Sri Sankara Bhagavatpada And Sri Kanchi Kamakoti Sankaracharya Math

Moolamnaya Sarvajna Peetham

Contents

Kancheepuram
Sri Sankara
Bhagavatpadachar
ya
Initiation into
regular Sanyasa
Sankara at Kasi
Sankaras' Kailasa
Yatra Sculpture of Sri Sankara in Dandavandanam pose
Kailas to Kanchi before Siva and Parvati in the Sanctum Sanctorum of
Sri the Sivasthanam
Sankaracharya's
Sarvajnapeetharoh
ana at Kanchi
Kanchi
-Sankaracharya's
Last Resort
Monastic
Institutions
(Mathas)
established by Sri
Sankaracharya
Appendix I
Appendix II -
History of
Acharaparampara

Kancheepuram

Kancheepuram is a celebrated place of pilgrimage. It is popularly

known as Kanchi. Kancheepuram is situated about 74 kilometers
southwest of Chennai by road. Kancheepuram has a railway station,
which stands midway between Chengalpattu and Arakkonam
Junctions.

Kanchi is one of the seven Mokshapuris -sacred cities by living in

which or by death therein man gets emancipation from birth and death.

Five important sacred places of Siva worship in South India are

collectively called "Panchabhuta- Kshetras". Of these five, Kanchi is
the Prithvi-kshetra.

Kamakshi Vilasam, a section of the Markandeya Purana points to

Kanchi as the "Nabhisthanam" -navel of the Universe. (Vide Chapters
X and XI).

Kanchi has been a center of literary pursuits and advanced learning.

Inscriptions at Kanchi point to the existence of Ghatikastan during
Pallava regime. Sri Kanchi Kamakoti Peetham has established a
Deemed University - Sri Chandrasekharendra Saraswati Viswa
Mahavidyalaya at Kancheepuram with an International Library. Various
disciplines are taught at colleges affiliated to the University.

Kancheepuram is a city of temples: Some of the most important

temples in Kancheepuram are for Sri Kamakshi Ambal, Sri
Ekambaranatha, Sri Varadaraja, Sri Kailasanathar, Sri Vaikunta
Perumal, Ulakalantha Perumal, etc.

Sri Adi Sankara, after his various tours through most parts of India,
settled down at Kanchi to spend His evening years. He caused to
remodel the city and reconstruct the three principal temples -Sri
Kamakshi, Sri Ekamranatha and Sri Varadaraja. At Kanchi he
established a Math for himself and founded a line of successors after
him on the Peetha. At present the presiding Pontiff is Pujyasree
Jayendra Saraswati Swamigal, the 69th Acharya of the Peetha, and
Pujyasree Sankara Vijayendra Saraswati Swamigal has been initiated
into sanyasa and nominated successor Acharya.

Sri Sankara Bhagavatpadacharya

In this mundane world, conflict between good and evil has been a
legendary phenomenon from time out of mind. When this conflict turns
acute and causes a crisis in the basic culture of the land, divine force
intervenes to set things right. We find a number of anecdotes about
demons endowed with tremendous might, causing harm of non-mean
degree, not only to human beings but to the celestials as well. The
Puranas speak of the avataras (incarnations) of Lord Vishnu who
destroyed the demons and established the path of righteousness -
Dharma. More than 2500 years ago, an avalanche of heretic and non-
Vedic sects, with horrible religious practices threatened to wipe away
the ancient Veda-Dharma. In the Bhagavad Geeta, Lord Krishna has
told Arjuna that, whenever there arises danger to Dharma, He (Krishna)
will incarnate in this world to eradicate adharma and re-establish
Dharma. In consonance with His words, the Lord has made partial
incarnations during the course of the present Kali Age. And such an
incarnation is the partial incarnation of Siva as Sankara Bhagavatpada,
which happened some twenty-five centuries ago, on the prayer of
celestials to Lord Siva to redeem Bharata-desa from the clutches of
non-Vedic and heretic sects.

Sri Sankara Bhagavadpadacharya was one of the greatest

philosophers and spiritualists of, the world. He was a discerning
dialectician, a consummate commentator and a celebrated poet. His
miraculous achievements, within a short span of life of thirty-two years,
speak of his super-human aspect. Sages and scholars, who have
shone through the centuries after his time, have regarded him as an
incarnation of the Divine. Many a thinker and many a scholar of
different climes and times has been attracted by the philosophic
discipline of Advaita (Monism), effectively propagated by Sankara.
Even modern thinkers and scholars of repute have paid eulogistic
tributes to Sankara's genius.

There lived a pious Brahmin couple -Sivaguru and Aryamba -in the
village of Kaladi in Kerala. Even after years after their marriage they
had no issue. So they went to Tiruchivaperur (modern Trichur in
Kerala) and stayed there for a number of days and worshipped
Vrshachalesvara, the presiding deity of the temple there, praying for a
male offspring. Sankara biographies narrate that both Sivaguru and his
wife had identical dreams, at night of the last day of their stay in
Tiruchivaperur, in which the Lord asked them if they desired to have a
single son endowed with good qualities, wisdom and intelligence or
sons wicked and idiotic by nature and that the couple left the decision
of the choice to the Lord Himself.

Months after Sivaguru and Aryambal had returned to Kaladi, a male

child was born to Aryambal, on the fifth day of the bright fortnight of the
Vaisaka month of the cyclic year Nandana (509 B.C.). Though many
dates are assigned for the birth of Sankara, this date may be said to be
fairly well established by research scholars on the basis of literary,
architectural and astrological sources of information. The parents gave
the name "Sankara" to the child. The life story of Sankara is told in
many purely biographical works and also short sketches of the Great
Acharya are had in works devoted to other topics. But since all works,
which narrate the history of Sankara, have been produced, many
centuries after his lifetime, the historian of Sankara has to depend on
the lot of traditional information that has gathered round Sankara's
name and fame.

Sri Jadunath Sircar, an eminent indian historian, Member of the Royal

Asiatic Society of Great Britain, in his "History of Naga Sanyasins",
published by Sri Panchayati, Akhara Mahanirvani, Dharagunj,
Allahabad says: "The modern historian of Sankara is left only with the
legend of Sankara as developed by pious tradition and he must try to
judge the narratives in the weight of probability and the known facts
about India in the age of Sankara.

Sri B. Suryanarayana Row, M.R.A.S., founder-editor of the Astrological

Magazine, Bangalore, in his History of the Never to be Forgotten
Empire of Vijayanagar, has written (in the preface): "Tradition, when
strongly supported by internal and external evidence in literature and
inscriptions, ought not to be neglected or rejected, simply because, in
the light of present knowledge, certain events appear incredible. The
true spirit of profound enquiry must be the guide to Indian history."
Swami Tapasyananda of Sri Ramakrishna Math, in the introduction to
his English translation of Maadhaveeya Sankara-Vijaya, observes "We
have today only a lot of traditions about Sankaracharya and he is a
foolhardy man, indeed, who dares to swear by anyone of these
traditions as truly historical and the others as fabricated."

Sri Vidyanand Saraswati, in his forward to the English translation of the

"Age of Shankar" of Udayavir Sastri, observes, "It is really unfortunate
that Indians had to learn their own history from foreign scholars. These
scholars with insufficient data and superficial knowledge of our tradition
wrote textbooks on Indian history, which were mainly responsible for a
great deal of erroneous views about our past. To understand, to
recapture and to live up to the best of our traditions, it is necessary for
a scholar to discover for himself the truth enveloped in obscurity made
hazy in the name of research."

Having had his upanayanam at the age of five, Sankara was sent to a
local patasala for studying the Veda. One forenoon, during his rounds
for collecting biksha (alms), Sankara happened to stop in front of a
poor man's house and uttered the usual word of request for biksha
-"Bhavati bikkshamdehi". The lady of the house came out and saw the
lustrous little brahmachari. She went in and searched for something for
offering to the boy. But there was nothing in the house to offer. She
picked up a dry amla fruit and dropped it in Sankara's bowl. The boy
looked at the woman and noticed the lines of poverty and sorrow writ
large on her face. He began singing the praise of Sri Mahalakshmi, the
Goddess of Wealth, in fine Sanskrit verses. And lo! Mahalakshmi stood
above the house. Sankara requested the Goddess to provide the
means for the livelihood of the inmates of that house. The Devi caused
a shower of gold amalakas on that house. The eighteen verses of
Sankara's prayer to Lakshmi go by the name "Kanakadhara Stotram".
This very first poem of Sankara breathes with his compassion and
concern for the poor and the needy. At the age of eight Sankara
finished the study of the Veda. The idea of becoming an ascetic was
revolving in his mind. One morning when he was bathing in the river
flowing by the side of his house, a crocodile caught one of his feet and
began to drag him into the deep. Sankara shouted for help. His mother
came running to the bank of the river. Sankara told his weeping mother,
"In accordance with my doings during past births I have to die. But I
may continue to live if I become an ascetic, since change of asrama
causes a new birth. Hence grant me permission to become a sanyasi
quickly". Aryamba reluctantly agreed, as she desired to have her son
alive at least as an ascetic. Sankara took to apat-sanyasa (becoming
an ascetic in time of danger) by uttering the pertinent mantras.
Suddenly the crocodile left Sankara's foot, turned into a gandharva
(good spirit) and flew up after praising Sankara.

