adi sankara and sishya parampara

1

Divine Group : Lord Sadashiva, Lord Narayana, Lord Brahma

Semi Divine : Vasishta, Shakti Maharishi, Parashara Maharishi, Veda Vyasa, Shuka Acharya

Guru Sishya Parampara:

1) Shri Gaudapadacharya, 2) Shri Govinda Bhagavatpada, 3) Shri Vivarananda & Adi Sankara

Shishya Direction Maṭha Mahāvākya Veda Sampradaya

Padmapāda East Govardhana Pīṭhaṃ

Prajñānam brahma

(Brahman is

Knowledge )

Rig Veda Bhogavala

Sureśvara South Śārada PīṭhaṃAham brahmāsmi

(I am Brahman )Yajur Veda Bhūrivala

Hastāmalakācārya West Dvāraka PīṭhaṃTattvamasi (That

thou art )Sama Veda Kitavala

Toṭakācārya North Jyotirmaṭha Pīṭhaṃ

Ayamātmā brahma

(This Atman is

Brahman )

Atharva Veda Nandavala

shrI Adi sankarAchAryA parampara

Sankaracharya Organised Ten Definite Orders of Sanyasis Under The Name " DASANAMIS " Who Add at the end of their Names, any One of the following

Ten Suffixes : Sringeri Pitham - SARASWATI, BHARATI, PURI. Dwaraka Pitham - TIRTHA, ASHRAMA. Joshir Pitham - GIRI, PARVAT & SAGAR. Govardhana

Pitham - VANA AND ARANYA.

1. shrI gauDapAdAcAryA ( Saraswat Brahmin ) - shrI samsthAna gauDapAdAcAryA MaTh was founded in 740 AD at Kushasthali near Keloshi

(Quelshim) in Goa by Shri Vivarananda Saraswati, who along with Adi Shankara was a disciple of Govinda Bhagavatpada, who in turn was

Gaudapada's disciple.

According to the legend, Saraswat Brahmins are Brahmins who lived on the banks of the former Saraswati River that once flowed in Northern

India. Around 1900 BC, the river Saraswati started vanishing under ground and the people on its banks started migrating to other parts of India

thus forming sub-communities. There are many sub-communities in Saraswats, including 1.Kutch Saraswats (found in Gujrat-Kutch, Mumbai),

2.Rajasthan Saraswats, 3.Uttar Khand Saraswats, 4.Utter Pradesh Saraswat, 5. Konkani Saraswat, 6.Kashimri Saraswats, 7.Punjabi Saraswats,

8.Sind Saraswats, 9.oriya Saraswats.

Raja Gopal Sishtla ��

2

1. shrI Adi sankarAchArya ( mOkSha period not clear)

2. shrI gOvinda bhagavatpAda

1. shrI gauDapAdAchArya

3. shrImat

vivarAnanda

saraswati swAmi

According to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan Temple his disciples founded four mathas in

Thrissur, namely Naduvil Madhom, Thekke Madhom, Idayil Madhom and Vadakke Madhom.

The Five Lingams The meeting of Kailas and Manasorovar is beyond coincidence. Manasorovar is Kailas' inseparable complement in every respect. The

lake is female to the mountain's male, receptivity to its activity, depth to its height, and a mirror to a proud Mountain. Manasorovar's depths and colours

contain a mystery equally sublime. Kailas is an immutable temple, a focus of adoration. Manasorovar is a shifting fluid mirror meant for contemplation. Sri

Adi Sankaracharya bowed to the Lord and Devi and sang Uma Maheswara Stotram before taking leave of them. There is a saying, “God gives a boon; but

there is a Nandhi in between”. Nandhikeswaran thought that Kailas was being looted, since Acharya was taking away the Pancha Lingams and

