The timeline of Adi Shankaracharya
1. Context
Adi Sankara commands a towering presence in the pantheon of divine and
corporeal philosophers who have graced the ancient land of India. In his
short lifespan of 32 years, the precociously gifted and zealously motivated
teacher (Acharya) developed his unique philosophy (Darshana) of Advaita
Vedanta,1 penned edifying commentaries2 on the three crown-jewels of Vedic
philosophy (the Upanishads, the Vedanta Sutras and the Bhagavad Gita –
collectively called the Prasthānatrayī), composed numerous original works
of literature,3 traversed the length and breadth of India challenging and
defeating scholars subscribing to competing Darshana (thereby establishing
Advaita Vedanta as the pre-eminent philosophy of India) and instituted
schools of learning to propagate Advaita Vedanta across the country. The
crux of Adi Shankaracharya’s Advaita Vedanta can be succinctly summarized
in his own words below:
श्लोकार्घेन प्रवक्ष्यामि यदुक्तं ग्रन्थकोटिभिः।
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः।
I expound in half a verse, what has been spoken of in a million texts:
Brahman is the true reality and the world is a misunderstanding of this
truth; the Jiva (soul) is no different from Brahman.
While Adi Shankaracharya’s life and exploits (Sankara-Vijayas) have been
chronicled by his disciples and adherents, the timeframe in which the
Jagat-guru (teacher of the world) lived is still a conundrum.
*Modern historians* state that Adi Shankaracharya was born in 788 CE in
Kaladi (Kerala) and passed away in 820 CE in Kedarnath (Uttarakhand), while
Indian tradition – derived from the Sankara-Vijayas below – reckons a far
more ancient chronology:
1 The Sankara-Vijaya of Sri Chitsukhacharya (one of the direct disciples
and co-students of Adi Shankaracharya), known under the name of Brihat
Sankara-Vijaya
2 The Sankara-Vijaya of Anandagiri (the well-known commentator of the
Bhashyas and Vartikas of Adi Shankaracharya and Suresvara), known under the
name of Prachina Sankara-Vijaya
3 The Sankara-Vijaya of Vidyasankara or Sankarananda (the author of Atma
Purana and of the Dipikas on the Upanishads, Bhagavad-Gita and
Brahmasutras), known under the name of Vyasachaliya
4 The Sankara-Vijaya of Govindanatha (one of the Pandits of Kerala), known
under the name of Acharya-Charita or Keraliya Sankara-Vijaya
5 The Sankara-Vijaya of Chudamani Dikshita (the author of many Sanskrit
poems and dramas), known under the name of Sankarabhoudaya
6 The Sankara-Vijaya of Ananta-Anandagiri known under the name of Guru
Vijaya or Acharya-Vijaya
7 The Sankara-Vijaya of Vallisahayakavi (one of the adherents of the
Sringeri Matha), known under the name of Acharya Digvijaya
8 The Sankara-Vijaya of Sadananda (also an adherent of the Sringeri Matha),
known under the name of Sankara Digvijaya Sara
9 The Sankara-Vijaya of Chidvilasa (also an adherent of the Sringeri
Matha), known under the name of Sankara Vijaya Vilasa
10 The Sankara-Vijaya of Madhava Vidyaranya (also an adherent of the
Sringeri Matha), known under the name of Samkshepa Sankara Vijaya
This article presents the traditional and modern chronologies for Adi
Shankaracharya and encourages readers to develop their own conclusions as
to when the Jagat-guru graced us with his presence.
2. The Milieu of Adi Shankaracharya Based on Indian Tradition
The Sankara-Vijayas listed above inform us that Adi Shankaracharya lived in
a time when Buddhism, Jainism and six competing Darshana of Vedic
philosophy (see below) were vying for supremacy in India.
