Historical records show that the Kudali Sringeri, Shivaganga, Avani and Hariharapura mathas are independent religious institutions and not branches of any other matha. The unique traditions, religious practices and denominational autonomy of the ancient advaitic religious institutions of Southern India should not be overridden by the mere nomination of a successor or otherwise by another matha. Those who attempt to usurp or interfere with their autonomy by any of these modes should know that corporate-style mergers, acquisitions and takeover have no place here.
Category: Tunga Sringeri
FAQs: Why Tunga matha should not claim supremacy?
Q: Why Tunga Mutt In Karnataka Should Not Claim Supremacy Over Other Shankarite Institutions?
A: There had been several historical disputes where the Tunga Math in Karnataka, a monastic institution associated with the Advaita Vedanta tradition and Shri Vidyaranya Swami, sought to assert its supremacy over Moolamnaya Kanchi Math, Dakshinamnnaya Kudali Math and other Shankarite institutions.
1. Tunga Math vs. Kudali Math: In the 19th century, Tunga Math claimed Kudali Math as its branch and sought legal restrictions on the Dakshinamnaya Kudali Math’s rights. However, courts consistently ruled Kudali Math as independent Shankarite institution, allowing it to retain its distinct honors.
2. Tunga Math vs. Kanchi Math: Tunga Math tried asserting privileges over the Kanchi Kamakoti Math, established by Shri Shankara Bhavatpada, including rights to repair the Shrichakra Tatankas in the Jambukeshwaram Temple etc. The courts repeatedly dismissed Tunga math’s claims, upholding Moolamnaya Kanchi Math’s traditional rights, independent status and supremacy over Tunga Math.
3. Tunga Math vs. Shivaganga Math: Both institutions approached the Mysore Maharaja in 1831 to resolve disputes over privileges. It was finally decided that Shivaganga Math held equal rights, effectively denying Tunga’s claim to superiority.
4. Tunga Math vs. Virupaksha Math: During the 19th centiry, the Tunga Math attempted to curb the activities of Virupakasha Math.The Nizam’s High Court dismissed Tunga Math”s claims, affirming Virupaksha Math’s traditional rights to function as independent Shankarite institution.
In all these instances, Tunga Math’s attempts to claim dominance were legally challenged and defeated by the Kanchi, Kudali and other maths whose ancient records proved their independence and distinct privileges throughout history.
New light on the visit of Tunga Sringeri Acharya to Kanchi in 1871 : (Part-II)
In 1871, the Tunga Sringeri Acharyas visited Kanchipuram to have darshan of Shri Kamakshi Ambal and Shri Shankara Bhagavatpadacharya.
Following the divine orders of Shri Ilayathangudi Perivaa, the 65th Acharya of the Kanchi Kamakoti Peetha, who was also the Adheena Paramparai Dharmakarta of Sri Kamakshi Ambal Devasthanam, the visiting Swamis were warmly received by the officials.
Shri Narasimha Bharathi Swami and Shri Shivabhinava Narasimha Bharathi Swami, first worshipped Shri Adi Shankaracharya (Guru Swamigal ) and offered Swarna Rudraksha mala, Silk Shawl, Kashaya vastra and a danda. The Devasthanam officials also made necessary arrangements for their darshan of Shri Kamakshi Ambal and Shri Adi Shankaracharya (Guru Swamigal) on two days.
This incident highlights the mutual respect and cordial relationship even amidst the legal disputes initiated by the Tunga Sringeri matha and the Kanchi matha’s consistent victories in all cases filed against them since 1835 C.E. (2/2)
New light on the visit of Tunga Sringeri Acharya to Kanchi in 1871 : (Part-I)
Shankarite Institutions across the country were established at various times. Each had its jurisdiction, its disciples and its sampradaya and being Parivrajakacharyas travel was common.
However a vyavastha or maryada was maintained by Institutions on travel routes, shishyarjanam, Agra Sambhavana, pada puja etc. Institutions abided by these rules and records of Kings orders respecting these vyavasthas and cordial relationship was maintained.
From early 19th century, numerous court cases and proceedings arose against the Kanchi Kamakoti matha with the Tunga Sringeri matha as the plaintiff.
In 1870, during the reign of Shri Sudarshana Mahadevendra Saraswati Swami ( Shri Ilayathangudi Perivaa), the 65th Acharya of Kanchi Kamakoti Peetha, attempts were made to collect Agra Sambhavana and intervene in Achara vyavahara matters by the Tunga Matha in the North Arcot and Chithur region.
To address concerns arising from these unprecedented actions against the Kanchi matha, Shri Krishnaswamy Ayya, the Sabhanayaka of Channapatnam (Madras) wrote to the Tunga Sringeri Swami, requesting his Srimukham to adhere to the nibandhanas or traditional restrictions that had been in place in favor of Kanchi matha and maintain harmony in the region.
