Adi Sankara's Birth (Historical Background)

Adi Sankara’s Manifestation (B.C. 509 – B.C. 477)

The Traditional History

(B.C. 509, Kali-sakam 2593)

Sri Adi Sankara was born (descended as an avatara-purusha अवतार  पुरुष) in Kerala. According to the local tradition, his birth date was embedded in his sacred name, “Sankara”.

There is a number system: “ka-ta-pa-yaa-di” (కటపయాది) . According to this scheme, if we count from the letter ‘ya’, Sa will be the fifth consonant(ya ra la va Sa). ‘ka’ becomes the first letter if we start counting from ‘ka’. Using the same logic, we find ‘ra’ is the second letter. Therefore, 5-1-2 represents the name “Sankara”.

“Ankaanam vamato gatihi” (అంకానాం వామతో గతిః).  In Sanskrit, numbers are counted from left to right. Thus, we get the sequence: 2-1-5.

Which means, the second month, Vaisakha(m), suddha paksham, and tidhi is panchami.

Thus, from the ancient times - till today, we have been celebrating this day (Vaisakha suddha panchami) as the birth anniversary of Sri Jagadguru Adi Sankara – as a great festival. 

1. According to Adi Sankara’s contemporary Chitsukhacharyula’s work (Brihat-Sankara Vijayam), the birth year and birth date gets specified as: Nadana-Vaisakha-suddha-panchami Sunday. Lagnam is Abijit (32 prakra. 12-16 slokas.)

2. On this particular point, i.e., birth year as B.C. 509 (Before Christ 509) Hindu year, Nandana: T.S. Narayana Sastri (of Madras) authored “Age of Sankara (1930). Sri Kota Venkatachalam wrote several books. An extensive investigation and research of these works confirms the birth year as B.C. 509.

3. Even if we go by the succession of gurus (preceptors) in several of the Sankara Mathas (Mutts) established by Adi Sankara, simply the above birth date gets further confirmed (and the issue gets settled beyond doubt).

a) This book contains all the details about the lineage (succession of Gurus) of Kanchi Kamakotipitha since B.C. 509. For the period from B.C. 509 to 1969, i.e., approximately two thousand and five hundred years, there are sixty-eight (68) Gurus (preceptors). On average, the span of their individual reign (as Head of the Pitham) was not more than thirty seven (37) years.

b) Even if we consider the lineage of Dwaraka Pitha, there are seventy nine (79) gurus since the fifth century (B.C.). Average span of their gurus does not exceed thirty-two (32) years.

c) Puri Govardhan Pitham – Jagannadham – in their lineage too, there are 144 gurus since the fifth century (B.C.). Their average time period of each guru was not more than eighteen (18) years. 

d) Details of Badari Jyotirmath(am) are not known.

e) Interested readers can consult the English book, “The Traditional Age of Sri Sankaracharya and Maths” for the histories of (a), (b), (c), and Sringeri Math. The book contains other valuable information. Its authors are Sri A. Natarajayyar and Sri S. Lakshminarasimha Sastri, M.A., L. T.

f) Mention must also be made of the works of Pandit Sri Kota Venkatachalam (of Vijayawada). He conducted extensive research into Indian History with the aid of traditional sources and evidences.

g) In the book, ‘Epochs of the History of Bharata Varsha’, Sri Kalyana-ananda Bharatimantacharya Swami (of Guntur) determined Adi Sankara’s birth year as B.C. 509. (page 130, Ed. 1931)

h) ‘Vidya-vachaspati’, ‘Vidwatkaviratna’, ‘Mahopadhyaya vaiyakarana kesari’, ‘Dharmopanyasa kesari’ Sri Punya Umamaheswara Sastri also confirmed Adi Sankara’s birth year as Kalisaka – 2593 (B.C. 509) in his book “Nava Sankara Vijayarya-sahasram”. (Sanskrit book, page 4)

i) Reputed author, research scholar Sri Kanuparti Markandeya Sarma wrote “Srimat-Sankaracharya charitramu” (published in 1932). The author, after examining the preceptor lineage of Kanchi Kamakoti, Puri, and Dwaraka pitham confirmed the afore mentioned details. 

