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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Amnaya Stotra says that LS parayana is complete only with these two stotras parayana and Sthavaraja is supposed to be Sarvapurthykaram as said in these scriptures.
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 and amnayz Amnaya texts.
Sri Sankara agreed and installed the sakti there itself.
Tirthankathe Annual number of Kalyan of Stoyram, at page 53 gives the information that the hill Purnagiri is revered as the devi in her splendor and is situated on the banks of the river Sarada near the borders of Nepal. This Guruvamsa – kavya was, as already stated, directed to be written by Sri Sachchidananda Bharati who was the pontiff at the beginning of the eighteenth century in the matha on the banks of the Tunga river in the Shimoga District of Mysore State.
But there are two verses in sarga 15 of that work from which we may infer a reference to Sri Kamakshi. How is it that there are two Sankaraite institutions in Southern India, one in the North-Western portion and the other further south at Kanchi?
Do the Devi Kadgamala parayana or Archana 3. Kanchi is not only the centre of Dakshinamnaya by being the seat of Sri Kamakshithe Amnaya – saktiit is also the central point of the earth according to the works, Kanchi – mahatmyaKamakshivilasa and Merutantra. Explanation of the dhyana sloka – This refers to one’s own guru shrinAthaparama guru and parameshthi guru.
Sri Sankaracharya seems to have graced Kanchipuri at the end of his career on the earth, not only manaya account of a,naya being consecrated as the seat of the devi of Dakshinamnaya but also on account of its being the centre of the earth itself for the spiritual regeneration of which he incarnated.
If the date of Sri Sankara according to recent writer, i. Besides the variations as regards the kshetra and sakti of the Southern region, there are also some other variations between the Vani Vilas edition of the Mathamnaya and the other Mathamnayas mentioned already.
The devata of the Northern and the Eastern regions are respectively Badrinath and Jagannath and that of the Western region is Siddhesvara. It then occurred to me that Sri Bhagavatpada might have originally intended to establish the Amnaya institutions in the four directions in the four places generally known as chardhamsi.
Amnaya Stotram Wth Guidance
I then looked into Madhaviya – sankaravijaya which is regarded by most people as a correct biography of Sri Sankara. The pithasakti of the institution on the banks of the Tungabhadra in Saradawhereas the sakti of the institution at Kanchi is Kamakshi or Kamakoti. Besides the saktithe amnataand the acharyaeach region has its own devata. The verse in Saundaryalahari amaya. About Tirukkalvanurthe Tirthanka says at page The author in the beginning of the work refers to Kamakshi as having blessed his Parameshthiguru with prasada in which milk and ghee were found in abundance and which was cherished by the celestials.
Although he mentions Kashmir as the place of final resort of Sri Sankaracharyahe declares in the preface to his work ajnaya he follows the Madhaviya – Sankaravijayawhich on the other hand mentions Kedarnath as the place of final resort.
Amnaya Stotram ( By Shiva ) –
The Sixth amjaya face of Parameshwara is what is termed ‘Anuttara’ and this is the seat of Parabrahma Shakti Mahatripurasundari. The Sankaravijayas say that after Sri Sankara wrote his bhashya on the Brahma – sutra Sri Vyasain order to proclaim the correctness of the bhashya on these sutras, came in the guise of a brahmin controversialist and challenged Sri Sankara on his interpretation of the Brahma – sutrasin the course of which he Vyasa resorted to arguments, not straight-forward and honest.
Enquiries made from the people of Mysore revealed the existence anmaya 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.
The revised and enlarged edition of the book, The Greatness of Sringeri, says that Sri Sankara established the four mathas in the four directions and the bookKumbakona Mutt also says that Sri Sankara established in the four corners of India four mathas sttram apostolic stotraj.
In that Puja – krama it is said that a copy of the Anandagiri – Sankaravijaya in the Ramataraka MuttVaranasi, said to have been copied in Sakai.
Sri Vidya Tantra: Sri Devi Upasana
According to other sources, he died at Badarikasrama disappearing in a cave in the Himalayas. The sculpture mentioned above of an arrogant brahmin pandit with a young sannyasi in front of him, I surmise, depicts the above incident. Stortam author of the work has himself written a commentary on the same. It is said that dtotram the five faces of Sri Parameshwara aghora, tatpurusha, vAmadeva, sadyojaAta, IshAnathe five Amnayas with their various mantras originated.
The parayana of Amnaya Stothram 5.
The Kanchimahatmya and the Kamakshivilasa give in full detail the story of this hiding of Vishnu. The author of the work says that he follows the path laid down by Kavindraih: There is a sculpture in the hundred and eight pillared mandapa at Sri Varadarajasvami temple at Kanchi which depicts a defiant and arrogant brahmin pandit with sikha and yajnopavita and a young sannyasi with ekadanda aamnaya front of him, the latter in a rather calm mood.
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. In addition to Kanchi being referred to as the spiritual centre of the world stotgam different holy texts, it may also be deemed to be the geographical centre of the astika world mentioned above.
In the same way, the kshetraRamesvaram one of the chardhams and the deviKamakshi at Kanchithe mokshapuri make one Amnaya institution.
AmnAya stotram.h – dvAraka maTha
At both the temples pujas and archanas can be performed every day. Thus we see that Kanchi is not only the seat of the sakti and devata of the Southern region but also is the centre of Mother Earth. From this it sttoram to me that Sri Mukakavi while writing this verse had before him the inseparable connection between Sri Kamakshi and the Advaita philosophy of Sri Sankara which is the quintessence of the Vedas, i. In the manuscripts of Anandagiri – Sankaravijayafound in the various libraries in the stltram, as well as in the printed edition of the same it is said that Sri Sankara attained siddhi at Kanchi after consecrating Kamakshi there.
On the upper structure of the main shrine of stoyram temple there are two stucco figures, one standing and the other sitting, depicting some relevant puranic aspects in connection with that temple. It is clear from the above that the then head of the mathaSri Sachchidananda Bharatiwhen directing the composition of the work, had in his mind that Anandagiri was the important authority stotarm the life and institutions parampara of Sri Sankaracharya.