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)
Shankarite Institutions across the country were established at various times. Each had its jurisdiction, its disciples and its sampradaya and being Parivrajakacharyas travel was common.
However a vyavastha or maryada was maintained by Institutions on travel routes, shishyarjanam, Agra Sambhavana, pada puja etc. Institutions abided by these rules and records of Kings orders respecting these vyavasthas and cordial relationship was maintained.
From early 19th century, numerous court cases and proceedings arose against the Kanchi Kamakoti matha with the Tunga Sringeri matha as the plaintiff.
In 1870, during the reign of Shri Sudarshana Mahadevendra Saraswati Swami ( Shri Ilayathangudi Perivaa), the 65th Acharya of Kanchi Kamakoti Peetha, attempts were made to collect Agra Sambhavana and intervene in Achara vyavahara matters by the Tunga Matha in the North Arcot and Chithur region.
To address concerns arising from these unprecedented actions against the Kanchi matha, Shri Krishnaswamy Ayya, the Sabhanayaka of Channapatnam (Madras) wrote to the Tunga Sringeri Swami, requesting his Srimukham to adhere to the nibandhanas or traditional restrictions that had been in place in favor of Kanchi matha and maintain harmony in the region.
Shri Narasimha Bharathi Swami, the Tunga Sringeri Acharya also issued his Srimukham, clarifying that there was no intention to incite hostility against the Kanchi Kamakoti Peetha. (1/2)
” ஸ்ரீஆதிசங்கரர் தமக்கெனக் காஞ்சியில் நிறுவிய “ஸ்ரீ காஞ்சி காமகோடி பீடம்” மிகத் தொன்மையாதாதலை 1916-இல் டி.ஏ.கோபிநாதராவ் பதிப்பித்த செப்பேடுகள் நிறுவும்…அம்பிகாபுரம் செப்பேடு ஸ்ரீமடத்தின் தொன்மையான செப்பேடாகும்.
இவ்வளவு தொன்மையான சான்றாதாரங்களை உடைய காஞ்சி மடமே குடந்தையுள் உறைந்தது என்பதையும் அவர்கள் ஆற்றிய சமய, சமுதாயப் பணிகளையும் சரஸ்வதி மகாலில் உள்ள மோடி என்னும் எழுத்து வகையால் எழுதப்பெற்ற பல நூறு மராட்டிய ஆவணங்கள் நிறுவுகின்றன…”
Spiritual Jurisdiction and Official Recognition of Sri Kanchi Kamakoti Peetham: Chingleput Collector’s order (1839)
In the context of the Jagadguru Sri Kanchi Kamakoti Sankaracharya Swami’s spiritual jurisdiction over the Jambukeshwaram Devasthanam, the Trichinopoly Tahsildar referenced Chingleput Collector’s order no. 97/6 dated 25-2-1839.
This order specified procedures for the Kumbhabhishekam of Kanchipuram Sri Kamakshi Ambal Devasthanam, which was then under Government management following the relocation of the Kanchi Srimatha to Kumbhakonam.
In 1839, on the basis of the views and requests expressed by the general public, while reporting the Kanchipuram temple’s consecration necessity to the Chingleput Collector, the Kanchipuram Tahsildar prompted the Board of Revenue to release the required funds for carrying out the necessary renovation.
Recognizing the historical ties of Sri Kanchi Kamakoti Peetha with the Kanchi Devasthanam throughout the ages, the Chingleput District Collector immediately ordered the observance of proper formalities in a fitting manner to invite and receive the Kanchi Jagadguru (Sri Chandrasekharendra Saraswati Sankaracharya Swamigal, the 64th Acharya of Sri Kanchi Kamakoti Peetha) for renovating the temple, overseeing of the rituals, and conducting the consecration and immediate release of surplus funds of the Devasthanam from the District Board of Revenue for this purpose. (2/3)
Sri Kanchi Kamakoti Peetha: Tracing Its Spiritual Jurisdiction in Kanchipuram and Jambukeshwaram Through Government Documents from the British Period (Part-2)
Spiritual Jurisdiction and Official Recognition of Sri Kanchi Kamakoti Peetham: Chingleput Collector’s order (1839)
In the context of the Jagadguru Sri Kanchi Kamakoti Sankaracharya Swami’s spiritual jurisdiction over the Jambukeshwaram Devasthanam, the Trichinopoly Tahsildar referenced Chingleput Collector’s order no. 97/6 dated 25-2-1839.