(from Jagadguru Divya Charitra)

Some western historians and their (avowed) followers have followed different methods in determining Sri Adi Sankara’s birth date (tidhi – the lunar calendar day). They got confused in various ways: some claiming before the Christian Era, some saying seventh or eighth century A.D. None of them ascertained the date after a close examination of the (Kanchi) Pitham’s historical records and their chronology of successive preceptors. Yet, their (the westerners’) criticism served well to create and propagate many sorts of fictional stories.

Many historians erroneously regarded Sri Abhinava Sankara (A.D. 788-840) as the real (original) Adi Sankara. The reason for this mistake was: Sri Abhinava Sankara too like the Adi Sankara traveled the entire Indian subcontinent (Bharata) and propagated Advaita brahma vidya. He initiated the spiritual renaissance. Not only that, like the Adi Sankara, Sri Abhinaava Sankara too was a great embodiment of erudition and scholarship. Sri Abhinava defeated a poet laureate (Vakpatibhattu) of Kashmir King. Sri Abhinava then ascended the throne of Sarwajna Pitham. Vakpati Bhatt described Sri Abhinava’s miraculous powers in his work, Sankarendra Vilas(am). People were moved by Sri Abhinava Sankara’s victorious travels. Later Sri Abhinava entered the Dattatreya cave – a cave in Atreya mountain, along the Himalayan Mountains. The aforesaid details exhibit some similarity to the incidents in Adi Sankara’s life; perhaps, that was the reason why historians have mistakenly identified Sri Abhinava as the real Adi Sankara.

Also, these factors contributed to the wrong observation – of mistaken identity: Though Sri Adi Sankara left mortal body at Kanchi in 477 B.C., many thought he had entered a cave in the Himalayas (The video movie on Adi Sankara too depicts erroneously such a scene towards the end.). Adi Sankara did go to the Himalayas, for a purposeful visit to Kailas, to bring five Linga crystals on to the earth. However, a credible theory is that Sri Adi Sankara attained salvation in the second compound of Kanchi Kamakshi temple. 

In the lineage of Kanchi Kamakoti preceptors, we find the following sequence: Krupasankarulu (A.D. 28-69), Ujjwala Sankara (A.D. 329-367), Mukasankara (398-437) and Abhinava Sankara (A.D. 788-840). Due to the presence of Sankara word in all these names, the search for the correct (historical) time determination of Adi Sankara has become really difficult. When we carefully examine these issues and the reasons for the confusion that arises due to the “same name”, the puzzle gets resolved. And truth becomes self-evident.

Also, we get to appreciate why the title ‘Sankaracharya’ is applied to all the preceptors in the lineage of teachers (gurus) in the Pitham. This tradition continues till date.

“Lord Siva moves around in the form of Sankara-acharya”

[Translator’s Note: These excerpts are taken from a Telugu book, titled “Sri Kanchi Kamakoti Sarvajnapitha Jagadguru Divyacharitra” authored by Sri Nudurumati Venkataramana Sarma, B.A., Published by Kumari Vemuri Sadhana, Hyderabad. The sole purpose of this blog-post is to bring awareness about the traditional sources relevant to Adi Sankara. Controversies or endless inert inane arguments will never settle any issue. Perhaps, a sudden insight guided by pure unbiased intellect and scholarship may help some times. 

Many English books (based on third rate tertiary sources) have unnecessarily created false histories about both Adi Sankara and the Upanishads. It is a great tragedy – forcibly heaped on the timeless (Sanatana) Hindu culture. One wonders whether any ulterior motives (or sheer ignorance of Sanskrit and other Indian languages) had driven some historians to distort the time period of Adi Sankara?] Copyright 2021 by the author (only the English Translation).

Red Hat Visitor (A Nature Poem)

Red Hat Visitor

Our relation goes back

To several years back

He first visited us

During the snowy January

He was on an urgent mission

They had to find a house

Insulated from the cold

Snow and predators

An abandoned maple tree

Was their lucky find!

Besides soft dry wood

It provided nourishment for their young

My association goes back

To many years

I saw them in our village

Right across our class room

In the bushes of acacia

In the village farmers market

I looked at their vivid colors

Their soft feathery coats

In the hands of hunters

We would call ‘em

Carpenter Bird – vadrangi pitta (వడ్రంగి పిట్ట)

Or vadla pitta (వడ్ల పిట్ట) (as in the movie, Ankur)

I feel as though

This home, here, in the suburbs

Is like the Ashram of Kanva rishi

Of the fabled Sankuntalam

A most sensitive creative play of

The Great Kalidasa

What do I lack here?

