39 - Glory of the Goddess Kämäkshi 

The goddess Kåmåkşhi glorified here is different from the famous Kåmåkşhi near Gauhati in Assam. That goddess represents the generative organ of Sati, Shiva's first wife, which fell down as Shiva was carrying her dead body. Kåmåkşhi in this chapter is the famous goddess of Kánchi near Madras. As Ka (goddess Sarasvati) and Må (goddess Lakşhmi) were produced from her eyes (Akshi) she is called Kämákşhi (vv.67-74). She is Tripura Sundari the Primordial Goddess who manifested there at Kanchi due to the Penance of god Brahma was installed on Kamakoshtha. 

The whole chapter is in a way a Kshetra-Mahatmya of Kanchi as to how, why and where great god Brahmă, Vişhnu, Shiva settled at Kånchi and participated in the celebration of the marriage ceremony of Kåmåkşhi etc. 

Agastya said: 

1. “We honour and meditate about that great splendour which is without beginning and end, is unmanifest (yet) the prime cause of all manifested things and which is the sole essence of Bliss and knowledge. 

2. O Hayagriva of excessive intelligence, O greatest one conversant with Vedas and Vedāntas, this highly meritorious and excellent narratative of Lalità has been heard by me. 

3. It has been mentioned by you that Tripura, the greatest deity is worthy of being worshipped by all. Her four arms are equipped with noose, goad, bow and arrows. 

4. Her Mantra* also has been mentioned. So also the Shri Chakra which has nine outer coverings and the mystic circles as its ornaments. (You have mentioned that) Ishäni is the presiding deity of Śhripura. 

*N. reads Yantra and is a better reading with reference to Shriyantra.

5. In this city of Kåñchi which is sacred and which is an ornament of the entire sphere of Earth, there shines the blessed and illustrious deity well known by the name Kämākṣhi. Who is she? 

6. She has only two arms. Her slim creeper-like body shines magnificently and gracefully in every respect. Her beauty is something never seen before. She is the greatest deity in the form of great refulgence. 

Sūta said: — 

7. “On being addressed thus by Agastya, the noble-hearted Hayagriva became delighted. In honour of that refulgence, he closed his eyes and meditated on that brilliance. After meditating upon and bowing down (to that refulgence), he spoke to Agastya: ” 

Haygriva said: 

8-14. “I shall explain to you a great secret, О husband of Lopamudrå, listen. The first one who is subtler than the subtlest is the greatest Chit (consciousness). She is the primordial cause. She is also called as cause of dissolution too, by means of her own form**, by persons who ponder about the reality of principles. 

**Trayiprokta-Svarūpa 'Whose form is described in the three Vedas N. 

Thereafter, the second deity (called Shuddha-para) manifested herself. She is the purest and greatest deity. She is endowed with two arms. By her right hand she shows the Yogamudra (Mystical gesture) and there is a book in her left hand. Her body has the lustre of snow, jasmine, moon and the pearl. (This deity is called Shuddhaparā). 

The third one is Parapará (greater than the greatest). She (Her lustre) is on a par with ten thousand rising Suns. She is bedecked in all ornaments. In her right hand she holds lotus. She has kept her left hand on the left thigh. A crown as well as the crescent moon is the ornament on her head. 

Afterwards that Tripura became manifested with four arms. She is "Parå Aruņā”. In her hands she gracefully holds noose, goad, sugarcane and five arrows. 

She is Lalită. She alone has manifested herself as Kåmåkşhi in Kanchi. Sarasvati, Rama and Gauri worship that primordial deity alone. 

15-18. The two cities Kashi and Käñchi are the two eyes of God Maheśha. It is well known holy shrine of Vişhņu causing the presence of Shiva too. It was at the shrine of Kāñchi that formerly, Brahma, the grandfather of all worlds performed an austere and difficult penance for the sake of having a visit of Shridevi. He was engrossed in meditation of the union of souls, O sage, and was performing holy rites. Lakşhmi, the deity greater than the greatest, with a lotus in her hand appeared before him. She was in the lotus seat and was accompanied by Vişhņu, the conqueror. 

19. She was dressed in all lovable and graceful garments and adorned by all ornaments. She was well-known as Simhasaneshvari (the ruling goddess of the throne). 

