In 1871, the Tunga Sringeri Acharyas visited Kanchipuram to have darshan of Shri Kamakshi Ambal and Shri Shankara Bhagavatpadacharya.
Following the divine orders of Shri Ilayathangudi Perivaa, the 65th Acharya of the Kanchi Kamakoti Peetha, who was also the Adheena Paramparai Dharmakarta of Sri Kamakshi Ambal Devasthanam, the visiting Swamis were warmly received by the officials.
Shri Narasimha Bharathi Swami and Shri Shivabhinava Narasimha Bharathi Swami, first worshipped Shri Adi Shankaracharya (Guru Swamigal ) and offered Swarna Rudraksha mala, Silk Shawl, Kashaya vastra and a danda. The Devasthanam officials also made necessary arrangements for their darshan of Shri Kamakshi Ambal and Shri Adi Shankaracharya (Guru Swamigal) on two days.
This incident highlights the mutual respect and cordial relationship even amidst the legal disputes initiated by the Tunga Sringeri matha and the Kanchi matha’s consistent victories in all cases filed against them since 1835 C.E. (2/2)
Q: Why do the preceptors of the Advaita mathas established by Shri Vidyaranya Swami in Karnataka also regard Shri Kailasanatha Swamy Temple, situated near Mandana Mishra Agraharam in Kanchipuram as important?
A: The Acharyas of some of the mathas established by Shri Vidyaranya Swami also regard this temple in Kanchipuram very important, as their original Guruparampara texts evidence that the founder of these mathas, Shri Vidyaranya Swami, finally attained Samadhi here.
Special article commemorating the Maha Kumbhabhishekam of Shri Sureshvaracharya Adhishtanam Shrine at Shri Kanchi Kamakoti Peetham Shrimatham, Kanchipuram on 03.5.2024.
The Sureshvaracharya Adhishtanam or Samadhi is located within the premises of Shri Kanchi Kamakoti Peetham. Historical records indicate that this has been in worship for a long time.
Kanchi Kamakoti Peetam was shifted to Kumbhakonam and remained there for a brief period due to political unrest and religious persecution caused by invaders. Further, it is well-known that the repair and re-consecration of the Tatankas of Akhilandeshvari at Tiruvanaikkaval has been traditionally carried on by the Jagadgurus of the Kanchi Kamakoti Peetam.
During the time of the 64th Acharya of Shri Kanchi Kamakoti Peetham, Jagadguru Shri Chandrashekharendra Sarasvati Shankaracharya Swamigal, a case was filed by the representative of the Tunga matha in 1844. This case was duly dismissed with costs and the traditional rights of Shri Kamakoti Peetam was confirmed by the Principal Sadar Ameen Court, Tiruchirapalli. The two appeals filed by the Tunga side were also rejected by the Appellate Courts.
What is notable here is that the response by Shri Kanchi Kamakoti Peetham was presented with evidence that “The plaintiff’s argument claiming there is no matham in Kanchipuram serves no purpose whatsoever. Inside the matham lies the adhishthanam of Shri Sureshvaracharya, also known as Mandanamishra, along with an agraharam in his name, and several other adhishthanams and Brindavanams in the area.”
Proof was also presented of arrangements of poojas and maintenance by the Karyasthas of Shrimatham that continued in these adhishtanams even during the very difficult period of the shifting, conflict and while the Acharyas, Chandramaulishvara and Bangaru Kamakshi were all on the move!
It is extremely important to note that the Tunga matha’s side in that court case did not challenge this statement regarding the existence of Sureshvaracharya Samadhi inside Shri Kamakoti Peetham Shrimatham in Kanchipuram. Nor was any contradictory evidence provided.
Special article commemorating the Maha Kumbhabhishekam of Shri Sureshvaracharya Adhishtanam Shrine at Shri Kanchi Kamakoti Peetham Shrimatham, Kanchipuram on 03.5.2024.