Soundaryalahiri! He jumped on to Achrya to snatch them away. He got the last 51 stanzas of Soundaryalahiri and started reading them. He got so

involved in the beauty of it that he forgot about Acharya, the rest of the Soundaryalahiri and the Pancha Lingams. Sri Sankaracharya returned with the

first 49 stanzas and the Lingams. Acharya was sad that he lost half of Soundaryalahiri. In his prayers, Uma Devi blessed Him to write the balance and

complete it Himself! The sphatika Lingams are Eswara Swaroopams and so also Soundaryalahiri is Devi Swaroopam. The five lingams Acharya

obtained from Siva, were Mukti Lingam, Vara Lingam, Moksha Lingam, Bhoga Lingam and Yoga Lingam. The Mukti Lingam was

consecrated at Badhrinath in Uttarakhand. The Vara Lingam was consecrated at Neelakantha Kshetram in Nepal. The Moksha

Lingam was consecrated at Chadambaram in Tamil Nadu. The Bhoga Lingam was consecrated at Sringeri in Karnataka & The Yoga

Lingam was consecrated at Kanchipuram in Tamil Nadu. This is the story of Yoga-Lingam, When Damayanti’s swayamvaram ( choosing a

bridegroom) took place, Goddess Saraswati ascended to help and introduce the Kings who had come for the swayamvaram, to Damayanti. Like many

other kings, the King of Kanchipuram also went there. Goddess Saraswati introduced the king of Kanchi to Damayanti: “This King dug a tank (Kulam, in

Tamil). The tank exceeded even the ocean, in purity and excellence. In his city, there is Yogeswara, who is made of crystal. To bathe him, the water in the

tank is used. When he is bathed with this water, he becomes invisible.” ( As Siva is in the form of crystal Lingam, when water is poured, he becomes

invisible. Also, the first manifestation of Parameswara is in the form of water. When water enters water, He becomes indistinct.) This is Yoga-Lingam and

Chandramouleeswara is that Lingam. The crystal Lingam is a symbol of supreme Brahman. In it, any colour will get reflected. It stands for transcendent

reality. To Chandramouleeswara, who is the supreme reality, one temple is not enough. He belongs to all places. There should be a temple that is

common to all the places. That temple should not be stationed permanently in one place. Therefore, Sri Adi Sankaracharya commanded His successors at

Kanchi to take Chandramouleeswara from place to place and worship Him will all the honour.


3

kAmakOti pITham -

kanchIpuram Founded

in 482 BC ( Adi

sankara 509 - 477 BC )

virUpAkSha -pITham

sAradA pITham -

sRingEri, Karnataka (

Adi sankara mOkSha

820 AD )

gOvardhana pITham

Jagannath PURI

Odisha. Founded in

486 BC

jyOthir pITham, Badri,

Uttara Khand Founded

in 486 BC

sAradA pITham,

dwAraka, Jamnagar,

Gujarat. Founded in

491 BC

4. AdinAtha parama

shivAnanda

2. surEshwarAchArya

407 BC ( manDana

mishra )

2. surEshwarAchArya

820 - 834 AD2. padma pAdAchArya 2. tOTakAchArya

2. hastAmalaka

AchArya - brahma

swarUpa 477 - 448 BC

5. sadAshiva parama

shivAnanda

3. sarvajnAtman (364

BC).

3. nithya bhOdhAnana

bhArati 834 - 848

present :

nishCalAnanda

saraswati

shivAnand swAmi

1696 - 1703 AD

3. chitsukhAcArya 448 -

424 BC

6. Ishwara parama

shivAnanda

4. sathya bOdhEndra

saraswati (268 BC ).4. jNAnAnda 848 - 910

bAlakrishna swAmi

1703 - 1717 AD

4. sarvgyAnAcArya 424

- 365 BC

7. rudra prama

shivAnanda

5. jnAnAnEndra

saraswati (205 BC).

5. jNAnOttama 910 -

954

nArain upEndra swAmi

1717 - 1750 AD

5. bramhAnanda tIrtha

365 - 316 BC

8. viShNu parama

shivAnanda

6. sudhAnandEndra

saraswati (124 BC).6. jNAnagiri 954 - 1038

harishcandra swAmi

1750 - 1763 AD

6. swarUpa

abhigyAnAcArya 316 -

249 BC

9. brahma parama

shivAnanda

7. Aananda ghanEndra

saraswati ( 55 BC )

7. simhagiri tIrtha

1038 - 1098

sadAnanda swAmi

1763 - 1773 AD

7. mangaLa

mUrtyAcArya

249 - 197 BC

10. sanaka Maha

shivAnanda

8. kaivalyAnanda

bOgEndra saraswati

(28 AD),

8. Ishwara tIrtha 1098 -

1146

kEshav swAmi 1773 -

1781 AD

8. bhAskarAcArya 197

- 174 BC

11. sadAnanda mahA

shivAnanda

9. kRipA sankarEndra

Saraswati (69 AD).