20. She had a wonderfully exquisite beauty. She was the greatest deity in the form of a great splendour. She was renowned as Adilakṣhmi (Primordial Lakşhmi). She was stationed in the heart of everyone. 

21. They call her Tripura herself, the mother of Brahma, Vişhņu and Isha. She was famous by the name Kämäkshi. On seeing her, he eulogised her with full devotion. 

Brahma prayed: 

22. "Be victorious, O goddess, O mother of the Universe, be victorious, O Tripura-Sundari, O sister of Shrinatha, be victorious. O Śhri auspicious to all. 

23. Be victorious, O mass of glory and mercifulness. Be victorious, O heroine of sentiment of Love. Be victorious, O goddess of devotees with many Siddhis. Be victorious, O goddess saluted by leading Yogins. 

24. Be victorious, be victorious, O mother of the Universe, O goddess of eternal form. Be victorious, be victorious, O goddess, the bestower of happiness to all the people who praise and extol. Be victorious, O goddess worthy of being glorified by the Himalaya Mountain. Be victorious, O beautiful, consort of Sankara in the form of Kameśhvara. 

25. Repeated obeisance to that goddess who frequently carries out creation, sustenance, annihilation, concealment and blessing of worlds simply by her volition. 

26. By means of very sharp arrows and missiles, she annihilates now all those sinful people who create confusion and chaos in the discipline of castes and stages of life. Obeisance, obeisance to that goddess. 

27. Obeisance obeisance to that goddess who is self-comprehensible and not known even to Yogins through Agamas, through Vedas or through other scriptural texts. 

28. Obeisance, obeisance to that goddess who is extolled and glorified as the supreme Brahman by the leading Sages, by those conversant with Principles, by the secret Amnāyas (Sacred literature) and by the Vedāntas (Upanişhads). 

29. Obeisance, obeisance to that goddess who is not perceived by anyone though she abides in the heart itself of everyone, and who has the form of the subtle and perfect knowledge. 

30. Obeisance, obeisance to that goddess on whom Brahmä, Vişhņu, Rudra, Iśhvara and Sadåśhiva meditate and in whom they are solely engaged. 

31. Obeisance, obeisance to that goddess who is the deity of imperial prosperity. Indra and others are the devotees of that goddess and they abide by her behest. 

32. Obeisance, obeisance to that goddess (about whom it is said) that the Vedas constitute her vital airs, that the five elements are her glances and that the entire Universe consisting of mobile and immobile beings is her smile. 

33. Obeisance, Obeisance to that goddess at who’s bidding the thousand-hooded leading serpent (Shesha) supports the Earth, the base of all people. 

34. Obeisance, Obeisance to that goddess who is the embodiment of knowledge and power and at who’s bidding the fire-god blazes, the Sun-god shines and scorches and the wind god blows. 

35. Sages say that the twenty-five Tattvas and the five sheaths (coverings) of Mayā are identical with her. Obeisance, Obeisance to that goddess. 

36-37. Obeisance, Obeisanee to that goddess (about whom it is said) that Śhiva, Shakti, Išhvara, Sadåśhiva of pure consciousness are her different outward manifestations. Similarly, the preceptor, Mantra, deity and the fivefold vital airs are her diffusions. Obeisance, Obeisance to that goddess who shines in the form of Chit (consciousness). 

38. She is the inner-most soul of all souls. She is Bliss, incarnate. She is remembered as Shrividya. Obeisance, Obeisance to that goddess. 

39. Obeisance, Obeisance to that goddess (about whom it is said that) the learned men know that all Darsanas (Systemes of philosophy) are her limbs. She has the forms of different religious observances. 

40. Obeisance, Obeisance to that goddess who shines in all worlds in the forms of mystic jewel, Mantra and medicine and whose form is the instruction in the Tattvas. 

41. Obeisance, Obeisance to that goddess who shines in the form of different objects whether space, time or other ordinary objects in the manner in which they exist. 

42. Obeisance, Obeisance to that goddess who is antagonistic to the Daityas (?), who habitually possesses all auspicious qualities and who is called Vishvottirn (one who is transcendental to the Universe)”. 

43. After eulogising Mahadevi thus, Brahma the grand father of all worlds bowed to her again and again and suddenly sought refuge in her. 

