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).

Restoring Vision For The Blind Lady (Grace and Bhakti)

Restoring Vision For The Blind Lady

1963, it was during the month of Asviyuja (September).  In Tiruchirappalli the Kanchi Kamakoti Swamis (Sri Chandrasekharendra Saraswathi and Sri Jayendra Saraswathi) were conducting the Navaratri festival celebrations. 

There were spacious pandals specially erected for the thousands of thronging devotees. During those nine days Sri Paramacharya was observing the diksha and he was conducting all the scheduled events with close personal supervision. Not only that, the Swami had cancelled all special visits and interviews during the nine-day festival. (It was a rare occasion solely meant for the common devotee - man and woman.)

Among the devotees there was one ninety-year-old lady. Besides the advanced crippling old age, she was also blind. The lady had been fasting for three days. She had come trekking all the way from a twenty-mile distance solely to see Sri Paramacharya (the elder Swami). 

Other than uttering “Sivaa Sivaa, Hara Haraa” she would not speak at all. Did not ask for any food. Foremost she wanted to get a ‘darsan’ of the Swami – thus she kept on muttering. All (the people) kept on wondering whether it was possible; the Swami had gone into the Navaratri diksha, forswearing interviews or special ‘darsan’, etc.

Yet, one of the devotees got an idea. From the room, Sri Paramacharya used to come out once or twice breaking his self-imposed isolation. Thus thinking the devotee gently helped her settle near the exit door. There she sat and continued chanting ‘Siva-Sivaa, Hara-Haraa’. That was her stubborn act; now no one would disturb her. That was her pure devotion. Now, paradoxically hundreds of other devotees too crowded around her with the faint hope of seeing Sri Paramacharya.

Later inadvertently one of Swami’s close associates (a disciple) opened the door and observed the meditating lady bhakta, leaning against the doorway. The assembled crowd slowly narrated her story. The disciple rushed inside and communicated the matter to the Swami.

At noon Paramacharya was about go to the Puja-mandir and then suddenly turned back upon hearing about the fasting lady. The Swami opened the (back) door and came out to meet the waiting lady. There Sri Paramacharya saw the chanting lady waiting in the red-hot burning midday sun.

“What, grandmother! I’ve come to see you. How long have you been sitting here?” Thus spoke endearingly the Swami to the lady in Tamil.

The crowd came to her help, as she was also hard of hearing. They repeated Swami’s words into her ears. Hearing those words, the grand lady started speaking loudly, 

“Have you come, my Deva! Have you come, my father, to bless me? Please stand in front of me, I’ve to pay respects (prostrate) to your feet.” So she said in Tamil.

“Grandma, you don’t have vision. How will you see me?”

“At least, I can hear your words if you come near.”

“Not like that. You do what I say.” Said Paramacharya to her.

He made her stand in the sun a little farther. The Swami did perambulation around her. During that encircling process He stopped at each of the eight directions and kept on asking her thus: “Am I visible to you? Are you able to see me?”

“Yes, Yes. I am able to see your saffron robe. Your staff is visible…” And she went on describing sequentially the entire form of Paramacharya. By the time Swami completed the circle, she went on talking, “You look to me as clearly as I had seen you twenty years back. Now also, you appear the same, my father (appa).”

She prostrated and paid respects.

All the persons in the crowd around her were surprised at her – the (blind) lady’s bhakti towards the Guru. They admired Paramacharya’s greatness (and his miraculous power).

(Translated from “Nadichedevudu” – a Telugu work by N. Venkataseshayya)

Copyright 2021 by the author

Telugu Encyclopedia of Sanatana Dharma

For quite some time, I have been thinking of writing about two issues in my blogs. One, about a very rare precious Telugu resource on the Internet. Second, about an extraordinary literary multi-linguist (polyglot) – Dr. (Prof.) P.S. Sastri. The latter, I will defer to a future time, as it needs more careful study and preparation.

            Today, I would like to dwell on this rare Telugu treasure. I came to know about it, just by pure chance when I was leisurely browsing the Kanchi Kamakoti organization’s website (http://www.kamakoti.org/telugu/). I cannot comment about their Tamil section as I can barely read the Tamil script. But the Telugu section is just superb – it is beyond any description, only superlatives (or hyperboles) can convey about its content, range of topics, and very (though I would not use the adjective, esoteric) rare works. Sitting in Northeast, continents away, in a remote place, how lucky am I to avail such works? At this site, I can read about Sri Ramana Maharishi, the Upanishads, puranic stories about Radha, Adi Sankara, and many more. I can read the original Sanskrit verses, their meaning in Telugu, and some very illuminating, one of a kind works in Telugu. I got to read about Sri Sadasiva Brahmendra Swami and his great musical compositions. Such a site is very rare indeed. If I am waxing eloquent, a bit rapidly typing sentences, it is because only a true aspirant (i.e., a sincere devotee) knows how difficult it is to get even a copy of Dakshinamurti Stotra or its faithful translation in a remote corner of the world. Even in India, in small places it is very difficult to get authoritative books on Sanatana Dharma, commentaries, or elegant helpful (lucid) translations in vernacular. Of course, publishers like Gita Press (of Gorakhpur), Gollapudi, and others are doing their best to promote awareness in Sanatana Dharma in all major Indian languages. Many publishers go out of their way to satisfy customers, as they would normally mail books to anywhere. Still, the exorbitant international shipping charges discourage many foreign readers; not everyone can splurge hundreds of dollars on books, CDs, or audios. Spiritual path may be strewn with many a hurdle, but (lack of) money is never one of them.