Aryamba asked Sankara to come home. Sankara told her that from
that day, the wide world was his home and whoever offered him alms
was his mother. Aryamba asked him as to who would perform her
funeral rites if she died in his absence. Sankara consoled his sobbing
mother saying that he would be by her side whenever she chose to
think of him and that he would perform the due rites on her death.

Initiation into regular Sanyasa

Leaving his old mother in the care of near relatives, Sankara left Kaladi
and began to travel towards the north, in search of a preceptor to get
himself initiated into regular sanyasa. Months later he reached the
bank of the Narmada. He learnt from the people living nearby that a
great yogi lived in a cave near the riverbank and that he was spending
most of his time in penance. Soon Sankara went near that cave and
stood before the entrance to the cave singing about the yogin in some
couplets. The yogi, Sri Govinda Bhagavatpada, recipient of the
Mahabhashya from the lips of Sri Gaudapada, asked from within the
cave, who was standing near the cave. The reply of Sankara was in the
form of 10 slokas ending with the refrain "Sivahkevaloham", These ten
slokas constitute the famous Dasasloki of the Acharya. Immensely
pleased, Govindamuni came out of the cave. Sankara who was struck
by the divine personality of Govinda Bhagavatpada fell at his feet. After
some conversation, Govinda Bhagavatpada accepted Sankara as his
disciple and initiated him in all the Mahavakyas, Some of the
biographies say that Sankara lived on with his 'guru' for about 3 years
and learnt the spiritual truths and the disciplines under Govinda
Bhagavatpada. After mastering all that had to be learnt from the 'guru',
Sankara was granted permission to leave, and the guru told him, that
Sankara should preach Advaita Vidya, and also write an authoritative
commentary on the Brahma Sutras. He instructed Sankara to go to
Benaras, which was the spiritual centre of gravity of India, to do this
work. Accordingly in course of time, Sankara returned to Kasi, crossing
the Vindhya Mountains, after a prolonged journey of months.

Sankara at Kasi

Taking leave of his preceptor, Sankara left the Narmada bank and in
course of time reached Kasi, also known as Varanasi, situated on the
bank of the sacred Ganga, as desired by his preceptor. Sankara's stay
at Kasi was for about four years. During this period, a number of
disciples gathered around him to learn the Advaita Vedanta. A
prominent one of them was Sanadana, a native of the Chola country. It
was during these years that Sankara wrote the famous commentaries
on Vyasa's Brahmasutras, the principle Upanishads and the Bhagavad-
Geeta. Besides the bashyas on Vishnusahasranama and the Lalita
Trisatistotra are also said to have been written by him during his long
stay at Kasi. One day, when Sankara was seated at the Manikarnika
Ghat in Varanaasi, Sage Vyasa came here, disguised as an old
Brahmin. He saw a young ascetic sitting amidst numerous disciples
and looking like Siva with his attendants, as Indra in the middle of
celestials and as Brahma surrounded by sages. Vyasa asked the
disciples who the boy ascetic was. They replied "Oh! Old man! This is
Sankara, the preceptor steeped in bliss. Having dissolved heretic sects
in many places, having produced a commentary, with clear and
decisive interpretations on the Brahmasutras, and having taught
Advaita philosophy to discerning students, he shines as Rudra on the
bank of the Ganga." Then Vyasa got near the group of disciples and
sat before Sankara. A long and heated debate ensued between the two
on the purport of some of Vyasa's Brahmasutras. At a particular stage,
Sankara learnt from a hint of his disciple, Padmapada, that the old man
was Sage Vyasa in disguise and bowed before him. Immensely
satisfied with Sankara's exposition of the Brahmasturas, Vyasa blessed
Sankara and departed along with Brahma who had gone over there to
grant an extension of life to Sankara.

During the long stay at Kasi, one morning Sankara was returning with
his disciples from the temple of Visvesvara. An outcaste, leading four
dogs, stood on the way. Sankara asked him to clear away from the
path. But the outcaste did not move and asked Sankara, "From which,
do you want and, what, to go where? Do you want this body, which has
been similarly built out of food? Do you want one living consciousness
to go away from another? What do you say, Oh! Learned Brahmin?
Which do you want to differentiate; this body of matter or the living
Chaitanya?"

Sankara was struck dumb at this, as the very purpose of all his
teachings, that the Self alone is the sole Reality, had been summarised
by the Chandala in a single verse. Sankara immediately understood
the Vedantic purport of the Chandala's question and also conjectured
that the Lord Himself had come in the form of a Chandala to test if
Sankara had realised the truth that he had been teaching. He then
uttered in reply, those immortal slokas which go by the name of
"Manishapanchaka". These represent the high watermark of Sankara's
teaching, where the consistency of a remorseless dialectician, Sankara
declares, that he, who has realised the oneness of the Brahman, and
he who has intuited the Truth of this doctrine, is fit to be even Sankara's
master, even though he, be a Chandala or a high caste Brahmin by
birth. Even as he was about to conclude the small poem, the outcaste
and his dogs disappeared and Lord Visvanatha was seen above the
place, blessing the Acharya. When Sankara left Kasi, the King of Kasi,
scholars and people bowed before him and bid him farewell.

Biographies narrating in full the story of Sankara speak extensively

regarding the long tours of Sankara to many parts of the country. These
digvijaya travels may be said to have begun from the time of Sankara's
leaving the sacred city of Kasi. Biographies of Sankara tell about
Sankara's visit to Prayag, Badrinath, Kashmir and to a number of
places in the south such as Chidambaram, Madhyarjunam,
Jambukesvaram, Srirangam, Rameswaram, Tirupati and to many other
sacred spots lIke like Dwaraka in the west coast and Puri Jagannath on
the eastern coast.

Sankaras' Kailasa Yatra

Sankara's yatra to Kajlasa, the abode of Lord Siva, is one of the most
notable events in the history of the Acharya. During the course of his
peregrination in the Himalayan region, Sankaracharya desired to have
darshan of Sri Paramesvara having his abode in Kailas. Sankara
managed to reach Kailas quickly because of his yogic power. He had
darshan of Lord Paramesvara and Devi Parvati. According to tradition,
Sankara adored Paramesvara by singing two hymns, known as
"Sivapadadi-kesanta stotram" and "Sivakesadipadanta stotram",
Immensely pleased with Sankara's prayers, Paramesvara blessed
Sankara, presented him with five sphatika (crystal) lingas and
instructed him to arrange for the worship of the Ifngas Iingas for the
sake of the welfare of the universe, indicating also the mode of
worship. Paramesvara also handed over to Sankara the palm-leaf
manuscript of Soundarya Lahari, which is noted as Siva's own hymn in
praise of the Parasakti.

Kailas to Kanchi

From available biographical information, it is learnt that Sankaracharya

placed one of the five sphatika lingas got at Kailas, the Mukti Linga in
the temple at Kedarnath, and that he consecrated the Vara Linga at
Neelakanta Kshetra in Nepal. With the other three, he returned to the
south. He placed the Bhoga Linga for being worshipped at the Sarada
Peetha in Karnataka and he sent the Moksha Linga to Chidambaram
for being worshipped In the temple of Sri Nataraja in that sacred place,
He kept the Yoga Linga for his own personal worship and for his
successors at Kanchi.

References to the places where the five-sphatika lingas were

established for worship are found in Anantanandagiri's biography and
in Markandeya Samhita. The Sivarahasya points to Sankara's
hastening to the earth with the lingas and worshipping them in his own
asrama at Kanchi. The people of Kanchi, under the leadership of King
Rajasena, offered a grand welcome to Sankara at the outskirts of
Kanchi City, It is said that the Acharya stayed at the Mukti Mandapa in
the small Visvesvara temple, on the bank of the Sarvateertham tank for
some time.

Bhagavatpada Sankara got Kanchi city remodeled and also caused the
reconstruction of the three principle temples of Kanchi viz., the temples
of Sri Ekamranatha, Devi Kamakshi and Sri Varadaraja with the
assistance of Rajasena, ruler of Kanchi. Sankara consecrated the
Srichakra before Devi Kamakshi and thereby secured Her bounteous
grace on devotees having Her darshan.

Sri Sankaracharya's Sarvajnapeetharohana at Kanchi

A significant event in the history of Sankaracharya is his occupying the

Sarvajna Peetha -the Throne of Omniscience at Kanchi. Cidvilasa's
Sankaravijaya -Vilasa, Govindanantha's Sankaracharya Charitam and
Rajachudamani Dikshita's Sankarabhudaya, narrate the Acharya's
ascending the seat of Omniscience at Kanchi, in South India.

Sixteen verses of the 25th chapter of Cidvilasa's biography describe

the event. An asareeri voice (air noise or divine voice) informed
Sankara, when he was about to ascend the Peetha, that it would be
proper for him to ascend after winning in debate, the scholars
assembled there. Sankara thought for a while. A group of scholars who
had come there from some villages of the Tamraparni valley put some
questions to Sankaracharya on his philosophy of Monism, Maya (the
theory of illusion), Devabeda, Murtibeda, etc. Sankara explained to
them the eternal and all-pervading nature of Brahman, the inability of
man to understand the Supreme One seeming as different entities,
because of ignorance, the non-existence of a second other than the
Brahman and the means for attaining emancipation. The scholars were
fully convinced. They bowed before the Great Acharya. Thereafter
Sankara ascended the Sarvajnapeetha amidst the sounding of musical
instruments and the tumultuous shouts of joy of the vast number of
devoted spectators. Showers of flowers fell from above and a fragrant
breeze blew all around.

