a poem in 67 stanzas of Anushtubh metre containing the
general principles of the AdvaitaVediinta, as taught to Sankara by the
Divine Guru. Each stanza ends. with the word 'Vediinta4ittdimah~ and
hence the work itself has come to be called Vediinta Ditt4ima. The introductopY stanza invokes the presence of the Mighty Teachet, Sri
Dakshiniimiirti, as the whole of what he is going to say in the poem
embodies the substance of the teachings of the Divine Guru. It
mns as follows :
" ~ ~ lrd fs fU~fll ~er~
ltctl ~lffro lffi"
arm:rt ~~ :n :ffm qF&tlJfll!:fcr~f~e~it
11
11
J'he poem proper begins with the following stanzas :
"atlc"'lrtlc"'4~1~
a1lTTcRr~~ur1 I
4
9f~qrssro
rr ~ ftfi:r ~f~ fO~n1: 11 ~ u
#tlill#llilq~l=tt' in clltfi'1'T ~'If~
t ;
: ~ ;:'!,f'Rf MCSI.-iftSflf ~ ~Mitf6f0slf: 11 ~ tl ,.
100
'IHB AGB OF SANKARA
MAIN INCit>ENTS OF s'ANKARA's LlFB
.disciple and to initiate him as a Sannyasin. Sankara, who

already knows his Bhakti and Vairagya, gladly accepts him
:as his pupil, makes him go through the formalities and
invests him with the red-robe of the Sannaysin under the
-significant name of Chitsukha. The initiation becomes
complete with the impartation to him of the real secret and
significance of the Mahavakyas of the Upanishads by
composing his 98 Mahavakya-Vivaral}.a on the lines taught to
On hearing this marvello11s account, Vish\lU"""Sarman'a.

.admiration for Satikara increases a thousandfold and h.:
forthwith-~ .prays to Satikara in eight verses known as
19 Guruvashtaka and entreats Satikara to take him as his.
.
This instructive treatise is concluded with the following stanzas:._
11
aN~~ l:f)er: ~n:) i~~;pr 1
ri~f;arrcr ~fi:r ~RrM~: 11 ~ 11

. ;r
CliwtSrfaflir;nnt:
~srf-q lflel~fCT'ilf I
~~~r1,~~r ~~liT ~fu ~i=af~fGGif:

orf~ Gfi=l=f ~ISi
fcrm ~ TtTCfi"Jf
ll ~~
I
. ~ ~mrr ;r ~m f~cr -~~lrdlf~ilf:
11
fcr~cr~lf)q~ fcr~1=qfcr ~~~Br :qrfer 'Cft=rt

~ij': ij'fSll' +rf~o2:f'ffCRf +r~ai f\if~ 1~4 If~"!.~: 11 t I l"
11
~~ u
~lf~crq-furr~ ;:rrsslffiftsftcr lf~ er~ 1

~~- ~~iffcrm;; flffcr ~~fmf: 11 ~ \9
....
.Chitsukha concludes the poem with the following stanzas :

.
11
It is a pity that this PrakaraQa is also stiU unpublished, though_ it is

.completely available in manuscripts.
1:
li
~f~ =:.:sr~m1cP~ . oJI'T ~;r ~Jwcrt,
~~l[ ~51"Tf!lfcr: wf~R! lfT ~"{)~m I

f~Cfef :q~fiT f~~'fTStr~Cf, Cfcr~ I l
ern-: ~rl!Hrfatfcrrrr llfcr;:f lft :qcpr~ : 1
~~r ~lf:q~~sf~t +r~ ~fu~wq-: 11
These very stanzas which constitute the Guru-Stuti are found verbatim
!in the 5th Sarga of Madhava's SankaraVijaya, but without any
.appropriateness to the subject on hand.
83 Mabavakya-VivaraQaorbetterknown as Mahavakyartha-Paiichi:
braQa. is a small treatise in prose explaining analytically the meaning
.of the five great passages or Mahavakyas of the Upanishads upon
-which the Advaita Vedanta is based. They are:
.c::: " of the Sama Veda,
I. 11 d"O"\ -~GI" +1'1~
"S!o!O'T'U ill~Ti': srf~crcl1:~~f-qa;rfcr
. The ~t s~ is given as follows:-.
11
~qrf~~=c:q ~cn;:cr ~ ~CITi=Cff~g'lflf I

"
are:ltr~~;:lfrij'ferfi:r lT~TGI"TCfliT~
iRll'd"Jf
11 ''
"''\'0
'
a Gurvashtaka or Guru-Stuti as it is called in Brihat Sankat'a,

Vijaya, is a collection of eight beautiful verses in praise of Sankara
~mP;osed by VishQU Sarman, just before he was initiated into Sannyas:t
under the sacred appellation of Chitsukha, expressing his sincere
admii"ation for, and supreme devotion to his eo-student and Guru the
emb~diment of the Spiritual Teacher by whom be wa8 just ~hea
initiated into Spiritual Asceticism. The first stanza runs as follows:_,.
. :. .. ~
~~ ~ ~iii~P~faat fd i=lff-qm: 1
:
"
arm ~iP' ..crrsf~~ ;r ~~ fcr;rr~ fCfli=g Cfi~
err~ ~ ~rerr ~;:q-:qfut -~~Qlff 11 ~ 11"
101
.....
11.
,.
..
11
i
J
~ ~iP'
"
of the Adbarva Veda,
, Ill.
11
Sf~Ti=f. i'iP' " of the_Sukla Yajur Veda,
IV.
11
Of~ ~~ Sffir " of the KrishQa Yajur Veda and
V.
11
Sfm;J :q 1'1.-~ ~
. '.., ,: .~-~~fsr~t srlfTfi:r ll'~ f.~~ fl ~q 1 \ a
3TlJ
11'
of the Rig Veda.
102
103~
THB AGB O.P SANIL\RA
MAIN INCIDENTS OP: S' ANKARA'S LIFE
llim by the Divine Teacher. Both the t~acher and the pupil,
are anxious to go to Benares as directed by the DivineTeacher, but Sarikara, who always regarded his Guru as an
embodiment of the Spiritual Teacher Himself, first wants to
go and pay a visit to Govinda Bhagavatpada at Badarika.grama
and take his formal permission in the matter. Accordingly
both go back to Badarikasrama and pay their respects to
him and Govinda Bhagavatpada is extremely delighted to
hear of the marvellous adventures of his disciple at Kailasa

and Mahakailasa, persuades him to go at once to Benares to
proclaim his Advaita Philosophy to the world and blesses
him with a happy journey.
Accordingly San kara prepares himself to go to Benares
with his old friend and newly initiated disciple Chitsukha,.
when to his surprise and disappointment, Agni sarman
a relation of Satikara, turns up with bags of gold and
bundles of precious gems from his aged mother .Aryamba at
Kalati, and after presenting them to sarikara, informs him
that his beloved mother is seriously ill. The news of the
declining state of his mother's health upsets all his
programme, and though he has resigned all the worlds,
sankara's devotion to his mother makes him long to see his
mother at once. He dedicates all the gold and precious
gems which were so kindly presented to him by his mother
to Lord Narayana in re-constructing and repairing the
ancient temple of Vishl}.u at Badarikasrama and in setting up
94 the sacred image of_Narayal}.a which he got from the river
Alakananda, in the said temple according to Vedic rites.
As soon as the Pratishtha is over, satikara places Agni
sarman in charge of the said temple, which has ever since
become a f~mous place of pilgrimage in the North under the
name of 95 Badrinath, and goes to Kalati accompanied by
It is accordingly divided into five Sections and begins with :
3T~ffiT ~I Cl I crrsr~SI"Cfif~ Olll~~lfPl: I

~1 3Ptlmm- ;;rw, srm;t. ~w 1 ~ ~w.r sf~lf.
11
;era: ~er
sr~rrr
tH~ii ~1 ~~1qfiilfm'l tP.:tf lf~TcrrCflllfrr 1 cr;rrsm

m~ ~cpffirft:r ~FfTGflR=lf olfl 1 r.f f~~ I 31~ aTCRl
"~~lff~ " ~fer ~met~ ~lfur
qcrrfi:r "ij"CJfrcr --mt_ ~lf..,
arfu-~fa I d cq ~~lf ~GRTI, crr=cl:f) ~&-1:1' ~fer I 'fl1IT

~w-et i!r2T
CfT~~:, lt"Tliffrp:fcrcf
{1 ell #11 '1 H .. ~q- ~&-1:1''1'' I H
~~
~
.etc.
The work is concluded with the following quotations :
11
~~~- rr ~rft. rr :qr~ ~wur: t{~Cfi, 1

~ ~ rr ~ro ~crit~ q;:rra-'1': 11"
~ "~CfiircrrsfrrctTli ~'if~ ;rr;rrsffir fcfi'~ 1 "~fa~~: 1_

The colophon at the end runs as follows:-''Wifer l!iftfftfcr;:t{'qCftlO:
.
q I~'J\'7l!f~tSlf iff+i ,@~~l"if 14 fcn:f-if

tl+t l"d+t 11 ,
'-
'
+i ~I Cl FtlfT~=tft~
This work should not be confounded either with the Sankaral!

rama's MahivakyirthaVivaraQa published in 15 Siddhantas or ,with
Vidyiraoya's MahavakyaVivaraQa. in explanation of the 12 Maha
vakyis or important passages of .authority in the Vedas and the
Upanisbads. So far as we know the genuine work of Saiikara is still

.:
unpublished.
14 It is stated by Chitsukha that the sacred image of Lord Ntriya~,~a

which Sankara set up in the shrine of Badarinatha newly constructed
by him was brought up by him (Sankara) from the bottom of the river
Alakananda after diving ten times.
9 ~ The celebrated temple of Badarinatha (Badrinath) stands on a
peak of the main Himilayan range in Garhwal District, United Pro
vinces. at a height of 23.210 feet above the sea. This shrine is held in
greatest reverence by all classes of Hindus. The God is daily provided
with food (Naivedya) in gold and silver vessels said to have been
Chitsukha, his trusted companion and disciple. It is stated

that Satikara, before he left Badarikasrama to see his aged
mother, . 116 produced a hot-water tank (Ush~odakasaras),
just below the shrine close to the hermitage of his revered
Gurus to enable his old master to bathe in water every day
iq that extremely cold region in his last days of existence.
Anxious to see his aged mother, Sarikara hastens
through hills and forests and at last arrives at Kalati, his
place of birth. His mother, though extremely weak, was
still able to walk about in the house and was extremely glad
endowed to the temple by Satikara himself. The chief priest of the
temple, now known there as Rawal is alwayJ a Malayalam Brahman
who claims his descent from Agni Sarman, a relation of Satikara above
referred to.
ss Below the shrine of Badrinath, a sacred tank still stands on the
hillside under the name of Satikara-Pushkarat~i supplied by a thermal
spring by means of a spout in the shape of a dragon's head. Pilgrims
of both sexes, sometimes as many as 50,000 persons, visit this temple
annually and bathe in the sacred pool.
Referring to this tank at Badarikasrama, Anandagiri, in his
Prichina-Satikara-Vijaya, says as follows:-
~sft:r ~f~f~~ ~"{~lffs~fwa-srlWf: 1

6CG~ srr~lffl' ~+r vSfCflWf'i:TT"{T ffi'q'ifi'"{SJ"Effif: 11
'to see her only son in her last days. Setting at naught all
the rules appertaining to 97 worldly Sannyasa, Sarikara rushes
to his mother, touches her feet in reverence and embraces
1Jer with all filial affection and devotion. It is said that at the
solicitation of Sarikara, the river Churr:t! itself had changed
its course and ran close to his house at Kalati, so that his
.aged and declining mother might not be put to the trouble
of walking a long distance in order to get herself bathed in
the river and so much so that the river itself subsequently
came to be caUed Amba-Nadi after his mother. One day,
b~ing very ill, A'ry amba desired her son whose fame had
already reached her ears, to discourse to her on things that
would bring her eternal peace and happiness. Sarikara,
thereupon, preached to her the essence of his grand Philosophy of the Absolute as expressed in his Tatva-Bodha, 98
In as simple a manner as he put it, but even that was too
81 Spiritual Asceticism into which Satikara was initiated knows
no such restriction. On the other hand, the Skanda Pura~a makes
it imperative even on an ordinary Sannyasin that he should speciaiJy
'l"espeet the memory of his mother. It Jays down :
"
"~~a-rsf~~sfq ~~)sf~ +ifCfi (I 1

~cf~if lffCAT SI"~
Sl"lf~Cf: 11 "
Cfl;fRar~qfi:Ar fufw)sf$!fcr: ij';:r

~
'
~~Tf"{e~u ~f:44~1"{f~
mCRflffi' 51'$!lffi'T llfcr;rr$!ctrfa
liT~ ~ ~p:r~:qfif fftel~ 11 ,

>:)
But Midhava misapplies these verses and says that the tank in question
er~ted by Satikara at Kedlira to enable his dis:iples to bathe
in water in that cold region. His account is not only clearly opposed
actual fact:J,. but also contradictory to the account given by both
CbitsUkha
A.nandagiri.
. '
.
.
was
to
and
105
MAIN INCIDBNTS OF S' ANKARA'S LIFB
.' ' . TBB AGB OF SANKARA
cr;:m
Tatva-Bodha is a short treatise in simple prose giving a brief

summary of the Advaita-Vedanta and begins with:98
'' ~T'ef~~lf~llWTferCfilf"{urt .+i'T&Tffi'ef;;~~ m~

fcf~CflR cr~1:fr+r: 1 m'ef'i=t:r~~lf fcfil{? f;;etrrsfrmrcr~~
fcr~=,
~~~~4iwmmsru~:,
lf+r&T~ ~fu I "
>:) >:)
ey~rf~~Cfiqf~:,
>:)
The treatise is concluded with the following re.marks :
crrro Cjf'~~. f$
"ffIT =if, arr~fcrq_ ~rr<:

41
~ +i'l~+i fctd " ~fu
amr
'
ssr: I
0
mcrr)fu,
106
THB AGE OF SANKARA
MAIN INCIDBNTS OP
much for her to grasp in her precarious and semi-conscious.

state. She desires her son to sing a hymn in praise of
Krishl)a, the favourite Deity of the place and he accord
ingly composes and recites his famous hymns called
9 ~ Krisboashtaka ; and she is extremely delighted to hear it
recited by her son, feels perfectly happy and free from all
'' at!
~~
err
<fif~r ~~lf ;r~~crr 1
;ij"l'f~Sfrfl:ffil~ +r<td"TStrT fcrrrcrr~lf:

~
I I ''
In the Stotra-Patha-Pustakas, the last line of each of the stanzas w

changed as follows: 11 ~lfT ~)~m +r+r ~ ~)sf~
fcrq-zr:
From a stanza found in some of the editions added at the beginning of the work, it is ascribed by some to one Vasudevandra referred
to in the said stanza. The work has been printed at Bombay with
a Hindi Tika called Bhasba- Vivaratta. and the learned editor in his
preface ( ~ft:rCflf) says as follows regarding the author of the
work:
'' ~ 'f[~r;: a:qrlfll"(+f~\j=lfCI'RS5fm~ uill4 srurffi CRcr-
ileTrrn:rep- ,er~ srCfl~Ufi{
1 ~cr:a:cr ~qfqcpp:rq)~~q:q~;feret9;"Qlif~f.:cmcn:~mmerCfi~cr~ +rllili~r: ~q-~ sri!T+rrfer~r~uftfcr ~cfiifi=fTCftrd~ 1 ''
11
fssrzrr f~lS~t fer~:
ft:q~;n:~~ cr~erq-zr)
Nlft ~r&ft ~:at ~~ ~~<~..dl~~: 1

tr~r ~~r :q~r fcr+r~~.,m~ ft:l!l~f:cr:
~lft ~)~ ~er ~er~ ~csiJftsf~fcrq-zr: 11"
Chitsukha concludes this poem with the following stanza :
"~fer ~ft: U~~c+rr srof~cr: ~~UT

~fu fq-:ut;~Tuftsm mcrm~)~ 'I'm:
~
~
'
lffu:::r~f;;cpi ~rzrCJCr anfq-t~cr
C'\
~
~ur;:cr ~: ru~:q~,$~~~:
11 "
LIPB
miseries, blesses Satikara in his grand undertaking, gives up-her body Jike a Yogin and goes away by Archiradi-Marga
to the Abode of the Highest God, from which there
is no return.
~fer t+ra-~:q
II
'
99 Krishoashtaka, as the name itself implies, is a short poelll

in 8 stanzas in praise of Sri Krishoa, and begins as follows ;-
s'ANKARA'S
.....
11
11
to suit the circumstance of the reader himself.
It is stated in Madhava's work, and also referred to in some of

the later Sankara Vijayas that San kara in order to secure salvatioa.
to his dying mother composed a hymn called siva-Bhujanga-Stotra.
in praise of Siva. whereupon His messenger (Siva-Diitas) appeared
to her in terrific shapes which were too much for her and she refused ,
to go along with them to the world of Siva. Satikara is then
described as having praised Vishou by composing a hymn called
VishJ)uBhujanga-Stotra, and his mother was then taken to Vaikuntha
by the messengers of Vishuu. who were brightlooking and agreeable
to her. The whole story appears to us to be silly and most inappro'
priate to the occasion. Apart from its style which is quite modern
and the tenor of its substance which is clearly opposed to Sailkara's'-
recognized view, there is nothing in the poem irself to suggest that it
could have been composd by Sankara for the spiritual benefit of
his mother. The clear reference to Sundaramiirthi Nayanar, sirut~,
tooda Nayanar and other Dravidian Saints in one of its stanzas::
beginning with : ll ~crftfq
~)~~' 11 etc., conclusively
shows that it must be the composition of a much later writer than:
these Tamil Saints, and it is possible that Abhinava Sailkara, who wa~
clearly inclined to Saivism, was the author of it. With regard to
VishouBhujaQ.ga-Stotra, we have not come across any such poem
ascribed to any Sankara, and although the commentator of Madhava's
Sankara-Vijaya quotes in full the 14 stanzas beginning with:
H 3Fff~t=Cf lfRI'
mi:f ~ 11 as constituting the Siva-Bbujanga-Stotra, there is not even an attempt by him to suggest what constitutes .t~e YishouBhujangaStotra. and it is quite probable t)l~
it. is. Iin~rely
mentionea
in name
to preserve
correspondence
to ~;
. ''
'
. .
.
.
..
. . .
.
.. ,.,
other poem.
. . : ....... ::.JL
rr
en:
ctic[
TBB.AGB OF SANKAR.A
: ,! ;
MAIN INCIDENTS OF S1ANKARA'S LIFB
;! . Now the mother being dead; Satikara, in fulfiiment of

IJ:lis solemn promise made to her at the .tiine of his renunci
.ation, performs all the rites appertaining to her funeral
..ceremony, by preparing a funeral pyre at the back-yard of
fiis own house in accordance with the ancient and immemo.;
iial custom of the Kerallya Brahmans and by placing the
body of his mother on it and setting fire to it himself. The
100 Matri-Sruti which he then composed bears ample testi~
l!lony to the supreme devotion h~ had for his aged and
'beloved mother. Nothing can be more naturally expected
-of Satikara who had a deep sense of filial affection than that
~e should have thus honoured the sacred memory of his
~other by performing her funeral :r:ites himself. But tha
~O.pponents of Satikara's school of Vedanta Philosophy, who
must have been evidently despised and ridiculed by some of
the successors of satikara who were their contemporaries,
IJave made great capital out of the fact of a Sannyasin per(orming the funeral rites of his mother, by questioning the
very parentage of sankara, by inventing the story that he
-was the issue of an adulterous intercourse of a Brahman
widow with a Cha:ttg.ala, that he was from the beginning
"
, too MatriStuti or Matri-Paiicharatna, as Chitsukha calls it, is a

-short poem in 5 stanzas composed by Sankara at the time of setting
tire to the dead body of his mother, expressive of his supreme devotion
,.:to
her and begins with the following stanza:,
.
~.
..
'' an~ a-rcr

~~
C{~sN
f~~ sr~fcr~~~ ~crT~~;n-OlJllf1

1 ~~m QTllJT :q ~tcrrn-u
a-;rm"llf
"if'0tf.q~~~Uf~~lf
~liT= &;~)
m! f'l~a 1f.~arsftr G"iflf ~~ ~ -;r~:
11"
-ihe poem is fully given in Chitsukha's Brihat Sankara Vijaya and

-:iltands unrivalled to this day in expressing one's own affection towards
his mother.
109'
discarded and out~casted by his relations, that he . was an

incarnation of a demon called MaQ.iman, that he was hunted
by his own relations like a heretic and sinner when he
attempted to set fire to his adulterous mother, and that he,
n order to revenge himself on his heartless relatives, secured
the assistance of the local chief and introduced all the
Anacharas (bad practices) now prevailing in Malabar. The
later Satikara Vijayas which came into existence after the
confusion between A'di Sarikara and Abhinava Satikara had
arisen, and which were evidently prepared to meet the objections raised in Madhva-Vijaya, MaQ.iMafijari and sucli
other works, make all sorts of apologies and justification~
for the so-called conduct of Sa.ti.kara, thereby 101 making th~
confusion worse confounded. Nothing could be more
monstrous and absurd than this, and yet it shows how much
101 In Chitsukhacharya's Brihat Sankara Vijaya and .A.nandagiri's .
Prachina Satikara Vijaya, two of the oldest of the biographies of
Sankara, there is absolutely no reference to any objection to Sankara's
performing the funeral rites of his mother on the part of any of his
countrymen or relations either on the score of his being the son.
of an adulterous Brahman widow or on the score of his being a
Sannyasin. We find no mention there of his having cursed his.
relatives or of his having persuaded the local ruler to issue an edict
prohibiting those relations from chanting the Vedas and compelling
them to bum the dead body of their own housecomponds. .
Not content with making Satikara responsible for all the Anichiras .
now prevailing among the Malabar Brahmans, some of these spurious
accounts like Keralotpatti (Vide pages 28 and 29 of the Malayalam
edition) ascribe to Sankara, the Widow's son, the task of having
subdivided the four ancient castes into 72 distinct sects, and of having
assigned to them as many distinct dialects, among which are included
' Paringi ' (French) and Ingris ' (English).
,,
Now, as is rightly pointed out by Mr. C. N. Krishl)aSaQli lyer,
in his Life and Times of Sri Sankarich&rya, it ~as beea :;t settle~
maxim with ;t.he .Aryan Hind\ls to regard. the unchaste mother. tll~
Ill
MAIN INCIDENTS OF S1ANKARA~S LIFE
fllO
. TBB AGE OP SANlt:ARA
Otatred and prejudice on the one band, and fanaticism: and

,bigotry on the other, could do in the matter.
In the meantime a young Brahman by name Sanandana
:arrives at Kalati and informs sankara that his revered Guru
Sr'i Oovinda Bbagavatpada whom he bad left at Badarik. asrama has returned to his hermitage at Amarakanta 10 s
.(Amreshwar) on the bank of the Narmada owing to serious
,illness and that he is very anxious to see him before he quits
his body in the world. After enquiring of the young man
;.and of his .object in going to him, sankara accepts
sanandana 108 as his disciple and starts at once to Amares.vara w~tb his two disciples-Chit~ukha and Sanandana, and
indebted father, and the idiotic son as among the worst enemies
.~f a ~an and Satikara would hardly have cared to suffer all the
troubles and annoyance that be did on his mother's account, if she
.kad not deserved that amount of sacrifice and final love on his part,
~ven when such sacrifice was unnecessary according to the strict letter
~ftbe law.'
The fact that the chief priest of the Shrine of Badarinath built
'by .Satikara more than 2400 years ago has always been a Malayali
Brahman gives a direct lie to the story that Sa1'1kara was looked
. upon by his countrymen and relatives as a heretic. Further the practice
. ef burning the dead among the Malayali Brahmans in a corner
of their own house-compound is not looked down upon as an Ana.cbara by the Nambudris, but on the other hand they regard the custom
p a most ancient and immemorial one, and as sanctioned by the
Smritis.
.1o11 Amarakanta or Amare~vara (the modern Amreshwar) is a
:sacred place of pilgrimage on the southern bank of the Narmada about
'7 miles from the Mortakka Station on the Rijputana-Milwa Railway.
The temple of Xmare~vara is said to have been built in the time of
Mahabhirata and is much resorted to by pilgrims.
ios According to Chitsukha. Xnandagiri and other ancient biogra1Jbers of Sankara, Sanandana is described as the son of Madhava and
J,.aklbmi, a pious Brahman pair belonging to a wealthy and learned
manages to arrive in the course of a month at his Guru's

fl ermitage.
._ There_ in the island of Mandhata formed on the Vaidnryama:tu-Parvata in the middle of the Narmadi, sankara
fam!ly at. Ahobala, famous for its temple of Sri Lakshmi-Narasihma
He JS satd to have been born by the grace of that God and turn;
~ut. to be an extremely intelligent child. But his parents die while
e IS ve~ young and he is brought up and educated by his maternal
uncle Divakaridhvarin, a disciple of Prabhakarachiirya the great
He
advocate of the Atheistic School of Purva-Mimams~,
8
becomes
fi
soon
h" d
pro .cent 1 ~ all th~ Lau~ika and Vaidika literatures of
IS
ay and IS marned agamst hts wish to the daughter of his
~aternal u~cle. The young man cannot agree with his uncle in his
vteWs of Philosophy and finds his life with his newly married w"ti
most unhappy. He soon qu~rrels with his uncle, abandons his ho~:
and we~lth, and goes a~out m search of Guru who will be able to
t~ach. him A~hyatma-vJdya. While he was at Prayaga on one da
dtssah~fied wrth the teachings of Prabhakariicharya himself th G ~
~ara~thma appears to him in a dream and directs hi~ to sa~ka~a
a~. hts Guru. He ~cc~rdingl! goes to Badarikisrama in search of
Sankara, but to hJs dtsappomtment he finds his Guru G . d
Bbagavat'p~d
. his disciples to go to his, hermitag

ovm a
a a, JUSt
startmg
wtth
on the ba?k ~f the Narmada and learns that Sankara had alread e
gone to ~alatl to attend on his dying mother. He is then informe~
~t Govmda Bhagavatpada is very iiJ and follows him as far as
.. mare~vara, where he takes his leave and comes an alone to Kalati
~~ search of the Guru ordained to him by the Lord sa. k
.
.
muc~ pl~sed_w~th the account of the young man, a~cept: : : :sv:~~
~f h~s chief ~tscrples and promises to teach him his Bhash a on the
:edanta _Phdosophy and initiates him as a Sanny&sin afte: he o s
ack to hts Guru whom he is very anxious to see alive.
g e
Vil~The auth?rs o~ Keraliya Sankara Vijaya and Sankara Vi"a a
agree
Chrtsukha and other ancient biographers with
. e account gtven of Sanandana by them, but they introduce h"m t
~ankara at Badarikakrama before Satikara leaves that place for ~AI ~
to attend to his mother's spiritual benefit and mak h" a ats
Sannyasa from.the hands of Sankara at Badarikal>rama "tseslf. IThm receive
.state that Sanan dana ~~amdy
name
.
. 1 e but
while
ey both
was Vishr;tu~ Sarman,
the
seek
to ;:
WJt~
re~:rd
112
:'l..
. JlJ
THBAGE 01' SANICARA
MAIN INCIDBNTS OP s;ANKARA'S LIPB
finds, his,' .aged and revered Guru, Oa,vinda llhagavatpa(la,.

lying on his death-bed surrounded by his devoted ~ODl>
Bhartrihari and his other loving disciples anxiously watching
the lastmoments of his mundane existence as a Yogin, and
is deeply moved at the pitiable sight of his teacher who had.
already. lost his consciousness .. It was the Pur:r;tima (Full.:.;
Moon) day of the month of Kartika of the year 2646 of the
Yndbisbthira: saka, and on hearing the sweet voice of
San kara crying by his side, Oovinda Bbagavatpada suddenly
recovers his senses, rises up like a stro~g healthy man from;
his bed, embraces san.kara with his arms, exhorts him t~
undertake his victorious tour (Dig-Vijaya) throughout lndi~.
to establish his Advaita Philosophy in the world, orders his. pupils to follow sankara in future as their master, imparts
to them his last lesson on the duties of a Sannyasin called.'
10' Tu~iyisrama Dharmopadesa, blesses sankara once more
and ensures him success in his grand undertaking and quietly

passes away from the world, 105 Yogln as he was, uttering
th~ sacred syllable Om (Pra1,;1ava) as his last word on
th1s earth.
former. makes . him son of Somasarman, a native of the village of

Sri Ku.vga in Kerala, the latter represents him as son of Midhava,
a native of Ahobala in Kurnool District. Sadinanda and Midhava .
on th~ other hand, represent him as a native of some place in t~<;
Tanjor~ District on the bank of the Kaveri in the country of the
Cholas and introduce him to Sankara only after he goes to Benares
but it is somewhll!t curious that Sanandana should be described by thern
as Sarikara's first Sishya, while they describe .him as possessing many
other discipleS before Sanandana goes tQ him. . Evidently some o(
these later .biographers of Sarikara have made a confusion between,
Chitsuk.ha and Sananda~a. and have practi~Jly reduced them to a
single individual.
.1' The
Tutiyasrama Dhiumopadesa. according to the Chitsukhl,l's.

Brihat Sarikara Vijaya consists of 12 verses and begins with thC:
folloWing stanzas t :

' '
: -~ ~~~~~ f~i~l} ~~~,.l!lit ~=;I
~,,;
. '. :: ~ ,~?~:~'1fif9;\i:~d . i{lOfT~~ J 1..~ . IL .-:.- ; . ~:
<:
~~ JTT~ 1~ iff~ Jff~lf ~f~CRJ: I

~r flr~ lf\jf =tfHrr Jf~~ur frrctila: 11
11 ,,
The work IS concluded with the following stanzas :-
'' !"fUs<flt ~ f~~ n:rt~.psc-q- lJ:'ITif~
~rc:r)qqrfc:~w:rl Cfli=~ Cfi'ilfirll-a'3t~;f ~ 11

q-~ ~ 1'1~1 rif ~ :q)~w~ui~ 1
arcr)sfcrf"ffil zrft:Cfif~ct ~ er ['*~ ~fu:
\9
11
w:rcfl2;f~rt~TlJT ~T ~qr~ ~er: 1

;rro:r~ ~!=~~t ~'{R ~q"~ff t I ~ 11
11
~ 11
~ ~ Ol1T ~j:q iff~: ~f~ ~1-q'@ 1

~mrr) rr ~er fw:rfr~ rr ~iTer q-urr i1 ~ o 11
~~if q I"' If\11 iiMiflf'flllf.:r ~ I '
~w:rt c:rr ..4 q1~ 1far cr'*l[ mf.:r ftr~Cfi': 11 ~ ~ 11
nra:rrc;:t \iflf: ~w fw:rrot ezrr;:t ~;:r~ 1
~Olfftir 'ficrrf.:r er~ ;:w~ ,, ~~ 11 ''
106
Speaking of the Brahmibhava of Govjnda Bhagavatpida
Chitsukha writes as follow :
. .
'' ~~
"SI"~ SJCTlfT; ~f~lS4T'\ ~~Uf!~ I
Frlr~ ~~U:q"flf lfa~rtrit ~~: 11

~)~~~'flfcr. A"fffilf fcrn-~~f~or;r ,
.aftf~CflT~~ fir~~ W~: tf't f~cnr"'11
~~c41j~"' I~~ li"Nfiio <~rCfl~ ci 1 '
twq
8
1f CfiTRr~ 1JTfu-:.~fUt if IllT ~~ ~~
.JIS
THB: AGE OF SANKARA
MAIN INCIDENTS OF S'ANKARA'S LIFE
As soon as the ceremonies connected with the Siddhi of

;,<:Jovinda Bhagavatpada are over, and his body is interred in
;a 'Samadhi 106 constructed ;by the disciples for the time being,
rsanandana respectfully approaches Sankara and requests
~him to initiate him into the mysteries of the Advaita
Philosophy. Sankara accordingly admits him into the

-sacred order of Sannyasins, invests him with the Kashayarobe of an ascetic and teaches him the essence of his
Phi1osophy by composing his famous Vedantic poem known
as 107 Atma-Bodha for the benefit of his newly initjated
disciple and also for the instruction of the Sishyas of
Govinda Bhagavatpada who had now become his own
~114
"'11 '
' ; : ~~tft~r=t:~rlff~&il lf)qfCRi' c:n:: 1
~)fcr~~rrcr~qR: ffa" ~SI'Pf ~lfli'T ll "
AtmaBodha is one .of the Vedantic Poems or Prakaranas

written by Sailkara at Amare~vara on the bank of the Narmada after
he ~ad. composed his Shoc;lasa Bhashyas on the Prasthanatraya.
-eluctdatmg the nature of the Soul and its oneness with the Supreme
:Self. It consists of 68 stanzas beginning with:
107
(Brihat Sankara Vijaya, Prakarat;ta 52.)

106 It is' stated by Chitsukhacharya, in his Brihat Satikara Vijaya,.
that when the wonderful news of the Siddhi (death) of Govinda
Bhagavatpada reached the ears. of Sriharsha Vikramaditya, the then
Empe:r:or of Ujjayini, he proceeded t<;> the island of Mandhata in
Amare~vara on the bank of the Narmada where the sacred body
of his revered father was interred by his disciples and in memory
of his sacred name whose last word was Onkara, caused the great
temple o( Onkaranatha erected over his Samadhi. Compare also the
following verSe of Patafijali Charitra (VIII 72)
11
11
'0
~~~urr ~il~"lfTS!f m~ll~rer)
fcrt-ftrra- 11 ''
f~~~.,q-~
rI
I
m~r~ +r~f rcrr.,r~lf:
....
We are told by reliable persons that the great shrine of Onkaranatha

.constructed by Sriharsha Vikramaditya irHnemory of his sacred father,
. is even ;to. this day considered by the" Jiiridus as one of their most
sacred places of pilgrimage and that a grand festival is celebrated
every yea~ in this shrine on the Purnima day of the month of Kartika
in memory of the great day on which Govinda Bhagavatpida attained
his Brahmibhava. It is said that this festival attracts over 15.000
devotees from all parts of the country who consider the sanctity of the
Narmada on this day of the year above that of any other river. and say
that while it requires 3 days bathing in the Sarasvat i 7 days in t~e
Yamuna and 1 day in Gailga. the mere sight of tbe Narmada at tbJS
place suffices to make men pure.
rirf
raffir~ f~crr~ ftn:::i=~rJ~

(J:
-~ ~~ Cfi4owd~ffi~ fCRT2IT ~Tcrlft=ff

ffiCff"{)sN ft?tfu lff~qcrr lf\T:ilf~ lf~ci';r t 1"
.
CffijUff11JTT~....
~ ~~ ~fq ~~~) ";fffi<: ~a-
~'furqrq-rrrt
The concJuding stanza runs as follows :-
1 ";r)~tlf ~fcr~~r-u: fqfu' lfrcpoli ~err

!1
qrr;:crr'lt
crq-)ftl:
ci'fcrcr" riJRJ)Slfcr)
~
+r~
"\
11 ''
Chitsukha says that Sanandana who afterwards become known as

Padmapadacharya wrote a commentary on this grand Prakaratta which
was specially composed by Salikara for his benefit, and even to this day
we have his commentary on A.tmaBodha Prakarat;ta called Vedant8
Sara in the shape of mat;tuscripts in many of the libraries of Indi.t
The poem. is also available with a commentary called Dipika by
Vilvesvara Pat;tc;lita, but both these commentaries are still unpublished.
Only the text has been printed in the Devanagari character. There is
however a Telugu edition which contains not only the Text, but also a
TeJugu commentary called A.tma Bodha Prakasika. written by Pur~;~am
KrishQa Sistri. The text is also available with translation in English.
andTamil.
116
THE AGB OF SANKARA

MAIN INCIDENTS OF
disciples. The initiation 108 of . Sanandana being over..;

Sankara desires to start on his triumphal tour and all the.
disciples express their willingness to follow him in his;;
Universal Conquest of Religions and Philosophies or:
the world.
Protected with the armour of Vairagya, armed with the!
shield of Jfiana, holding the bow of Pranava-Dhyana, ready1
with various kinds of arrows in the form of Sama,
Dama, etc., equipped with guns of Prasthanatraya-Bhashyas,
furnished with weapons of Vedantic poems, the King of the
Ascetics prepares himself for his Universal Philosophic War
and starts on his triumphal march from Amaresvara, the:.
present small capital of his spiritual kingdom with his everdevoted Chitsukha as his aid-de-camp, with his all-wiseSanandana as his commander-in-chief, and with the host or
his loving disciples as his soldiers. The first place that,.
attracted his attention as deserving his visit was Prayaga,
the most ancient seat of learning among the A'ryas ever
since the time of the RamayaQ.a and Mahabharata, but which
since the time that Gautama Buddha began to preach on its.
sacred soil, had been reduced to an insignificient dependency
under the despotic sway of his bigoted and ignorant
followers and Sankara accordingly arrives at Prayaga (the ,
modernAllahabad) where the Tirtha-Raja, 109 the king of the
1oa According to Chitsukha and .Anandagiri, the initiation or.:
Sanandf&na into Sannyasa by saukara took place in the island of
Mandhita on the Narmadi where Govinda Bhagavatpida attained his i
Brahmibhava and Saiikara starts on his triumphal tour (Dig Vijaya) '
from this place. Of the later biographers of Saiikara, some place this.:
incident at Badarikallrama, and some at Benares from which Sankara. i
is said to have started on his Universal Conquest of Religions.
'
101 Prayiga is the name by which modern Allahabad was know!~-:
jn ancient Hindu writings such as the Ramiyal)a and the Mahibhirata~ '
-,-
s' ANKARA'S
LIFE
117
$brines shines in his glory, with the two noble-born maidsthe Rivers Ganga and Yamuna-waving their white and blue
.chowries on either side of him, and with the Imperishable
Holy Banyan Tree (Aksbaya-Vata) serving _as the azure.coloured royal umbrella over his head.
It was the Maghl Amavasya day 110 one of the most
~important days of Magha-Mela, and Sankara is immensely
pleased with the sight of Prayaga which he wishes to restore
1o its former greatness by firmly establishing his Advaita
Philosophy there. He accordingly goes with his disciples,_
bathes at the confluence of the rivers Ganga, Yamuna and
Sarasvatl know as 111 TriveQ.1 and as a dutiful son and
According to one tradition, it was so called because the God Brahma

of the Hindu Trinity had performed many sacrifices here and it is
hence called Prajapati-Kshetra. The following is the etymological
meaning of the word Pray&ga as given in the Sklinda Purana :11
sr~i ~cfliTif+lf: Sflll~
f'ifcr mlf~ I
~~r sr~.:;i lfFT+lf: ~"+lfl e:f&Torr~f+r:
srlll~
ft:rfu crmJT
~ ~"-~<tf~flf:
11"
It bears the title of Tirtha-Rija, the holy of the holy places, because
according to a legend when all the holy shrines were placed on one
~caJe and Prayiga on the other, the former kicked the beam.
uo The great Magha-Mela days are Makara-Sankranti, MaghiAmivisyi, Mighi-Piirttima and Maghi-SukJa-Paiichami. Of these, the
Maghi-Amavasya (the New-moon day ofthe month of Migha) is
co~sidered very sacred for Pitris, when the offering of water and Piol,.la
to one's deceased ancestors is considered a pious duty of every
pi~rim.
m Triveu i is the name given to the confluence of the rivers Ganges
and Jumna. It literally means the three- braided or the threetreamed. Its two braids are visible in the streams of the Ganges and
THB AGB ()F SANKARi\
118!
disciple be offers oblations of water (TarpaQ.a) to his mother.

and Gutu to enable them both to attain eternal happiness. .
After visiting the various 1111 sacred places at Praya.ga, .
Sankara goes to 118 Bharadva.ja.srama, the Hermitage or
Bharadva.ja, the great Kulapati 1 u whose generous hospitality Rama, Lakshmat.;ta and Sita with their host of Va.naras.
and Raksbasas enjoyed when they halted at Praya.ga on tb.eir
way to Chitrakuta and determines to stay there for sometime~
to preach his Philosophy to the citizens of that place. It .
was at .this time that Saftkara is said to have composed, .
'' ~rr~'ilfr tfe.1l aRrHrf~~ ~ ~crcrr 1
. ~r ~~;r~ur ~) ~crfcr qffiCfi'f 11
crrtimr'SI'~rq~ ~;:t ~fer ~~+r'!_ 11'' '
I,
The Prayaga-Mahatmya enumerates the following as the chief

places which the pilgrims are enjoined to visit :112
CSIQ4rq~fcr
fcrsrfl!f:
ij'
cl iw4ftr:
umr..
~er:
l'
n ">
fucrrfua- ~:;;r a <if'H~ .~ fcr+rrnT ~f~91i=lf~ l

~\'5raq:i
qc:
~er ~n~cr ~ tft~~T\ifT ~er illlq: 11 "
"~lf: CO 'SI'ft:r;ar: 5ffcrcr"i4~Cfl'1 ~f~<I\Jt~ ;rr~1
m The grounds around Bharadvaja's Temple is pointed out even to

day as theHermitage ofBharadvaja. In the days oftheRamayatta, the
hermitage is said to have been situated on the bank of the Ganges, but
the river seems to have receded from its former course since these days
and it is now situated in the quarter called Colonelganj in the Katra
:
ward of the Municipality.
.
'
m The sage Bharadvaja was a Kulapati. A Kulapati of old, aa;
the following stanza describes,
. '-
S'$1 ~I '11 f~q')q
11
Chitsukha in his Brihat Sankara' Vijaya winds up the Ashtaka with the
foUowing verse:
f;r~, ~r~et, )1f, ~~~ :q crT~1\ 1

~S~lfCl'i, ~IS{, 'SI'lllif crr~ifflfCli'1\ 11 ''
lf,if1m ~~ liT
of his minor poems such as 115Prayagashtaka, m Yamu.,
m Prayagashtaka, as the name itself implies, is a" collection of

8 stanzas in praise of Prayaga and begins as follows :-
'SI'~~Gfffi 'SI'lillft~) SI'Ti:Tft=lff SIT~~CfFf I
iI
~me
was one who provided education to ten thousand pious students and
gave them free board and lodgings. As has been well pointed out in a
recent book called ' Prayag or Allahabad ' published by the Modern
Review Office at Calcutta, "it would follow that the grounds around
Bharadvaja's abode was the seat of a local university at Prayag.
What a coincidence that after so many centuries the neighbourhood of.
Bharadvaja Muni's Temple has become the seat of the University of
Allahabad and of the Premier Government College of the Province ~nd
of the Boarding Houses and Hostels of hundreds of residential.
students! The Spirit of Learning. an Indian poet may well sing, did
not like to abandon her old haunts and has come back again:
It deserves to be pointed out that it was at this hermitage that Lord
Buddha first preached his Dharma about 2000 B.C. ; and that Satikara
who came nearly 1500 years after his time, also first began to preach
his Philosophy to the world on this very sacred place as the World's
Great Teacher.
'the Jumna, but there has been the tradition of a third river Sarasvati
meeting there. The Brahma Puratta says:-
11
119
MAIN INCIDENtS OF S'ANKARA'S LIFE
cfCfi~ti=l!fCffiC{R 'SI'~Cffcr ~l!UfT m~ ij- ~~ ~lff, 1.

ij'lf
m1srewrr firlfC1"4~"11~r llfCfdl~"'
~;r ~wr~~~
ij'
\lfllfa'
~CffiT
~ crr~uur: Sl1tl1T: ,, , ,
In the Stotra-Pustakas, a Prayagashtaka is given containing some of

these stanzas and is said to be taken from Matsya-Pur3r;ta.
m Yamunashtaka is a collection of 8 stanzas in praise of Yamuna

(Jumna) and begins as follows :-
'' ~ruf<CfllliCfll fw+i lwwl+iCirR~I f<ofl

~
.~
CIOil'tidf~fcfiSC41 ~~')Cf}qj)Cfi~lf'(Oj) I
l20
TBlll AGE OF SANKARA
nashtaka,
.
Madhavashtaka,
.
118
Lakshmi-Nrisihma-Paiicha.
Tatna and 118 Vedasara-siva-Stotra.