· The Nyaya Darshana of Gautama
· The Vaiśeshika Darshana of Kanada
· The Sankhya Darshana of Kapila
· The Yoga Darshana of Patanjali
· The Mimamsa Darshana of Jaimini, and
· The Vedanta Darshana of Badarayana
Adi Shankaracharya’s chronology can be pieced together from the
information that has been preserved on the latter three philosophers (and
their adherents). In his magnum opus (Mahabhashya) on Panini’s Ashtadhyayi,
Patanjali implies the fall of the Maurya dynasty to the Sunga dynasty and
apparently provides an eye-witness account of Pushyamitra Sunga’s
horse-sacrifice, which places Patanjali sometime after Pushyamitra’s
coronation in 1400 BCE. Patanjali’s Mahabhashya was apparently known to the
Kashmiri king Abhimanyu (who reigned prior to 1182 BCE6), which is
consistent with Patanjali’s above timeline. Badarayana and Jaimini both
quote Patanjali and each other, making them contemporaries and subsequent
to Patanjali.
In his book ‘The Age of Sankara,’ T.S. Narayana Sastry says that Suka
Yogendra revised and enlarged Badarayana’s Vedanta Sutras while Upavarsha
(literally younger Varsha) wrote commentaries (Vrittis) on Badarayana’s
Vedanta Sutras as well as on Jaimini’s Mimamsa Sutras. Suka Yogendra’s
disciple was Gaudapada (who – as per an incredible legend – was also
Patanjali’s disciple), whose disciple Govindacharya fathered four sons –
Vikramaditya of Ujjayini, the grammarian Bhartrihari, Bhatti and Vararuchi.
Adi Shankaracharya was this Govindacharya’s disciple.
Kumarila Bhatta was an adherent of Jaimini’s Mimamsa Darshana and the
mentor of Mandana Mishra (who later became Adi Shankaracharya’s disciple
under the name Suresvara). T.S. Narayana Sastry says that8 Kumarila’s early
life as given in Chitsukhacharya’s Brihat Sankara Vijaya is more or less
corroborated by all the Sankara Vijayas and by scattered passages from
Kumarila's own works. According to the Sankara Vijayas, Kumarila learnt the
secrets of his opponents’ religion and philosophy in disguise and underwent
self-immolation as penance for his betrayal (guru-droha). Adi
Shankaracharya is supposed to have witnessed Kumarila’s self-immolation at
Prayaag.
T.S. Narayana Sastry says that8 the description of Kumarila’s early
life in Buddhist sources is vague and these sources do not mention the name
of the teacher under whom Kumarila learnt the secrets of his opponents’
religion and philosophy. However, Chitsukhacharya’s Brihat Shankaracharya
Vijaya distinctly says that Kumarila’s opponent was Mahavira and his
followers were called the Jainas, and that he directed his energies against
the Jainas alone who under their founder Mahavira Vardhamana had begun to
undermine Vedic Brahmanism in his day.
We have corroborating evidence for the identity of Kumarila’s
opponents from the Jina Vijaya – one of the oldest works on the life of
Jina (Mahavira) by an orthodox Jain poet. The Jina Vijaya distinctly
mentions9 Kumarila Bhatta and King Sudhanvan as contemporaries of his hero
Mahavira (and considers Kumarila Bhatta, King Sudhanvan and Adi
Shankaracharya as Mahavira’s opponents).
* We can use this information to construct the following timeline *
Lastly, Hindu tradition provides the following information regarding Adi
Shankaracharya’s lifetime:
The Brihat Sankara Vijaya of Sri Chitsukhacharya states that Adi
Shankaracharya, having adorned the Earth for a period of 32 years attained
the state of eternal happiness in Yudhishthira Saka 2663.
The Prachina Sankara Vijaya of Anandagiri states that Adi Shankaracharya
cast off his mortal body in the year 2625 of the Kali Yuga.
The Punyaslokamanjari of Sri Sadasivendra Sarasvati states that Adi
Shankaracharya passed away at the age of 32 on the 11th day (ekadasi) of
the bright half (Sukla Paksha) of the month of Vaisakha of the year
Raktakshi in 2625 of the Kaliyuga.
The Sankara Vijaya Kavya of Vyasachaliya states that ‘on one occasion, on
an Ekadashi day which was especially dear to the Supreme Narayana, the
giver of final beatitude, in the bright half of the month of Vaisakha of
the year Raktakshi in 2625 of Kaliyuga, the great Guru (Adi Shankaracharya)
suddenly longed to cast off his mortal body.