A great ascetic one of the early Acharyas of the Kanchi Sankaracharya

Math -by name Jnanottama -has written a commentary entitled
"Chandrika", on Sureswaracharya's "Naiskarmyasiddhi". Along with the
commentary "Chandrika", Naishkarmyasiddhi has been edited by
Professor Hiriyanna of the Maharaja's College, Mysore and published
as No.33 of the Bombay Sanskrit and Prakrit Series in 1925 A.D. In the
preface to this edition Professor Hiriyanna observes "The second sloka
(at the end of the commentary) alludes to the author of the Chandrika
as the glory of the Sarvajnasrama by which term we have to
understand the Sarvajna Peetha or the Pontifical seat at the Advaita
Matha In Kanchipuram. These remarks of the learned professor
corroborate Sankara's occupying the Sarvajna Peetha at Kanchi, as
described in the biographies noted above.

Kanchi -Sankaracharya's Last Resort

Sankara Bhagavatpadacharya returned to Kanchi, the Southern

Mokshapuri, towards the end of his earthly career and shook off his
moral coils in that sacred city. A number of works state these facts.

Verse 46 of the sixteenth chapter of the ninth section of the voluminous

Sanskrit work "Sivarahasya" (in the printed Canareese edition No.32,
Jayachamarajendra Series of the Mysore Palace, refers to
Sankaracharya's worship of the Yoga, Bhoga, Vara, Mukti and Moksha
lingas, to his success over scholars of other faiths and to his attaining
siddhi (eternal bliss) at his own ashrama in Kanchi.

Markandeya Samhita, an ancient puranic treatise, consists of 100

khandas, each having sub-sections called parispandas, Sub-section 7
and 8 of the 72nd khanda of this work narrate briefly the history of
Sankara. This is evident from the colophon at the end of the 7th
parispanda of the 72nd khanda as noticed in the Descriptive Catalogue
of Sanskrit Manuscripts, volume VI of the Oriental Research Institute,
University of Mysore, 1981, page 191 (Appendix 1- 332, Serial
No.18179, Ms. No. P. 33878/1 -title "Sankaracharitam". A verse, in the
seventh parispanda of the 72nd khanda 01 this work, relates that the
Mahatma, Sankara, attained the cit-svarupa, He attained eternal bliss
at Kanchi, after having consecrated Kamakshi.

Anantanandagiri's biography of Sankara (all versions printed and

manuscripts, including the Madras University edition) says "The World
Preceptor (Sankara) desiring to leave for his own abode, sitting once in
the Moskhapuri of Kanchi, absorbed his gross body into the subtle one
and getting reduced into the size of a thumb, attained eternal bliss and
remains at the all-pervading "Cit" to this day". The Brhad Sankara
Vijaya, and Sri Sadasiva Brahmendra's Gurunatramala indicate that
Acharya Sankara attained eternal bliss at Kanchi -the Southern
Mokshapuri. The concluding verse of Rajacudamani Deeksita's
"Sankarabhyudaya" refers to Sankara worshipping Kamesvari
(Kamakshi) every day and attaining supreme bliss. Patanjali Vijayam
by Ramabhadra Diksita (Kavyamala Series No.51 , Nirnaya Sagar
Press, Bombay), has a verse at the end, stating that Sankara, after
having produced the Bhasyas and conquered the directions (digvijaya)
stayed permanently at Kanchi.

A Report on Search for Sanskrit Manuscripts in South India, by Dr.

Hutzch, a German scholar, (published by the Government Press,
Madras in 1905 -No.2146, Part III) contains a list of pontifical
preceptors of the Bharati ascetic order of the Tungabhadra region.
Some verses are found in this list about Adi Sankaracharya. The
verses relate that after traveling widely Sankara reached Kanchi of his
own accord, consecrated Kamakshi and attained final beatitude at
Kanchi itself. The Guruparampara Namamala of the Sankarite
institution at the confluence of the rivers, Tunga and Bhadra (Kudali)
also speaks of the Great Acharya's reaching Kanchi of his own desire,
after long and wide travels, of the consecration of Devi Kamakshi and
of his Siddhi there.

Coming to modern times, there is quite a large number of works, in

different languages, written by erudite scholars mentioning Kanchi as
the last resort of Sankara. The Bengali Visvakosa (Hindi Edition), an
encyclopedia, gives the information under the word Kanchi as the place
where Sankara attained Siddhi. Pandit Mahamahopadhyaya Gopinath
Kaviraj has stated that the temple of Kamakshi at Kanchi is famous and
in that temple there is the stone icon of Sankara and that is the lace
where he attained Siddhi. Pandit N. Bhashyacharya (of Madras) in his
"Age of Sankaracharya" (Adyar Library, Madras, 1890 A.D., page 22)
says "Lastly towards the end of his life he came to the south but had to
leave his body and this world at Kancheepuram at the early age of
thirty-two:' Saligram Srikanta Sastry of Sringeri has taken a copy of the
16th chapter of the ninth amsa of "Sivarahasya" from the Manuscript
Library in Mysore and has rendered it in Kannada. The English
translation of a sentence in the Kannada work is as follows: "Having
come to Kanchi, in his own ashrama, he (Sankara) absorbed his gross
physical frame into the subtle one, became pure, blissful citsvarupa
and attained final Siddhi:'

Apart from all the citations made above, it needs to be mentioned that,
In the Srimukha-Birudavan (the string of honorific epithets) of the
Sankaracharya Math at Kanchi (existing without change from very
ancient times), the following epithet is found:

" Srimacchankar Bhagavatpadacharyanam adhisthane

Simhasanabhishiktanam "

The word "adhisthane " points to Sankara's Siddhi at Kanchi.

It may be noted that the name of Sri Sankaracharya is found only in the
official seal of Kanchi Kamakoti Matha. The word "Kanchidivya
kshetre"and the phrase ..Srimacchankara-Bhagavatpadacalyanam
adhisthane ., in the birudavali indicate Sankara's siddhi at Kanchi.

Monastic Institutions (Mathas) established by Sri Sankaracharya

Sri Sankara Bhagavatpada was not merely a great philosopher and

preceptor, but an adept in organising and a conspicuous national integrator
of a very early period of India's history. He established monastic institutions
for safeguarding our ancient Veda-Dharma and for the propagation of the
Advaita discipline.

From Anantanandagiri (1119- 1199 A.D.) whose work is the earliest

biography of Sankara, down to Mahamahopadhyaya lakshmana Suri
(Author of "Bhagavatpadabhyudayam" -1917) of the last century, a
number of reputed historians, distinguished scholars and researchers
have candidly stated, in their works, that the Great Sankara established
monastic institutions (mathas) at many an important and sacred places
that he visited, during his digvijaya tours. Guhya-Sahasranama
(Sanskrit) refers to five Sankaracharya Peethas (Mathas), -Kamakoti
Peetha as presided over by Sankara himself, to four disciples,
Suresvara, Padmapada, Totaka and Hastamala, to the places of the
four other peethas and to five Sphatika lingas.

The Pracheena Sankara Vijaya refers to Sankara's residence in his

own Matha at Kanchi, after ascending the Sarvajnapeetha.

The Keraliya Sankara Vijaya states that Sankara Desika staying in the
Sharada Matha (The Sankaracharya Matha at Kanchi is known as
Sharada Matha) and directing Suresvara to teach the Bhashyas to
disciples. There is also the reference to the worship of the Yoga Linga
to be performed by the sishyaparampara - continuous line of disciple
Acharyas.

Sri Sadasiva Brahamendra in his Guru Ratnamala (Verse 31) indicates

that the Bhagavatpada established the Sharada Matha at Kanchi,
famous from the snow-clad Himalayas to the Southern sea, for the
enforcement of Dharma. In Anantanandagiri's biography of
Sankaracharya, it is said that Sankara established a Math at Kanchi fit
for his own residence and his living there.

Mahamahopadhyaya Lakshmanasuri in his Bhagavatpadabhyudayam

says "The Guru (Sankara) consecrated Sreechakra in front of Sri
Kamakshti and also established a matha there (at Kanchi)".

The Teerthank of Kalyan (Gorakpur), published in 1957 speaks of "Sri

Sankaracharya-dvara-sthapita panchapradana peethah" and gives the
names of the pancha (five) peethas -Jyotirpeetha, Kamakotipeetha,
etc. In the "Jagadguru Arika" of the Prabhat (Mangalore 1958), mention
is made of five Mathas at Owaraka, Puri, Kanchi, etc.
"Light of the East" (Vol. II, No.14, July 1894) refers to several Mathas
established by Sankaracharya while touring through India and states
particularly of "a Math at Gangotri (from where the river Ganga rises)
besides the Joshi Math" (at Badrinath). "The bulletin of the Institute of
Traditional Cultures"; 1957, published by the University of Madras
refers to five mathas established by Sri Sankaracharya. Besides these,
"A History of South India" written by Professor K. A. Neelakanta Sastry,
published by Oxford University (1955) and 'World Religions -A Study in
Synthesis" state that Sankara established Mathas at five important
centres- Dwaraka, Kanchi Puri, Badri and Sringeri.

