AMNAYA STOTRAM PDF

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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Page load depends on your network speed. Thank you stortam your patience. You may also report the error. 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.

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. I had also an opportunity of going through Muka – panchasatia hymn in five hundred stootram in praise of Devi Kamakshi or Kamakoti by Sri Mukakavithe dumb poet. From this it occurred sstotram 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.

The Kamakshi temple at Kanchi contains a life-size stone image of Sri Sankara with sottram disciples, four of whom are ekadanda – sannyasis.

Besides this there are also sculptures of Sri Sankara in various postures in the Utsava – Kamakshi and Bangaru – Kamakshi sannidhies in the temple. There is smnaya 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 amnyaa a stotarm sannyasi with ekadanda in front of him, the latter in a rather calm mood.

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 amnaua his interpretation of the Brahma – sutrasin the course of which he Vyasa resorted to arguments, not straight-forward and honest. Sri Padmapada then exclaimed: When these two are engaged in disputation, what can I a servant do?

The sculpture mentioned above of an arrogant stotrwm pandit with a young sannyasi in front of him, I surmise, depicts the above incident. In the Varadarajasvami temple itself there is another sculpture on a pillar in the mandapa to the north of the Tayar Sannidhishowing an aged rishi with jatarudraksha and yajnopavita in the sitting posture, showing one finger and an ekadanda sannyasi in the posture of performing dandavandanam.

This raising of one finger in the image of the rishi is very significant as against the raising of two fingers in the image of the dualist teachers.

The figure with jataetc. There is a Siva temple in Kanchi called Vyasa Srantasraya. According to the kanchi – mahatmyaStootram Vyasa is said to have performed special worship at this temple.

On the upper structure of the main shrine of this temple there are two stucco figures, one standing and the other sitting, depicting some relevant puranic aspects in connection with that temple.

There is similarity between Sri Vyasamurti in this shrine and the one in the Varadaraja temple. There is yet another temple in Kanchi called Airavatisvara temple belonging to the Pallava period wherein we find in a niche in a wall Sri Vyasa.

Near it is xmnaya ekadanda – sannyasi – murti with a shaven head. The figure represents early boyhood. 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 about a month after the actual shaving.

But there are no hair sprouts on the chin. This difference is probably intended to show that the figure is that of a sannyasi in his early teens and we may take it for granted that it is the figure of Sri Sankarathe bhashyakaraseated near Sri Vyasathe sutrakara of Vedanta. If the date of Sri Sankara according xtotram recent writer, i. D may be accepted, this sculpture should belong to the actual life-time of Sri Sankarathe later Pallava period. Sivaramamoorti, Director, National Museum, New Delhi, who personally discovered this sculpture is of this opinion.

There are many other temples, both Vaishnavite and Saivitein Kanchi which contain on their walls and pillars sculptures of ekadanda sannyasis in various postures, like yogasamadhitapaspujaetc. This press also published a small booklet containing the Jagadguru – paramparastotra and the Amjaya. Neither of these contained any reference to Sri Kamakshi.

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I then looked into Madhaviya – sankaravijaya which is regarded by most people as a correct biography of Sri Sankara. There is no reference to the name of Sri Kamakshi in that work either. But there are two verses in sarga 15 of that work from which we may infer a reference to Sri Kamakshi. The verse in Saundaryalahari ——. Here the reference is amnata the konahs angles a,naya Sri Chakra which is said to ambaya the seat of Para – vidya.

I then came across a small booklet Yati – sandhya in Devanagari script published by the Dvaraka – pitha in the year Vikrama Saka I also fortunately had access to some other books, namely 1 Sankaracharya – jagadguru – mathamnayapublished by Pandit Yogendra Ashtavadhana Sarma and printed by B. Mishra at the Balabhadra Press, Puri, in2 Un – published Upanishadsprinted and published by the Adyar Library in the year and 3 Sankara – granthavali in Bengali script published by Rajendranath Ghosh.

These Amnayas give information amnaa the various Sankaraite institutions for the Western, Northern, Eastern, Southern and other super-regions Urdhvamnayaetc.

A study of the Amnayas contained in the works mentioned above as well as those qmnaya in other libraries reveals certain features which amnata attention.

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The Amnaya for each region deals among others with the kshetradevatadevi sakti and acharya of each Amnaya. The devi sakti of the Southern region Amnaya is mentioned as Kamakshi in all the Mathamnaya editions syotram manuscripts mentioned above; but in the Amnaya published in the Vani Vilas Amnyaa, Srirangam, the sakti of Sringeri is mentioned as Sarada. It may be mentioned here that Sarada is the sakti of Brahma and the sister of Siva cf.