In that ancient centre of learning, Sankara soon distin-
:guishes himself in dialectics and philosophy and begins to
propound his Bhashyas on the Vedanta Sutras, the Upanishads and the Bhagavatglta to his numerous disciples. In a
short time, his fame as a great Vedantic teacher reaches the
;nook and corner of .Arya.varta and intelligent men 120 from
~11.ctr~~~5=~~<n
~.,~ ;rr +rtitlf~ Cfl~;r~ift ~ 11 ''
This is not to be confounded with the other Yamunashtaka.
beginning with " i!iq 1q I \I ciJ <i " etc., composed by San kara at
Mathura.
m Madhavashtaka is a co11ection of 8 stanzas in praise of Vish\lu.
said to have been composed by Sankara on the occasion of his visit to
t~e Temple of .Adi Madhava. situated on the southern bank of the
Yamuna, opposite the confluence. The first stanza. according to
Chitsukha, begins as follows :41
Of6ll"cf
~
it~ci ~~1fletcf
m VedasaraSiva-Stotra, or Somesvarishtaka as Chitsukba calls"'

it, is a collection of 8 stanzas in praise of Siva, said to have been
composed by Sailkara at Pray&ga when he visited the Temple of
Somesvara Mahideva situated on the south bank of the Ganges at
a short distance east of A.di Madhava. The first stanza runs as
follows:-
lffetcf ssrret"t "Ufet<flrofetCJlf' I
"ftf.o~<l'ff..~ ~m ~ ~r;r~if ;r~\il ~ 11 ''

The last stanza runs as foJiows :-
'' ~f~:qJ : ~~ ";thf'i I'11 '1'1. U'llTT~ ~~~~ ~lit:

~~~ ~lJf>rT~ ~oj)Ji ;)-~~ lffetcf
I
WC:~ 11 ''
In the Stotra-Pustakas, the order of the stanzas is somewhat different

and the Ashtaka itself is variously catled Achutashtaka or Madhav.ashtaka.
LakshmiNrisihma-Paficharatna is a collection of 5 stanzas
in praise of Lakshmi-Narasihma said to have been composed by
Sankara when he visited God Nrisihma in the Patalapuri Temple at
Prayiga. The first stanza runs as follows:
121
'' ~t rrfij" qr~, t{\i{~~ i!fC crnFt q"{oq+t_ I

~c+r~ ~~9:m~~' ~~er it~ ri ~T+r"'T~~ll ~ 11
y
118
'' CCR~~w:t"flf~fij" ~ ~~~ ~~ ~

. srfuf4 f41 e~fuc!f~wr far+4i ~ i)Rr +rNCr
~Tl!~ 'l'ff~
cren ~~+rr f"'"<IDlrt
a- 1
.
"ij"~ "ij"~ w-~tff;:ru~~~~CR~u~\jf 'i Cfl <.." 11 ,

'
The last stanza is given as foJJows :'' ij"Cf
~Cl it~ q:q;:f cr~1i ~or ~Cfli+il lf~ ~~

~eR ~~ ~~ ~ '{tU \ifl~ f~ =i:f ~~ ~ ~ I
In
Stotra Pustakas, three more stanzas beginning with

are found added at the end of the poem, but
they are ~t given by Chitsukha in his Brihat Sank~ra Vijaya.
4'
the
srm ~~'lluf ''
uo Salikara Vijaya Vilisa which mainly follows Chitsukha's work.

mentions Vishl}ugupta, suddhakirti, Bhinumarichi, Krishl}adarkana,.
Virinchicharal}a and Buddhivriddhi as the more important of the
atinguisbed scholars th<lt resorted to him. for instruction. After
describing Sankara's arrival at Prayiga, Chidvilisa says :-
122
. TBB AGE OF SANKARA
pies. to see the Akshayavata, m when to his disappointment.,

he found an orthodox young Brahman at the foot of the tree ,
trying to put an end to his life. He was completely affected.
with leprosy. His body was horribly white like a pumpkin:\
gourd and his eyes had lost all their power of sight. He .
looked like. an owl and could not face the sun. Out of sheer .
shame and in order to avoid the sight of his countrymen ,
he wanted to commit this act of suicide, when to his fortune :,
he saw befilre his eyes sankara with his disciples like the ~
Great Teacher Mahadeva with his host of hoary devotees.
He cried to Sankara for mercy and protection and sankara's.
heart was deeply moved with pity. sankara touched him
with his-hands, and the man was perfectly cured. Miracu~
lously enough all the marks of leprosy on the body of the
young Brahman had disappeared and he was perfectly able ;
to look at all things. In fact, he became a most charming ,
young man and people exclaimed at him as U danka, as o~e,
various quarters come to him almost every day and seek

admission as his pupils to study the Vedanta Philosophy
under him. Sankara would go with his disciples early in the
morning to bathe at TriveQi, and as soon as his Anushthaml.
was over. he would return to Bharadvajasrama with them
and propound his Bhashyas and PrakaraQaS to them .
In the afternoon, he would hold discussions with his disci.,-
pies. answer aU their queries and clear all their doubts.
In this way Sankara has been spending his at time Prayaga.
On one of these days Satikara went out with his disci-
~~crcr 'ifrr=frqrenrr~ t:rrf~: 1

CRIT'1 ~~~ Cfl flll sfq ~)e:r~rrm~~if.... 11
q lolli{_ <JW~if~~Cff ~f1S!f lirCf~~ 1
a:mqf;:rtlC{r;rt=l!'rt :q mer~ ,
~~~ercfTlTT iflcrrli'T +JT&f 1!,~~"' I
f~;:r fcrqf~:qcft fcr>rrrr 'lRT~~ ijlffmfR'
m~
....
"'
"'
cfif,:)o:q d Cfif~ +r~HTTSI!'f ~ ~ll"'f ~~~;;: ll
....
>:>
::
"'
l!;p:ft ~er) liTc1T ~~~f;rcrrfu;r:
"
l
~fl:RcrrfUr fcr~SUT~cc:r:,
~;gctrfu ~;ft~cn::
11
-=>"'>
>:>
The Akshaya-Vata or the Imperishable Banyan Tree, is one

of the most prominently associated with Prayaga from the most
ancient times. It is the" Syama-Vata" to which Sita prayed mentioned:
in the AyodhyakaQc.la.of the Ramayat;~a. The Cbinese traveller Hiouen
Taang speaks to its existence in the 7th century A. D. The cons-r ,
truction of Allahabad Fort by Akbar in 1584 A.D. doomed it. But .
the Imperishable Tree still holds its own ground. Inside the Fort,.-..
in the underground building called Patalapuri, pilgrims are still show11 .
its relics. Numberless human beings in past ag~s ended their
Jives by flinging themselves from that tree down below in the hopeof acquiring in their next incarnation what they wished for at the:
moment of death. Compare the stanzas from Kisi KhaQda :
l2 1
arr~~~~~ CfiTfu Olllcor i{U ~~ 1

m&r iff=cTgctll it r ~ fcr~mcr~~iq' 1
-=>
123E
.!.
1:
eWIT'f +JTifJf ()fit ~;:r, 'tliSOI<ttii '1'11Jfct Iif I

" ~
"'
fctftf:;.:q
i1 <on u.m'T, Grf.icrf.i
~r~: 11
-=>
c.
~~ lff.:tctlli
~ ~r'i<r:qpt ~:
11 ,
.
-=>
~
Chitsukha adds to this many more names such as Dridhabhakta

Medhatithi, Nityananda, Yogananda, Bharativamka, Subodha and:
Sumati.
"cr;rr~~ctet
lfTsft:a <a91dlw'IWCIT'f.... 1
('\
sr~sftr ~~ '{~d'flfrscr~ 11
~~ fcmlf: -~ 'ST&n a~~Cfi', I
._..;,.am~ffr~~Cflclil ~~'U
' :' l ~'J...
125
MAIN INCIDENTS OF S'ANKARA'S LIFB

THE AGE OF SANKARA
his own self by putting to him a series of questions and

getting out appropriate answers from his own mouth. He-
then admitted him into the order of Sannyasins under the
very name Udanka by which he was hailed by the wondering;
crowd when he was cured of his leprosy and the young man,
ever since that time became one of the staunch disciples of
Sankara.
On another day Sankara had been with his disciples to
Pratishthana-ptiri, 118 the ancient capital of the kings of the'
. deprived of all the marks of leprosy. The young man

-t"equested Sankara to initiate him into the mysteries of the
"'Vedanta Philosophy and to admit him as one of his disciples.
.sankara soon found out that he was fully qualified to
l'eceive instructions in the Vedanta and that he had been
reduced to this pitiable condition owing to his want of
belief in his Guru. Within the time required for composing
. a .single verse called Ekasloka, m Sankara made him realize
~~~ \l:~)cp;rr~1f, {>5~iilztfijfoifct~l6fii'ff~1f

: 122 .
ii'T ?ff~
~mr' ~fer Tt"= ~o:r: 5runrrct Cfi~if ~~o;f mer;;~~
~~ lJT~TCflf, q ~'i 6fi r~fUr~;; ffi?1 ~;:f ~trRtr~cT~
t:rT~'L, .~q~zrt fiffa f;:rf~~~
Ekasloka is the name given to a single stanza. said to have
been- addressed to Udanka, a leper, by Sankara with a view to

liberate him from the bondage of recurring births by imparting to
him the knowledge of the Vedanta. The following is that famous
"ij'~:ff if~ ~;g:cri ll~~r<miRr~ 1 "
-tanza:
~fu srfmrrqfw~;;r~ a~:qcfif~ 1 cr~~~cr~ ~~qf~7:
,_, fi:fl \Tlfrfer ~crcr? +rf1.JTT o:r~'l it, ~1 sr~'fqrf~,

. . . ~ ~! ~m~o:rfcf~ fcp ~)fu (JZUf~ it? I
:-=if&!:, ~~ f'l11r~lft~P:r~ f~? err:, ferlll~~it
; - fefi'? ~~, arcrr+rarrt=r_ 'l~~ ::nrTfcr:! er ~flt"sr+rr 11''
qn;5"rJT~
ij"chf
\!)
~;:a-::nr1fer: ~~tt: 1 " ~fer G{~~<Olf6fil'ifiSOTezrT!llfiftSOijfo;Cfi"

ttrnar~m~'liJCJ"TfffiflworCfTCfCJ r~ t:ro:rftr f;;crrzr, sr~r
=ff<~~1cti'ctl7f fifG~";sr;=er 1 ~ sr~mrr Cf"[TCF2f.far CRCt
~fzrct erirCJ f~ q:c~fcr ' f~ ~zitfcr tCfCf ' ~czrrf<frrr 1 ''
"'
I I ''
'
~Clllf~l7ffcrfu~ +rlff~+rerro:rr ~fer1~JF'fu~: ~

-~lf:, err~ftq f5r+rcr~ q)'CflA', ri:vf<cr ~~~ , :q~
,,.crrsscq ICJCJ 1' CMlfTuT~fuf ~c.ffvn~~ci"~, ~~~et fir~
fq'it'itR' I w.l' Cfi~lfil~' ID~if'ct~tti Cfi"~Q$flrGf
qJO\S.:1 ((~,
c..
f1
3flft~, lfT~~Cflf, =trt=Sf~fifct,j
arml;.;
err~ \iti"Tfa ~CJerrfa--arr~.f -crrSlf ::nrrfcrtTI.sta-, Wlzffl",;
Cfilf~~a-, f~crffcr-Cfidt:r arrci:rfcr, ~sli fcmrift:rlf: SJTUr~
~Sf~~mn:r,
,,. ar~SCcrti' ~~r m~ ri~?J"fcrq_ 1

'iT~ ~;:r ~ [1'~~ t:rfo:r <~tt~llitt
l:rcr '' 31ta"f+rcr
~Sl'fT, ~CJt Cflf;!f, f~ ::nrTfu~r~ ~~tsr ~fer,
There is a beautiful commentary on this celebrated verse called Tatva

Dipana by Svayamprakasa Yogindra, a disciple of Gopila Yogindra.
_As to the origin of the poem, the learned commentator says as follows:
~~,~~ ~ +r~crr.:t
I
I
.J
The poem and the story of Udanka are given in Ohitsukhachirya's

Brihat Sankara Vijaya where the stanza is known under the name of
Ekasloki. The stanza is so given in the Telugu Edition of a book
containing Sati kara's Aparokshanubhuti; but the commentary is
stiJl unpublished.
123 Pratishthana-puri just forms the eastern boundary of Prayaga.
It is now known as Jhunsi, a small village situated alongside tbe Ganges.,.
3..26
MAIN INCIDENTS: OF S~ ANKARA's LIFE
TBB AGE OF SANK!ARA
:Lunar dynasty, where Prabha.kara.charya, one of the distin

auished disciples of Kuma.rila Bhaua, the celebrated
advocate of Purva-M1mamsa., Jived with his own select
followers, advocating a new school of Karma-:Mimamsa
distinct from that of his Guru's. Out of rivalry with his
OWn preceptor, Prabhakara set at naught aU those who did
not perform sacrifices and other religious duties ; and promulgated that Karma alone, as enjoined in the Vedas, was
the end and aim of all the Sastras. According to him, there
is, in fact, no Superior Deity other than what is aimed at by.
the use of the ending of the dative case..
127
On hearing the arrival of Sankara with his disciples at

bis1 own Agrahara, 124 Prabhakaradhvarin elated with the
superiority of his own view of Karma-M!ma.msa and destrious of converting Sankara also into his own faith, goes
out to sankara with numerous orthodox followers and
impresses upon him the importance of his own School of
.Piirva-M!mamsa Philosophy. Sankara calmly argues with
hlni, taking his opponent's own stand point and in a few
hours convinces him that Jiia.na or the Knowledge of the
Supreme Brahman alone is the final means for attaining
Moksha and that Karma or the adherence to the duties enjoined in the Vedas is only a means to attain purity of heart
(Chitta-~uddhi) which leads to ParaBhakti or Supreme
'Devotion to the Lord and which, in its turn, leads to Jiiana
or the knowledge of the oneness of the individual soul with
the supreme Soul (Brahmatmaikya-Jiiana) by which alone
Mukti or the attainment of the state of Brahman by the
J!vas can be realized .
. opposite the Allahabad Fort, Akbar's bund and Daraganj. Pratish. thana-is mentioned in some of the oldest works of Sanskrit Literature
.and the great poet Ka1idasa Jays the scene of his play Vikramorvakiya
in Pratishthana. How long Pratishthana continued to fl.ourish as a
. ~apltal of ruling kings one cannot say. At the time of Sankara,
Pratishthina had not lost its name, and it continued to be a famous
Brahm~l,.ligrabara under the name of Sri Valli, until it was des. troyed by a conflagration leaving on1y its ruins which ever since that
time went by the name of Jhunsi-the burnt village-from the Hindi
root Jhausana, to be burnt. Referring to this Agrahira which he is
tiot able to indentify, Madhava writes in his Sankara Vijaya as
The result is that no only Prabha.kara becomes a dis.

ciple of Sankara, but the whole of his Agraha.ra (Pratishthana) Is converted into Sankara's faith. Prabhakara who
~{ollows:-
., ~~
acil~~ S5ft-qf~fi ij' tRR'i m~: 1

. aFiq~ga"Tftrr~~nT-Sfij (~I C4if~ffiw:r)lr~ 11
lRITStfl!~ Gi~ lfJfa mw:ccrr sr~ ~;:rcfi' ~~;~ 1 .

'its~crr ra~r fir\ifri f-1cs61 ~~mm ..:zt~ SS~" =a 1111
.lfft~ ij'~~fa~ ~ijT limrT~oTift ~fotrTOcfififT~ 1

. ~ij'c:liC4~ ,ra:;:flf~a~ ~~~ ({&f srfirdT'!ll'fC41\ 11
~ fa\if: Cfi~~ ~llt?tct~r 'Sf+rrCfi~: srf!l.l'dl'!mcf: 1
.. 1fC!m~~= ~ ~~ ~rmactilrdct~=
I .
1(:
.
12 In all' the ancient biographies .of Sankara, the great advocate

of the Atheistic School of Purva-Mimamsa: and the father of the
renowned Hasta:malaka to be described hereafter, is known only
under this naine: Sankara Vijaya Vilasa cans him Divakaradhvarin.
The Keraliya Sankara Vijaya, on the other hand, mentions one Siva
as the father of Hastamalaka ; and represents him as a native of a
Brabmal)igarahara called Siva-Vibara and describes Hastamalaka as
having become. a disciple of Sankara after Sure~vara's. conversion.
Madhava and Sadiinanda agree with the ancient biographers and
represent Hastii!llalaka as the son of Prabhakaracharya, though
they also place the conversion of Hastamalaka, after that of Surekvara.
128
129
THB AGB OP SANKARA
had already heard the fame of Sankara in having cured

Udanka of his white leprosy, now throws himself at the fee'
of Satikara with his son Prithvldhara and requests him tQ
cure the young boy of his disease.
1
would not care to eat, would not like to play with the
children in the village and would not even cry when he was
beaten. The father thought that he was possessed of spirit
and tried his best to cure him by performing all sorts of
ceremonies prescribed in the Sa.stras ; but he could not be
cured. With the greatest difficulty Prabha.kara had managed
to get his dumb son invested with the sacred thread. but he
would not read tbe Vedas or perform his Sandhya.vandana.
In fact he continued to be dead to the world for all practical
purposes. He now places his son before Satikara and requests
him to cure him of his disease. Satikara at once finds out
that the young boy is a born Yogin, that he has realized the
Brahman from his infancy, and that he assumed this dumbness to avoid all the ceremonials which his father was enfor-~
cing upon all as man's sole end and aim. The revered Guru
blessed the young boy with his inspiring glances; placed his
band gently upon his head and m asked him who he was
and why he was so behaving.
PrithVIdhara, 125 by which name Prabhakara called

his son, stopped talking with men from his fifth year. Ho
12 & It is to be noted that while Chitsukha calls Hastamalaka br
tbe name of Prithvidhara, .A.nandagiri calls him by that of
Prithvidhava. But they both agree in describing him as the son Of
Prabhakara and as having been converted by Sankara into Sannyiist
at Srivalli-Agrahara at Pratishthana, long before the conversion .Of
MaTJ9ana Misra into Suresvaracharya. Even Sankara Vijaya Vilasa
places this incident at Prayliga, exactly as we find in Chitsukba''
Brihat Sankara Vijaya, and describes the young boy in the followi~.
terms:-
'
1.
u d~ ..d{
(_! ~~rcfF{_ 5fliTtfef:;if ~f~: I

f~CI IGfl"(I~Tc~cr 'iT+ifT ij"cf:;if fcr.P.id':
11
>:1
aR"q<ll mm s5IDct ~:;if: ~~ ftcrr-n::

~~crcr ~mfc:r ~;:r'- m ~ij"({: 11
;:rr sf\if~ff.... ~fu f~Rrnt ;:r
.
fcrcrmfff f~
rr f4 ..~a rr Cf({fu f?flflfCfir~~;:r ,,
fcfi err fqmf=qcfiHrfcr: fCfi+f lf&iur qrmr: 1

91'~~ f~ err lfctfftl~:qlf: 11
~clZi Ff f-T:t ..alf'l ~lf: f'll Cficf 11f:qct fi.-ac:r 1
~~;t ~ liT err GflT err ~er CCflflf 11
~Tcf
. Cfd' ~ f<f'filfl'll" ?filftf:qan:r I
'C
'-
>:1
C'\
Madhava and Sadananda describe the condition of Hasta

malaka, Prabhakara's son before his conversion, in very much the
same terms of exaggeration, while the account given of him by
Chitsukha is devoid of all such improbabilities and exaggerations.
The famous question put to Hastamalaka by Satikara is
embodied in most of the Sankara Vijayas in the following terms :
126
" c:p~cci
fu~r? GflBT? ~crrsf if'"tiT?

fcF; ;:rflf ~? Cci ~d' 31T4Jd"Tsffi? I
,.,~
':'I
'-
'-
lf11Tlfi'Qll 41~~~1Sftf Sld1GflH~~11'- If.
crrs:u fctVd'. q:?r

f:q ..a1fl '"d ll'fi'TCI'd':
e.~
c.
11 '
...i
I
~d' ~({ Cci if11 ~f;[,

ifcmcr~ srrfcrm~tt)sfij"
11''
So much so, the verse in question has been considered to be part and
parcel of the famous Hastamalaka-Siokas and has been so printed
in all the editions of the poem.
'130
131
TilE AGE OF SANKAllA
MAIN INCIDENTS OF S' ANKARA'S LlFB
'r -'Prithvidhara, thereupon, burst into an eloquent and

melodious song consisting of 12 verses known as 117 Hasta.malaka Slokas describing the true nature of his soul and his
great veneration for the Great Advaitacbarya, and requests
San.kara to accept him as one of his disciples and to initiate
him as a Sannyasin. Prabhakara is surprised at the wonder...
ful change of his son and requests Sankara to initiate him
into the mysteries of the Advaita Philosophy and make him
also a regular Sannyasin. Sankara accordingly composes
Ibis famous Prakarana called 1118 Tattvopade~a and teaches

it to Prabhakara, who ever since that time renounces the
world, becomes a Sannya.sin and turns out to be a staunch
supporter of Sankara's school of Veda.nta Philosophy.
Sankara is most glad to accept Prithvidhara as one of his
.chief disciples and admits him into the sacred order of the
127 :Hastamalaka-Slokas or Hastamalaka Stotra as it is called in

Brihat Sailkara Vijaya is said to contain the answer given to Sailkara's
question embodied in the above mentioned stanza and begins as
follows:-
11
frrf+r~ l1'f?f~f81}Jf({,51"~~),
frr~cr:rf~~q-rf~ }ICfd~~~q:
ucr ~1Cfi.~ct:frrfl1~
{I'
lf~T lf:,
frr~7.:1'JtT~~~~cf~\tft~~ Jj I ~'41 11 ~
iI "
The last stanza runs as follows :. 1 '
'3"Cffeff lf~T ~ ~l1UTT-=f

a-~r ~r ~~~~ ~sfq
"'
"'
~
:q"RCfifurt
a-~r
:;f:qmci
~ :if~
+-
11
fcrsrfcr o:rrffir
a-~;g~, a- [<=~ ~~ {fcfrfl=( 11
'' ~.tm~~~;jT~~ ~rif Cfi~lff=q fasr~lf '1Cf~~o:rr ssfor~a-~~)

~~f~i:f.?-1~f~rrr frrc:n:=rfll~<rr~rro:rr ... JJG';jf;:j: fwr"'
e
~
::cr~rsf~11cr: ~eti"U=tnif: Cfi'Hcr f~f1 tfi'Sc: {1''1, tCfA'~ci
e
'"'
~ .... [T~f~: ~c# u~+re"~cr lltrf.:rtiG:~ ~lfferrJ'1=<r src<r'
"'
"'
m~;:rr3s~-"frrfl1:n" f11e<rrf~rrr 1"
l 2 s Tattvopadesa is one of the minor poems said to have been
-composed by Sankara for the purpose of teaching his Advaita
Philosophy to Prabhakara and contains 87 stanzas. The work begins
.as follows :1
The sum and substance of the whole of this poem is described in the
following single verse in almost an the Sailkara Vijayas :
which is accordingly embodied in all the editions as a part and parcel

,Of this poem. There is an anonymous commentary on the Slokas of
.Hastimalaka but :it is available onJy in manuscripts. It begios
with:
On the origin of the poem, it says:
a-crrsq~ fqmft 11 ~ ~ 11 "
" rrr~ ~1,tSlf\ ;; :q ~lf~\ rr ~ur~f:;r~~~: 1

;; ~~~ru ;{ -r@ crrrt~) r~~ 01r~ f.:r~~~q: 11 "
<T~SfAT:S\ifrf~ff~ <rf~l1~CfTSOf~Tml
futSlf cr:q)s:;rorrcr 1
"'
crrcrl er~ lltfT~ cct qG:f~ fm<r ~11 t 11
Of ~ ~~)sf~ ({~CfT ~'ffllWTR~G:a-: 1
e
"'
+rl'ffi~r ~:a~r ~rr~cq-r ~~er :q 11 ~ 11 ''
~ cr~q({r~~;g ~ rr~:
"'
.Chitsukha concJudes the poem with the fo11owing stanza :

u
~~et ~)fcrcr) 9IT~i{ffGITemll'fT f[iif: I

~'qUIT ~TtSlf Cfi I~UT Sl'lll Cfi Vi ~T ~ 11 , I
But in the Nagari edition published at Bombay, we find the name of

Mai)gana in place of Prabhakara in the concluding verse, in which case
- Mal) gana " must be taken to be a mere title of honour.
132
THE AGE OF SANKARI\
MAIN INCIDENTS OF S1ANKARA's LIFR
Sannya:sins of the class of Paramahamsa Parivra:jakas under

the significant name of Hasta:malaka, 129 as one who had
realized the Brahman as an A.malaka fruit held in one's owlll
hand as well demonstrated by his famous poem called also
Hasta:malaka-Siokas. The 180 conversion of Prabhakara.
cba:rya and the wonderful transformation of his dumb son

Prithvidhara into the eloquent Hasta:malaka Yog1ndra created
quite a sensation at Praya:ga and its neighbourhoods and
gatikara with his two new disciples walked towards Bharad. vajasrama foJJowed by a thousand followers with cheers of.
joy and shouts of victory.
12e On the origin of the name of Hastamalaka, Sailkara Vijaya.

Vilasa has :-
1'
arrc~~q-
ita-;:r
On another day whi1e going to 181 Kausambi. Satikara

achieved a decidedly greater success by reviving a dead boy
~faTl1~Cfi~fmnt 1
en~ ~"{Cf fa~l1f ;:~f~cr) ~f~~~: 11
~~r~ ~c~cr ~:a-err c:rf~err
11fq-
11 ''
Madhava's Saiikara Vijaya also explains the name as follows :11
5fctimlfra- ~ffTC+faccf
Cfi~~efJ?fTCfi~q ~~cr.+r'-
~T ~ ~f~Tl1~cr.T: 'Sff:[f
~CCfief U~Lrrsfq- cr~cr Cf'ffi tt "
"'
c.
The following is the account given in the Keraliya Sailkara Vijaya:
'' ~cci ftr'5ffcl1~ci f<fl era~ ;;r~crcr tr~ 1

;sm;ncLfcsrr~~f;a fa +r=a-~ fc:r\if~f~ tr: l 1
"'
~w ID~f~:
"'
5fcr.rfucrf:q~c~: 1
Cfl<:c~err~rcn~crcr f:qc~q srenrf~CT+r'- 11
!RI:
'-
er~ f~ crcrr ~ s~~~::n ~CL~"~cr 1

"''fu'~ f~~ ~ fcrmLr lffu1rrcr: 11
~fucrt c:rr~crr ~ :er ~~~.,~'t r
~t=rf~ ~f~: fut')lf fer~ ~CT'ti crcr: 11
arr'i:frlfr
1ao It is said by Chitsukha that after he was converted by

sankara, Prabhakara destroyed all the works written by him on
Piirva..Mimamsa. Before his conversion he was considered by his
countrymen as the greatest of the Gurus and he was invariably called:
133
">:?
I
Mahamahopadhyaya Prabhakara Bhattacbarya and his School of

Piirva-Mimamsa Philosophy was pre-eminently styled Guru-Mata.
Almost all the works that we possess at present on the PiirvaMimamsa represent only the Bhatta-Mata, the School of Kumarila
Bhatta and the views of Prabhakaracharya are briefly referred to in
the~ ~nly as Piirvapaksha-an objection to be refuted. The only
work in which his views are preserved to us in their full details is
PrakaraQa-Pafichika written by Salikanatha, one of the direct disciples
of Prabhakara himself, who, inspite of his Guru's conversion,
continued to be a strict adherent and advocate of Prabhakara's School
of Mimamsa Philosophy. It consists of a number of Prakaraoas, and
-each Prakarana is headed with an introductory stanza in which the
author ackno~ledges his aliegiance to Prabhakara, his Guru. The
work commences with the following introductory stanza :
,, ~rc:trrt:rfcrfercrrCJt:rr~fcrm
5flfa-T+r~ 1
5fmCfi<:~u
et\)~~
lfr+rtm~~f~~ 11
-=>
c.
The work has been recently published in the Chaukamba Samsrkit .

'Series, Benares.
131 Kausambi was one of the great cities of Ancient India situated
()n the bank of the Jumna 30 miles above Prayaga. It was a flourishing
city at the time of Sailkara and is now reduced to an insignificant
village called Kosam. According to Matsya PuraQa, it was first made
the capital of the descendants of the Great PaQ<Java dynasty by king
Vichakshu called Nemichakra, the son of King Adhisimakrishna, and
sixth in descent from Arjuna, the most famous of the five Pari<Java
brothers, when his old capital Hastinapura was washed a way by the
depredations of the course of the Ganges.
: nm
134
in that city.
AGB OF SANKARA
135
u His parents were very old and belongedl

to a very respectable Brahman family, and the poor boy was.
their only son. He suddenly met with his death at the
prime of his youth, leaving his aged parents to bemoan his.
untimely loss. The sight of the miserable father and mother
of the boy crying over the corpse of their be~oved son created
such an amount of pity in the heart of the most compassion-
ate teacher that a strong and irresistible desire arose in his
mind to seek a remedy to put an end to the suffering of these
miserable parents. Then a voice was heard from above that
it is perfectly useless that one should feel compassion for the
.sorrow of another if he was not able to remove the suffering.
Sankara thereupon exclaimed that God alone who is the

Protector of all the worlds that can feel such compassion and
be able toremove the suffering, and that if the Almighty
Ruler of the Universe pleases even the dead will rise up alive.
and walk. Then the Brahman boy suddenly arose from the
bier as if he was merely sleeping on it. and the joy of the
parents at this miraculous revival of their only son knew no
bounds, and they could not sufficiently express their gratitude to sankara for this extremely disinterested act of his
mercy in reviving their son. The news of the revival of the
boy gladdened the hearts of all the people in the place
and the whole city of Kausambi was a scene of perfect bliss.
m Madhava places this incident at a place called MukambaKshetra, and whether it Is indentical with Kausambl or not, we are
not in a position to say. The following is the description given in
Miidhava's Sankara Vijaya :
One day, early in the morning, while the great teacher

Sankara-just then an ascetic of only 16 years-was resting
with his disciples on the bank of the holy river Triver.:tt
under the cool shade of a big Tama.Ia tree, news was brought
to him that the great Kuma.rila Bhatta, the champion of
the Karma-Marga and the destroyer of the Jainas, was
about to commit himself to flames in a secluded part of
Ruddhapura, probably one of the suburbs attached to the
great city of Praya.ga. In hot haste Saokara hastened to
the spot with a number of his disciples and found Bhattacha.rya, the great advocate of the Purva- Mimamsa school
started by Jaimini, and found him calmly lying on a funeral
pyre, made up of heaps of chaff (Tushanala) which was
already ablaze, surrounded by a number of Bra.hmat)aS who
were solemnly engaged in chanting the Vedic Mantras
prescribed by the sa.stras for the great expiation ceremony
(Vaidika-Prayaschitta), which the great Bhatta was bent
upon carrying out at any cost.
This is perhaps the most convenient place to speak at
some length of the life and doings of this great historic
CifqrCfiqp::rrcr~zrr:
~qzrr crRrfa+tl~.n"{~fac
.
d"-=cr<r
1
lff~a-r~ll~Tii"T lfCfiffl=~Tm-: ~;:f 51"~~ 11
~~
1ffif>TCff"{T
aT~ f<rcw:r ~ lTT~~cf if~T~~ ~ l!9: 51"~~
'C
cr~Cfi2;~T f[iSf~l=tref"T ~ ~~~err ~lfTtrT'lalfT ~~):er 11
arq-r"{ lfo::cr ~zr~ ~);p llf~r:r ~p:p:m)~ ~~fta-crr:crr 1

~a ~~f&r~ li&rJfBr \ifif~ ~=~ -R ~~fer 11
C\
~"{ff"{Off m li~rfcrfa- OlfT~"{fcr ~r:r ~: r

\ifJTC~lfr~~~f~or~ ~~li crcl-~tr ~ ~)+r~ ~r 11
at 1Cfio4
CffOTT
~~~Cf crcrr f[\iffa-: ~(j: ~~ ~Cff ~cr"Rfa-~oa:. I

~;r'fq~: ~cf~fi=frif ~ 'T:frf~ m~t<flf fqf~~ff~ :er 11
'?
Chitsukha. on the other hand, distinctly places this miraculous

incident of the revival of the Brahman boy at the city of Kausambi,.
.Iuring the short stay of Sarikara at Bharadviijasrama at Prayaga.
136
TilE AGE OF SANKARA
personage. He is believed by some modern scholars to be an

Assamese or BengaJI Brahman, but according to Chitsukha's
Brihat Sankara Vijaya, he is said to be a native of Southern
India, probably of Kerala itself, the country which has given
birth to Sankara, and his Mimamsa-Vartikas furnish conclusive proof of his connection with the land of Tamil. This
enthusiastic and orthodox Brahman is said to have travelled
all over India in preaching the religion of the Karma-Margathe pure unadulterated religion of Sacrifices and Rituals of
the Vedas-and in converting to the religion of his forefathers many powerful potentates who had begun to embrace
the new religion established by Vardhama:.na Mahav1ra under
the name of J ainism.
In the 8th century B. C., there arose a very distinguished reformer and preacher by name Parsva or Parsvana.tha, who is now called one of the Tt,rthakas. Being
dissatisfied with the popular Vedic religion, with its animal
sacrifices and cumbrous rituals, with its strict observance of
castes and orders, which was raising into importance under
the name of PurvaMimamsa, one of the six Orthodox;
systems of Philosophy founded by Jaimini, which gave
supreme importance to these sacrifices and rituals, this great
reforming precher collected certain groups of men and
formed out of them a new order of monastic Jife of religious
speculation called Ajivakas. Parsvanatha having been born
of an orthodox Brahman family, such speculation was at
first closely connected with the study of the Vedas, and men
who adopted this monastic Jife were mostly drawn from the
Brahmat~a caste, who were the guardians of the Vedic lore
from the most ancient times. While they accepted the
authority of the Vedas and the necessity of the caste systen,
which were the two essential doctrines of the Vedic religion
137
they agreed with the Buddhists in the matter of the five

duties of laymen, ' Sravakas' who were in and of the wodd,
and the ten duties of the ascetic monks, ' Yatis ', who lived
apart in monasteries: so that this new religion of the A.ji
vakas founded by Parsvanatha was a happy blending of the
two great religions, Brahmanism and Buddhism. In the
matter of philosophy these Ajivakas followed the VaiAeshika
system founded by Kat~ada and they held the world to be
eternal and m:~de up of atoms. They believed in the exis
tance of 24 Tirthaffkaras or Tirthakas who included most of
the Deities worshipped by Brahamat~as Moksha or Libera~
tion, according to them, consisted in freeing the soul by
making it become divine like unto Tmhat~karas; and
Right Imight, Right knowledge, and Right Conduct, corresponding to the three-fold path of the Vedat~tins known
.as Bhakti Yoga, Jffana-Yoga and Karma-Yoga were the
only three means to attain the same In the observance of
the last injunction, the Ajivaka monks were vowed never
to tell lies ; never to stea) ; never to be immoderate in
thought, word or deed ; never to desire too much; but
.above aU, never to kill or injure::: any living thing.
Tbe doctrine of Ahimsa Paramo Dharmah ", which
had been adapted from the Vedic injunction "Na him~yat
sarva bhutani" by the great teacher Gautama Buddha,
more than 1000 years before their time, as one of his central doctrines, was carried into its extremes by these Brahman
Ajivakas, who took a strict vow never to kill or injure any
living creature. Thus, if a fire was kindled, there was an
app~ebension of insects falling into it ; and, therefore, many
an AjiVaka lived in darkness at night. Some of these Ajivakas were rea11y so compassionate towards living beings.
that they actually covered their faces with veils when
{I
138
13~
THE AGB OF SANKARA
MAIN INCIDBNTS OF S'ANKARA'S LIFE
they stirred out to prevent insects falling into their mouthsand so losing their life. The water they drank they first
strained in hopes of removing all Jife. They swept the
ground before them as they walked, so that their feet might
not fall on any living thing. But the majority of the Ahvakas who were Kshatriyas and members belonging to other
non Brahman communities, who generally ate flesh, allowed
themselves great liberties on these matters and this sacred
injunction of the Ajivakas was observed by them more in. its
breach than in its observance ; and they gradually became
jealous of the Brahman as who strictly observed these injunctions. Though they nominally conformed themselves to the
whole~ome doctrines promulgated by Parsvanatha, they acted
no better than Lokayatas in their actual1ife and begin to
hate the Brahmans. As a natural result, these low .~jivakas
began to denounce, revile and hold the Vedas themselves as
unworthy of the consideration of wise men.
ma:ttas were rigorously excluded; and by his oratorical

power and logical presentation of things, he became known
as Jina ' The Conqueror ' and his new teaching as Jainism,
just as Gautama Sakyasimha is known as Buddha The
Enlightened' and his teaching as Buddhism.
Amongst these Ajivakas, there arose in the 6th century

B. C., a great man by nama Vardbamana who completely
mod1fied the doctrines of Parsvanatha and founded a new
system of religion called the ' Nirgranthi ' or ' J ain_a ', which
in many points reverted back to the corrupt form of Buddhism which then prevailed side by side with Brahmanism,
and from which it was for a long time considered an offshoot. His father named Siddhartha is said to belong to a
low class of Kshatriyas and a chietain of the Kundagrama,
and his mother Trisala was the sister of Kataka, a Brahman
who rose to the chieftainship of Vaisali, the chief town of the
Lichchhavis at that time. Vardhamana became proficient
in the dialectics of logic and the art of spells, and at the age
of 28, he set forth on his mission, formed a secret society
of Srama:ttas (a new monastic order) from which the Brah"!
-.e.
II
I
I
Vardhamana whose peculiar views came directly

into conflict with the Brahmanism of his day, denied
in the first instance, the divine origin and the absolute
authority of the Vedas. He taught that the real superiority in men lay in character and not in obe)'ing rules of
caste; so much so, he invited all castes indiscriminately to
enter his new community called the Nirgranthins or Jainas,
who cast aside all social bonds and acted as they pleased.
Vardbamana proclaimed himself to be the greatest of the
q'athagatas and Tirthakas; and by his favourable position
as a great warrior and distinguished scholar belonging to the
Kshatriya caste, he became known to the world as Mabavira
and a number of potentates and kings of his time were soon
induced to adopt his religion and to bestow their p:ltronage
on his followers~ who likewise became known as Jainas,
Tathagatas or Sugatas. As many of the Kings bad already
embraced Buddhism in some form or other, Mahavira andhis followers carefully refrained themselves from coming into
confict with the Buddhists, perhaps, because, unconsciously
they were also undermining the teaching of the Brahmanas.
There were as yet no Brahmanas as opposed to Bauddhas or Ajivakas. No separation had has yet taken place,
and the greatest reformers at the time of Buddha and Parsvanatba were reforming Brahmans. This is acknowledged
in all Buddhist writings, and Buddha, though a Kshatriya
by birth, is represented as a pupil of the Brahmans, and no
slur is anywhere cast by Buddha on the Gods and Songs of
"140
THE AGE OF SANKARA
the Veda. "Buddha, according to his own canonical biographer ", writes Max Muller in his ' History of Ancient
Sanskrit Literature ', " learned the Rig Veda and was a
proficient in all the branches of the Brahmanic lore. His
pupils were many of them Brahmans, and no hostile feeling
.. against the Brahman finds utterance in the Buddhist
.Canon ............ Buddhism in its original form was only: a
modification of Brahmanism. It grew up slowly and imper. .ceptibly, and its very founder c-Juld hardly have been aware
.of the final results of his doctrines."
The same . remarks apply to Parsvanatha and his
followers known as Ajivakas. Mahavira forms a striking
. .contrast to these two great reformers. He and his followers
began to treat the Brahmal)as, their opponents, with marked
. disrespect. This great hero Mahavira, though at first conceived by a Brahman woman, is represented, in the sacred
writings of the Jains, as having been removed from her
womb and transferred to the womb of a Kshatriya woman,
for "surely" as Sakko !'ays, "such a thing as this has
never happened in past, happens not in present, nor will
happen in future time, that an Arhat, a Chakravartin, a
Baladeva, or a Va.-;udeva, shaH be born in a Jowcaste
family, a servile family, a degraded family, a poor family, a
mean family, a beggar's family, or a Brahman's family; but,
..on the contrary, in all time, past, present, and to come, an
Arhat, a Chakravartin, a Va.sudeva, receives birth in a noble
family, a honourable family, a royal family, a Kshatiiya
family, as in the family of Ikshvaku, or the Harivamsa, or
.. some such family or pure descent" (Vide Kalpa Sutra, p. 35.)
Now this is merely party insolence, intelligible in the
:6th century B. C., when the Brahmans as a party were
.zre-establishiog their hierarchical sway. Nothing of the kind
14f
is to be found in the canonical books of the Buddhists ..

Buddha had his opponents, and among them chiefly the
Tirthakas ; but so had all eminent sages of whom we read
in the Brahmanas. But Buddha had also his friends and
followers, and they likewise were Brahmal)as and Rishis.
Mahavira's success, on the other hand, depended chiefly on
the secret society he had formed and his one central idea
was to put down, by hook or crook, the superiority of Brahmanism which had cJme to be recognised by intelligent men
belonging to all classes of Hindu society, ever since the rise
of the two great schools of Indian Philosophy. tbc PurvaMimamsa and ,the Uttara-Mimamsa:, founded by the two
great sages 188 Jaimini anj BadarayaiJ.a, at about the beginnMAIN INCIDENTS OP S'ANKARA'S LtFB
133
Both Jaimini and BadarayaQa refer to the Yoga apho~
risms of Pataiijali; and they must, therefore, be either his
contemporaries, or must have flourished :subsequent to his time.
But from the manner in which these two sages refer to Pataiijali's
doctrines and aphorisms, it is clear that they must have lived soon
after Pataiijali's time. Now from the way in which Pataiijali refers to
Pushyamitra's Horse-Sacrifice in his great work calied the VyakaraQaMahabhashya, it is clear that he must have been an eye-witness of
that solemn sacrifice, performed by that great monarch, the Founder of
the Sutiga Dynasty who reigned at Magadha between 1219 and 1159
B.C. (Vide Appendix J, pp. 69-71). It is further clear that Jaimini
and BadarayaQa Vyasa must have been not only contemporaries, but
also were intimately connected with each other, as each of them
quotes the opinion of the other in then respective Mimartsa-Siitras.
Compare, for instance the foiJowing. Siitras from their respective
works:
'' ~
~fJff'l ll~ffiCf
I ''
"'
,
-Badarayana's Vedanta Siitras, IV-3-12
"Cff~ <llllorfll P=tq~ccrrcr'- 1 "

-Jaimini's MimarhsaSiitras, I -1-5.
'Both of them must have jointly worked together to bring about the
'142
MAIN INCIDENTS OF s'ANKARA'S LIFE
niB AGB OF SANKARA
ary of sa.bara Sva.min (sa.bara-Bhasbya) on the Parva"'

Mimamsa-Satra, advocating the religion of the Karma
Ma.rga of the Vedas at the sacrifice and neglect of the
Jiiana-Ma.rga as taught in the Upanishads, the crowing glory
of the Vedas.
-ing of the IIth century B. C. ; and he had his followers,

.. consequently, took no BrahmaiJ.aS among their disciples.
There were many great men among the A.ryas who tried
hard to revive the Ancient Vedic Religion ( Vaidika Sana.tana
:Dharma) of their fore-fathers, and to drive away Buddhism
-and Jainism from .Arya.varta ; but undoubtedly Kuma.rila
Bhatta was the greatest of them all. After going through
the usual course of Vedic study in his Gurukula, as was the
general custom among all the Brahman boys, Kumara or
Kumarila, as he was usually called, came out with all the
. Sa.stric knowledge and Vedic culture that was possible to
. acquire at the best seats of Samskrit Learning throughout
India. Though he was well versed in all the branches of
Samskrit Literature, he took himself to a special and thorough
study of the ParvaMimamsaSatras of Jaimini. and wrote
:~complete and exhaustive 184 gloss to the famous comment-revival efthe Ancient Vedic Religion as taught by Sri Krishna. some
2000 years before their time, in the interval between the .last. Dvapara
Yup,a and the present Kali Yuga in his wor:derful Divine Song called
Sri Bhagavad-Gita, as embodied by Krishria Dvaipayana Vyasa in the
middle of his Mahabhiirata,-one of them giving prominence to
Pravritti- Marga, and the other to Ni.-ritti-Marga, as depicted therein.
Either both of them studied under one and the same Guru, or one of
them was a pupil of the other, though they differed from each other
in certain minor matters. The tradition says that Jaimini was a pupil
of Badarayat;~a Vya:sa, and it is quite consistent whh the above
mentioned facts.
m The Piirva- Mimamsa or 'The first inquiry into the meaning of
the Vedas' is chiefly hermeneutical in its nature. Sri Mahabhagavat
. of Kurt~oti (Kratu~oti) says: It is ca11ed the First Inquiry, not only
because It confines Itself to the Karma-Kiin(ia or the first portion of the
-Vedas, but also more probably because it was desiderated before the
Uttara-Mimamsa (Second Inquiry) came into being. It may be said
-.:to ibe ,an orthodox re-action against the doctrines of philosophers purely
143
rational, for its object is to insist on the performance of Vedie rites.