Shri Narasimha Bharathi Swami, the Tunga Sringeri Acharya also issued his Srimukham, clarifying that there was no intention to incite hostility against the Kanchi Kamakoti Peetha. (1/2)
From Tradition to Transition: Tunga Matha’s Shifting Stance on Shri Shankaracharya’s Birth Year
In his article published by the Srirangam Vani Vilas Shankara Gurukulam Journal, Tinnavely Advocate R. Krishnaswamy Iyer, an adherent of the Tunga Matha, supported for 44 B.C.E as Shankaracharya’s birth year, in line with the Tunga Matha’s tradition.
Despite dismissing the traditional date favored by the Kanchi, Puri, Dwaraka and Jyotir mathas and date suggested by the Western scholars (509 B.C.E and 788 C.E), the Tunga Matha later shifted its stance and adopted the 788 C.E date.
What factors influenced this change from supporting 44 B.C.E to accepting 788 C.E as Shri Shankaracharya’s birth year?
The transition in the Tunga Matha’s position raises questions about the specific influences behind this shift from their initial stand for 44 B.C.E to eventually adopting the 788 C.E date, marking the period post the birth of Jesus Christ.
Tunga Sringeri Math’s Records: Revealing Shri Shankaracharya’s Pre-C.E Date:
“.. The time of the foundation of the Sringeri Math cannot be definitely stated, as the date of Sri Sankara is still a matter of controversy among the
scholars of history. The date of the great Acharya is placed by scholars at different periods between the second century B.C. and 788 A.D. (the date of
Kumarila Bhatta whom Sankara met); but the information traceable up to date in Sringeri assigns to its founder the latter half of the century that preceded the birth of Christ…”
(The Sringeri Math By Swami Nikhilananda, Prabuddha Bharata, A Monthly Magazine devoted to Religion and Philosophy started by Swami Vivekananda in 1896.)
Four-Matha Theorists and Cherry-Picking Quotes
Are the Four Matha Theorists Cherry-Picking Quotes from Chidvilasa to Support Their Narrative?
The four matha theorists claim Shri Shankaracharya established only four mathas, citing Chidvilasa’s Sankara Vijaya. Yet, they disregard the same Chidvilasa’s account of Shri Sankaracharya’s meeting with His Guru Shri Govinda Bhagavatpada in Badarikashrama (not on the bank of Narmada) and His Sarvajna Peetharohana and Shanmatha sthapana in Kanchi. Why this inconsistency?
Meeting Place of Adi Shankaracharya and His guru Govinda Bhagavatpada – Variations within the Tunga tradition.
Within the Tunga Sringeri tradition, there are variations in the location of Govinda Muni’s ashrama, as documented in different texts:
Chidvilasa’s Sankara Vijaya mentions Ratnagarbha Ganapati who is worshipped in Tunga, the ashrama of Vibhandaka Muni, a detailed description of Sringeri, the establishment of four peethas and Bhagavatpada’s ascent of Sarvajna Pitha in Kanchipuram and can be understood as the work that upholds the Tunga tradition.
However, this work curiously places Govinda Muni’s ashrama in Badarikashrama in the Himalayas and has the following description of Govinda Bhagavatpada shining like the Sun with Rudraksha mala.
अन्विष्य शङ्कराचार्यः सर्वत्र जगतीतले ।
क्रमेण बदरीं प्राप यत्र विष्णुस्तपस्यति ॥ ३८ ॥
…
बदर्यो भूरुहो यत्र फलन्ति स्वर्दुमा इव ।
तत्रैकत्र समासीनमुटजाभ्यन्तराङ्गणे ।। ४३ ।।
ध्यायन्तं परमेशानं व्याघ्रकृत्तिकृतासनम् ।
भूत्युद्भासितसर्वाङ्गं पौण्डरीकोत्तरच्छदम् ।। ४४ ।
रुद्राक्षमालिकाजालसमाकलितविग्रहम् ।
निस्तरङ्गमिवाम्भोधिं निर्विकारमिवाशुगम् ।। ४५ ।।
निस्तमस्कमिवादित्यं भास्वन्तमिव पावकम् ।
गोविन्दभगवत्पाददेशिकेन्द्रमलक्षयत् ।।४६ ।।
In a stark departure from Chidvilasiya, the Madhaviya Sankaravijaya mentions that meeting of Bhagavatpada with His guru Govinda Bhagavatpada happened on the banks of “Indubhava”.
Given that Chidvilasiya is of relatively older antiquity than Madhaviya, and Madhaviya is a sangraha of many texts from Vyasachaliya to Shankarabhyudaya, one has to wonder what source of Madhaviya Shankara Vijaya is for mentioning Narmada as the meeting place.
