Sri Kanchi Kamakoti Peetha: Tracing Its Spiritual Jurisdiction in Kanchipuram and Jambukeshwaram Through Government Documents from the British Period : Part-2, Annexure.
Tatanka Pratishta case – Documents filed in O.S.No.95/1844
True copies of the Huzur Inayatnama(English Translation of the Telugu original) – British Government Records related to the period from 1839-1843 in connection with the Vijaya Yatra of His Holiness Jagadguru Pujyashri Shankaracharya Swamigal of Shri Kanchi Kamakoti Peetham, Kumbhabhishekam of Shri Kamakshi Ambal Devasthanam, Vyasapuja and Vishwarupa Yatra-Traditional Honours.
Attested by Mr.E. Maltby, Acting Collector of Chingleput District (Camp: Pallikaranai) on 07th November, 1845 filed before Mr. Syed Geeyawood Zeen (Syed Ziaudeen), Principal Sadar Ameen of Trichinapoly.
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 his article published by the Srirangam Vani Vilas Shankara Gurukulam Journal, Tinnavely Advocate R. Krishnaswamy Iyer, an adherent of the Tunga Matha, supported for 44 B.C.E as Shankaracharya’s birth year, in line with the Tunga Matha’s tradition.
Despite dismissing the traditional date favored by the Kanchi, Puri, Dwaraka and Jyotir mathas and date suggested by the Western scholars (509 B.C.E and 788 C.E), the Tunga Matha later shifted its stance and adopted the 788 C.E date.
What factors influenced this change from supporting 44 B.C.E to accepting 788 C.E as Shri Shankaracharya’s birth year?
The transition in the Tunga Matha’s position raises questions about the specific influences behind this shift from their initial stand for 44 B.C.E to eventually adopting the 788 C.E date, marking the period post the birth of Jesus Christ.
A: Shri Prithvidharacharya’s anointment as the first Acharya of the Dakshinamnaya Sringeri Matha, which was established at the confluence of Tunga and bhadra rivers is evident in texts such as Mathamnaya, Guruparampara of Bharati Sampradaya, and Shankaravijaya Churnika (Purva-pithika)
“.. The time of the foundation of the Sringeri Math cannot be definitely stated, as the date of Sri Sankara is still a matter of controversy among the
scholars of history. The date of the great Acharya is placed by scholars at different periods between the second century B.C. and 788 A.D. (the date of
Kumarila Bhatta whom Sankara met); but the information traceable up to date in Sringeri assigns to its founder the latter half of the century that preceded the birth of Christ…”
(The Sringeri Math By Swami Nikhilananda, Prabuddha Bharata, A Monthly Magazine devoted to Religion and Philosophy started by Swami Vivekananda in 1896.)
“Putting an end to the controversy over the exact date of birth of Adi Shankara, Shankaracharyas across the country on Monday unanimously accepted April 3, 509 B.C. as the birthday of the philosopher and guru. At a seminar organised in Mumbai, Shankaracharyas of Kanchi Kamakoti Peetham, Dwarka Jyotirmath, Badrinath and Govardhan peeth Puri unanimously accepted the date and emphasised that there was no need for debate on the subject.”