It is for this reason that it is also sometimes called the KarmaMimamsa on '' Inquiry into religious works." The author of this
work is Jaimini, and it consists of a body of aphorisms or Siitras
divided into twelve chapters or Adhyayas. Each Adhyaya is subdivided into four Padas or quarters, each of which consists of a number
of Siitras. It deals with varieties of duties, the order of their performance, indirect precepts, inferable changes, efficiency and co-ordinate
effect. It is a school of ceremonial and interpretation, and the
summum bonum, according to it, consists in literally carrying out all
the Vedic injunctions. It has an elaborate commentary by Sabara
Svamin, called Sabara-Bha:shya. That this Bhashya had existed prior
to the Vedanta Siitra Bhashya of Sri Sankaracbarya, is apparent from
the fact that Sankara himself refers to it in commenting upon the
Badarayaoa-Siitra
stating
11
crfl.rrcrlJ
'-
I"
~9) 3fKif'l: ~n:r~ mCJrn~ I" (III-3-53) by
~a- ~CfTS:i'!i'ISlfTSS:q"pfOT ~~~GfTflVIT >f~&l~

But as this commentary was somewhat abstruse
and difficult to be understood by ordinary scholars, Kumjrila Bhana

'"Tote an exhaustive gloss on the said SabaraBhashya by composing
his famous Sloka-Vartika, Tantra-Va:rtika and Tup-Tika, which taken
together form a complete gloss on the Piirva- Mimamsa. SlokaViirtika
{ ~CflGfTfoCfilf,) is the name given to the gloss of Kumarila
Bhatta on the First Pada of the First Adhyaya of the MimarhsaSastra, and it is so called, because the full purport of the Text of
Jaimini, and the Commentary of Sabara Svamin, is explained and
illustrated here in the form of verses or Slokas. Tantra- Viirtika
(~qrf~) is the name given to Kumarila's gloss on
Sabarasvamin's Bhashya beginning with the Second Pada of the First
Adhyaya beginnind with the 3rd Adhyaya. It is so called, because
144
THE AGE OF SANKARA
Kumarila Bhatta was not satisfied with his gloss. He

was not able to check the growth of Jainism which was.
just then making a havoc of war against Brahmanism under
their great and veteran Leader Mahavira. This enthusiatic.
Brahman tried his best to understand the sacret of his success, but he was quite unable to find out why people from
all parts of India began to flock in numbers to this new
it is written in prose (Tantra). These two glosses or Viirtikas are very
exhaustive, and form, as it were, a standard of interpretation for air
the Srutis and Smritis. The subjects of discussion are called
Adhikarat;~as, and the perfectly logical and rational way in which
Kumarila carries these discussions won such admiration of Max Muller,
that he exclaims: "To me, these Mimathsii discussions are extremely
attractive, and for accuracy of reasoning they have no equal anywhere." The Mimathsa-Darsana is also on this score named NyayaLakshat;~a (the Science of Reasoning). Another name for Mimathsii
is Nyaya-Sahasri, which means" Teachings of a thousand subjects."
The method of reasoning applied being perfectly general, the Nyiiyas
(Rules) laid down in the PurvaMimathsa are also accepted by other
.schools of Philosophy. Our Courts of Justice are likewise guided by
the Nyayas of Jaimini's Purva-Mimathsa in the interpretation of the
Smriti Texts. Henry Thomas Colebrooke, who was the first to
handle the Samskrit language and literature on scientific principles,.
remarks on these disquisitions as follows:-" The disquisitions of the
Mimathsa bear, therefore, a certain resemblance to judicial questions
and, in fact, the Hindu Law being blended with the religion of the
people, some modes of reasoning are applicable and are applied to the
other. ,The logic of the Mimathsa is the logic of the Law, the rule of
interpretation of civil and religious ordinances. Each case is examined
and determined upon general piinciples. and from the cases decided
. the principles may be collected. A well-ordered arrangement of them.
would constitute the Philosophy of Law, and this is in truth what
has been attempted in the Mimathsa."
On the other _hand, the gloss on the remaining portions or
the PiirvaMimathsa Bhashya by Kumarila Bhatta is known as
Tup-Tika (
~q-__'Gfcfi'T) ; and as the name indicates it is ~erely a
MAIN INCIDENTS OF
s' ANKARA'S
LIFE
religion taught by his founder. This youn_g orthodox ~~h-~

man knew full-well that 135 Mahavira admttted no pupils ID
to the secrets of his society of Nirgranthins or Jainas, unle~s _
they were sworn to Jainism for their life, and that h~ spect
any hated the Brahmans and totally refused to ~dmtt them
into the secrets of his doctrines, however well dtsposed they
may really be towards his new religion.
We are, therefore, told by 136 Chitsu~ha, that Kumarila
put on the disguise of a Jaina and got htmself enrol1ed as a
commentary on Adhyaya3 IV to XII of Sahara Svamin's

runmng
th e Chau
Bhh
Kumarila's Sloka-Vartika has been pu bl"IShed m
kh=~~:- Samskrit Series as No. 3, with the well-known Vyakh!ii. of
Sri Parthasarathi Misra called Nyaya Ratnakara. Th~ Tan~ra-':artika
is also published as No. 49 of the Chaukhamba Samskr1t Ser1es w1th the
famous Tika of Bhana Somesvara known as Nyaya-Sud_ha. The Tup
Tika of Kumarila Bhatta has also been published m the Benar~s
Samskrit Series, edited by the Pat;~<_iits of the Bena_res Samskrtt
College under the superintendence of R. T. A. Gnffith M. A.
C. I. E., and G. Thibaut Ph. D.
m Mahavira or Varadhamlina Ji'iataputra, the Founder of the
Nirgra~thi or Jaina sect must have died in 527 B. C., _in as much as the
learned Jainas make use of an Era dating from the Nirviit;~a or death of
this great teacher, which they uniformly pl~ce ~70 years before
the Malava King Vikramarka, whose Era b~gms m 57 B. ': A_s
Mahiivira is said to have died, according to !ama Prabandh~s, m h1s
seventy-first year, he must have been born m :98 B:_~ It ts a great
mistake to suppose that Mahavira Vardhamana Jnataputr~, was a
contemporary of Gautama Buddha, the Founder of Buddhtsm who,
according to our researches, flourished between 1862 and 1782 "!1 C.
This mistake must have evidently arisen from the fact !hat Onental
scholars variously place Buddha's Nirvat;la or death m 477 B. C.
(Max Muller's d2te), 482 B. C. (Dr. Fleet's revised date), 487 B. C.
(Dr. Fleet's former date), or 543 B. C. (the Ceylonese date.)
136 Chitsukhacharya's Brihat Sankara Vijaya gives the following
account of the early life of Kumarila Bhatta :
10
146
THE AGE OF SANKARA
147.
MAIN INCIDENTS OF. S'ANKARA'S LIFB
disciple under Mahavira. Thus under this great teacher

Kumarila learnt aU about Jaina religion and philosophy, and
was even looked upon by his c.o-pupils with jealousy and
~~ if~l'lr= ~atcrmrcr: ~CJ"Qlf ~ ij"~lf~ 1

~: ~er SI'Cfffi
ffl ~FIT ~~If~: 11

ij"~f~WffT fer~~)
... ci-fe:=tiT ~~.. I
'frffirlflf ij"f~~ ~ efij" :qr
ssmNJurt
~
ffiiT 11
ij~Ja() ( 9;~~lf ~ij"Trf mf~ I

~ij"rf~ ~~ .-mrt ffi"i! c:mtw~lf ffiifffi': 11
~ SSflfl1JT f+t ~lll f~ f~liTW'Pf 401 :ql-Cfi <t={ I

~sftr cite:~ ~~ qRfnT~) ~~
..,
... 11
~
hatred because he bad been treated by their Great Teachett

himself, more favourably than others. For a time, all wentRMII d ffiSff Jj '1 <t[fl7 tSq"Rcr~CSq N I
~~ ~ +i~1filu ~tiT f;:r~~: 11
arcrm ~ll' ~~ frc:rsrrr[ lllli ~ ~Cffifi={
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fct.~<al ~~ctt d"fir;;;rfi.-qij''( 11
..:>
~
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a-sw f.:riStfd'~G wl"~ 11
orcrr~ ~ a-';4": ~~c~ ;rs~r 1 .

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'0
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fer~~-:> "{,ri
;;ij'ftJ if'-::.WalS+Ter J.TI~{id I
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ffif ~"T
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JRf ~ d" <tCf ~"(Uft!idl: I

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ar~(ft~~CRt ~raftunrct f~ 11
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qo w;:rfe:;:t ~ Cfift:rf:;:r 414 '1 r ~ 11
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T. ~ ~ I
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a- fcrij"ij"\;f:
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~
~ift~ af~ucszt r fcf~'! Wd"'ffim: I

fcrtr~cmft ~Tit ~fli1S~ ;:r) lRilt 11
:zr?.rfqiv{f.q ~Sll' fq Clll401 .."54 q <W <\ I
~~ ~ ~fer~ ~CfiTll"t ~(ell ft:tid't 11
~'U ~'i'~lij,lJihi ;:frc:cfl41clif ifi;:r~" I
f~tatffi ~ ~ ~'"mll'
NICSliCfil: 11
148
MAIN INCIDENTS OF S' ANKAR.A'S LIFB
TIIB AGB OF SANKARA
wen; but OD a certain day, Mahavira began so vehemently to repudiate the sanctity of the Vedas and of the Vedic
OD
'Rm ij'~~qra-: ~rcr~ ~frrlf~i{. 1

~): ~P=5ITI:lf ~~ ~ft~qrcr: cr~q-q 11
~~ =ftR~t'lf m :qrf'q ~tRr: ~rr: ~rr: 1

~a- ~~Cfif Ji~p=.i) (qCJTi!ifT: 11
~~) ~TTffffiUC(_ ~ lft rlftfTCI'lrc{_ I
qf~~Cf ~~ ID~Tct tfCf't ~CfCI'ClT'f~Jf__ ll
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q d d (,:q~ ;:l{
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a-~sr~m ftrfi:r~l=lfT s~crifP-f: W~lf

"'
'i~tcfl~ ~'i ~lfcf Cfa-) ~N I
"'
11
~fCfdf~~=i:f Cf~CfCI'Tf+r fcrcrr~ '!tf~trfe{ f I
f\ifCFfT ~'ff'i-- f~~ fiif;:f :qrsfq- ~~~ I

~~fqcr~:q ~'f: Cfill~: ft;?.f(Cf() lflff 11 ''
The account of Kumarila Bhatta's early life, as given above,
is more or less strongly corroborated by all the Sankara Vijayas and by
scattered passages form Kumarila's own works. Some of these
Sankara Vijayas agree so closely with one another not only in
substance but also in form, that they all seem to have been derived
from one and the saQle source, and most probably from Chitsukha's
work itself. For instance, many pf the stanzas quoted herein are
found practically in. the same from in Chidvilasa's Sankara Vijaya
Vilasa, and Sadananda's Sailkara Digvijaya Sara. One thing is. quite
dear from a careful perusal of these various Sankara Vijayas, that the
.t4!J
Gods by ridiculing them, that Kumarila was mortally

later biographers have invariably confounded the Jainas with the
Bauddhas, by considering them for all practical purposes as one sect.
Their description of Kumarila's early life is very vague; and they
-do not mention the name of the Buddhist or Jaina teacher under.
whom Kumarila learnt the secrets of his religion and philosophy
in disguise. But Chitsukha distinctly says that Kumarila's opponents
were Mahiivira and his followers called the Jainas, and that he
.directed his energies against the Jains alone who under their founder
-Mahavira Vardhamana, began to undermine the Vedic Brahmanism in
his day.
We find a wonderful corroboration of this account from quite
an unexpected source. It is, indeed, evidence furnished by the
opponents of Sankaras school of philosophy. We mean the Jaina
Vijaya, one of the oldest works on the- life of Jina or Mahivira,
by an orthodox Jain poet, who distinctly mentions Kumarila Bhatta
and King Sudhanvan as contemporaries of his hero Mahavira, and
who considers these two personages as well as Sankara as his enemies,
and refers to them in a contemptible manner. The particular passage
in question which also throws light upon the date of these great
historical personages is quoted at length in connection with the Age
of Kalidasa by the renowned Samskrit Scholar, Vidya Vachaspati
Par.H;Iit Appii Sastri of Kolhapur in Nos. 1 to 3 of his Samskrita
Chandrikii (a monthly Samskrit Journal of high reputation), Vol. IX.
There, in discussing the date of Kalidasa,-the author of the three
famous dramas, Malavikagnimitra, Vikramorvasi and AbhijiianaU
kuntala,-whom he places in the 6th century B. C; as a contemporary
ofKumarila Bhatta and Sankarichirya.. our esteemed scholar inciden.
tally discusses the date ofKumarila Bhatta and Sarikara, and quotes
the verses referring to them from the Jina Vijaya, which gives the
years in the Yudhishthira Saka, which is uniformly placed 468 years
after the commencement of the Kali Yuga by the Jain and Buddhistic
writers.
Thus in describing the birth of Kumara Bhattacharya, the Jairi
Vijaya declares :
" ~f~q-T~
~!Zff ~ lf~m crrl12ictWIIq: I
:trcfj'tlcll ~oqffi'Cfl': ~q) ~.. 6'~ ~: 11
150
the new pupil, and cautiously bought it to the notice of

their Great Teacher, who at once suspected Kuma.rila to be a
wounded at heart ; so much so that he could not restrain

himself from shedding tears. His brotherstudents, who
were all non-Brahmans. observed this strange behaviour in
"r-~""~P'::n'w"
.,.
1igi"CCIll~m'U:lf Cfi1t~CfiG!Ii<Ft:
~: srr~icr ~~If'!
------------------------~
...
I
cri li"Tferf~=t ~~ i 1
11
. (Vide p. 8, SamskritaChandrika, under "lf~Cfifer: fl.;fr;nrf~r~:")

We shall get the year Krodhin, if we calculate the figures Rishi (7)
Vara (7), PtirQa (0) and Martyiiksha (2), in the reverse order. Be it
known that it was in that year 2077 of the Yudhishthira Saka that
Kumira Bhatticharya, the special advocate of the Karma katgla
was born"
It i$ clear from this that Kumarila was born in the year Krodhin
of the year 2077 of the Yudishthira Saka (according to the Jains)
corresponding to (2077+468) 2545 of the Kali Yuga or in other words
in 557 B. C.
'' crcr~:q- ar;;rm~Fn~rrrmur arcrerrfm ~')1:rnr m:qT4':q <olfift ~zr) s~ferf~~ ~ \ ~ ~ air m~ a-r:n +rcror~
fiRr tnwfcr 1 ~'i ~er :q ~~~mf~ijfrlfor sr:c=ifcGtTf~m
er~: 1 ~"CC" ~ferftSOu:zr ~~~~ air mifi" ~Jt"rf~fzr
m~ ~cli'TliTo~ 1 {(er :q ~ferfl56~ ~~ ~
fq~~raro~JI: c:p~ Jffcr ;;rffi:q-rrrr: ~TJfrcf anf~Cfi'tl=t:tlllt:;
1
. ~ftJfF{ ~qrf"{w~) ~fa- ~fij";e:~ 11
11
N. B. It was only in answer to my query asking for the original

authority from Jina Vijaya, for this proposition. that the above
verses relating to the time of the birth of Kumarila Bhatta were
written and sent to me by the late lamented Pav;lit Appa Sastri,
and so the above verses do not find a place in the valuable Samskrit
Journal.
The fall ( q-u~cr:) of Kumarila Bhatta, both from the esteem of

the Jainas with whom for sometimes he studied under their great
teacher Mahavira, and frem the high terrace of his said master.
appears to be a memorable event in the history of Ancient India;
and the Jina Vijaya, regarding the said point, deClares:11
rr~r: ~ ~~ ~~ Jf'l\iff'lt :q ~uJfcr: 1
1r~~
ere"{) erra-r
"'
er
crrR'l:
ll'ferf~"{~CfiBT
-:I
11
~~r:qrlf~l=fT~~ Cfilfc:pr~!:f
1
\51"To: cru+rer ~~., fer~zrr ere~ ~~
'
"'
11
11
(Vide Ibid. p. 3)
This exactly. corresponds to the date given to Kumarila Bhatta by

Chitsukha. who says that he was older than Sankara by 48 years.
Referring to this point PaQ;lit Appil. sastri writes in the above journal
as follows :-:I
151
THE AGB OF SANKARA
....
''It was the year Dhatri when 2109 years had elapsed in Yudhishthira
Saka, calculating the figures Nandas {9), Piirna (0), Bhii (1) and Netra
(2) in the reverse order. It was in that auspicious year that Kumiira
Bhattacharya met with his fall."
The poet being a Jain is glad to think of the discomfiture of
Kumarila in the hands of the Great Jaina Teacher and his worthy
followers, and remembers the yeat as an auspicious one in the history
of the Jainas, as the epithet ' ~~
indicates. So this incident must
have happened in the year 2109"" of the Yudhishthira Saka according

to the Jains, corresponding to 525 B. C. Kumarila must have been 32
years old at that time.
Referring to the date of Sankaracharya, the Jina Vijaya states:
~fu
ifczrrm err~i:rw'lla-' 1
~
~~ w~c:rtc:p ~&1 ~ere<:: 11"
'' ?f[ftsr
Gltor f~
(Ibid. p. 6)
., When we calculate the figures Rishi (7), Bil.t,la (5) Bhumi (1) and
Martyaksha (2), in the reverse order and obtain the total number of
years 2157 in the Yudhishthira Saka, we arrive at the year Tamraksha
(Raktakshi) as the year of Sankara's death"
.:152
TBB AGE OF SANKARA
'Brabmm heretic in the disguise of a Jaina. Accordingly

this piou.s teacher conspired with his other pupils, and resolved
It is plain from this~ that Salikara died in the year Raktakshi,
corresponding to the year 2157 of the Yudhishthira Saka (according to
the 1ains)-the year (2157+468) 2625 of the Kali Yuga corresponding
to 477 B. C.-which is exactly the date given of Sankara's death in all
the various Satikara Vijayas. We know that Salikara died in his 3Znd
year, and so he must have been born in the year 2593 of the Kali Yuga,
2631 of the Yudhishthira Saka (according to the Hindus), 2125 of the
Yudhishthira Saka (according to the Jains), corresponding to 509 B. C.
Lastly referring to this extraordinary meeting of Satikara and

Kumarila on his funeral pyre, the Jioa Vijaya declares:
-(Vide Ibid . p. 6)
lla
" q~au a q~ er~ ~iCfl 'll

ij'fu 1
"
1f~l"1:414~''lr ~;:f Fa'CI'l'it mer: 11,
" Thereupon, when 15 years had elapsed from his birth, Sankara met
Bhatticharya for the first and the last time."
It will be, thus seen, that Salikara met Kumarila in Ruddhapura
n.ear Prayiga in the act of self-immolation in his 16th year, that is
about 493 B. C- in which year, therefore. Kumarila Bhatta, the great
advocate of the Karma-Mimimsi passed away from the world.
Kumiirila ~Bhatta must have been therefore a contemporary of
Mahivira Vardhamina himself, the Founder of the Jaina religion and
philosophy, as stated in the Jina Vijaya and in Chitsukha's Brihat
Sankara Vijaya.
In conclusion, the Jina Vijaya refers to King Sudhanvan, as a
contemporary of KumariJa and Sankara, and speaks of him, in
unmistakable terms. as a wicked king and as a persecutor of the
pious Jainas, In fact it says:
"w=trqifJJicf)l mrT
' ~ ., f~~liii ~
msftr ~~~fer
ij'fC'fift wff
~ ~1f'd1:r 11 ,
(Vide Ibid. p. 6).
'- ~
'"'
153
"that Instead of allowing him to go away in possession of all

their secret of doctrines and the weak points of their philosphy
and religion, and turn their own logic against themselves,
they will be acting well if they do away with him altogether. One day, when they were all seated on the high
1errace of their Teacher's grand palace, chitchatting and
playing with one another in the bright moonlight, they
received a hint from their venerable teacher and managed
to throw him out of the terrace ; and poor Kuma.rila,
bewildered at this sudden turn, fell shouting ''If the holy
Vedas are true revelations-they will save me from death."
He came to the ground quite unhurt, though one of his eyes
got slightly injured, on account of its having come in
contact with a hard substance. The biographers add ''His
eye was injured, because he had some doubt about the
revelation of the Vedas," for he used the expression "If the
holy Vedas." However, somehow or other, Kumarila
managed to escape with his life from his Guru's place ; and
ever since that time, he became an uncompromising oppenent
and the bitterest enemy of the Jainas. He carried on a
regular war with them-driving them from court to court
with the help of many mighty potentates and kings such as
Sudhanvan, King of Dva.raka. in Saura.shtra, whom he converted to the religion of the Vedic-Karma-Marga which he
preached from one end of the country to the other.
Madhava gives an interesting account of what Kuma.rila
did in the court of king Sudhanvan, at the very commence.
' Even that wicked king named Sudhanvan flourished at the same time.
It was under his reign that the terrible persecution of the pious Jains
took place.'
From this long quotation it will be clear that Kumarila's opponents were Jains and not Buddhists, and that he carried on a ruthless
war of a controversy against the followers of Mahivira.
154
THE AGE OF SANKARA
ment of his Biography (Sarga I. Verses 28 to 98), though

incidentaJiy we are told that the celebrated Bhatta had
visited many other courts before arriving:there. We cannot"
say that the account given by Ma.dhava has altogether no
historical value. There cannot be any doubt after perusing
the Tamrapatra:.nusasana issued by H 7 King Sudhanvan
addressed to .Sankara Bhagavatpa.da himself on the 15th
day of the bright half of the month of .Asvina in the year
2663 of the Yudhishthira saka, corresponding to 478 B.C.,
and after duly considering the adverse account given in the
Jina Vijaya, that the story of Kuma.rila Bhatta is mainly based
on historical facts, though there is, undoubtedly, a good deal
of exaggeration and even misrepresentation of facts with regard to some minor matters in many of the Sankara Vijayas.
Madhava gives a somewhat extraordinary account of the
birth and early~life of Kuma.rila-and especially a remarkable
anecdote of what happened in the court of King Sudhanvan,
a descendant of Yudhishthira and King of Dvaraka. (Sau
rasbtra) and that time, who had early embraced the Jainism
of Maha.v1ra and who had given special encouragement to this
new sect of Nirgranthi-Jainas, by bestowing upon them all the
chief offices in his kingdom,-such as his chief priests and
councillors. We would have certainly passed over the said
account as somewhat incredible and sectarian, had it not
been for the fact that it is substantially corroborated by
.Anandagiri in his Prachma sankara Vijaya from which
Madhava and Sadananda appear to have taken the account
of Kuma.rila's life, word by word, and even verse by verse,
without any material alterations either in the diction or in
the style, even at the risk of subjecting themselves to thecharge of plagiarism 138 and repetition.
131 The full text of King Sudhanvan's Copper Plate Grant has
been published by His Holiness the late Sri Satikarichirya of the
Dvaraka Matha at p, 29 of his Vimarsa."
In the vey first Sarga of his work, .Anandagiri beginswith an account of King Sudhanvan and Kuma.rila Bhatta,..
whom h~ re~pectively considers to be an incarnation oflndra:.
the King of the Gods, and Subrahma1;1ya the Commander
in-chief of their forces ; and as the work is still in manucrlpts, we give its full text below, only so far as the account
of these two personages are concerned, with a view to enableour readers to compare the same with the respective-
accounts given by both Madhava and Sada.nanda in the.
very first chapter of their respective Saiikara Vijayas-Sri
mat Sattkara Digvijaya and Sri SaQ.kara oigvi~aya .s~ra
published each with a commentary of Dhanapatl Sun m the
Devana.gari character. .Anandagiri says:-
arq;:it ;;qfcr
~
+f~r
~
sr\ifr 'efliur qr~zr;;'
~~r~r sr~lffa: ij"yuc~ccr+rcra:_ ~eft: 11
....
n A comparison of the very first Sarga of our socalled Midhavi-

charaya's (Sri VidyaraQya's) Sankara Vijaya with the first Sarga of
Sadananda's Sankara Vijaya, clearly shows that more than half the
number of stanzas contained in the one are found in tact, without
the slightest change, in the other; while the major portion of the rest
found in the other. For instance, compare the stanzas 1, 28, 30 to 34,
40, 41, 43, 45, 48, 49, 53 to 56, 58 to 70, and 72 of the first Sarga ofMadhava's Satikara Vijaya with stanzas 4, 5, 7 to 10, 12, 14, 19 to 21~25 to 26 of the first Sarga of Sadinanda's Digvijaya Sara. In fact the_
number of stanzas that are common to both the works are so many
that it will be easier to point out which stanzas are exceptionally the
property of each of these authors. or course, the introductory portion,',
is different in each.
One o~ other of these authors must clearly be guilty of plagiarism ;~

but it might be said that the famous VidyiraQya Midhavichirya could-
Tl56
THE AGB OP SANKARA

7 :'
arofcff ~ 'Uiii'CTT;:ff ~ ~qfa: I

"
Rct :qeJiR '{fqcff ~~r +nn:rcrffil{
11
~ GfT(>ll"
l:tCf ~'lT'lT ~~lf ~1!,'1TfS51'ff:
f=r~rcn::r
s+r <gf~(i
~cf~r
C'\
SOlrn'aT
srare:r1f11JT:
q fcrGfeJ!i ~ 11
~
a-a-: ~ a-n::ifiT~Tfu <:\iff'i'Sc iTtlf~ t

~~Tf4iC:TT lf~lf +LrfT f~~~~m 11~~ 11
this Sankara Vijaya was actually written by that famous and prolific
writer of more than one hundred works on the two Mimamsas ?
In the body of the work itself there is nothing to show that this
sankara Vijaya was written by Vidyaral}ya Madhavacbarya. The
work was first published with a commentary called DiQ<;Iima' under
the name of Madbavachirya on the title-page in Nagari character in
Ganapat Krishnaji Press at Bombay in 1863, and in Telugu character in
the Book Dep~t Press at Bangalore in 1864. The publishers of both
these editions had not then the boldness to ascribe the work to
vidyara 9 ya. Finding that the book passed o_tf without ~uch objection
for one of the works of Madhavacharya, 1t was published a second
time in the A.nandasrama Series with a number of omissions and
additions in the body of the work in 189l at Poona with two commentaries-Advaita-Siimrdjya-Lakshml and DiQc;lima-as the work of
VidyaraQya himself, and was described in the title-page as
~~
~rf?f <tif~sp:p5r~~sf;:cra-:
~)s::qrf~ if~r~r~ ij")~J"a-r;:r

.
'-
157.
11
not be guilty of such a charge and that the poor Sadananda, of unknown
fame, must have copied his work from Madhavacharya's. But a further
. comparison of tbese stanzas with those found in the first Sarga of
.A.nandagiri's Prachina Sankara Vijaya-and especially with the
stanzas quoted above from the said work, which is admitted by
both Madhava and f'adananda as the main source of their respective
works, and which they evidently copy in profusion, clearly and unmistakably shows that both these writers- Madhava and Sadananda-are
equally guilty of plagiarism. It must, however, be said in fairness to
Sadananda that he copies the stanzas from Prachina Sankara Vijaya
without much modification, but Madhava here and there makes slight
verbal modifications and additions to set off his own poetical talents;
and is, for that very reason,-as the celebrated poet BaQa Bhatta
says in his famous introduction to the Harsha Charita-
'' S51'Tfcrm ~ollfcrti''9Cf: ~if=ti~'!fl~~fTcf\iflf: '' Nowhere in the

body of the work itself is the name of M!dhavacharya or VidyaraQya
to be found as the author of the work. In the last verse of each
of the sixteen Sargas of the said composition, the author simply calls
himself as Madhava' without any honorific prefix or suffix, and the
work itself is called under the more modest name of ' SamkshepaSankarajaya ", implying thereby that the w?rk w~s merely . an
abridgment from a larger work or works that extsted pnor to the hme
of the author. Compare, for instance, the last verse of the first and
the last Sargas, which run respectively as follows:
'' arr~crufrr<TC{(lfT Gfrcrf:q~ Rf!.~<l: 1

aro:rr~~ra-: ~at lfo1i c:pfcr ~.:ql~) fcrmOllff 11 "-more easily found out as a plagiarist-as a Chora kati. Compare
also my analysis of Canto 11 of Madha va s San kara Vi_iaya given at
pages 35 and 36 of my 'Successors of Sankaracharya'. Of course, all
ref~rences to Kanchi Matha contained in the Prachina Saitkara Vijaya
and Vyisachaliya have been carefully omitted by these authors, and
opportunities have been taken to substitute the name of the Sringeri
Math wherever it was possible.
It is better, once for all, to consider at this place if Madhava's
Sailkara Vijaya had been really written by the well-known Sri

Vidyiral}ya Midhavacharya. What evidence is there to show that
...
,, ~fu ~rm~crw a- -~~rCfCf1~rcn::: 1

~IHq~ict {\it~ ~iff sli sr~11t S4icrcr'" 11 "
\tfff ~rt:rrcrcrr~ er - :;;~n:~q-'focrTij"~ :. f.
-~el~~zr ~q: ~lsfq t:r~~: tl

THE AGE OF SANKARA
'JS 8
~q;~
~cqlf
-:>
t:r+rr ~f~T~Cfl\
1
~t~ f~rs;:r~-Olff~\ifef +rr~tr .o-\J"Im( 11
~
"'~""'
-.:>
~: ~er~:
"'
:srr:r ;:rrrff ~~et_~~: '
51"Clf~~ f~cr');:sfts f~ferer ~~~trcr, 11

-.:.-.
tftsf~;:rrmssf~r ~q lffiffi:i CfiT:3=~~ l

~rrTG: Cfltf~Olll'Gf'IC{ ~Ti3flit qfU&di:.Jturr: 11
11 lff~
~ ~ ~tr ~
ifr=tl: cr.tCfl~~: fqct) '
~fcr~tfCfl"f.:t 0Y~: ~rq;:ft(f ~T ~~: 11
159
frtd d =et '(Ojflic. \SCT '+flfiff ~Cf =q?f)'ef: 11

~
'1:>
\!) ~
f~CCJT lffCffia>oftur
\ii '1 fu 41 t:d~ll f~.~ I
~
5
~ cr~nro:~o:er.f ~: ~\HI t~r ~ 11
'
'
"'
~qrrr~trc~ m&ltr ~uslR~ tR~ 1
~~~f~tSO
"'
rncrm n:r;:F{rner ~W+r' 11
11
------------------
Referring to this Sankara Vijaya, the late PaQgit N. Bhashyachiirya in his' Age of Sri Sankaracharya' (p. 10), says:,,This work is said to have been written by Madhavachirya.
It cannot be the famous Midhavacharya; for it_ is usual for him to gi~e
1 at the beginning or end of every one of b1s works, the name of b1s
~:;u and his geneo/ogy, or some other description regarding. himself.
Such is not the case with the present writer; and further ther~ IS a gre~t
difference between the two as regards the style. The wnter of th1s
rk must evidently be some modern author of that name : and he
:~st we think, have belonged to the Sringeri Math from the fact that
he gi~es undue prominence to that Math ''
we know from very reliable sources that this Madbaviya Sankara
Vijaya was compiled by a well-known Samskrit scholar who passed
ay from this world just about eight years ago, under the pseudonym
~; ,, Midhava "-a synonym for 'NarayaJJa '-specially to extol the
greatness of the Sringeri Math, whose authorit~ had been. seriously
questioned by the Kumbhako.Qam Mat h . the A~hiryas of th~ latter
Math claiming exclusive privllege of bemg entitled to the tttle of
J, gadgurus for the whole of India, as being the direct Successors of
s ~ sankara Bhagavatpada's own Math, established by him at Kinchi,
t~~ greatness of which bad been unnecessarily extolled by Raj~
chul,lamaoi Dikshita, Vallisahaya Kavi &nd ~enkatariim.a ~.arman 1n
their respective works, Saiikariibhudaya, Achiirya DlgYJ)aya and
.Sarikara BhagaYatpiida Charitra.
About fifty years ago, in this very city of Madras, as many may
still remember, a fierce controversy raged between the adherents of the
Kumbhakouam Math on the one hand, and those of the Sringeri
Math headed by Bangalore Siddhanti Subrahmauya Sastri and the two
able brothers - Kumbhakonm tSrinivasa Siistri and Kumbhakot;~am
Narayaua Sastri-sons of Ramasvami Sastri, a protege of the Sringeri
Math, on the other. We have very strong reasons to be1ieve that.
this Sarikara Digvijaya ascribed to Madhava, the Sankara Vijaya viliisa
ascribed to Chidvilasa, and the Siinkara Digvijaya Siira, ascribed to
Sadananda, had all been brought into existence by one or other of
these three scholars, about that period, in answer to the Sankara
Vijayas aseribed to Rijachiic;lamaui Dikshita and Vallisahiya Kavi.
Though the author of this Sankara Vijaya in question allowed his
composition to pass off for that of the famous Madhavachirya, he
had been very careful,-as he himself had personally told us-to leave
unmistakable marks of his Individuality and identity sufficiently
preserved in the work itself. Though in the very first stanza of this
work, the author wants us to believe that he is the famous Midhavaeharya, the disciple of Vidyitirtha, the Paramaguru of Vidyiravya, by
the expression Srividyitirtbi-rupivam ", he is cautious enough to
:Suggest his own meaning of the expression in the commentary, really
written by himself, but ascribed to one Dhanapati Surl-:-an imagbiary.
name. The first stanza, as a matter of fact runs as followlf:
160
a-er:
arfq ~rr~: ~~r =o~qv~ ~crrsqcrcr 1

l5rfu u~JT~<oll Fft Olf~ w:r)f~rrfu f<fiif' 11
lQ"ffi ~lfcf Cfilf ffriifl' Rt~: ij'+lllfll': I
~ll f11crr ssctl-m:f Pt1jo-~+lf.: f~~rcr<nr:. 11
sr&ftor~.f"! ~;:r"! ~ft:rll''! 1
':I
Grgerr ~a:-cr:qtf sr~~ij' ~q: 11

q-~ ~ v:rueft~r Fee a 1ztur ~~Qi' 1
lf: qfcrffi firt: ~iff (fo!flf ~-er;:Jf~ ~Cfif
f;:;~f;:~.:r;; 't~fCfimf ~1:11: 01 {?lCfllf<f I
GJ"Ttflf'\
':I
fiprr~ ~ ~~'\ ~ ~r~u~
'
fift:
"'\
C'\.
C'\
"'
i :
"V
11
11
f~(: 11
"lff~ ~: srmot ~lf -ilffa- CJIT fq it &Tfcr: 1 "

~clfCWiT ;:q'lffl' ufifr~ ftr't: ~If~ fir~)uJT: tr
~
'
'
...:"
161
THE AGE OF SANKARA
'lilt,
" 'SI'Uf"~=lf trorRlfrrt ~f.rmcrr~~fqurif 1

'
'Sff:q'fif~cp~q. T(: ~~~a- Jflff 11 I I
The commentator after explaining the apparent meaning of 'Vidyitirtha' as applied. to the so-called Parama Guru of Madhavachirya.
goes on to explatn the author's own real meaning by saying:
~rfcrmcrr~~fqcrfl arfCflCflrfa:apf~qff: ~er~

~fu;r')wmlf"r: fcrmlfr: cri=Jf~qcp(~;:r :mv:rctlccrrct fcra-r~r~: I
fS',;flfT "~~fcr~r" fc+rctllfr li"Cfcr: ~rfcrmcrr:zf: 1"
"'
'' lf[f,
By this, he c!early wants us to understand the expression 'Vidyatirtha'.

not as refernng to the Paramicharya of Sri Vidyiral'ya. but as referring
to the author's own revered brother and teacher, :the great advocate
of Hinduism and the editor of that bilingual m:>nthly journal " Brahma .
Vidyii " which continued to be published in Sarilskrit and Tamil. until
the very last days of his death.
. _In the ~nd stanza. which is adv!sedly omitted in the printed
edtttons but ts preserved tn the manuscnpt copy written by the author
himself and placed under .the name ~of Sati.kara Vijaya Sira in theAdyar Libray (Vide, General No. 1784. Shelf No. XX-1 Sl of thtJ
Adyar Library)-
'
-:.
~T~'SJ'f!,~~cpqfu~ae=Jff
,
~~'+[CfTVifCRCflTOlfCf"<T: ~: I
fcrg-o:q~~cr~~)~(ij"TR cri
!
U~T~TCJ; lf~~TfT ~ lf&Tlf)Sf~lf 11 ~ 11
II -
the author plainly desires to acknowledge that he was only making an

abstract from writers like Vyasachala PaQgita etc.. of old; but in the
printed editions "Vyasachala" which is found in stanza 17H
~r ~T~~fu +rrrcr~qmi~) ~~=~

mfrcr ~?f 'Sfco:qfcr (fr: ::ifiSfCfT 'f\i~ffl: I
"'
~sfcrnr~fcr W:r ~' cr~<r Cflf~ CPciT

~ olfHII "1('5Cfi fCfCI1::, Cfc'!lfCfm"~ ~: 11 "
-is attempted to be identified with the author Madhava hi~elf
thereby suggesting that Vyisachala was the name of no author of~
separate work on the Life of Satikara, as has been plainly stated by
.Atmabodh~ndra in his commentary on Jagadguru Ratnamili. The
stanza was evidently intended by the author to praise the greatness of
the poet Vyasacbala and his work known as Vyisichaliya Sati.kara
Vijaya ; but the admission of the existence of such a work which
really pointed to the advocates of the Sritigeri Math-at whose
instan~. our author was obliged to compile this poem ;-and so
the author by commenting u Olf'RIT~fCfcr(:" as meaning
''OlfRf ~Cf ~: n~(~rnl Cflfcr~~ ~~fiffolfT~Witifqq <)
lrrV:TCf:~~etr:"
makes it as an attribute ot~adhava' biinself.

If this explanat~on be accepted, the atJ.tltor will: undoubtedly be .guilty
of self-pr~_ise.. To. be consi~tent W:ith this ~xplanation, the 3rd stanza
11
,, ,..,., .,,,._...,s
162
MAIN INCIDENTS OP
TBB AGE OF SANKAR.A
s' ANKARA'S
l63
LlPB
~~err ~ lf~ "U\ill ~:Jt ~fi:N

-=>
_, ~ 1
f~ r~ ~ ~~ s~ ~tr~~fild'l 11
~r ~cro:r_ ~~
srlfTUt
l"ldf'iof~ 1
~"~M~"~ ..~1tlfer ~~m~~ f~ 11
in the said manuscript copy is omitted in the printed editions.

manuscript copy reads :
ll
The
ll c:"fl"' ~~q f':rtlf'Uffi{fUF:rr~~
~Cfll" er~ ~ ~ ~~
i:liNi4"~"~~~~2:fcrfll~Jr~:
~~Cfl~ll{il~ I"Jidti'tflf 11 ~ 11 "
For the same reason, the following stanza (st. 7) which appears before
the stanza beginning with "q'll')f;crfc:rcru" etc. is also omitted
in the printed editions :
'' m=~Tci~~Cfi fct cqfffi t.f)fq-~

w:nfusr.rttrfcr if~ fCfllf lff~;p:r
""
f"
'\':11
'0
er~ fiR~ lf~l:fJI' ~~ ~:q)
I
I
'
~: srcrd'~ ~:qfcrCfiT~
~~"~"'all~... 11
-=>
\9
11,
Further. the first and the seventeenth stanzas themselves clearly shO\V
that the author though undoubtedly possessed of a master mindwhich was able to ~mpo~e m~re than lOO works before his eighteenth
year-had not suffictent time gtven to him to wrUe the whole of this
poem ~imself, and that he had to embody all the essential stanzas
found 10 the Prichina Sankara Vijaya of .Anandagiri. and sankara
Vijaya Kavya of Vyasichala, in this. his hastily prepared work; S()
that he-o~ rather the advocates of the Sringeri Math-might at once
produce this work before the public as Madhavacbirya's. in answer to
the numerous works that were produced by the advocates of the
Kumbbako'l}am Math.
_ _It. is noteworthy that even the socalled commentator Dhanapati
Sun s1mply calls the author as Madhava, and nowhere, throughout his
-commentary does be identify this Madhava with the famous Madhav~

cbarya or Vidyara'l}ya, whose commentaries on the Vedas a~d l!pam
shads themselves are sufficient to 611 up the shelves of a b1g ltbrary.
It is clear from the following stanza (st. 7) in the printed edition:
'' 'Cf;:'.f11r~fcr~::r~q ..J:tJ ~etep.:liTifit
f'lo ..
;:r~l{);:q~;:ro'CTJrT'Cfl"l"""'iJfl,...tl'"'l~~liG:~ll': I
~
it f~~<: Jr~ ~~1i~mr,;.~~:
crruc:.rr~~:;:q~\Nf~'t: ~&nrhlfTfl:r ~ 11''
what sort of life the author was leading in his early years, and
how be yearned to atone for his previous career as the writer of.
popular plays at the dictate of persons of vulgar taste, sullied by
bazaar dramas of ephemeral evenings ' ; and bow he bad taken an
active part even in enacting such plays. It is also clear "from
stanza 81'
cr;:'OllT~1,~U~Ilffi<i~~~f&tffi";:~~.. .
m~U.f4:llifctSl~ifCfiwTfrie'11q tfedl'{ I
ltirufr lJ'Nqflfff'f ~if rimm~~
;;~cctl\ffiifc'Nil (q<!JT:qul f'46flioi": fm 11 " ~
what a master of the dramatic art the author was, and how easily
be drew his figures from Dramaturgy.
Nowhere do we learn that Sri Vidyaraoyii Midbavtchirya was
ever an actor or a playwright. In the following stanza (st. 9) :
11
~tlf'~fmav~~C!\CfT~~ssWI~c-- ~
...._
eo
eo
'1:1
'SilR=tl'lf~~~~'ITtil ~I <'1'11 t:Cti <: I
.4 lll
16-1
ifir ef~tll
iflf
~T ~er ij'q" ~~: CfiGo~lfij'qr~f I'

+rf~~ ~fcr ~~T: ij")sfq SIT~~~ ffif: It
~m ~ ~crtSfTf.:CRI'lr 1
awfllll:s-sf':fctl ~rft:r q'Sf~ Tir\il~,~l1;;=]...

~~
-qq ~=sr~stll'
~
f;:ruflfJf
~ sr~ ~r;f \il"~f! ~~trcrr: 11
------------------
.. . ., m-it~
t:rcrCfilf~rmcrarn;:ar'ffi"~A"Cfil
~ ~~ ij"l!,~=
'
The next ~tanza (110) :
~~-
vr11rmrr lltflf~ ~Rcrr~

..::>.
, . tfrcut
c.
"<f~'lfr~
fsrlffiRr
err iflSIT ifmf~HrfC~~
mf
..
Cfil~r~: ~fta-r 1
~)~<:rr ~er-
f~&fi~Vf ~~o ~T ~'! ~~
frcr 11"
. shows that ou~ ~uthor obtained the titles of 'Patt<;lita Sudarsana

and - Bhattallri ' c Balasarasvati ' at Benares, Bengal and Kasmir
and that his w~rk. was composed when the " Cow Question" was
engaging the ~erious attention of the inhabitants of the city of Madras.
The. co~men'tator. ~ho. is really the author himself, after explaining
the ordmary meamng of the stanza, goes on to explain the inner
JQea~ing contajn;ed. in the following terms :
. .
.
..
.
,\
11
~~~~r ij"cf~lli17-rfin!CFffi" ;:rqfircfirf~mflf f~
lfN~1!fr err~ ~A"t cpcftift ij"~~
'(0
fer~ fetCfi I''-: ~~rcf ~T f~~~~lJ~ : I
~er ft11S~or
ij"Jllf~ fmr,
~R~ q-:q;filrt~ llff~ ~f~ij Tir\ill: I
+T~:::rnf ~U"ili<=ll Jff\ii'UJ, '{WaCfi~. . U