Except a lion and a peacock

I have everything here

In my modest woods around the house

I have many avian, reptiles, two hoofed

Seen the bluebird, cardinal, woodpeckers

Chickadees, squirrels, chipmunks, 

An occasional garter snake

But the pileated woodpecker

And a humming bird

Captivated our attention

Once a baby deer rested 

Near the wall, enjoying the cool shade of big maple

Then, during a heavy downpour

A shivering raccoon needed

A dry sheltering place

Under the front porch

We’ve grown accustomed 

To all these gentle creatures

Though we never feed them

Nothing, no special food

Never petted them

They all enter the front porch

And

The deck in the back

And several avian friends

Made nests in the evergreen trees

Beneath the deck

We watched newly hatched

Chickadees, starlings, doves, squirrels

Life just flourishes all around

Then, there is the ever flowing

Boisterous cataract, barely visible

From our bedroom window

A cool shade, protected tall trees

Spacious woods, and water all around the year

What more do they need?

Plenty of hawthorn berries, maple seeds

And nutritious wild walnuts

Pine seeds and flowers

Need you ask for anything more?

All this I (we) get to see,

Share, and enjoy

From our lovely home

I need no nature retreats

No hiking trips to the Adirondacks

It is as though we are blessed

A pleasant early morning 

Bird call, a late evening chirping

A midsummer’s cacophony of

Crickets in the afternoon

They remind me

“Enjoy, meditate on all this

Abundance of life”

I cannot imagine a more

Harmonious coexistence of living beings Copyright 2021 by the author

Rama Daiva Sikhamani - A Ramadasu Kirtana

తోడి రాగము, చాపు తాళము 

రామ దైవశిఖామణి సురరాజ మనోజ్వల భూ(షా) మణి || రామ ||

తామర సాక్ష సుధీమణి భవ్య తారక భక్త చింతామణి || రామ ||

 

నాడే మిమ్ము వేడుకొంటిగా శరణాగత బిరుదని వింటిగా

వేడుకై మిము (పొ)బొడ గంటిగా నన్ను దిగవిడనాడ వద్దంటిగా || రామ ||

 

చింతసేయగ నేమిలేదుగా ముందు చేసిన గతి తప్పబోదుగా

ఇంతకు మిక్కిలి రాదుగా నే నితరుల (గొ)కొలిచేది లేదుగా || రామ ||

 

తమ్ముడు నీతో  జంటను (నీతో ఒక్క కంటను)  రామదాసుని రక్షింప కుంటెను

సమ్మతి నుండు మాయింటను భద్రాచల వాస నీ బంటు బంటను || రామ ||

tODi raagamu, chaapu taaLamu raama daivaSikhaamaNi suraraaja manOjvala bhoo(shaa) maNi || raama || taamara saaksha sudheemaNi bhavya taaraka bhakta chiMtaamaNi || raama || naaDae mimmu vaeDukoMTigaa SaraNaagata birudani viMTigaa vaeDukai mimu (po)boDa gaMTigaa nannu digaviDanaaDa vaddaMTigaa || raama || chiMtasaeyaga naemilaedugaa muMdu chaesina gati tappabOdugaa iMtaku mikkili raadugaa nae nitarula (go)kolichaedi laedugaa || raama || tammuDu neetO jaMTanu (neetO okka kaMTanu) raamadaasuni rakshiMpa kuMTenu sammati nuMDu maayiMTanu bhadraachala vaasa nee baMTu baMTanu || raama ||

(The English transliteration is generated by Lekhini. I got attracted to this kirtana after listening to Dr. Balamuralikrishna in a CD. Here, bhakta Ramadasu says: "Then, on that day itself I surrendered to You. I heard that You have the unique title of 'rescuer of the fallen at Your feet'. With a rare pleasure I got to see You and I asked You not to leave me. What can I say? What's the use of feeling sad now? Whatever prior karma and its fruit is there, certainly one cannot escape it. We won't get more than that. And there is no way I am going to pray (worship) to others. Your brother (Lakshmana) too is not helping me. Looks like You both have conspired against me. (Anyway) Kindly stay with me in our house, O Lord of the Bhadra Mountain. I am Your servants' servant.) Copyright 2021 by the author