Bharatiya Vidya Bhavan (Bombay) has published a short work by name

"Indian Chronology", written by Or. O.S. Triveda, Ph.O. {1959). The
work is a mere compilation of dates of historical events and
personages from ancient times, In page 91 of the work, dates are given
for establishment of five institutions by Sankaracharya. There it is
stated that the Kamakoti Peetha at Kanchi was founded on Vaisakha
Sukla Full Moon in Kali Saka 1620 = 482 B.C., with Sri Sankara
Bhagavatpada himself as the first Acharya.

In the "Chronology of Nepal History" (reconstructed), by Sri Kota

Venkatachalam, it has been stated that Sankara founded five
institutions. Besides dates are assigned for the establishment of the
five institutions at Puri, Dwaraka, Badrinath, Kanchi and Sringeri.

In "Contribution of the South to the Heritage of India", published by the

Ministry of Information (Govt. of India) it has been said, "Sankara set
up monastical institutions to safeguard the spiritual interests of the
race. Of these, five are the most important".

In the Report of the Hindu Religious Endowments Commission, 1962,

(page 15), under the heading "Sankaracharya and Establishment of
Mutts", the following is seen:

"It was Adi Sankaracharya, who first began to establish Hindu Mutts
(Mathas) as we know them today. He propounded the theory of
absolute Monism, i.e., the Advaita, non-dualistic school of philosophy,
combated the doctrines of Buddhism and Jainism and re-established
the religion of the Vedas and the Upanishads. According to tradition; he
inaugurated several mutts (mathas) or seats of learning in four corners
of India, namely, Sharada Peetha in Mysore and the Kamakoti Peetha
in Kanchi in the South, Badrinath in the Himalayan region in the North,
Jagannath or modern Puri in the East and Dwaraka in Western
Gujarat".

Mahamahopadhyaya, Padmavibhushan Gopinath Kaviraj observes in

page 113 of his work "Bharatjya Samskriti aur Sadhana" that Sankara
founded many institutions and for his own residence Acharya Sankara
founded a seat in the Kanchi Kamakoti Peetha. Professor Baladev
Upadhyaya, former Head of the Purana and Itihasa Section of the
Benares Hindu University, has written a biography of Sankara in Hindi
(published by the Hindustani Academy of Allahabad, 1963). In the 16th
pariccheda (Chapter) of the work having the heading "Mathom Kei
Vivarana" (details about maths), he says "By him (Sankaracharya) in
Southern Bharat, at Kanchi, one of the seven Mokshapuries, a matha
has been established".

Sri S. Subrahmahya Ayyar, Acting Chief Justice of the Madras High

Court and Justice V. Bhashyam Ayyangar, in their judgement in the
appeal case (1903) reported in I.L.R.27, Madras (435) have observed,
"No less than seven Mutts being among the most celebrated ones owe
their origin to the great Advaita Philosopher, Sri Sankaracharya".
Justice P. Satyanarayana Rao and Justice Rajagopalan, in their
judgement in C.M.P.2591 of 1951 (reported in 1952, 1.M.L.J. 557) have
declared, "Tradition has it that he (Sankaracharya) founded four mutts -
Sringeri in Mysore, Badrinath in the Himalayas, Jagannath Puri in the
East and Dvwaraka in the West. He himself assumed the headship of
the Sarvajna Peetha at Kanchi."

The Guruvamsa Kavya of Sringeri (original mansucript copy) speaks of

Sringeri, Dvwaraka, Puri, Badrinath and Kanchi Sankara Maths.
Curiously, this Kavya also mentions five maths founded by Sankara at
Kasi.
A good number of works by historians, scholars, some periodicals of
repute and Government records alike have uniformly pointed out to the
matha founded by Adi Sankaracharya, in different sacred centres of our
country.

It will be interesting to note that some authentic works produced by

scholars of renown echo the view of Anantanandagiri in the matter of
Sankara establishing monastic institutions at important sacred places
which Sankara chanced to visit and wherever he happened to stay long
during the course of his digvijaya tours.

Sri Sankarapeetha tatvadarshanam, authored and published by Sri

Swami Ramananda Saraswati and three famous scholars of Kasi
(1935), speaks of five peethas as founded by Sankara.

The preface (in Sanskrit) to the Sariraka Meemamsa-Bhashya, printed

and published by Venkatesvara Press, Bombay, gives the names of a
number of mathas founded by Sankaracharya referring to them as "Sri
Sankaracharya Vidyadharma Peethadhipa Paramapara gatah, Matah."

It may be interesting to read about a Sankara Math at the sacred city of

Kasi. This is known as Sumeru Math and as Paduca Math. It is
presided over by an Advaita Dandi Sanyasi. In some authentic works,
only one monastic institution is spoken of. The Sankaracharya Carita
by Govindanatha, and the Sankarabhyudaya of Rajachudamani
Deekshita, there is no mention about any Matha or Peetha except the
Sarvagria Peetha at Kanchi.

The ancient and voluminous work "Sivarahasya , gives a brief sketch

of the Acharya's life (Jayachamarajendra Granthamala series, in
Canarese script). Besides manuscript copies of the work are available
in many of the manuscript libraries of India .A verse in the
"Sivarahasya" states that Sankara came to the earth in haste after
obtaining the five sphatikaliringas and attained siddhi eternal bliss at
His own Asrama at Kanchi.

The Chengleput District Gazetteer, published by Charles Stuart, I.E.S.,

in 1879 A.D. gives the following piece of information: "The first of these
wandering controversialists was Sankarachari, who wandered all over
India, establishing the dying religion , Saivite faith and fanning the
persecution before which the last disciple of Sakya fled. He paid
particular attention to Conjeevaram where he worked many miracles
and founded a matham or monastery". (Chengleput District Gazetteer
-1879 - Ethnological, Religious and Social, pages 86 & 87.)

Appendix I

Sri Kota Venkatachalam in his "Chronology of Nepal History",

reconstructed, assigns the following events of the life of Sri Sankara
Bhagavatpada :

Kali B.C.

Birth of Sri Sankara (Cyclic year Nandana) 2593 509

Upanayana of Sankara 2598 504

Completed study of the Veda 2601 501

Got his mother's permission to enter the Holy Order of

2603 499
Sanyasa (Kartika Sukla Ekadasi, Cyclic year Plava)

2603- 499-
Philosophical study under Govinda Bhaghavatpadacharya
2605 497

Sankara, in his 16th year, met Kumarila Bhatta for the first
and the last time in Rudhapura near Prayaga at the time
2609 493
of self-immolation by Kumarila Bhatta (Kumarila was older
than Sankara by 48 years (Cyclic year Kilaka)

Sri Sankara founded the Dwaraka Math (Magha

SuklaSapthami of the cyclic year Sadharana with 2611 491
Hastamalaka as its first Acharya)

Sri Sankara founded the Jyotir Math on Pusya Suddha

Poumima of the cyclic year Raksasa with Totakacharya as 2616 486
its first Acharya

Sri Sankara founded the Govardhan Math of Purl 2617 485

(Jagannath) on Vaisakha Sukla Navami of the cyclic year
Nala with Padmapadacharya as its first Acharya

The Sarada Peetha at Sringeri was founded by Sri Sankara

in Pusya Purnima of the year Pingala with 2618 484
Sureswaracharya , as its first Pitadhipati

The Kamakoti Pieetha at Kanchi was founded in Vaisakha

Sukla Purnima of the year Siddharthi with Adi Sankara 2620 482
himself as the first Acharya