~ttq&i', 3fHf~ ~~tf~cf: ij"f~ f~f~ <n~ I ...
1!~~: ~r~+T~~wur fucr l!"rcm._ ' ...... q&i ~~'"tl fd'o,

~~n:sn:01'l: ...... itf~rwf~~\Sc;fqt!flTfcr~m ~fmr ~ 1
ano;fr(TT 31N~f~~~~: 1 q&i lf.=~op:r)sfq ... at
fclmf ~rrc~rct:r~rr ~rerfa- t:rr~i:: .. Cfirqlft~~: .....
~Tq~T~~)~~ fcfaf~: fsrtrftr~T ...... an~f..-a:;;r amt;;r~;:rr ...B:rfurr ;:;rfrrcrro;;:~Clf~: 1 ''
wr.=rm l1Tlll~41<;ttU'( 11"
the author calls himself "Nava Kalidiisa "-a new incarnation or

Kalidasa, the greatDramatist,.;_and such an epithet never appears to
have been applied to ~ri Vidyarattya. who may be perhaps called
"' Nav~ Sa1'1kara "-an incarnation o~ Adi Sankaracharya himself.
The stanza furth~r. shows how fully eonscious, the real author was..
of h~ great p~etic.al talents and how confident he was of satisfying the
Pav~hts of bts ~me. It also shows that he was the author of a.
~U~mber of poetical works-cbiefty dramas.
11
165
' :; . . mB AGB OF SANKARA
Jt is clear from this that the author Madhava-only a pseudonym fot

NariiyaQa-obtained three titles (1} Pavf!ita Sudar"!Jana " from the
hands of the Patglits of Benares (AvimuktaKshetra), (2) "BhaUoir'i "
from the PaQ..;lits of Bengal-the flesheating Brahmattas of Calcutta,and (3) ., Balasarsvatl " from the Pavc;lits of Kasmir ; and if the
commentator was not the author himself, we will not be in a position
.io get out this inner meaning from the above stanza.
The following two stanzas (15 and 17):
" ~ ~~"{~~~): ~:qff? CfCTTS~ CfUCfiT? Cfi~

f'1~e-.:fTfJf! f:q-uf\ifci 11Jf lfq[: f~ l'f\Nfll fll fGI eft? I
. l~::tc~ :::.rq~t q~rftracrcr1 crr=tf frrlf::ta- ~::mr
. sr~ll"~clf ~~1 Cfifc:mur:, m ~u q~~ 11
0
~&l;pr~~crrs:frr~?:qr~
~1'1fTf~Cll"ll"'
srrli ~~! lf&;:Q~~a~ ~~~~T;::p;r:
.,:)
..
..
~ruurt Cfifcrmcrcrt Cfifacr~: ~rr ~: ~:,

-~~! m a:qr-m fEfimlAmf wcr qrqft J{Jf ll"
167
166
THE AGB OF SANKARA
mffl ~<i sr~-s:z:r:

~
mmrr: ~ft~Cflf
f~~fi.~;r)sfq ~~6GT: ~'+ft SIT~
ifitffi:
II
\ift;~ ~Krcfmt=aT ~\iftr)~')clrcrrf&"~:

~1fro~~r
+Tij'cnfiffcr ~~~:
~ccrr ~~Cflt er ~~;:f '{f~crrtrer: 1

CFTR~tl':fur~m~~f~tr ~ 11
11
3l~ ~~ ~ ~ ij"1i(~ if~U f(oft I

;:r~ ~~lf ~ ri'fT
-~
.:>
~~ I l
~err lrcr ~=~~ (1\lf! ~!Jfr t:r ~mtfcr '
show that the author was with great difficulty persuaded by his
elders-probably by his own father and elder brother to associate
himself with this plagiarism and fabrication, and that he consented
to compose this nefarious work much against his own will and
conscience. The first of these stanzas clearly indicates how unwilling
the author was to undertake this work and how he was forced
by his elder brother-probably by his father also who was getting
.a decent honorarium every month from the 8ringeri Math-to set his
hand to this reprehensible and discreditable undertaking. The second
stanza shows how unwilling the author was to copy out from the
works of other poets, whom he considered to be far inferior to
himself.
These references are quiet sufficient, we think, to justify any
critic to come to the conclusion that this sankara Vijaya, ascribed to
Madhava, could not be the composition of the famous VidyaraQ.ya
Madhavacharya and the pseudonym might after all be a mere synonym
for the author's own real name. Further, it is clear from the work itself
that the author-who was really bent upon making his poem amusiveand instructive-makes Sankara, without any scruples whatsoever.
a contemporary .of Nilakantha, Haradatta, Bhattabhaskara, Abhinavagupta, Murari Mis'ra, Udayanacharya and Dharmagupta. The great
teacher is also said to have met BaQa, DaQgin, Mayura and Sriharsha.
the author of the KhMgana KhaQgakhadya, Naishadhiyacharita,
and other works. We know from reliable sources that these several
authors lived in different periods between the first and the thirteenth
ceeturies A.D., and these could never have all been contemporaries
of the great SaDkara, who lived only for 32 years on this earth. The
late PaQc;iit N. Bhashyacharya has given his reasons for showing that
all these persons mentioned by Madhava in his poem, could not be
contemporaries of Sankaracharya, and we would simply refer our
readers to pages 9 and 10 of his "Age of Sri Sankaracharya ". The
lffq
m w~r:
~~tf ~, ~er ~cz:r5ffcr~cr: 11
~ccrr s~rfrfurfr crruff ~~;i cr~mertr: 1
+r_fer '~"~ftqt: ~~
wrr fifer ~errferq: 1'
f~tcrrf~;:~ fcrrtttaa\cro~;_ 1
Qlt"erT cmrt a-crt ~T\lfl' crerr;r ~fcrfcrftrlSillt. 1l
CTcrt +rifcra mti fer~
q~~~crlf, '
~~Cfi~U~~ 5ffo~T +rctl'{Tcr, 'ff~ 11

~r~urf"(U[T ~rnr. ~c:rr efltftrtit ~err: l
~f;:~arcr lfTlf'6'1T fcr-c;:rr tCf~TCI0~ l I
~~ a'! ~~~ '+1~: qfull ~
'
qurl~Jfij"iff=tfT~ t~Tqtt"t ~fer Cf~
~;rrft~if;:~llf ~a~ f~f~

.,
fifmlc~~ liCfefi=Cf ~ICI'<li@T:
'
:::r::r
~1=('..\1\1:
lI
11 "
thor in his great enthusiasm to write something of these poets and

k s them all contemporaries of sankara on the model of
wnters ma e
.
d
br s
1lhoja Prabandha. To attribute such incons1sten~1es an anac orusm
to Sri VidyaraTJ.ya Midhavacharya would be s1mply monstrous and
am_
blasphemous.
168
'
r
THE AGE OF SANKARA
MAIN INCIDENTS OF s' ANKARA's LIFE
~,i!T It will be unnecessary for us to give here a full tran-
depends on the amount of ones knowledge and the strength

of ones polemicaJ'power; and I therefore declare that I shall
hold for the faith of that man among you t:> be t~ue
and enduring, who, throwing himself froin the top of ~he
adjacent hilJ remains unscathed ! " Here upon ~he Jat~s .
merely kept looking at each other but the Brahmm readily
accepted the challenge and took the risk. The ordeal was
accordingly gone through before a large concourse of ~e~ple.
Kumarila leaped down the hill and soft-landed, like a
pillow stuffed with down.'
slation of the above passage from Prach i'na Sai1kara Vijaya;

and the foHowing short summary of the corresponding
passage from Madhava's Sankara Digvijaya as given by
Mr. C. N. Krishnaswami Aiyar in his "Life and Times of
Sri Sankaracharya" will be sufficient to give an idea of the
passage to our readers:"He (Kumarila Bhatta) somehow escaped with his
life, and from that moment, b~came the m.Jst uncompromising opponent of the Jain faith and made in his
mission to carry on a ruthless war of controversy against
its followers. We have, only the account of what he
did at the Court of King Sudhanvan, though incidentally
we are told that he had invisited many otber courts before
arriving there. Here ensued a mighty controversy between
the Jain teachers at the King's Court (the King was also
a Jain) and Bhatta; the uproar and din caused by which
is said to have shook the very heavens ! Bhatta exposed
their foibles and fallacies with relentless logic, shattered
ail their strongholds and vanquished them everywhere.
Then he explained to the King his chief tenets-that the
Vedas were true and repeated verbally even as they are
and that they, therefore formed the best proof of their
own authority as well as the touchstone of the authority
of the Smritis, Puranas and other Scriptural books.
~CJCfSf+rruT, q-~a-: Sf liTUf+r I He held that the earlier part
of the Vedas relating to'" the sacrifices was alone capable
of salvaging men so that the really religious part of life
according to him was to perform the rites enjoined in
the Karma Kanda of the Veda.. But the King's turn for
abstract reason was apparently only of indifferent excellence,
and so he bluntly said:-" In matters of dialectics success
169
I'
"The Jains however argued that it was not the right

test in setting the veracity of faiths, for the body in such
cases would be protected from mishap by means of charms,
drugs, or yogic practices. The King was wroth and
proposed a second test as a kind of ultimatum: ~e ordere.d
a jar to be brought into the assembly w1th Jts mouth
carefully covered and sealed and decla~ed that he ~ou1d
embrace the faith of that party wh1ch could dtvulge
exactly what was inside the cvvered jar. Th~ parti~s .met
next morning and the Jains declared that the Jar cont~med
a snake, while Bhatta, emphatically said it was god VJ~hn.u.
reclining on his serpent couch. At these words _the K.ng s
face wore a wan look like the lotus that Withers m a
.dry 'pond. From the awkward predica~ent the _:King was .
soon relieved ; for an oracle from the au pr\JclaJmed that
the Bhatta was right; and the other party was wrong !
The King rid of his doubts instant~;~.neously issued the
memorable edict :- Let all those my subjects be slain
who fail to oust the heretics whether they be old or young
' to the b n.d ge o f R ama 1'. "
from the snow-capped mountam
We cannot .attach much importance to this version
.about Kamarila Bhatta given either by Anandagiri or
170
171
THE AGB OF SANKARA
Madhava. In the decadent days of Buddhism or Jainism

the adherents of these faiths could have been the targets
for religious persecution or subjected to severe punishment
and ignominy. The patronage given by the rulers of those
distant times to these heterodox systems of religious thoughts
should have been gradually transferred to Hinduism so as to
effect a complete reconversion of the people to more or less
an orientated ancient faith. Thus much may be freely
accepted. But to prove that there was any religious
persecution or holocaust of the adherents of these heterodoX!
faiths, we have no tangible evidence. It is true, that in
Europe during the Middle Ages various demonaic ways were
adopted, by the inquisitors to persecute the infidels. But
taking a more sobre view about India and its non-aggressive
inhabitants, and interpreting these legendary accounts.
in the ligllt of saner criticisn, we have every reason to
believe that these religious persecutions scarcely tarnished
the pure image of the Indian society. History proves
infallibly that believers of different faiths or religious callings
amicably lived together for centuries. A relentless persecution for the sake of religion would never have been a fact
in the history of India.
The news of Kumarila's self-immolation reached Sankara,

at Prayaga and he hurried to Ruddhapura to avert the
gruesome end of Bhatta. He reached in time to see the
great exponent of the Karma marga alive amidst the flamesand vainly did he try to dissuade him from this suicidat
act. But the adamant penitent Bhatta, directed Sankara
to meet his famous pupil and advocate of Mimamsa
doctrine Mandana Misra.
In a11 likelihood, it may be a
fact that Bhatta had ended his life in that strange fashion;
for his nature as the traditional accounts reveal it, seems to
have been highly susceptible to emotional fervour. Being
terribly earnest and conscious also that nothing but a
drastic step would clear him of the guilt, he underwent
the fire ordeal. That act of self-sacrifice was in keeping
with the casuistic nature of the doctrine he preached aU
his life.
On the whole, however, Kumarila Bhatta seems to

have succeded in converting many who belonged to the
heterodox systems to Vedic Hinduism. Tradition confirms
of his having had a large following. Bhatta was, as Smritis
enjoin. technically guilty of the offence of betraying his pre"!
ceptor (Gurudroha) and he wanted to expiate for his sin by
burning himself in a slow fire of grain-husk (tushanala).
But he had heard of his more illustrious contemporary and
wanted to meet him before his death with the satisfaction that
his great mission would be continued by a worthier agent ..
1
r
I
i
i
II
I
~
We now come to the greatest achievement of Sankarathe polemics he had with Mandana Misra and its outcome.
All the Sankara Vijayas have elaborately treated this
important episode. Leaving Prayaga, Sankara journeyed to
Mahishmati where Mandana was living. This great Mimam
saka was a faithful student of Bhatta. He is described as
an avatara of Brahma and it is also said that his devoted
spouse was a very learned lady and that all deemed her to
be the goddess of learning herself. Mandana Misra was a
Kanojiya Gowda Brahmana by caste. He was the chief
of his place with great influence. He lived in a fine mansion
in a grand fashion. It is related that even the parrots
flitting in his spacious gardens mimicked the formula
of the master-Svata prt.1manam Paratha pramanam. Madhava's Sankara Vijaya places the incident of the polemical'
disquisitions between, these great teachers relatively at the:
172
THE AGE OF SANKARA
cutset of Saokara's tour de triumphe. Anandagiri on the

.otherhand makes Sankara go from Ruddhapura where Bbatta
.ended his life 'northwards and reaching Vidyalaya lying
.. at the south-east of Hastinapura, now c11led Vijil bindu,
where lived Mandana then.
Sankara repaired to Mandana Misra's residence and
. met him in controversy there. The account of the meeting
narra~ed by Madhava seems to be uotrustw()rthy. We can
.only mfer from his description that Mandana, reared in the
Karma Mimamsa ideology had an innate hatred for.
~Maskarins' (ascetics) as a class of pe:1pl~, whom he thJu!!ht
were unfit for entertainment. We are told by Anandagiri
that Mandana was performing a ' Sraddha ' ceremony
at the time, when Sankara somehow ~ dropped down i~
front of him' and desired Mandana to let him have the
honour of a wordy bout with him. Now it so happened
that Mandana had a worthy spouse named Bharati whose
erudition and accomplishments were many. The polemical
.champions accordingly pitched upon her as their umpire.
It was stipulated that the defeated party would become
the adherent of the victor. In another words, Sankara if
vanquished would become a grihasta,-the worst transgression which an ascetic could commit. Mandana in
his turn agreed to become an anchorite and take to the
kashaya vastra (red-robe) from the hands of his own
wife. On this rigid condition they met in argument
which waxed day by day without a break. Bharati according
"to Madhava Sankara Vijaya did not sit and listen, but was
.attending to her own household duties At the commencement of the dispute, she gave two garlands one for each of
1he disputants with a clear injunction that he whose garland
begins to fade first, should consider himself outdone.
MAIN INClDENTS OF S' ANKARA'S LIFE
173'
After a protracted period, Mandana's garland showed signs

of fading first. Accordingly he owned defeat though in a .
sullen mood ; while his wife knowmg now that her husband
was no more a husband to her, prepared to leave the home.
But Sankara did not allow her to do so. Mandana grace
fully acquiesced in his fall and accordingly adopted the
Sanyasa Dharma.
Later on, we hear of the very thrilling story about
Sankara and Bharati. Bharati intervened and challenged
Sankara to a controversy with her. The King of Saints
objected to arguing with women but she showed precedents.
She passed from one science to another and in all of them
she was thrown overboard. Finding that she could not
overcome her formidable opponent in any argument, she
resolved to humble him by calling him to speak on the lore
of Love or Kama Sastra. Sankara was antipathic to things
erotic and if he failed to answer queries on this subject,
be found that his reputation would be at stake. So he
begged of her a month's time to consider the question. He
went to the bank of Narmada and in the hole of a tree
in a forest there, he left his body to be watched over by his
disciples while his soul was away from its case. His Yogic
experiern;e helped him to metamorphose himself into the
deadbody of a King called Amaruka which was about to be
cremated. The dead King woke up as if from sleep and
resumed his mundane existence.
The ministers and the queen consorts of the King found
in him something extraordinary and suspected that the soui
of some blessed being had taken a fancy to live in the. roy~l
body to enjoy iif~~ Messengers were secretly sent to search
for a human body hidden in forest or cavern and to burn
it when apprehended, so that the great soul might stay with:
.174
MAIN INCIDENTS OF S' ANKARA'S UFB
THE AGE OF SANKARA
-expired. They came to know of the miraculous resurrection

of Amaruka ; they went to his city and sought his audience.
They sang the cryptic song-" Tatvamasi Rajan" which
at once stirred Sankara back to his realities. But, by this
.time the denizens of the King had found the body. of
Sankara and were just setting fire to it. The metamorphosed soul of Sankara fled back to its original habitat.
them and the King continue to Jive long. Meanwhile

Sankara in the corporal case of the King was gathering
varied erotic experiences which, it is said, have come to
posterity under the title 189 Amarusataka '-one hundred
pieces of amatory verses depicting the infinite erotic moods
and situations. The amorous surroundings had for sometim_e even made the great Sankara to forget the purpose for
wh1ch he had taken so much pain of leaving his own body
and living in an alien atmosphere. His disciples went
searching for him as the time-Jimit for his return had
It is said that he prayed to God Nrisimha for succour,

with whose benign grace his charred body regained its
original lustre. His Invocation to god Nrisimha is in the
form of S1 nkashtanasana Lakshmi Nrisimha Stotra 140
1 ~1
No trace of this strange story can be found in any of the

Sankara Vijayas. But Madhava in his biography of Sankara in
the 9th and lOth Sargas has written that when Sankara was about
w take his seat on the Sarvajna pitha, Goddess Sarada had pu
him this question' 1 Cfi'W'T f<fi'li'Cli'T ~ ~~q'Cf~'f: fcn+rrfc+rCflT
Sankara established his supremacy in every phase of

knowledge. According to Madhava Sankara Vijaya, Bharati
t"eturned back to her heavenly abode as she was the Goddess
Sarasvati incarnate on earth due to a curse of the rishi
Durvasas. But Chidvilasa and other biographers say that
she accompanied Sankara to Sringeri, where he caused a
shrine to be built, which he dedicated to her.
fctr-q qci ~p=nf~r: 1 ~ :q q~ <fi'!lf~~ ft!lffu: <fi'~

~CRll't CiiaT~Cf ~~~ 11 In reply to her, the great Samyamindra.
traversed all the sexologies, met her in all the arguments and
triumphed.
qJIli'Yf~ ~~ ~ci ~)lr +Tf'l2i :q
fdlwlGfll
~+4Cfi.._ I ~qlf &r~mf~'fCIT~tnl f~~~ '!~tnfr 11 '
,.
from this we learn, that the Teacher could have written some
treatise on the erotic Seience and decidedly he could not be the
author of the Amaru Sataka now extant. 1 ;r g Of'A~acfi f;:rlffur
rI
Amaru Sataka by Narayana Rama Acharya Kavya Tirthi). Sankara

was a born rationalist; he would never have stooped down to perform
this sort of miracle. Some inferior scribe, to give his imagination
'a local habitation and a name' might have woven this tissue of fancy
and pure lie. Hence this strong romantic tale has to be dismissed
as worthless and u:u.founded.
uo Sankashtanasana Lakshmi Nrisimha Stotra is a beauiful poem

of 12 stanzas breathing fervour and resignation to God's will. It
begins with !
~Ctl'lf)fiifq~~ :q~qfUy
~tf +ftll'iful <f.,~ TilT~ I
~~lrltr ~ctioo~ ~l!q~~; ;=J' arftt ~~~

mw sr~rfl <lwt~ri fCfi"mq orffff ~~ {{~ fcrtfT Ft+r~
GFI'~~: Cfi't SffijUJc~"' ~ctfcr;i~:?'' (Seeintroductio~ to
175
.....
C'\
~qm ~crn- ~~ ~~q=m

~~~~ ~;r ~~ Cfit(JqiaJ'i__ 11
...
I
It concludes with the Phala-sruti.
~ll ..+t i4lllf~e~cr~: sr~'t(SI'?.I l~'i4 ~~ fc:tct <c.1~ tti <l?.l~iSJlt '
we=411iifu~~ru~~rx~
~w ~ ~c..e~cti<
~fer
~iCfl'tor 11
c
~-
~
~
'This hymn finds a place in the stotra pustakas.
176
THE AGE Of SANKARA
1Mandana offered all his possessions as gift to Sankara

and became his ardent devotee. He is the author of
numerous wo.rks on Vedanta and Mimamsa (1) Naishkarmya
Siddhi, (2) Tattiriya UpanisahdBhashya Vartika, (3) Brihada~
ranyaka Upanishad Bhashya Vartika,
(4) Manasa!lasa,
a commentary on Sankara's Dakshinamurti Stotra;
(5) Panchikarana Vartika, (6) Brahma Siddhi, (7) Vidhi
Viveka. (8) Vibhrama Vilasa. Undoubtedly be was the
most illustrious of Sankara's pupils and was held in high
esteem by his followers. This honour seemed to have
. provoked the jealousy of others which was the cause for the
split among the disciples of the Acharya. A squabble arose
-over. the writing of the Brahma Sutra bhashya, as reported by
Madhava in his Sankara Vjjaya, though much evidence
.cannot be attached to it. Sri Sankara wanted Suresvara
jchacya~ to write the Vartika (poetical commentary) on the
Sutra bhashya but Chitsukha and other fri~nds of Padmapada
objected to this, saying that Suresvaracharya "'Jlight not
have been a sincere convert to Sankara's system of philo~
sophy and if he- was allowed to write a Vartika on the
Acharya's magnum opus he might try to colour it by his
own doctrines ofKarma-Marga. Upon this, Sankara gave a
testwork for his pupil and the latter fully came up to the
mark by writing the Naishkarmya Siddhi; but the oppositio
nist would not yield and Sankara vowed that his Sutra
Bbashya should remain sans Vartika rather than it be written
by anyone else but Suresvaracharya. Padmapada during
his tour, estranged from his Guru wrote a large commentary
on the Sutra Bhashya. Unfortunately this work was bu.rnt
by his u.a~Le W:hQ was a staunch Mimamsaka of the Pra\>4a:
kara School. . . The repentent Padmapada returned to ~is
-master \V he( came to know of the pathetic news, and :by
whose grace he re-wrote a part of the lost-work, nowknowm
177
as 'Panchapadika ' (a commentary on the Sutra Bhashya for

the first five padas, but really covering the first four sutras).
Suresvaracharya had to satisfy himself with writing vartikas
on the Upanishads of which two have seen the light of day
viz. those on the Taittiriya and Brihadaranyaka U panishad
Bhashyas. Suresvaracharya lived till his 70th year, in Kanchi
and died in a neighbouring village Punyarasa which was
also named Mandana Misra agrahara after him.
Once when Sanka.ra was sojourning in Kasi (Varanasi)
he happened to be going with his disciples to take his midday
dip in the Ganges. A chandala (according to the biographers,
it was Shiva himself who appeared in that form to test.
Sankara's attitude towards the lowliest and the lost) with
his dogs was passing by him, when the disciples -shouted
to him to stand clear of their path. Th1s man, however
turned about and asked the great Teacher how he might.
consistently preach Advaitism and practise such differentiating untouchabHity.-' Does it make any difference in
this gem of heav~n, the sun1if he i~ reflected in the waters
of the Ganges or m the gutter flowmg through the scaveno!
ger's street? 1Does it make any differ.!Iice in the Akasa
enclosed in an earthern pot or in a vase of gold? In That
thing, the Inner-being of all, the unruffled Ocean of Bliss
and Light, what means this great delusion, this chimera of
separateness,. creating distinctions. of Brahmana and
Chandala ?' 141 The great Sankara was struck aghast at the
m
fctl
~l'~i6JT'i f~~etsl=an:f1ut1 :crru~crriTcnr:-
~ crr~ftei ~:q;:r~in!~l=+rzrlc:m:ar~ 1
5f~tcr~~f;:r f.:J~~w ~~.rrr;:~craft~err
fcnr)Slf ~~);Slff~~q if~Tt=t Cfi)~q fcr~tt \T~: ' t
12
178
179
THE AGE OF SANKARA
poser. Pertinent to that occasion, the gem of songs Mani.sha Panchakam 149 gushed forth from him. It reveals to us
what a wide sympathy the Acharya had for the commonalty !
1hen the Acharya renovated many ruined temples, extended

chiefly the temples of Ekam~anatha and Varadaraja and
rebuilt the city on a new plan with the shrine of Kamakshl
in the centre (Kamakottam). 148 There Devi had been
living in a cave (Bila) as an Ugra-kala (evil spirit), dreaded
by the inhabitants. Sankara transformed her into a gentle
.and more benign form and installed her as the guardian
deity of that place.
Aa:ording to the tradition preserved in the annals of
the Kanchi Matha ( li'TwTl=iffll':) and endorsed by authoritative
biographers, Sankara ascended the ' Sarvajna Pitha' (the
:Seat of Omniscience). Thus his Digvijaya culminated in
that grand ascension.
Sankara at Sringerl lived for 12 years teaching the

vedanta.We have already referred to Sringeri where the saint
;bad advised Mandana's wife Bharati to stay. She remained
:a nun and was happy to accompany her converted husband
wherever he went.
She was perfectly justified in the ways
she adopted-donning the Kashaya Indeed she was very
wise in following him and Sankara. Her immaculate life as
.a recluse and her peaceful end at Sringeri added lustre to
'her reputation. To place her in the niche of fame and
evedastlng glory, it is suffici~nt to know that Sankara
'COnsidered her to be worthy of adoration and reverential
worship.
He next visited Kanyakumari, at the confluence of the
1hree seas, 'Sandhi' (Thiruchendur) Rame~waram, Gaja~
nnya, Venkatachala, and Kalahasti etc. After a pradak~
.shina tour, be finally settled at Kanchi, one among the seven
Jl'eat cities of Bharatavarsha - the famous centre of
:South Indian culture and civilisation. Through the Chola
King Rajasena (who was this Chola ?) who was reigning
ua Manisha Panchakam is a gem of 5 stanzas containing the
quintessence of the Advaita phllosophy. It begins with:
Gtail'f4Gt ~f~ ~~liT {ffcrR+W

liT 9~ fqtftfwCfiFCf Cft!~ sr)crr Gfiffifrf&tuft 1
er~ ., ;:r ~~~fu <iq;srmsfq ~ffir ~

=i:fJU61wl~ ij' ~ ftr\ill~ ~~~tiT +i;flqa +ill' 11
lit is translated in many languages for its beauty and truth.
.A commentary to it, by Sri Sadasiva Brahmendra is also available.
Sankara established a central institution ( ~Sf'TO) with

Teligious jurisdiction over the whole of India. The Kanchi
Matha is known as Sarada Matha (it is not to be confounded with Sarada Pitha at Sringeri), and the seat as the
Kamakoti Pitha. So, Sankara was its first incumbent. From
this central institution radiated the other Advaita Mathas-
r
I
U3 Sankara did not confine himself only to spiritual things, it seems

he to:>k keen interest also in the secular welfare of the people.
Uis town-planning, placing Kamakottam in the centre had made
Kanchi, a golden city with spacious streets. An old Tamil poem,
Perumbar;~arruppadai (GiuC!IbUtreJJDIJIUUA>t...) gives a correct
picture of the city as it flourished in that distant age :-
'u6i>6fl IDW~ ;StrWIIDJ"ii QIJir(:!jLlp.W ilitr.fillT ~ (I jjlrAr

j/} ,5: er (fJ w6irr fi!til 5711.1 Q /li(j) l1i i1i i fill QIJ IT iJLJl fir; w 6IJ i ID&>
.IJL Q)f!li ~ jl'" @j I1J
u Q) i Q ID,. lP 6'91J)QJC:ID liJ u L. L u lP 6'f(tD"'
(g)
u,. ...... 6i <!F
.CO ,
t:/1
Kanchi with its well defined topography was modelled after a.

full-petalled lotus-i.e. the padmakosa pattern of city.
180
TBB AGB OF SANKARA
Jyotir Matha (Joshi Mutt) in Badarikasrama, in the North ;

Dvaraka Matha (Souras.htra) in the West; Sringeri, in the
South (Mysore); Govardhana (Puri) in the East, with Totaka,
Padmapa:da, Sureswara and Hasthamalaka as their
respective heads. The jurisdiction of these institutions, their
traditions and observances, are elaborately treated in the
Mathamnayas, believed to have been framed by Sankara
himself.
Having established his divine mission, the incomparable
Sankara attained his Brahmibhava (identity with Brahman)
at Kanchi, in the precincts of Sri Kamakshi, in his 32nd
JYe&r, in 2625 Kall, in the cyclic year Raktakshi, corres..
pondlng to 476 B.C.
APPENDIX-I
CHRONOLOGICAL TABLE OF
ADI S' ANKARA'S LIFE
Kali B.C.
OM TAT SAT
(
!
'Birth of Sri Sankara at Kalati on Vaisakha

Sukla Panchami (cyclic year 'Nandana').
2593
509
Upanayana of Sankara.
2598
504
In the beginning of his 8th year he lost his

father Sivaguru.
2601
501
2601
501
2602
500
2603
2603
to
2605
499
499
to
497:
2605
to
2609
497
to
493
Completed the study of the four Vedas and

Vedanga.s.
Got permission of his mother to enter the
holy order of Sanya:sa (Kartika Sukla
Eka.dasi, cyclic year 'Plava ').
Initiated by Govinda ~hagavatpa.da.;_j
cha.rya into Krama Sanyasa at Amara"'!
kantha on the banks of the Narmada
river. (Pha.lguna Suddha Dvit1ya of the
cyclic year ' Subhakrit ').
:Studied philosophical systems under
Govinda Bhagavatpada.charya.
Visited his Paramaguru, Gaudapadacharya
who was aged 120 years by that time at
Badarikasrama on the Himalayas and
stayed there for four years to study
further, under the direct guidance of
:the Paramaguru.
182
THB AGB OP SANKAltA
Kali B.C.
By the order of his Paramaguru, Sankara

wrote a Bhashya on Gaudapada Karikas
and sixteen Bhashyas on Prastana traya
etc., fn this span of four years.
Initiation of Vishnu Sarma into sanyasa
by Sankara. He was his eo-student at
Kalati and foiiowed him in all his
activities. His turiya-asrama name is
' Chitsukhacharya ' (He was the author
of 'Brihat Sankara Vijaya' the first
biography of Sankara, now irretrievably
lost.)
Death of Sankara's mother Aryamba.
(cyclic year ' Plavanga ')
Niryana of Govinda Bhagavatpada, the
Guru of Sankara (Kartika Purnima,
cyclic year ' Plavanga. ')
"
Sankara 's visit to Prayaga to propagate

Philosophy
(Magha,
the Advaita
Bahula Amavasya).
l'he fourth disciple, the dumb man was

the son of Prabhakaradhavarin, by name
Prithvidhara. His
sanyasa
name
given by Sankara is ' Hastamalaka!'l
9209
492.
charya.
,.
2608
Prabhakaradhavarin, father of Prithvidhara also took the order of sanyasa.
.,.
Sankara in his 16th year met Kumarila

Bhatta for the first and the last time in
Ruddhapura near Prayaga, in the act of
self-immolation. Kumarila Bhatta is
older than Sankara by 48 years.
(cyclic year 'K:;,laka ')
492':
2608
492'
2609
493:
The Great Pandit Mandana Misra was

an independent Brahim chief. He
was a Kanojiya Gauda Brahmin. He
was the disciple of Kumarila Bhatta
and a staunch adherent of Karmakanda of the Vedas. After a great
discussion, Mandana Misra became the
disciple of Sri Sankara. Leaving his
Grihasta Asrama he be~e a Sanya
sin. His sanyasa name Is 'Suresvara
chary {cyclic year Sadharana).
493.
Sri sankara founded the ' Dvaraka Math.'

{Magha Sukhla Saptami of th" cyclic
year Sadharana with # ~astamalaka' as
its 1st Adhipati or Head.
2608
492
U'he Brahmin who was suffering from

leprosy and cured by Sankara at Praya.ga
was his third disciple. His name is
lldanka.
Kali B.C.
,,.
Initiation of ' Sanandana ' into Sanyasa

order. His Sanyasa name is Padma
padacharya.
18)
APPENDIX-I
2609
/.
"
"
...
2611
491
2611
491
184
THE AGE OF SANKARA
Sankara visited Nepal and refuted the

Buddhists. (vide the Indian Antiquary
Vol. XIII. P. 417 ff).
Founded 'Jyotir Math ' (Joshi Mutt) in
the Himalayas ; (Pushya Suddha Purnima, of the cyclic year Rakshasa) with
Totakacharya as its 1st Ad hi pati or
Head.
~- ~9i'T ~l(i{f'f6
\lll ~(W(Rf~SI:
~
~ i=JRTlJUr tJ'IT~iJ
ctRt-3 :uffn :er
o~?f Q'~T:Ut :q
olff~ ~cfi rrr~qJ~ llf!Jrcf rr)~;:~~l"J'Tr~ijt{~ m~ 11

2616
486
Sankara founded the 'Govardhana Matha'

of Pori (Jagannath), (Vaisa.kha Sukla
Dasami, of the cyclic year 'Nala ') with
Padmapadacharya as its 1st Adhipati
or Head.
2617
484
i'he Sa:rada Pitha at ' Sringeri ' was

founded in Pushya Purinma of the
year ' Pingala ' with Sureswaracharya
as its first Pithadhipati.
2618
484
The Kamakoti p1tha at 'Kanchi' was

founded in Vaisakha Purnima of the
year ' Siddharthin ' with Adi Sankara
himself as its first Acharya.
APPENDIX 11
Kali B.C.
2614
488
to
to
2615
487
~ :a~U=i:lT~'Ittl~ q'ITtJTG:~ Er~~~ ~q~ I

a;iJcefi cnffi'~Cfil~~lfro:r~J~ ~;:od'ijf'ffflsfm_ 11
;:rm Jl'm~~) ~~~~~G:Tlf rmtit

il:uSKNlij
i=JIIT ~~~) ~ilf: I
~ ~c{fq~Cf~~R: ~~lrf'efrf: ~~iftt1 JI'~Cl~~ I

B'({Jfuq~IIJ~Htf ~~~T~Ttril~lfql+r_ I
Sf~G:PqJ~qqo:aj Cl;:~ -~~~tJU+( 11 ~ 11
-~ ~~ar?f&cF?ITlf B~Tc+n[o~~ 1
itJ~a :u~rqfq ~~ro=ag{~ rJij: 11 ~ 11

2620
482
aJfctc~a Jl'&r:qqfcr_ arfrcta;:~a~~a-1~ 1

~
Brahmibhava of Sri Sankara in his 32nd year

at Kanchi, on Vaisakha Sukla Ekadasi.
(cyclic year ' Raktakshi ').
2625
('
aTT~t-t~lfJqJ~qqro:r[ol-cfTlftf~ttT'l
476
11
arriln~~ct'6~~ trG:T-crr~~ctctcnfil l
\iflT~~nil: cnJ!ij'T:uR~e~lfTWJ: 11 ~~~
~
qfEtfSiaoutaJIOiftitmu~
-~1-=nr~~T~({Tcft6!}~~ +{~~~ 11 '-\ 11
11
186
mB AGB OF SANKARA
qrfti~~'JT~l Ji1ITCI~ 1
~m~uqfurt wn~leflctij'if~rt I
~U=t:JT~~ q)rft;:~ ifij)ifq: 11 ~ 11
~~~ SJ~[r~~~q 11 ~~ 11
aMSJij~tf ~ifR': amrrl\:~ISfij]'~~ I

~J{f=;:f~~ofl~~u~~)q~ 11 \3 u
qfimq ;{+{~#( ;r~~Tq ~f~ l
a~:uttl~~~Jlo/~ ~~~ 1
~~~~tffi{~ ~Q.~PS(tl~@cfti=(_ l
;m~~rq ~ :UF~TqJ~I:JfD;sa-J{_
11 ~ lt
~'~Rr-m:~tnq g~ ~IS[~
11
~ ~ 11
ifiTfi'T~:q~~=t:JT~cl~Cfi~tF+rcft'lll ~ \3 11
~tf:q;=f(ifJWT :q ~ffiffiif fij' ~err,. 1
~~fi'Tfl:i~~T~CJ:cJtfiquqon+r..l
~eliirtr~ q.:~ ~~tf ~(J(fij'_ 11 ~ 11
~~
itefrfij'tt ~aiNr OtJT~afet+r~)!ijli1l_ t
~ aT~~w.nTwl\if~T~tfTi!_ I
~~~Olfr~qr~cftlir JI~r~q 11
18'l7 .
JAGATGURU PARAMPARA sTOTRAM
to
II
\ifrrsft ~;:~{9~${~~@~ 11 ~ ~ 11
~
~a~ 'WT~Wl!.Cfl~ ~fu~;:~: ll ~~I~
~A~!Ff"t~Pi iifliJ)mJCJ~~~. 1
+r~~~~;:~irct'CcllrCf~~~Fl. I
'qrS(~q~ :q'R:ifiT!liCf+rT~ 11 ~ 11
~~T~ilfi'~TPl tr~ far~r ~:cJPdflTFl 11
OOif~~"trsuort fcl~:r(~Cf'SJF{ 1
awr~~~~~eoqr;rf ~ :q~r~iifl{.ll t~ 111
81Tqrfl~rql\ifqft-qqyq{~ I
illfN{ i\ll{lfffi'Uictf llWf~~~ 11 ~ ~ ll
~:u~~~ +ij1q~f~fl'att+r 1
~qlffl~~~6 ~"t~lf ~ 11 ~ ~ 11
~~~~~ \iRtf8 ~rqm:. 1

!t(Cfi~~qftfii1tl'+r~ +r(~cftif._ 11 ~ ~ ll
~~~riJ;:S{rrr_ Efi~ ~T~frr.:r: I
~te!IS(1~ii~qfll~~~:q"Rif\Fl_ I
fiilct~S4iit\JI~r'f ijCCOJJr~~ifif:q'~fwl. 11 ~ ~ U
~Cfiq+{JSI~~CJA:. Cficlqf{ 'iflJ~ 11 ~ \1 11
:to
1188
r
I
THB AGB OF SANKARA
s;r~t J111'ij'JWara&OJWrircffi{ I
~T~Cfij'ltf~T'\
JAGATGURU PARAMPARA SIOTRAM
~tfr~)~~ ~~~ ~fuiq)rysretaem. 1
~(Jlfte"~~ ~ U ~V II
~Tifre(~~;:S{~ ifillfir filtrfficififT 11 ~ ~ 11
qrq~rqtft~asm~~flT'\ 1
CJ~ tWS{Cfr~f~'Trr_ mij~rS{(~ 11 ~'-. 11
~~;{;:~~;:S\TOJf ~~ltiTlJ~fctilfl{. I
~fcl~rcn~OJT~&ergr~~~TiffJ1flJTrJ:
~~<uif~iffltfir ftCJT~riq(JqDJJI. I
~olcrDJJm;{f qrcn srq~ ililiD tTG:T 11 ~V 11
err~ cffi"CJG:STTOJfi! ~Wl:. fct~~F!!(:
II
~~
II
fir~T~ifiqT~\:7 ij'~~~;:afct~ 1
efi)a~o)cqra:tg iir~:rr~ iftfit :if~~ 11 ~ ~ 11
miSJftl~&:~'Tm~ ~crtrrfit ij~t !ie(T 11 ~~ 11
~sr&:&lOJcn~ii(=l~ ~'J:qi=S{~~~ 1
~TCftm~i~~~~Cfi!ItiT~~ 11 ~ ~ 11
:q;:S{,.~qe{'ClJfif!UHT~o:&:q~)c=:~rr_
I
qtft;:S{j ~;:S{,.~rS{J~ ~Ufit if~ij'J ~C!J 11 ~ <:: 11
N~~i{ ij~CJ ~oti~!I~:t~il.. 1

cnr~q=qt rrrrrr~qcrra!jqr~~ 11 ~~ 11
if~trm qfti_rfr m~T\:llfl:. J:~T~~rqenA:_ 1
lii({Nti~~\1'\ ~cij~Til~q(={Ti{ 1
ll~l50JIQ.. q~q;:a s;rrfUirrmr+~t~P~li: 11 ~ ~ 11
~'fr~~;:S\Ti{_ ~fct'JtamlClio\if;{li{ ~Hili .If ~~ 11
~~cij~TWl:. srq~s~ ij~ltlffg(r~cft'\ 1

#itcij@f:qrqq'J~s~ tic~~ efit~orr~q~ 11 ~o 11
~~llcftrS\rOJt qr~ ;malla 1

ii'Ilfit ~tiT qr-a.-qj sfi~~'1_ E~ !if:r: 11 ~o, lb
~~ ~ffi~~W&:~~ ~ij'tff\:lilfq I
.~r~rrr qftOJ~ sr~~r~ liTllaf~a
11 ~ ~ 11
~lfCJcq~qr~r~~r~Rn firf'OJmqr'lffirr_ 1
sm~ ~fl:~ ~~crSi ~fit~ 11 ~~ 11
~~ffi:Ttl~ift;:f{ if(l~;.f4:!i\$~cli.. I
lijfl~~~~ ;ffii:t cr~mu~ 11
.$lo
11 .
JAGATGURU PARAMPARA STOTR.AM
THE AGB OF SANKARA
~q;ijmtf ~'t~(!5~~Clio~cft~ I
:sr~~q)fa:~~~~Tw:t:. ~~J;j~fo~furr: I
~ccr{m:u~~qrer tTCTtcftar~ ~q ~({T 11 ~~ 11
o:lf~ar~lif~ecnenren~trr~ ~roo- ~flil:
SJll1Plla-rr:urr~4t inqm ;q~~~a 1

