Sharada Peeth is referred to by various historians, detailing its mythological status and prominence in ancient India.
Its historical development is traced through references made to it by various historical sources.
Although the Sharada script did not originate in Kashmir, it was used extensively in Sharada Peeth, and acquired its name from the institution.
This has fed the popular belief that the script was developed in Kashmir.

The centre of learning was prominent by at least the 4th century CE.
Around that period, Buddhist scholars such as Kumārajīva, Thonmi Sambhota and Rinchen Zangpo were associated with Sharada Peeth.
This coincided with the period that Buddhism was prevalent in Kashmir (3rd – 8th century CE).
Kumarajiva (344 – 413 CE) was born to a Kashmiri father, Kumārāyana, and a Chinese mother from Kucha.
He was sent to Kashmir at a young age to gain a grounding in Buddhism, where he studied under a Kashmiri scholar of the Sarvastivada school.
Thonmi Sambhota (7th century CE) was sent on a mission to Kashmir to procure an alphabet for the Tibetan language.
There, he learned various scripts and grammar treatises from learned pandits, and then devised a script for Tibetan based largely on the Sharada alphabet.
Other associated scholars include the Kashmiri historian Kalhana Pandit and the Hindu philosopher Adi Shankara.

Sharada Peeth was also valued by scholars across the Indian subcontinent for its library, and stories detail long journeys they would take to consult it.
In the 11th century, the Vaishnava saint Swami Ramanuja traveled from Srirangam to Sharada Peeth to refer to the Brahma Sutras, before commencing work on writing his commentary on the Brahma sutras, the Sri Bhasya.
The 13th century CE (1277 – 78) text Prabhāvakacarita contains a story of the Śvētāmbara scholar Hemachandra.
As Sharada Peeth was the only place with a library known to have all such works available in their complete form, Hemachandra requested King Jayasimha Siddharaja to send a team to retrieve copies of the existing eight Sanskrit grammatical texts preserved there.
These supported his own text of Sanskrit grammar, the Siddha-Hema-Śabdanuśāśana.
Sharada Peeth is referred to by various historians, detailing its mythological status and prominence in ancient India. Its historical development is traced through references made to it by various historical sources. Although the Sharada script did not originate in Kashmir, it was used extensively in Sharada Peeth, and acquired its name from the institution. This has fed the popular belief that the script was developed in Kashmir.
The centre of learning was prominent by at least the 4th century CE. Around that period, Buddhist scholars such as Kumārajīva, Thonmi Sambhota and Rinchen Zangpo were associated with Sharada Peeth. This coincided with the period that Buddhism was prevalent in Kashmir (3rd – 8th century CE). Kumarajiva (344 – 413 CE) was born to a Kashmiri father, Kumārāyana, and a Chinese mother from Kucha. He was sent to Kashmir at a young age to gain a grounding in Buddhism, where he studied under a Kashmiri scholar of the Sarvastivada school. Thonmi Sambhota (7th century CE) was sent on a mission to Kashmir to procure an alphabet for the Tibetan language. There, he learned various scripts and grammar treatises from learned pandits, and then devised a script for Tibetan based largely on the Sharada alphabet. Other associated scholars include the Kashmiri historian Kalhana Pandit and the Hindu philosopher Adi Shankara. 
Sharada Peeth was also valued by scholars across the Indian subcontinent for its library, and stories detail long journeys they would take to consult it. In the 11th century, the Vaishnava saint Swami Ramanuja traveled from Srirangam to Sharada Peeth to refer to the Brahma Sutras, before commencing work on writing his commentary on the Brahma sutras, the Sri Bhasya. The 13th century CE (1277 – 78) text Prabhāvakacarita contains a story of the Śvētāmbara scholar Hemachandra. As Sharada Peeth was the only place with a library known to have all such works available in their complete form, Hemachandra requested King Jayasimha Siddharaja to send a team to retrieve copies of the existing eight Sanskrit grammatical texts preserved there. These supported his own text of Sanskrit grammar, the Siddha-Hema-Śabdanuśāśana.
Sharada Peeth