Chandramaulisvara – Kamakshi is the sakti Sivasakti of Paramesvara. In the Lalita – ashtottara she is described as Kamakoti – mahapadma – pithastha. A perusal of the Lalita – sahasranama and the Lalita – trisati will show that Sarada is completely different from Kamakshi or Kamakoti. 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 of apostolic succession.

Further, the work entitled Throne of Transcendental Wisdom says that Sri Sankara established four mathas in the cardinal points of the country.

But as a matter of fact we find that only the institutions for the Northern, Western and the Eastern regions are situated in the respective corners of India. The institution for the Southern region should have been at Ramesvaram or Kanyakumari which is the corner or cardinal point in the South.

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But according to the work, The Greatness of Sringerimentioned already, the institution in the South is at Sringeriwhich, in fact, is situated in the North-West portion of South India. They are in the centre of the country. The institution should have been either at Ramesvaram or Kanyakumari.

I then found that in all the Amnayas mentioned above, the Amnayasthanas kshetra are unanimously described as being in the four corners chardhamsDvaraka in the West, Badari in the North, Puri Jagannath in the East and Ramesvaram in the South. 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.

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. There is also a Sankaraite institution further south in Kanchi. The pithasakti of the institution on the banks of the Tungabhadra in Saradawhereas the sakti of the institution at Kanchi is Kamakshi or Kamakoti.

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?

Another doubt also confronted sotram on an additional point. But the present popular Stotrma also bearing the same epithet is not on the banks of the Tungabhadra but is on the banks of the Tunga. How to account for this discrepancy? 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.

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She agreed to follow him on condition that he did not look back while she was following him. Not hearing the sound of the anklets, Sri Sankara looked back. Sri Sarada then reminded him of his promise not to look back and said that she would not proceed any further and would stay at that place itself. Sri Sankara agreed and installed the sakti there itself.

AmnAya stotram.h – dvAraka maTha

Consecrating the same in the temple and made arrangements for an institution there with a line of succession for her worship. This tradition is also mentioned in some form or other by many authors in their works.

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 other Amnaya texts.

The Kanchi institution is in Kanchipuramthe seat of Sri Kamakshi and the Southern-most mokshapuri. Among the many details in the Amnaya relating to the institution of Sri Sankarathe kshetra and the devi – pitha i. For instance, in the Uttaramnaya the kshetra is mentioned as Badrinath and the devi as Purnagiri. Tirthankathe Annual number of Kalyan of Gorakhpur, 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.

The deviPurnagiriin the form of a hill and the kshetraBadrinathmake one Amnaya institution. In the same way, the kshetraRamesvaram one of the chardhams and the deviKamakshi at Kanchithe mokshapuri make one Amnaya institution.

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. 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.

In the Vani Vilas edition the name of the acharya is given as Suresvara ; but in the DvarakaPuri and other MathamnayasPrithvidhara is mentioned as the acharya of the institution on the banks of the Tungabhadra.

Sri Suresvara Stotrqm being the husband of Sarada Sarasavani in his purvasramait would not have been proper to appoint Suresvara in that institution for the worship of Sarada Sarasavanihis wife in his purvasrama. It was but apt that Prithvidhara was placed in charge of the institution of that place as mentioned in the DvarakaPuri and other Mathamnayas. This seems to amnaaya the reason for the difference in the names of the sakti and the acharya in the Southern region. As already mentioned, there is a Sankaraite institution at Kanchithe seat of Kamakshithe sakti of the Southern region.

How did it come into existence? Besides the saktithe kshetraand the acharyaeach region has its own devata. The devata of the Northern and the Eastern regions are respectively Badrinath and Jagannath and that of the Western region is Siddhesvara. The devata of the Southern region, according to the Mathamnayas mentioned above, is Adivaraha.

It may be noted here that Adivaraha is the Perumal of Tirukkalvanurone of the hundred and eight divya – desas of the Vaishnavitessung by the Vaishnavite Alvars. About Tirukkalvanurthe Tirthanka says at page There is at present a figure of Vishnu hiding himself in a niche of Sri Kamakshi temple outside the southern wall of the sanctum sanctorum.

The Kanchimahatmya and the Kamakshivilasa give in full detail the story of this hiding of Vishnu.

As originally intended, Sri Acharya stayed at Kanchione of the seven mokshapuris of Bharatavarsha amanya also the seat of Kamakshi and Adivarahathe sakti and devata of the Southern region. Kanchi became more important because Sri Sankaracharya himself stayed there.

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The Kanchimahatmya and the Kamakshivilasa already mentioned, refer to Kanchi as the nabhi navel or kanchi girdle of Mother Earth. 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 Aknaya Earth.

Sri Acharyatherefore, adopted the Kamakoti – pitha at Kanchi as his pitha and asked Suresvara to occupy the pitha after him.

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