WJTC~tcrre-rtre-rcn~Irrt~r) ilrftTT ~q 11 ~~ 11
~UiF({~Jfi~q({q~~glF!_ I
~~~qfu(t{cir ~{rm t~aif ~({T 11 '-\~ 11
~~r~rtFR~nT~~ I
m~OJTrri=({4Mf~ ;,qreilcr~menrr_ 1
'
('
('
. f.it~iij{~~r=~1rt~t[Ft ~~ 11 ~~ 11
SJOlfTt[o@ti!UR
aR:orrr~ ar;rr~~~ar~tSCfTtif~
1
...,
~~~ a~q~;:a:~trrfltftr 1
e{[a(rtr({ij)~q ;:r~ ;m ijlft~ 11 V'-\ 11
(Of it ~
11 '-\ ~ 11
~~qrffr \ifll~rf_
11 '-\~ 11
-:I
oo eitUSJ[aJI~~Cfi)
If'-\~ 11
:~~ Jlt[~CT;q~~~~lli[~tif I
iit[TSae-~~fl~~ITanr~r 11 ~ ~ 11
~({rmr.t~JIWa:\-ln~tf({Cfr~rr,. 1
fcr~rcftqe-llf(Fff'!. ~'tFcr~rrrr~~fil'i: 1
fcr~r :u~{SJ~'!. Fcr~r{aq~~~ ~ 11 ~\S
arrm~trcft~rOJf amftar~;qrRUJR. 1
~'tu;r tJ{m;:a:Tlfr~ 'lftlrfif t~aif i!~ 11 '-\'-\ 11

ar=q ~u:qr~arifrn~Ir~~ 11 '-\~ 11
11
~~~~rrr%aJimrtC{!irt'trrfit 1
3lCl't{ ~~qr~ i=tfilatmt~~~t[T~ 1
tJJPf(Tifr({lfcfio:l{f~ aqya:r(a~OJefti\ 11 ~ ~ 11
~ift;:a:~~TlffCf{qqfq~;:r: 11
'I~:U~[oij1(ifr~qcft~ I
. ;
'-\\S
11
+llfC("iff'ltJTm~~tlcf@tij'j:[i[~ I
'liftTT +ITCl~ firc~ ili[J~&Jqy~ajt 11 ~~ 11
~il~a:q)rft~ ~m~a:r~~~ 11 '-\~
eft!WJIT~lf..oTrfR_ ~IS!OlfT~filii~Ufil. I
~r~Cl~n')~ ~n~TQ.. ~raqrtij oo !ro 11 '-\o 11
~talc:JI~cnrm tT~:UNT~~ 1
~~atT~Tlf ;:rijt ~TRl:UT~~ 11 '-\~ 11
191
19!
THE AGB OF SANKARA
atmflitlilil'lritqrJt~CJTffi~Ulj~ ~: I
C!icH..CfSflOilJTSITtt +J~T~Ciltt B~Fcl: 11 ~ 0 11
:q)~~~~~~~q~o~ cnOTTlcn cfil~on~ 1

"
~Hl~Jrl;l~TU~illf~Tc::l '!d ~t!'il: 11 ~ ~ 11
"
"
001Stflt=( SJmg;~ffiTm ~TB~ 311q~ol) I

~:q;:f{~@~;:~uq \if1TnT !J~~ ift:t: 11 ~~ 11
~qyq~:aq frr~fil~<r~=ICJ1f~H~ I
Jtm~Ciltt Boa Wftlt s~g rra~~crr 11 ~ ~ 11

~'lfsl~yqJBrflC::~ct~'T~o :q~f=qU'\ l
W:q;:~~@~rf{Ttff'\ ~~~J;Jrcliil;:3tl: 11 ~ ~11
~lefiT~'T~Hc::Jq'T68~alrfTf?It:tf ~fl'TCl.
~RI 'ifn~~OTi tt: q?J~ tr ~+ll~ ~~Cl.ll ~~~u

~fu ~')q~~~qf~~NTlfcp:f ~T~~~~w;rcq~
~iiPr~~~ S5ffctiltrctn"fcq'foTf'Cfq~~~~-=~
q~q llfll S5f~T~~~wrcr~r S5ftCfll'o:=Fft
~rw;:ro- ~~~q~mcrw ~~1\ 11
APPENDIX Ill
"Successors of Sankaracharya
in the Kamakoti Pitha at Kanchi
AND
in the Sarada Pitha at Sringeri

with a critical review of all
the available authorities.
13
! .
'l
List of Sri Sankaracharyas who adorned 'the Kamakod Pitha

established by Adi Sankara at Kanchi and subsequently
removed to Kumbhakonam
No.
Name of t~e Acharyas
Date of
their
Abhisheka
Date of
their
Brahmibhava
Total
period
or their
Regime
477 B.C.
3 years
407 ,
365
329 "
"
266 ,,
185
116 "
33 ",,
8 A.D.
70
42 "
36 ",.
63 ,,
81
69 "
83 "
41 "
-"l
1. Sankara Bhagavatpada or Sankara I (Born 480 B.C.

at Kalati of Aryamba and Sivaguru in
509 B.C.)
.. 477 "
2. Sureswara I (as Regent).
3. Sarvajna Muni or Sankara If
- . t.01 "
--_ 365
4. Satyabodha
s. Jnananandana or Jnanottama
329 "
6. Suddhananda
266 "
- 7. Anandajnana or Anandagiri
185 ,"
8. Kaivalyananda or Sachchidananda
116
9. Kripa-Sankara or Sankara Ill
33 "
"
~-------
10. sureswara 11
11. Chidghanendra
12.
13.
14.
15.
16.
17.
18.
19.
20.
. 21.
. 22.
23.
24.
25.
. 26.
1.1.
28.
29.
:; 30.
........... -
Chandrasekhara
Sachchidghanendra
Vidyaghanendra
Gangadhara Gishpati
Ujjvala Sankara or Sankara IV
Gauda Sadasivendra
Surendra Yogi
Abhinava Vidyaghanendra
Muka Sankara or Sankara V
Chandrachudendra
Paripurna-bodhendra
Sachchitsukhendra
Chitsukhendra
Sachchidanandaghanendra
Cbid- vilasendra
Mahadevendra Saraswati
Purnabodhendra Saraswati
Bodhendra Saraswati
..
Brahmananda-ghanendra
C:,bidananda-ghanendra
65 A.o.
8 A.D.
65
110 "
173 ,,"
242
316 "
328 "
366 "
374 "
384 "
"
397 "
436 ,,
446
480 "
"
5ll ,,
526
563 ,"
576 ,
600 ,
617
654 "
667 ''
"
110
173 "
242 "
316 "
328 ,"
366
374 "
384 ,"
397 ,,
436
446 "
480 "
511 "
526 ,"
563. ,
516 ,
600
617 "
654
,."
667 ,,
671
"
S1 yeaH
45
63 "
69 ",
74
12 "
38 "
"
8 .,
10 ,,
13 ,
39
10 "
34 ,"
31
.15 ,"
16 ,
13 . "
24 ,.
17
37 ,"
13
4 ,"' .....
~-~---~-~-~~~~
-~~~~--.--;;~-;::-::c.:;..~-:-='""-'"".,...,.5-,;.,...
--...
:=-~~-~-;.-,..,.......--~~~--~--
48. Mahac:ievendra
49.
so.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
Chandrasekharendra
Vidyatirtha or Sankara Vll
Sankarananda or Sankara VIII
Pumananda-Sadasivendra
Mahadevandra
Chandrachudendra
Sadasivendra
Paramasivendrarya
Sadasiva Brahmendra
Bodhendra Y ogindra
Atmaprakasendra
Atmabodhendra Saraswati
Chandrasekharendra Saraswati
Mahadevandra Saraswati
Chandrasekharendra Saraswati
Chandrasekharendra Saraswati (the present
Illustrious Acharya)
1199 A.t>.
1246
"
1296
"
1384 ,
41 yeatll
50
88
1416
1497
1506
1512
1538
1585
1637
1691
1703
1746
1772
1813
1850
1890
1907
1907
81
",,
1246 A.fi.
1296 fl
1384
1416 "
1497 ''
"
1506 "
"
1512 "
"
1538 "
",
1585 "
1637 "
",
1691 "
1703 "
"
1746 "
,"
1772 "
,
1813 ",
1850
u
1890 "
",.
1907 "
"
Feb. 6 1907 Feb. 12
"
,
32 ,.
'
6
26 "
47 "
52 "
54 "
12 ",
43
26 ",
41
37 "
40 "
17 "
"
6 days
198
'f'HB AGB OF SANKARA
SUCCESSORS OF SANKARACHARYA
N. B .. There have been many Sankaracharyas all over
,il
lt
'I
'I
i!
199'
Kumbhakonam, *during the latter part of the 18th Century,

there have been up to this time 67 Acharyas, t who all bore
the title of Sri Sankaracharya, and among whom there
have been no less than 8 Acharyas who also actually bore
the name of Sankara. Of these latter again, the 38th (or 37th)
Acharya, Abhinava Sankara or Sankara VI who was born
to Visvajit, Somayaji 2-! years after his death in the womb
of his widow Visishta at Chidambaram (as Gajagarbha)
in the year 3889 of the Kaliyuga, corresponding to 787.__
788 A. D. and who finally disappeared near the Dattatreya
Guha on the Himalavas in his 52nd year, and who was
in addition considered like Adi Sankara, an incarnation of
Siva-possessed a genius and personality in no way inferior,
to those of his illustrious predecessor, so much so that he
has been by later writers, both his admirers and adversaries
identified with the First Sankaracharya who was born to
Aryamba and Sivaguru at Kalati (Kerala) in 509 B. C. and
who finally attained his wonderful Brahmibhava at Kanchi
in 477 B.C. (Vide for further particulars my 'Age of
Sankara'.)
the Advaitlc. Mathas in India,; and many of them have beenfamous writers of works on the Advaita Philosophy and'
Religion. Of these Advaitic Mathas, five have been established
by Adi Simkara .. or ~ankara Bhagavatpada himself, .~the:
Founder of the Advaita Philosophy and author of the
Advaita Bhashyas on: the Prasthanatraya : and they are(I) the Sarada Pitha atD\varaka established on Magha
Sukla Saptami of the year Sadharana in the 2611 of the
KaJiyuga, corresponding to the year 2649 of the Yudhis-.
thirasaka .. (490_B.. C.) with. Sri Brahma Svarupacharya:
(Vi~varupa),. th~ brother of the famous Sureswaracharya .
. (Mandanamisra) as its first Acharya; (2) the Jyotir Matha
. at Bad~rikasrama established on Pausha Sukla Purnima of
the ye Rakshasa in the year 2616 k. y. corresponding
to 2654 y. s. (485 B.C.), with Totakacharya (Anandagiri)as its first Acharya; (3) the Govardhana Matha of Jagannatha, :::established on Vaisakha Sukla Dasami of the year
NaJa in 26lt k. jJ corresponding to 2655 y. s. (484 B.C.)
with Padmapadacharya (Sanandana) as its first Acharya;
(4) the Sarada. Pitb~ ~t: Sringeri, established on Pausha
Sukla Pumima of the year Pingala in 2618. k.y. corresponding to 2656 y.s. (483 B. C.) with Hastamalakacharya
(Prithvidhara) as . its first Acharya, and (5) the Kamakoti
Pitha at Kanchi established on Vaisakha Sukla Purnimaof the year Siddharti in 2620 k.y. corresponding to 2658 y.s.
(481 B.C.) with Sri Sankara Bhagavatpada himself as its.
first Acharya.
* In the early days of the East India Company and

the unsettled times of the Moguls and the Mahrattas, the
Kamakoti Pitham was shifted to Kumbhakonam from
Kanchi (Ed.)
t If Sureswara is not included the number of Acharyas
wlll be 66 (Ed.)
In the Kamakoti Pitha alQne, one of these five mathas.

established by Adi Sankara and originally located at
Kanchi (Conjeevaram) but subsequently removed to
'
tlst of Sri Sankaracharyas who adorned the Sarada Pitha

established by Adi Sankara at Sri.ngagiri (Sringeri)
No.
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
iS.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
Name of the Acharyas .
Date of
their
Abhisheka
Date of
their
Brahmibhava
Total
period
of their
Regime
12 B.C.
773 A D.
848 ,,
910 ,
953 ,
1038
1098 "
1146 ",,
1228 ,
1333
6 years
785
75 "
62 "
43 "
85 "
60 "
48 ,"
82 ,
105 ,,
47
6 "
3 "
Sankara Bhagavatpada
Suresvaracharya ( 1 )
Nityabodhaghana
Jnanaghana
Jnanottama Sivacharya
Jnanagiri
Simhagiri
Isvara Tirtha
N arasimha Tirt ha
Vidya Tirtha (Vidya Sankara)
Bharatikrishna Tirtha
Vidayaranya
Chandrasekhara Bharati I
Narasimha Bharati I
18 B.C.
12
"
773 A.D.
848. ,,
910
953 "
1038 "
1098 "
1146 "
1228 "
1313 "
1380 "
1386 ",
1389
1386
1389
1408
Pursuhottama Bharati i
S.mkaraoand 1 ( ? )
Chandrasekhara Bllarati 11
Narasimha Bharati II
Purushottama Bharati 11
Ramachandra Bharati
Narasimba Bharati Ill
Narasimha Bharati lV
Narasimha Bharati V
Narasimba Bharati VI ( ? )
Sachchidananda Bharati I
Narasimha Bharati VII
Sachcbidananda Bharati Il
Abhinava Sachcbidananda Bharati I
Abhinava Narasimha Bharati
Sachchidananda Bharati 11
Abhinava Sachchidananda Bharati 11
Narasimha Bharati VIII
Sachchidananda Sivabhinava Nrisimha
Bharati
Chandrasekhara Bharati Ill
t4os
t~4g
1454
1464
1479
1517
1560
1573
1576
1599
1622
1663
1705
1741
1767
1770
1814
1817
1454
1464
1479
1517
1560
1573
1576
1599
1622
1663
1705
1741
1767
1770
1814
1817
1878
"
1448 "
,"
"
"
"
"
"
"
"
"
"
"
"
"'
"
"
"
1878
1912 "
"
13~0
"
,,"
.."
"
"
"
"
",
,,
",,
,
,,"
"
,,"
,
"
"
1912 ,
19
"
"
40
6 "
10
15
38
43
13
3
23
23
41
42
,"
,,
,"
"
"
"
"
"
35 "
26 "
3
",,
44
3 "
61 "
"
3~
"
202
203-:
THB AGB OF SANKARA
The above list has been prepared from the table

showing the list of Acharyas of the Sringeri Mutt under
the heading of Sri Sringeri J a gad guru Param para ( Y,!j fil ffit
C:a;tR ~~~(([ utrwuQS)tr) published in Tamil under theorders of His Holiness Sri Jagadguru Narasimha Bharati
VIII, immediately after his Brahmibhava in 1879, as an
appendix to the Tamil translation of Madhaviya Sankara
Vijayam compiled under the supervision of Bangalore
Siddhanti Sri Subrahmanya Sastriar arid printed at the
Memorial Press, No. 39, Thambu Chetty Street, Madras:
no doubt,: the above list tallies with the records preserved
in the Sringeri Mutt, the Guruparampara Stotras and the
Amnaya stotras of the Sringerr Mutt published in Telugu
. character by Vavilla Ramaswamy Sastri in 1885 and the
Guruparampara Stotras etc. published in Devanagari
character under the orders of His Holiness Sri Jagadguru
Sachchidananda Sivabhinava Narasimha Bharati Swamigal,
t11e late Sri Sankaracharya of the Sringeri Mutt recently
by Sri Vani Vilasa Press at Srirangam. But it must be
pointed out that there is some discrepancy between these
two accounts and that given by His Highness Sri Krishnaraja
Udayar, the grand-father of His Highness Sri Krishnaraja
Udayar Bahadur G. C. S. I. the present Maharajah of
Mysore, in his Sringeri Mutt Guruparampara and in his.
Ashtottarasatanamastotra on the late Sri Narasimha Bharati
Swamigal ofSringerj Mutt, composed on Wednesday Sravana
Sukla Pratipada of Ananda, in the year 1776 of Salivahana
Saka, corresponding to 26th July 1854. In the list so given
by His Highness, only 30 Acharyas are enumerated from
Adi Sankaracharya to Sri Narasimha Bharati Swamigal,
the Paramaguru of the present Acharya of the Sringeri Mutt.
But Sankarananda and Narasimha Bharathi VI-the 16th
and the 24th Acharyas in the above list are altogether
omitted ; so that the present Acharya His Holiness Sri

Jagadguru Chandrasekhara Bharati Swamigal HI will only
be the 32nd Acharya according to the venerable Sri Krishna
raja Udayar, the author of the two stotras.*
*These stotras are still in manuscripts and are pree
served in the Mysore Palace Library and other places along
with the other worl(:s of His Highness, which form as it were
an. encyclopaedia of all the Sacred and Religious Literatures
in India. I am in possession of an excellent though very
old, list of all the works of His Highness written in a
neat hand in the Canarese character including these two
stotras, and a mere perusal of these with the subsequent .
G'ui'uparamparas, and Ashtottara Satanamastotras relating
to the Acharyas of the Sringeri Mutt published later on
in Telugu and N agari characters will clearly show that
the later publications are all copies of these two original
stotras, only with certain important changes and omissions,:
to suit the exigencies of the time and the purposes of the
mutt. I give below the commencement and conclusion
of these two stotras and they may be compared with the.
-corresponding stotras already published in Telugu by '
V. Ramaswami Sastri without mentioning the name of the
author. The Sringeri Matha GurupJ.rampara according to
His Highness Sri Krishna Rajendra of Mysore runs as.
follows:-
SQ"ffi~ I
~~ t:r~~cr) ;r~fcriSur rcrrzr~~u;r.:r: 1
crrfISo:
~fct=crzr)rrfi:~: rru~@~f'l: 11 ~ 11,
Olffif: ~
tfr:s'lRT
mfcr~qcrr;:r
t:rf.:r:
"'
.... "'
~~: SQ"f~u;:ri~: t!fUifCfP-l'Ttf'1 51'~: 11 ~ 11
205
mB AGB OF SANKARA
1f{~~~llllrr f.:r~~~t=l'l'Ner: 1
CRrr fiRer;rr:qrlif m;rr~~fc:r: 11 ~
...
11
"'
11 ~ l t
~r~~"<r ~uerm: ~~~ <~tq'To9;\j{Cfi: 1
~~~st'ffiT~T~T ~~lflurcf"+l'Cf: I I ~ 11
~'f(U~~: ssr'ffqGI1.-=;f GfTCTCfi: I

~rJJCrr=qrti~~ ~r~r~: ,1 ~ ~ ,,
~m'f;n+rf<:~~lllct td'tf: ~rw'T \if~q-q: 1
2 ~t:11:T\if ~~ \if 41clllctt fct (l~iffi' ll
~.:rnr1f"<r '!f~rf~er~CI't=f~"<r: 9;\ififT~ctfif~)

;:rwrr 't'~)~'if ~d'flffa ac:ra- W'S1l11:r\i{<=S{=qo:S{:
~Cfi 9:~q ssff.!f~~~clflll lffiT~: 1

~~ qfcr~
t ~ ll
~fqf'!U~Wff~ ~~~UT CfiTRrffi' I

\if'Pm{_ ~u ssrr~r1f<O\ill.ii\~~~qu ll ~ 't( ll
(I) In some manuscripts this line is changed as follows:
fcr~~q-r:qrlf~r~r f.:r~Gr)~;nf~er: 1''
But in the Telugu printed publication, this line runs
-as follows:
'' ~~r:qr4'~rm f;r~~~~= 1''
.(2) In the Telugu edition, the last three lines are
rm11blated as follows to suit the exigencies of the time.
" ~CT'U\if~~) ~c~rcft 6ll <I \ild' 11 ~ ~ 11 "

d'f~&r: ~f~R~~p.frf~t=r~Cfi: I
1f~mm~r Gfllcll1 ~tt-q: 11 ~ 11
Ex~epting these few variations there is absolutely no
"Other difference between this and the Telugu edition of the
Jagadguru Par am para Stuti.
,.
Hi~ High?ess's Ashtottara Satanamavali on Nrisimha
llJh aratl Swam1gal of Sringeri Mutt runs as follows:~~lltfus~Gff ~Cfilf~~~ W'~\iffrCf"(1f
ssrrm;:r, CfiUric~ srf~~.Tctct'"< '1'~~"< f~~~~= 1
qrqeri qocrt
~1JCf'd't ~~ 11 ~ \9 11
fcmrn+qc~lf~m~
~Cfhrr~tO~sr~' 1
G
~~"<m '51"f.:!.f~m"<~r~ \if~~~): 11 ~ t 11

q 1~ 1$\il
~~c:r~+rasrfcnt~~rfuirr 1
' '"'
cr~Cfi,af:cr~c:r ~~~Cfl~lii~~f~ " ~ ~ 11
....
~T\if;:~q~QS{~;:r:qTlf~T\if aiJ_~CI'T I
~q;:r~f~~~~~t:ll1=;:fer ~~t~rrr 11
o ''
S!lihtaT iiMI ucif;:st"rcfmirt=r etT'i'Cff l

~crm c~)~f< ( \9 )~rq <")"<~ c~) fqa ~~~~~ u\
mf~~ ~~'! SfT~TSSii.-~Cfc~~ l
t=r"+T: ~~fct'q"~ Ur\111:N\if ~ ll ~ ll
0
+rCRlll
mm =ifd' ;;rr~ ~re~
~ ~lfT SfTt~ \i)l~
~a'i' 1
"'
({f:q;:st"+rWil<if_ ll
ll
SSft"Strif~r lfCfTr'S{~lf 'l~~T 't'tSitm ~CflL I

~~<=e"1i ~: q~~Cf~T ~CI'~lfCiT~lfTq I l llt
ssr'T~'if"<r '!f~~~lT<ffirofif'lt ~m~crc:r~W

~~1\ 11
l206
THE AGE OF SANKARA
This is only a slight discrepancy, and we can convenien~ly pass it over, and assume this list given above as
practically correct with regard to the number of the Achar:yas that adorned the Sarada Pitha at Sringeri ; but we
cannot so lightly pass over another discrepancy that we find
in these stotras with regard to the immediate successor of
:Sankaracharya in this mutt. We find in His Highness's.
. Guruparampara, only the name of Prithividharacharya as
the immediate successor of Adi Saiikara in the Sringeri Mutt ;
~o doubt I am aware of that in some of the later manuscripts the name of Visvarupacharya is introduced in place
-of Prithividharacharya; but. none of these manuscripts
menti~n the name of Sureswaracharya, as given in the
. above list and in the Ouruparampara-stotra recently
published in Telugu.
The name of Sureswara is clearly an innovation brought
the Sringeri Mutt after 1856.
-about by the advocates
Up to that period everyone believed that Prithividhara or
-:yisw~rupa was the immediate successor of Sankara . in that
~utt. Even in the. Ouruparampara-stotra recently publish
'ed in the Devanagari character at Srirangam, ttie sub!ltitution of Sureswaracharya in place of Prithividharacharya
or Visvarupacharya is brought about in a clear and strategic
manner and whoever might be the author of it, there is not
the ,slightest doubt, that he was conscious that Sankara's
immediate successor was, according to all the well-known
and authenticated records and traditions not Sureswara.charya, but only Prithividhara or Viswarupa, and the able
.author by a pun upon the words * fer~ (Viswa) and
~~q- (Rupa) tries to identify Viswarupa with the author
of
*Cf. The Ouruparampiua-stotra 1.2 :-
IlL..
207
of the Vedanta-Vartlkas, and thereby suggests to us that

Vlswarupa and Sureswara are one and the same.
Though there can be no doubt that the Sringeri Mutt was
<>ne of the first five great mutts formed by Adi Sankara, a
perusal of the above list clearly shows that it had been very
much neglected until Sri Vidyaranya took chuge of the
same, from whose time it appears to have been gaining in
prestige as one of the mathas established by Sankara
Bhagavatpada. Owing to the innate greatness and extraordinary learning of Sri Vidyaranyaswami, who practically
reformed the matha in the year 1253 of the Salivahana saka,
corresponding to 1331 A. D. while both his Guru and
Paramaguru Vidyatirtha and Bharati Tirtha were alive, and
owing no doubt, to the political influence which he exer.;
cised as one of the chief ministers under a great and
powerful Hindu king, and owing also to the personal
magnetism and purity of life of its later Acharyas, the
'Sringeri Mutt has become at present the foremost and the
most important of the mutts established by Sankara
in India. We always had the highest admiration and
veneration for His Holiness Sri Jagadguru Sachchidanand
Sivabhinava Nrisimha Bharati Swami, the 33rd and the late
Sankaracharya of the Sringeri Mutt, and though we had only
once seen him at the time of the installation of Sankara 's
idol in the new temple specially built at Kalati. the birth
place of Adi Sankara. We had been so much impressed by
his undoubtedly great personality, his calmness of mind, his
meekness of appearance, his simplicity of dress, his purity of
life, his accessibleness to all, his clearness of exposition, his
unostentatious behaviour and his extraordinary and 'Varied
learning, we feel convinced that the present greatness . of
the Sringeri. Mutt is chiefly due. to his magne~io. perso,nality.,
208
209
THE AGB OF SANKARA
' But our purpose is not to advocate the cause of any or

these mutts, but simply to point out what materials they
furnish to enable us to determine the age of Sankara. It will
be admitted by all that we have in the above list, a regular
record of all the Acharyas that occupied the Sarada Pitha at
Sringeri, from the time of Vidyaranya, its supposed 12th
Acharya, up to the present time : but all accounts and
records relating to Vidyaranya's predecessors, including Adi
Sankara, whom the mutt now claims as it first Acharya, are
purely matters of conjecture and imagination and are not
worth the material on which they are written. While all the
other mat has established by Sankara, count from him 67'
to 142 Acharyas and assume Sankara to have been born on
Sunday the 5th day (Panchami) of the bright half (Sukla
paksha) of the_ month Vaisakha (Tamil month Chittirai),.
in the spring season {Vasanta Ritu), Uttarayana, Naodana
samvatsara, of the year 2/93 of the Kaliyuga, 2631 of the
Yudhisthira Saka, corregponding to 509 B.C. under the
constellation of Punarvasu and under the ascending sign of"
Dhanur Jagna, it is extremely strange to find that the
Sringeri .Mutt should count only 34 Acharyas upto thepresent day including Adi Sankara himself as its fir~t
Acharya, and should have placed Sankara's birth contrary to all the various Sankara Vijayas, Punyaslokamanjaris.
and other written records and oral traditions-on Sunday,
the fifth day of the bright half of the month Vaisakha,
Iswara. Samvatsara of the year 3058 of the Kaliyuga,-14:
of the Vikrama Saka-correspoding to 44 B.C. under the
constellation of Ardra.
become fixed in the records of Sringeri Mutt. It must have

been long before the controversy between Sringeri Mutt and
the Kumbhakonam Mutt (Kanchi matha) had arisen; and
when each of the mutts wanted to trace its succession
directly from Adi Sankara, and when their respective heads
claimed the exclusive privilege of being the Advaita Jagadguru for the whole of India, the authorities of the Sringeri
Mutt evidently felt difficulty in sho .ving to the public at
large an unbroken line of successors from Adi Sankara.
For the only names of persons whom they could remember
and count amongst the Acharyas after Sankara and ,Vis wa..
rupa (Prithvidhara or Prithividhava) were limited to eight
or nine names before Vidyaranya who assumed the order of
Sanyasin on Kartika Suddha Saptami of the year Prajot..
patti in 1253 of the Salivahana Saka (a bout 1331 A. D.} ;
and even those 8 or 9 persons whose names they were able
to pick out with great difficulty could not have occupied the
Pitha at the Sringeri Mutt for more than 1375 years. To
keep up their prestige and to be consistent with what they
had already published they could not change this date of
Sankara's birth already recorded in the accounts of their
mutt. So they were obliged to assign to each of the
predecessors of Vidyaranya almost the full period of man's
life,* but even then they found that the mutt was Jacking
history for a period of more than 800 years to reach up to
Sankara even according to their assured date of 3058
Kaliyuga. Not being able to account for this long period
It appears that rightly or wrongly Vidyaranya or

perhaps someone of his successors chose the year 3058 or
the Kaliyuga, as the date of Sankara's birth, which had
* For instance, the records of the Sringeri Mutt show

90, 94, 48, 86, 63, 69, 83, 105 and 52 as the period of
ascetic life of each of its Acharyas corn m mcia~ f1om Nityl
bodhaghana (it~ 3d Acharya) and ending with Bharati
14
'210
THE AGE OF SANKARA

'
-0f 800 years and more, ~~Y devised a plan and assumed for
the first time that Sankara and Sureswara-the two great
-expounders and advocates of ttle Advaita . school of
philosophy-were the first two of their line of Achary~s, and
'they made up between those two great persons thts long
period of more than 800 years. But as Sankara as
41niformly accepted by all the authorities to have lived on
-earth only for a short period of 32 years-at the most 36
')'ears-they were obliged to ascribe the remaining 800 years
or more correctly 785 years to Sureswara alone. It has
been suggested by some modern scholars that th~ ~gure 800
might bet a pure clerical mistake for 80, but tt ts not so_
ibecause the records of the Sringeri Mutt unmistakably
IKrishna Tlrtha (its 11th Acharya), whereas they show 21,

.21, 42, 26, 15, 16, 45, 52, 16, 13, 23, 23, 41, 42, 36, 26, 4,
-43, 3, as the period of ascetic life of each of the success~rs
o()f Vidyaranya commencing from Chandr~sekhara Bhar~t1 I
.(its 13th Acharya) and ending with Abhmava Sachchtdauanda Bharati 11 .(its 31st Acharya).
t The late Pandit N. Bh~shyacharya, who seems to

'think that Sankara could not have estab!ished any of the
mutts says with regard to this long penod of ~00 years
;assign'ed to Sureswaracharya; "This may be a mtstake for
~0 years and assuming that such was the case, we find that
sri Sankaracharya flourished about the end of sevent~
century A. C.'' (vide p. 13 of his' .Age of S~nkaracharya ,>
;Mr. c. N. Krishnaswami Iyer refernng to the hst of San~~ra s
'Successors preserved in the Sringer's Mutt, says- The
:Sringeri Mutt undoubtedly of the Guru's founding, ha~ a
list of his successors ; but unhappily, it is an imperfect hst,
lor, besides other errors, it assigns to Sureswaracharya, the
2ll
show the Sureswara was converted into regular Sanyasin..

-of the order of Paramah'lmsa Parivrajakacharya by Sankara
-on Chaitra Sukla Purnima of the year Vijaya corresponding
to the year 30 of the Vikrama Saka and attained his
Brahmibhava or Mukti oo Magba Sukla Dwadasi of
the year Pramoda (wrongly called Pram1dicha) corresponding to the year 695 of the Salivahana saka, which will
;give him a total period of 803 years from the tim: of his
.conversion into sanyasa up to the time of his siddhi.
According to all reliable authorities Sureswara was no
other than Mandana Misra, the famous disciple of Kumarila
lBhatta, and when Sankara met him and converted him into
immediate successor of the Guru, a period of 700 years or
more ! Still as the time of the monk's birth is placed at the
close of the 8th Century of the Vikrama Era (whence all
these dates ) if we make some allowance for somebody's
-carelessness herein, it is easy perhaps to reconcile small
discrepancies and take 788 A.D. as the year of the Guru's
\birth as Maxmuller does" (vide his 'Life and Time of Sankara'
p. 14-15) Apart from the fact that both. the scholars
:agree in thinking with us that tbe records of Sringeri Mutt are
timperfect and incorrect, we are thoroughly unable to follow
their arguments to their full logical conclusions. Toe sugges
tion as to the date of Sankara made here by the former isdearly inconsistent with his own conclusion arrived at p. 21 of
bis said work, where he places Sankara, ' ~etween the middle
of the 4th and the 6th i.e., to the 5th century A.C. With
regard to the latter, we are unable to understand why he
places this monk's birth at the close of the 8th century
of the Vikrama Era, whereas his conversion itself is placed
in the year 30 of the Vikrama Era. It is clearly opposed to
.all records.
212
THE AGE OF SANKARA
a 8anyasi, he was already pretty advanced in age and was.

undoubtedly much older than Sankara himself. We have~
therefore, to give him a total period of a.t least 850 yearsas his term of life, if we should assume the records of the
Sringeri Mutt to be perfect and correct.
Even granting all these, there would arise a fresh
difficulty. It was first given out that Prithvidhara (Prithivi
dhava) was its first Acharya after Sankara. Sometimes
later the name of Visvarupa had meen mentioned in place
of Prithividbava, and both the names were understood to
denote ooe and the same person. The name of Sureswaracharya had not been mentioned till the latter half of the
last century as one of the Acharyas of the Sringeri Mutt.
It is well-known that Padmapada, Hastamalaka, Totaka,
and Sureswara were the immediate disciples and successors.
of Sankara. Visvarupacharya cannot be identified with>
Sureswaracharya, and is quite a distinct person from him.
It has been distinctly stated in all the ancient Sankara Vijayas.
that Visvarupa was an incarnation of Yama where as.
Mandana Misra or Sureswaracharya was uniformly considered as an incarnation of Brahamadeva. * Even the*Compare .the following stanzas from the 2nd sarga o'
..Prachina Sankara Vijaya of Anandagiri : -
" ~s+rcr
ij'
c-. "\
~<f'i:, Cflli~lf~~
c-.
ij''t ~''ltof{>5Cfll ~
qq;:r)
crqr
~:
SClllffi ~~: I
mStlll~fifftccrr+rr:r fer~tuft, ~~ ~~) ~crt,

~~~~~ ij' f:q~ cr~cr: ~~ arfq ~
~elf:
~fer ~rSCliT ~m fcr~cr~q)
e ,., q~crm
c:.
({~ ~;:rrsf~ffi\if.ifi5ffil OcSI'ffi'CTT~lf 'Cffli l
213
identification of Prithividhara {Prithividhava) with Visvarupa

is open to serious objections.
~r ~:qrsrlf rc:r~ltof9~qf fli~~ wl~'f

sr~r: sr~zrrq~ ~mrr: ~;f ~UG!l~ 11
Compare also the following stanza from the 6th Sarga
c0f Prachina Sankara Vijaya :-
~'! iH<f~ ij'fSCll cil Cl~ ({fer~l! r;:rfe-~ffiif,
f~t)lfT~ ~crfi! fcr;:n:r~ ~Cflll't)lf~T ~~lfrnri 1

lJ:c1!,~ 1:f~cfierct fcr<:q~"(
mS?.T fcrmf~~
lJ.Cfccrr ~~-.rcrr~lt ij'ifij'~C\ ~T&TTC( ij' ~r~~ 11

Compare also the following stanzas from Sri Sankara
Bhagavatpada's Mathamnaya Se tu ( ~'iflf ij-~) relating
to the 4th or the Dakshinamnaya:
~lfr ({f&Torr~: ~~r ~rl=IO) -.r~ 1

~fv;r~lf ttJ?r ij't::Sf({Tlf: ~Tlf'i: 11
tr~T ~1T(Cff :q ~T~Cf<t ~lfl\ I
cm~) ~m ~ "Ulf!ff:;r lJ.~T~ 11
~T'OO' ~lf ~r ~rcr ij'cfCfl'Tlitn~({T 1
"\
~~:crrer~r (err)~ arr=crn:f ~~~-.rsrfcr crr~Cfll{ 11

=ifWlff~r ~~u ezitror'i ~1SfT zrcr: 11
"'
"'
Compare also the stanza from the Prachina Sankara
Vijaya, referring to this Amnaya Setu, which runs as
follows:-
ma-
~T~~s~ ll~Si!~~fctf~ ~~TW

q'f~ er t{f~cfierct( ~ ):q f'lf~ srrqcr ~ci~ ft~~ l
214
215
THE AGB OF SANKARA
It was to meet this difficulty that the various Sankara

Vijayas known to us under the names of Madhavacharya
(Vidyaranya), Sadanandacharya and Chidvilasayati had been
brought into existence and given the appearance of ancient

works ; and we find how hard they laboured to indentify
this Visvarupacharya with Sureswara or Mandana Misra,
how they went to the length of saying that Sureswara was
blessed by Sankara to live a very long life and to retire
from the world only after composing his annotation on his
Brahmasutra Bhashya under the name of* Vachaspati
Misra. It is threfore clear that the list of Acharyas preserved in the Sringeri Mutt-so far at least as Vidyaranya's
predecessors are concerned -is highly imperfect, and will
not throw much light either on the real age of Sankara
.~i=~
ij"fu ij"Hf~lf
~'it
'
~o tr'To~lll'iarTCflfrcrfer
~if~ctf er~cr f~
~
crTkfPr ~a=
:q ~: 11
Compare also the Mathamnayas . of Dwaraka and

. Jagannath with reference to Sringeri Mutt, printed at
pp. 3i-38 in Vidyanataka published in the Vedaprakasa
Yantralaya.
~~T ~f&TUTT+rrTlf: ~'1flfr crcr~

l=SI'~Pr) -qf~n::,
~
-qlfq-) ~~~
C'\'0
JJo:
IDOl ere~ ~: ~uferccrq-~ f~~d": I
\3":;'lf~ 11
q-~~~cr)
C'\
a-1~ :q ~w-qn~li ~fCFcr: CfillrrfCfiT tJ{aT t

~ai=lf ~~:qr~'Tfer, ~taT~Cfl~Cfl: 11
'
*Vide Madhava's Sankara Vijaya, Sarga XIII. vs. 72-73'-..
~~erreru~lf an:qpf ~fu
~ ~~sf~ ~er
lf\ifer~
'0
qo;:r
err qf~qo~~ 1
+i ~~et 1Cfli ~RCI"l{ ll
fto
~ er~ ~~lfer
,, ~:q-lf~~
ar.=mfcr~ ~Cfl ~~mf~ sr~~= 11
qs:~er Cfc~
~~lf'i:Tro:rr ~~ werFftf~~~qm: t
~et <#11 ~ <aT fo:rcli tet"<cr~'T Cfi"CfT~cr~: 1
trfer ~t
:q(UTf:
srf~aT ~~~
~sfq- ~~~lflrCf ~+rrT I I '.9~

srroerCfllfqf~q-rCJlcr~rc:r,
~ij"RmtJu m~~d"TSij"T f~ ~~err
~r ~
a;~ ~~er~~~~~ 1!~~ ~= 1
'
11
fcmr~ur ij"~: rim~. qf~Clf\if'! 1
tr :~m~ or \ifT-=rrfer ~1 qf~CfirCli"~ ll
f'lcli
~~T'lr~T ~ \3"~~
11
-qf~ ~~~ ~1crull' errlfa ~or \ifrfcr.:rn:t 1
~l=S('~lfr lferro:rt :q -qf~~= ~ \3":;lfa 11
f:q.:JJN :;fctr~f~ct OT'li=Cf ~~ f~CI+f_ 1
m- \ifFHfer ~cl fcr~n~ :;fwzf ~ fcrcr1lfa 11 "
~r~ ~'Tfur ~lfmrfo:r ~tcrcr'T -qr~er'T~r 1

er~r~) ~err lf~, ~~ uif~cr~ er~q: 11
erf\if ~q RI cet arferifl=lf
TftCEt
er~~UlfTl{ I
'q~ fcremlfrf~ ~t ~~
I
_L
'miSlffrcfit
arr-qffif~lf ~f'Clf&Tfer ~T =if \;ftlfffi

C'\
11
'-
11
\9 ~
II
216
or of his successors in the Sringeri Mutt. Taking advantage

of the Kumbhakonam Mutt had, in their eagerness to give
over-prominence to the Kamakotipitha established by
Sankara Bhagavatpada originally at Kanchi of which the
Kumbhakonam Mutt is a mere continuation, introduced
serious changes in the names of the first Acharyas of the
of the various Mathas established by Sankara in India~
in their newly framed Mathamanyas and Guruparamparas
in direct opposition to Bhaguatpada's own Mathamnaya
Setu, t and the various Mathamnayas and Sankara Vijayas
and other authenticated traditions presented in the other
''
;!
~---
SUCCESSORS OF So\NKARACHARYA
THE AGE OF SANKARA
t According to Bbagavatpada's Mathamnaya Setu from

which an extract of the Dakshinamnaya was already given,
are placed Sri Sureswaracharya, Totakacharya, Padmapadacharya and Hastamalakacharya, respectively in the four
Amnayas-Paschima (Dwaraka), Uttara (Badarikasrama),
Purva (Jagannatha) and Dakshina . (Sringagiri). But the
expression '3lftffli'TSW ~~~: 1 ''For the present
the Acbarya for the Dwaraka Matha is Sureswara "-shows
that the Great Teacher has been already approached by
Sureswara with a request that he may be relieved from
the onerous duty of a Mathadhipati, and that Sankara had
aiready yelded to his request, and was waiting only for
an early opportunity in finding out a substitute for him.
As soon as the name of Brahmasvarupa (Visvarupa)
was suggested by Sureswara, be was installed as the first
Acbarya of the Dwaraka Matha, and he is accordingly
counted in the records of the Dwaraka Mutt, as its first
Acharya, dating his accession back to the year 2649
Yudhishthira Saka, corresponding to 490 B.C. whe11 the
said .Mutt as first founded by Sankara.
217
mutts and in the Tamrpatranusasana issued by King Sudba

11van on Asvina Sukla Purnima (15) of the year 2663 of
Yudhishthira S'aka, corresponding to 478 B.C. the adToThis is corroborated by the records of the Dwaraka
Mutt and Govardhaoa Mutt, as well as by Sudhanvan's
Tamrapatranusasana.
Further this fact is corroborated
by the following stanza from the Sankaracharya-Satpa1ba
-of Chitsukhacharyas's Brihat Sankara Vijaya:-
"'~
4lTIS~orrr~rrr sr~urmr ~l=Sferzrcr
({D".
c:.
~ srf~ afer!iuf srr~ et C{fD"crT~l{_ I

;:r ccrt ~zr~1=zrftr1=1"C! f11~ Gtcrrsfq- q-rorftrti~
~rct ~cr1 ~~criffij" er ~er ~ccrt ~~ ij"f~~;:crrl{_
lltffcrf
11
which clearly shows that he was generally authorised to

:superint<!nd all the Mutts, and that he was regarded by each
Mutt, as if he was their own Acharya or Guru.
Compare also the Guruvamsavali presented in the
Dwaraka Mutt and published in the 'Vimarsa ' by its last
Acharya which contains a short account of all the chief
incidents of Sankara Bhagavatpada from the time of his
birth up to the time of his wonderful Brahmibhava of which
1he fotlowing is only an abstract :-
~.
~fer~o~~~ ~ ~ ~ ~ crm~ ~ef~q":S:~ ~r~~~

~rcrcrr~:
"'
~.
~ ~ ~ ~ :q"?f~Gl ~'i CfPlT ~qo:rzr;=fl{_
~.
~ ~ ~ ~ cnrfcFf1~~cnrG"~zrt :q~~hr11 ~cftctlT"{: 1
~ ~ o qm;;l!'l ~Gt~ftrcrrzrrzrt ~r~~rfcr;:({~if

Cfc~~7:f<ffGT=qJ"7:f"TurT ~;pf~T ~q-~: I
118 .
THB AGE OF SANKARA
India wished to secure, by hook or crook, the name of

Sureswaracharya tlie greatest of- the-disciples of Sri Sankara
Bhagavatpada to be included in the list of its Acharyas ;
where as, in fact, Sureswaracharya himself, though he was
originally appointed by the Guru as the first Acharya of the
Dwaraka Mutt, earnestly l()nged to retire from the said
post by placing his brother Visvarupacharya in his place
under the name of Brahmasvarupacharya as is clearly indicated in the J agadguru Parampara * preserved in the
Dwaraka Matha in an unbroken succession of Acharyas.
from the year 2649 of the. Yudhishthira S'aka up to the
present date and in King Sudhanvan's * Tamrapatranusana
addressed to Sri Sankara Bhagavatpada on the 15th
day of the bright half of the month of A'svina in the year
cates of the Sringeri Mutt who had been equally anxious to

saooro greater prominence to their mutt, naturally took the
golden opprotunity in re-casting their Mathamnayas and
Gw-.paramparas, and thereby attempted safely to secure
for themselves Sri Sureswaracharya (formerly Matidana
Misra) as their 1st Acharya in place of Hastamalakacharya
(formerly Prithvidhara or Prithvidhava), who was recogni~ed
by all the ancient authorities as the 1st Acharya of the
said mutt. The fact is that each of these mutts in southern
~ ~'t ~ ~~ ~cre-o:rcn:~ ~'f~;:Jfi=~rtf;r9.>llurt ~=a-~=IT~lf

G:Te=IT, ~~u:crm ~fu lfflPT~~:cr I
~ ~ ~ ~~W ~~~~ ~r~c~eto:cr'=t_ mcf+rr~

f~lf~ ~~:I
~ ~ ~ -m'if ~~ccr~ ~r~q_ ~~~cru:crTlliort

e:r~CRllt ~wtft<5sf+r~:cr;:rq'- 1
.I
~ ~ '"\ o ~~~cre-c:ra-'TlfrJTR+lf f~ftcrijflf ~rfficrr
~:I
~o.
er~ ..d <1 f~ ~ ~ '"\ ~ , d'~ lft 9.>llcrum Cf~ijca +lll r~
,.
"'
~ ~ '"\ r.... <T~rq_cr ~'*~ ~~t
~;
;l
tlfr~ &T~
ta:frcr\iflllt=d''{re
~Tf=qq_wcrr=iffll'r:, ~ 1,9 ~ qr11~'*~
q:crfll'rtp;ft=d'l=f. 1
I
~r.:rr~~r~JOt"r:,
.
'lll't=1'~
~q~: I
..
~r~wtcr~qr:crfll'r:, ~ ~ ~ ';( ~:rcr~r~'fqlf;:cr~'- 1

~rri~ro:rr:crrrrr:, ~ 1,9 1.3 ~rcror~~~fq-li;:Rlf
1
'-=>
~~~~lf): S5i1+r~)~ep~~~cpf=qflflf): f~tSlf
~ ~ '"\ )( qllS(' ~'*eclfUimlli ~rnr~Cfi 1:qrli'Turt \ilfrfcr~orsrn~:q;:r+f., crf~o:r t{Gf ~T~T~~:qrqfurt

~~<:qrorsf+r~=tio:r ~~er: r
*Compare the Jagadguru Para mpara of the Dwaraka.