The Sankara Vijaya Kavya of Vyasachaliya states ‘In the auspicious year
Nandana corresponding to 2593 of the Kaliyuga, while the Sun was on his
northern course (Uttarayanam), on Sukla Paksha Panchami of the month of
Vaisakha (Mesha) on Sunday in combination with Punarvasu, the nakshatra
presided over by Aditi, and in an auspicious Yoga, and in an auspicious
Lagna (Karkata) with auspicious Grahas and aspected by benefics, when Sun,
Mars and Saturn were in their exaltation and Jupiter in Kendra, the chaste
lady (Aryamba), wife of Sivaguru, without any pain of labour, gave birth to
a son (Adi Shankaracharya).
The Sankara Digvijaya of Madhava-Vidyaranya states that as per the records
of Sringeri Math, Adi Shankaracharya was born in the 14th year of the reign
of Vikramaditya.
The Nepali chronology of Suryavanshi (solar descent) kings states that the
first king of this dynasty came to the throne in year 1389 of the Kaliyuga
while the 23rd king is said to have been coronated 2700 years after the
Kaliyuga. The 27th king is said to have come to the throne in Harsha Samvat
119. Adi Shankaracharya is said to have visited Nepal during the reign of
Vrishadeva Varma, the 18th king.
The Jina Vijaya states that:
Kumarila Bhatta was born in the year 2077 of the Yudhisthira Saka and fell
from his Jain teacher’s grace in the year 2109.
Shankaracharya’s death occurred in year 2157 in the Yudhisthira Saka.
When 15 years had elapsed from his birth, Adi Shankaracharya met
Bhattacharya for the first and last time.
We can use the information above to arrive at Adi Shankaracharya’s
traditional timeline:
Adi Shankaracharya passed away in Yudhishthira Saka 2663 or Kaliyuga 2625.
With the traditional date of 3102 BCE as the onset of the Kaliyuga, the
year of Adi Shankaracharya’s death works out to 477 BCE. This means
Yudhishthira Saka started in 477+2663 = 3140 BCE.
We know that the Mahabharata war took place 36 years before Lord Krishna's
death in 3102 BCE. So the war would have taken place in 3102+36 = 3138 BCE.
Yudhisthira was crowned king after the war so it is not unreasonable to
expect that the Yudhisthira Saka is reckoned to the round date of 3140 BCE.
With a lifespan of 32 years, Adi Shankaracharya’s birth year should be
477+32 = 509 BCE, which works out to 3102-509 = 2593 Kali Yuga.
The scribe Al-Beruni (who accompanied Mahmud Ghaznavi during his invasions
of India) mentions the Sri Harsha Vikramaditya era to have begun in 457
BCE,17 which gives us the following timeline for the Nepal royal dynasty:
1st king (1389 Kaliyuga = 1713 BCE) ® 23rd king (2700 Kaliyuga = 402 BCE) ®
27th king (119 Harsha = 338 BCE). Using the above timeline, Vrishadeva
Varma, the 18th king of the dynasty would be placed ~ 500 BCE. This
supports our chronology for Adi Shankaracharya (509 – 477 BCE).
With Sri Harsha Vikramaditya dying in 457 BCE, Shankaracharya (509 to 477
BCE) and he must have been contemporaries, justifying the Sankara
Digvijaya's comment that Adi Shankaracharya was born during the reign of
Vikramaditya (and the legend that Adi Shankaracharya was contemporaneous
with Vikramaditya and Bhartrihari).
The Vetala Panchavimshati – the story of the legendary king Vikramaditya of
Ujjayini and his dialogues with a Vetala (spirit) – states: 18 Philosophy,
says Shankaracharya, is either the gift of nature or the reward of study.
The text, whose central character is based on either Sri Harsha
Vikramaditya of Ujjayini (of the 457 BCE era) or an unknown Vikramaditya of
the Vikram Samvat of 57 BCE, should not be aware of any Shankaracharya if
Adi Shankaracharya was born in 788 CE.
