Dr Phanikanta Mishra, Director of the Heritage Cell of Maulana Abul Kalam Azad University of Technology (MAKAUT), West Bengal, and former Regional Director (ER), Archaeological Survey of India and a well-known scholar in the Indian sub-continent has presented a paper on Adi Shankaracharya’s Birth and Time on 07.11.2023 at Veliyanadu, Kerala in a Workshop on the Historiography of Sri Adi Shankaracharya organized by Kalaval Mahadevendra Saraswati Shankaracharya Trust. After accumulating all the information, i.e.
archaeological, historical, and mythological, he postulated, after rejecting all the previous hypotheses and postulations, that the date of Adi Shankaracharya could be between 507 and 475 BC. The paper has also been published in the magazine of Kalaval Mahadevendra Saraswati Shankaracharya Trust. The outstanding paper can be read herewith.
Adi Shankaracharya, a highly revered Indian philosopher and theologian, so far is believed to have lived in the early medieval period by modern scholars. While his philosophical contributions and spiritual teachings continue to influence Hinduism, there has been a long-standing debate regarding his birthplace, time, and life. This article explores the archaeological and scientific evidence surrounding Adi Shankaracharya’s birth and time.
Historical Context:Adi Shankaracharya is traditionally considered to have been born about 2530 years back in 2631 of Yudhishthir Era; while modern scholars say that he was born in 788 CE, historical records from that era are scarce. The primary source of information on his life comes from hagiographical accounts and texts written centuries after his time. The long-debated birth date of Adi Shankaracharya is now undergoing a re-evaluation in light of emerging archaeological and scientific evidence. While the traditional date is widely accepted amongst the monasteries of unbroken lineage established by Adi Shankaracharya, modern scholars ascribe him the posterior date of 788 CE; the new findings suggest that his emergence likely occurred between 507 and 475 BC. These developments bring us closer to a more accurate understanding of this influential figure’s life and contributions to Indian philosophy and spirituality. As ongoing research sheds light on this revision, it may lead to a more precise historical account of Adi Shankaracharya’s era.
Archaeological Evidence (507-475 BC):
Kaladi, Kerala: Kaladi, in the Indian state of Kerala, is universally accepted as the birthplace of Adi Shankaracharya. Archaeological excavations in this region have uncovered ancient temple structures, suggesting the existence of a significant religious centre. While this does not directly confirm his birth, it lends credibility to the traditional belief. Mathas (monastic institutions): Mathas established by Adi Shankaracharya exist in various parts of India. Some of these institutions claim to possess ancient records and artifacts related to his life.
Research into these historical materials may provide insights into his birth and time. The recent research related to archaeological excavations in Pataliputra (Bihar) and Shrughna (Haryana) has uncovered much authentic evidence about the period of Adi Shankaracharya. In his commentary on Brahmasutra, Adi Shankaracharya mentions Pataliputra and Shrughna as prosperous cities. The archaeological excavation report of 1951,1955,1956 and the ancient Shrughna excavation report from 1963-1999 are the major clues to fixing the date of Adi Shankaracharya, considering the downfall and existence of these cities in detail.The excavation report from period 1, that is, before 150 BC tells that below NBP (Northern Black Polished ware) the pottery finds were red ware and brown ware. We got a bowl with edges and from this layer, some mixed potteries of NBP were also discovered. A similar types of pottery was discovered by archaeologists at Kumrahar (KR) IV in the 10th layer and in the KR IV Z layer in the 6th and 1st layers, and in KR IV Z 7th and 8th layers, and KR I 5th layer, the coins were also traced, this indicates that it was 150 BC.
Challenges and Controversies:
The study of Adi Shankaracharya’s birth and time is complicated by the lack of concrete historical records and the overlay of religious and mythological beliefs. Researchers face challenges in separating fact from legend.
Novelty:
The research presents a convincing argument regarding the date and time of Adi Shankaracharya flourishes in 507-475 BC.There isn’t a consensus among historians and archaeologists regarding the birth and time of Adi Shankaracharya (Adi Shankara). The traditional accounts and scholarly perspectives on his life and historical context have not been definitively established through archaeological or scientific evidence so far. While various traditions and texts provide dates and accounts related to Adi Shankaracharya, they are often based on historical and religious traditions rather than archaeological or scientific findings.Adi Shankaracharya is a prominent figure in Indian philosophy and spirituality, and his life and teachings are mainly known through ancient texts, biographies, and oral traditions.
