Om Sri Ganeshaya Namaha Dear Ganapathiji, Could you please tell us more about the Amnaya Stotram and Tripura Sundari sthawarajam. One of the frequently asked questions is – which among the several AmnAya mantras does a shrIvidyopAsaka recite every day? AmnAya. I will post the summary, as I did for the dvAraka maTha, for the other three AmnAya maTha-s. May be scholars like shrI Charles Wikner*, can.
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In the manuscripts of Anandagiri – Sankaravijayafound in the various libraries in the country, as well as in the printed edition of the same it is said that Sri Sankara attained siddhi at Kanchi after consecrating Kamakshi there. Do the Lalitha thrishathi archana 4.
Enquiries made from the people of Mysore revealed the existence of a tradition that Sri Sarada Sarasavani after the defeat of Mandanamisra decided to ascend to Brahmaloka when Sri Sankara bound her by Vanadurga – mantra and beseeched her to follow him till he installed her sakti in this loka itself for bestowing her grace on aspirants for knowledge. D may be accepted, this sculpture should belong to the actual life-time of Sri Sankarathe later Pallava period. Therein I came across the verse aisvaryam indumauleh aikatmyaprakritikanchimadhyagatam, aindavakisorasekharam aidamparyam chakastinigamanam.
I then looked into Madhaviya – sankaravijaya which is regarded by most people as a correct biography of Sri Sankara. The parayana of Amnaya Stothram 5. How to account for this discrepancy?
These Amnayas give information about the various Sankaraite institutions for the Western, Northern, Eastern, Southern and other super-regions Urdhvamnayaetc. For instance, in the Uttaramnaya the sttotram is mentioned as Badrinath and the devi as Purnagiri.
The devata of the Southern region, according to the Mathamnayas mentioned above, is Adivaraha. I am fortunate in belonging to the parampara of Upanishad Brahmacommentator of the Hundred and eight Upanishads published in seven volumes by the Adyar Library, Madras. There are many other temples, both Vaishnavite and Saivitein Kanchi which contain on their walls and pillars sculptures of ekadanda sttoram in various postures, like yogasamadhitapaspujaetc. The commentary says at the end of the chapter: The same verse appears in the copy of Sivarahasya obtained from some other libraries as well as in the commentary to verse of the last Amaya of Madhaviya – Sankaravijaya.
The devotees assemble for puja of Jagadamba and Dattatreya on Margasirsha – suddha – paurnami and also for puja of Jagadamba on Chaitra – suddha – paurnami. This was the traditional belief of all the followers stotdam Sri Sankara including those of the Sringeri matha upto the eighteenth century.
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They are in the centre of the country. Stohram is highly subtle and not revealed easily to a Sadhaka. You may also report the error. Sivaramamoorti, Director, National Museum, New Delhi, who personally discovered this sculpture is of this opinion.
In amnnaya Puja – krama it is said that a copy of the Anandagiri – Sankaravijaya in the Ramataraka MuttVaranasi, said to have been copied in Sakai. Stootram originally intended, Sri Acharya stayed at Kanchione of the seven mokshapuris of Bharatavarsha and also the seat of Kamakshi and Adivarahathe sakti and devata of the Southern region.
Another doubt also confronted me on an additional point.
There is also a Sankaraite institution further south in Kanchi. The fourth represents the state of turIya and it is imagined as existing in the state of absolute silence that exists between each of these pIThas, which are actually states of citta.
There is similarity between Sri Vyasamurti in this shrine and the one in the Varadaraja temple. Although the head of the sannyasi – murti is shaven, the sprouts of hair as seen in this sculpture depict the stage of an elapse of stotra, a month after the actual shaving.
But now we see that there is a Sankaraite institution on the banks of the Tungabhadra Sringeri in the North-West of the Southern region.
Sstotram Amnaya for each region deals among others with the kshetradevatadevi sakti and acharya of each Amnaya. Chandramaulisvara – Kamakshi is the sakti Sivasakti of Paramesvara. Kanchi became more important because Sri Sankaracharya himself stayed there.
CTRaghavan – the transformation within: Amnaya Stotram Audio
It may be mentioned here that Sarada is the sakti of Amnay and the sister of Siva cf. But as a matter of fact we find that amjaya the institutions for the Northern, Western and the Eastern regions are situated in the respective corners of India. If the date of Sri Sankara according to recent writer, i. Sri Acharyatherefore, adopted the Kamakoti – pitha at Kanchi as his pitha and asked Suresvara to occupy the pitha after him.
The only conclusion that can be drawn from what is stated above is either that the two SankaravijayasMadhaviya and Chidvilasiya, did not exist at the time of the composition of the Guruvamsa – kavyaor that the authorities of the matha on the banks of the Tunga were not aware of the existence of the above two works, while directing amanya composition of the Guruvamsa – kavya.
The institution should have been either at Ramesvaram or Kanyakumari. Neither of these contained any reference to Sri Kamakshi. All that tradition says is that he came to Kedarnath and in the modern phraseology disappeared thereafter.
Preceptors of Advaita – Other Parts:. I had also an opportunity of going through Muka – panchasatia hymn in five hundred verses in praise of Devi Kamakshi or Kamakoti by Sri Mukakavithe dumb poet. Sri Sankaracharya seems to have graced Kanchipuri at the end of his career on the earth, not only on account of its being consecrated as the seat of the devi of Dakshinamnaya but also amnay account of its being the centre of the earth itself for the spiritual regeneration of which he incarnated.
Thus an accidental event led to the establishment of an institution on the banks of the Tungabhadra with the sannidhya of Sarasvani as Saradaa fifth name apart from the four saktisBhadrakaliPurnagiriVimala and Kamakshi as enumerated in the Dvaraka Puri ambaya other Amnaya texts. It is not clear why, after naming in the beginning of the work Anandagiri as the foremost of the earlier authors, the Guruvamsa – kavya mentions some other place as the last resort of Sri Sankaracharya.
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