In his book ‘The Age of Sankara,’ T.S. Narayana Sastry says19 that Jains
and Buddhists uniformly place their Yudhisthira Saka 468 years after the
commencement of the Kali Yuga. So the Jina Vijaya's date of Adi
Shankaracharya’s death in 2157 Yudhisthira Saka works out to 477 BCE (=
2157+468 = 2625 Kaliyuga), which matches the traditional date from Hindu
sources.
We can calculate Kumarila Bhatta’s birth to have occurred in 557 BCE (=
3102 – (2077+468)) and the meeting of Adi Shankaracharya and Kumarila
Bhatta to have occurred in 509-15 = 494 BCE, giving a lifespan of 63 years
to Kumarila Bhatta (557 – 494 BCE).
Mahavira, the 24th Tirthankara of the Jains, is said to have attained
Nirvana 470 years before the Vikrama era of 57 BCE.20 Since Mahavira is
believed to have died at the age of 72, his lifespan works out to 599 – 527
BCE. This, as expected from the Jina Vijaya, makes Mahavira a contemporary
of Kumarila Bhatta.
3. Adi Shankaracharya’s Date According to Modern Historians
The argument for placing Adi Shankaracharya in the 8th century CE is as
follows:
Dharmakirti and his predecessor Jina were philosophers of a school of
logic. Huian Tsiang (also called Xuanzang, who was in India from 629 to 645
CE) included Jina but not Dharmakirti in his enumeration of famous
philosophers. If Dharmakirti had been known in Hiuen Tsiang’s time, then he
would probably have mentioned Dharmakirti. I-Tsing (also called Yijing, who
sailed to India from the port of Sribhoja (now Palembang) between 673 and
692 CE) mentions Jina as well as Dharmakirti in his list of Buddhist
philosophers. Dharmakirti thus achieved recognition after Hiuen Tsiang
(i.e., after 645 CE). Adi Shankaracharya, on the other hand, quotes from
the Pramanaviniscaya of Dharmakirti, making Shankaracharya posterior to
Dharmakirti. This places Shankaracharya in the 8th century CE.
In other words, Dharmakirti’s (and hence Adi Shankaracharya’s) date *is
based on the following assumptions:*
Hiuen Tsiang mentions all philosophers before his time in his travelogue
The absence of Dharmakirti from Hiuen Tsiang’s record coupled with the
mention of Dharmakirti in I-Tsing’s record proves that Dharmakirti lived
(or gained fame) after Hiuen Tsiang.
4. Rebuttal of Dharmakirti’s Proposed Timeline
A perusal of Hiuen Tsiang’s travelogue shows that he is only concerned with
philosophers who lived/ gained fame in countries that Hiuen Tsiang visited
personally. For example, Hiuen Tsiang mentions the following philosophers:
Narayana deva, Asanga, Vasubandhu, Dharmatrata, Manorhita and Parsva from
Gandhara, Panini from Salatura, Nagarjuna from south India who visited
Vaisali (Magadha), Jina from the country of Andhra Dharmapala from
Kanchipuram, Gunamati (Kiu-na-mo-ti) from Southern India who defeated a
heretic named Madhava “in the early time” ,Silabhadra who met
Dharmapala (Hu-fa)
from Nalanda and requested to become a disciple. Hiuen Tsiang provides an
account of Silabhadra (30 years old at the time) taking Dharmapala’s
permission to defeat a heretic from South India in a philosophical debate.
Bhavaviveka from Dhanakantaka who was a contemporary of Dharmapala (Hu-fa)
of Magadha// Dharmapala (Hu-fa), Chandrapala (Hu-yueh), Gunamati
(Tih-hwui), Sthiramati (Kinhwui), Prabhamitra (Kwang-yeu), Jinamitra
(Shing-yeu), Jnanachandra (Chi-yueh), Sigrabuddha (?) (Ming-min) and
Silabhadra (Kiai-hien) as teachers from Nalanda. Hiuen Tsiang makes the
following comment on these teachers: “Each of these composed some tens of
treatises and commentaries which were widely diffused, and which for their
perspicuity are passed down to the present time.”
