Kashmiri Hindus believe that Adhi Sankara visited Kashmir and preached Advaita (non-dualism) and Shaivism. Right at the outskirts of Srinagar, there is picturesque hill known as ‘Shankaracharaya’. During the Islamic period it also acquired another name, Suleman Teng (Suleman’s hill). A festival is held on top of the hill on the day of Shravan Pornima (the full moon day of the month of Shravan), coinciding with the ‘Raksha Bandan’ festival in North India and the opening of the cave of Amarnath in Kashmir. Hindus cook yellow rice on the hilltop, which is given as prasadam and also fed to the birds. There is a small but beautiful Shiva Temple on top of the hill and the legend is that Adhi Sankara installed the Syambu Lingam there.
According to V. Raj Gopal Sharma, author of Acharya Sri Sankara’s Advent, there have been several references to the visit of Sankara to Kashmir. Even though Sankara did not establish a new Peetha there, he ascended an existing Peetha. Many scholars have also identified the original Sharda Peetha ascended by Sankara at Shardigram and given the location of the temple of Mother Sharda in Pakistan-occupied Kashmir. Rajatarangini, the history of Kashmir written by Kalhana in 1148-50 A.D, describes the place where the Sharda Peetha in Kashmir is located. According to Kalhana the Sharda Peetha was not only visited but also conquered by Adhi Sankara. Kalhana says, “There is a charming lake on one of the high hills of Bhedagiri, the origin of Ganga, which is the abode of playful swans and Goddess Sharda abides here”.
This holy spot is called ‘Budbrar’. Close to it, the Madhumati river joins the Saraswati and Krishna Ganga rivers. Sharda Peetha is situated near the confluence of these three rivers. The priests and scholars attached to the Sharda temple live in the village of Goshpuri situated in the northwest direction from Srinagar, in the hilly region, across the Bolar valley, on the border. Farther from here is situated the “Hayagreeva Village” now known as ‘Hayhome’ next to a hillock seen in the form of the idol of Lord Ganesha. The place of penance of Rishi Shandilya exists nearby, in a very dense forest, which is called ‘Sharadavan’. The Shrdigram village is located inside the Sharadavan. A temple with Shivalingas exists on a hill next to the Madhumati river. Amarkund Lake (the spring of immortality) is situated in the vicinity. The temple of Mother Sharda is adjoining the Amarkund. It is the place where Mother Sharda appeared before Shandilya Rishi. This temple is situated at a height of 11,000 feet above the sea level. In olden days the temple had four entrances, one in each direction. In this temple Sri Chakra, Sarvagnya Peetha and Mother Sharda are worshipped.
Alberuni, who visited Kashmir in 1030 A. D, confirms the existence of the temple and the presence of a wooden idol of Mother Sharda in the sanctum. Historical evidences are available to prove that scholars and pilgrims from all over India used to visit this place for discussions on religious topics and Darshana Shastras (philosophy), especially during the regime of King Lalitaditya Muktapeeda. The ‘Sankhyayana’ commentary of Vinayaka Bhatt also mentions that scholars visited this place for discussions, religious disputations and for higher learning. The Chinese traveller Huvan Chwang has also written about this temple and pointed out that scholars and sages visited this place. In the fourteenth century this temple was highly damaged by the Muslim invaders. It was repaired and renovated in the nineteenth century during the regime of the Dogra Kings. At present this area is in Pakistan-occupied Kashmir. It is no coincidence that the first verse of ‘Prapanchasara’ by Acharya Sankara is a prayer to Mother Sharda. As the evidence goes Sankara would have visited Kashmir in all likelihood.
He was a cosmopolitan preacher, and a world teacher and will always remain so. He established the glory of Sanatana Dharma (primordial religion), respect for the Veda, regard for Gyana Marga (path of spiritual knowledge) and integrated all the Indians into one fold with the thread of spirituality by establishing the philosophy of integration and yoga. He was influenced by the organisational structure of Buddhist Sangha, Vihara and Bhikshu system. As a result he set up monasteries (mutts) in the four corners of India for religious preaching.
He had four main disciples - Sri Sanandanacharya alias Padmapadacharya at Kashi, Sri Sureshwaracharya (Vishwaroopacharya) at Mahishmati, Sri Hastamalakacharya at Baligrama, and Sri Anandagiri (Trotakacharya) at Sringa-giri. He safeguarded the purpose of his incarnation, which was to preach and re-establish the philosophy of Monoism (Advaita). He protected and preached the Vedic religion, on the basis of Sruti, Smriti and Purana. He considered the whole of India (Akhand Bharat) a sacrificial altar for offering oblation and established four Amnaya mutts in the four corners of India.
In the east, Govardhan Math at Jagannath Puri, for Rigveda and ‘Pragnyanam Brahma Mahavakya’, in the south Sringeri Math, at Sringa-giri for Yajurveda and ‘Aham Brahmasmi Mahavakya’, in the west, Dwaraka Math, at Dwaraka Dham for Samaveda and ‘Tat Twam Asi Mahavakya’ and in the north Joshi Math, near Badrinath Dham for Atharvaveda and ‘Ayamatma Brahma Mahavakya’. Two of these holy mutts in the east and west exist at the seashore and the other two holy mutts in the north and south are on the hills. But according to tradition he also established the Kanchi Math at Kancheepuram in Tamil Nadu, though that is also a matter of debate among the scholars, as is his visit to Kashmir.
