The author of the Madhaviya Shankaravijaya cannot be the 14th century Madhavacharya, if he pays homage to the 16th century Vyasachala and quotes the 17th century Rajachudamani Dīkshita. These references place the work after those scholars, making the traditional identification chronologically untenable.
The Madhaviya Sankara-digvijaya is not included in the canonical works of Sri Vidyaranya. This book was published with Sri Vidyaranya’s name in the Anandashram edition, Series no.22, Poona, only in 1891. The author of this recent work is decidedly not Vidyaranya.
During the Tatanka Pratishta case, the Court asked the two parties to furnish evidence in support of their claim. Only the Kanchi Matha (defendant) placed ancient works like Sivarahasyam, Anandagiriyam Markandeya Samhita etc. as evidence. However, the plaintiffs did not produce any Sankaravijaya including Madhaviya before the Court.
Hence, many eminent scholars opine that this work could have been prepared and produced only after 1844, by using the name of Sri Vidyaranya muni.
The date 788 C.E. is frequently cited in discussions relating to Shri Adi Shankaracharya.
Could someone quote the corresponding chapter and verse of the Madhava’s Shankara Digvijaya?
That would settle the matter.
(Note: These posters are intended to encourage source-based discussions on the life of Jagadguru Shri Shankara Bhagavatpadacharya and the history of the Shankarite institutions.)
Sri Balakrishnananda Matha, Talakad, is an ancient and independent monastic institution of the Advaita Bhagavata Sampradaya, like the Mulbagal Matha.
Situated in the sacred region of Talakad on the banks of the River Kaveri, this Matha has preserved its spiritual heritage through an unbroken line of succession and continues to serve devotees and the religious community to this day.
The records of the Talakad Matha reveal that it was a well-established institution possessing endowed lands in both the erstwhile Mysore State and the Madras Presidency, together with a recognised body of disciples and followers.
A Government of Mysore proceeding issued in 1920, following the demise of the then Swami in 1919, records the succession to the Peetha and the nomination of a successor.
While approving the succession, the Government declined to assume management of the Matha, observing that intervention in the affairs of a Matha should be resorted to only in very rare and exceptional circumstances.
The administration of the institution was accordingly left in the hands of its disciples, in keeping with the traditions, customs and usages of the Matha and reflecting the autonomy historically enjoyed by such religious institutions in the Mysore State.
1086 of 1848 verses identified by Dr. W. R. Antarkar as corresponding to earlier works
WHY IT MATTERS
* Raises questions regarding authorship and compilation.
* Suggests possible later editorial intervention.
* Highlights the need for comparative manuscript study.
As per traditional accounts, Shri Vidyatirtha (also known as Shri Vidyashankara) is a native of the Chola desha, while His Disciples Shri Bharati Krishna Tirtha and Shri Vidyaranya are Hoysala Karnataka Smarta Brahmanas.
It is further recorded that the Chola-desha (Tamil) Brahmanas residing in Vidyaranyapura are said to have installed the image of Shri Vidyashankara (Shri Vidyashankara Linga) along with his two Sanyasi disciples at Halesringeri Agrahara, as noted in the Archaeological Survey of Mysore Annual Report 1931.