The dating of his birth, his activities, and the locations associated with his life continue to be subjects of historical debate.In the absence of concrete archaeological or scientific evidence, the dating of Adi Shankaracharya’s birth and the events of his life are often based on traditional accounts and the analysis of historical texts. Different scholars and traditions may provide varying dates and interpretations based on their own sources and perspectives. The debate surrounding Adi Shankaracharya, the eminent philosopher and theologian of ancient India, encompasses a wide array of issues and controversies that have intrigued scholars, philosophers, and religious thinkers for centuries.
Adi Shankaracharya is renowned for his profound contributions to the development of Vedanta philosophy, his revival of Advaita Vedanta, and his establishment of the Dashanami Sampradaya, a monastic order. However, amidst his esteemed legacy, several key debates and challenges have emerged, casting a fascinating light on his life, teachings, and influence.This discourse explores the numerous facets of the Adi Shankaracharya debate, delving into the disputes over the dates of his birth and death, the authenticity of his authorship, the interpretation of his philosophical ideas, his historical authenticity, succession disputes among his followers, and the impact of his teachings on Hinduism and Indian culture.
It also considers the interactions between Adi Shankaracharya and other religious traditions, such as Buddhism and Jainism, and examines regional and doctrinal differences in his legacy.This introduction serves as a gateway to a deeper exploration of the controversies and complexities that surround Adi Shankaracharya’s life and contributions, offering insights into the enduring debates that continue to shape our understanding of this remarkable figure in the history of Indian philosophy and spirituality.
Challenges and Controversies Related to Adi Shankaracharya:Historical Documentation:
One of the primary challenges in understanding Adi Shankaracharya’s life is the scarcity of contemporary historical records. Most of the information about him is derived from hagiographical accounts and texts written centuries after his time. This lack of direct historical documentation raises questions about the accuracy of the details provided.
Multiple Biographies:
There are several biographies of Adi Shankaracharya, each with its own set of events and anecdotes. These variations can create confusion and make it challenging for researchers to determine the most accurate account of his life.
Birthplace Disputes:
The birthplace of Adi Shankaracharya is a subject of dispute. While many believe he was born in Kaladi, Kerala, some scholars argue for other locations, such as Chidambaram in Tamil Nadu. These disputes add complexity to understanding his origins.
Dating His Life:
Establishing the exact time in which Adi Shankaracharya lived is another challenge. While tradition places him 507 or 509 BC, some scholars have suggested different timeframes, leading to debates about the chronology of his life.
Sectarian Controversies:
Adi Shankaracharya is known for his role in the consolidation and propagation of Advaita Vedanta, a non-dualistic philosophical school. His teachings and reforms sparked debates and sometimes conflicts with proponents of other philosophical schools, particularly dualistic Vedanta and Bhakti movements. These sectarian controversies continue to this day.
Influence and Legacy:
The extent of Adi Shankaracharya’s influence and his impact on Hinduism remain topics of debate. Some view him as a unifying and transformative figure, while others criticize him for the perceived suppression of regional traditions and practices.
Legends and Myths:
Adi Shankaracharya’s life is often intertwined with legends and myths, which can make it difficult to separate historical facts from religious or mythological narratives. This complicates efforts to construct a reliable biography.
Regional Variations:
Different regions of India have their own interpretations of Adi Shankaracharya’s life and teachings, which can lead to variations in how he is understood and celebrated.
Adherence to His Teachings:
The modern interpretation and application of Adi Shankaracharya’s teachings also vary, leading to controversies within the Advaita Vedanta tradition.In summary, Adi Shankaracharya’s life and legacy are subject to numerous challenges and controversies, ranging from historical uncertainties to debates about his influence and philosophical contributions. Researchers, scholars, and followers continue to grapple with these issues, contributing to the enduring fascination with this iconic figure in Indian philosophy and spirituality.
Discussion:
Today, we embark on a fascinating journey into the past to explore the flourishing period of a prominent historical figure. While historical records often leave us with fragments of information, new evidence has emerged, suggesting that the period of this individual could fall from 507 to 475 BC. Join me as we delve into the intriguing details and the methodology behind this revised chronology. In this research paper, I challenge the posteriorly accepted date of birth for Adi Shankaracharya, advocating for a revised timeline that places his birth and death in 507 and 475 BC, respectively.
