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Shri Shankara is said to be a younger contemporary of Sri Kumarilabhatta. Sri Suresvara the well known disciple of Sri Sankara has cited two verses from Kumarilabhatta's 5 Slokavartika in his Brhadaranyakopanisadvartika. So Sri Suresvara can be placed in a period later to Kumarilabhatta. Sri Kumarila has been attacked by Dharmakirti who has been attacked by Sri Sankara and Sri Suresvara. But they have never been attacked back by Dharmakirti. Likewise Sri Kumarila has been attacked by Santaraksita, Kamalasila and Akalanka but they have not touched upon the writing of 6 Shri Shankara and Sri Sureswara. So in determining the date of Shri Shankara, Sri Kumarila's date will be useful. And it can be concluded that Sri Sankara's date is definitely after that of Kumarila. A Combodian inscription mentions one Sivasoma who claims himself to be the pupil of Bhagavan Sankara.7 5. M.Umesh, Sankara's date. "yajjatiyaih pramanaistu yajjati 11 yajjatiyarthadarsanam. etc. 6. ibid. 93 7. "yenadhitani sastrani bhagavan sankarahvayat" Ibid.

: 29 : This Sivasoma was the preceptor of Indravarman who ruled during A.D. 878 - 887. So Sri Sankara's date comes prior to that. This Sivasoma was a Tantrik. There is possibility that he had learnt tantric philosophy from Shri Shankara who composed Saundaryalahari to pay homage to his preceptors Sri Gaudapada, the composer of Subhagodaya. Following the footprints of his Paramaguru, Shri Shankara wrote Saundaryalahari also as an authoritative tantric and devotional work. Sri Kumarila's date is said to be not earlier than sixth century and not later than the first half of eight century. So we have to conclude that Sri Sankara had 8 lived during the period between that of Sri Kumarila and Sri Sivasoma. The reliable manuscript giving such mention regarding the date reads thus 9 Nidhinagebhavahnyabde vibhave sankar odayah (780 A.D) kalyabde candranetrankavahnyabde guhapravesah 10 (820 A.D) Sanmata-Sthapaka Though Sri Sankara was noted as the prince philosopher of Advaita in India, one notable service of his was that he had founded Sanmata i.e., he modified and codified the six forms of worship viz., Ganapatyam, Kaumaram, Vaisnavan, 8. ibid., p.59 9.- Ibid. 10. Ibid.

: 30: Sauran, Saktam and Saivam. 11 He prescribed Pancayatana puja for his own disciples. He is supposed to have installed the Janakarsana and Dhanakar sana yantras at Srirangam and Tiruppati which have the power to attract devotees and offerings. - 12 Shri Shankara had also founded the monastic orders and institutions in India. Titles for ascetics following different orders in ascetic life, came after Sri Sankara. The titles are said to be ten viz., Saraswati, Puri, Bharati 13 Vana, Aranya, Tirtha, Asrama, Giri, Parvata and Sagara. Shri Shankara had saved many Hindu religious schools from ferocious practices and given the deserving purity to them. He introduced this mainly in the case of Sakti worship, i.e., in Samayamata especially. This was practised by Hindus since his time. The discipline of Samayamata is named as Swatantra tantra in Saundaryalahari which has in itself Jnana, Bhakti, 14 Mantra, etc. Sarvajnapitha It is said that Sri Sankara ascended his throne of 15 Sarvajnapitha (omniscience) at Kashmir. 11. Sankara and Sanmata,, Preface. 12. Ibid. 13. T.M.P. Mahadevan, Sankaracarya., p.51 14. S. N. Sastri, Lalita-sahasranama, p.8 15. T.M.P.Mahadevan Sahkaracarya., pp.39-41