Mutt which runs as follows :
fcr?ll~~~
~~~
\i~~crw~~m-
I
'
N. B.-No doubt some of the late Acharyas of the
Dwaraka Mutt with a view to secure Sureswara for their own
Mutt, have tried to identify Brahmaswarupacharya with
Sureswaracharya, but a.bsolutely no explanation is forthcoming for the change of his name to Brahmasvarupacharya.
2;~
-srfd' if~'llf ; er~ ~~~~lf i3flf~~

sr~q;:f ere'! <a JOt ll Y~ 1sr~o:er:, ~rcrcfo:r~t~TT'l;f
~qctr~Rfli'Turt crctftosf+rti"'tf;f :er 1
'-
*The following is the full text of King Sudhanvan's.

Copper plate published at p. 29 of the 'Vimarsa ' :
SUCCESSORS OF SANKARACHARY A
THB AGB OF SANKARA
-2663 of the Yudhishthira S'aka corresponding to 478-477
~lf~T~~lf '111':
~1'1Wctln;~ 'il=f:
ssrrqc~cof~c:rrtRfCRIT"<lJ.fcr-~~ftc~fcr~ fcr~T"<
:-.t[fu-~~ ri c:rrfe{~o:rcr1fij-&l!fcr-cruri~l=f elf~ ~err
, 41 '<Cfl1 Rr-J:I I 1 Ch1"' m-;rfii=lf o~~l q"' 1 fcr ~fcr~~q"( fer~~
.~q~~lfTlf1 T"'' f_fCT -f.;f~~ ritfif
~erfu. .~Tl=f~"t:~-
-~trcrc41i~4CQlfT: ~Jl'"(flpffUf
lPf m~~,_mmiJf
w:rrCA1
:~f~"< qro:cnf
qf"<5fftef~r"<a~~ 31'5=\iff~~T:T~~~
-u~flf fcrmccr:-~ifGff~ Rfrer\iflfTSCflTf"<~ ~ c:u f4"1 ~
'1Rl'ii'ffi': 1 ~~ cruri arr~qr~ ~~crcr.. ~ elf~~
B.C. It was therefore with a view to secure Sureswaracharya as the first in the list of their .Acharyas, the advocates
"qifCf~lt:>5lltfe{ ~~~T ~T<!l'Clf, 1FTGff%f~~Cfl~~ o:rr~:rrr

~;:r: f~~;["qifcr~T~ ?;ff<!lt51JfTf<r ~Cfl~1lli'T<rT wT'!iCI'Tli'T~fer
mfTS~'l ~TfCfl'Cfl' ~fe{Cfl a~ fcr~fCf~li'Tff CJlTfn ~cf~l=fll'T'f
l=f1ls'fflf~4Vrrl=f~lf-~~r:qp:rr~=tr~ arf~q ucr~TCflTsf'+f:

tffer~~f~f'l=alf1 ~et 'tf~+=li 3fr=qrff~~~=tfef{5TT R~ anf~~
~er~~ 1 ij' ~~ cr~ctfto'!:furr:s:qr fo:r;:;rfo:r~ ifGf lfO's~
lfTcrP:r<=er) cf~ mq ~:ro'ij'llr~ I ij'cf Cflf er~~lfO's~PH
~W&T~:, cr:a-<=l=fcrs~ifcrrss~r~~!f. arfer<nT"<fet<!l'CiT crf'i&rTlf~ 'tf 1 l=f~firf"''aflfsrij'CfaT ~' ~{~::r"{r.;::rrlf ~er, ~Cflcr.
r~
~~IJfcr: 1 ij'Cf~Cf olfeff~T4"Cflf
~;:~
~FTGfcrT
'
~m~rr~
-~qfu 1 i'W~'!fl~fl=fe51'1l~ fo:rf~~ fcr~lfffiCfl~srrqrrtrr

"'
3Tftnrriifij'~CJ f.:r"<~~q~mfcr ~~1lf4'TC{li'T ~ifc~ fcr=CJ~

fcr:q~ I trfurr\ifcm- fQ" lf~T~ffirrccr cf~ISliTfe{- fcrfutscNPl
~&lul ;rrcr~ ~er ~ "qfTCf~mtrJor;:rr ~ferOfin~ ...-~fa:, o:r ~
f<:rfo:rftt ~Cli'Cf1lrR f~;.er) ~ifcrmrr ij'~cr~;a: ~~ttl
~~TSflfC{Tf<r i'W&l~Tfe{cf~cf:, 4"\:J:Hft:UfT, ~~:a-m-w"'"
'~~r-~Tfu
ij''!i't~u~~r zr1flT\if"'"srren;:~o:r
arr~hra- ~~crt fcr~fi:cr ~fer~~~ ~fer, tGf~er 3Tf~

~)~4:J:f: 1 ~fet1So"<~2fi ~ ~ ~ ~ arr~"'' ~CR? ~ ~- qr~~o:=r
-~fmr=~ ~r lllrl~llf'!t ~"<f.:cr ~ T:Tli~~ ~w fcr~.,.~~cH

t:r~~r f~T'11 ..ll~l~~crcr1;:ft ~crrfo:r~ cri'~~l=f~rfuf,
fcr~&rr~riil'~~ ~&TCflfm ;r~u\ifa"~ qf~fl ~~o:rmcil

~ T:Tliu~rit
aT"{Cflf - ~~u- \ll'ifm~ .. ~f~&i~'\

-q)rrcref"'' - ~W"<T tOT!iW~Cflf: qf~rfqcrr: 1
T:Tli11f~f"(&Tcrf ~CflUt~
. -\ilfTfertf~ ssrrffiGCfl'PR'1T1="1': 51'ai'1f~'\~ 3N ~~N 3Tf~ir

-~~Pr~1lfCfmcrTi{ ~~errT:Tuf~~~ffffl=f~Cflf=tffli'T'l_~ -q)lf"CfeTif fcrcr ~er 3Tf~l=fafcrc:r arclf=cft~ fermCfT'ffcr cf~~
"qcqq I ~I q (ilflf~lf - ~;:~T:qflffif... 3TCf ~~Cflf4Tf~rftt
:~~ crr~flftSC qf~:q~lft R"f~ crrf~clfl~~~: Tft"hfCf
'fccrfa qfp;:~q~ fcti~ ar"<;nrzrt ~;l -qcmfe{acr~;:rr-qfo:rfmr
I
~rcr-q)...-: 1
N. B. All these statements are corroborated by Chitsukhacharya in his Brihat Sankara Vijaya, where however
the actual Abhisheka of Sri Hastamalakacharya (Prithvidharacharya) as the 1st Acharya of the Sringeri Mutt is .
placed on Pausba ~ukla Purnima in the year Pingala .
2656 y.s. correspondmg to 483 B. C.; the Sringeri Matba ..
".222
'I' .
d.
:l
l
'! ____ _
w
SUCCESSORS OF SANKARACHARY A
THE AGB OF SANKARA
223
of the Kamakotipitham at Kumbhakonam, had f0rcibly

<-drawn the name of Sureswaracharya from the list of the
Achar}'as of the Dwaraka Mutt, by substituting Padmapadacharya the first and the next great disciple of the Guru
in his place. In doing so. they were naturally forced
to place Hastamalakacharya in Govardhana Matba and
-visvarupa in Sringeri, as their respective first Acharyas.
'When so much was done by the advocates of the Kumbba
<.konam Mutt, the advocates of the Sringeri Mutt naturally
'-took advantage of the situation by securing Sureswaracharya
as the 1st Acharya of their mutt by identifying Visvarupa
~with Sureswara, whose name, they afterwardi directly
intr~duced in their Mathamnayas. * and Guruparamparas.
Before concluding this subject, we would like to throw

a suggestion given with regard to the date of Sankara's
birth as presened in the Sringeri Mutt. Evidently Sri
Vidyaranya Swami or one of his successors must have fixed
the date of Sankara from some one of the Punyaslokas
reJating to Sankara's death. We know that the date of his
death is rentioncd in the Punyaslokamanjari, Brihat
Sankara Vijaya, Prachina Sankara and Vyasachaliya
Sankara Vijaya as being 2625 of the Kaliyuga. The follow
ing is the stanza from the Punyaslokamanjari of Sri
Sadasivendra Sarasvati.
having been already constructed in 2648 y.s. (corresponding

~to 491 B. C.).
N. B. The Mathamnaya and the Guruparampara are
preserved ln the Govardhana Matba at Jagannath entirely
''agree with the above statements. Vide pp. 56-59, Vijnapana
-of Mitrapramoda of Vidyanataka published by Vidyaprakasa
of Govardhana Matha.
*The Mathamnaya of the Sringeri Mutt practically agrees
-with that of the Kumbhakonam Mutt as recently framed by
1hem and both of them place Padmapada in Dwaraka Mutt,
Totaka in Jyotir Mutt, Hastamalaka in Govardbana Mutt
-and Visvarupa in Sringeri Mutt. But the Sringeri Mutt first
identifies Visvarupa, with Sureswaracharya, and thereby the
name of Sureswaracharya is directly inserted instead of Visva
rupacharya in their recently published Mathamnaya and
-..Quruparampara. Similarly the Guruparampara published by
1he Kumbhakonam Mutt during recent years has introduced
~suresvaracharya as its first Acharya though the same is
,contradicted by ,Gururatnamalika of Sri Sadasiva Brah-
~( ~ ~ )~~Jf't ~P!ISlffq ~~~~sfq( ~ ~ ~ ~ ):q ~

fcrf~~ ~~arf&rmrferCI~f~~Clil~~r q=t 11''
rnr
~~a i~n ~lit

t=rer~qf~IScf~ lfifli'T
t=r~t=r)~oeerr.=a'SfQT~~: ~Ut:fef~q: 1
-.:>
00
mendra and its commentary calJed Sushama by Atmabodhendra Saraswati which give only Mahadeva or Sarvajna
Sankara, the author of Samkshepa Saririka as its first
Acharya. Compare stanza 38 of Gururatnamalika and
its commentary by Atmabodhendra : ~f~~;:r etc. to
..
aTrolf~ 1-(Vide Jagatguru Ratoamala Stotras pp. 46
to 48 in the new edition published by Kanchi Kamakoti
Kosasthanam.-Ed.)
N. B. Evidently we can trace the hand of some new
advocate of the Kumbhakonam Mutt in the so-called
Stanza 32 of Gururatnamalika beginning with:
~fqcrrerer- qcqqr~ -~~a-rl=f~t=r~frrft: t=rfa>rQTta-r;:r 1
:q~us~cr lf~~ q'Ji!SCf~ ;:r ~~) fin: ~ ~~ 11 ~ ~ 11
THB AGB OF SANKARA
"The Great Guru, who, born as an incarnation of thegreat God Siva Himc;elf, reformed the six: systems of
orthodox religion by establishing the Advaita system or
Philosophy which reconciled all other systems, and who
shone Jike the radiant sun by driving out the darkness of
Ignorance from all quarters, passed away from the world by
entering into his own essence at the age of 32 on the ll th
day (Ekadasi) of the bright half (Sukla Paksha) of the month
of Vaisakha, of the yeu Raktakshi in 2625 of the Kaliyuga.
The Brihat Sankara Vijaya of Sri Chitsukhacharya*
the first and the foremost of the Sankara Vijayas relating to
the history of Adi Sankua referring to the time and place
of Sankara's death remarks:
* Sri
i.
I
,.
L_____ _
Chitsukhacharya succeeded Sri Brahmac;warupacbarya as the 2nd Acbarya of the Dwaraka Mutt, in the
year 2691 of the Yudhishtbira Saka (448 B. C.) and attained<
the Brahrni!Jhava on Pausha Sukla Tritiya of the year 2715
of the Yudhishthira Saka ( 424 B.C ) at the advanced age of
80 years He himself states in his Sankara Vijaya in the
first or Upodghata Prakarana that he was a native of
Gok.aroa In Kera1a, that his Purvasrama name was Vi~hnu
Sarman~ that he be:;ame closely acquainted with Snkara
evenwhile he was a boy reading in the Gurukula as one of'
his eo-students, that he had very high admiration for
Sankara's talents and extraordinar.,r knowledge of all the
Vaidika and Laukika lores, even before he took the permission of his mother to become a Sanyasin, that he flJllowedl
Rankara in all his wanderings in search of a Guru to
forma11y initiate him into sanyasa, that he never departed from Sankara from the time he left his native place
until he attained his marvellous Brahmibhava at Kancbi, in.
the presence of the Goddes Kamakshi.
" arimrr~r~~~
=tf
22S
mrr:
arr~nr ~~'A"~~lf ~l=lfar~;r 1

"
~ffi'~'i I?JI'CflJ,Uff'=lfN ~u+t Cl If.:r

~f~+tTfif :q frf'q=tU:f lf~Tf~Cfin:q' I I
"\
Speaking about him Atmabodhendra writes in his

commentaty on verse 18 of the Jagadgururatnamala of
Sadasivendra Saraswati, the 56th Acharya who adorned
the Kamakotipitha at Kanchi between 1512 to 1538 A.D.
as follows : 1t
~et !:[....A
,_..c:::
"'
'I "'9 I if:U "1l ~I Cfijf~.
. (j'~ij' I ~ Cll'T~ : I Cl1t-
mrr fcr\i{fl:+rcr ......... ~~:t;~~<:fcr\1flf11
f~cr~~q;:r1lf
0
"
if'li ~TJf 11
"'
"
(S~e. pages 17 to 19 of Jagadgururatnamala stava
new ed1t10n.-Eo.).
It is clear from this that Atmabodhendra places very
th
great confidence on Brihat Sankara Viiaya as b
d t'
f .
.
.
" ,
emg
e
prfohuc1 .~n o Sr~ SarvaJna Ch1tsukacharya, an eye-witness
o t e he and domgs of Adi Sankara from the b
the end of his career and as being one of S kegm?mg to
.
d'
an ara s own
dIrect
ISCiples and eo-students Chitsukh h.
If
that he was older than Sankara by S years a In Imths~ sa~~
h
IS WOfA:
whIc consists of 224 Prakaranas Chitsukha h
.
full a
t
f Ad'
'
as given a
ccoun o
1 Sankara, or Sureswaracharya and
of their Purvacharyas, commencing from th
Nara
d
d'
.
e supreme
ya;: an en mg With Govinda Bhagavatpada, and
~26
crrurr fcrf\ifClf :q fcr:rftr~rl1~~t

~~'Pilol=lfer~~ :q
fcr[[uf:qqq f{T
Q'';f
cfi'f5=:0lffl\
~fl=fm+rrlfr
~: ~~= ~~ ~~ti fcrf~(.'ii
11
Gf~'q'Oq~~:;r~ilT~~ferffZ"~TiS~
[lf,ir~ ~ ~"{f{T er~r fcr~&r

-~~ ~~~re fS!:l~~.,:
~f~crr erlilff~~ f~crnt srrr~
11 ''
' Having established the Advaita philosophy agreeable

all classes of philosophers, from the snowy r peaks
-ofthe Himalayas to the blue borders of Ram a's Bridge,
'having purified the si~ religions of the country such as
Saivism etc., by wiping out the evil practices, such as
marking the body with a piece of red-hot iron etc., that crept
into them and by explaining them away according to the
principles of his own monistic philosophy ; and having
. ~0
the book is accordingly divided into -3 parts (1) Purvacharya

Satpatba ( ~:qn:f ~~:) ; (2) Sankaracharya Satpatha
( ~,;<J=t:tllf ~~:);
227
sUCCESSORS OF SANKARACHARYA
THE AGE OF SANKARA
and (3) Sureswaracharya Satpatha

{~tiCI~i=c:tllf m~:). It is narrated In the form of a
-dialogue between himself and one of his disciples who
afterwards succeeded him, as the 3rd Acharya of the
:Saradapitha of the Dwaraka Matha under the name of
-Sri Sarvajnacharya. Chitsukha mentions the various works
Excepting the
written by Sankara and Sureswara.
Bhashyas which are simply referred to, almost all the miaor
works and Prakaranas of Adi Sankara are quoted in full
vwith the various occasions on which they were composed.
tConquered the Invisible Goddess of Learning who manifested

herself in the sky and having ascended the Sarvajna-pitha
\(the throne of the all-knowing master) at the city Kanchl
(Conjeevaram), the Emperor of Ascetics, worshipped by
the most learned of his time, passed away into the Supreme
Being leaving his mortal body in front of the Goddess
Kamakshi. Having thus adorned the Earth for a period of
.32 years, and having taught 1the Eternal Dharma to the
world in its entirety, the King of the Gurus, Sri Sankara
-chary a attained the state of eternal happiness in the year 2663
of the Yudhishthira Saka (corresponding to 477 B. C.) duly
honoured by Rajasena the King of Kanchi at that time.'
The Prachina Sankara Vijaya of* Anandagiri, referring
:to the death of Sankara, has the following stanza :
'' Cfi~lfQ~~:q ~t~urrecr;:p:r;f: UcCfiT31CfiTfu'Sf~
tiT~ -=lf~lf ~~ ~ ~qfcr~ ucf~~~ f!,f'f~

Cfifl=ff~lfT:
ufcrq
tr \iff~
frrfcrtir
'!;:f!,~Q'ffi'~C{~
~~ ~cf olft:f~ ~~~ttli 'f:tf11 -srq~ ~ 11 "
* Next to Brihat Sankara Vijaya, this is perhaps the

most ancient book relatiag to the life of Adi Sankara. It Is
.ascribed to Anandagiri or Anandajnana, the famous
.annotator of all the Bhashyas of Sankara and the Vartikas
of Sureswara. He is the 7th Acharya of the . Kamakoti
Pitha of the Kanchi Matha and according to th~ Punyaslokamanjari and the list of Sankara's successors .in that Mutt,
be is said to have died on his way to Sri Saila in Krodhana
ofthe year 2986 ofthe Kaliyuga (116 B. C.) after occupying
the Kamakoti Pitha for a period of 69 years. He describes
'himself in this work ac;; the disciple of Sri Suddhananda.
On account of its ancient nature it has become known to the
THB AGB OF SANKARA
-Having ~laced Sureswara in charge of the KamakotiPith~ as guardian to the young ascetic Sarvajna Muni whom
he h1ms~lf instaiied on the Pitha as his worthy successor,.
and haviDg once entered the temple of the Goddess Kamakshi
the great master (Sri Sankaracharya) devoid of all worldl;
desires,. attained the supreme state of happiness, unattainable
by ordmary mortals, by casting off his mortal body (in a
corner of the said temple) in the year 2625 of the Kali
'Yuga.'
The ~ext book which gives an account of the death or

Sankara IS the Sankara Vijaya Kavya t of Vyasachaliya,
later writers under the name of Prachina Sankara v
th h 't i 1
IJaya,
oug 1 s ~Imp Y called ' Sankara Vijaya ' by the author
himself. It IS a small w~rkl consisting of only 11 Sargas
and appe~~s to be mamly an abridgement of Brihat
San~ara Vtj.aya, for be specially states in the introductory
portion of the first Sarga that he composed this short
account as Chitsukha's work was to massive to be read. This.
w?.rk is referred to both in the so"'called Madhava's Sankara
""VlJ&ya and ~adananda's S~?kara Vijaya under this very
name Prachma Sankara VIJaya and Dhanapati Sud, the
comment~~or of both of them, says it Is the production of"
AnandagJD, the famous annotator of Sankara's works and
as a matter of fact both these works clearly appear tobe a compilation from this ancient work.
t This is evidently one of the genuine Sankara Vijayas.

but written long after the time of Abhinava Sankara
g:'races o~ confusion between the two lives of Adi Sankar~.
and AbhJDava Sankara can be perceived in this work here
and there. Atmabodhendra who quotes very largely from
4his work, ascribes it to Vidya Sankara, the Sist Acharya.
SUCCBSSORS OF SANKARACHARYA
229"
commonly known as Vyasachaliya ; and the following is the

account found at the end of the 12th Sarga in the said work:
-of the Kamakoti Pitha, and the immediate predecessor of
Sankarananda, the author of Atmapurana and the famous
annotations OD the Prasthana Traya. According to the list or
Acharyas in the Kumbhakonam Mutt, he occupied the Kama.,
koti Pitha from 1296 to 1384 A.D. In his purvasrama, accord.,
ing to the Punyaslokamanjari, he was known as Sarvajna
Vishnu, son of Sarngapani of Vyasachala, from which place
he was called Vyasachala Kavi. The followers of the Sringeri
Mutt on the other hand, claim him as one of their own
Acharyas under the name of Vidya Tirtha, the Paramaguru
of Sri Vidyaranya, and according to the list of Acharyas
preserved in that Mutt, he is said to have attained his
-siddhi on Kartika Sukla Saptami of the year Srimukha in
1255 of Salivahana Saka (corresponding to 1333 A. D.) at
the very advanced age of 105 years~
This work is also referred to in the so-called Madhava's
Sankara Vijaya under the name of Vyasachaliya, from which
work, indeed, the major portion of the existing Madhaviya
Sankara Vijaya appears to have been compiled only with
-such omissions and modifications as suited the exigencies
of the Sringeri Mutt. I had only an imperfect copy of this
valuable Sankara Vijaya of Vyasachala, but thanks to the
Kumbhakonam Mutt, I have recently secured a complete
.copy of the said book, which consists of 12 sargas,
.comprising of 99 pages of foolscap size with about 35 lines
Of closely written matter in clear grantha character on each
page. It is surely destined to throw a good deal of light
On the existing Sankara Vijayas-chie:fly on the so-called
Madhaviya Sankara Vijaya, and we hope to publish the
:Same at an early date.
!ZJO
THE AGE OF SANKARh
~et f~~f ~ fcrerrlf ~err

ij"q~=p:ftot:r~~w
JTi
51FTISGJfT faf~~'ef lJ.~~GfT~tf

~ci~~~ l=f~ ~f~cr l=fr~ll4'cr 1
Fr~
1
ff~r flfuJrfq a-~:ftq-qch:=tr fJT~:
ij"l=~rfcra- <nnfciT
. .., , Cf1'ffi'l!CJ"HT i:fi1'3=~Tf{_ lt
f{Cfl: ~~ ~~~J~lf ~:q~qf
P~Tif lf\lf '1Pl~F~~ \ififT'lr+r
~TCilTlfCfiTfufGr~~ ;:lf~crrcr ~crql3

C~ l'ftl
f~&l: .~2fi'=~: f~~~r~ ~~f~ ~ .

m;; ~1511 ' lf?r Jr)~: 31Wa: 11 ~ ~. 1!;
.-
ij"
ijff~ ij"fq~ q~~etdll:fl:

...
~~~ ij"JT=ii~~~ +rifu<nmcff~~Jt. 11 ~\9 1"
-......I
lf: ~~T fe:-~~~a: q;;:;5"fa d'a ~Ri <:ffT~rf q;~

...
'~1{ ~~~qr~crrrr +r~a- C"J"Hf f~?f~e.~ ;:p:r: 11
'Having thus non-plussed the Goddess of Learning and

having ascended the Sarvajna-Pitha in the Kanchi Matha
established by himself and having been duly honoured by
the learned men of his time who came to refute with him,
Sankara made up his mind to live at Kanchi for sometime.
~~;:~ -;:f~mzr wf~JJ"a-m~T;; ::rlTm)~rrr

. Olf)JfOmfcr~ ~a-) f;;~~. . ~~~lf ifh)~Jfrc=r t
~'t
-,:)
~r +n~l=lf q~sfcr::prf~=tr f;:rf<STi ~Cfi;:q~f~~d"~T

Olff~ucrrr,_ ~Cf'lFC"J""{, qf~~~ ~aPT ~l=TTQ:;Jc~""Dt.... I
~W:qlf'l Grrfqffi"l=~\irrf.:r
fcrCfiTij"lf'=t_ ~cr;n m-~'f'1~lf I
arr;;;:~- ~~fa-JT~~ ilrrWf: '
$SI"T~~t;:~ \lf:qfcr 5fCOT~.... 11 ~'t 11'
~Cf~ =tr ~~ :q ij"JTr;:ra-\lfr:
11er c:rf~ ~:qrss;:cr~ +fO:'ef<nn:Jf 1
~q~~~~~~~
'
i5fzr ~lf~ f&rfa- m-~=trr~r '' ~~ ,,
~~W'l cr~'efffl~ fcr~~r: m~ ~1f: ~f\lfcr:

'
'>Tfff=ti~~~~r~) fer~ i!lSUf't_ ijf.lfiff 'i+r: 11 ~ ~.
~tct ~crf~5rJfd"~~cr i~~cr=tur 11 6 t 11
!ic~ ~ ~~~~~: '!i"CT~cw~ucrrc=r,..

+rrcrrrr' 5r0f1T~rr f -Iifl=fFcrfrr<:t frrrr~rcr
1
~
'cfiro:=;:qt fqJT:Olf crq <:rcraf~~~q
G
~~lfcr -enfl:cr q~if ~cp:rifcr f~~1l 11 6 ~ 11
crti'~: ~~fcr~-~ff:f-~
~~a-rf&r;;rfl='i C{fif -~Cf~ -l!~rqfd~~ t'
231!_
l&~
' The one great tree named ~ankara thus spread itself
in four quarters with four main trunks in the form of his
four great disciples in turn, removing by its refreshing
shade the heat of the sun engendered in the hearts of men,
with jnana or the knowledge of the Supreme for its flowers~
and with moksha or final liberation for its fruits.
'The great moon called Sankara shines forth resplend.o
ently on all sides causing the lotus-like faces of his opponents.
to fade, expanding the lily-like principles of his own
system of philosophy, and delighting the hearts of all men
sunk in the ocean of samsara or worldly misery.
232
t!
.:r.
, I
'1
I
I.
THE AGE OF SANKARA
' Thus this rare moon of a Sankaracharya, though

moving on the surface of the earth, shines forth with unprecedented glory, removing the darkness of the worldboth external and internal, alike in the bright as well as ia
the dark half of the month with a uniform and undimi~
nished splendour.
'The great sun of a Sankara Bhagavatpada shines forth
gloriously, revered by all the people, removing their darkness
'Of ignorance, gathering all that is beneficial to the world with
the widespread rays of his splendid intellect, standing forth
'On the top of that splendid mountain of endless Veda, high
above in the firmament of his Ufe, revealing the wonderful
me~nings hidden in it with the light of his marvellous and
.inimitable speeches.
'On one occasion, on an Ekadasi day which was
specially dear to the Supreme Narayana, the giver of final
beatitude, in the bright half of the month of Vaisakha of
the year Raktakshi in 2625 of Kaliyuga while passing ~y the
* We
find a wonderful corroboration of this date

from quite an unexpected source. Thus in describing the
birth of Kumarila Bhatta, the Jina Vijaya declares :
";rr~r: ~ ~~ ;:r~ ( ~ ~ o ~) 1=1''!\ifrift =if

~ er~ oemrr lJ'ferfiSOw~zr cl 11
l=I'Jl=!'a-:
C'
~~=qflf' ~ "11 <fll
\if'Rf:
..
Cfl't:fi=fli os~lf
er 11 ~if:
SJT2"'
.a 4'er ~~ft:"''f' fcrilf) q~~ ~~ 11,
0
(Vide p. 4. Samskrita Chandrlka, under

Kalidasa.)
Mahakav~
'It was the year Dhatu when 2109 years had elapsed
in Yudhishthira Saka calculating tho figures Nanda (9),
233
-side of the temple of the great G.:>ddess Kamakshi, the

great Guru suddenly longed to cast off his mortal body.
---
Purna (0) Bhumi (I) and Netra (2) in the reverse order, be
it known, that it wa~J in tpat auspicious year that the great
advocate of Karmakanda, Bhattacharya Kumara was b'Jrn.'
It is clear from this that Kumarila Bhatta was born in
the year 2109 ofYudhishthira Saka, corresponding to the
year 2577 ofKaliyuga (525 B.C.). Again it is stated in the
same work-Jina Vijaya :
11
q-~:qrct q-:>-=if({~
cri ~~~lf
~- ~fa- 1
+r~:qp:f ~l=!'r~~zr ~w:f ~crrtt fucr: 11 "

((Vide p. 6 Samskrita Chandrika Nos. I to III"Vol. IX)
'Thereupon when 15 years had elapsed from his birth
Sankara met Bhattacharya Kumara (for the first time)'
It will be thus seen that Sankara met Kumarila for
the first time in the beginning of his 16th year, that is about_
494 B. C. as will be shown below.
Referring to the date of the death of Sankaracharya
th~ Jina Vijaya states :
~f{f Gfiur ta"~T ~f"'" tf~i~T ( ~ ~ '-\ \9) erT~ifR( I

~~if ~icrr~ ta"TWT&r ~ere~: 11"
(Vide I bid p. 6)
' When we calculate the figures Rishi (7) Bana (5)
Bhumi (I) and Martyaksha (2). in the reverse order and
obtain the total number of years 2157 in the Yudhishthira
'Saka, we arrive at the year Tamraksha (Raktakshi) as tho
year of Sankara's death.'
11
!J4
THE AGE OF SANKARA
23
'He at once placed the young son of Vardbana who had

come to know everything worth knowing in the world even
before be hardly completed liis 8th year and whom he
himself bad initiated into Sanyasa under the appellation
of Sarvajna Muni as his immediate successor in the matha
known as the Kamakotipitha with Sureswara, the best of
his disciples to act as his guard an and regent.
'Having thus fulfilled the mission of his life and having
once for all explained to the world the secret teaching of the
Upanishads, the Great Master Sankara attained his wonderful Brahmibhava at Kancbi abandoning the mortal body
which he assumed at his own free will and compassion and
entering the Supreme state of Bliss which was his own.
' Having firmly taken root in the centre of the world
known as Kanchi, occupying the other parts of the
country by its large branches coming out from its four main
trunks, removing the beat of the fever of ignorance by its
thick and cool shades, bearing the most sweet fruit called
It is therefore plain from this that Sankara died in the

year Raktakshi corresponding to the year 2157 of Yudish..
thira Saka (2157 + 468 or 2625 of Kaliyuga) corresponding
to 477 B.C. which is exactly the date given of Sankara's
death in the various Sankara Vijayas above referred to.
The Jina Vijaya also refers to King Sudhanvan as a
contemporary of Kumarila and Sankara, and speaks of him
as a wicked king and as a persecutor of the pious Jainas~
ln fact it says :" ~'Cf:f'frlfCfiT -u~r ij")sfq ~~Se ~a-~r
"+tfcr
fiif'TFrt ~if mer.;t ~ ~iflf~~crlf 11"

C\
..... ..;,
(Vide Ibid p. 6)
.....
Moksbananda, and being praised by the Dvijas (Birds)

who paticipated in the said fruit, the mighty tree of Sankara
stands forth gloriously in the world ! We offer our respect-
ful salutations to him on all the three periods of the day.'
Evidently the year 2625 which clearly refers to the Kali
Era, must have been mistaken for that of Yudhishthira Saka.
lfaking the Yudhishthira Saka, like the Jains and the Buddhists, which was then prevalent in the province of Mysore,
to have commenced 468 years after Kali Yuga, they must
have rendered the year 2625 into Kali Era by adding 468
years to it, and so must have fixed Sankara's death in the
year, 3094 of Kali Era. Now in Sringeri and other parts.
there is up-to-this day, a tradition that Sankara studied all
the Vedas in his 8th. year, that be learnt all the Sastras in
his 12th year, that be conquered all his opponents in his
16th year and that be passed away from the world in his
36th year. This is evidently based upon the following *
stanza quoted by the Abbiyuktas :
'' =q~cf~~SClt cri,
~f~qf ~;;im~fcr~ 1
q)~~ ij"cff~t;;far, q?:f?fqf ~f-=n:+lfmcr 11 ''
'"'
Mr, Nagamayya refers to this tradition in his Trivand-rum State Manual (Vide Vol. 11. p. 389). Accepting the
tradition we will arrive at the date 3058 of the Kali Yuga
as the year in which Sankara must have been born.
'-
* There is
also another version of this stanza in our

parts as follows :11
3TISCcrtl ~~i{, G:"~ ij"cf~TH?f~ I

q~~ ~CfFI"
"'
mm:r' [1~~ lfR

~+lfil"T 0 ll
"'
....
IIV
~236
THE AGE OF SANKARA
deducing 36 from 3094 which will leave exactly 3058 as the

:balance. In some such way, the authorities of the Sringeri
Mutt must have originally arrived at the year 3058 of the
t:Kali as the date of Sankara's birth. Accepting Vaisakha
Sukla Panchami as the dav on which he was born, as is
uniformly accepted by all th; Mutts, they must have arrived
. at the present date of Sankara's birth as preserved in the
Sringeri Mutt ; and a proper understanding of the method
_.by which they arrived at this date, will certainly furnish
a clue that Sankara actually died in the year 2625 of the
. : KaU Yuga and not in the year 2625 of the Yudhishthira Saka,
as understood by the Buddhist and the Jains. That such
<mistakes are often made will be apparent to every one from
. a consideration of the fact that the years mentioned in the
Dwaraka Matha have been mistaken for those of the Kali
~Era, even though the records of the Dwaraka Mutt clearly
, r~fer them to Yudhishthfra Saka, as understood by the
Hindus, commencing 37 years before the beginning of the
fKiali Yoga. For instance, Brahmasri Kokkanda Venkat"'
ratnam Pantulu, in his Telugu Sankara Vijayadhvajamu
published by him under the auspices of the Sringeri Mutt
'refers the years mentioned in the Dwaraka Mutt to the
Kali Yuga when he says : " ~ ~.s~T"L~/fl~D ~~d. e~iS~
1{)a)~~o~-cr> .~ ...... ~~
'-
r. that
'(~ X''U"?J::h-lvo
Q
..!!>E.3o
~ r~ ~.X".._
according to the Guruparampara preserved in the

..Dwaraka Pitha. Sankara was born on Vaisakha Sukla
Panchami of the year 2631 of the Kali Yoga-which will
-give us 471 B. C. as the date of his birth, and not 509 B. C.
which we get by taking the year 2631 as referring to
Yudhishthira Saka-which Saka is actually mentioned in
those records. Or again it is possible that the date of
::Sankara's death was given in some of the Punya Slokas
237'
relating to him as 2625 without marking the Era to which it

referred, as in the oft-quoted stanza :
1'
fiifer;:rr~~cr~~ fer~~ ;rrf~ +rrer~ 1
~eWi fa-~1 G:~~ ~~lf~: tlJ:a: 11 ''

which was clearly said of Abhinava Sankara or the 38th .
Acharya of the Kanchi Kamakotipitha and which has been
wrongly attributed as referring to Adi Sankara. Here the
year 3889 is simply given without stating whether it referred
to Kali Era or to any other era prevailing in India
Finding, in some such way, that no era is specifically mentioned, the heads of the Sringeri Mutt must have originally
taken the year 2625 as referring to the Yudhishthira Saka
which was prevalent among the Jains and the Buddhists in:
the Mysore Province, and must have arrived at this wrong
date-3058 Kali Yuga-as the date of the birth of Adi
Sankara.
Further, the suggestion made by us is strongly corrobo~
rated by another admitted fact which clearly goes to show
that the year 3058 Kali Yuga, corresponding to the year
Iswara of the 60 years' cycle, commencing with Prabhav~
etc, could not have been the date of Adi Sankara's birth
even according to his horoscope as preserved in the Sringed
Mutt. The horoscope is evidently based on the following
stanza 71 of the second canto of Madhava's Sankara,_
Vijaya :
u
Wt~- ~~ ~~~a- ~~ ~~r'{
$5fftrrcfcr1cr ~f~rrr
~~crtf&r~ ~ 1
\ifTlfr ~err f~~~r frr\if~t~
;J~ ~fcr~a- ~ ~u ~ ~;:~ 11 \9 ~ 11 ,
wf
-.238
THE AGB OF SANKARA
The stanza literally means :-'That chaste lady, the wife

~of Sivaguru gave birth to a son, without any difficulty oJ7
pain, like the Goddess Parvati. OD an auspicious Lagna,
:; aspected by benefics, when the Sun, Mars and Saturn
were in their exaltation and Jupiter in Kendra.' This is
~the interpretation given by the commentator himseJf, but
some scholars like Mr. Pitchu Iyer, interpret the latter half
of the stanza as meaning ' that the Sun, Mars, Saturn and
.Jupiter were then not only in their exaltation, but occupied
~cardinal positions in relation to the ascendant.'
The following is the detailed account of the horoscope
: as preserved in the Sringeri Mutt, and as published by
"Brahmasri Kokkanda Venkataratnam Pantulu Garu at the
end of his Sankara Vijaya Dhvajamu :-
cp
~-Gf-~
.:;,
.:;,
-'S-~
:q
'U
~~
lf':1
~~
am'T
~-:q i(OI~
"
"\
~0
'
~~---
~0 ~
iti
\9
~crf~~r \ifTCI'CfiT+~G:lf
Cfi~lfT~ifCJ'TG({T:- ~ o "\ ~
~~TfG: if~CfCij"'U: ~ ~ "\ "\ ~ ~ ~ o "\ ~

