Why were the rulers of Thamilagam during the 8th and 9th centuries C.E unaware of Sri Sankaracharya?
Proponents of the 788 C.E theory need to explain why the rulers of Tamilnadu, Andhrapradesh, Karnataka, and Kerala between the 8th and 9th centuries CE, who supported different faiths, had no connection with Sri Sankaracharya, despite His reported extensive travels during that time. It is surprising that they did not recognize His presence, and there is no record of Him in contemporary literature.
Image Vijnapana Patrika submitted to Sri Abhinavoddanda Vidyashankara Bharathi Swami of Sri Avani Sringeri Matha, who presided over the Seventh Sammelana of the Agama-Traya Mahamandala by the Adyaksha, upa-adyaksha and participants on August 22, 1956 in Bangalore.
Evidence for enduring cordial relationship:Sri Hariharapura Matha And Sri Kanchi Kamakoti Peetha (1923)
Sri Swayamprakasa Ramananda Saraswathi Swami of Sri Hariharpura Matha Conveys Inability to Attend Tatanka Prathishta Festival at Jambukeswaram & Sending Delegation from Sri Hariharpura Matha.
This correspondence, dated 18, April 1923, exemplifies the enduring and amicable bond between these two advaitic institutions, which has persisted for over a century.
This book predates the 1868 Calcutta edition of Anandagiri Sankaravijaya in Devanagari Script, edited by Jayanarayana Tarka Panchanana, by a year.
Why this rare book has not been noticed by both Indian and foreign researchers so far is very obvious.
With the Divine Blessings of Sri Sankara Bhagavatpadacharya, the Shankara Sampradaya Kosh brings out the front cover image of this rare book to the attention of the Readers for the first time.
Image: ANANDAGIRI SANKARA VIJAYA (1867)
First Original Publication of Sankaravijayam in Telugu Script – Printed by Saraswativilasa Mudrasala.
Some scholars present the existence of “Vidyaranyapura”, a settlement established by the rulers of Vijayanaga, near Tunga Sringeri, to support its connection to Sri Vidyaranya Swami.
Strangely, the same group of scholars denies the existence of Mandana Mishra Agrahara in Kanchi Kshetra, where many migrated Mishra families from Bihar had their home. This Settlement serves as evidence of the connection between Sri Suresvara and Kanchipuram, the * only * Mokshapuri in South India where Sri Sankaracharya and Sri Suresvararacharya attained Samadhi.
This contradictory stance indicates their hidden motive, extending beyond the objective pursuit of historical evidence.
Image: Jagadguru Sri Sankara Bhagavatpadacharya Charitra (1919) Published by a descendant of Sri Manda Mishra in Kanchipuram.
“Annual Tributes and Historical Connections: Sivaganga and Avani Mathas’ Relationship with Tungabhadra Kudali Sringeri Matha”
Q: What evidence supports the fact that Sivaganga and Avani Mathas had been making annual tributes or offerings to the Tungabhadra Kudali Sringeri Matha?
A: The evidence includes letters from Sivaganga Matha dated Khara, Kārtika Suddha 15, Salivahana Saka 1633, 1711 A.D. and the letter bearing Vyaya, Śaka, 1635, 1713 A.D. Additionally, letters from Avani Matha dated Vyaya, Magha Suddha 15, Salivahana Era, 1635, 1714 A.D. and Jaya, Salivahana Saka 1636, 1715 A.D. also support this fact.
Q: Is it historically correct to consider Sivaganga and Avani mathas as the Shakha or Branch mathas of Tunga Sringeri matha?
A: No, treating Sivaganga and Avani mathas as the shakha or Branch mathas of Tunga Sringeri matha is not historically accurate.
(Source: Preceptors of Advaita- Sankara And Sankarite Institutions: Sri Anantanandendra Saraswati Swami, Upanishad Brahmendra Matha)
The absence of contemporary mentions about Sri Sankara Bhagavatpadacharya in the Stone and Copper plate Inscriptions, Sacred Tamil Hymns and Literary sources belonging to the 8th-9th century C.E period along with mismatch with the names of the Ruling Kings found in Sri Sankaracharya’s Traditional biographies, suggests that He lived and flourished during the 6th century B.C.E. rather than the proposed 8th century C.E.
The historical accounts of Pallava, Chera, Chola and Pandya kings, as well as the hymns of Saiva and Vaishnava saints from the 8th century C.E., have been closely examined. However, the lack of specific references to Sri Sankaracharya in their inscriptions and Tamil hymns raises doubts about the validity of this recent narrative.
It is indeed perplexing why the proponents of the 788 A.D theory have not addressed this important question, leaving it unanswered.
The Age of Sankara – Released on the occasion of the National Seminar on “Age of Sankara” held on 20th January, 2003 in Mumbai – Published by Veda Sastra Pandita Raksha Sabha, Sion(East), Mumbai.
According to Dr.W.R.Antarkar, in the Madhaviya Sankaravijaya out of the 1848 stanzas about 1086 stanzas are found to be copied from the following four other works:
1. Vyasachala’s Sankaravijaya.. 475
2. Tirumala Dikishta’s Sankarabhyudaya.. 475
3. Rajachudamani Dikshita’s Sankarabhyudaya.125
4. Ramabhadra Dikshita’s Patanjalivijaya..11
Total 1086 stanzas
Considering Sri Vidyaranya’s exceptional intellectual capabilities, it may seem questionable that he would incorporate such a significant number of stanzas from various biographies of Sri Sankaracharya.
Furthermore, if these allegations hold merit, it would be a disheartening revelation that some one (Navakalidasa) deliberately distorted the original content of a Sankaravijaya. By selectively incorporating verses from other biographies, while erasing the genuine verses, they sought to propagate their own narrative of Sri Sankaracharya’s life.
This unscrupulous act not only undermines the credibility of the work but also raises questions about the authenticity of the associated historical accounts.
Moreover, it appears that this manipulation was driven by the desire to establish a connection between their favored matha and Sri Sankaracharya, thus leveraging His esteemed reputation for their own benefit.
Such actions betray an ulterior motive and disregard for the truth, as they prioritize personal agendas over the preservation of accurate historical records.
In light of these circumstances, it is imperative to approach the modified version of Madhaviya Sankaravijaya with caution and skepticism, considering the possibility of significant alterations and the potential bias introduced by the unknown author.
Careful scrutiny and independent research are essential to distinguish fact from fiction and to comprehend the genuine life history of Sri Sankaracharya.