9. nRusimha tIrtha

1146 - 1229

nArain tIrtha swAmi

1781 - 1823 AD

9. pragyAnAcArya 174 -

131 BC

saraswati swAmi

gauDa

padAchArya


4

12. sanAtana mahA

shivAnanda

10. surEswara

saraswati (127 AD).

10. vidyA shankara

tIrtha 1229 -1333

rAm kriShna swAmi

1823 - 1833 AD

10. brahma

jyOtsnAcArya 131 -

99 BC

13. sanatkumAra

mahA shivAnanda

11. sivAnanda

cidghanEndra

saraswati (172 AD).

11. bhArati kRishna

tIrtha 1333 - 13801833 - 1941 Vacant

11.

AnandvirbhavAcArya

99 - 34 BC

14. sarika sujAta mahA

shivAnanda

12. candra

sEkharEndra saraswati

(235 AD).

108 danDi swAmi

kriShnAnanda

saraswati 1874 - 1936

12. kaLanidhi tIrtha 34

BC - 26 AD

15. RhibhuShita mahA

shivAnanda

13. satcidghanEndra

saraswati (272 AD).

14. nRusimha Bharati I

(virUpAkSha maTh)

1389 - 1408

13. chandrasEkhara

bhArati I (sRingEri

maTh ) 1386 - 1389

swAmi bhArati

kRisHna tIrtha

brahmAnanda


13. cidvilAsAcArya 26 -

62 AD

16. dattAtrEya mahA

shivAnanda

14. vidyAghanEndra

saraswati (317 AD)3.surEndra bhArati

15. purusHOttama

bhArati I 1408 - 1448

shAntAnanda 1980

viShNudevAnanda

saraswati 1989 -90

14. vibhuTyAnandA

cArya 62 - 97 AD

17. raivata mahA

shivAnanda

15. gangAdharEndra

saraswati (329 AD).

16.sankara bhArati

1448 - 1455

17. chandrasEkhara

bhArati II 1455 -1464

svarUpAnanada

saraswati

15. sphUrti nilayapAda

97 - 146 AD

18. vAmadEva mahA

shivAnanda

16. ujjvala sankarEndra

saraswati (367 AD).5. nRusimha bhArati

18. nRisimha bhArati II

1464 - 1479

16. vartAnupAda 146

- 192 AD

19. vyAsa mahA

shivAnanda

17. sadAsivEndra

saraswati (375 AD).

6. sacCidAnanada

bhArati

19. purusHottama

bhArati II 1479 - 1517

17. yOgarudhAcArya

192 303 AD

20. shuka mahA

shivAnanda

18. yOgafilaka

surEndra saraswati

(385 AD).

7. sankara bhArati20. rAmachandra

bhArati 1517 - 1560

18. vigyAna

DinDimAcArya 303 -

337 AD

21. nRisimha

sadAshivAnanda

19. mArtAnDa vidyA

ghanEndra saraswati

(suryadAsa) (398 AD).

8. vidyAraNya bhArati21. nRrisimha bhArati

III 1560 - 1573

19. vidyA tIrtha

337 - 390 AD

12. vidyAsankara vidyAraNya bhArati (

virUpAkSha maTh & sRingEri maTh ) 1380 -

1386


5

22. mahEsha

sadAshivAnanda

20. mUka sankarEndra


22. nRisimha bhArati

IV 1573 - 1576

20. cicchakti dEshika

390 - 426 AD

23. bhAskara

sadAshivAnanda

21. candrasEkharEndra

saraswati II (447 AD).10. sankara bhArati

23. nRisimha bhArati V

1576 - 1600

21. vigyAnEswara

tIrtha 426 - 454 AD

24. mahEndra

sadAshivAnanda

22. bOdhEndra

saraswati (481 AD).