This argument is grounded in an array of compelling evidence derived from rigorous field research, archaeological findings, historical records, and a comprehensive analysis of primary and secondary sources.The paper delves into the historical context surrounding Adi Shankaracharya’s life, emphasizing the scarcity of contemporary historical records and the complexities of dating events from this era. It highlights the traditional accounts, biographies, and religious traditions that have provided the foundation for our understanding of Adi Shankaracharya’s life but also underscores the need for concrete archaeological and scientific evidence to establish a more accurate chronology.
Revisiting Historical Records:
Unravelling the true birthdate of a historical figure is akin to solving a complex puzzle. Often, we rely on ancient texts, inscriptions, and other sources to piece together the past. These sources, though invaluable, can be marred by inaccuracies, lost or damaged records, and evolving calendars. In the case at hand, we’ve encountered such challenges.
Emerging Evidence:
Recent findings have presented a compelling case for a revised birthdate. While the posterior date may have been widely accepted, this new evidence urges us to reconsider. The range of 507 to 475 BC emerges from an amalgamation of several sources, including inscriptions, cross-referencing with contemporary events, and astronomical observations. It is crucial to scrutinize these sources meticulously to validate this assertion.
Inscriptions and Records:
Inscriptions carved into stone or metal provide us with a tangible connection to the past. These primary sources, when deciphered correctly, can yield critical information about the period in question. Several inscriptions unearthed in recent years have hinted at the revised birthdate. The credibility of these inscriptions is currently under examination by experts in the field.The excavation report from the period 1 before 150 BC presents intriguing findings related to pottery and coins that provide valuable insights into the dating of the site.
Below the Northern Black Polished Ware (NBP) layer, archaeologists discovered red ware and brown ware pottery. Among these discoveries, a notable find was a bowl with distinctive edges. Moreover, some mixed pottery items of the NBP style were also uncovered in this layer.This pattern of pottery finds is significant because it corresponds to similar discoveries made at other archaeological sites, such as Kumrahar (KR) IV. In the 10th layer of Kumrahar IV, the same type of pottery was found, further reinforcing the dating of this layer to around 150 BC.
The presence of coins is another critical aspect of this archaeological context. The report mentions the discovery of coins in the same layer. These coins, when analyzed, may provide additional confirmation of the dating of the site, as they often bear inscriptions or designs that can be linked to specific time periods.In summary, the findings described in the excavation report, including the presence of distinctive pottery types and coins, strongly suggest that the layer in question can be dated to around 150 BC. This is based on comparative evidence from other archaeological sites and the known characteristics of pottery and coinage from that era. These discoveries add an important piece to the puzzle of the historical context of the site and its chronology.
Cross-Referencing with Contemporary Events:
The birth of a historical figure is often intertwined with significant events of their time. By cross-referencing the purported birthdate with documented historical events from the era, researchers aim to validate the revised date. This process involves meticulous comparison, and any discrepancies are carefully addressed.
Astronomical Observations:
Astronomical records and celestial events mentioned in historical texts can serve as a guiding light in dating historical figures. Astronomers and historians are now scrutinizing ancient texts for references to celestial phenomena. The correlation between these events and the revised birthdate is yet another piece of the puzzle.
Challenges and Scepticism:
Challenges and skepticism surround any revision to established historical dates. Traditional accounts may have gained cultural significance, making it difficult for some to accept an altered chronology. This skepticism drives scholars to scrutinize the evidence rigorously, considering alternative explanations.The four main monastic institutions or “Peeths” established by Adi Shankaracharya, which are considered significant centres of his teachings and influence, are:
Sri Jyotir Matha, Joshimath: Located in Badrinath, Uttarakhand, this Peetha is associated with the northern direction and is known as the “northern Matha.” (492 BCE)
Sri Sarada Matha, Sringri: Situated in Sringeri, Karnataka, this Peetha is linked to the southern direction and is referred to as the “southern Matha.”(490 BCE)
Sri Sharada Matha, Dwarka: Found in Dwarka, Gujarat, this Peetha represents the western direction and is termed the “western Matha.” (490 BCE)
Sri Govardhan Matha, Puri: Located in Puri, Odisha, this Peetha corresponds to the eastern direction and is known as the “eastern Matha.”(486 BCE)
Source: Amita Kaal Rekha (Manav Prakashan), Dr. PN Mishra, 2021
Each of these Mathas plays a significant role in the preservation and propagation of Adi Shankaracharya’s teachings and traditions. While these Mathas have historically been associated with specific regions and directions, they collectively represent the universality and continuity of Adi Shankaracharya’s philosophical and spiritual legacy.