Niryana of Sankara in his 32nd year on Sukla Ekadasi of

2625 477
the month of Adhika Rishobha in the Cyclic Year Raktakshi

Appendix II

History of the Kanchi Sankaracharya Math and Acharaparampara

Sri Sankara Bhagavatpada : On reaching Kanchi,

after the digvijaya tours, Sri Sankaracharya settled
down at Kanchi, established a Math for his own
residence in that city, gave sanyasa deeksha to a very
young boy of Thambaravarni valley, gave him the name
Sarvajnatman, nominated him as successor Acharya of
the Kanchi Sankaracharya Math and put him under the
care of Sri Suresvaracharya. A long line of unbroken
erudite and pious Acharyas have adorned the Kamakoti
Peetham. Some of the most famous in this line of
Acharyas are Sri Krpa Sankara, Sri Muka Sankara, Sri
Abhinava Sankara, Sri Paramasivendra Saraswati, Sri
Bhodhendra Saraswati and the world renowned 68th
Acharya, Pujyasri Chandrasekharendra Saraswati
Swamigal (Maha Periyaval), a benign soul who
illustrated to us, through His universal tolerance, lofty
nobility, profound erudition, towering spirituality and
child like simplicity, like what the great Bhagavatpada
Himself
Adi Sankara took to sanyasa directly from
Brahmacharya asrama. The same order is being
followed till now where the Head of the Matham is
selected from Brahmacharis only. The Acharyas of
Kamakoti Peetham have the title "lndra-Saraswati".
The Acharyas themselves perform daily tri-kala pooja
to Sri Chandramauleesvara.
Sri Suresvaracharya : Sri Sureswaracharya was the
most learned and aged of Sri Bhagavatpada's disciples.
He was a native of Mahishmati. He was known as
Mandana Mishra before He was initiated into the
ascetic order by Sri Sankara Bhagavatpada. History of
how Sri Sankara had a long debate with Sri Mandanat
Mishra on various topics in the poorva mimamsa and
in Advaita Vedanta, and how Sri Mandana Mishra was
defeated in arguments and how he was given sanyasai
and taken along with Him by the great Acharya, is
recorded in most biographies of Sankara. After a long
and eventful career and having been the author of the
Vaathika on Sankara's Brhadaranyopanishad Bhashya
and having authored the famous philosophical treatise
known as Naishkarmya-Sidhi, Sri Sureswaracharya
shook off his mortal remains at Kanchi, the southern
Mokshapuri, on Sukla Ekadasi of Jyestha in the Cyclic
Year Bhava (407 B.C). The presence of a street till
recently under the name of Mandana Misra
Agraharam, and the presence of a stone icon of Sri
Sureswaracharya inside the Sri Kanchi Kamakoti
Sankaracharya Math (which is in daily worship)
confirm the connection of Sri Sureswaracharya with
Kanchi Sankar Math and his videha mukthi at Kanchi.

Sri Sarvajnatman : After having conquered the

leaders of many heretic sects prevalent in many parts of
India, Sri Sankara Bhagavatpada reached Kanchi, the
southern Mokshapuri to spend the evening years of His
life in that holy city. One of the famous incidents of Sri
Sankara's stay at Kanchi is his Sarvajna
Peethahoranam or ascending the seat of Omniscience.
On knowing about this, scholars from various parts of
the Tamil regions gathered at Kanchi to witness the
grand event. Among those, a band of scholars from
Brahmadesam and its neighbourhood had a debate
with the Acharya on Deva bedha, Moorthybedha, etc.
By his clear exposition of the Advaita doctrine, the
Acharya silenced their arguments. After the successful
ascending of the Sarvajna Peetha, Sri Sankara was
attracted by a boy of 7 summers to be very precious. He
sent word for the parents of the boy. They came with
their son and bowed before Sri Sankara. Then the great
Acharya expressed His wish to nominate the little boy
as his successor to the Kanchi Peetha. The parents
greatly rejoiced and agreed to the Acharya's proposal.
Thereafter the Acharya initiated the boy Into sanyasa
asrama, gave him the deeksha name of Sarvajnatman.
The Bala Sanyasi was put under the care of Sri
Sureveswaracharya. Sri Sarvajnatman presided over
the Sri Kanchi Sankaracharya Math for a long number
of years. He wrote a lucid summary or rather a further
commentary on Sri Sankara's Sutra Bashya. Sri
Sarvajnatman's commentary is known as The
Samkshepa Sareeraka. It is also said that He is the
author of a poetical thesis called Sarvajna Vilasa. The
Samkshapa Sareeraka of Sri Sarvajnatman contains
1267 verses couched in verses of elegance and easy
style. After an eventful and glorious career Sri
Sarvajnatman attained videha mukthi in Kanchi on the
14th day of the dark fortnight (Vaishaka Krishna
Chaturdasi) of the cyclic year Nala (364 BC).

Sri Sathyabodhendra Saraswati : He is a native of

Amaravatitheera in Chera country, and was known as
Phalinisa in his poorvasrama. He was the son of one
Thalinesa Sharma. He was a great fighter of Samkhyas,
Bauddhas and Jainas. He was the author of Padaka-
Sata (explanatory treatise on Sankara Bhashya). Sri
Sathyabodhendra Saraswati attained mukti at Kanchi
on Krishna astami in the month of Vaishaka of the
cyclic year Nandana (268 BC ).
Sri Jnanandendra Saraswati : He was known as
Jnanottama before Sanyasa. He was the son of Nagesa,
a Dravida Brahman. He was a great tarkika and wrote a
commentary called Chandrika, on Sri
Sureswaracharya's Naishkarmya Siddhi. He, in his
Chandrika commentary, has spoken of his guru Sri
Satyabodha and Parama Guru Sri Sarvajnatman. This
Chandrika commentary was edited and published by
Prof. Hiranayya of the Mysore University. In the
preface to this commentary, Sri Jnaanandendra
Saraswati has spoken of himself as the glory of the
Sarvajasrama at Kanchi. He attained mukti at Kanchi
on Sukla Saptami in the month of Mrigaseersha of the
cyclic year Manmatha (205 BC).

Sri Suddhanandendra Saraswati : He was the son

of Bharvu Pandita and a native of Vedaranyam. His
former name was Viswanatha. He was a Dravida
Brahmin. Sri Suddhanandendra Saraswati attained
mukti at Kanchi on Sukla Shashti in the month of
Jyestha of the cyclic year Nala (124 BC).
Sri Aanandaghanendra Saraswati : He was
known as Chinnayya before Sanyasa. He was the son of
Suryanarayana Makhi. He hailed from Chera country.
A great votary of Gauri, through divine grace of God, he
obtained extraordinary literary powers. He wrote
commentaries on the Sankara Bhashyas and
Sureswaracharya's Vartikas. He attained mukti at
Srisail on KrishnaNavami in the month of Vaisakha of
the cyclic year Krodhana (55 BC).

Sri Kaivalyanandayogendra Saraswati : Before

Sanyasa, he was known as Manganna and a native of
Tirupati in Andhra. He was the son of Trailinga Sivayya
, He attained mukti at Kanchi on first day of Makara of
the, cyclic year Sarvadhari (28 AD),
Sri Krpa Sankarendra Saraswati : An Andhra
Brahmin by birth, his former name was
Gangesopadyaya. He devoted himself, heart and soul,
to the eradication of degenerate, obscene practices that
had once again crept into religion after the
Bhagavatpada's time, and restored purity. It fell to the
lot of Krpa Sankara to continue and perfect the noble
work that Sri Adi Sankara had inaugurated. Krpa
Sankara pursued with great vigour, the work of the
Master and enhanced the greatness of Shanmatas
introducing a chastened mode of worshiping Siva,
Vishnu, Ambika, Surya, Ganapati and Skanda. In short,
he prepared the ground for the growth of the
devotional path to be attempted in the future by Saiva
Nayanars, These later Saiva and Vaishnava religious
reformers owe it to both Adi Sankara and Krpa Sankara
so that their work was rendered easier by the
preliminary religious reforms effected by the two great
luminaries. He is said to have attained mukti at a place
near Vindhya region on Krishna Tritiya in the month of
Kartika of the cyclic year Vibhava (69 AD).

Sri Sureswara: Who succeeded Sri Krpa Sankara was

a Maharashtra Brahmin and his poorvasrama name
was Maheswara. He was the son of Iswara Pandita. He
attained mukti at Kanchi on Purnima in the month of
Ashada of the cyclic year Akshaya (127 AD).
Sri Sivananda Chidghanendra Saraswati : He
was a Karnataka Brahmin and the son of one Ujjvala
Bhatta. His poorvasrama name was Iswara Vatu. His
predilections were towards Sivaadvaita. He attained
mukti at Vrjddhachala on Sukla Dasami in the month
of Jyestha of the cyclic year Virodhikrit (172 AD).

Sri Chandrasekharendra Saraswati : He was a

native of a village near River Palar and was the son of
Vatsa Bhatta. His former name was Hari. He entrusted
the affairs of the Matha in the hands of one of his
sishyas and engaged himself in a special type of Yoga.
After a reign of sixty-three years, he disappeared into a
cave in Seshachala on Sukla Navami in the month of
Ashada of the cyclic year Ananda (235 AD).
Sri Satchidghanendra Saraswati : Known as
Seshaya in his poorvasrama, he belonged to a village on
the bank of the Gadilam river. He was the son of
Sridhar Pandlta. Like his predecessor, he relinquished
his pontificate to his successor and wandered about the
environs of Kanchi as an "Avadhuta". After wandering
for over thirty-two years, he disappeared into a. temple
in Kanchi and it is said that his mortal frame got
transformed into a Linga, now identified with
Kayarohaneswara at Kanchi on Sukla Prathama in the
month of Margasirsha of thecyclic the cyclic year Khara
(272 AD).

Sri Vidyaghanendra Saraswati : He was Andhra by

birth. His name before Sanyasa was Nayanai A great
adept in Mantra Sastra, He is said to have mollified
Ugra Bhairava. He attained mukti at a place near
Agastya Hill on Amavasya in the month of Margasirsha
d the cyclic year Dhatu (317 AD)
Sri Gangadharendra Saraswati : Hailing from
Andhra, he was the son of Bhadragiri of Kanchi. His
former name was Subhadra. Gangadhara was
renowned for his great erudition. He attained mukti
near the Agastyq Hill on Sukla Prathama in the month
of Chaitra of the cyclic year Sarvadhari (329 AD).