To My Beloved Teachers

To My Beloved Teachers

Here, I want to record my own gratitude to my teachers and professors with a genuine personal touch. I know, I know it is past the president Sarvepalli Radhakrishnan’s birthday. Always running late! In these modern (modern but uncouth) days it has become a fashion to berate teachers, elders, and belittle the teaching community in some places. There is a fallacious dangerous opinion among some youngsters (at times even older folks) – it goes like this: “Since I pay the school tuition or course fee I am owed the grades and knowledge. I do not have to respect the teacher and I am not obligated in any way to the faculty. Others should serve me because I (or the government) pay(s) and that is the end of it (the transaction)”. Then suddenly one day in midlife one realizes the terrible bitter truth: Even if you pay handsomely, you may not get the best doctors to treat you. Even if you pay for an airline seat, you may not get to travel due to expired visa or lack of vaccine passport. Even if one pays, one may not get the most pure pharmaceutical drugs. There may be impurity in heparin or wrong rotation (chirality) in thalidomide. So, even if one pays one may not get the proper goods or returns. 

But luckily we’re brought up in an earlier era. Things were entirely different. I was admitted to a municipal elementary school. As per the custom father chaperoned me to the school with a slate and stone pencil. Though I do not recall the teacher’s name I see him vividly in front of me with a dhoti and Vaishnava marks on the forehead. The school was in a large shed (warehouse) and on Saturdays the premises were used for the weekly market for selling saris, sheets, and cloth merchandise. We also had a small classroom nearby that housed large number of clay animals (like turtle, parrot, crow) and carts. What I remember about the first day is this account. The teacher took me into his lap and made me write beautiful Telugu words, “Om Nama-ssivaya”. Of course he was holding my little hand and guiding the letters. His heart was pure and his blessings made me earn degrees and diplomas later. After the short initiation, there was the celebratory distribution of sweets, peanuts, school bags, and pencils.

Later in the village I was put under the tutelage of a drawing (arts) master. I was struggling in math initially in the sixth standard. Going daily to the master’s house imparted some discipline and smoothed wrinkles in my character. Both inside and outside the classroom our drawing master watched me closely; that prevented me from falling into bad habits like smoking or skipping the classes. The tuition master and my cohorts appended a special nickname to me as a harmless endearment.

Some of my special teachers in the high school: Sastry (Sanskrit), Rama Raju (Telugu), O. S. Rao (Science), O. S. Sastry (English) and a few more. The Sanskrit teacher was the gentlest teacher. He never got angry with us. The science teacher looked after me in the final years with care and perhaps he was instrumental in influencing me to follow sciences. The English teacher had a good rapport with father and he eased father’s fears of finances for my higher studies. I should also mention my head masters (P.V. Rao, Sastry, Gopalakrishna Murty) who took care of my school records, grades, and the yearly physical checkups. Once our Telugu teacher saved my health from complications. He noticed my sudden bout of weakness and gave me an herbal medicine for a fortnight free of charge. 

I miss recalling the names of lecturers in our degree college. But some lecturers (BV) left indelible imprint. We had professors T. Ramarao, Chalapati Rao, and Raj Mannar. Professor Ramarao was very learned and (student) friendly. Once a group of students set up a tent near the college gate and went on a lightning hunger strike. I went to the college riding in the crowded bus with sweaty face unaware of the strike and there I witnessed the personnel skills of the principal. He gently talked to the students and offered to look into the difficulties.

“Dear youngsters, why are you here? What’s the issue?”

“Sir, we want to strike, a hunger strike really.”

“Ok. Let me hear everything. But before we go any further, it is too hot in this makeshift tent. Can we share some coffee or juice for friendship?”

Thus gently the principal sneakily introduced all the paraphernalia into the tense scene like a big tiffin career, a large coffee jug, glasses, water, and some leaf plates (banana leaves). The principal and senior students all settled nicely chit chatting about everything under the sky except the real rationale for the strike. Now obviously after thirty or forty minutes, all the student participants gorged down several hot idlis, dosas, and emptied coffee tumblers. After belching and with all signs of satiety, the principal goaded them to walk over to his office in the main central building. Probably the cool (Godavari) river breeze helped also a bit. So after an hour the front gate tent got torn down and all the classes were in full swing as per the routine. Professor Ramarao’s scholarship and human skills were remarkable. After all, he got a Ph.D. from London in literature – oh, that old school rigor and high quality. 