11. sacCidAnanada

bhArati

24. abhinava nRisimha

bhArati 1600 - 1623

22. ritambhAcArya 454

- 515 AD

25. viShNu

sadAshivAnanda

23. satcisukhEndra

saraswati (512 AD).12. vidyAraNya bhArati

25. sacCidAnanda

bhArati I 1623 - 1663

23. amarEswara guru

515 - 551 AD

26. mAdhava

sadAshivAnanda

24. citsukhEndra

saraswati (527 AD).13. sankara bhArati


VI 1663 - 1706

24. sarvamukh tIrtha

551 - 612 AD

27. mahEsh

sadAshivAnanda

25. satcidAnda

ghanEdea saraswati (

548 AD)

14. sacCidAnanada

bhArati

27. sacCidAnanda

bhArati II 1706 - 1741

25. swanand dEshika

612 - 672 AD

28. advaitha

sadAshivAnanda

26. prAjna ghanEdra

saraswati ( 546 AD )15. sadAnanda bhArati

28. abhinava

sacCidAnanda bhArati

I 1741 - 1767

26. samara rasik 672

- 742

29. paramatmAnanda

sadAshivAnanda

27. cidvilAsEndra

saraswati (577 AD).

16. vidyAsankara

bhArati


VII 1767 - 1770

27. nArAyaNa Ashram

742 - 779 AD

30. siddha

yogEshwarAnanda

sadAshivAnanda

28. mahA dEvEndra

saraswati I (601 AD).

17. nRusimha

bhArati(1566 AD)

30. sacCidAnanda

bhArati III 1770 - 1814

28. vaikunTha Ashram

779 - 828 AD

31. kaivalyAnanda

sadAshivAananda

29. pUrna bhOdhEndra

saraswati (618 AD)18. vidyAraNya bhArati

31. abhinava

sacCidAnanda bhArati

II 1814 - 1817

29. trivikrama Ashram

828 - 854 AD


6

32. amRitAnanda

sadAashivAnanda

30. bhOdhEndra

saraswati II (655 AD).

19. vidyA nRusimha

bhArati


VIII 1817 - 1879

30. sashisEkhara

Ashram 854 - 903 AD

33. hamsAnanda

sadAshivAnanda

31. brahmAnanda

ghanEndra saraswati

(668 AD).

20. sadAnanda bhArati

33. sacCidAnanda

shivAbhinava nRisimha

bhArati 1879 - 1912

31. trayambak Ashram

903 - 908 AD

34. brahmAnanda

sadAshivAnanda

32. cidAnanda

ghanEndra saraswati

(672 AD).

21. sankara bhArati34. chandrasEkhara

bhArati III 1912 - 1954

32. cidambara Ashram

908 - 944 AD

35. vimalAnanda

sadAshivAnanda

33. satcidAnanda

saraswati (692 AD).

22. vidyAbhinava

sankara bhArati

35. abhinava vidyA

tirtha 1954 1989

33. kEshav Ashram 944

- 1003 AD

36. sacCidAnanda

sadAshivAnanda


saraswati III (710 AD).

23. uddanDa nRusimha

bhArati

36. bhArati tIrtha 1989

- Present

34. cidamabara

Ashram 11

1003 - 1026 AD

37. vimalAnanda

sadAshivAnanda

35. citsukhEndra

saraswati (737 AD).

24. vidyAsankara

bhArati

35. padmanAbha

Ashram 1026 - 1051

AD

38. rAmAmnda

sadAshvAnanda

36. citsukhAnandEndra


36. mahAdEv Ashram

1051 - 1091 AD

Not Available37. vidyA ghanEndra

saraswati III (795 AD).26. vidyAraNya bhArati

37. sacchidAnanda

Ashram 1091 - 1150

AD

57. pUrnAnanda

saraswati

38. abhinava

sankarEndra saraswati

( 840 AD)

27. uddanDa sankara

bhArati

38. vidyA shamkar

Ashram 1150 - 1208

AD

58. sahajAnanda

saraswati

39. satcidvilAsEndra

saraswati ( 873 AD)28. nRusimha bhArati

39. abhinav

sacchidAnand Ashram

1208 - 1236 AD


7

59. vidyAnanda

saraswati

40. mahAdEvendra

saraswati II ( 915 AD)

29. abhinava sankara

bhArati

40. nRisingh Ashram

1236 - 1269 AD

60. rAmAnanda

saraswati

41. gangAdharEndra



bhArati

41. vAsudEv Ashram

1269 - 1304 AD

61. sadAnanda

saraswati

42. brahmAnanda

ghanEndra saraswati

(978 AD).