Hiuen Tsiang’s last statement may be construed to mean that all these
teachers lived much before him. However, *Hiuen Tsiang’s teacher* at
Nalanda (an aged man more than *70 years old*) was called by the Chinese
name of Ching-fa-tsong, meaning treasure (bhadra) of the good law (sila) –
in other words, *Silabhadra.* It is generally accepted that this Silabhadra
(Ching-fa-tsong) was the same Silabhadra (i.e., *Dharmapala’s student
Kiai-Hien)* listed by Hiuen Tsiang in his enumeration of teachers at
Nalanda.
I-Tsing mentions some Vedic philosophers as well as several of the above
Buddhist philosophers in his introduction to his book on India:
There is a commentary on the Vritti-sutra entitled Kurmi, containing
24,000 slokas. It is a work of the learned Patanjali. This cites the former
Sutras (Panini), explaining the obscure points (lit. ‘piercing the skin')
and analysing the principles contained in it.
Next, there is the Bhartrihari-Sastra. This is the commentary on the
foregoing Kurmi, and is the work of a great scholar *Bhartrihari… He was a
contemporary of Dharmapala*. It is forty years since his death [i.e, A.D.
651-652].
Next there is Pei-na (probably Sanskrit ‘Beda’). It contains 3,000
slokas, and its commentary portion is in 14,000 slokas. The sloka portion
was composed by Bhartrihari, while the commentary portion is attributed to
Dharmapala, teacher of the Sastra.
In this manner, priests become famous throughout Jambudvipa, receive
respect above gods and men, and serving under the Buddha and promoting His
doctrine, they lead all the people (to Nirvana). Of such persons in every
generation only one or two appear. Such were
1 Nagarjuna, ( I had written a lot on his philosophy)
2 Deva,
3 Asvaghosha of an early age;
4 Vasubandhu,
5 Asanga,
6 Sanga Bhadra,
7 Bhavaviveka in the middle ages; and
8 Jina,
9 Dharmapala,
10 Dharmakirti,
11 Silabhadra,
12 Simhachandra,
13 Sthiramati,
14 Gunamati,
15 Prajna Gupta (not ‘Matipala’),
16 Guna Prabha,
17 Jina Prabha (or ‘Parama Prabha’) of late years.
Dharmakirti made a further improvement in *Logic (Hetu*) after Jina.
We can make the following deductions from Hiuen Tsiang and I-Tsing’s
records:
*Silabhadra was more than 70 years old when Hiuen Tsiang was in Nalanda in
~635 CE*
Dharmapala (Saubhadra’s teacher at Nalanda) knew Silabhadra when Silabhadra
was 30 years old, so Silabhadra must have been at Nalanda from at least 595
CE.
Dharmapala was a contemporary of Bhartrihari, who died in 651-652 CE. Since
Hiuen Tsiang does not mention Dharmapala at Nalanda, we must assume
that Dharmapala
had died before 635 CE.
Dharmapala, Silabhadra, Bhartrihari and Hiuen Tsiang were contemporaries,
but Hiuen Tsiang does not mention Bhartrihari in his list of Buddhist
philosophers.
Sthiramati and Gunamati were disciples of Vasubandhu, which justifies Hiuen
Tsiang’s statement that Gunamati belonged to “an early time.”
Dharmapala is the first and Silabhadra is the ninth philosopher in Hiuen
Tsiang’s list, both of whom were Hiuen Tsiang’s contemporaries. However,
Gunamati and Sthiramati (the third and fourth philosophers in the list)
were far removed from Hiuen Tsiang’s time. This tells us that Hiuen
Tsiang’s list is not in chronological order.
Dharmapala and Silabhadra are the second and fourth philosophers in
I-Tsing’s list, but Sthiramati and Gunamati (of “an early time”) are the
sixth and seventh in I-Tsing’s list. This tells us that I-Tsing’s list of
philosophers “of late years” is also not in chronological order.
According to Hiuen Tsiang, Bhavaviveka and Dharmapala were contemporaries,
but I-Tsing places Bhavaviveka in “the Middle Ages” and Dharmapala in “late
years.” This tells us that I-Tsing’s categorization of early, middle and
late years is haphazard.