As for the exact date of Adi Shankaracharya’s birth and the chronology of his life, there is still some debate and uncertainty among scholars. Modern accounts often place his birth around the 8th century CE, but precise historical documentation from that period is limited. As a result, the exact date of Adi Shankaracharya’s birth remains a subject of conjecture and academic discussion and is still debated.The dating of Adi Shankaracharya’s birth can vary depending on different sources and traditions.
The Kanchi Matha, one of the prominent Mathas (monastic institutions) established by Adi Shankaracharya, traditionally holds that he was born in the Kali Era 2593, which corresponds to approximately 509 BCE according to some scholars, while according to others, 507 BC.It is essential to note that dating events in ancient history, especially those related to spiritual and philosophical figures, can be challenging due to the lack of precise historical records from that time.
Different Mathas and regions may have their own traditions and calculations for dating historical figures, which can lead to variations in the dates attributed to Adi Shankaracharya’s life. As a result, the dating of Adi Shankaracharya’s birth continues to be a topic of scholarly debate, with various traditions and perspectives offering their own interpretations of his historical timeline. The two most prominent Evidences according to my research are:
Evidence I
The excavation report from the period 1 before 150 BC presents intriguing findings related to pottery and coins that provide valuable insights into the dating of the site. Below the Northern Black Polished Ware (NBP) layer, archaeologists discovered red ware and brown ware pottery.
Among these discoveries, a notable find was a bowl with distinctive edges. Moreover, some mixed pottery items of the NBP style were also uncovered in this layer.This pattern of pottery finds is significant because it corresponds to similar discoveries made at other archaeological sites, such as Kumrahar (KR) IV. In the 10th layer of Kumrahar IV, the same type of pottery was found, further reinforcing the dating of this layer to around 150 BC.The presence of coins is another critical aspect of this archaeological context. The report mentions the discovery of coins in the same layer.
These coins, when analyzed, may provide additional confirmation of the dating of the site, as they often bear inscriptions or designs that can be linked to specific time periods.In summary, the findings described in the excavation report, including the presence of distinctive pottery types and coins, strongly suggest that the layer in question can be dated to around 150 BC.
This is based on comparative evidence from other archaeological sites and the known characteristics of pottery and coinage from that era. These discoveries add an important piece to the puzzle of the historical context of the site and its chronology.
Evidence II:
The Maisur inscription dated 100 Shalivahan Shak referred by Robert Sevelle in ‘Archaeological Survey of Southern India’ published in 1884 CE provides compelling information regarding Ganga Dynasty King Trivikram in the 2nd Century AD. According to this inscription, attributed to Shankaracharya of Shringeri Math, it reveals that Mysore’s King Shri Vikrama Dev was converted to Saiva dharma during this time.
The significant historical aspect is that the ruler’s identity can be traced back to the 2nd century AD. Scholars have confidently linked the Ganga Dynasty with references in the Vedas, Puranas, and Upanishads, thereby illuminating the history of the Ganga-Vansha.In the ancient copper plate inscription of Shringeri Matha, Shankaracharya’s birthdate is recorded as the 14th regional year of King Vikrama (of Western Ganga Dynasty), corresponding to 521 AD.
This Samvat system finds support in the works of scholars like G. Buhlar, Pandit Bishweshwar Nath Reu, Dr. Rajbali Pandey, and Dr. Bhanderkar, as well as being recognized by Parameshwari Lal Gupta and D.C. Sircar in their analytical studies. Notably, references to this Samvat system can also be found in King Ashoka’s Brahmagiri and Siddhapura small rock edict inscriptions, which are in close proximity to Shringeri Math.Dr. Parameshwar Nath Mishra has conducted an in-depth examination, shedding light on the often unexplored efforts of both Western and Eastern Ganga Dynasty rulers. Benjamin Lewis has acknowledged the historical significance of descriptions originating from Mysore and Coorg, further reinforcing the validity of this historical account.