~~:qrfG: ~T'i(llTm:-~~~\So"\~~~~ \S
~~c::q~ atf't:f~rm:-\S~ ~ ~~'ls"oo ~
~~SC:qrf~ :qr;:~m-"r :-~" ~ ~ ~ ~ ~ o ~ ~ ~
~~:qrf({ ~lf~lf:- ~ ~ ~ "\ ~ 0 0 \S ~ ~
~~rfG: mcr~ifUTT :-'S ~ o ~ ~ ~ "\ ~ ~
~~~ ~ 11 elm~ ~- "\, ~ClfCIT'i(:
lf'b"lff~'i(Olff~ ~~lie!~~=
:~Ci(fcr: o-~ ~-~ ~ o
trfcr: "\~-~ o,
~lfiC'.:"1'"~:
~- ~ ~-~~-'Is'~ iffa: ~ o ~-"\ ~~
.:;,
~'li~= ~ ~-~-~~-"\ ~ iffu: ~-~ ~.
~~,'t:f: 0- ~ 0 - "\ ~-~ qfu: ~ ~ ~ -"\ t
~if~:
~ o-~-~l.-~'(
iffa: ~-~
.:;,
.:;,
\
arf~;:rr-
~lfi~~=;lfi:
o-~-r.\ ~-~
..
0
arf~;:ft-~ ~~:
.:;,
iffa":
'S"\-~ ~
"Uc:r:
3TffT-~ ~=
~crhn~r- ~=
~'i(Uff- ~ GJ:Tf:
~l.'nl'-~
q~:
~-~
0
~'li~~fif: ~-~-~~-~"\ Cf~iffa-: o-~~ ~crFsl"m-~ ~:

~lli~U~: t-'S-~"\"\
trfa: ~-t ~
iif:et"CfiT- 'i(Tv:
~~Et;~: \S- \S- ~ "\-"\
3fi{,'Uf.IT- ~ ~:
~~ ~ 11 cl~r~ ~-"\, anf({CCR:- ~ ~-~ , arr~t-"\ ~

~ ~, arfcr ~-"\, err-~~-~ at~:-~ o-~~' ~~:- ~-~\9qcr~ ~~f~ ~lf~rfG: ur;:Jr~f~~fG::-~ ~-~~~
flJ"'!~ ~fCfcr:-- ~ ~, ~tSlf- ~- ~, fJf~Yf\?iil, v~~<llf i;
GJ,'t:fiCJCfirur, C{~~ ~~ ifcrti, ~firn:mi, ~Tff~~, t(cf
240
THB AGB OF SANKARA
fter~lf~cnr~t ~~a-l=faT.a-n:~
q"RRT'4' ~crtf'f'1f GA"ifCilre: 11 "
~r1=f=ij~~~lftrcra:
Now the whole of this horoscope supposed torepresent the date of Adi Sankara's birth with all its detailed
figures and diagrams is solley constructed upon the basis of"
the above stanza in *Madhava's Sankara Vijaya. Granting
i
I.
,.
*Placing any construction what-so-ever upon the

stanza whether as given by the commentator or by the
Cochin Government astrologer, it is in no way possible to
obtain the grand sketch of the horoscope as given above
by Kokkanda Venkataratnam Pantulu. According to the
construction as given by Dhanapati Suri in his commen
tary called Dindima upon Madhava's Sankara Vijaya, Sun,
( ~q: ), Mars (~\if:) and Saturn ( ~f.:r:) were in their
exaltation.(~~) and Jupiter (~~:) in Kendra (~;:st}
at the moment when Sankara was born; for he says in,
commenting upon this stanza :
I
~q ~~~ ~~if ~~
l!,cRr,
~~if a-if ;:~ =if, ~:q
~ ~~ ~~~-f;:riSI~'{\1 \3'~~~rrrrf;:r ~r01t ~ir-
uftcffirf;:r -lt
~-C{'tlf .. l{tfTS~'1T~~m: I
~'t -crf~ =if f~qrcpu~~: 11 ''

~Rr I 31'\ifT
ittr:,
l{tfT ~:, 3fW;:riCfii=lff, ~~~:
~:, w.fT lf'Ff:, crfur~ ~m 1 a-~:q, ~ittr~~' ~~ li'Tlt

atCfi~, <fc:t~d lfi=~ ~w-~~~ ~~1 :er ey;;:i ~;:r~~Rr
~'f<Tf~ ( =tfCflT~T ~'!Cfem~~T~ ),
f~~u
241
that the interpretation put upon it by Mr. C. V. Pichcbu

Aiyar, the Cocbin Government Astrologer, is the true
~r, ~f~rrr ~~crcrr (., ccrnr~rcrCftr+fq-rf~crr ), ~l=frt

f~, ~~Ft, ~T ~f'lfcfG"T, ~pn~ ~~<i, ~~Ft a-aq: I aA";:r
ll'mr~~Cff lfflflfT sr~~lf ~rf~cr: ~~~r~lf~?rur srr~~
~~fu G:f~~ I Cfij';:CffCf~CflT 9";:~: I I \9 ~ 11
ll'llri
In this case ~lf (Sun), ~iif (Mars) and ~frr (Saturn

must be respectively in ittr (I or Aries) +I'Cfl"< (X or Capricornus) and ~~ (VII or Libra), if they should be in their
exaltation ; but whereas, according to the horoscope in
question only Surya is in Mesha, and Kuja and Sani are
respectively in Mina (XII or Pisces) and Dhanus (IX or
SagittariusJ which are not their places of exaltation. Again
the Kendra and the position of ~~ (Jupiter) will depend
upon the Lagna, a moment of time in which Sankara was
born. If according to our learned Pantulu who is advocating the opinion of the Sringeri Mutt, Sankara was born in
Mithuna (Ill or Gemini) Lagna, then, according to the
interpretation of the commentator, Guru (Jupiter) must be
either in Mithuna itself or in Kanya (VI or Virgo), Dhanus
(IX) or Mina (XII), whereas, according to our learned
Pandit, Guru (Jupiter) is placed in Kumbha (Xf or Aquarius) which is in neither Kendra nor Tunga.
Further, if the stanza should be interpreted to mean
that Surya (Sun) Kuja (Mars), Sani (Saturn) and Guru
(Jupiter) were not only in their exaltation ( <.!W') but also
in Kendra as is actually interpreted by Mr. C. V. Pichchu
Iyer and Dewan Bahadur L.D. Swamikannn Pillai-then
16
242
THE AGB OF SANKARA
243
:give the year of Sankara's birth, either according to the

era of Kali Yuga or any one of the numerous Indian eras
one, (with which our eminent scholar, Dewan Babadur

L. D. Swamikannu PiJiai seems to agree) the stanza by
itself cannot show in what year Sankara was born, as the
'Particular combination of the planetary bodies can be
obtained once in every cycle; and Sankara might have been
born in any one of the~e cycles. Against a11 the usual
practice of oriental poets and historians, the author of this
'Sankara Vijayam. whoever he may be, has not chosen to
probable horoscope of Sankara as far can be noted from

.the particulars have given in the stanza itself:-
~~
llff;f-~- ~ 0
they must respectively be placed in Mesha (J), Makara (X),

il'ula (VII) and Karkata (IV), and the Lagna of Sankara's
birth must likewise be either Karkata, Tula, Makara or
Mesha, but in no case in Mithuna Lagna as assumed by
1he advocates of the Sringeri M'utt. Excepting the fact that
Sankara is said to have been born in the muhurta called
Abhijit which corresponds to the ghatikas 14 to 16 in
1he mid-day, which may come either in Mithuna or in
Kataka, according to the number of days elapsed in the
month of Mesha (corresponding to Vaisakha Sukla
Panchami, which is accepted by all Mutts as the day of
:Sankara's birth) evan if 5 days had elapsed in the month,
the Kataka Lagna will commence about 14-15 and last
till 19- 10. If a few days more had elapsed, then the
Abhijit muhurta must be placed entirely in Kataka. So it
is highly probable that Sankara must have been born in
Kataka Lagna, which will then satisfy all the conditions
Tequired by the stanza according to the second interpreta'tion. The position of the other planets is not given, and
we can only fix the position of the Moon ( v~) in
Mithuna (Ill Gemini), having regard to the position of
the Sun in Mesba, since it is uniformly accepted that
Sankara was born in Mesha Sukla Panchami. Accepting
the second interpretation. the foJJowing may represent the
In
C{\'f~ -~-~ flf~i=\" -~- ~ ~

Sl.l~~~
9.lflf({Tf~~~T~T2:l"Turt
~HT~~
"'"' -~- ~ ~
Cfi'Cfi~
l]'~ :
'0
Cfi~2:l"Tf~ ~ ~ ~ ~ c:fr({~,
illS~" ~5' tp:q+:l(f 1
"'
~rrcftrr, ct1~Cfi~H~ ,
arf~f\if;:~R"ff \ifrrrri{
N.B.-Nothing is however stated regarding the Lagna

under which Sankara was born. We may take it to be
Kataka Lagna. The Sringeri Mutt holds that Sankara was
born under the constellation Ardra, the Kanchi Mutt,
on the other hand holds that he was born under the
constellation Punarvasu. As we have however fixed the
Lagna to be Kataka, Sankara must have been born in
Punarva su and not in Ardra.
L_
244
TIIB AGB OF SANK.ARA
such as Yudhishthira Saka, Vikrama Saka, Salivahana'

Saka, etc., and has not given even the particular year
of Prabhavadi-gatabda, nor has he given, at least the
month, Nakshatra, Tithi, Vara or Lagna under which
Sankara was born. If it be considered to be complete in
itself, (which is not, however, the case, as will be shown
below), it is nothing but a random statement in imitation
of Rama's Jataka in Valmiki's Ramayana without its
particulars as to the month, Tithi, Nakshatra etc., and it
has been rightly considered by all authorities as entirely
worthless. Mr. Pichchu Aiyar himself is forced to admit
the weakness of his argument ; for he says : " Furnishe<t
with the above data, some may suppose that the Acharya's
birth-date can be easily determined, if the year in which
this particular planetary combination occured, for thecombination referred to in the sloka is not confined to anyone particular year in the past. It may have occured in
several cycles.''
The Cochin Government Astrologer has, however done
one great service to the country by pointing out that such
planetary combination could not have occured in the year
3058 of the Kali Yuga, corresponding to 44 B.C., as is now
held by the Sringeri Mutt. The learned astrologer is also
positively certain that this particular combination of theplanetary bodies did not occur in the year 3889 of the
Kali Yuga corresponding to 787 A.D-the date usually
given by Max Muller and other Oriental scholars as referring
to the date of the birth of Adi Sankara on the authority of
an imperfect understanding of a solitary verse picked out
of a small composition in Sanskrit by an anonymoug.
writer, which evidently refers in unmistakable terms;
(when the whole composition is properly understood) te>-
245
the date of the birth of the Abhinava Sankara, the 38th

Acharya of the Kamakoti Pitha at Kanchi. Supposing,
then that Adi Sankara was born between the latter half
of the 8th century and the former half of the 9th century of
the Christian Era (for which, however, there is absolutely no
authority), Mr. Pichchu Aiyar argues that Sankara must
'be placed in the year 805 A. D. if really this particular
planetary combination occured during his birth-time ;
and Dr. Swamikannu Pillai, a no less authority upon the
subject, entirely agrees with Mr. Pichchu Aiyar upon these
~,Points and actually gives 805 A.D. as the date of the birth
of Sankara.
On the other hand, apart from this negative proof, we
have also secured positive evidence upon the point. We
have ascertained from two of the greatest modern
astrologers of Southern India, that this particular combl
.ation of the p1anetary bodies did actually occur on
Vaisakha (Mesha) Sukla Panchami of the year Nandana in
2593 of the Kali Yoga, corresponding to 509 B.C.-the
date of the birth of Adi Sankara as is uniformly held by
all the other Advaitic Mutts established by Adi Sankara
in India and so the stanza above quoted is perfectly correct
so far as it goes, if Sankara was born in 509 B.C.
Fortunately for us the clue has been obtained, and the
doubt so long entertained has vanished, by the discovery of
a comp1ete manuscript copy of Vyasachala's Sankara Vijaya
from which the above stanza has been stealthily taken by
the author of the so-called * Madhaviya Sankara Vijaya,
* This Sankara Vljaya which goes under the name of
Madhavacharya or Sri Vidyaranya Swami, could never have
been the composition or compilation of that great Vedic
savant to whom it is now ascribed or attempted to be
246
THE AGB OF SANKARA
who is obliged to omit, of course, the stanza immediately

preceding the above one, giving full particulars of thedate of the birth of Sankara. which indeed, did not agree
with the date already assumed by the advocates of the
Sringeri Mutt.
11
discussing, about the Sankara Vijaya of Madhava writes as

follows : ~ ~;:~ +rrercr~rlf fcr~f:qcr ~"111: 5ffij';[ ~ I
f~ &iq ~~~-f~ if ~~CfiT ~fa:::till ~~Cfi~ ~T 5ferRr

~)err ~ fCfi, ll"~ llTCTCfT'TfT~ ;=ffTfT ~Cfi ~~ ~if~) ~oTCf~~
arrerf;:rCfi
OlfCffer epf ~:qr ~ 1 ~c# ~r~ ~ ~~Cfi ~ ~=t:AT
-:>
5I" 'OTT~ llTCTCfT'TfTlf f:tl aFll"fr!f ~:q;::rr qf;[ fer ~ f~~~
q'~Cfl ~ 1'-(The work said to be written by the famous
Madhava (Vidyaranya) enjoys a great popularity. But
this Samkshepa Sankara Vijaya reveals a wide divergence.
It is clear from this that some inferior scribe with the
pseudonym of Madhava must have written this. It differs
widely from the great author ( Vidyaranya) both in styleand diction.)
The reader is also referred to an article in Telugu with
the caption 'f'o!t5 :l~~! ~ <S.'bo.S.S~?' by Veturi Prabha"!
kara Sastri, of the Oriental Manuscripts Library, Madras,.
published in the Literary Supplement of the Andhra
Patrika of Durmathi Margasira (1921-'22) where an
interesting note about the author of the above mentioned
' Sankara Vijaya ' is given. Here is an English rendering
of a portion of that article-' I happened to meet at Bapatla,
Brahmasri Vemuri Narasimha Sastri, during my recent
tour in the Guntur district, in quest of manuscripts.
I mentioned casually to him my doubts regarding the
authorship of 'Madhaviya Sankara Vijaya.' H~ revealed
atrl~CfuTifUC{~lfT q.:erf~fi:r~~~: 1
crt lfe~ ctifcr ~R) fcr+rr~ 11 ''
This remark is literally and absolutely true of the

author of the so-called Madhaviya Sankara Vijaya, which
we have proved to be the work of a comparatively modern
advocate of the Sringeri Mutt, and consequently of nohistorical value.
N. B.-The Vishva Kosha, the Benga1i Encyclopaedi~t
~sferq~lf fer~u crfua-~rm

err~ ~~ ~ft{fcnr ~+rii"Tffli"Cfall ~ o I I
-:>
-.:>
ascribed. The author of it, whoever he may be, must be

guilty of plagiarism of which charge the famous Vidyaranya Madhavacharya could not be guitly. A comparison
ofAnandagiri's Prachina Sanklua Vijaya and Vyasachala's
Sankara Vijaya Kavya with this so-called Madhaviya
Sankara Vijaya or the Samkshepa Sankarajaya of
Madhava as it is actually styled by the author himself,
would at once show that the latter must have been mainly
copied from the two former Sankara Vijayas-of course,
with such omissions and commissions, mutilations and
modifications, as every plagiarist or chora kavi used to do,
as is well said by the celebrated author of Harsha Charita
in the following stanza :31'11 ll1 er:
~ Cfl~ ~~-qq-~f~Hf~
~')~if f~qurr cr~q-ecr+rrf;:r
-:>
The passage in question is found in Vyasachala's

Sankara Vijaya as stanzas 20 and 21 of its 4th canto as
follows:-
11
24?
edJted by Nagendranath Bose of Calcutta, published in 1892.
248
THE AGE OF SANKARA
~~;r ~+1 ~1f~a- ~~ ~liT~

~rqrcrcr1cr ~f~o:rr ~~cr1f&r6' :;:r
\ifM ..,.ij"CJf"f~cr~~) f;:r~~q
~~ ~pr ~fcn_!6' :;:r ~~1 :q ~~ 11 ~ ~ 11 "
. "In the auspicious year Nandana corresponding to

2.593 of the KaJiyuga, while the Sun (the jewel of the
4ay) was on his northern course (Uttarayana), on Sukla
Paksha Panchami of the month of Vaisakha (Mesha) on
Sunday in combination with Punarvasu, the nakshatra
presided ?~er by Aditi, and in an auspicious Yoga, and in
an .ausptctous Lagna (Karkata) with auspicious Grahas
to me some startling facts. When he was at Madras some
15 years ago, he had the acquaintance of the late Bhattasri
Narayana Sastri who wrote the ' Sankara Vijaya ' published
in the name of Madhava-i.e. Vidyaranya and that
four others helped him in this production. The importance
of the Sringeri Mutt is very much in evidence in tkis
'Sankara Vijaya~' Taking a copy of the Vyasachala
Grantha, available at the Sringeri Mutt, Bhattasri Narayana
Sastri made alterations here and there and produced the
'.Sankara Vijaya '. in question. That he was an expert
in such concoctions, is widely known among learned men.'
. To cite another evidence to prove the spuriousness
of this Madhaviya Sankara Vijaya, Mr. N. K. Venkatesam
Pantulu of Anantapur has clearly stated that the style
of the ' Madhaviya Sankara Vijaya ' differs from Vidya.
ranya's. Further Mr. Pantulu writes, that the author of the
said 'Sankara Vijaya' also adopts bodily twenty-four
slokas in the 12th Sarga, from another work known as
' ~ankarabhyudaya' by Rajachudamani Dikshita, a great
court-poet of Nayak Kings.-Ed.
249
.and aspeeted by benefics, when Sun, Mars and Saturn

were in their exaltation and Jupiter in Keudra, the chaste
lady (Aryamba), wif~ of Sivaguru, without any pain of
labour, gave birth to a son, (Adi Sankara) like the God~ess
Parvathi, the consort of Lord Mahadeva, who gave btrth
to Kumaraswami, without actually conceiving him in her
womb."
Now the passage is intelligible and consistent with the
usage of poets and historians, and it certainly now has a
cScientific value as a chronological record. Without the first
stanza which gives the particulars indicative of the era,
year, month and date, the second stanza which merely
.exhibits the places of four of the planets at the particular
moment of Sankara's birth, will be perfectly useless for the
purpose of constructing any genuine horoscope. Without
the previous portion, the subsequent portion of this passage
referring to the time of the birth of Sankara, would indeetl,
be a mere astrological excrescence ; and yet the author of
the so called Madhaviya Sankara Vijaya while he had no
scruples to copy out the verses whole-sale from Vyasachala's
Sankara Vijaya, had been obliged and commanded to copyout only the latter portion of Sankara's horoscope; as the
former portion, if retained, would directly militate against
the date already assumed by the he:1ds and advocates of
the Sringeri Mutt, on whose behalf, the author was evi
dently engaged to make this huge fabrication out of the two
genuine works of Anandagiri aad Vyasachala. But alas!
neither the author nor his employers knew when they re
tained this second stanza along with numerous other stanzas
:from Vyasachala's Sankara Vijaya, that they were leaving a
thorn in their way, and the verse alone which they wished
to retain in imitation of Rama's Jataka would recoil as a
:strong piece of internal evidence against their own theory.
250
THB AGB OF SANKARA
Indeed, the whole of the second Canto (Sarga) of th~

so-~all~d Madhaviya SankaraVijaya is a bare copy and adaptation of Cantos I and IV ofVyasachala's Sankara Vijaya ;
as the first canto with the exception of the introductory
verses and a few additions and alterations is freely borrowed'
from Anandagiri's Prachina Sankara Vijaya from which the
so-called Madhava and Sadananda freely rifle and adopt
Into their works whatever passages that are found there
provided they are not calculated to prejudice the interest of
, the Sringeri Mutt. In fact, plagiarism cannot reach a
higher limit than it has reached in this work. The accompanying * analysis will be sufficient to prove the nature and
. extent of the plagiarism from which a generalestimate or
the whole work can be gathered.
*Analysis of Canto H of Madhava's Sankara Vijaya
as compared with Cantos I and IV of Vyasachaliya Sankara
Vijaya:
(a) Stanzas 1 to 5 of Madhava's Sankara Vijaya is an
expansion of Canto I of Vyasachala's Sankara Viyaya.
By thus expanding, the author evidently wanted to introduce
Rajasekhara, the author of Viddhasalabhanjika, Karpuramanjari. BaJaramayana and Prachanda Pandava as a
contemporary of Sankara, and the King of Kerala at
that time. Rajasekhara however cannot be earlier than
9th centuary A.D~ and the internal evidence goes to show
that Rajasekhara is not regarded and a writer of any great
antiquity, although, no doubt, in the opinion of the author
of this huge fabrication of considerable merit.
(b) Stanzas 6 to 46 of Canto 11 of Madhava's Sankara
Vijaya beginning with ' ~ ~W=t:fRT ~~if~crrr ' etc., and
ending with 1 tfi~ f~~~ \lf'W~q1hr'( 11 ~-~ 11 are exactly
251\
Before concluding the subject, we would like to give, in

this connection, tthe reference contained in other Sankara
Vijayas or other works. relating to the date of birth of
Adi Sankara. We have already noticed the verse referring
to Sankara's birth as given in Madhava's Sankara Vijaya.
1'he Sankara Vijaya Vilasa of Chidvilasa gives some further
the same as stanzas 2 to 42 of Canto 1 of Vyasachala's
Sankara Vijaya.
(c) Stanza 47 of Canto JI of Madhaviya is a slight
modification of stanza I of Canto IV of Vyasachaliya.
(d) Stanza 48 of Canto 11 of Madhava's work is a
mere paraphrase in a different metre of the substance of
stanza 2 of Canto IV of Vyasachala 's work.
(e) Stanzas 49 to 65 of Canto 11 of Madhaviya,
Sankara Vijaya are exactly the same as stanzas 3 to 19 or
Canto IV of Vyasachaliya Sankara Vijaya.
(f) Stanzas 66 to 70 of Canto li of Madhava's book.
are new and in different metre, descriptions of the preg ..
nanc}' of Sankara by Aryambal in imitation of the
pregnancy of Gautama Buddha by Maya Devi in Asva~
ghosha's Buddha Charita, and that of Sankara himself in
Rajachudamani Diksbita's Sankarabhyudaya.
.
(g) Stanzas 71 to 75-~~~~;r ~r~ etc., to S5fTOli'HH~
f:q~+r~ fcrCfi=CfT Gf~Cf 11 \9 ~ 11 if are same as stanzas
21 to 25 of Canto IV of VyasachaJa's Sankara Vijaya,
excepting the fact that the so-called Madhava omits
stanza 20 of the said work beginning with "ar;~ ~
'VR'5crtf-~ruf&T~~ '' etc. , already quoted and explained
above.
(h) Stanzas 76 to 78 of the Canto 11 of Madhaviya
Sankara Vijaya beginning with " wTif'ij' U~Tf~ ~~ 5ftr~ " .
THE AGE OF SANKARA
"particulars about the date of the birth of Sankara, but

?De can easily see that it is all purely written in imitation
of Rama's horoscope in Valmiki's Ramayana.
This is
''What it says abo'ut Sankara's birth:-
According to this, Sankara was born in Vasanta Ritu

(Spring season) in the noon of an auspicious day in the
Abhijit Mahurta and under * the constellation Punarvasu.
It is also added that at that time of his birth five planets
were in their exaltation. What these planets are, we are
not told. Nothing either astronomically or astrologically
can be done to find out the particular day on which the
planets assumed such position. We shall presently show how
these stanzas are a mere modification of the verses found
in Brihat Sankara Vijaya of Chitsukhacbarya whose verses
are copied freely even without the slightest variation. The
work advisedly omits all references pertainting to Sankara's
birth which go to fix it at 509 B.C ; in as much as the
authorities of the Sringeri Mutt, on whose behalf the work
was evidently compiled by a comparatively modern writer,
had already placed his birth in the year 3058 of the Kali
Vuga corresponding to 44 B.C.
Sadananda's Sankara Vijaya is even more silent than.
the above two. It says :-
"era-:
rc::~l:r ;rrf ~9;oi~~w&1~ 1
f~~ ~rerqcrr
:q ~R=il~~
~~q ~:q if; 11 ~ ~,g 11
lf&r~ :qrsf~f\lf~rlf~R"~sf({fa~~~r 1
~lfT~0~~61 mrr,+r=cr ~'hf1{ I I ~~ I I
SI'Wff
Cf'llT
r-ecr'f fm~cr
q":sft=f'll{ I
ow CliCRlr lNT 11
~ ~ 11
(Vide Sankara Vijaya Vilasa, Adhyaya V, verses 37 to 39)
_\iPlt=a
f;rcr tTIW"TifT,
etc., and ending with "nt\if Cfffi'({~~T\if

~\ifiD ll \3~ 11"
c.
-are~ no doubt new and show the author's poetic skill ia
, expanding Anantanandagiri's description on the subject.
(i) Stanzas 79 to 80 Canto 11 of Madhava's work are
>the same as stanzas 26 to 31 of Canto IV of Vyasachala's

:: Sankara Vijaya.
(j) Stanza 84 of Canto 11 of Madhaviya is a slight
emendation of stanza 32 of Canto IV ofVyasachaliya.
(k) Stanzas 85 to 93 including this concluding verse
,of Canto 11 of Madhava's Sankara Vijaya are new and
have no correspondence with Vyasachala's work. These
verses have been added to the work to verify Sankara as an
incarnation of Siva, and to give a personal description of
the appearance of Sankara even as a child. Some of the
descriptions are already found in Chitsukhacharya's Brihat
Sankara Vijaya, although the author does not refer to him,
either directly or by implication. On the other hand the
-works of Anandagiri and Vyasachala are directly referred to
253
'' ~~R'cf ~~
T
~~ tCffvq~~ ~~q:s::q-Et; l
~~ ~~ ~u~lf iif~~ql{_ 11 ~ ~ ll "
(Vide Sankara Digvijaya Sara, Sarga I. v. 33)

in Madhava's Sankar~ Vijaya, and the author, whoever he
may be cleverly allows the readers to draw the conclusion
that his work was mainly composed on the basis of tbe
Prachina Sankara Vijaya and Vyasachaliya.
* There is however another variant ' "ifTil:IT l[ij' '
in place of ' 3ff({fa ~lfij' ' which will show that Sank~ra
was born under the constellation Ardra, in which case he
must have been born in Mithuna Lagna, which we havq
shown to be impossible under the circumstances.
~
~254
' Aryamba gave birth to Sankara, the world-teacher in

.-an auspicious hour and in an auspicious Lagna when five
-of the planets were in Uchcha (exaltation). It is therefore
.;an absolutely worthless piece of evidence for fixing the
-date of Sankara's birth.
Vallisahaya Kavi's Sankara Vijaya is equally worthless
~upon the point. It simply says:~+ilfi
\Tlil fd ~St quro)fcRI'
5Tf~~
ffittr.
1
f~ TSWf ~IT~~ ~Rrl{mf~;p~~ 11 "
(Vide, Acharya Dig-Vijaya, Kolahala I. p. 21)
'Aryamba gave birth to a child who was like a lion
to hls elephant-like opponents, on an auspicious and well
-:known day, which was deemed brilliant in every respect
-from an astrologer's point of view.'
Rajachudamani Dikshita's Sankara Vijaya known as
.Sankarabhyudaya, though excellent in itself, contains no
'particulars whatsoever regarding the time of the birth or
.Adi Sankara. It simply states :
11
11
~+i~f;; fc{;i --~~~~~~~~I
5rl'Wf ~~
ID ~T~Cf ~f:qft:llal 11 ~ ~ 11 "

' That noble lady (Aryamba) of pure smile gave birth
to a son (Sankara) who could not patiently put up with
1he wicked religions of the selfish people, on an auspicious
<lay, as if he was jealous of the Mother of Guhaswami
(Subrahmanya).'
So, whatever may be the value of these five Sankara
vijayas (of Madhava, Sadananda, Chidvilasa, Vallisahaya
. and Rajachudamani Dikshita), they do not in any way
.assist us in arriving at the date of Sankara; and we need
!not trouble ourselves any more with these five works.
255
TIIB AGE OF SANKARA
'For the same reasons, we have to pass over the Sankara

vijaya of Anantanandagiri, known as Acharya Vijaya
mistaken by many as the work of Ana,ndagiri himself, the
famous annotator of all the Bhashyas of Sankara and the
Vartikas of Sureswara. No doubt, the work was written
long before the controversy between the Kumbhakonam and
the Srlngeri Mutts had sprung, but it was written certainly
long after the confusion between the lives of Adi Sankara
:and Abhinava Sankara had arisen in the minds of the
people. For the author says :
'' There was a Brahman of great repute by name
Sarvajna at Chidambaram. He had a daughter by name
Vfsishta from his wife Kamakshi. She had been given in
marriage to a learned Brahman by name Visvajit, and
'Sankara was born to them" The author/then, concludes:
11
~ ~~l=r ~rf~ fcrf~ts~rq+fq~cr: 1

m~"Uij"f ;:~~r~cr: ~~~:;rr~ ;:rr;rcr: 11
ml:ff
amff =a"~ ~tStfGJ:fise: ~ij"W: ~:;r)f~crr
~~ {o:if~lJT f~~T: ~Cf~~)~ f:q~ ~1{_
11 ''
~~rr;;;:crr;:ro:~flrft~crr arr:qrti'~
5Q"T~~-nr~~qr~:;rrlf1~ 5Q"T~crf~cr
~~~)
~m~~~ ffrcr"Pnr' 11 ~ 11
~
From the concluding portions of the second Prakarna
it is clear that the author of this work confounds Abhinava
sankara, who was born to Visishta by Visvajit at Chidam
baram with Adi Sankara born to Aryamba by Sivaguru at
Kalati, and further the work does not give the year of
Sankara's birth either according to any of the eras current
in India, or even according to Prabbavadi-gatabada ;
nor even the day, month or constellation under which
Sankara was born.
:256
THE AGE OF SANKARA
Passing to th? Sankara Vijaya of Govindanatba, bet~er

known as Keraliya Sankara Vijaya, we come across wtth
some better particulars which go to corrobor.ate our. conclusions as to the actual date of Sankara's birth~
Referring to tbe time of Sankara's birth, the author says : u
srcri ~;;r :qrswr ~ ~ ~~
ci~ ~f, q-s:=q+lft ~~~~ ~'term 11 ~ ~ 11

m~ ~m~ ~l'l llmr~ ~)~'1'1\
GJ~li'Cffi' ~~\7lf)fa- ~~e
~
tflTTf&Talf' 11 ~'If 11
~i=f ~WCIT lrfa- ~CfTt={ ~fcr llT1,1Sf: I

~ :q lfTilTStll''l ~~ll' fi\if~?f~ ~~~ 11 ~ ~ 11
-(Vide* Keraliya Sankara Vijaya, Canto 11, V, 53-56.)'
* The above work has been recently published at
Pattambi in Malayalam character in connection with the
installation of the idols of Sankara and Saradamba at
Kalati by his Holiness Sri Sivabhinava Nrisimha Bharati
Swamigal, the late Sankaracharya .of the Singeri Mutt in
1910 with a number of omissions and commissions.
unde~ the name of 'Acharya Charitam~; and a comparison
of the said work with the old manuscript copy of Keraliya
Sankara Vjjayam in our possession and with the manuscript
. copies (No. 22-3-11 and 15 B-5-5? of. the said work ln
the Government Oriental Manuscript Ltbrary, at Madras
and with the select passages quoted from it in Atmabodhendra's commentary on Gururatnamalika shows that the
present publication of Acharya Cha~.itam is practica.lly t~e
same as the Keraliya Sankara VJJaya. The work ts. wrongly ascribed by the publisher to one Govinda, and hedraws this conclusion from stanza I of the lOth Adllyaya or
the said work, where however the reading.-
257
"When the pregnancy had fully advanced she (the wife

of Sivaguru) brought forth a son (Sankara) in the auspicious year of Nandana under the constellation of Punarvasll,
11
~ mfcr{'tflr'i ll'fCf+rfCRr ~~lf<:r: I
~ ~T~~RT~ :qf~ wTCflWA"'f_ 11 ~ 11 ''

is a clean mistake fer ~ q)fcr{'lT~'i etc., which is the
actual reading of the manuscripts above referred to and
which shows that the real name of the author is Govinda
natha, a devotee of Vishnu, and evidently a native of Kerala,
from which fact the work came to be known as Keraliya
Sankara Vijaya.
In place of stanza 53 given above, the Malayalam
Edition reads only one line as follows :'' srcr;i
~ :qrs~
;:r;:~ t:r~ qr~
"
~
~"
~
which means simply that when she was fully advanced in
pregnancy she brought forth a child on an auspicious day.
It is evident from the several omissions and commis.sions contained in the edition, that the publisher is an
advocate of the Sringeri Mutt, that he advisedly omits any
passage in the said work w!tich went in any way against the
prestige, reputation and interest of the said Mutt and that
he has added, in time and out of time, such of the narratives
that went in support of the theories maintained by the heads
of the said Mutt. In fact, as it is stated in the preface
the publisher intended to present this work to His Holiness
the late Saokaracharya of the Sringeri Mutt, when he
established the idol of Sankara at KaJati, the admitted birth
place of Adi Sankara. Another favourite theory with the
beads of the Sringeri Mutt, in the life of Adi Sankara, is their
a~cribing to this Sankara, the Sarvajna-pithadhirohanam
17
.
'258
'
259
THE AGE OF SANKARA
SUCCI!SSORS OF SANKARACHARYA
the 15th day of the bright half of the month of Vaisakha.

At the birth of the son, the ascending sign (Lagna) under
-which he was born was very auspicious and aspected by

'benefic planets which were powerful and in their exaltation.
at Kashmir, which even according to all impartial opinions,

is ascribed only to Abhinava Sankara or the 38th Acharya
of the Kamakoti Pitha. The heads of the Sringeri Mutt,
evidenly did not like the idea that Sankara lived his last
-days of life at Kanchl, and that he established a Matha
1here for himself, and ascended the Sarvajna Pitham
'there, thinking that it will thereby enhance the value and
importance of the Kanchi Mutt. So the heads of the
:Sringeri Mutt, including the author of the so-called
JMadliaviya Sankara Vijaya, wanted to omit that fact, and
=atarted the theory that Adi Sankara, after establishing
the Sringeri Mutt, went back to Kashmir, and there after
-ascending the Sarvajna Pitham he disappeared finally in
Dattatreya Guha, which is true only of Abhinava Sankara.
So the publisher of this work, thinking that this
"Stanza will go against the reported date of Sankara 's birth
;as maintained by the SringerJ Mutt, has altogether omitted
the 2nd line, and substituted ' ~~ in place of ~~
as~ according to the Sringerl Mutt, Adi Sankara was bom
in tJ:te year Isvara ( ~) and not in the year Nandana
( ~) , and under the constellation Ardra ( arrsci)
.and not Punarvasu ( ~cf~ ).
The very same dodge is played by the publisher with
regard to the Sarvagna-pithadhirohanam of Sankara at
Kancbi. Unwilling to grant that Sankara ascended the
"Sarvajna-Pitha at Kanchi, the 9th Adhyaya of the present
publication is hopelessly meddled with and confused.
'Acharya charitam' as it is now published in the Malayalam

-character :-
fu~ ~~Cffi: ~~~) ~f~~~: I

~flf SfC{~Q]"f~ ~lf: Cfil"S=:q"f~ i)"Cf: 11 ~ 11
" cilf:
~aT~ ~Tar ~NT ~RCfffU~ I

Cf)l'~qr~'ffmfi ~~ f~zrif' ~~lf
11 ~ 11
c:.
...
Cf)l'lfT&-1:JT t=rrlf crrt~Olff: ~~ ere~~ lfftercrr~ 1

CfmtilolfT(l~ flf~l!f l!Fr~ifcr: 11 ~ i 1
Now in the 7th Adhyaya, a full description of the city
of Kanchi, and of the construction of the three great
1emples at Kanchi with the help of Rajasena, the king of
Kanchi, at that time, and of the establishment of a Matha
by Sankara at that sacred place is given. In the 8th
Adhyaya, a description of Sankara's victorious tour to
Rameswaram and to other parts of Southern India is
.appended. Now, then in the beginning of the 9th Adhyaya,
the above verses show that the great teacher Sankara finally
eame to Kanchi, and on reaching that sacred city presided
over by the Goddess Kamakshi, he desired to ascend the
:Sarvajna Pitha there. In the original manuscripts, the 2nd
stanza is not at all found, and it seems to be a spurious and
unaccountable addition in the printed edition.
What does the reading in the printed Malayalam
edition indicate 1 It shows that Sankara (after visiting
'Rameswaram and other places in Southern India) again
.came to Kanchi and there-' adorning the celebrated
The following is the beginning of the 9th Adhyaya of
261
THE AGB OF SANKABA
On the birth of that Brahman's son (Sankara) the Yoga was

such that he was.destined to be Sarvajna (all knowing).'"
This description of the date of the birth of Sankara will be

seen to tally exactly with that given in the earlier Sankara
country of Kashmir by his lustre in the Bharata Mandala

which was enhancing the beauty of Jumbudvipa, he
wanted to ascend the Sarvajna Pitha in that sacred city
presided over by the Goddess Kamakshi.' Where is Kanchi
and where is Kashmir? What has Kanchi to do with
Kashmir? What has Kashmir to do with the city of the
Goddess Kamkashi 1 One is entirely at a loss to understand!
why Bharata Mandala and Jambudvipa are introduced here.
And what is the construction of this 2nd verse'! There is no
further mention of Kashmir, and one cannot understand bow
Sankara went from the soot bern-most corner of India to
the northern-most corner of that great continent, if he really
wanted to ascend the Sarvajna-Pitha at Kashmir, which event
Is unmista,kabJy assigned to Abhinava Sankara by Sri Vakpatt
Bbatta of Kashmir in his Sankarendra Vilasa, a poem in.
sbt Cantos (compare-Canto V. verses 1-35).
It is an ugly trick and an unsuccessful attempt to.

fabricate. The author according to this edition does not~
leave Sankara at Kashmir, but he at once makes him to go..
back to his native place Vrishachala in Malabar near Kalati,.
his birth place, aBd there after making him pray to God.
Vishnu, allows him to exit from the world. Although it
shows that the author, or rather the editor who had.
Introduced this portion of the story with regard to the last
days of Sankara's life, was a patriot of his own native.
place, the remaining portion of the printed book itself, and
the original manuscripts and quotations made from the said
work by Atmabodhendra in his commentary on Gururatnamalika more than 200 years ago, and published about
.30 years ago, do not in any way support this portion of
the story. A mere perusal of this portion of the book will

show how fiat the verses are, and how absurd and incoherent they are. The tenth and last Adhyaya in which tho
author summarizes the life of Sankara in the form of an
Ashtaka, clearly falsifies the story that Sankara ascended
the Sarvajna-Pitha at Kashmir, and died at Vrishachala in
Malabar, as attempted to be suggested in the previous
Adhyaya. We shall only quote the last stanza of the
Ashtaka and leave our readers to judge the matter for
themselves :
~T~Ss=q+lf ;:r <:r~r~, ar~
crcr ;:prs=t=ft2;~ 'SITI:ff~,
r~ c:r~ ~~Cfc:rr ri~m 11crr

,
-=>
~wrs~ 'ISffSf'lflrCJ; f11crr, ~Cfc:r: ~IS~ ~ac:r:
~\ilf iRICfF( iia~c:r1,fc:r: 55fT~~<:: q~ ;:r: 11 ~ 11
The original manuscripts read in place of " CJISfrfif ...
&.: ~ 11
c:.
'lfl~Cfi ll=f"CJI
of the Malayalam editios "~TfSf'lr'f'Cf)
~~11
'
1+t~ 1
meanmg by the expressioD "i[\ifffSf'lTlCfl 11 the
Lord of the Hasti-Saila or Varadaraja. the name of the
God Narayana at Vishnu Kanchi or Little Conjeevaram.
The editor not content with the Ashtaka which gene-rally goes under the name of Acharyashtaka ( arr::crtlfl6a"c:pq-)
adds a few more verses, paraphrasing what has been
already stated, although they are not found in the manus.cript c?pies. The 9th verse of this Stotra may be quoted
.as an mstance :11
i.lfTCf: ~~~~cr~, ~crCf~T 1{cCfTS~, m"6lfTOlf~T 1

~ tt=>-~mssssrirJT
:er~), w;oc:rr :er f~ISlfTif cru;r 11
.
~
262
SUCCESSORS OF SANKAR.ACHARYA
mB AGB OF SANKARA
Vfjayas with regard to the month, the constellation and the

year under which he is said to have been born ; though,
. ~ 4i I ~'ffl q'{
~
ltcl:f
~ fiiRfcrT'l
'
CfTUTTs:=if, ;:{#I a I 'I"'
lRarr srrccrcr~ lJ:ferm:r:, S~..Tro~~= ~ ;:r: 11 "
In both these verses the fact that Sankara ascended

the Sarvajna-Pitha at Kanchi is cJearly stated, though
the editor by cleverly changing the .expression tr\illfir
Into cflsrrfs::
and if\~ into crqr:q<n
intends and evidc.
c:.
ently wants the readers to believe that Sankara died at
Vrishachala instead of at Kanchi where he actually died
according to the version of the manuscript copy which is
supported by the quotations already made from the work
and published more than 30 years ago.
The following is the version of the manuscript copy io
our possession:11
~m fYlf~~ ll'lr m'l"rw:r_ ~w~fuCfl:

~ mmmnr~ ij"cT~ fil ~'ef..fFnr 11
-:1
'
~~"{
1
. . crf~ ..-.~~~
. . ~s~
.
ij"Jf ij"~~Ttll' ~
tc:r crcrcr
m!Slf ....~.fl=
. . ..q'"""fi.....ll.,..a u
-:1
"'
m~ qn:~tf11ur f~ ~ lilq;rr~ I
~;t ~)f(;rftc5 mef crij-fu :q 11 "
~Cl~Tm ~~CITllT~ ~crcfq-Jo~~: I
~~ RCfii ~ ~fi>rfcrtilr \if~~~; 11

~~~ {'4\if ~~ a-ier ~~ 1
ORCfiJ~lf)fu ~r~ ~ q-~ 'RIJ 11
'
~~er ~~u;;rrl:f1 ~~ f~Jcr ~er fa~ 11 '"
263.
no doubt, it does not, give the year of his birth in.

one of the various known Eras, such as Kali Yuga,
Yudhishthira Saka etc. Further, it does not say underwhich Lagna he was born, though it sufficiently indicates,.
that Sankara was born under a very auspicious Lagna
aspected by beneficent planets which were very powerfu}
and in their exalation. Perhaps, it is this suggestion that
has been followed by Chidvilasa when he says that fiveplanets were in exaltation at the time when Sankara was.
born.
The next Sankara Vijaya, going back from our own
times, is that of Vyasachala already quoted at length. This
work is noticed by Rev. WiJiiam Tailor in his Catalogue or
Sanscrit Manuscripts published in 1860; and it is interesting to note that none of the Sankara Vijayas ascribed to.
Sadananda, Madhava and Chidvilasa are noticed by theRev. William Tailor in his extremely useful Catalogue or
This version of the story is further corroborated by,
Brihat Sankara Vijaya, Prachina Sankara Vijaya, Vyasachaliya Sankara Vijaya, and Anantanandagiri's Sankara.
VJjaya, besides the Punyasloka Manjari, Jagadguru-Ratna-.
mala and Jagadguru-Kathasangraha, all of which fix theplace of Adi Sankara's death at Kanchi.
This absurd trick has been carried by the publisher of
this Keraliya Sankara Vijaya even into the contents of the
book. In describing this so-called Sankara's trip to.
Kashmir the publisher gives :" Cfi 1.:>-=ifr-Cfil~Rlfnrr "
which, on the face of it, shows the absurdity of the theory

attempted to be established by the publisher.
THB AGB OF SANKARA
Sanskrit Manuscripts-and the only possible inference ill

that these works were not in existence in 1860, when the
Catalogue was published. In fact, we have not been able
to notice any of these Sankara Vijayas in auy of the
Catalogues of Sanskrit Manuscripts, published before 1860.
uersRa- ~~frr frrifcr lf'W~i~

scliTRCfCfT't fucr~~: ~
:cr ~~~fer 11 t ~ ''
. 'G.od Siva Himself was born as son to Aryamba, the

'Wife S1vaguru of the family of Vidhyadhipati, in that
wonderful country (K e r a I a) where thousands of Pandits
tive like snake-charmers able to put down the poison of
pride in the arrogant serpent-like scholars, with his splendour transcending the lustre of one thousand Suns, Him,
the father Sivaguru called Sankara, who was born in the
fourth . (Karkata) La g n a under the constellation of
This date is further corroborated by the Sankara Vijaya

. of Anandagiri, the famous annotator of Sankara's Bhashyas,
which has come down to us under the name of Prachina.
Sankara Vijaya. In the first place after describing the various
would-be* disciples and contemporaries of Sankara, and
showing them each to be an incarnation of a particular
Deva or Deity in the middle of the second Sarga, and
after giving a detailed account
Kumarila Bhatta, the
great advocate of the Karmakanda of the Vedas in 'thelatter part of the said Sarga, and after giving an interesting
and charming account of Kerala Desa and of Kalati and
its surroundings in the beginning of the 2rd Sarga, and after
narrating the early life of Sivaguru and Aryamba, and the
boons conferred on that pious couple by God Siva Hhnself,
and the consequent pregnancy of Aryamba and its speeial
and wonderful nature, the work proceeds as follows : - '
---------------------------------------
of
* This is the reading of
the copy of the manuscript in

-our possession. We have interpreted the expression 3fW~r.J
(Anga-Lagna) to mean the fourth or the Karkata-Lagna,
or Anga ( 3TW) in the technical. language means four as
_representating the four angas known as Ratha, Gaja,
Turaga and Padati. The reading of this passage as quoted
by Atmabodhendra in his commentary on Guru RatnamaJika iS I ~:=f~iij' 1 in plaCe Of I arw~rif 1 implying that
"Sankata was born in the Lagna called ~ (Missile) or
more plainly Dhanur-Lagna. This idea that Sankara was
born in Dhanur-Lagna is entirely foreign to all othel'
sankara Vijayas which place his birth in the mid-day
{ lfe"lfT@) and not in the night, which must be the case if
Sankara was born under Dhanur-Lagna in the month of
Vaisakha (Mesha). The quotation of this passage as given
in th~ compilation known as Srimat Sankara Bhagavatpada
Chantram published in Telugu character in the yeal'
Hevilambi by the Kala Ratnakaram Press at Madras has
_' 3f~i~ 1 which is evidently a misreading for arw~rif or
-aRif~ as the case may be.
Wt5tll1!q:_ ij'if~fcrfir~'+lw~rf
ij'ql~~Cfi f~le1 ~~ ~~ I
fc:rmf~w:rtr~ifTfHI" ~~ fucm~TC!_
anlfTtRr
265
~fer~~~ ~f:cr: ~ilr~: 11 ~~ 11
fa-~ 51'lllc~-~crf~-~ur -~~

lfT ;:r;:~~ f~'flf'O'fT CfG:i'eiCf+rTf\if I
"'
*Compare the venes already quoted from the second
Canto of Prachina Sankara Vijaya.
266
mB AGB OF SANKARA
Punarvasu, in the month of Vaisakha (corresponding to the:.

solar month Mesha), when the Sun was on his northern
path (Uttarayana) in the year Nandana on the lapse or
2593 years after the commencement of the Kali Yuga.'
Evidently the Kumbhakonam Mutt has been misled by
a clearly wrong reading of this passage as given in Atma
bodhendra's Sushama- "~~~" in place or
11 ar)li~ " - and while it accepts our account of the
particulars of the time of the birth of Sankara in all its.
details. it has wrongly assumed Sankara to have been born
tinder Dhanur-Lagna (IX or Sagittarius), for our learned
lecturer in the Government College at Kumbhakonam
Mr. N. K. Venkatesa lyer, M. A., in his 'Sri Sankaracharya and his Kamakoti Pitha ' recently published
under tbe auspices of the Kumbhakonam Mutt, has
after quoting a number of prophecies and forecasts
about the birth of Adi Sankara in Siva Rahasya*, Linga
~~ ~~m!
~ff..:> cr<rr
~er
1i01 Cl fq
ferst \jf'flfrflf
;;rfut ijsw
er~1ITflf
crq1er;;,
~~ft 11
1
\9
fll:sr:
11
'9lor ~~ 1
flf~:
Cfl'OTrmr fi\jfr:
atT'I+il~ l~'fT ~er! aTTliTI?.IdT'fCfTf~:

11 ~ 11
..:>
~er ~ ~zrr .:f~: q;041lleti: 1
~fa ~fctatrol!_lSCCfT~~C{~'<tlfRr :q II ~ ~ 11
Puranat, Kurma Purana tt, Vayu Purana $, Bhavishyottara
a-o:r 'ef~~:q,-u Cfllf~ru ~l?.l"fi:a :q 1
6'l'fr ~;ij.'TC'fl'~Fr ~prr+rr~ 'l'ci~a-:
11
11
11
~~
~ ~~~ir fcrsr~ lfci~: 1
mcrtillfcr lf~cr ~Cfi"U~~r fi\if'T~If:
11
(VJde Siva Rahasya, Amsa IX Ch. XVI. St. 7 to 15).,
t " f~f..cr ~fcmt ;;r f;:\jff: "fl'fifUr cl Cfl~
~ ~ifl JJ~l~ct : ~Cfl'U ;:rrew-rf~: 11 ~ o 11
SI'Cfll~t sr~~ ~litll" f~?.~Wcrr~a-:
lf et fcrsrr f'iti~ ~;r ~sfT.r ~~ 11 ~ ~

Cflf~llir;:r fCT f~ ~~ srlllfrcr q~ 'l41r 11 ''
~
11
(Vide Linga-Purana, Chapter 40, St. 20-22):,
t t '' Cfl~ ~~ lf~T~crT ~TctlT'fT lfT~cr~: q-{: I

~err ~~ "111fT ~Cl d I~ f:>=1f ~erCfl{_ 11 ~ ~
11
Cflf~ clll?.ld I ( ~ ~T ;rre~Tf~cr: 1

~ffnfsrfcrtser~ "ijCfCfl'rt f~crCfiJ 1=44 r 11 ~ ~ 11
~~"lffcr ~ m;r f~tlrrurt ~wr~ij"IJ 1
~~ir lf~~fer ~facrlfTC( ~ 11 ~ 11

~n:~r ~cr~r
267'
Ci~r~ ID~ f~ ~cft'IT :;:q ~ ({~rfT~ 11 ~ ~ I t

~ et fcrsrr f;r~er~ ~;r ~TSt~'lflfa': I
fcrfu~ Cfllf\jff't_ ({Tffri{_ lllfrcr ff q~Ji ~ 11 ~
':l
1t
(Vide Kurma-Purana, Chapter 27, St. 31-34),
$ '' ~~=
f~~~ ~~~rscrcrf~fa- 1''

(Vide Vayu-Purana)
N.B.-We have not been able to verify this quotation.

from any of the editions of the Vayu Purana.
iPurana* and Markandeya Samhita;t summarised his conclu

sion as follows: "In accordance with these forebodings and
-1lmidst such circumstances and with such determination, in the
self-same hallowed village of Kalati, which has but recently
been made public to the world by the establishment of a
~emple of Sri Sankaracharya at the place, in the Kerala
Country, as was granted in the boon of Sadasiva to Brahma,
: the. Great Guru, Sri Sankaracharya, as the beloyed babe
Of the devoted Brahman Sivaguru and his devoted wife
Aryamba, was born in the year of Kali 2593, in the
.. cycliQ year Nandana, in the month of Vaisakha, under the
constellation Punarvasu-also the constellation under which
<the o~her Great Lord of the Trinity, Mahavishnu had
w
. 11
11
cti ~QG~T ftn:r~~Fa- ~TctlT1,~~cnT~lfT l .
(Vide Bhavishyottara Purana, Chapter 36)
J " mfi!~~a c9 ~:
tRf~q-: ~p=mf~~r ~WOll .

=tfTCTTePT~Cfi~ 5f~~f;:r~urt ~~ ~ 'r:lT"{lf~ l
Cfilwe~l~~~r~if f~CilJ.~ felmfeto:rr~~:q lf: .

6c9crtt i fuct~~ ~fire": ~~~lft F.f~
ll t ll
.
~
'
'
'
'CfiT:s:~ ~TePTlfCfiTf~ ctif~w~;riff Cfl(Wtff~ccrr ~

~lfcr'-TT'U~oT:ef'fl1f@ 4 ~I (IIJ'~ 'Ell ;t I""lf~et+rflf, l
~~~TSSCliPlfqriS~ ij"~~F.f'f 'EI'Rf~~T lf~Tcl=fT
~
ffi~crro:r~fa~\lffcr ~tfl:r~P:~rfer 'EI'rcfT"<IlfTll" '1

c.
11
~C'\
~vu,
Incarnated himself in the world in the Tretayuga as Sri Rama

chandra, for the suppression of evil in Ravana and his kin,
and for the establishment of Dbarma or Eternal Life i.e.
life according to eternal or unchanging laws, in the bright
half of the month, on the 5th day of the fortnight, with the
moon in the House of the Archer. 'when the planets Surya,
Kuja. Sani (the son of Surya,) and Guru were in Kendra."
In the passage above quoted, the italics only are ours
and we have no doubt, that the expression under italics.
had been introduced into the above passage by the learned.
lecturer, relying on the reading ' 3T~~~t;f' in Anandagiri's Prachina Sankara Vijaya above referred to. The.
concluding portion of the passage "when the planets
Surya, Kuja,. Sani (son of Surya) and Guru were in Kendra"
is evidently based upon the stanza ' ~;;l qr~ qf~lfar
-=>
etc., already quoted from the Vyasachaliya and Madhaviya
Sankara Vijayas and examined in detail ; but the learned
scholar is not quite correct in interpreting the passage as.
meaning that the planets Sun, Mars, Saturn and Jupiter:
were only in Kendra at the time of the birth of Sankara ; for
the stanza according to any interpretation, expresses that
these planets we~e also in their exaltation, whether all of
them were also in Kendra or not. We fully agree with
Pichchu Aiyar and Dr. Swamikannu Pillai, in interpreting
the stanza as meaning that these planets were both in their.
exaltation as well as in kendra. The learned writer
himself quotes this stanza as an authority for his positiont
although he does not mention the source from which he.
quotes it. This point is made still clear by the following,
passage which he quotes:
~
~~: ~~ fqr1S~~1 ~~~rscr~~fu 11 11