According to Hiuen Tsiang, Gunamati and Sthiramati were students of
Vasubandhu. However, I-Tsing places Vasubandhu in “the Middle Ages” while
Gunamati and Sthiramati are placed in “late years.” So, it is possible that
Dharmakirti (in I-Tsing’s list of philosophers of “late years”) belonged to
“the Middle Ages” as well. [KR: Why all these ones may ask? As a matter of
fact, about a year or two back, I wrote Shankara time line; and all who
were the vested interests, stressed without proof, THAT ADI SHANKARA, WAS
DEFEATED BY DHARMA KEERTHI WHO SHOULS HAVE BEEN 70+ THEN IN 780 AD. (Dharma
Pala, Sika badra and Brthrhari were 1oo years back at least to Dharma
Keerthi}
Nobody suggests that since Hiuen Tsiang does not name Patanjali,
Deva, Asvaghosha, Sangha Bhadra, Bhartrihari, Simhachandra, Prajnagupa, or
Guna Prabha while I-Tsing does, we must conclude that all these
philosophers must have lived between the times of Hiuen Tsiang and I-Tsing.
We can only say that Hiuen Tsiang chose to mention some philosophers (the
criterion being that Hiuen Tsiang visited the places of their birth) and
chose not to mention others. We do not know whether Dharmakirti was born so
this may be the reason why he is missing from Hiuen Tsiang’s list. Similar
to Patanjali (whose place of birth is not known and who is also not
mentioned by Hiuen Tsiang) and the duo of Gunamati and Sthiramati
(mentioned by Hiuen Tsiang as belonging to an early age but mentioned by
I-Tsing as recent philosophers), Dharmakirti may have lived centuries
before Hiuen Tsiang.
A far more compelling argument against the traditional *of 509 BCE* for
Shankaracharya is raised by I-Tsing*:** Bhartrihari* has skilfully
discussed about the Hetu and Udaharana (the cause and example of
logic).[KR: Long ago, I wrote on HETU Indian Logic and about Indian
Judiciary based on HETU] This scholar was very famous throughout the five
parts of India, and his excellences were known everywhere. He believed
deeply in the Three Jewels (i.e. Ratnatraya) and diligently meditated on
the ‘twofold nothingness, (Sunya). Having desired to embrace the excellent
Law he became a homeless priest, but overcome by worldly desires he
returned again to the laity. In the same manner he became seven times a
priest, and seven times returned to the laity. He was a contemporary of
Dharmapala. It is forty years since his death [i.e., A.D. 651-652].
If Bhartrihari lived as late as 652 CE, then it is impossible for
Shankaracharya (who was a contemporary of Bhartrihari and met Bhartrihari
in Badarika-ashrama) to have lived in 509 BCE. However, the conundrum is
solved when we discover who I-Tsing’s Patanjali and Bhartrihari are:
1 The Sutra-PATANJALI is the foundation of all grammatical science. It
contains 1,000 slokas and is the work of Panini, a very learned scholar of
old, who is said to have been inspired and assisted by Mahesvara-deva.
2 The Vritti-sutra (Kasikavritti) is a commentary on the foregoing Sutra (i.e.
Panini’s Sutra). There were many commentaries composed in former times, and
this is the best of them. This VrItti-sutra is a work of the learned
Jayaditya. He was a man of great ability; his literary power was very
striking. It is now nearly thirty years since his death [i.e, A.D. 661-662].
3 There is a commentary on the Vritti-sutra entitled Kurmi, containing
24,000 slokas. It is a work of the learned Patanjali. This cites the former
Sutras (Panini), explaining the obscure points (lit. ‘piercing the skin')
and analysing the principles contained in it.
4 Next, there is the Bhartrihari-Sastra. This is the commentary on the
foregoing Kurmi, and is the work of a great scholar Bhartrihari… He was a
contemporary of Dharmapala. It is forty years since his death [i.e., A.D.
651-652].