Evidence III
Adi Shankaracharya and King Sudhanwa of Mahishmati share a historical connection supported by archaeological coins and descriptive evidence. Adi Shankara, in his text “Mathamnay Mahanushashanam,” refers to King Sudhanwa. Similarly, “Shankara Digvijaya” of Madhava (after renunciation Vidyaranya, Shankaracharya of Shringerimath from 1381-186 CE) mentions King Sudhanwa and suggests they lived in the same era.
King Sudhanwa, who ruled Mahismati, belonged to the Chauhan kingdom, being the 6th ruler in the Chauhana genealogy, coronated dating back to 500 BC. Dr. Parmeshwar Nath Mishra’s book provides substantial evidence, including Maharaja Sudhanwa’s copper plate inscription, Chauhan’s genealogical records, and related archaeological and literary findings. Chauhan Dynasty’s origin traces back to the end of Asura rule.Ancient scholars’ viewpoints on the date of Adi Shankaracharya also corroborate this historical period. “Brihat Shankara Vijaya” of Chitsukhacharya, the 2nd Shankaracharya from 447-423 B.C of Sharada Peetham Dwarka, places Adi Shankaracharya in 2631 Yudhishthir Era corresponding to 507 BC. Furthermore, a Shloka from the early literary works in Adyar mentions the coronation date of the first Acharya of Govardhan Matha Puri, Shri Padmacharaya, as Yudhishtar Shak 2655 Vaishakh Shukla Dashami, aligning with the timeline of Adi Shankaracharya. This data is consistent with other references, including “Brihat Shankara Vijaya” of Chitsukhacharya and “Vimarshah” of 73rd Shankaracharya of Sharada Matha Dwarka Shri Rajarajeshwar Shankarashram. In ancient Shankara Vijaya, there is a Shloka that sheds light on the birth of Adi Shankaracharya
The Shloka indicates that Adi Shankara was born on a Sunday in the year Kali Samvat 2593, which aligns with his birthdate.Shri Madhavacharya, known as Vidyaranya Muni after taking Sanyasa, became Shankaracharya of the Sringeri Math from 1381-1386. He abridged Brihat Shankar Vijaya / Prachin Shankar Vijaya in the form of “Shankara Digvijayam” popularly known as Madhaviya Shankara Digvijaya. A commentation / Gloss on Madhaviya Shankara Digvijayam, titled as “Adwait Rajlaxmi”, was composed by Shri Achyut Pundit in 1824 CE reproducing 46 Shlokas (verses) from the 16th chapter of 9th Amsh of Ancient Religious text “Shivarahasya Navansh” consists of 10 million Sanskrit Verses.In Shloka 6, 7, 8, and 15 of this text, it is mentioned that after elapse of two millennia of Kaliyug, in Kerala, Lord Shiva will incarnate in the form of a Brahmin named Shankara. Similar analyses by other scholars, such as the narrative of Chitsukhacharya to his disciple Anandagyan as described in Brihat Shankara Vijaya, also corroborate this narrative.Adi Shankara founded four Dharma Rajdhanis (Amnaya Mathas): 1. Sharada Math in Dwarka, 2. Govardhana Math in Puri, 3. Jyotirmath in Joshimath, and 4. Sharda Peetham in Sringeri. Historical records, ancient texts, inscriptions, and archaeological evidence converge to establish Adi Shankaracharya’s birth during the Yudhisthir Era 2631, Elapsed Kali Era (Northern) 2594, running Kali Era 2595 (Northern), and Vikram Era 14 of Western Ganga on Vaishakh Shukla Panchmi. His journey to Kailash is marked by Yudhistar-Samvat 2663, Kali Samvat 2526 (Northern), running Kali Era 2627 (Northern), and Western Ganga Vikram Era 46 on Karttik Shukla Purnima.Though Dr. Parameshwar Nath Mishra, Dr. W. Antarkar, and T. Shankar Narayan Shastri all three scholars prove that Adi Shankaracharya flourished from 2631 – 2663 Yudhisthir Era / 2593-2625 Kali Era, they differ in the conversion of dates in CE. Based on inscriptions after elaborate discussions of counting of the same era from different Tithi and months in different parts of Bharat, Dr. Parameshwar Nath Mishra has converted the above dates into 507-475 BC while; Dr. W. Antarkar and T. Shankar Narayan Shastri without going in-depth simply convert it into 509-477 BC. These differing perspectives reflect the complexity of historical dating and interpretation. A rather dubious date for Adi Shankara is proposed by a modern self-proclaimed scholar, K.B. Pathak, B.A., from Belgaum High School. In his article, published in 1982 in Indian Antiquary, relying on a so-called book of three pages, he suggests that the date of Shankaracharya was 788-820 A.D. Despite my efforts to find a sourcebook of his article in Belgaum libraries, it was nowhere to be found. Mr. Pathak claims to have based this date on a hand-written manuscript found in the house of Shri Govind Bhatt Yelekar, who hailed from Belgaum in the present Karnataka state. According to Mr. Pathak this information was recorded in the Balbodh Prasasti in a concise form. The relevant shloka pertaining to the proposed date of Shankaracharya is outlined below:
Shri K.B. Pathak introduces a highly questionable theory regarding Shankara, referring to him as ” Kushmanda Jaata.” In his explanation, he cites a Shloka from Mani Manjari that suggests Shankaracharya was born from a “Daitya” (Demon) who had committed a heinous act with a widow. Furthermore, Pathak’s book asserts that Madhvacharya is the offspring of Madhu Daitya.The above date suggested by Shri K.B. Pathak has been supported by Dr. Haltz, W. Logan, Dr. R.C. Bhandarkar, Sir Jadunath Sircar, and Maha Mandaleshwar Kashikananda Giri.
However, it’s crucial to emphasize that this viewpoint diverges significantly from established historical accounts and may lack broad acceptance within the academic community, as it is perceived to lack substantial supporting evidence.The key historical sites associated with Adi Shankaracharya’s life and era provide a compelling backdrop for understanding his time. Archaeologists, in their relentless pursuit of scientific evidence through archaeological excavations and research, have unearthed significant data. Dr. Parmeshwar Nath Mishra’s extensive study on Adi Shankaracharya’s origin, references to cities and Karshapan currency in the “Brahmasutra Bhashya”, the progression and decline of historical, cultural, and religious contexts, placing archaeological evidence reinforced by the accounts of two renowned Chinese travellers, Fa-Hien and Hiuen-Tsang, whose detailed travel records make his inferences impeccable. The Brahmasutra Bhashya reveals the presence of Pataliputra and Shrughna, solidifying their historical significance in the context of Adi Shankaracharya’s life and times.
Hiuen-Tsang’s visit to Shrughna in 634 A.D. offers a vivid snapshot of the spiritual landscape during that period. The records suggest that while Mahatma Buddha made attempts to convert people to Buddhist philosophy during his lifetime, these efforts were reversed shortly after his demise by a Preceptor of a rival religion. Hiuen-Tsang’s observations during his journey to Shrughna underscore the decline of the kingdom and the resurgence of the Brahminical religion in India. Crucially, Hiuen-Tsang documented encounters of Bodhisatva Gunamati and Jagatguru Madhav engaged in discussions about Sankhya and Param Shunyavada i.e.
Vedant. This debate, held in Magadha at Shri Goverdhan Matha in Puri Shankaracharya’s territory, strongly indicates the existence and influence of Adi Shankaracharya.In this historical context, Shri Madhavanand, the 11th in the lineage of Shankaracharyas, is documented, with his time period spanning from 310 to 293 BC, further reinforcing the timeline.Moreover, the second archaeological evidence at Pataliputra (Kumrahar) corroborates the historical narrative. A thorough excavation led by K.P. Jayaswal Shodh Sansthan between 1951 and 1955 revealed archaeological remnants dating back to 600 B.C., following the Mauryan culture. The findings, particularly post-Kushan era, align with Hiuen-Tsang’s account of Pataliputra’s extinction as a city during his visit in 637 A.D. Additional excavations at Guljarbag, Government Press Play Ground, Mahaveer Ghat, and Shahkamal Road also uncovered evidence of the city from 6th C.B.C. to 6th C.A.D., with a notable absence of cultural activity between 7th to 11th C.A.D.These archaeological findings, together with inscriptional, numismatical, travel accounts, historical facts, religious records, and cultural evidence, collectively point to a clear conclusion: the 7th to 10th centuries BC marks a period when only Pataliputra and Shrughna cities were not in existence. Conversely, during Panini and Gautam Buddha’s time, archaeological evidence attests to the developed presence of Pataliputra and Shrugna.