.
269'
TiiB AGB OF SANKARA
(Vide Markandeya Samhita, 22nd Khand Parispanda

St. 1-8).
'' CfiTC?C~T~~ 'fl+l'Cf~ ~~T~~Cff~ I

c
fcJ'-Trfet"<:T\lf'lT~T
lf: 51'T~: f~cr~ ~ ~+rT 11
.
~
:270
THE AGE OF SANKARA
o~lffi ~~

qs:;:fr:;;:ql;f~~~ I
CflWi
arr;:r;:~~trcrr: ri ~IStf'Cf~
fc~fq-:;;~~: 11 "
The author does not state from what work he has taken
-this garbled and mutilated version ofthe passage; and from
~~he invariably wrong version of the other passages which he
has quoted (without quoting chapter and verse) as foretel'liog the birth of Sankara, it is clear that he has merely
-copied all these passages from the Telegu edition of the
--compilation known as Srimat Sankara Bhagavatpada
Cha~itram already noticed by us. There, this passage is
stated to be taken from the 2nd Prakarana of Ananda...
~giri's Sankara Vijaya which is divided into Sargas and not .
,into Prakaranas; and further Anandagiri's Sankara Vijaya is
uniformly known under the name of Prachina Sankara
Vijaya; and the passage from Prachina Sankara Vijaya
which we are now actually considering, is seperately quoted
,,in 'the said work. A comparison of this passage with the
passage which we are presently going to quote in detail
.from Chitsukhacharya's Brihat Sankara Vijaya, will clearly
.show that this is a mutilated venion of that given by
Chitsukha.charya in the 32nd Prakarana of Sankaracharya
: Satpatha of his Brihat Sankara Vijaya. A proper uderstand
ing of this passage will show beyond all possible doubt that
1 the
planets Surya, Kuja, Sani and Guru were both in
'Kendra and in their exaltation. In that case, if Sankara
-was born under Dhanur Lagna, then besides failing to get
the above mentioned position of the planets in question,
we shall be reduced to the absurdity of placing Sankara's
'birth in Krishna Paksha Tritiya or Chaturthi, instead of
placing it, as is uniformly done by all authorities, including
-.:the learned lecturer, in Vaisakha Sukla Panchami.
271
We shall now pass on to a stiil more ancient authority,

the Sankara Vijaya of Chitsukhacharya, known as Brihat
'San~ara Vijaya which makes the matter perfectly clear. It
is satd to be written during or immediately after the time of
sankara, by Chitsukha, one of his own direct disciples and
eo-students. who filled the responsible position of the 2nd
Acharya of the Saradapitha of the Dwaraka Matha, and who
was older than Sankara by 5 years. As we have already stated
his work is divided into* 3 parts and into 224 Prakaranas:
*The first part known as Paramacharya Satpatha consists
of 30 Prakaranas, including the Upodghata Prakarana and
it giv~s a brief account of the origin of the work, and of
the hves and doings of the predecessors of Sankara
from Narayana downwards to Gaudapada and Govinda
Bhagavatpada, the Paramacharya Pnd Acharya of Sankara.
Prakaranas 31 to 200 are known as Sankaracharya Satpathaand it gives a full and clear account of the life of Adi
Sankara including the various works written by him from
time to time. The last 24 Prakaranas are known as
Sureswaracharya Satpatha, and it deals with the life and
work~ of Sureswara. The whole book is written in a simple
style m the form of a dialogue between Chitsukha himself
.and one of his disciples who succeeded him in the Dwaraka
Matha, as the 3rd Acharya under the name of Sri Sarvajnanacharya and who reigned in the Matha until Sravana Sukla
Ekadasi of the year 2774 ofYudhisbthira Saka, corresponding to 2737 of the KaJi Yuga or 365 B. C. A comparison
o.f this work with Chidvilasa's Sankara Vijaya Vilasa, will
dtsclose that the latter work has been mainly modelled
and copied from the former, with such omissions and
additions as the exigencies of the Sringeri Mutt required
under its later Acharyas.
271
In the 32nd Prakarana of the said work, in the 2nd'

Prakarana of Sankaracharya Satpatha of the Brihat Sankara
'Y'ijaya, Chitsukhacharya gives the following description
of the birth of Sankara, and as the passage is important
for purposes of comparison we have chosen to give the
whole of the Prakarana, especially as the book is still in.
manuscripts and has not seen the light of the day as yet.
except in the form of some garbled quotations here and
there. The following is the full text of the Prakarana as i&'found in the copy of the manuscript in our possession:-
CfiT~~~ IDlfGfff ~ ((ii 10 i!CfT~a- I

G
. Wlrrfer<ri5f cr;:r~: srr~; f~cr~~
ill1
'1:13
THE AGE OF SANKARA
11 ~ 11
o~ ~f~cr: ~~~ ~TCfiT'!,~2:ffitf{: I
anll'lf~CfiTfifCZ ttr~ lffCfcr cl~F lfmf~;:r: 11 ~ 1t.

WfT~ otlfifR~~ q-c-=~ ~ret t:r2:f'lf~.... 1
ififR~ ~~f~g f+r~'l Cfi~urrf;;f<q: 11 ~ 11
51"Cfilf~crTCfiT~T ~~: wf"<f~ilflf: I

SITlf: Sfqf&rur~Cff0"T i5f~~ lf~q'[CfCfiT: 11 ~ I t
ftro:
;r;;;:!; q-F'efcrr: ~' if1~~St:~)if1JTT: I

~'i!: ~~fur ~T ~o!freff"<&rlJT: 11 ~ o 1t
~r u-e:r fqo~tJro:f ~crtf~)~ f=tr~ ~~~ t
sr~~ iflfcr f:o:q~ ~crt srcrqcrr +rfcr 11 ~ ~ 11
CRI": ~T ~lr
ifffi tf9-:uf~1Tmluf I
tr~Fcr~ ~er~ li;;JTlf~fer~WCf1t~ cl 11 ~ ~ 11
~Cf1~~s~ er~~ ~P:r~ rrra::=t ~~ t
ittfUf~ tra ~~ cf~T~ ~Tfff ~)+r~ 11 ~ ~ Il
~~&l =tf q-s'1:fnrt fcr~t 1 ~<:crru~ 1
~ctwffi :qrj1 0"~ Cfictc-~~ 11 ~ 11
if~~~~f~T+fl!g~ ~li'CfJf&rff I
~1 "*I ftt cti-=sr~~ =tf ~~1 if~ ~~
WT
11 ~ "\ 1t
A'~Jffi ~~1 "<fcrurr ~)lra- ~er 1
OO'T 01 f~~'1 T cr~~lft 5rfcr~ ~~T I

~T q'eff"( ~efT tpf 11Tfqctr~01 ct \lt ~11.... II 't I I'
SI'TWJ crrr:f Uf'CCff fiff<:~Cf tf~T~ 11 ~ ~
f;:r'qT;;tflri ~rcr 1 ~f11 crrs.=cr\%:~H'f0"T 1

olf\lt llfCf cre:rsstrY~~T fucfCfiTtru~Cfiff 11 "\ 11
'dG:lfl=tf~~~ lff'fifr~ ~~lf I

"'
"'
'~f'f"<T~"lf: ~cra-i5frr~ m~lf'=Cf fe:~~ 11 ~ \9 11
~~err
fuCJ:q~
~\j'Gff mlJT ifflfT -?-=tf ;yfira-r+r~ I'
e. '
~
~~~~ ~cn:f ~ ~CfiHr~~r 11 \ 11
q-r0~ sfq- fcr~r&r iffcrfcrttrcr cr&r~ 1
arTi5fT1.~r~csrcr
~~ ~rr. ~m ({r~~fq- if2:~crttr 1

ere{~ ~ ~)~rf~: ~o:e:) ror ~;;rq_ 11 \9 lli
OIT"(Cfef)qr.-crrrlf'f fcrf;:rf..~ ~"<t~~+r 1

l!~Rr ~auCfiTf2:+rCfl<T~fcr~'" 11
J\lfflfa ~lf:
"fiT~: q-~:;~6~trcr:
1
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Cifl~T~Cfif0"CfiTfTr'ef~CT"<T 11~ eyqcr) I I ~ 11
"'
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11
'"
~~ f'1'c~Cf1+t_ 11 ~ ~ 11
~ ~ 11
~&'~ecfijfTCfiT~~~~cre:T~~~+{_ I
~Tf<;f~R>5"&rur)qcr, fcr~qr~Cfi~~~+{_ 11 ~ o 11
18
. :.274
$5f)f:qc~~: --
srli"Ri G:fS'Clfr~or
f~~~ et ~cro:r:~lflf' 1
~
qp:t qy~ <im ~PJIT ~~troTf~ ~crCfi'T 11 ~ ~ 1'
sr~
qfta" :qcp'h:rcr ~~refi~if, 1

~ G:1SGCfT
~T ~crsfcrfcr~crr
c:. '-
'f
, GTG:~
c.
~ut
~cfffi'f
uq
11 ~ ~ 11
1
wcr~ ~i:!f~: ~rei if,~CI'T ~Cfij"CJ: ~eft: 11 ~ o 11
~m'{:-
55\Tfq~rS{! ~(!~1\if ~~cr)w~~ f.:ro~t ~ ~fq~ lfifi ~

e~ ~ erG: crf~fut ~itor
arn
"+flft
"'
I.
l---~
otcr1 sft+r ~~~ ~er~ r~?f

-:>
11 ~ ~ 11
clfmfo
:q \if"T~lft:
(1) ' In that celebrated Brahman village caJied Kalati, *

which was then considered to be an ornament to the country
of Kerala itself, Sivaguru, the son of Vidyadhiraja. became
~iJTCCIT f~crrq: t~uf lfiiCf'fT +ri.TOTT ~a: I

fcrsrr ilTCfiTWli"Hf '];~r~T
~cfa I I ~ ~ I I
erc:)e'fT ~~~) m~ ~re~r: ~G:f~1JfT:

crcr: f~crr~ 1l'7crr ~urr~ ~cicrrsf~Cfil\
~or)
S~.:Tfl=fcq~ij" - qf~ifl\ifCfiT=t:ff~cp::f-ssrrlT:;;~~~~rrcrctJT~
qr~)\if lT~t=G: f'f&rt=G:TP.fTG: ~f.-~~frfrG: flif~rG:flflTT'f llf'fij" ssrlf=i:fc~tl"a-TrSf ~cr~ra crtr1er~
err~, S5fT~~~~~fcr\if~ ~~u:qr~ij"cq~
ssrro~~srr~mcrr~~ aTf~;[ SI"Cfi~uf ~p:rrtal{ I
. . mt=lRT~T'\ lff~r+'fl"Sij"T fcr~lfl ~lf: SI"G:uefT~II~ \91 l

l:TilTf'f -+~f~ fcr~+<:r) ~G:fcr~ift fG:~~ ~: I
.<mrtfu ~lft f~ot~l f.1 ~tfi~TA 'Sfcfac:rf'\ 11 ~ c: 11
'];~;: ~rorr:s::q 'fro 'S:l Cft~iifTCI' li"G:T G:~T I
err
\ifTCf~CJ!:Cf ~CfTSs=tR ~fcrcr~t f'f~ll"Tm~Q:a- 11 ~ ~ 11
~ll~
fifcr~t f'9~ fcr:a~ 'fTS+lf~~ 11 ~~ I I
-:.-:.
'fffifq_ ~ ~cqf'f ij"t=aCfl\
~~f~ti lfT
~TSClf;at! ~fcrarf~errfcriffcoa tccl~
~, :qrSG:~a: fCfi~)~)sfq fctif~:qfa:qf~r~~: 1

ffi6tl'f ~uft ~tcrT q:~~ lfi:!~~cr~. 1I ~ ~ I I
'
a-:;r~T Cf~'fllfTsfq
lf~TI=trn lf~TSS=i:f~'f' I
~ .
~ l:rfif~ 'SfW~;:~fq~~ fqcr)iiCfml", 11 ~ I '
acr: ssr~crr fqor ~)sfq f'ff~ 'Sfrttra f'fcf'f:
t];eTtiTUr!
ssr'hr:;;~~~f;u~;:Sf :q~rfcrmcr lTClf~~Q1\"' 1
11 ~ ~ 11
ij"G:TcB~ ~T
275
THB AGB OF SANKARA
....J
\
* An obscure viJlage named Kalati, six miles to the east

of Alwaye, now a station on the Cochin-Shoranur rail way
Une, is traditionally mentioned as the place of nativity of
Adi Sankara. Pazurpanai //lam in the neighbourhood of
Trlchur, has been in all Kerala understood to be the family
to which Sankara's mother Aryamba, belonged and her
.cremation ground thereabout is still shown to the enquirer
.as a place of interest. Kerala is a land of idyllic beauty.
Nestled amidst jack, coco and areca-palms, bounded by the
purling Poorna (otherwise known as Churni-c9fDir6ri1tLJLb
r8 u Ff/ UJ ff 1!J1 ), where the crocodile caught the legs of the
boy Sankara, which culminated in his pursuit to become an
.ascetic, Kalati in every way is a hallowed spot. The specified
place where he took his birth is now crowned with a shrine
-dedicated to him. The image of Sri Krisbna adored by
Sankara's mother is ensconced in a nearby shrine. The place
277
THB AGB OF SANKARA
well known throughout, as the most pious and learned

among the people.
(2-3) ' Then the blessed Sadasiva, the Great Lord, ever
bent on doing good to the world, desired out of His own
Infinite Mercy to fulfil the wishes of Sivaguru, the devoted
husband of Aryamba, filled with Bhakti and Vairagya,
and praying to Him, day and night, with his noble wife,.
for the sake of obtaining a worthy son.
(4) ' Then the Great God mysteriously entered into the
womb of Sivaguru's wife with His own self-shining lustre. .
.an? ~hat chaste lady conceived in her womb a son as
brllhant as the sun himself.
(5) '_Then, like the Mother Earth bearing the precious
treasures m her bowels, like the Sami tree containing the
sa~re~ fire within its interior, Aryamba with that blessed
child m her womb, became entirely devoted to Siva .
. (6-?) 'On seeing his wife Aryamba pregnant with
~hdd: Sivaguru the best of sacrificers, always remembering
i~ h1s . heart ~he Lord of Vrihsachala for having blessed
him With a child and praising the Gread God for the great
compassion shown by Him to the humble as well as
to the exalted, became elated with joy like the milk-ocean
at the sight of the full moon.
(8-11) 'Then there came a highly delightful season
fraught with all blessings when five of the planets were
in their ascendancy. A pure and pleasant breeze blew
bearing the sweet odour of the flowers of the white water"!
lilies. The cardinal quarters were all propitious and clear
with the enchanting rays of the sun. The sacrificial fires
276
where Sankara conferred his benediction to a poor lady by

singing his ' Kanakadhara stotra ' still continues to bear the
name ' swarnathu manaikal ' ( 6iv611 IT 6lJlJr ::j~ w&r .$ 6'iT) owned
by a Nambudiri, who claims 'to be a lineal descendant or
the lady. A Siva and a Durga shrine in the vicinity where
Sankara's father Sivaguru worshipped can be seen even.
to-day. It is said that here the 'Dravida Sisu' (The TamU
ChUd) was fed with the breast-milk of Parvati Devi, when
he cried of hunger, ( CfCf ~l{ ~~ CT~fllTCT~ Cfl;:~ ~er ...
~~q~zr: c::~ 'rl'cr~mcrr<a etc.) though some scholars
wrongly attribute this to Tirujnana Sambandhar. The
present temples dedicated to the Acharya and Goddess
Sarada were built in the beginning of this century tw<>
thousand years after the World-Teacher left us. The style
of these shrines are not in the usual Kerala model of architecture. The Vimana of the Sarada shrine is in the ashta
padma {eight~angled) motif, while that of the Sankara.shrine
is in the shodasa kona (sixteen faceted) form. A raised
platform and a tapering terrace-shaped dome lend both
elegance and grandeur to the structures. In 1910, the con.
secration of these shrines was performed by Sri Nrisimha
Bharati, the Sankaracharya of Sringeri Mutt. Another small
shrine is also connected with the name of Sankara. It was
I
.....
....
I
.j
at this place, while the priest was chanting the rudram

cNama Sankaraya' that Sankara was born and was given the
na~e. ac~ordingly.
Velliman tull (Gl6116irfilf1wtTw J'jlm),
denvmg Its name from a white-stag, which pointed a Siva
linga lying hidden, is nearby; when Aryambal became to weak
to ~o to Tiru Siva Periyur (~8: ~611uGiutf1fY,ti") meaning
Tnchur, s?e was asked to worship the linga which the stag
would pomt out. Kalati stands in its own glory as the
cradle of Advaita and its dust is sacred, because the great
Sankara walked there.-Eo.
278
flashed forth rising up and going round from right to left.

All the relations of the family became enraptured and
.contended. The fan-shaped celestial damsels danced out
of joy. The Divine messengers (Devas) greatly delighted
and standing in the midst of the sky, showered heaps of
flowers on the face of the earth. Then there was celestial
music going on in the world of Gods pleasantly and for a
long time. The mind of all good persons, though otherwise
afflicted with sorrow became serene and composed.
(19) 'His graceful and attractive eyes with their slightly

reddish corners surpassed in beauty the blooming lotusflowers with their filaments of a charmingly reddish hue
The lustre of the newly rising full moon was put to shade
by the splendour of his fascinating face.
(20) 'His lotus-like feet bore the auspicious lines
marked with conch, discus and banner; he had all the
thirty-two auspicious marks of a Mahapurusha.
(21-22) 'That chaste lady (Aryamba) gazed with affec.a
tion at the new-born suckling, who delighted the hearts of'
all persons that cast their glances at him ; and like Devakir
at the sight of the newly-born babe Sri Krishna, she did not.
obtain satiety at all in drinking him with her enraptured;
eyes even as the chakori bird who does not feel satiety in.
feeding on the beams of the lovely moon: beholding that
wonderful child Aryamba bloomed forth in wonder.
(23) ' Even that wonderful babe moved his lovely lips a_
little and began to cry out with a most pleasing voice kicking.
his tender and graceful hands and feet against the ground.
(24) ' The elderly women of that place then duly.
performed the rites and ceremonies which were usually
gone through at the birth of a child. In their ecstasy,
they were wondering if the new-born babe was indeed.
a manifestation of the full-blown moon just rising on the.
eastern quarter of heaven.
(25) 'Then Sivaguru, the father of that wonderful.
child, having heard of his miraculous birth, became highly
delighted in his heart, even like a poorman on suddenly
obtaining a most valuable treasure hidden in the ground;
and he became so enraptured at the sight of his son,
that be surpassed then the Lord of Wealth in his liberalltlf
and munificince.
(12-17) 'Then, in the tenth month of her pregnancy

which was fraught with all. auspicious signs, in the year
2631_ of the Yudhishthira Saka, in the auspicious year
Nandana, on Sunday the 5th day of the bright half of
. the auspicious month of Vaisakha when the Sun was in
Aries (Mesha), when the Moon had advanced to the
constellation of Punarvasu, in the Lagna (ascending sign)
known as Karkata (Cancer, the fourth sign of the zodiac)
just at mid-day in the Muhurta (moment of time) known as
Abhijit, with the ascending sign aspected by auspicious
planets, when Jupiter (Guru) Saturn (Sani), Mars (Kuja)
and Sun (Ravi) were in Kendra as well as in their exaltation,
when Venus (Sukra) was in his ascent and when the auspicious planet Mercury (Budha) was with the Sun, that chaste
lady Aryamba gave birth to a son, who was like Shanmukha
(the six-faced God Subrahmanya) born unto Parvati, and
who shone forth resplendent as the Sun rising out of the
eastern shore, illuminating all the ten quarters of heaven
with his incomparable rays.
(18) 'Even as a child, the new-born babe had large
eyes and a very broad chest; his forehead too was very
broad, and his arms were majestically long, reaching as
far as his knees.
----------
279
1HE AGE OF SANKARA
.....
281
THB AGB OF SANKARA
SUCCBSSORS OF SANKARACHARYA
(26) 'The noble-hearted Sivaguru, the foremost of

sacrificers, having soon purified himself with a bath, invited
all the learned Brahmans and elderly matrons of the place
and made them pronounce benedictions on his new-born son.
(27) ' The household of Sivaguru, and in fact the whole
village went into a great festivity which continued uninterrupted throughout all day and night. He gave heaps of
grain and paddy unto all the learned men of the village
and unto those engaged in performing sacrifices.
(28) 'He distributed amongst the Brahmans versed in
Vedas hordes of coins and heaps of clothes along with
gems and fruits.
.
.
(29) 'He gave to the elderly matrons of the village
gold-dusts and other valuable articles with cows full of milk
and adorned with suitable ornaments and precious gifts.
(30) 'Having thus pleased all the Brahmanas by valuable
presents and sumptuous meals, even more than what he
was went to do before, Sivaguru Dikshita, the foremost
amongst the intelligent, dwelt happily in his house in the
company of all his relations and wellwishers.
(31) 'Then Sarvajnana said :-0, thou blessed Chit.;
sukhacharya, the foremost of the teachers, I have now heard
with rapt attention the marvellous account of the mi racu-,
lous nativity of the Prince of Gurus (Sankara), and my heart
is now filled with great delight. I intently long to listen
from your sacred mouth to a recital of the rest of the
wonderful life of that most glorious teacher of the world
in a regular order of succession. Please have the kindness
to narrate the wonderful life-story of Sankara to me who
humbly offer my respectful prostrations unto you, my
revered Guru who alone can remove the burning evils or
this miserable life.
(32) 'Then Chitsukha said :-0 my dear Sarvajnana,

-the foremost of intelligent men, whoever, attentively and
with regard, listens even once to this wonderful account
of the miraculous incarnation of the most holy and revered
.Sankara, the best of Acharyas, I assure you that he will
-certainly attain the summum bonum of his life, realizing,
as he does, the substantial unity of the individual soul with
~the Lord of the Universe, living the life of a Jivanmukta
Or liberated soul so long as he likes and move in this
phenomenal world, by slowly casting off all distinctions of
duality and separateness.'
Thus ends the thirty-second Prakarana (section) en~
titled ' The Account of the Incarnation of the revered
~Sankara Bhagavatpada ; in the part of the book known as
.Sankaracharya Satpatha of Sri Brihat Sankara Vijaya,
written 'in the form of a dialogue between Sarvajnana
Tapodhana and Sri Chitsukhacharya whose heart was like
:that of the blessed bee delighted with profusion of joy
by tasting the sweet juice of the honey flowing from the
1otus-like feet of the most revered Sri Sankara Bhagavat-!
pada, the best amongst the teachers of the Parivrajaka class,
belonging to the Holy Order of Sanyasins known as
.Paramahamsas.
Such is the simple account of the birth of Sankara as
narrated by Chitsukhacharya in his bic graphy of Sri San~
k:aracharya known as Brihat Sankara Vijaya. The life
history of the Great Guru as depicted by him is throughout
natural and unexaggerated, and clearly bears the unmistakable impress of an eye-witness and a contemperary
writer. Chitsukha has, indeed, the highest regard for
:Sankara, his eo-student, and even considers him, as a
manifestation of a Mahapurusha and even as a ray of
'the Great God Himself who pervades and illumines the
...
.......
....,..
.....
r282
THE AGE OF SANKAR \
Universe with His own incomparable, glorious, self-shining

and spiritual light, and yet he dealt with him only as a
man. Though the most intelligent of them all, He
certainly does not go to the length of deifying him and his
diSciples and contemporaries as various incarnations of
gods, nor does he colour his life with supernatural incidents and divine interferences, with which later Sankara
Vijayas, including that of Anandagiri, are replete. A
mere comparison of chapter V of Sankara Vijaya Vilasa~
published by V. Ramaswamy Sastri, with the 32nd Pra~
karana of Chitsukha's work above quoted, will be quite
s"fficient to _convince any reasonable man of the way in which
the former book had been manipulated and brought into
existence from the latter work and of the nature of the
additions that have been made into it, with a view to pander
to the taste and vanity of some of the later Acharyas of the
Sringeri Mutt, by the so-called Chidvilasa-most probably
a' fictitious name invented by the real compiler in imitationof the name of Chitsukha-the supposed author of the
work and about whom nothing whatsoever is known which
can enable us to identify him with any of the Acharyas or
successors of Sankara, in any of the five Advaltic Mutts:
established by him.
......
..
The incidents of the Gods including Brahmadeva going~

to Mount Kailasa and praying to God Sadasiva for giving
a quietus to the warring faiths and creeds in Bharata,
varsha, His solemn promise to the Gods that He would
be born as Sri Sankaracharya on the earth to put down the
wicked creeds and teachings prevalent among men, His
graceful presence before the pious couple, Aryamba and:
Sivaguru, asking them to choose between one short-Jived
omniscient son and one hundred-long lived idiots and His.
..i..
283
appearence before Aryamba at the time of his birth in theform of the Great God Siva Himself, with four hands, three
eyes and a head wearing the crescent of the Moon as.
the diadem of His Crown are all later additions, of which.
incidents there is absolutely no reference in the great
work of Chitsukhacharya. The particu1ars of the time of
the birth of Sankara which are given in such details in the
Brihat Sankara Vijaya enabling any intelligent man to
sketch out a complete horoscope of his life are cleverly
omitted or altered to suit the theory an :1 prestige of the
Sringeri Mutt. Apart from such comparison and internal
evidence, there are ample materials left in the book itself to
prove that the publication of the book now going under
the name of Sankara Vijaya Vilasa, printed in Grantha
character in 1876, had been brought out in existence by
some of the advocates and heads of the Sringeri Mutt~
during the controversy that arose between the Kumbhakonam and Sringeri Mutts, in the beginning of the second'
half of the last century.
We shall quote only one instance in support of our
conclusion. At the close of this Sankara Vijaya Vilasa of
the so-called Chidvilasa, as now published by Va villa
Ramaswamy Saslri, there is given an extract from the
9th Amsa of Siva-Rahasya, supposed to contain a true
reproduction of the whole of the 16th Adhyaya of the said
Amsa. We had our own doubts as to the genuineness of"
certain passages in it for a long time ; and thanks to
Mr. K. Sadasiva Chettiar, B.A., Proprietor of the SivaRahasyam Press, we have been now placed in possession .
of three ancient manuscript copies of the whole of Siva
Rahasyam, two in old Nagari character and one im
Grantha character, and on perusing the same and carefully
comparing them with the extract given in the printed book,.
SUCCESSORS C1F SANKARACHARYA
THE AGB OF SANKARA
-we found out the entire disappearance of all our doubts

~in the matter of two very important discrepencies in the
t>]lrinted edition-both of which clearly and unmistakably
..strength our theory. One is an eJIIImple of addition, the
.other is an instance of omission or mutilation. After the
-41st stanza of the 16th Adhyaya of the 9th Amsa of Siva.,
Rahasya* ending with :
fttwcifCfcfifij"~
q~trf~ cr\S3f~~ tr~rsf ~~: 11 ~ 11

-t
--.- ............
..
and before the 42nd stanza beginning with :

iT~~a-' 'rotr~~
~r~ ~wrtr~rcrtr
~
.
~q: srfa~~ur ~ qs::~f~ ~zr 11 ~ 11
* The
Siva Rahasya or ' the secret docfrine of Siva ' is

. a monument of Saiva-Siddhanta or the Spiritual Philosophy
~s advocated by the Saiva-Visishtadvaitins. The abstruse
"Problems of Brahma-vidya or the science of spirituality as
.depicted in the U panishads are handled here in a plain and
direct manner and it ministers to the spiritual needs of every
;man with a realistic, and hence truly sympathetic and
fruitful insight. The reality of the spirit (Slva), the nature
. of Brahman, (Pati), Essential as well as Relative, the
cnature of the individual soul or Jiva, (Pasu), the nature of
attaining Spiritual enlightenment or Jnana, through Karma
.and Bhakti treated in this great work, stirringly appeal to
'the spiritual needs of the average seeker after God.
~hereas the Upanishads lay stress upon the Essential nature
..of Brahman as being only negatively knowable, -even the
socalled positive attribute Sat (Being) Chit (Consciousness)
. A.nanda (Bliss) being only the denial of empirical being,
empirical thought and empirical pleasure-the Siva-Rahasya,
~on the other hand, emphasises the Relative phenomenal
aspects of the Supreme Being, as embodied in phenomena
(VIsvarupa), as being the One Controller of numerous
Individual souls, as. being Immanent in all persons and in
.all directions, as the Creator, and Destroyer, as Providence
;:and Preserver, and as the Benevolent Rulet (Isvara). It is
.a Gospel of Grace and a monument of Theism, and accord'"!
Ofiij- iCFfrcFre": ,
-~
ing to it, one sees the Supreme Spirit by the Grace or

Isvara, to obtain which Divine Grace, one should be
equipped with a high type of morality, self-control, righteousness and a peaceful mind.
The Siva-Rahasya consists of 12 parts or Amsas cotaining in all over 100,000 slokas, in 1000 Chapters or Adhyayas.
This stupendous work is written in a metrical style, which
is at once simple, eloquent and beautiful and forcibly
appealing to every true devotee of God. According to .
many manuscripts, it is described as Mahetihasa ( ~f~ ),
on a par with Mahabharata, though a few of the manus- .
cripts describe it as a portion of the Himavat-Kanda of the
Skanda-Maha-Purana. The whole work is being published
in parts neatly printed and bound, in bold Devanagari type
in royal octavo size, on superior paper by Mr. K. Sadasiva
Chettiar, B.A., the Proprietor of the Siva-Rahasyam Press
and the Publisher deserves every support from the philanthropic public.
N. B.-The 9th Amsa of Siva-Rahasya mainly deals with,
the lives of the Bhaktas, and the first amongst such Bhaktas.
that would be born in the Kali Yuga is Sri Sankara
Bhagavatpada himself. He is said to have been born after
the elapse of the 2nd Millennium of the Kali"!Yuga, and the .
.;286
SUCCESSORS OF SA NKARACHARYA
THB AGB OF SANKARA
cl fCff\ifelf Cf~ij'f ~?f~w;{\ifT~:

flT~r;; crcrr ~lTCIT'l' ~crtr 11
'
....
erR....
-~as
found in all these original manuscripts, the following five

tlines alluding to the conquest of Sarasvati, wife of Mandana
Misra, by Sankara and his establishing her in the Srlngeri
iMutt :-'' ~ij': mqcr) ~1 GTTffi' GITur1 fCff\ifclf crrll, 1
arrr~ :qft~ ~ ~rcrrt W'iflf~ 11
~~ fa\ifCR ~~qflfCCJT ~~ 1
~
llm"st~ ~~I~~ ll~~ U~lfT ~q 11
i
Cfi~ Cff'l' crcr)s[crtr~: ~) ~fCftSlffcr 11 ''
rJ . which passage is a clear innovation, fabrication, and spurii
-ous addition to the. original Siva-Rahasya, manifestly
; .. introduced into that ancient work by the advocates of the
sringeri-Mutt; for none of these original manuscripts includ. ing the version of the said Adhyaya as appended to the
Telugu edition of Gururatnamalika has any such passage.
.
. Again the very last stanza of the 16th Adhyaya of the
t.
9th Amsa of Siva Rahasya as given in the printed edition
of Sankara Vijaya Vilasa, betrays the forged nature of the
-said publication. It is a case of mutilation and alteration.
The stanza, as it is in the printed Grantha edition, on the
<very last page of the book runs as follows :. cmrrr~rrrCf~fCJcr ~trr~lfill'
f~~~rrTsrrta'\iflf: tfcfiflfi{ I
Two of the original manuscripts of the complete copy

of Siva Rahasya in question as well as the extract of this
Adhyaya as given in the Telugu edition of Gururatnamalika,
pubJished in Saka 1819 in Kalaratnakaram Press, Madras,
read the stanza as follows:
cr~l'lT ~)q Cf~lfftfcr ~llr~lfirr
i.
f~~T=tf'fT(\ $rrccr\iflf: ~91T~~ I
ffiif
. (.next Bhakta that is described in the work is Haradatta,

who is said to have been born after the elapse of the 3rd
-millennium of the Kali-Yoga. Then is given a short account
~of the 63 Salva Bhaktas known as Aruvattumoovar in the
::famillanguage. This also furnishes a clue to the true age
-of Sankara, as having flourished long before any of theso
!Bhaktas.
- - ------
---
287
.I
cl
fcrfiif~lf ij~ij'T &=f?fqfT~?fCTT~
flf9-.:fFT ~ Cfif:S::OlfT ll~ nrfutnq- I1 '6 ~ 11

"'
A mere reading of these two versions i; sufficient to
show how the verse in the original Siva Rahasya had been
mercilessly mutilated by the publisher of the said book,
Sankara Vijaya Vijaya Vilasa, to avoid mentioning the
fact that Sankara attained his siddhi at Kanchi, a theory
which was not liked by the Sringeri Mutt. The other
original manuscript of the complete copy of the Sivao~
Rahasya above referred to differs from either of them and
reads the stanza as follows:cm)~-~1~-q~-nrf~-fcrlfcrcrlf"Fr-:>
f~ i!il =if'1 rfer~cr f~frcr\iflf st"CfiT+t+[
ucf~q1olif~~w fcrf\ifell" fl1S5Jl1
CfiT~llt fu~! CfCf ~: ij"=tf f~f.i ~ 11 \9 11
This reading is faultless, and is practically same in
substance with . that contained in the other two original
manuscripts and in the Telugu edition : for the 2nd and the
4th Padas in the above two versions have no correspondence
with the 1st and the 3rd Padas of the said stanza, in as
much as the latter contain 14 syllables in each Pada, whereas
288
THB AGE OF SANKARA
the former contain only 11 syllables in each. Further, the

stanza as found in the first two versions cannot be brought
under any recognised metre. To avoid the anomaly, we areof opinion that the 3rd version is the correct one. Further-
this reading' seems to be supported by Atmabodhendra in.
his commentary on Gururatnamalika (vide his commentary
on stranza 24 ).
We shall conclude this subject with the following sketcJl,
of Sankara's horoscope, which we have drawn in accordance
with the particulars of the time of birth of Sankara as given.
by Chitsukhacharya in his Brihat Sankara Vijaya :;
ifFr
if~
~~=
" ~er~
~lf:
"'
. ~r~ferns~~ ~~
"
!~
lfcp~
!i31":
~'lftt
"'
Cflif+l'
c:.
~ ~ ~ ~, cp~
~ '-\ ~ ~ , '!fif\1{,~ ~EfiT~ '-\ o ~

o/'i'1Cftf, '3"~UlfUT, lrtr~r~r,
ft:r~~
"'
~-=sr:
.....
cpcpC"
rr~:
"'
\jfr~r.=flf
...
cr~Rcrt:rrn, ~Cf~q'~, q o-oq ~r

""
fcr~r, m1:crm~, ~~er~ -=r~~,
~c- ~~, arrflff~l{RCf,

~~~~+rrrerc'l"R Gf'1ii ~lflf:
crf~~~
c:.
W?T~t
~f;r:
f~
CflrlfT~t
A brief life-sketch of the Author

Born 23rd Sep. 1869 at Tandalam
.., (Chengleput Dt.); studied Veda and
Samskrit till his 20th year ; took his B.A.
degree from. the Christian College.
Studied law and practised with hi
brother Sri T. Venkatasubba Iyer.
An active member of the Vid wan
Mano Ranjani Sabha.
Close friend of Sri V. K. Suryanarayana Sastri.
Started the Vidwan Mano Ranjani
_series of publication.
A member of the Suguna Vilasa
Sabha; conduC?ted many Samskrit dramas.
A collector of rare books ; his library
contained some 50,000 volumes. A
polyglot.
Died in his 48th year-22od.Feb.1918
Released on
SRI SANKARA JAYANTHI
29th April, 1971
Other books of this Author
Samskrit
Vaidehi Vivasanam
Drama
Haidimba Vaidaghdhya
Hemarata (Shakespere)
"
"
Sundari Sloka Manjari
Elegy
Makutabhisheka Mahotsava
Champu
Dharma Vyatikrama Vilapa
Lectures
Bhagavannama Mala
Bhagavadprasasti Mala
Hymns
"
Guruparampara Namamala
Ratnavali & Nagananda
"
Editions
Tamil
Bhoja Charitram
English
The Mistaken Greek Synchronism

The Kings of Magadha
Sri Harsha the Dramat;st
Gaudapada Karikas
Tamil as a Universal Alphabet
Drama

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-.

...---- .... _....,,.....

Originally Published in 1916

PREFACE TO THE SECOND EDITION

Ex Orientale lux; Ex occidente frux-from the East

Price: Rs. 5-00

'ifrcrr ~~er ;:rrq-<::

'I expound in half a verse, what has been spoken of in

My father, who was engrossed in this intense study about

As originally planned he could not bring out all the suppl~

Pausha Purnima, 9-2-1971

AUTHOR'S FOREWORD TO THE FIRST EDITION

~~m~&~ <+m ~~~'I'EIIl'wc~ 1

(To the Line of Gurus originating from Sadasiva, Sankara in

"The Age of sankara,'' herewith submitted to the public,

Kali Yoga corresponding to 481 B. C. with Sr! Sankara-_

As stated above, Part I consists of six Appendices.

the birth of Sri Krish~a is placed 195 years, and the

of the Magadha kingdom by Brihadratha, the father of the

The second Part also contains four Appendices.

9th October 1916.

t:/ A-1 ~A4..u;~ /~/ p,;.v ..,/,.-"( ~-

~<lsn11 =et ill q erll':

--------------- - - - - - - - ------- ---- ------------ -------------------

THE AGE OF SANKARA

183, line 28-read Brahmaswarupacharya

184, line 17-read Prithvidharacharya

In the whole history of Religion and Philosophy,

metaphysical as well as physical, in its ethical and religious,

The Philosophy of Satikara, and the wonderful manner

Imitation of Safikara," Introduction,

Vide M. N. Dvivedi's "Imitation of Safikara," Introduction,

a It js quite certain that Riimanuja was born in 1017 A. o.; and

4 Vide Jndhra-Bharati, Vol. I. Pt. I. p. 72, under the heading

In determining the chronology of Ancient India much

THE AGB OF SANKARA

valuable than others inasmuch as they generaUy contain not

Alfrecht Weber in his ' History of Indian Literature ' i.Di

THB AGE OP SANKARA

however, is that these Orientalists have been "simply

~tJCRI': ~r~~w~ tn:f~a-: 1

mcf cr!f~~ ~'i.CJ:

which may be freely translated as follows : "Then as this king of the

of the Raja-Taratigil}.1, and on like flimsy grouads attributing

It follows from what we have said that many of the

See Appendix A for details regarding Kalha!)a's date..

THE AGE OF SANKARA

considerably. With Kanishka of Raja-TarangiJJ.1, Gautama.

Indeed as Mr. Wheeler says in his 'History of India" the-

8 According to the chronology of the Chinese, the NirvaO.a

accorded to the historical portions of our Pura:o.as and.

fKali Yuga, which appears to be a more correct view 10 and

tPuraJJaS and Itihasas.

'J'Hl! AGE OF SANKARA

Ill. It is often assumed without reason that every

THE AGB OF SANKARA

:Buddhism, Jainism and Arhat Philosophy is rejected as an

THE CHIEF ERAS .OF INDIAN CHRONOLOGY

THE AGB OF SANKARA

+r~ ~ "9 ~=t:r ~@IT l!fttf+r: 5fufrcrr I

~er ;:<e~~ ~;:tlft crcr ft 1