5 This description clarifies that I-Tsing is referring to two philosophers
(Patanjali and Bhartrihari) who are contemporary to himself but are far
removed from Panini’s time, who is explicitly referred to as a “scholar of
old.” I-Tsing’s Patanjali wrote a commentary on Jayaditya’s Vritti-Sutra
and is different from the Patanjali of old who wrote his Mahabhashya on
Panini’s Ashtadhyayi. Similarly, I-Tsing’s Bhartrihari – a Buddhist and a
contemporary of Dharmapala – wrote a commentary on the recent Patanjali’s
Kurmi and not on the Patanjali of old’s Mahabhashya. The disparity in the
description of the two Bhartrihari has been noticed by later authors as
well:
6 Since nothing is really known about Bhartrihari as a person and his
dates, too, are uncertain, all one can do is repeat the old story that
identifies him with a court poet of the same name. The poet Bhartrihari
says that there are two worlds worth a man’s devotion: the youth of
beautiful women and the ascetic’s forest retreat; between them, he cannot
choose. I-Tsing knows of a Buddhist grammarian who seven times took a
monk’s vows and seven times returned to the laity. However, neither the
poet nor the philosopher Bhartrihari was a Buddhist. Besides, I-Tsing
reports that the grammarian died about 650 A.D. This is later than is
plausible to situate Bhartrihari the grammarian-philosopher, whose thought
was known to the early-sixth-century Buddhist philosopher Dignaga.
5. Conclusion
While Adi Shankaracharya’s traditional timeframe of 509-477 BCE is
supported by a multitude of sources:
1 The various Sankara Vijayas
2 The Jina Vijaya
3 The chronology of the Nepal royal dynasty
4 The timeline (Sri Harsha era) and legendary account (Vetala
Panchavimshati) of Vikramaditya of Ujjayini
5 The chronology of Adi Shankaracharya’s peers *(Bhartrihari known to
Dignaga in the early 6th century CE, Kumarila and Mahavira as
contemporaries in ~550 BCE, too early for Adi Shankaracharya to have been
born in 788 CE) *
*Adi Shankaracharya’s modern timeframe of 788-820 CE is based on only
two assumptions, both of which have been refuted in this article:*
The absence of Dharmakirti from Hiuen Tsiang’s travelogue does not mean
that Dharmakirti lived after Hiuen Tsiang. Hiuen Tsiang only mentioned
philosophers who were from the countries he visited and did not mention
philosophers who lived centuries before him but whose countries he did not
visit (e.g., Patanjali).
I-Tsing’s mention of Dharmakirti in his list of philosophers “of late
years” does not mean that Dharmakirti lived closer to I-Tsing’s timeframe.
I-Tsing classification of “Middle Ages” and “late years” is haphazard
(Bhavaviveka – Dharmapala’s contemparary – is placed in “middle ages” while
Dharmapala is placed in “late ages”) and ancient philosophers (e.g.,
Gunamati and Sthiramati) are placed in “late ages.”
So in summary, it is perfectly *possible* that Dharmakirti (placed by
I-Tsing in “late ages”) lived centuries before Hiuen Tsiang and I-Tsing so
that Dharmakirti could be quoted by Adi Shankaracharya during his lifespan
of 509-477 BCE.
6. Post-script
Dharmakirti is also mentioned by the Tibetan historian Taranatha, who
provides an independent timeline of Buddhist philosophers in his “History
of Buddhism in India” (written in 1608 CE). Taranatha’s timeline is
summarized below although it is quite inconsistent with Hindu traditions
and the records of Hiuen Tsiang and I-Tsing:
Nagarjuna was a contemporary of king Udayana. The exploits of this king as
related by Taranatha appear to mirror the exploits of king Salivahana of
Pratisthana. Taranatha also says that king Udayana’s priest (Vararuchi)
introduced Kalidasa (then a woodcutter) to king Bhimasukla’s court.
Asanga and his younger brother Vasubandhu lived when Mahasammata (the son
of Turushka) was the king of Kashmir. Neither Mahasammata nor Turushka
appear in Kalhana’s *Rajtarangini *(the list of kings of Kashmir written in
1148 CE). [KR: I have written about Rajtarangini) Vasubandhu was a
contemporary of the Tibetan king Lha-tho-tho-ri-giian-btsan.