The discovery of Karasharpan in Patanjali’s and Gautam Buddha’s periods of excavation at Shrughna reinforces the historical context during Adi Shankaracharya’s life. This evidence overwhelmingly suggests that Adi Shankaracharya’s era falls within the time frame of 507-475 BC, refuting the modern dating of 788-820 AD without substantial scientific backing.We possess a substantial body of evidence pertaining to Adi Shankaracharya and his historical context, notably in relation to the Nepalese ruler Vrishadeo Varman, evident in numismatic and coin collections. These numismatic artifacts, along with ancient archaeological records, contribute to our understanding of the timeframe in which Adi Shankaracharya lived and thrived.Furthermore, it is imperative that we delve into the intricacies of the Copper Plate, an ancient inscription of the 100 Shalivahan Shaka era, which holds vital clues to the historical timeline. Complementing this, the ancient inscription of Sringeri Matha as well as the Brahmagiri and inscriptions of King Ashoka from 3rd century BCE provides additional context. An intriguing aspect of our exploration lies in the evidence suggesting that in the 2nd century CE, the Shankaracharya of Sringeri Math played a pivotal role in transforming the Mysore (Gangwadi) kingdom into the Saiva tradition.
This transition is embedded in the rich tapestry of history, as the Gangas, an ancient dynasty, are known to have held sway during the Vedic age. Epigraphical records of Raja Chodangdeva, an Eastern Ganga king, shed light on the origins of this dynasty.To substantiate our claims further, we must meticulously analyze the numismatic records associated with the Ganga rulers. Kalinga, too, had connections with the Gangas, and its descriptional records and archaeological findings serve as compelling pieces of evidence corroborating the timeframe of Adi Shankaracharya.The date of Adi Shankaracharya, Swami Pragyanand Saraswati asserts, falls back to the 1st century BCE, aligning him as a contemporary of King Vikramaditya of Ujjain, Benjamin Louis Rice’s insights, as found in the Shringeri Math copper plate inscription, offer an additional perspective. Rajendranath Ghosh underscores the significance of the Shringeri copper plate inscriptions, further emphasizing the connection between Adi Shankaracharya and Chalukya Vikram I as well as on astronomical calculation placed him in 686 CE.In this intricate web of historical analysis, we must also consider the viewpoint of Shringeri Math’s Shankaracharya, most likely Chandrashekhar Bharti III (1912-1954), regarding the Copper Plate inscription. While scholars like DC Sircar express ambiguity in their interpretation, Jadunath Sircar dismisses it as a forgery.
Meanwhile, Fleet and Keilhorn’s perspectives add complexity to the discussion, underscoring the multifaceted nature of this historical puzzle.I earnestly implore scholars in this field to reexamine the works of Acharya Ishwar Krishna, such as the “Shankhyakarika” and Acharya Mathar’s “Mathar Vriti.” It is crucial to incorporate the insights from Acharya Shankara, Jayamangala, and Vachaspati Mishra’s “Tatwakaumudi” to arrive at a comprehensive conclusion. Precision is paramount as we seek to establish the historical periods of Kumarila Bhatt, Adi Shankaracharya, Madan Mishra, and Bhrtrihari, aligning them with the framework we have constructed. Additionally, we must not overlook the valuable information provided by Jain texts, shedding light on the antiquity of the illustrious scholar Sureshwaracharya.It is not only essential but also a scholarly duty to address and rectify the misleading and non-traditional date of 788 AD attributed to Adi Shankaracharya, primarily because it lacks the presence of substantial corroborating evidence. Without a solid foundation in historical records, this proposed dating stands on shaky ground and raises significant doubts within the academic and historical communities. Therefore, a meticulous re-evaluation of the timeline is warranted, emphasizing the need for verifiable historical sources that align with the prevailing historical context.Our understanding is greatly enriched by the clear evidence demonstrating Adi Shankaracharya’s influence on Pataliputra and Shrughna. The accounts of Xuanzang (Yuansang), the Chinese pilgrim, attest to Buddha’s conversion of religion and the subsequent reversion to Sanatan Dharma following his Parinirvana. Yuansang also records the scholarly debates, known as “shastrartha,” involving Acharyas of Advaita Shankara Vedanta, Guru Madhav, and Bodhisattva Gunamati in Magadh. These interactions, as well as the rise and eventual decline of Pataliputra over a span of 1200 years from 6th BCE to 6th CE, are invaluable insights. The excavations led by eminent archaeologists Dr. A. S. Atekar and Shri Vijayakanta Mishra at the Pataliputra site align with the preface in their report, providing strong support for the influence of Sanatan Dharma in the region.It’s important to note that prominent figures within the Indian legal system, such as a Special Full bench of the Allahabad High Court speaking through Justice Sudhir Agarwal, in the Sunni Central Board & ors vs. Sri Gopal Singh Visharad & Ors reported in 2010 ADJ 1 (Special. F.B.) has highlighted the need for a more rigorous and accurate approach to historical research. These individuals have pointed out the work of certain historians who have allegedly distorted historical narratives.