दण्डान्वितेन धृतरागनवाम्बरेण गोविन्दनाथवनमिन्दुभवातटस्थम् ।
तेन प्रविष्टमजनिष्ट दिनावसाने चण्डत्विषा च शिखरं चरमाचलस्य ॥ ११ ॥
Madhaviya Shankara Vijaya uses the newly coined term “Indubhava” for River Narmada based on the traditional name “Somodbhava” replacing “Soma” with “Indu”. It is from the commentaries of Madhaviaya such as Advaitarajyalakshmi quoting Dindima that we know this.
It may also be noted here that Gururatnamala of Sadashivendra Sarasvati mentions “uparevam” situated near Reva nadi both in the stuti on Govinda Bhagavatpada and also mentions the word “pratichandrabhavam” similar to indubhava usage of Madhaviya when talking of where Shankara Bhagavatpada met Govinda Bhagavatpada. Likewise Tirumala Dikshita’s Shankarabhyudaya also mentions Narmada Tiram as the Place of Their meeting.
Given the wide extraction of many verses from Tirumala Dikshita’s work in Madhaviya, there is a likelihood that these works may have been a source for Navakalidasa Madhava, the author of the 18th-19th century Samkshepa Shankarajaya (Shankara Digvijaya) in its departure from Chidvilasiya Sankaravijaya. .
Curiously, Tunga Sringeri Matha’s Guruvamsa Kavya does not mention the location Govinda Muni’s ashrama.
The disparity between the Guruvamsa kavya and the Madhaviya Sankara vijaya and Chidvilasiya Sankaravijaya becomes a perplexing puzzle. It leaves room for speculation that either these two Sankara vijayas were not in existence when Guruvamsa kavya was written, or the Tunga Sringeri adherents were unaware of their existence when guiding the composition of Guruvamsa kavya.
Tracing Tamil Brahmin Migration : Sankarite Institutions, Sri Vidyatirtha, and Settlements in Mysore’s History
The Historical survey records published by the Mysore Government provide fascinating insights into the migration and settlement of Tamil Brahmins from Tanjore and Kanchipuram regions, near the Sankarite institutions on the Tunga and Tungabhadra rivers (Tunga Sringeri and Tungabhadra -Koodali Sringeri mathas).
In the Quarterly journal of the Mythic Society, while reviewing the 1931 Annual Report of the Archaeological Survey of Mysore, there is an interesting observation that Sri Vidyatirtha also hailed from the Tamil Brahmin community of Choladesa (Tanjore) in his earlier life.
“… Hale Sringeri Village is about two furlongs to the west of Sringeri with about one Brahman and twenty other houses. A small mud shrine contains the old Vidyasankara Linga, about six feet high. The Vidyasankara image is 1½ ft. high in Yoga-mudra with a sannyasi disciple on either side. Compared with this, it will be clear that the image to which I have referred in my article on “An Ancient Image at Hampi ” may not be that of Vidyasankara.
In his notes on Vidyaranyapura, Dr. Krishna says that “Vidyaranya also must have been a Karnataka (Kannadiga). But Vidyasankara is said to have been a ‘choli’ (belonging to the Chola-desa of Tamilnadu) since some ‘cholis’ (Tamil Brahmins from Chola desa) have set up his image in the Agrahara.”
This statement is evidently traditional, picked up during the course of enquiries but it deserves further investigation…”
The authenticity of this statement is supported by the ancient Guruparampara records of Sri Kanchi Kamakoti Peetha. These records state that Sri Vidyatirtha, the 51st Acharya of Sri Kanchi Matha, originated from Bilvaranya kshetra of the Chola desa. His successor, Sri Sankarananda, the 52nd Acharya hailed from Madhyarjuna kshetra (Tiruvidaimaruthur) in the Chola country.
(Reviews : Archaeological Survey of Mysore – Annual Report for 1931 – The Quarterly Journal of the Mythic Society.)
H.H.Puri Acharya spoke to THE WEEK at Sringeri on the eve of the Historic meet of Shankaracharyas
Excerpts:
QUESTION: What brought you to Sringeri now?
ANSWER: The Sringeri swami invited me to this meeting, and told me that we would be discussing the Ram Janmabhoomi issue. So I came. Perhaps, you should ask him what this is all about. They told me that it would be an opportunity for all the four Shankaracharyas to meet, and I was happy about that,
Q: So you do recognise the Kanchi Shankaracharya as one of you, and there are no longer any problems on that count?
A: You should ask this to the two mutts who actually had those differences (Kanchi and Sringeri). If they say they have all come together now, I am happy about that. It is better that we are not divided over small issues.
(THE WEEK, July 11, 1993)