Sri Ujjvala Sankarendra Saraswati : Before

Sanyasa, he was known as Achyuta Kesava. He was son
of Kesava Sankara. He was a Maharasthra Brahmin by
birth. He was a great fighter of heretics. He went on
Digvijaya and during his tours he drove the followers of
Jainism beyond the Sindhu. He visited Kashmir and
attained mukti at Kalapuri. Since then the place came
to be known as Ujjvala Maha Yatipura on Sukla
Ashtamj in the month of Valsakha of the cyclic year
Akshaya (367 AD).
Sri Sadasivendra Saraswati : He was the son of
Deva Misra, a Brahmana Minister of Kashmir. He
showed a leaning towards Vedanta in his early years.
He was ordained in Sanyasa by Sri Ujjvala Sankara.
Wherever he went, he fed a number of Brahmanas
every day. He attained mukti at Tryambaka (near
Nasik) on Sukla Dasami in the month of Jyestha of the
cyclic year Bhava (375 AD).

Sri Yogafilaka Surendra Saraswati : He was a

native of Maharasahtra and the son of one Madhava.
He vanquished the notorious Charwivaka Durdivi by
argument. He attained mukti near Ujjain on Sukla
Prathama in the month of Margasirsha of the cyclic
year Taruna (385 AD).
Sri Martanda Vidyaghanendra Saraswati : Also
known as Suryadasa, he was the son of one Umesa
Sankara, His former name was Srikanta. Early in life,
he was afflicted by Leuco-derma. But he got completely
cured of the disease by offering 1008 prostrations to
Bhagavan Surya every day. He was ordained in his
eighteenth year and after a reign of 13 years, he
attained mukti at a village on the bank of the Godavari
on Krishna Navami in the month of Bhadrapada of the
cyclic year Hevilambi (398 AD).

Sri Muka Sankarendra Saraswati : He was the son

of one Vidyavati, an astrologer and astronomer. He was
a congenital deaf-mute. But through the grace of
Goddess Kamakshi he gained the power of speech. On
knowing this attainment of speech by Mooka because
of the grace of Devi, the then Acharya of Sri Kanchi
Kamakoti Peetam, Sri Vidyaghana, sent for the boy's
parents and told them of his intention of giving sanyasa
to the boy and, with their consent, gave sanyasa to the
boy and ordained him as his successor in the Kamakoti
Math. Vikramaditya Sakari of Ujjain, Matrugupta,
some time king of Kashmir, and Pravarasena, who
succeeded Matrugupta on the throne, all considered it a
rare privilege to serve at the feet of this great Acharya.
Muka Sankara is the author of Muka Panchasati, a
lyrical outburst of poetry on Kamakshi, The
mellifluence of the work is said to be rivaled only by
Lila Suka's Krishna Karnamrta. He attained mukti at a
village near Godavari on full moon day in the month of
Sravana of the cyclic year Dhatu (437 AD).
Sri Chandrasekharendra Saraswati II : He was a
native of Konkan and the son of Achyuta. He succeeded
Muka Sankara as the Pontiff of the Kamakoti Peetha
and attained mukti at Banares on Krishna Astami in
the month of Sravana of the cyclic year Vyaya (447 AD).

Sri Bodhendra Saraswati : He was the son of one

Ramanatha, a native of Ratnagiri in Maharashtra. His
name prior to sanyasa was Madhura. He was a great
physician and yogi. He attained mukti near Jagannatha
Kshetra on Sukla Navami in the month of Kartika of the
cyclic year Raudri (481 AD).
Sri Satchisukhendra Saraswati : He was a native
of Srikakulam in Andhra and son of Somanarayan. His
former name was Girisa. He was a great votary of
Subramanya. He attained mukti near Jagannatha
Kshetra on Sukla Saptami in the month of Vaisaka of
the cyclic year Khara (512 AD).

Sri Chitsukhendra Saraswati : He was a native of

Konkan and was known as Siva Sarma before sanyasa.
All through his pontificate, he remained in Konkan and
attained mukti near Ratnagiri on Bahula Navami in the
month of Sravana of the cyclic year Prabhava (527 AD).
Sri Satchidanandaghanendra Saraswati : He was
the son of Krishna, a native of Srimushnam. He was a
Dravida Brahrnana. Thrice he toured extensively all
over India. He Was a great Yogi, and by his yogic
powers, he is said to have turned Into a Linga at
Gokarna on Sukla prathama in the month of Ashada of
the cyclic year Prabhava (548 AD).

Sri Prajnaghanendra Saraswati : .He was the son

of Prabhakara, a native of a village on the bank of the
Pinakini. His former name was Sonagiri. He attained
mukti at Kanchi , on Sukla Ashtami in the month of
Vaishaka of the cyclic year Svabhanu (546 AD).
Sri Chidvilasendra Saraswati : He was the son of
Madhusudhana, a native of Hastagiri. His former name
was Hari Kesava and he was an Andhra by nationality.
He attained mukti at Kanchi on the First day in the
month of Chaithra of the cyclic year Durmukhi (577
AD).

Sri Mahadevendra Saraswati I : He was the son of

Bhanu Misra, a native of Bhadrachala. His pre- sanyasa
name was Sesanarayana. He was a Maithila Brahmana
domiciled in Andhradesa. He attained mukti at Kanchi
on Krishna Dasami in the month of Asvina of the cyclic
year Raudri (601 AD).
Sri Purnabhodhendra Saraswati : He was the son
of Sripati. His former name was Krishna. He attained
mukti at Kanchi on Sukla Ekadasi in the month of
Sravana of the cyclic year Eswara (618 AD)

Sri Bhodhendra Saraswati II: He was the son of

one Kajahasti . His Poorvasrama name was Balayya. He
attained mukti at Kanchi on Krishna Chaturti in the
month of Vaisaka of the cyclic year Ananda (655 AD).
Sri Brahmanandaghanendra Saraswati : He was
the son of one Ananta, a native of a village on the bank
of the river Gadilam. A Dravida Brahmana by birth, his
former name was Jyestha Rudra. He was an authority
in the six Darsanas. He was held in high veneration by
King Lalitadiya Muktapida of Kashmir and by the great
dramatist Bhavabhuti. He attained mukti at Kanchi on
Sukla Dwadasi in the month of Jyeshta of the cyclic
year Prabhava (668 AD).

Sri Chidanandaghanendra Saraswati : He was

the son of one Kanva Sankara. His former name was
Padmanabha. He was a great yogi and he subsisted on
dry leaves only. He attained mukti at Kanchi on Sukla
Shashti in the month of Margasirsha of the cyclic year
Prajotpatti (672 AD).
Sri Satchidananda Saraswati : Otherwise known
as Bhaskara Paramesthi. He was the son of one
Praudha Ramanna, a native of a village on the bank of
the Chandrabhaga. His former name was Timmanna,
and he was a versatile linguist. He carried out extensive
repairs to the Math buildings at Kanchi and attained
mukti on Krishna Shashti in the month of Prostapada
of the cyclic year Khara (692 AD).

Sri Chandrasekharendra Saraswati III : was the

son of Mahadeva, a native of a village adjoining the
river Vegavati. His former name was Sambhu and he
made extensive tours. On one occasion, he heroically
saved a child that had been caught in the midst of wild
fire in a forest. He attained mukti at Kanchi on New
Moon day in the month of Margasirsha of the cyclic
year Saumya (710 AD).
Sri Chitsukhendra Saraswati : He was the son of
Vimalaksha, a native of Vedachala. His pre-sanyas
name was Susila Kamalaksha. He attained mukti in the
Sahya mountain area on Sukla Shashti in the month
Ashada of the cyclic year Dhatu (737 AD).

Sri Chitsukhanandendra Saraswati : He was the

son of Somagiri, a native of a village adjoining Palar.
He was a Dravida by nationality and his former name
was Suresa. He attained mukti at Kanchi on Purnima in
the month of Asvina of the cyclic year Hevilambi (758
AD).
Sri Vidyaghanendra Saraswati III: He was the son
of Balachandra. His former name was Suryanarayana.
He attained mukti at Chidambaram, where he had gone
on a pilgrimage on Krishna Dwitiya in the month of
Pushya of the cyclic year Prabhava (795 AD).

Sri Abhinava Sankarendra Saraswati : He was

one of the greatest among the successors of Adi
Sankara, so great indeed that he and his deeds are often
confounded with those of the Great Bhagavatpada and
his deeds. His life story has been described in detail in
a work entitled the "Sankara Vilasa" by Vakpati Bhatta.
His father was one Visvajit of Chindambaram. He was
invested with Yajnopavita at the age of five and taught
Vedas. He showed an extraordinary promise in
dialectics and soon he became a formidable disputant
on intricate questions in philosophy. He defeated
Vakpati Bhatta, a great scholar of that time, in
argument. He ascended the Savajna Pitha in Kashmir.
It is said that he entered the Dattatreya cave in the
Atreya Mountains in the Himalayas on Amavasya in the
month of Ashada of the cyclic year Slddharti (840 AD)
and that it was the end of his mortal career.
Sri Satchidvilaasendra Saraswati : He was the son
of Kamaleswara of Kanyakubja and was known by the
name Sripati before Sanyasa. For a long time, He lived
in Padmapura. He attained mukti at Kanchi on
Purnima in the month of Vaishaka of the cyclic year
Nandana (873 AD).