Part-2
Shri Sureshvaracharya and the Indra Sampradaya:
By the word “follower of Indra Sampradaya”, we understand that Shri Sureshvaracharya alone was considered the first acharya who bore the Indrasarasvati title. It cannot be argued that the word “sampradaya” used here in this text refers to a generic reference of Shri Sureshvaracharya’s association with the incident of Indra appearing and granting his shakti to Shri Sureshvaracharya alone.
This is because the earlier chapter – the 62nd Prakaranam of Anandagiriya Shankara Vijayam clearly talks about the establishment of the “Bharati Sampradaya” and the Bhogalinga at the sangama of the rivers Tunga and Bhadra. So sampradaya according to this text refers to the sannyasa nama.
Pandit Tarkaratna Panchanana the great Samskrta scholar (1866-1940) who interacted with Jagadguru Shri Chandrashekharendra Sarasvati Shankaracharya Swamigal during his Gangadi Vijaya Yatra corroborates this.
On 13th July 1935 Jagadguru Chandrashekharendra Sarasvati Swamigal reached Kolkata and observed Chaturmasya there. On behalf of the Bangiya Brahmana Sabha, Pandit Tarkaratna Panchanana read out an abhinandana patram for the Jagadguru. He pointed out the significance of the yogapatta “Indrasaraswati” that belonged to the Acharyas of Shri Kanchi Kamakoti Peetam. In that address, he specifically alludes to Shri Sureshvaracharya being the first bearer of the Indrasarasvati nama,
(Special article commemorating the Maha Kumbhabhishekam of Shri Sureshvaracharya Adhishtanam Shrine at Shri Kanchi Kamakoti Peetham Shrimatham, Kanchipuram on 03-5-2024.)
The Markandeya Samhita manuscripts of which, are found in the Oriental Library Mysore and Adyar Library also corroborates this evidence. The 72nd Kanda, 7th Parispanda of this work says that in the beautiful city of Kanchipuram, in Kamakoti, Shri Shankaracharya installed the exalted yoga lingam. He appointed Shri Sureshvaracharya to worship it and made him the Peetadhipathi.
At the time of Shri Shankaracharya’s siddhi in Kanchipuram, He sends his sishyas Paramatakalanala and others for the establishment of Shanmatas. Anandagiriyam here again mentions Shri Sureshvaracharya with the adjective “follower of Indra Sampradaya”.
Jagadguru Shri Shankaracharya, after sending His sannyasi sishyas Paramatakalaanala and others for various tasks (such as Shanmatha sthapanam), called Shri Sureshvara, follower of the Indrasampradaya, saying, “Oh Shishya, send this Mokshalinga, to Chidambaram.” Then desiring to go to his own loka, He remained in the Mokshapuri of Kanchi and absorbed His gross body into the subtle, the subtle into the causal and attained the unlimited bliss.
(Special article commemorating the Maha Kumbhabhishekam of Shri Sureshvaracharya Adhishtanam Shrine at Shri Kanchi Kamakoti Peetham Shrimatham, Kanchipuram on 03-5-2024.)
Shri Shankaracharya visited Mahishmati as part of His digvijayam. There, He defeated Mandana mishra. According to the Punyashlokamanjari, Mandanamishra was a Gauda brahmana, born in Kashmira and a disciple of Shri Kumarila Bhatta. After his defeat, he accepts Sannyasa from Shankaracharya and becomes Shri Sureshvaracharya. Shri Sureshvaracharya wrote the varttika on the Taittiriya Upanishad bhashya and Brhadaranyaka Upanishad bhashya of Shri Shankara Bhagavatpada. He also has written texts such as Naishkarmya siddhi with an admixture of prose and verse with many examples that are modelled on Shri Bhagavatpada’s Updadeshasahasri. In addition, there are a few other works such as Manasollasa commentary to the Dakshinamurti Stotra. Shri Sureshvaracharya’s impact can also be felt in many other writers such as Vachaspati Mishra.