31. vidyAraNya bhArati

42. purushOttam

Ashram 1304 - 1337

AD

62. bhAvananda

saraswati

43. Ananda ghanEndra

saraswati (1014 AD).

32. uddanDa bhArati

(1794 AD)

43. gyAnArdhan

Ashram 1337 - 1351

AD

63. sacCidAnanda

saraswati

44. pUrnabhOdhEndra



bhArati

44. harihar Ashram

1351 - 1354 AD

64. shivAnanda

saraswati, AtmAnanda

saraswati

45. parama sivEndra

saraswati I (1061 AD).

34. abhinavOddanDa

bhArati 1824 AD siddhi

at Vijayanagaram )

45. bhAvAshram 1354

- 1364 AD

65. rAmAnanda

saraswati

46. sandrananda

bhOdhEndra saraswati

(1098 AD).

35. abhinOddanDa

bhOdhAnda

vidyAsankara bhArati

46. brahm Ashram

1364 - 1379 AD

66. jyOtirAnanda

saraswati, leelAnanda

saraswati, sadAnanda

saraswati, pUrnAnada

saraswati


saraswati IV (1166 AD).36. nRusimha bhArati

47. vasnAshram 1379

- 1399 AD

67. rAmAnanda

saraswati

48. advaitAnanda

bodhEndra saraswati (

chidvilAsa ) (1200 AD).

37.abhinava sankara

bhArati

48. sarvagyAn Ashram

1399 - 1432 AD


8

68. shivAnanda

saraswati

49. mahAdEvendra

saraswati III (1247 AD).

38. sacCidAnada

bhArati & nRusimha

sankara bhArati

49. pradyumn Ashram

1432 - 1438 AD

69. AtmAnanda

saraswati

50. chandra

chUdEndra saraswati I

(1297 AD).

39. bhOdAnanda

bhArati & vidyA

sankara nRusimha

(uddanDa) bhArati

50. gOvind Ashram

1438 - 1466 AD

70. pUrnAnanda

saraswati

51. vidyA tIrthEndra


40. sacCidAnanda

bhArati & vidyA

nRusimhasankara

bhArati (1896 - 1906)

siddhi at manDapEta

51. chidAshram 1466 -

1519 AD

71. rAmAnanda

saraswati

52. sankarAnandEdra


41. bhOdAnanda

bhArati (1906-1923)

52. vishEswar Ashram

1519 - 1551 AD

72. shivAnanda

saraswati

53. pUrnAnanda

sadAsivEndra

saraswati (1498 A.D).

42. kalyANAnanda

bhArati (1923-1955)

53. dAmOdar Ashram

1551 - 1558 AD

73. AtmAnanda

saraswati

54. vyAsAchala

mahAdEvendra


43. sadAshivAnanda

bhArati (1955 -74 ) &

sadAshivAnanda

bhArati

54. mahadEv Ashram

1558 - 1559 AD

74. pUrnAnanda

saraswati

55. chandra

chUdhEndra saraswati

II (1524 AD).

44. nRusimhAnanda

bhArati ( 1974 -97 ) &

paramAnanda bhArati

& rAmAnanda bhArati

& paripUrNa

prakAshAnanda

bhArati

55. anirudh Ashram

1559 - 1568 AD

75. rAmAnanda

saraswati

56. sarvajna sadAsiva

bhOdhEndra saraswati

(1539 AD).