: 31: Kashmir is important as a mystic centre exhorting Sakti aspect of ultimate reality to sadhakas. Aryavarta (India) represents the Bindutrikona (mystic triangle) of Sricakra; (mystic yantra bestowing one's desires when contemplated) having the three points in Kashmir, Kanyakumari and Nepal with Kasi as the Bindu (the central point). There is a Sankaracarya temple on the Sahkaracarya Hill otherwise called Takht-i-Sulaiman Hill at Kashmir. Mahasamadhi 16 Having thus completed his mission, he entered Mahasamadhi (supreme trance) at Trichur Vatakkunnatha temple. 17 Some claim it to be Kashmir and some to be Kedarnath, 19 =20 18 and some as Kanci It is believed that Kanci is the place where 'Mother' pervades as invisible and subtle ether in the Kamaksi temple. Sankara was fortunate to have Devi Darsana (vision of Goddess) in the bila (holy cave) there. Sankara consecrated the Sricakra (mystic yantra) in front of Her image. The life-size-huge image of Sankara made of 18. 19. 16. Ibid. 17. Kerala-sahitya-caritram, Vol.I., p.119 Ibid., p.118 Mahaccarita-samgrahasagaram, p.880 20. N. Veezhinathan, Sankara and Sanmata.

: 32 : stone is taken to the Muktimandapa (where Sankara is said to have attained liberation) on Vyasapuja day every year, on the banks of Sarvatirtha paying homage to Vyasa. 21 Date Contradictory view: 22 There are different views regarding the date of this great spiritual and philosophical preceptor of India. According to some scholars he was born in 509 Bhagavata Bhakti Cult P.Sesadri places the date in the 7 th century whereas 23 Ramakrishasrama places it between 805-837 A.D. According to Colebrooke, Sankara's date is between 800-900 A.D. 25 9 R.G.Bhandarkar dates it as 680 A.D. 26 24 Telang argues the Bhagavadgita Tilak and Swami date to be 6 th century A.D. Prabhavanada place Sankara's date towards the close of the 7 th century A.D. 27 21. T.M.P. Mahadevan Sankaracarya., pp. 47-55 22. 23. 24. 25. (Another view is that Sankara had an accidental death. While diving in air, an enemy had murdered him in fraud through black-magic by attacking on his shadow. At his death-bed he is said to have repented for 3 sins 1. for confining Almighty within stone and mortar i.e. icons. 2. for qualifying Brahman who transcends all qualities and 3. for frequenting temples; for, that was against His omnipresence, omnipotence and omniscience. Vide Mahaccaritasamgrahasagara., p.880 and vide Frazer Golden Bough., p.93) Max Muller Hindu World., p.788. P.Sesadri Srisankara., Passim Baladeva Upadhyaya Sri Sankaracarya., p.35 Dr.S.Radhakrishan Indian Philosophy., Vol.2, p.447 26. Prabuddha Bharata., Nov. 1957, Passim. 27. Spiritual heritage of India., p.279

: 33 : Vatakkumkur cites a colophone to say that he was BUD born thirty seven years before Kolla Era that is Kaliyuga 28 3921. "A.N.Krsnaswamy quotes 788 A.D. to be the date and Swamikkannupillai mentioned 805 A.D. as the date. Nagayya in the Travancore State Manual places it as first century Bhagavata Bhakti Cult Appasastri fefutes it, basing his argument on the pattaya (copper plate) given by Sudhanvabhupati (as 5018 Yudhistirasataka i.e., 500 B.C) 29 "But this view is not so much accepted because it was during these centuries that Buddhism made rapid progress in North India. To make Sankara and Buddha as contemporaries does not seem wise, for, all books stress the fact that Sankara incarnated to refute Buddhism. Had they been contemporaries, Buddhism could not have got so much propagation at the same time and at the same place when Advaita also was gaining such wide acceptance. Natesa. 30 says 31 33 B.Bhattacarya T.R. Cintamani places it to 655-687 A.D. Dr.Somerwell places the date to 788 A.D. 32 also, is of the same view and says that Sankara's visit to Kashmir influenced the exposition of the Pratyabhijna system 28. Kerala Samskrta Sahitya Caritram, Part I, p.6. 29. Ibid. p.163 30. Ibid. p.165 31. Kerala-sahitya-caritram, Vol.I., p.113 32. A Study of History Abridgement, p.29 33. S and P.W., p.659.

: 34: (Advaita system repeated through Saivistic arrangement of Tattvas.) T.M.P.Mahadevan refers to Dravidasisu (in the 75 th verse of Saundaryalahari) who became a renowned poet by drinking the milk given by Goddess Parvati. This name indicates Tirujnanasambandar who is said to have lived during 700 A.D. Considering the evidences and majority of opinions, Sankara's date can be placed between 788 and 820 A.D.