King Sriharsha ruled over western India during the latter half of
Vasubandhu’s life. Sriharsha’s preceptor was Guna Prabha (a disciple of
Vasubandhu). Sriharsha’s reign coincided with Mahasammata reign as the king
of Kashmir and the lifetimes of Sthiramati (a disciple of Vasubandhu) and
Dignaga.
King Sila (Sriharsha’s son) ascended the throne near the end of Guna
Prabha’s life. Sila’s preceptor was Chandramani (a disciple of Guna
Prabha). Sila’s reign coincided with the first half of Dharmapala’s life.
During Sila’s reign, Jayadeva and Chandrakirti successively served as the
heads of Nalanda.
Dharmapala was a contemporary of Guna Prabha’s disciple, Gunamati. This is
inconsistent with Hiuen Tsiang’s information that Gunamati was Vasubandhu’s
disciple.
Dharmapala was a disciple of Dignaga and succeeded Chandrakirti as the head
of Nalanda university. This makes Dharmapala one generation removed from
king Sriharsha and two generations removed from Vasubandhu, a chronological
impossibility.
Jayadeva succeeded Dharmapala as the head of Nalanda. This is perhaps a
different Jayadeva from the Jayadeva who served as the head of Nalanda
before Chandrakirti during king Sriharsha’s reign. According to Hiuen
Tsiang and I-Tsing, Silabhadra should have succeeded Dharmapala as the head
of Nalanda.
Dharmakirti was Dharmapala’s disciple and a contemporary of Ishvara Sena, a
disciple of Dignaga.
Dharmakirti learnt philosophy from Kumara-lila (his uncle; not to be
confused with Kumarila Bhatta) and later defeated him in a debate.
Dharmakirti also defeated Shankaracharya (a brother of Dattatreya; not to
be confused with Adi Shankaracharya) in debate on three separate occasions.
The condition of each debate was that the loser would give up his life.
Shankaracharya apparently drowned himself after his first defeat, was
re-born, drowned himself again, was re-born again and presented himself for
a third debate in his third re-incarnation. {KR: I wrote long ago these
facts also drowning again and again} Upon being defeated by Dharmakirti
again, Shankaracharya (after two re-births) finally accepted Buddhism. (KR:
TIBET MONASTRY RECORDs}
Dharmakirti was a contemporary of the Tibetan king Sron-btsan-sgam-po.
Bhartihari was the king of the Malavas (i.e., Ujjayini) during
Dharmakirti’s lifetime.
The above account appears to be an unusable farrago of information on
famous Buddhist philosophers:
Taranatha makes Sriharsha, Vasubandhu, Sthiramati and Dignaga
contemporaries. This Sriharsha can be the Sri Harsha Vikramaditya of the
457 BCE era (so that Vasubandhu and Sthiramati can belong to “an early
age”), but then Dharmapala (who I-Tsing says died ~40 years before I-Tsing
was in Nalanda) *cannot follow Dignaga*.
Taranatha’s next generation of kings and philosophers are Sila, Guna Prabha
and Dharmapala. If this Sila is Hiuen Tsiang’s patron Harshavardhana
Siladitya (so that Dharmapala can be placed ~600 CE), then as per Hiuen
Tsiang, the head of Nalanda should be Silabhadra and not Guna Prabha. Also,
we cannot have Dharmapala come so soon after Sthiramati who as per Hiuen
Tsang belonged to “an early age.”
Dharmakirti’s interactions with Kumara-lila and Shankaracharya cannot be
confused with the exploits of Kumarila Bhatta and Adi Shankaracharya, who
as we have seen from the Sankara Vijayas and Jina Vijaya, lived very
different lives.
The king Bhartihari cannot follow Dharmapala as Bhartihari’s work was known
to Dignaga (Dharmapala’s predecessor)
In light of these inconsistencies, it is best to discard Taranatha’s
testimony and stay with Hiuen Tsiang’s and I-Tsing’s narratives.
K RAJARAM IRS 2225
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