44. On seeing Brahmå bowing down then, that goddess became pleased. She the bestower of boons on all the worlds commanded him saying "Choose your boon”. 

Brahma said: 

45. “There is no doubt in this that I am blessed and gratified by your vision due to my devotion. Yet I pray for something with a desire for getting a blessing unto the world. 

46. In this world which is the sphere of holy rites and devout services, the people are mostly deluded. Kindly be present here always in order to bless them”. 

47. Saying "So be it” she fulfilled that desire of Brahma. Thereafter, Brahmå allotted to her a place of residence. 

48. After bowing down to the lotus-eyed Achyuta, the brother of Shridevi, he earnestly pleaded for his prepetual residence at Kāñchi. 

49. Thereupon, Janårdana said to him, "I shall do so". Then the creator of the Universe who was satisfied said to Maheśhvari once again: 

50-51. “Due to your love, let Shiva too be present here itself”. Thereupon the great Išhāna, Kameśhvara, lord of all lores, lord of all embodied beings, Mahadeva, the hero of the sentiment of love manifested himself on the right side of Shri Tripură. 

52. Thereupon, from the benign glance of the eye in the forehead of Shri Kamäkşhi, a certain young girl manifested herself. She was excessively refulgent and white in complexion. 

53-57. She possessed all the requisite dress and make-up of romantic life of love. She was a treasure-house (mine) of great beauty. Eagerly and respectfully and in the company of Brahma, the lotus-eyed lord performed the marriage of the primordial male and female. The Devas beginning with Indra, the deities beginning with Vasus and Rudras, Sages beginning with Mārkandeya, Vasişhtha and others, the leading Yogins beginning with Sanaka, the celestial sages beginning with Nārada, the living liberated souls as Vámadeva, Shuka and others, Yakşhas, Kinnaras, Gandharvas, Siddhas, Vidyadharas and Serpents, Mahåśhåstå, the leader of Gaņas, Durgå and other mothers-all these deities and others seated in aerial chariots and excellent seats bowed down to Parameśhvari with palms joined in reverence. 

58-60. A wonderful city was mentally created by god Brahma in the middle of which was the splendid and beautiful temple of Parameśhāni accompanied by Vasudeva, the brother (of the goddess). Maheśhvara came there. While lord Maheśhvara married Gauri near the sacred fire, the divine Dundubhis were sounded and showers of flowers fell. 

61. Who is competent enough to describe the auspicious celebration of marriage of the (divine) couple, the presiding deities of the worlds, even if he (the describer) has a thousand tongues? 

62. To the North-West of the temple of the primordial Śhri is the extensive excellent abode of Maheśha. It had been built by Parameşhthin. 

63. To the South-East of the abode of Shri is the wonderful temple of Vişhņu. Thus those three deities are always present there. 

64. After circumambulating those great deities the couple, Brahma and Vişhņu reached the Sambhavanagåra (the hall of Reception). 

65. After coming there they joyously accorded welcome duly to the members of the assembly by reciting the Vedic Mantras. 

66. The primordial Adilakṣmi, Shri Parameśhvarī, in front of all, glanced at Brahmă with her right eye and at Hari with her left eye. 

67. It was at that time that goddess of speech named 'Ka' and Kamalå (Goddess of Wealth) named ‘Ma' --both of them like encased masses of splendour manifested themselves. 

68. Both of them (Brahmå and Vişhnu) stood there bending down their heads to Shridevata, with palms joined in reverence. They said “Be victorious, O Kåmåkşhi O Kämåkşhi” and bowed down to her. 

69-72. The rivers Ganga and Yamunå came there for serving her in their embodied form. The three and a half crores of presiding deities of holy spots came there for the purpose of serving Tripuråmbå. Holding the Chamaras with both hands Bharati (Goddess of speech) and Shri (Goddess of wealth), fanned with them and served Śhri Devi in a befitting manner. On seeing the two deities Bharati and Shri born of the eyes of Adiśhrī, the two deities with their creeper-like hands adorned with ornaments studded with invaluable gems and jewels and fitted with tinkling bells. All the assembled folk were particularly struck with wonder. Ever since then Kalyani (goddess Tripura) got the name Kåmåkşhi. Merely by repeating this, Shri Devi bestows welfare. 