This order specified procedures for the Kumbhabhishekam of Kanchipuram Sri Kamakshi Ambal Devasthanam, which was then under Government management following the relocation of the Kanchi Srimatha to Kumbhakonam.
In 1839, on the basis of the views and requests expressed by the general public, while reporting the Kanchipuram temple’s consecration necessity to the Chingleput Collector, the Kanchipuram Tahsildar prompted the Board of Revenue to release the required funds for carrying out the necessary renovation.
Recognizing the historical ties of Sri Kanchi Kamakoti Peetha with the Kanchi Devasthanam throughout the ages, the Chingleput District Collector immediately ordered the observance of proper formalities in a fitting manner to invite and receive the Kanchi Jagadguru (Sri Chandrasekharendra Saraswati Sankaracharya Swamigal, the 64th Acharya of Sri Kanchi Kamakoti Peetha) for renovating the temple, overseeing of the rituals, and conducting the consecration and immediate release of surplus funds of the Devasthanam from the District Board of Revenue for this purpose. (2/3)
Sri Kanchi Kamakoti Peetha: Tracing Its Spiritual Jurisdiction in Kanchipuram and Jambukeshwaram Through Government Documents from the British Period : Part-1
Introduction
The Spiritual legacy of Sri Kanchi Kamakoti Peetha established by Sri Shankara Bhagavatpadacharya in the Mokshapuri of Kanchipuram, a revered religious institution with deep historical roots, unfolds through a meticulous examination of the Government documents from the British period. This exploration primarily relies on the Report of the Tahsildar & Second Class Magistrate, Trichinopoly, dated 08.03.1908 (No. R.C.4686 of 1907) shedding light on the spiritual jurisdiction of the Jagadguru Shankarachaarya of Sri Kanchi Kamakoti Peetha in two of the Pancha-Bhuta kshetras of Southern India, Kanchipuram and Jambukeshwaram.
Srimatha’s Governance over Kanchipuram & Jambukeswaram Devasthanams : Overview of the Report from Tahsildar & Second class Magistrate (P.Dis. 516/1908)
This report was submitted to the Revenue Divisional Officer and Sub-Divisional Magistrate of Tiruchirapalli by the Tahsildar & Second Class Magistrate, shortly after the Kumbhabhishekam of Sri Jambukeshwara Swamy Devasthanam in Tiruvanaikovil, documented under P.Dis. 516/08 on 31.12.1908.
Valuable information elucidating the historical importance of Sri Kanchi Kamakoti Peetha, outlining its rights, honours, and official recognition in the sacred towns of Kanchipuram and Jambukeshwaram are found in this vintage document. (1/3)
In the historical epistles dating back to the 18th and 19th centuries, we find accounts of the Travancore kings presenting elephants named “Padmanabha” as offerings to the revered Jagadguru Shankaracharyas of Shri Kanchi Kamakoti Peetham.
Additionally, in the records of the Mysore State Government for the year 1941-42, there are detailed entries of the government offering two elephant calves to Shri Kanchi Kamakoti Peetham Jagadguru Shri Shankaracharya Swamigal Srimatham Samsthanam and Jagadguru Shri Sringeri (Tungabhadra-Kudali) Shankaracharya Swamigalavaru Srimatham Samsthanam as a humble contribution.
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)
English Translation of Samskrtam article by Panditaraja Pattabhirama Shastri, Vidyavachaspati, Varanasi, Part-1
From the time of Parameshvara’s first srshti unto this minute, Bharatadesha is counted amongst the most sacred. What may be the reason for this?
Even if the parabrahma is devoid of qualities, form or blemish, and is truly sacchidananda, it takes various forms with various names at various times due to the divine lila, in order to establish dharma and punish the evil, incarnating in various places on earth in the forms such as Rama, Krishna and Nrsimha and walks all over Bharatabhumi thus sanctifying it. Further creating men of great wisdom and the seers of the darshanika tattvas and philosophical systems such as Vyasa, Jaimini, Kapila and Gautama enriching the mind and intellect of human beings.