Shri Sureshvaracharya and Kanchipuram
According to the 65th Prakarana of Anandagiriya Shankara Vijayam, titled Shrichakra Pratishta and Yogalingasthapanam, Shri Shankaracharya comes to Kanchipuram and first. consecrates a Shrichakra there. He establishes a matha fit for his own residence there and then asks Shri Sureshvaracharya to worship the Yogalingam and asks him to stay on in Kamakoti Pitham.
ஸ்ரீசுரேச்வராசார்யர் காஞ்சியில் ஒரு பெரும் அக்ரஹாரத்தை அமைத்தனர். ஸ்ரீகச்சபேச்வரர் கோயிலருகில் உள்ள இவ்வகரம் இவர்தம் பூர்வாச்ரமப் பெயரால் மண்டனமிச்ரர் அக்ரஹாரம் எனப்பட்டது.
ஸ்ரீசுரேச்வரர் காஞ்சியில் கலியாண்டு 2695 (பொ.யு.மு. 407)-ல் (பவ-ஜ்யேஷ்ட-சுக்லதுவாதசி) சித்தியுற்றனர். இன்றும் ஸ்ரீகாஞ்சீ காமகோடி பீடம் ஜகத்குரு ஸ்ரீசங்கராசார்ய ஸ்வாமிகள் அவர்களின் ஸ்ரீமடத்தில் ஸ்ரீசுரேச்வரர் சந்நிதியும் திருவுருவுமுள்ளன.
இவர்க்குப் பின் காஞ்சி ஸ்ரீகாமகோடி பீடத்தில் இவரால் போஷிக்கப்பட்ட சிறுவரான ஸ்ரீ சர்வக்ஞாத்மேந்திரர் ஸ்ரீபீடம் ஏறினர். -வித்வான் புலவர் வே.ம. அவர்கள்
Vidvan Shri. N.S.Ananthakrishna Shastri in the appendix to the edition of Brahmasiddhi – Bhavashuddhi and Abhiprayaprakashika of Chitsukhacharya, published in 1963 says the following about the Siddhisthala of Shri Adi Shankara Bhagavatpadacharya.
There is no conflict or virodha between taking the brahmibhava of Shri Shankara bhagavatpada in Kanchipuram after the anointment of Shri Sureshvaracharya (with what is said in the Madhaviya).
In the Madhaviya Shankara Vijaya, Shri Bhagavatpada who came from Badarikashrama, after His avatara karya, returning to Kailasa, the prayer of the Devatas pray to Him. In the Anantanandagiri Shankara Vijaya, the brahmibhavam in Kanchipuram is described. Due to this – in one place we have the ascent to Kailasa in one and in another the aikya in Kanchipuram itself is said. This may seem like a conflict.
According to what is said in Brahmasutra,
“कारणत्वेन चाकाशादिषु यथाव्यपदिषोक्तेः” (Although there is a conflict of the Vedanta texts as regards the things created such as ether and so on, there is no such conflict with respect to Brahman as the First Cause, on account of being represented in one text as described in other texts). Likewise, the merging with the akasha in one and the merging of tejas and others elsewhere – as explained in the बस्तुख्यातिविघातिवादितिमिरं नैष्कर्म्य सिद्धिस्फुट- व्याख्याचन्द्रिकया विधूय सुधियां सद्दृष्टिमुन्मीलयन् । अन्तः संभृतशान्तवेदनसुघोहयोतः समुद्दद्योतते – सर्वज्ञाश्रमचन्द्रमा त्रिजगतीसर्वज्ञचूडामणिः ॥creation.
There even if there is an appearance of conflict, “The creation of Aksha and Vayu and then Tejas and others” – is resolved by this sequence.
Likewise, how is saying that from Badarikashrama, coming to Kanchi, Bhagavatapada attained aikyam be a conflict? Even now, great sannyasis, when they are in another grama accept the prarthana of devotees to come to one’s grama, and in between stay for a few years in the middle in various places and then arrive there? This being the case how does the stay in between make the final destination invalid?