Their message is clear: the study of history requires solid evidence and an unwavering commitment to establishing the truth, ensuring a unified and well-founded historical account. A division bench of the Allahabad High Court, presided over by Justice Sudhir Agarwal, speaking through Justice Sudhir Agarwal, in Swami Vasudevanand Sarasvati vs. Jagatguru Shankaracharya Jyotishpeeth Peethadheshwar Sri Swami Swaroopanand Saraswati reported in Vol.12 being 2017 (Suppl) ADJ 1 relying upon the earlier research works of Parmeshwar Nath Mishra has recognized the ancient sanctity of Shankaracharya and has based its judgment on contemporary evidence.
Notably, the court acknowledged the lineage of Maharaj Sudhanwa, whose descendant of the 57th generation was Emperor Prithviraj Chauhan (3rd), the Ruler of Delhi and Ajmer, indicating that there are tangible historical records supporting this connection. Furthermore, the court endorsed the rule of King Sudhanva, further reinforcing its commitment to historical accuracy.Conclusion:In summary, the historical dating of Adi Shankaracharya’s birth has long been a subject of debate, marred by misleading research in the past, the absence of scientific findings, and missing documents. This complex historical puzzle has led scholars to question the modern accepted date of around 788 CE.Emerging evidence, including archaeological discoveries, inscriptions, numismatic records, and references from ancient texts and scholars, has given rise to sound timeline, placing Adi Shankaracharya in the period of 507 to 475 BC. This revised chronology finds support in an expanding body of historical, archaeological, and epigraphical data.Archaeological excavations at sites like Pataliputra and Shrughna, along with inscriptions and numismatic artifacts, offer valuable insights into the cultural and religious context of Adi Shankaracharya’s era. Accounts from travellers like Xuanzang, the influence of Sanatan Dharma in regions such as Magadh, and the historical narratives of the Ganga dynasty and Chauhan rulers further contribute to the contextual understanding.Recent research and scholarly analysis, backed by historical references from ancient texts and inscriptions, challenge the conventional dating of Adi Shankaracharya’s life. While debates persist, the evidence presented in this discussion sheds light on the world of historical research and the ongoing quest for a precise understanding of this iconic figure in Indian philosophy and spirituality.
It underscores the importance of rigorous, evidence-based historical research, emphasizing the need to consider multiple sources and perspectives to arrive at a more comprehensive and accurate portrayal of Adi Shankaracharya’s life and time.AcknowledgementI express my deep appreciation to Dr. Parmeshwar Nath Mishra, a senior advocate at the Supreme Court of India, for his personal guidance and for the insights drawn from his book “Amit Kaal Rekha,” published by Manav Prakashan, Kolkata in 2021. His expertise has been instrumental in shaping the content of this article.I am equally grateful to Dr. Sunanda Jha for her invaluable support in the writing of this article. Her time, dedication, and contributions have been of immense help, and I appreciate her assistance in this endeavour.
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Annexure
Section of the Kumrahar Excavation indicating Period 1 (After Altekar and Mishra 1959, 56).
Another Section of Kumrahar Excavations mentioned Period 1 above the natural soil (After Altekar and Mishra 1959, 62).
Profile of the Kumrahar Excavations with the Period 1 (After Altekar and Mishra 1959, 72).
A stratigraphy of the Kumeahar Excavations with the Period 1 (After Altekar and Mishra 1959, 73).
AN Excavated Trench at the Kumrahar Excavations indicating different periods (After Altekar and Mishra 1959, 217).