73-74. The three syllables Ka-Ma-Kşhi are the causes of all auspiciousness. Thereafter, the goddess of the Universe directed Sarasvati thus- “O deity who have mastered the Vedas and Vedängas, be present in Brahmä perpetually. 

Even as Devas stood watching, goddess Sarasvati entrusted the Chamaras in the hands of Ganga and entered the mouth of Brahmå. 

75-78. On being directed by the delighted Mahālakṣhmi (i.e. Tripura), Indira (goddess of wealth) obeyed her behest by means of her head and joyously went over to Vişhnu's chest for the sake of stay worthy of her. 

With great devotion the couple Rama and Vişhņu bowed down to Tripurasundari and requested her once again for the status of being the ‘Protective' deity Avarana Devata. 

Saying 'So be it' Tripurasundari granted the boon to both of them. Then Padma and Achyuta obtained the status of protective deities. 

The charming Reflection of Mahågauri came there and placed Padma and Achyuta to the north of his own pitha (pedestal). He himself stood to the right (to the South). He said to Mahågauri "Assume another form”. * 

*Description of the reflection of the goddess. He (it) had all the characteristic features of the goddess. It is translated as ‘he’ as the SK word is in the Masculine génder. 

79. He had the same shape and size as those of Mahagauri with a shining divine body. He had a pair of feet shining brilliantly like the full moon with all its beauty. 

80. The bangles and anklets went on tinkling as though a partridge* had been made the pedestal (?) His charmingly beautiful girdle set with jewels shone as brilliantly as lightning and tinkled sweetly. 

*Tittirikruta in our text. But Pinjari-kruta "made good-coloured” in N is better. 

81. The pair of his arms shone with gem-set bangles and armlets. His excellent waistband was set with pearls, Lapis Lazuli and ruby. 

82. He shone with the waist refulgent with the three Valis (folds of skin on the stomach regarded as mark of beauty). He was adorned with a navel that appeared splendid like the whirlpool in the river Gangå. 

83. The breasts (in the reflection) were brilliantly adorned and beautified by means of sandal paste, camphor and saffron. The jacket worn over the breasts was exquisitely embellished with pearl ornaments. 

84. A good chain hung suspended from his waist just for the purpose of diversion. He was adorned with rings set with pieces of ruby. 

85. In his right hand there was a lotus resting within and he looked elegant, refulgent and charming thereby. A divine garland along with a number of ornaments shone there extending upto the forepart of the foot. 

86. The cluster of rays from gems and jewels of brilliant ornaments brightened the faces of quarters. He was rendered splendid by means of gems round his neck fitted to fine heated gold. 

87. His neck had the red colour due to the rays of gems and jewels in the Mangalya Sutra (Holy thread indicating conjugal bliss). He was adorned with large ear-rings made of rubies to embellish the ears. 

88. He had lovely lips which were like tender sprouts and which had the beauty of the China rose and coral. He appeared splendid with a row of teeth having the lustre of the pomegranate fruit. 

89. He had pure and tender checks glittering with gentle smiles. He was very charming in his nose-ring of matchless beauty and exalted splendour. 

90. He had a lifted up nose of blameless beauty with the sparkling splendour of the flower of sesamum indicum. His eyes had the sweetness and beauty of the blue lotus about to bloom. 

91. The lovely and graceful eyebrows shone like the flowery bow (of Káma). His forehead could be compared to the crescent Moon. His face had the sweetness and charm of the full Moon. 

92 He was shining gorgeously with the sacred mark (on the forehcad) made of musk richly endowed with agreeably intense fragrance. In his lotus-like face with graceful forelocks it appeared as though the inebriated swarms of bees hovered round it. 

93-94a. The tied up braid of hair had in it garlands of Pårijäta flowers. The head was beautified by a crown abundantly inlaid with gems and jewels. He was the abode of every aspect of beauty, the very storehouse of splendour of grace and charm. 

94b-96. Śhiva, Vişhņu and the great personages present there realized the identity of reflection as well as that of the goddess. In front of all the Devas who were looking up to her as their support, Maheśhäni who could freely do as she pleased, entered the reflection. On seeing her who created reflection and stayed within it after entering it, Brahmå bowed down to her once again and requested thus: 

97. “O Tripurasundari of great power, the perfect supreme spirit well known by the name Shri Kämäkşhi, obeisance to your day by day. I am submitting something to you now. Kindly listen to it. 