It is not known whose work Chidvilasiya Shankara Vijaya in the form of a dialogue between Vignanakanda and Chidvilasa in the course of Shankara Vijaya Vilasa is. Therefore it has to be taken as a lesser pramanam than the Shankara Vijayam of Anantanandagiri. However since it is said there also that Sarvajnapitham is in Kanchi, and Shri Bhagavatpada ascended the SarvajnaPitha is said there as well, it is clear that Kanchi Pitham is Sarvajnapitham of Shri Bhagavatpada.
English Translation of Samskrtam Article by Panditaraja Pattabhirama Shastri, Vidyavachaspati, Varanasi, Part-3
This place is known as Kamakoti Pitha due to its being the place where Jagadamba in the form of Shakti reigns here. Kamakshi who is ruling this world with her divine eyes, created crores of Manmathas and fulfilled the wishes of Kama, the husband of Rati. That is described in the Amba Stava as,
दग्धं यदा मदनमेकमनेकधा ते मुग्धे कटाक्षविधिरङ्कुरयाञ्चकार ।
Thus the sangama of various Mahakshetrams named Kamakoshta, the pitha of Jagadamba Kamakshi, this Pitha named Kamakoshta shines in knowledge as well. Even today the sangama of Sarvatirtha is counted among the Sarvatirtha of Bhageerathi. Thus, Kanchipuram is counted as among the divyakshetram, divyatirtham, and divyapitham.
The Goddess of auspicious sacred form, Rajarajeshvari, known as Kamakshi, displaying her many lilas, reigns in this Pitha.This pitha is most ancient.
Bhagavatpada Shri Jagadguru Shankaracharya, when travelling in this region, understanding the greatness of Kanchi, just as he installed shrichakra in various places, installed a Shrichakra here as well. Worshipping the supreme goddess who reigns in the Shri Chakra – Shri Mahatripurasundari and obtained the grace of that lotus-eyed goddess, Acharyapada ascended the Sarvajna Peetha in Kanchipuram and conquering all the avaidika matas, establishing his matha here, bestowed the sannyasa diksha and sannyaasaabhisheka duly as per procedural injunctions, to Sarvajna(tma), gave him the yogalingam that was worshipped by Himself, among the five lingas that He brought back from Kailasa, and assigned Sureshvaracharya to protect the young shishya, with the understanding that the work He came for – dharmarakshana and weeding of durmatas, attained oneness with Paramba Kamakshi.
For this, there are innumerable pramanika granthas such as Shivarahasya, Markandeya Samhita, Anandagiri ShankaraVijaya, BrhacchankaraVijaya, Vyasachaliya. I argue that citing them will be like grinding ground batter. From Acharya ShriSarvajnacharana, worshipping the yogalinga and Shri Mahatripurasundari as per procedure, sanctifying this nation through dharmopadesha, and establishing the adhyatmashakti in the world, the Acharyas of Kamakoti Pitha duly have been carrying forward what was obtained from Bhagavatpada,
There in the avicchinna parampara, the very form of compassion, one who is like a jivanmukta, always meditating upon the self, Shri Chandrashekharendra Saraswati Shricharana the 68th Acharya shines as if the very form of Kamakshi. Fortunate indeed is the compassionate Acharya! The reason for that is:
He is currently performing penance for the welfare of the world iin that Kamakoshtha, like another incarnation of Bhagavatpada in Kalavai near Kanchipuram in His guru’s adhishtana after duly bestowing the sannyasadiksha to the qualified Shri Jayendra Saraswati Pada as the 69th Acharya according to procedure from childhood, and having taught all shastras to him, and to take responsibility of all the Matham and Pitham related work, and to carry on the activities of puja, dharmopadesha and dharmaprachara.