45. prathyagAnanda

bhArati &

gaNEshAnanda bhArati

56. achyut Ashram

1568 - 1572 AD


9

76. sacCidAnanda

saraswati

57. parama sivEndra

saraswati II (1586 AD)

guru of sadAsiva

brahmEndra

57. mAdhav Ashram

1572 - 1628 AD

77. shivAnanda

saraswati swAmi

gauDapAdAcArya

[Present Acharya ]

58. Atma bOdhEndra

saraswati ( 1638 AD)

58. Anand Ashram

1628 - 1659 AD

59. bhagavannAma

bodhEndra saraswati (

1692 )

59. vishvarUp Ashram

1659 - 1664 AD

60. advaitAtma

prakAsEndra saraswati

(1704 AD).

60. chidghana Ashram

1664 - 1665 AD

61. mahAdEvendra

saraswati IV (1746 AD).

61. nRisingh Ashram

1665 - 1678 AD

62.

chandrasEkharEndra

saraswati V (1783 AD)

62. manOhar Ashram

1678 - 1704 AD

63. mahAdEvEndra

saraswati V (1813 AD).

63. prakAshAnand


AD


saraswati VI (1851 AD).

64. vishuddhAnand

Ashram 1738 - 1741

AD

65. sudarsana

mahAdEvendra


65. vAmEndra Ashram

1741 - 1774 AD


10


saraswati VII (1907

AD).

66. kEshav Ashram

1774 - 1781 AD

67. mahAa dEvEndra

saraswati V (1907 AD).

67. madhusUdan

Ashram 1781 - 1791

AD

68.

chandrasEkharEndra

saraswati 13th. Feb

1907 - 8th. Jan. 1994

AD

68. hayagrIv Ashram

1791 - 1805 AD

69. jayEndra saraswati

sri pAda 22nd. March

1954 to

69. prakAsh Ashram

1805 - 1806 AD

7O. sankara vijayEndra

saraswati 29th.

May1983 to

70. hayagrIv saraswati

1806 - 1817 AD

71. srIdhar Ashram

1817 - 1857 AD

72. dAmOdar Ashram

1857 - 1872 AD

73. kEshav Ashram

1872 - 1878 AD

74. rAjrAjEswar

shankar Ashram 1878

- 1901 AD

75. shrI mAdhav tIrth

1901 - 1916 AD


11

76. shrI shAntyAnand

1916 - 1925 AD

77. shrI

chandrashEkhar

Ashram 1925 - 1945

AD

78. abhinav

sacchidAnanda tIrth

1945 - 1982 AD

79. swarUpAnanda

sarswati 1982 -

The history of Jyotirmaṭha is extremely complicated. According to official accounts, after the period of one Svāmī Rāmakṛṣṇa Tīrtha in the 18th century, the maṭha was extinct for about 165 years, before it was revived in 1941, under Svāmī Brahmānanda Sarasvatī. However, in the meantime, various Saṃnyāsins had claimed to be the Śaṅkarācārya of Jyotirmaṭha, and for some time, many people thought that the Rāval (head-priest) of the Badrināth temple was also the Śaṅkarācārya of Jyotirmaṭha. There are records of lawsuits from the early 1900's, which show a number of names, each laying claim to the Jyotirmaṭha Śaṅkarācārya title. Before discussing the recent history of this institution, one issue must be properly understood. What does it mean for a maṭha to have become extinct? In the traditional understanding, the answer is always with reference to the Maṭhādhipati, the head of the maṭha. To say that a maṭha has become extinct is to say that the lineage of successors has petered out, either because of confusions in the line of succession or because of lack of qualified people to lead the maṭha.


