Sri Vidyatirtha, the 51st Acharya of Sri Kanchi Kamakoti Peetha is also revered as Sri Vidyasankara, in the Guruparampara records of the Tungabhadra (Kudali) Sringeri and other Advaita mathas of Karnataka . Sri Vidyatirtha’s greatness is undeniable, especially if we consider that the Vijayanagara kingdom was influenced by his glance from Bukka. Born in Bilvaranya, Sri Vidyatirtha was the son of Sarangapani and lived from 1296 to 1384. He spent seventy-three years in Kanchi, practiced penance for fifteen years near the Himalayas. He also revitalized the Sankarite institutions of Karnataka.
In the book “Founders of Vijayanagara,” published by the Mythic Society in Bangalore in 1938, the distinguished historian of Mysore State, S.Srikantayya, expresses his perspectives regarding the association between Sri Vidyatirtha (also known as Sri Vidyasankara) and the Vijayanagara empire.
The Historical survey records published by the Mysore Government provide fascinating insights into the migration and settlement of Tamil Brahmins from Tanjore and Kanchipuram regions, near the Sankarite institutions on the Tunga and Tungabhadra rivers (Tunga Sringeri and Tungabhadra -Koodali Sringeri mathas).
In the Quarterly journal of the Mythic Society, while reviewing the 1931 Annual Report of the Archaeological Survey of Mysore, there is an interesting observation that Sri Vidyatirtha also hailed from the Tamil Brahmin community of Choladesa (Tanjore) in his earlier life.
“… Hale Sringeri Village is about two furlongs to the west of Sringeri with about one Brahman and twenty other houses. A small mud shrine contains the old Vidyasankara Linga, about six feet high. The Vidyasankara image is 1½ ft. high in Yoga-mudra with a sannyasi disciple on either side. Compared with this, it will be clear that the image to which I have referred in my article on “An Ancient Image at Hampi ” may not be that of Vidyasankara.
In his notes on Vidyaranyapura, Dr. Krishna says that “Vidyaranya also must have been a Karnataka (Kannadiga). But Vidyasankara is said to have been a ‘choli’ (belonging to the Chola-desa of Tamilnadu) since some ‘cholis’ (Tamil Brahmins from Chola desa) have set up his image in the Agrahara.”
This statement is evidently traditional, picked up during the course of enquiries but it deserves further investigation…”
The authenticity of this statement is supported by the ancient Guruparampara records of Sri Kanchi Kamakoti Peetha. These records state that Sri Vidyatirtha, the 51st Acharya of Sri Kanchi Matha, originated from Bilvaranya kshetra of the Chola desa. His successor, Sri Sankarananda, the 52nd Acharya hailed from Madhyarjuna kshetra (Tiruvidaimaruthur) in the Chola country.
(Reviews : Archaeological Survey of Mysore – Annual Report for 1931 – The Quarterly Journal of the Mythic Society.)
Dr. Hultzch in his Report on the Search for Sanskrit Manuscripts in Southern India, Part II printed by the Government Press, Madras, 1905, refers to a Guruparampara of the Bharati line of Sanyasins and gives the Guru Parampara Vide No. 21461.
This manuscript was also found in the collection of the manuscripts made by a Pandit of the Tanjore Palace. This list gives the names of 30 Acharyas.
According to this Guruparampara Stotra, Sri Sankaracharya established a matha at the Tungabhadra (Kudali) sangama kshetra and anointed Sri Prithvidhara Bharati as its first Acharya. Later, Sri Sankaracharya visited Kanchi where He consecrated Sri Kamakshi Devi and attained the final Bliss.
Sri Sacchidananda Saraswati of Hole Narasipur in his Sri Sankara Bhagavatpada Vrithantha Sarvaswa raised a doubt about the 5th & 6th verses and that their reliability would be clear if it was known who the author of this Guruparampara stotra was.
It is surprising, an erudite scholar like Sri Sactchidananda Saraswati didn’t know the fact that even before Dr.Hultzh, this Guruparampara list was noticed by K.B.Pathak of Belgaum in 1882. According to him Atmananda was the author of this Guruparampara list.
Here’s an Excerpt from K.B. Pathak’s article published in the Indian Antiquary journal:
“I have lately come across a manuscript which gives the date of Samkaracharya. The manuscript belongs to Mr. Govinda Bhata Yerlekara of Belgaum. It is a small one, consisting of three leaves only, written in Balbodh characters.
The manuscript next says that Samkara established his matha on the banks of the Tumgabhadra, appointed Prithvidhara to be the head of it, conferred upon him the title of Bharati, and,
आगत्य स्वेच्छया कांचीं पर्यटन्पृथिवीतले ।
तत्र संस्थाप्य कामाक्षीं जगाम परमं पदं ॥
Then follow the names of his successors. We next come to a minute description of the mathas established in various parts of India. Then follows the guru parampara or the succession of teachers…”
– K.B.Pathak, B.A. Belgaum High School (June,1882)
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.
In the Bhumika of the book Sareeraka Meemamsa Bhashyam printed and published by Venkateswara Steam Press, Bombay, written by Mahavidvan Kashi Sesha Venkatachala Shastri, son of Pandita Dharmadhikari Shri Venkatasubramania Shastri and grand son of Pandita Dharmadhikari Kashi Sesha Nageshwara Shastri of Mysore, the following observation was made in Sanskrit about the Tungabhadra Sringeri (Kudali) matha established by Jagadguru Shri Shankara Bhagavatpadacharya.
Note: That this (Tungabhadra Sringeri) Matha was an independent Matha and that it was entitled to use Addapallaki and other paraphernelia was held in Appeal No.22 of 1847 on the file of the court of Huzur Adalat, Mysore. This order was confirmed by the Commissioner of Mysore, by his order dated 1st June, 1849. In the judgment it has also been quoted that “the Parwana of the Phalguna Bahula, 6 of the year Krodhana is to the effect that the (Tungabhadra Sringeri) Kūḍali Swami should always be on tour and that the (Tunga) Sringeri Swami should ever remain at Sringeri worshipping the deity.”- ‘Extract from the Judgement in Appeal No.22 of 1847 in the Court of the Huzur Adalat, Mysore’.- Sri Sankaracharya And Sankarite institutions by Sri Anantanandendra Saraswati of Upanishad Brahmendra Matha.
Q: Why is the Jagadguru Acharya of Tungabhadra Sringeri Matha revered with the special title “Tunga Bhadra Teeravasi”?
A:According to Mahavidvan Kasi Sesha Venkatachala Sastri of Mysore, the Birudu ” Tungabhadra Teeravasi” is associated with the Matha founded on Pitha in the confluence of Tunga-Bhadra rivers.
He founded a Matha and Vidya-dharma Pitha at the confluence of the Tunga and Bhadra rivers (known as Kudali in Kannada), situated many krosas away from (Tunga) Śṛṅgeri. As a result, the Acharyas came to be known by the title “Tungabhadra – Teeravasi.”
(Bhumika- Sareeraka Meemamsa Bhashyam by Kasi Sesha Venkatachala Sastri, Dharmadhikari & Hereditary Court Pandit of Mysore State, Printed By Venkateswara Steam Press, Bombay, 1913)
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)
His Holiness Jagadguru Shri Jayendra Sarasvati Swamiji of Shri Kanchi Kamakoti Peetam with the Jagadguru of Shri Govardhan Peetam, Puri, at the Conference of all Religions held in Puri Kshetra from 1st to 5th December, 1974.