It is our fortune that Jagadguru Jayendra Saraswati Shripada worshipped kshetras and tirthas from Kanyakumari to Himalayas and with extraordinary dedication performing puja reigns as the Kamakoti Pitha.
Both the Acharyas to uphold the dignity of Bharata seeing that it has experienced some decay, work continuously to restore it to its past dignity by supporting and sustaining the Vedas, the fundamental life breadth of Bharata and the shastras rooted in them, agama and shilpa and also teach the means for doing this!
Thus in this world, we are indeed fortunate that they will spread the greatness of Kamakoti Pitha,from Rameshvaram to Himalayas. It is not just people from India but people from other countries too consider themselves grateful by darshana of the Shricharana and His shishya Shricharana and by seeing their puja and hearing their upadesha and spread the greatness of Kanchi Kshetra, Kamakoti Pitha and Bhagavati Kanakshi thus rendering the people of those countries fortunate, saying thus it establishes the tenet of Manu, स्वं स्वं चरित्रं शिक्षेरन् पृथिव्यां सर्वमानवा:।
Victory to Kamakoti Pitham! Victory to Kamakoti Pitham! Victory to Kamakoti Pitham! (3/3)
Source: Translation of the original Skt. Article published- Kumbabhishekham of Shri Kanchi Kamakshi Temple in 1976,
English Translation of Samskrta article of Panditaraja Pattabhirama Shastri, Vidyavachaspati Varanasi – Part-2
In the tenth adhyaya of Kamakshi Vilasa the location of Kanchipuram in the earth is described. “पुरा यत्र स्रोतःपुलिनमधुना” as Bhavabhuti said how many ever changes can be shown, those are merely to be taken as incidental.
In the works of poets such as kavyas and natakas that are born from the inspired poetry of poets, even though they are based on Puranas there is some alteration. Poets for the pleasure of connoisseur write poetry, but Maharshis do not expound the puranas in that manner. Neither did they use the faculties of imagination nor hyperbole, they had the minds to engrave things as they were. The Maharshis were endowed with divine vision to see scenes that are not of this world. Their efforts and writing the puranas were not to please others minds, seek fame, or to seek enormous wealth but being endowed with a mind focussed on examining the tattvas espoused in the Veda, they operated according to the injunction “The meanings of the Veda has to be seen along with the statements in itihaasa and purana.
Bhattapada when describing the nature of pramanya of the entirety of Samskrta literature, in the Smrtyadhikarana says,
“Thus the instructions are also from the words in the itihasa and purana. The stories however are to be taken as arthavaada (ie words of praise with the intent to make someone undertake an act). Even foretelling the future is also based on the Veda on account of the extraordinary knowledge of the dharma and adharma anushthanas owing to the changes of yugas and the nature of yugas since time memorial.” (Shabara Bhashyam Page. 166 Pune edition), saying thus he explains the knowledge of the Maharshis, the writers of the Puranas.
In this manner, when looking at the Kamakshi Vilasa in the Markandeya Purana, Kanchipuram, the descriptions of all the temples there that precede it, it is understood that this place Kamakoshta is the abode of Paramba Kamakshi. The word koshtha means antargrha or innermost sanctum. It also is understood that this is a place that fulfils all desires. Thus the end of desire, the highest refuge. The place where the desires of all beings are attained. Hence this Kamakoti Pitham is sacred.
Kama is the third purushartha; the fourth purushartha is moksha; That is expressed by the word koti. The word Kamakoshtha/ Kamakoti indicates that for the people of this world who have ordinary worldly aspirations, and for the Maharshis who seek this extraordinary thing, moksha, are obtained in this place of penance. Alternately it was because Jagadamba who revived Kama who was burnt by the eye of Rudra and gave him life in crores. This is the place where the krcchra penance obtained fruition. Due to the depth of the navel, this Kamakoshtakam is also in the form of bilam. This Kamakoshta is the essence of all great kshetras. (2/3)