Sri Mahadevendra Saraswati II: He was the son of

one Kannayya, a native of Karnataka. His poorvasrama
name was Sivaramabhatta. He was of a very handsome
appearance and hence styled Sobhana and Ujjvala. He
attained mukti at Kanchi on Sukla Shashti in the month
of Vaisakha of the cyclic year Bhava (915 AD).
Sri Gangadharendra Saraswati II: He was the
successor of Sri Mahadevendra and he was the son of
Umesabhatta, a native of a village on the bank of the
Bhima river. His former name was Appanna, and he
was a Karnataka by nationality. He is said to have
restored vision to the poet Rajasekhara, who had
become blind, He attained mukti at Kanchi on Sukla
Prathama in the month of Sravana of the cyclic year
Saumya (950 AD).

Sri Brahmanandaghanendra Saraswati : He was

the son of one Subramanya. He was known by the
name Narasambhatta prior to sanyasa. He attained
mukti at Kanchi on Sukla Prathama in the month of
Sravana of the cyclic year Eswara (978 AD).
Sri Anandaghanendra Saraswati : He was the son
of Sudeva Bhatta, a native of a village in the
Tungabhadra valley. His name before initiation into the
ascetic order was Sankara Pandita. He attained
external bliss at Kanchi on Sukla Navami in the month
of Chaitra of the cyclic year Pramadi (1014 AD).

Sri Purnabhodhendra Saraswati II : His father

was Siva, native of Karnataka region. His name in the
former ashrama was Hari. He attained videha mukti at
Kanchi on Krishna Trayodasi in the month of
Proshtapada of the cyclic year Pramadi (1040 BC).
Sri Paramasivendra Saraswati I: He was the son
of Sivasamba Panditar. His name before he became an
ascetic was Srikanta. He attained mukti at Kanchi on
Sukla Saptami in the month of Asvina of the cyclic year
Sarvari (1061 AD).

Sri Sandranandabhodhendra Saraswati : He was

the son of Surya. His former name was Somadeva and
he spent a great part of his early life in attending on his
Guru and predecessor Paramasiva I. He was the author
of Katha-Sarit Sagara. He was presented with a
palanquin wrought with pearls by King Bhoja of Dhara.
He attained mukti at Arunachala Kshetra on Arriavasya
in the month of Ashada of the cyclic year Esvara (1098
AD).
Sri Chandrasekharendra Saraswati IV: otherwise
known as Chandrachuda. He was the son of Suka Deva,
a native of Kundini riverside. He was a Dravida by
nationality and his pre-sanyasa name was Srikantha.
He went on tours of digvijaya and defeated in argument
Hemacharya, a great Jain teacher in the court of
Vidyalola Kumarapala, and author of Kumarapala
Charita. This Acharya was also held in considerable
veneration by Mankha, the author of Srikantha
Charita,by Krishna Misra, the author of Prabhoda
Chadrodaya and Guruvijaya and Jayadeva, author of
Prasanna Raghavan, Chandraloka and Bhakti Kalpa
Latika, and Suhala, and also by a physician of Kashmir
and author of a medical lexicon, known as
Vaidyabhidhana Chintamani, Jayadeva has celebrated
the victory of Chandrasekhara over Hemacharya in his
Bhakti Kalpalatika. Jayasimha, king of Kashmir,
considered himself blessed in the service of this great
Acharya. He attained mukti at Arunachala Kshetra on
Amavasya in the month of Chaitra of the cyclic year
Parthiva (1166 AD).

Sri Advaitanandabodhendra Saraswati : Also

called Chidvilasa. He was the son of Premesa, who was
a native of a village on the bank of the Pinakini. His
poorvasrama name was Sitapati. He defeated in
argument Sriharsha, author of Khandana Khanda
Khadya and Naishada, as also Abhinava Gupta, a
tantrik writer. He was the author of
Brahmavidyabharana, Santi Vivarana and
Gurupradipa. He attained mukti at Chidambaram on
Sukla Dasami in the month of Jyeshta of the cyclic year
Sidharthi (1200 AD).
Sri Mahadevendra Saraswati III : He was the son
of Achyuta of Chhayavanam in the Tanjore District. His
former name was Gurumurthi. He was a devout
worshipper of Parasakti but not a tantrika. He attained
mukti on the banks of the Gadilam River on Krishna
Ashtami in the month of Sravana of the cyclic year
Parabhava (1247 AD).

Sri Chandrachudendra Saraswati I: He was the

son of Arunagiri and was known as Gangesa before
sanyasa. Like his Guru Mahadeva, he was also an
ardent devotee of Parasakti and offered one crore of
oblations in a homa performed to propitiate
Paradevata. He attained mukti on the banks of the
Gadilam river on Sukla Shashti in the month of Jyesta
of the cyclic year Durmukhi (1297 AD).
Sri Vidyateerthendra Saraswati : He was the son
of one Sarangapani, a native of Bilvaranya. His pre-
sanyasa name was Sarvajna Vishnu. Sayana,
commentator of the Vedas, Madhava (later
Vidyaranyaswami), Vedanta Desika, the Vaisnava
scholar, and Bharati Krisna Tirtha, were all pupils of
Vidya Tirtha. After reigning at the Kanchi Math for 73
years, he went to the Himalayas to perform tapas. After
spending 15 years in tapas, he attained videha mukti
there on Sukla Prathama in the month of Magha of the
cyclic year Raktakshi (1385 AD).

Sri Sankaranandendra Saraswati : He was the

son of Balachandra, a native of Madhyarjuna or
Tiruvidaimarudur. His former name was Mahesa.
Before succeeding to the pontifical throne, he had
accompanied Vidya Tirtha to the Himalayas. It was
Sankarananda who was largely instrumental in the
founding of eight new Advaita Mathas in Karnataka. He
was the author of Dipikas on Isa, Kena, Prasna and
Brhadaranyaka Upanishads. He was the author of Atma
Purana and a commentary on the Bhagavat Gita. He
vigorously combated the aggressive propaganda carried
on by Vaisnava and Madwa sectarians. He attained
mukti at Kanchi on Sukla Prathama in the month of
Vaisakha of the cyclic year Durmukhi (1417 AD).
Sri Purnananda Sadasivendra Saraswati: He
was a native of Nagaranya. He was the son of one
Naganatha. He went on a tour to Nepal and was
accorded royal honours by the King of Nepal. He
attained mukti at Kanchi on Sukla Dasami in the
month of Jyesta of the cyclic year Pingala (1498 A.D).

Sri Vyasachala Mahadevendra Saraswati : He

was the son of Kamesvara and Kamalamba who
belonged to Kanchi. His pre-sanyasa name was
Kuppanna. He is the author of a Sankara Vijaya. He
attained mukti at Vyasachala on the first day of the cark
fortnight of Ashada in the cyclic year Akshaya (1507
AD).
Sri Chandrachudhendra Saraswati II : He was a
native of Asmachala, near Manimuktar river in South
Arcot District. He was the son of Purari and Srimati.
His former name was Arunagiri. He was a Dravida
Brahmana. He attained mukti at Kanchi on Sukla
Ekadasi in the month of Meena of the cyclic year
Swabhanu (1524 AD).

Sri Sarvajna Sadasiva Bhodhendra Saraswati :

He was the son of Chiruta Chikkanna, a native of a
village on the banks of the north Pennar. He was the
Guru of Pravira Setupati Raja of Ramnad. It is said that
he was the author of Svatma Nirupana. He attained
mukti at Rameswaram on Sukla Ashtami in the month
of Chaitra of the cyclic year Vilambi (1539 AD).
Sri Paramasivendra Saraswati II : He was the son
of Parameswara, native of a village on the bank of the
river Pampa. He was known as Sivaramakrishna before
Sanyasa. He was the Guru of the great Sadasiva
Brahmendra, the author of the Gururatna malika and
the great Brahma Jnani. The greatness of
Paramasivendra may be gauged from the fact that
Sadasiva Brahmendra used to carry the sandals of the
Acharya always on his head. And the greatness of
Sadasiva Brahmendra may also be understood by an
incident, which is recounted in popular tradition,
Sadasiva steeped in the bliss of Brahman, was
wandering about as an Avadhuta, to all appearances
like a mad man. Some one reported to Paramasivendra
that Sadasiva had gone mad. The Acharya is reported to
have answered "I wish I had but a touch of that
madness". So great indeed was Paramasivendra that
Sadasiva Brahmendra has immortalised immortalised
him in his Atma Vjdya Vilasa. This Acharya wrote a
commentary on Siva Gita. He attained mukti at
Svetaranya (Tiruvenkadu) in Tanjore District on Sukla
Dasami in the month of Sravana of the cyclic year
Parthiva (1586 AD).