In the college after graduating with flying colors I was at a loss to pick a subject for higher studies. I liked all the physical sciences but how to narrow down to one area? Then all our lecturers were throwing odd suggestions like go for chemistry, statistics, or applied mathematics. But there was one newly recruited nuclear physics faculty member in the staff room. He looked straight at me with genuine concern and offered the advice – go for the best top of the heap like physics, electronics, or nuclear. His free counsel shaped my future. Some times a stray ray of light lights up our dark alley of life. We should be immensely grateful for such random luck.

Once I ran into some difficulty with my precious fellowship. Nothing seemed to work and things were getting messy. A well-meaning gentlemanly clerk came to my rescue. He was looking after the fellows, their monthly honorariums, and assorted bills. Suddenly he understood my plight and desperation. Being a well-versed palmist, he gently examined my right hand, and gave a stunning opinion thus: “With such a bright adventurous future ahead, why are you so sad? This is just a passing phase. Have full confidence in yourself and things will work out well.” That he could see the distant horizon clearly is still a mystery to me! I bow in reverence to all.

(October 5th is the UNO World Teachers Day. Saraswathi puja day falls on October 11/12 this year.) Copyright 2021 by the author

The Eighteen Puranas

The Eighteen Puranas

Sri Paramacharya camped in Chennai for several months. From there the Swami shifted to a tile kiln (Brick Factory) premises in Mambalam area on the Poonamalle Road. One evening I went to see the Swami with a Seth from Kolkata. The Seth was a very rich individual and a generous one too. As usual I prostrated at Paramacharya. The Seth too did the same and offered his salutations. We stood there for a while with folded (clasped) hands (as a gesture of respect).

The Swamiji lifted his head and enquired: “Once you’ve mentioned about someone. Is this the person?” Swami’s memory skills and his penetrating talents of insight are extraordinary. I nodded in agreement saying, “I had to bring him here due to lot of pressure.”

Now, I must recount certain facts about the Seth. He was a sincere religious (dharmic) person. He used to attend my daily discourses on Ramayana and Mahabharata. I used to speak and intersperse with Hindi during my commentaries and that attracted a good following. After the initial invocation (sloka reciting), I would tell the audience about (Kanchi) Paramacharya, his tapas-sakti (devotional energy), and his boundless intellect. Tell I used to with specific examples. Only then I would begin my discourse. I’ve been following this activity for many years. 

God blessed the Seth with all types of riches and luxuries. But with such opulence he also suffered from a major ailment. Not able to take food through mouth was the Seth’s terrible misfortune. His esophagus (the tube that connects mouth and stomach) did not work. They had to make a perforation into the stomach and send food through it. What a hell it was? He was patiently eking (dragging) out days like that.   

The Seth tried everything to find a cure. He met all the world famous doctors. Visited many temples and paid penances. Prayers, pujas, yantras, chanting – you name it he did everything. But there was no improvement in his condition. Once he heard me mention Kanchi Swami in one of the discourses. Since then he started pinning hopes on Paramacharya. Perhaps the Swami might provide a relief from the terrible painful condition.

One day the Seth was very insistent to accompany me to Chennai. But how could I take him to Paramacharya without the Swami’s (explicit) approval? Once I mentioned that I would go to Chennai and seek the Swamiji’s approval. Immediately he gave me a plane ticket to Chennai. Upon reaching Chennai I approached Paramacharya and sought permission for bringing the Seth with me. The Swami enquired about my discourses but he did not say anything about my request. When I reminded the Swami, he simply deferred the matter saying “not now.” Not to offend the Seth I simply said I would take him to Paramacharya once my discourses come to an end – thus dodged the issue temporarily.

So, now without Swamiji’s permission I brought the Seth here to Chennai. No doubt it was an infraction on my part but I did it purely out of altruistic motive. Whatever good or bad befalls on us it is all due to the past (previous births’) karma. Every man (person) must experience the fruits (of past karma). Only by experiencing the effects of karma, can we diminish (whittle away) the accumulated (bad) karma. Therefore, if we experience serially painful difficulties that means all our sins are getting eroded slowly. If we simply bear such difficulties with full trust in Eswara then their effect will get moderated. In such matters about good and bad, often Swami’s elucidations are very clear and revealing.