With the ocean of Vedas, which was the primary cause for creation, establishing granthas for countless shrauta and smarta karmanushthana for the welfare and conduct of this world, and sages such as Apastamba – Katyayana- Baudhayana- Latyayana Maharshis were the cause of the greatness and glory of Bharata Mata. Vyasa and Markandeya Maharshis wrote countless puranas writing many things worthy of practising and following thus proclaiming the fame for Bharata’s itihasa. Smrtinibandhanakaras such as Manu and Yajnavalkya codified rules for the society enabled human beings to live in an orderly manner knowing their limits.
The crest jewels of Bharata – poets such as Bhasa, Kalidasa and and Bhavabhuti enriched and propagated Samskrta literature.
Sacred rivers such as Ganga, Krishna and Godavari and tirthas worshipped by Maharshis flow across Bharata bhumi sanctifying her. Various temples, sthalas, tirthas and Pithas that increase the spiritual shakti illuminate the eminence of Bharatadesha. Such being the case and reasons for its glory, what is to doubt the preeminence of Bharatadesha? It is true that it is due to the great fruition of our purvapunya that we were born in this sacred nation.
In this renowned Bharatadesha, there are some that are kshetras, some tirthas and some Pithas. Wherever we set our eyes on, we experience in these great temples the presence of devatas, the living of yogis, mahatmas and great devotees, the people whose hearts are purified by the adhyayana of veda and shastra, the constant travelling of those of great learning and immersed in shrauta, smarta karmas. Among these tirthas,
it is possible to say that the city of Kanchipuram is bestowed with all of these qualities is not hyperbole. Kanchipuram is divyakshetram, divyatirtham and divyapitam.Even now in Kanchi, jivanmuktas and Mahatmas dwell; it is the place of residence of panditas learned in the four shastras. Here Vedas, the pramana of Bharatadesha resound. To answer the question of what the cause of this kind of greatness is one has to say that it is here that lotus-eyed shakti Kamakshi the Paramba’s abode is.
The Goddess Herself says in the Kamakshivilasam of Markandeya Purana,
From these it can be ascertained that Kanchi is a divyakshetram. Others may be kshetras but this is a divyakshetram whether it be for devas, human beings or for rakshasas for they all attempted to acquire some power and achieved success there.
There was a time when the devas and humanbeings could see each other, talk to each other and go to each other’s places and be of assistance. With Bhagavan Vasishtha’s anugraha, Raghu the son of Dilipa received a divine chariot that could go from place to place in the sky, how else could he get the horse for the ashvamedha conducted by his father Dilipa and battle against Devaraja and win? Arjuna was given ardhaasana by Devaraja.Thus many kings, having requested by Devaraja rendered assistance in battle.
Here, in Kanchi Bhagavati the form of Shakti orders the devas, “You all stay here”. Even now we see in Kanchipuram, there are many temples for all the devatas. Hence this is a divyakshetram.
Kanchi is the central part of the bhuvalayam. Just as the central part of the human body is the navel, likewise is Kanchi. Like the armor, it protects all the creatures. All living creatures take the essence of food from the mother through the umbilical cord in the navel for sustenance when they are in the womb. Hence among the sharira avayavas, there is an important place for the navel as among all the places of this world, Kanchipuram acquires primary importance on account of its being the navel centre and also because of Sati devi’s navel falling here.
It is said in the Markandeya Purana
जगत्कामकलाकारं नाभिस्थानं भुवः परम् ।
पदपद्मस्य कामाक्ष्या महापीठमुपास्महे || इति ।
From this it can be ascertained that among the 51 Shakti Pithas this is an important pitham. This is also elaborated in detail in Meru Tantra in the Nityashodashikarnava and Jnanarnava and other tantra granthas. Due to the depth of the nabhi this Pitha is in the form of a bilam.
This kshetram is known in five names such as Kamakoshtam, KamakotiShripuram, bhuH, bhadram, jivanmuktipuram.Just as the central hub of a wheel is important for the moving of a wheel, likewise for the movement of the wheel of samsara, deciding that Kanchipuram the central part or the nabhisthana, bilam is Kamakoshtam, Kamakshi rules there and sets in motion this samsara chakra. The name Kanchi is also well known as the abharana or the ornament worn in the waist. The waist is the middle portion of the body. Thus the central portion of Bhudevi, the waist portion became known as Kanchi with its etymologically significant name. This is not a name that was just made up but is mentioned in the Puanas. (1/3)
