section_path: Works/Works of doubtful authenticity or not authentic
section_name: Works of doubtful authenticity or not authentic
paragraph_text: Works of doubtful authenticity or not authentic
  
  Commentaries on Nrisimha-Purvatatapaniya and Shveshvatara Upanishads are attributed to Shankara, but their authenticity is highly doubtful. Similarly, commentaries on several early and later Upanishads attributed to Shankara are rejected by scholars to be his works, and are likely works of later scholars; these include: Kaushitaki Upanishad, Maitri Upanishad, Kaivalya Upanishad, Paramahamsa Upanishad, Sakatayana Upanishad, Mandala Brahmana Upanishad, Maha Narayana Upanishad, Gopalatapaniya Upanishad. However, in Brahmasutra-Bhasya, Shankara cites some of these Upanishads as he develops his arguments, but the historical notes left by his companions and disciples, along with major differences in style and the content of the commentaries on later Upanishad have led scholars to conclude that the commentaries on later Upanishads were not Shankara's work.
  
  The authenticity of Shankara being the author of Vivekacūḍāmaṇi has been questioned, though it is "so closely interwoven into the spiritual heritage of Shankara that any analysis of his perspective which fails to consider would be incomplete." According to Grimes, "modern scholars tend to reject its authenticity as a work by Shankara," while "traditionalists tend to accept it." Nevertheless, does Grimes argue that "there is still a likelihood that Śaṅkara is the author of the Vivekacūḍāmaṇi," noting that "it differs in certain respects from his other works in that it addresses itself to a different audience and has a different emphasis and purpose."
  
  The Aparokshanubhuti and Atma bodha are also attributed to Shankara, as his original philosophical treatises, but this is doubtful. Paul Hacker has also expressed some reservations that the compendium Sarva-darsana-siddhanta Sangraha was completely authored by Shankara, because of difference in style and thematic inconsistencies in parts. Similarly, Gayatri-bhasya is doubtful to be Shankara's work. Other commentaries that are highly unlikely to be Shankara's work include those on Uttaragita, Siva-gita, Brahma-gita, Lalita-shasranama, Suta-samhita and Sandhya-bhasya. The commentary on the Tantric work Lalita-trisati-bhasya attributed to Shankara is also unauthentic.
  
  Shankara is widely credited with commentaries on other scriptural works, such as the Vishnu sahasranāma and the Sānatsujātiya, but both these are considered apocryphal by scholars who have expressed doubts. Hastamalakiya-bhasya is also widely believed in India to be Shankara's work and it is included in Samata -edition of Shankara's works, but some scholars consider it to be the work of Shankara's student.