People often ask for the elimination of difficulties in life without realizing their root cause, without true heart felt repentance. Perhaps that was the reason for Paramacharya’s reluctance to meet such aggrieved persons. I stood farther from the Swamiji and tried to remind about (the Seth’s) the matter. Still Paramacharya did not respond. As the night was approaching I wanted to seek Swamiji’s permission for leaving. I planned to return early the next day. Of course Paramacharya understood my thoughts (predicament) and commented thus: “We cannot do anything in his situation. Take him with you. Tell him to abide his full trust in Eswara and continue doing good things (acts). Eventually only God can come to his rescue.”

I ventured and said, “For many years he has been doing lots of good deeds (charitable acts). Is there no solution for his problem? For every thing (sin) there is recompense, a suitable punishment. Don’t our sastras and canonical texts specify punishment for sinners and hapless cursed individuals? In God’s creation there must be a way for rectifying (remedying) erroneous behavior. Please you must kindly show a way for the Seth.” Thus I tried my best to argue on behalf of the ailing Seth. 

After listening to everything Paramacharya observed silence for a while; the Swami beckoned me close and asked, “Will he obey and do whatever I say?”

“Definitely he’ll obey your instructions. I’ll ask him to comply.”

“If he doesn’t implement..”

“If the Seth obeys things will turn for better. Otherwise he must bear the aching burden.”

“It will cost lot of money to implement what I suggest. Can he spend that much?”

“He is a multi-millionaire. Will spend his entire wealth for health.”

“Ok. If that’s the case, let him print all the eighteen Puranas on good stock of paper, in attractive legible print in Sanskrit, and distribute all the books (volumes) to qualified Vedic Pundits freely. Will he do it? Can he do it?”

“He’ll. I will urge him to do it as per your words.” I said.

“Do you know the names of the eighteen Puranas? Tell me”

I narrated all the names. I was happy somehow my arguments worked.

I called the Seth and explained all the details. He got excited and gave his commitment. With tears rolling down he prostrated to Paramacharya. The Swami blessed him and instructed his disciples to distribute prasad to the Seth. 

As soon as he reached his place he started to get the books printed. He set up the operation (office) in one of the floors of his palace. He summoned Vedic Pundits and scholars from many states for advice. After consulting numerous scholars and experts he got the books printed with large font on high quality paper. The books were distributed to eligible pundits. All the books carried the insignia “with love” in lieu of “cost”.     

Would his disease status improve? Would it really retrograde, lessen or not? He did not entertain any doubt and he got fully immersed in the project without the slightest disbelief. As per Swamiji’s instruction the seventeen Puranas came out in print. But his ailment did not see any change, of course. Even in the midst of such a humongous work he continued taking food as before (via stomach hole).

Finally, at last as soon as he started work on ‘Skanda Purana’, suddenly he began eating from mouth like all people. His palate got back the taste sense. A wonder, wonder of wonders – a rare surprise in this life happened against all odds! That excruciating pain he suffered every moment, every day suddenly vanished with the benediction of Paramacharya. 

Upon hearing his progress I met Paramacharya and said, “Swami’s power is the mother of all powers. It is solely due to your grace the Seth got (another) a rebirth. This is purely due to your blessing. You’ve saved him. You are the God.” Thus saying I started getting teary eyed.

But then when I heard Paramacharya’s (the great sakti) words I realized I was witnessing none other than the Eswara. “Our own (country’s) dharmic texts’ power saved him. Isn’t it?”

Neither anyone nor I heard the Swami ascertaining his instrumentality in this benevolent episode. After hearing this miraculous (healing) account many foreigners made a beeline to see the Swami. (From “Paramacharyar” book by Mukkur Srinivasa Varadacharyar Swamigal, Ashtalakshmi Temple, Chennai.)

[Note: It seems the original for this narrative is in a Tamil book. I did the English translation here from an account in Telugu, which I got from a relative. I think these accounts of Sri Paramacharya teach us a lot about Hindu faith, Sanatana Dharma, and the precious value of our canonical texts.] Copyright 2021 by the author