Sri Atma Bodhendra Saraswati : He was a native

of Vruddhachala, and son of one Viswamakhi. His pre-
sanyasa name was Visvesvara. He toured extensively
and stayed at Benares for a long time. He wrote a
Bhasya on the Sri Rudram. It was Atma Bodha that
directed Sadasiva Brahmendra to write the Gururatna
Malika. He attained mukti on the banks of the river
South Pinakini, known in Tamil as Then Pennai on
Krishna Ashtami in the month of Tula of the cyclic year
Eswara (1638 AD).
Sri Bhagavannama Bodhendra Saraswati : He
was born in Mandana Misra Agraharam at Kanchi as
the son of one Kesava Panduranga. Bhoddendra's
former name was Purushottama. It was he who
stressed the efficacy of devotion as a means to
liberation in Kali. He therefore undertook the great
task of Nama Siddhanta, or establishing the supreme
efficacy of reciting the names of Bhagavan in many of
his writings, chiefly in Namamrta Rasayana and
Namamrta Rasodaya. His mission of Nama Siddhanta
was pursued with equal vigor by Sridhara Venkatesa, or
Ayyaval of Tiruvisainallur and by Sadguru Swami of
Marudanallur. It was the Nama Siddhanta of
Bodhendra that was ultimately responsible for the
evolution of Bhajana Sampradaya as an institution in
the religious life of the Hindu community in South
India.
Bodhendra performed Tatanka Pratistha at
Jambukeswaram and while returning to Kanchi he
attained videha mukti at Govindapuram on Full Moon
day in the month of Proshtapada of the cyclic year
Prajotpatti (1692 AD). It is said the spiritual presence
of Bodhendra still abides at his Adhisthana at
Govindapuram. It is said that in the calm silence of the
night a melodious voice uttering Rama Nama is heard
rising from subdued tones to a crescendo, and then
fading into silence again.

Sri Advaitatma Prakasendra Saraswati : He was

also known as Govinda. He was the son of Parasurama,
a native of a village adjoining the river Vasistha. His
former name was Sruti-Pandita. For some time, he
lived in Govindapuram where his predecessor had
attained mukti. He was held in very great veneration by
Sahaji, , the King of Tanjore. He attained mukti at the
village Ambi, near Kanchi on Krishna Dwitiya in the
month of Chaitra of the cyclic year Svabhanu (1704
AD). His brindavan at Ambi is in daily worship.
Sri Mahadevendra Saraswati IV: He was
previously known as Narayana. He was a great yogi. It
was during his pontificate that Atma Bodha wrote his
commentary Susama on the Gururatna Malika. He
attained mukti at Tiruvottiyur, now a part of Chehnai
on Sukla Navami in the month of Jyesta of the cyclic
year Krothana (1746 ,AD).

Sri ChandrasekharendraSaraswati V: Kanchi was

involved in the Karnatic wars and peaceful existence
there had become impossible. Hence the Acharyas of
Kamakoti Peetha decided on migrating south though
Kanchi still figured as the nominal headquarters. The
golden image of Kamakshi (Bangaru Kamakshi) had
already been carried away by the sthanikas of the
temple first to Udayarpalayam, and later to Tanjore
where it has been permanently installed. The Acharya
Chandrasekhara himself acceded to the request of
Pratapa Simha, Rajah of Tanjore (1740-63) and took up
his permanent headquarters at Tanjore. But
Kumbakonam, on the banks of the sacred river Kaveri,
was found more suitable and shortly thereafter the
Acharya shifted to Kumbakonam. Chandrasekhara
attained mukti at Kumbakonam on Sukla Prathama in
the month of Pushya of the cyclic year Subhakrt (1783
AD)
Sri Mahadevendra Saraswati V: He was a great
yogi. His former name was Anna Srauti. He was a
native of Kumbakonam. He attained mukti at
Kumbakoriam on Sukla Dwadasi in the month of
Ashada of the cyclic year Srimukha {1813 AD).

Sri Chandrasekharendra Saraswati VI: He was

known as Venkatasubramanya Dikshita prior to his
sanyasa and belonged to the talented family of the great
Govinda Dikshita, the Brahmana minister of Tanjore,
who is still lovingly remembered as "Ayyan". He was a
great adept in Mantra Sastra. The Acharya caused
repairs to the temple of Sri Kamakshi at Kanchi and
performed kumbhabhishekham on 22nd January 1840
AD. He got the tatankas (ear-oranaments) of Devi
Akilandesvari in the Tiruvanaikoil and re-consecrated
them on the ear of the goddess in 1848 AD. He attained
mukti at Kumbakonam on Sukla Prathama in the
month of Karthika of the cyclic year Sadarana (1851
AD).
Sri Sudarsana Mahadevendra Saraswati : Son of
Seshadri Sastri of Madhyarjuna was known as
Mahalingam prior to his sanyasa. He toured extensively
and attained siddhi at Ilaiyattangudi on Amavasya in
the month of Phalguna of the cyclic year Virodhi (1891
AD). A Temple has been built by the Nattukottai
Chettiars on his samadhi.

Sri Chandrasekharendra Saraswati VII : He was

the son of Sitarama Sastri. This Acharya's poorvasrama
name was Swaminatha. He was a native of
Udayambakkam. He attained mukti at Kalavai in the
year 1907 on Krishna Ashtami in the month of Magha
of the cyclic year Parabhava (1907 AD).
Sri Mahadevendra Saraswati V: He was the son of
Narasimha Sastri and Lakshmi and was known as
Lakshmi Narasimha prior to sanyasa. He occupied the
Peetha for seven days only and attained mukti at
Kalavai on Sukla Prathama in the month of Phalguna of
the cyclic year Parabhava (1907 AD).

The 68th Pontiff His Holiness Sri

Chandrasekharendra Saraswati Swamigal
Sri Swaminathan (born at Villupuram on 20th May
1894 -Anuradha Star) was taken to Kalavai in his 13th
year, when he was studying at Tindivanam, to be
initiated into ascetic order and ordained as the 68th
Acharya of the Kanchi Kamakoti Math. He was given
the Sanyasa name Sri Chandrasekharendra Saraswati.
He was affectionately called "Mahaswamigal" and
"Walking God". He adorned the Peetam from February
13, 1907. True to the tradition of the Peetam set by Adi
Sankara, Mahaswamigal travelled throughout the
country by foot or by the traditional palanquin. He also
stood by the national sentiments in discarding "foreign
cloth" (He immersed them in water instead of setting
fire) and started wearing Khadi. He set the trend to
create Trusts for achieving the objectives of the
Peetham. His foremost concern was preservation of the
Vedas, tradition and dharma. He advocated simplicity,
shunned pomp, ostentation and extravagance. His
exposition of Vedanta, sastras and the dharmic duties
attracted scholars and laymen alike, from far and wide,
for it has always been rich in values and simple in
understanding. Great humorist he had the keen
acumen to relate root words of all the languages to
Sanskrit highlighting its greatness. He attained moksha
at Kancheepuram on 8th January 1994 (Dhanur,
Krishna Dwadasi) in his Centenary year.

The 69th Pontiff His Holiness Sri Jayendra

Saraswati Swamigal
Sri Subramaniyam, born on July 18, 1935 at Irulneekki
in Thanjavur District had Veda Adyayanam at
Tiruvidaimarudur under the direction of
Mahaswamjgal and was initiated into Sanyasa on
March 22, 1954 and was declared as successor Acharya
and given the Sanyasa name Sri Jayendra Saraswati Sri
Pada. In the footsteps of the Mahaswamigal, He too
undertook yatra throughout the country. He attracted
people from every nook and corner. He intensified the
activities of the Matam to cover new social objectives
-education, health, employment, temple renovation etc.
It is due to His untiring efforts, Kamakoti Peetam
established religious and social institutions in many
parts of the country. Kamakoti Peetam has now become
a beehive of socio- religious renaissance. The King of
Nepal has erected an arch "Welcome to the only Hindu
Kingdom in the world" at the instance of Sri Jayendra
Saraswati, in 1988. The only Sankaracharya after the
Adi Sankara to visit Manasarovar and Kailash is Sri
Jayendra Saraswati Swamigal, in 1998; there He
installed the idol of Adi Sankara. He had the unique
distinction in being honoured by both Nepal and
Chinese Governments. In known recent history, He is
the only Sankaracharya to visit Dhaka in Bangladesh in
June 2000. In honouring His visit, Sri Dhakeswari
Temple named the entrance to the temple as
"Sankaracharya Gate". His most notable contribution
yet is the founding of the Sri Chandrasekharendra
Saraswati Viswa Mahavidyalaya, a Deemed University
in the name of His Guru.
 The 7Oth Pontiff His Holiness Sri Sankara
Vijayendra Saraswati Swamigal
Sri Sankaranarayanan, born on March 18, 1969,
Periyapalayam, a village near Arani in Tiruvallore
District, was taken as Acharya to the Peetham as Sri
Sankara Vijayendra Saraswati, on 29th May 1983, while
He was studying at Polur. Under the tutelage of His
Guru and Parama Guru, the rare fortune for a
Peetathipadi, He also travelled throughout the country
including remote places like Megalaya. He is deeply
worried about the worsening moral and ethical values
of the youth and the deteriorating educational
standards and vanishing cultural and artistic talents in
the country. He has initiated a number of measures to
draw the youth, train them in all these aspects along
with modern education. His keen interest to preserve
our ancient literature has brought out many
publications through the Matam in Indian and foreign
languages for the benefit of devotees. He has conducted
a number of training centres for youth in the name of
Bakti Kendra, Dharma Kendra, Karma Kendra, etc, to
inculcate in them our values and traditions.

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