            A sampling of some works at the Kanchi Kamakoti website: Ramana Maharishi by Suri Nagamma, Mahayogam (enunciated by Sri Ramana Maharishi), Na Ramudu ( = My Rama) by Viswanatha Satyanarayana, Sri Sri Sri Prabhudattaji, Biography of Sri Seshadri Swami, Bhakti Rasayanamu by Madhusudhana Saraswati, translated by Potukuchi Subhrahmanya Sastri, Ph.D. Obviously, there are many more gems of Bhakti literature, expositions of Hindu scriptures, and Hindu philosophy embedded in this Telugu section. I have not exhausted reading all of the books (or headings) in this vast repository. I do not think I will be able to read all of its content; life is too short. (I will elaborate on this point towards the end.) I do visit this site whenever I have a difficult question, when I am desperately searching for clarification of a tricky issue. Usually I come away with a clear(er) insight.

            To understand Hindu mythologies properly [let us leave aside for a moment -mistranslations, distortions, intentionally warped commentaries – because there is no time for “stupid, bad arguments”; there are lots of pseudo works parading in the garb of modern anthropological (abhorring interpretations – often they highlight the author’s ignorance rather than scholarship!) insights as great original books. One must exercise extreme caution in selecting “what to read”, otherwise one will be thrown off the track! ], we have to either learn Sanskrit a bit or be fully equipped in a regional language (Telugu, Gujarati, Bengali, etc.). Only the local language has an organic bonding with the (subcontinent) Indian soil, its ancient culture, and its ethos. English, sad to say this, does not have the required vocabulary. Besides, English words lack the proper etymological underpinnings to support Sanskrit. It cannot translate karma, dharma, punya, or maya (a point often emphasized by commentators like Sri Chaganti, Sri Pratyag Bodhananda, and others). Sure, there are some aborted attempts to find approximations for such profound words. But the translated English word (idiom) will not communicate the force (punch) of the original.

            Here, in these web pages, among these forests of thought provoking, very gentle meditative discourses, I am lucky to come across many names of my forefathers, great commentators, and numerous benedictory sermons of Paramacharya. Even in India, it is nearly impossible to come across such a wide range of books. Maybe, I can browse or borrow a few books from a local Rama Krishna Mission library. Still even such a task requires physical transportation and healthy body. Just with an Internet connection, any reader can access these works in her home, at all hours, across all continents.

            With much humility, I pay my gratitude and thanks to the Kanchi Kamakoti Peetham for gifting such an invaluable treasure of wisdom (and knowledge) to many remote devotees. It is like a blessed “distant learning” portal. Many people must have contributed to this effort, to make it fully functional and successful. Computer (software & hardware) professionals, librarians, liberal donors, and certainly, lots of dedicated supervisory staff. From a far off place, I do not know their names. Yet, I feel as though they are helping me to progress on my arduous journey. I salute them with all my heart. Specially I must mention my gratitude to the Sadhana Grantha (Grandha) Mandali of Tenali (Sri Bulusu Suryaprakasa Sastry garu), who have graciously contributed many volumes to the Kanchi Kamakoti Peetham.

            Reading a single poem, a single sentence, or one good book can change entire life. The innocent boy Dhruva (Pole star) and the more recent Balayogi (of Mummidivaram) episodes come to my mind. At a minimum, by reading these books, I may, at least partially, discharge my debt to the great eternally living rishis of India (Bharata-khanda).

            The modern impatient English-only (semi) literate youth greedily wants these things translated into English. Hold that terrible ugly thought! Only great scholars like Dr. P. S. Sastri or Sister Nivedita can attempt such a task. Now, due to our misfortune, we do not have them among our midst anymore. Each age must bear its burdens and curses – and bear one must patiently, with a sense of total surrender to the Lord Venkateswara.

            A last word – we, I mean, most of us can read only so much. Very few (bless them, such great souls) can read all the eighteen puranas, the three epics (Ramayana, Mahabharata, and Srimad Bhagavatam), and the Bhagavad-Gita; ideally, one has to read each purana at least three times. But, mere reading can lead to other troubles: a false sense of pride, scholarliness, the weight of erudition, unnecessary ego, etc. So, since time is of essence (on this earthly planet), one should read only a modest number of books (This is not my original idea, I am paraphrasing here). And then, absorb the real “meaning” behind each text (verse, sentence, word, or syllable) and hastily move on to the real task at hand. And the real task, is, implementation (practice and more practice) with utmost care. Practice, patience, and extraordinary care, i.e., attention to the detail – all that matters finally.
Copyright by the author 2012