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Divided Lineage

The appointment of Svāmī Brahmānanda Sarasvatī in 1941 was made by a group of monks and pundits based in Varanasi (the Bhārata Dharma Mahāmaṇḍala, Kāśī Vidvat Pariṣad, and the Akhila Bhāratīya Dharmasaṅgha), with the blessings of Svāmī Bhāratī Kṛṣṇa Tīrtha, the then Śaṅkarācārya of Purī. Svāmī Candraśekhara Bhāratī of Śṛṅgeri also endorsed Brahmānanda's appointment. Thus, right from the beginning of the Jyotirmaṭh's revival in 1941, the opinions of the heads of other Āmnāya maṭhas were taken seriously into consideration. Another important factor that legitimated the Jyotirmaṭha revival should not be overlooked. This is the involvement of the Hindu kings in north India in the process, and their acceptance of Brahmānanda Sarasvatī. The ruler of Garhwal was important because Badrināth was in his province, while the rulers of Varanasi and Darbhanga were well known and respected as patrons of several religious institutions. India was not yet independent in 1941, and this royal recognition helped in overcoming potential opposition from previous claimants to the Jyotirmaṭha title and their followers. Brahmānanda was selected as he was widely regarded as the epitome of the qualifications mentioned in texts like Mahānuśāsana and Maṭhāmnāya, which are attributed to Ādi Śaṅkarācārya. For the purposes of this discussion, it is immaterial to investigate who wrote these texts, or to question whether Ādi Śaṅkarācārya established any maṭhas at all. It is sufficient to note that the living tradition of Advaita monasticism more or less unanimously accepts these texts and the four Āmnāya maṭhas as originating from Ādi Śaṅkarācārya himself.

Beginnings of Conflict

Svāmī Brahmānanda Sarasvatī passed away in 1953, but he had not clearly indicated his successor. This immediately caused a problem, as he had initiated a number of disciples into Saṃnyāsa. A few weeks after he passed away, a will was found, according to the terms of which, a disciple called Svāmī Śāntānanda Sarasvatī was named as the first choice for succeeding to the Jyotirmaṭha title. However, many followers of Brahmānanda Sarasvatī were satisfied neither with the credentials of Śāntānanda, nor with the validity/authenticity of the will. Perhaps, the doubts about the will were themselves based partly upon the perception that Śāntānanda was not a good choice for successor. His quickness to take charge of the maṭha administration on the basis of this will also probably raised many eyebrows. Meanwhile, there was a widespread rumor that Brahmānanda Sarasvatī had been poisoned. This set a number of civil lawsuits into motion. To the best of my knowledge, no criminal lawsuits were filed against anyone, on the basis of the poisoning theory. However, Śāntānanda's reputation definitely took a blow, although the major complaint against him was simply that he was unfit for the post of Śaṅkarācārya, because he did not measure up to the qualifications described in the Mahānuśāsana texts.

Also, in 1953, Svāmī Hariharānanda Sarasvatī (popularly known as Karapātrī Svāmī), another disciple of Brahmānanda Sarasvatī, was seen as the more deserving candidate to become the Śaṅkarācārya, but he didn't want the title. In fact, as the head of the Akhila Bhāratīya Dharmasaṅgha, it is said that Hariharānanda had been the first choice for the Śaṅkarācārya post in 1941, but he had declined and proposed his guru's name (Brahmānanda) instead. It is also said that it was Hariharānanda who convinced his guru to accept the position. Hariharānanda Sarasvatī passed away recently, and avoided the Śaṅkarācārya title for himself, but the opinion of his followers is reflected in the title they have given him - Abhinava Śaṅkara.

Because of the controversy over Brahmānanda's will and Śāntānanda's succession, the organizations involved in reviving Jyotirmaṭha in 1941 considered other nominations for the Śaṅkarācārya post. These efforts were blessed by Svāmī Abhinava Saccidānanda Tīrtha, the then Śaṅkarācārya of Dvārakā. In 1953 itself, one Svāmī Kṛṣṇabodha Āśrama was appointed as the new Jyotirmaṭh Śaṅkarācārya, contesting Śāntānanda's claim.


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Śāntānanda, Viṣṇudevānanda and Vāsudevānanda have all had the support of the "Hindutva" organizations. Vāsudevānanda is usually present at major VHP and RSS events, where he is introduced as the Jyotirmaṭh Śaṅkarācārya. Śāntānanda and Viṣṇudevānanda have also had close connections with Mahesh Yogi, who used to be Brahmānanda Sarasvatī's secretary. In fact, the earliest doubts about the will left by Brahmānanda Sarasvatī were linked to suspicion of the motives and actions of Mahesh Yogi (then called Mahesh Brahmacārī). These TM connections probably did not endear Śāntānanda and Viṣṇudevānanda to the predominantly Brāhmaṇa following of the various maṭhas. I have also heard rumors that when Śāntānanda stepped down in favor of Viṣṇudevānanda, there was the hand of Mahesh Yogi behind it. As with so many aspects of this dispute, I don't know if this is just rumor, or if there is something more to it. It is well known that Svarūpānanda and Mahesh Yogi don't see eye to eye on any issue, and the ex -TM literature has much information about their disputes. However, the connection of Mahesh Yogi to Śāntānanda and his lineal successors is not without its own complications.