98. For the prosperity of worlds and the opportunity for heaven-dwellers to serve you, O Śhri Devi of perpetual bliss and felicity, the marriage of both viz. Mahågauri and Mahesha should be celebrated every year here itself. 

99. Let the foolish and confounded people of this Earth, O great goddess, attain the greatest goal by seeing her and bowing to her devoutly". 

100. The greatest goddess replied thereto by the ethereal voice 'So be it'. She permitted all of them to return to their respective abodes. 

101. Remembering again and again this wonderful nature and activity of the goddess, they all bowed down to her and went from there in the manner they had come. 

102. Along with Mukunda and Shiva, the delighted grandfather of the world i.e. Brahmā installed her in the temple Śhrimandira fully equipped with the Mantras. After propitiating her through the Vedic Mantras, he bowed down to her with all the eight limbs touching the ground. 

103-109. Then by the ethereal voice the goddess addressed thus to Brahma: - 

“With great concentration, O Brahmă of a steadfast mind instal Vişhņu and Shiva in their respective abodes and serve and worship them there every year. Serve also the Kamagiripīțha (the pedestal of Kāmagiri) which has manifested itself here, which is accompanied by Shrisha (Vişhnu), Mitra (the sun god), Isha (Shiva) and Ambă (Mother) and which is present in the middle of Shripura itself. It is accompanied by Lakşhmi on the left side and served by Vişhņu elsewhere (i.e. on the right-side), which has the form and features of Chit (consciousness) and Ananda (Bliss), which is the presiding deity of all pīthas and which duly held an unmanifest and invisible (physical) body. * On an auspicious day with good constellation, for the prosperity of the worlds, you do worship it with refulgent and invincible (?) petal buds and pieces of diamonds and gems, O Brahmă, duly and joyously. You should make the entire mystical diagram too. ** Thus you protect your world". 

*N reads Sarvådyam arädhaya yathavidhi 'Propitiate according to due procedure the invisible form which is Primordial of all.' 

**N. shows that some lines are omitted after V.108. The translation of omitted lines is as follows: -"On a day with an auspicious constellation (Nakshatra) people will worship by means of plantains and coconuts. Hence, for the increase in prosperity and felicity of the people ... (Read verse 109 in our text). 

110. On being told thus, lord Brahma did so. He kept the goddess and her utterance in his heart (i.e. remembered them devoutly). Then he went to his abode. 

111. Thus, O Pot-born Sage, the wonderful activity of Kåmākşhi has been factually recounted unto you. Consider her as Mahālakşhmi herself. 

112. There is no doubt about this that worldly pleasures and salvation are within the reach of that person who always listens to this and who recites this with great purity. 

113-114. He shall become equal to Bruhaspati in intellect. He shall be the lord of all learning. 

The glorious primordial lord Narayana who is kind to his devotees was propitiated by me formerly by means of penance for a long time. Out of compassion he granted me, his son, the liberation of Sarupya (having the same form as the lord). He then taught me the greatness of Mahātripurasundari. 

115. It is on account of this that I know something and I shall say and not otherwise. I shall mention the secret Mantra. Listen to it with great concentration and mental purity. 

116. Neither Brahmå nor Vişhņu nor Rudra knows this. These three are deluded by Maya of the Goddess. Even the fourth lord Iśhvara, Sadashiva does not know it. How can the ordinary deities know about it? 

117. It is due to her blessing that Sadashiva who is the immanent soul of every one and who is the embodiment of existence, knowledge and bliss, is able to do, not to do or to alter anything. 

118. Maheśhvara who always considered thus—"I am that alone" but deluded by her Måyå became helpless and assumed the form of Shava* 

*Śhiva devoid of Shakti (symbolised by-i-in Shiva) is no better than Shava (a dead body). Such is the greatness and power of Shakti. 

119. Really it is she who alone is the cause of origin and dissolution of all these deities. But there is a particular thing, a special feature here. There is an element worthy of being mentioned. Listen to it. 

120. The fourth one Ishvara is the lord of the three (deities) beginning with Brahma. Sadashiva is the primordial maker of all the four. 

121. This secret has been mentioned. Her wonderful conduct of life has been recounted. I shall say something more. Listen with great attention.