Kṛṣṇabodha Āśrama was not a direct disciple of Brahmānanda Sarasvatī, but given the nature of Jyotirmaṭh's revival in 1941, this was not necessarily a disqualification. The new appointment also had the support of the Purī maṭha, but it must be noted that this maṭha was to have a few succession problems of its own, within a decade.When Kṛṣṇabodha Āśrama passed away in 1973, he nominated Svāmī Svarūpānanda Sarasvatī to the title. Svarūpānanda is a direct disciple of Brahmānanda Sarasvatī, but he has also studied under both Kṛṣṇabodha Āśrama and Abhinava Saccidānanda Tīrtha of Dvārakā. Meanwhile, Śāntānanda had not relinquished the Śaṅkarācārya seat, so that by this time, the two major claimants of the title were Svarūpānanda and Śāntānanda.

In the year 1980, Śāntānanda stepped down from the title, in favor of Svāmī Viṣṇudevānanda Sarasvatī, another disciple of Brahmānanda. However, Viṣṇudevānanda Sarasvatī passed away in 1989/90, while Śāntānanda Sarasvatī was still alive. Following this, one Svāmī Vāsudevānanda Sarasvatī was named as the successor. Śāntānanda passed away in late 1997, and Vāsudevānanda Sarasvatī is currently the sole representative of this lineage. Vāsudevānanda was present at the appointment of a Mahāmaṇḍaleśvara of the Mahānirvaṇī ākhāḍā in 1995 (according to Hinduism Today, August 1995). Adding to the complexity of this dispute is the fact that according to the terms of Brahmānanda's contested will, one Svāmī Dvārakeśānanda Sarasvatī was supposed to have been the second choice after Śāntānanda. There is no indication that Dvārakeśānanda ever claimed the Śaṅkarācārya title, or that it was ever formally offered to him. A similar situation obtains with a Svāmī Paramātmānanda Sarasvatī, who was also named in the will, but as the next choice after Viṣṇudevānanda.

It is difficult to ascertain the opinions of the heads of other institutions about this course of events. After the nomination of Kṛṣṇabodha Āśrama, the Purī and Dvārakā maṭhas do not seem to have been involved in Jyotirmaṭha affairs to any significant extent. In the south, Svāmī Candraśekhara Bhāratī of Śṛṅgeri had been succeeded by his disciple, Svāmī Abhinava Vidyā Tīrtha, in late 1954. Some official Śṛṅgeri accounts mention that the new Svāmī met Śāntānanda Sarasvatī during his first northern tour in 1956/7, but this may not indicate that the Śṛṅgeri authorities differed from the Purī and Dvārakā authorities, with respect to endorsing Śāntānanda. It remains unknown whether the Śṛṅgeri Śaṅkarācāryas tried to mediate or took sides in the Jyotirmaṭha dispute in this early period. However, in 1979, when a [conference] of the Śaṅkarācāryas of the four Āmnāya maṭhas was held at Śṛṅgeri, Śāntānanda and Viṣṇudevānanda were not invited. It was Svarūpānanda Sarasvatī who represented Jyotirmaṭha. There is no indication that the rival lineage of Śāntānanda and his disciples was endorsed at this time by any of the other Śaṅkarācāryas.Accounts written by Svarūpānanda's followers do not mention Kṛṣṇabodha Āśrama very prominently, probably because he was not a direct disciple of Brahmānanda Sarasvatī. Svarūpānanda, being a direct disciple of Brahmānanda, traces his lineage directly to the ascetic who was the first Śaṅkarācārya of the revived Jyotirmaṭha. Needless to say, the list of Śaṅkarācāryas of a maṭha must be distinguished from the Guru-Śiṣya lineages of the Saṃnyāsins who become Śaṅkarācāryas. In an ideal situation, the lineages are identical, but circumstances often dictate otherwise.


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