40 - Greatness of Kamakshi

 This chapter gives the following stories about the greatness of Kåmåkşhi. 

(i) Pårvati sportingly closes the cyes of Śhiva and commits the sin of dislocating the religious life of the world. She is made to atone for it by penance on the Kampå. Shiva, in his loneliness under Ekåmra tree performs Penance at Kånchi. Due to Kåmåkşhi's blessings to both, they are united forever (vv.19-45). 

(ü) Quarrel between Brahmå and Vişhnu about Personal Superiority Shiva's appearance as column of fire Brahmadeva's arrogance to Shiva for which Bhairava plucks Brahmå's head-Bhairava relieved of his Sin of Brahmahatya through Kámákşhi's grace (vv. 46-86) 

(üi) Birth of Sons to Dasharatha, King of Ayodhyă (vv.87-197) 

This story has no basis in Vålmiki Råmayana; the first two stories have some basis in other Puraņas, but here (as expected) our author changed them to glorify Kämäkshi.

 Agastya said: 

1. What are the different sportive and gracious activities of Mahåtripura-sundari who is installed on the pedestal of Kamakoşhtha and who is well-renowned as Kämäkşhi? 

2. That goddess Mahātripura-sundari who is Maheśhvari herself is well known as Śhrikāmäkşhi. She is stationed in the terrestrial sphere. What are the activities of this goddess? O most eloquent one, rccount to me her divine life.” 

Hayagriva said: 

3. “Although she is stationed here (on the earth) O Pot born Sage, she abides in the heart of everyone. She bestows the fruit of acts on all embodied beings in accordance with their different activities. 

4. Whatever happens in the world is the result of her activities. One may think something, but she disposes of it freely in accordance with her will. 

5-7. The Shaktis beginning with Tripură are her own incarnations. She herself was Mahālakṣhmi. She created three eggs formerly. Those eggs were the abode of the three great Devas as well as the three Shaktis. From one egg were born Ambika and Puruşhottama; from another egg were born Shri (goddess of wealth) and Viriñcha (Brahma) and from the other the third, were born the goddess of speech and Shiva. 

Maheśhvari united (in marriage) Indira (the goddess of · wealth) with Mukunda (Puruşhottama). She joined Parameshåna with Parvati and Pitamaha with Sarasvati. 

8. She employed Brahma in the task of creating the worlds, Vasudeva in the task of sustaining and the three-eyed lord (Śhiva) in the task of annihilation. 

9. All these stay in Brahmaloka, Vaikuntha and Kailasa (respectively) always meditating on Mahālakṣhmī, the bestower of welfare. 

10. Once goddess Parvati was sporting about on the splendid peak of the Kailāsha. She then closed the two eyes of Maheśha. 

11. Since the Sun and the Moon were his two eyes, the whole of the three worlds became enveloped in darkness. It was devoid of light all round. 

12. Then the people in all the worlds abandoned the rites pertaining to the Devas and the manes. They were confused as to what they should do. They could not comprehend anything. 

13. On seeing it, lord Rudra spoke to Pärvati thus: “Sin has been committed by you, O gentle lady, by closing my eyes. 

14. The sages have abandoned their penances. The followers of the Vedic injunctions have dropped their Sandhya rites (Vedic prayers and rituals). O Ambikå, all the Vedic rites have been ruined by you. 

15. Hence, for the expiation of the sin, perform the difficult task of penance. Go to Kāşhi and perform holy rites and observances there for some time. 

16. Go to Kāñchipura afterwards. There you will see Kämäkşhi. Propitiate this eternal deity Shivå who destroys all sins. 

17. Keep the Holy basil Tulasi plant in front of you, perform penance on the banks of Kampā”. 

After having directed her thus, Mahadeva vanished there itself. 

18-19. Ishäni who wished to follow the instructions of her lord, acted accordingly. By the penance of long duration, she became afflicted but her heart did not turn towards anything else. Kāmakşhi manifested herself in front of Shivá and spoke these words: 

“Dear child, O lady of good holy rites, I have become sufficiently pleased with your severe austerities” 

20-23. Afterwards Parvati opened her eyes and saw the goddess Ambika stationed in front of herself. She had the refulgence to ten thousand rising suns. She was bedecked in all types of ornaments such as crown, necklace, armlets, bangles and other types of jewellery. Her hands shone with noose, goad, sugarcane bow and the five arrows. The crescent moon shining on the top of her crown served as the ornament. It was she who engaged Brahmå, Hara, Rudra, Isha and SadaShiva in their positions. They call her Saguņa Brahman. She is designated as the highest goal. She was the creator of two Universes. 

24-27a. On seeing the great imperial Divinity, she became highly delighted. Hairs stood on their ends all over her body. On account of pleasure her eyes beamed. Along with her friends such as Chaņdikå, Mangala and others, she suddenly circumambulated her and fell (at her feet) with eight limbs (touching the ground). With the palms joined in reverence, she bowed down once again to the goddess who was identical with herself. Mahátripurasundari looked at her kindly and lovingly and after embracing her with both of her arms, said to her thus: 

27b-30. “Dear one, obtain Rudra as your husband as desired by you mentally. For the sake of defending everything in the world follow my instructions. Where is the difference between you and me? Undoubtedly you are I myself. What sin can there be in your case, O lady of great felicity? Indeed, you are the destroyer of sins. Leading Yogins consider you alone as the deity, in the form of Brahman. O dear one, this is but a sport, a great fascination unto the entire world”. 

As the great Empress said thus, Sarvamangala bowed down to her. By looking at her she attained great pleasure. 

31. Even as Pärvati was eulogising her, the other deity entered the heart of the delighted deity (Pårvati) O great sage. 

32. She was struck with wonder and pondered over the incident again and again-"Is this a dream that has been seen by me? Or is it a misconception and illusion?” 

33. After pondering thus she glanced all round. There upon, she saw her smiling friends Jaya and Vijayā. As they bowed down to her she became delighted and said to them. 

34. "O dear ones, where had you been so long? Did you see Kämäkşhi seen by me?” 

35. On hearing her words their eyes beamed with ecstatic delight. After placing the flowers intended for worship in front of her, they said: 

36. "It is true that the great goddess has been seen now by both of us. It is neither a dream nor an illusion. She directly went into your heart". 

After saying this, both of them bowed down humbly and sat beside her. 

37. At the root of the sole mango tree, the lord (Śhiva) who was in agony due to separation from Bhavani, control led his sense-organs and meditated on Kåmåkşhi for the sake of acquiring Gauri. 

38. The great presiding deity Shrividya was present there also. Delighted very much she kindly spoke to Shiva who was steadily meditating on her: 

39-41. "Stop your meditation, O destroyer of arrogance of the god of Love. At my behest, accept once again the God of love who too abides by my directions. Stay here perpetually on my Pitha named Ekāmra, O deity of holy rites, by coming to my vicinity voluntarily for pleasing me. Do bless Gauri who resides on the banks of the river Kampå. Eschew two-fold distress that arising from your Yogic activities (i.e. penance etc.) as well as that arising from her Viyoga (separation)". 

After saying this the great goddess Ramā vanished there in his heart. 

42-45. Śhiva, the intellgent one, immediately got up after getting her blessing. Shiva who was attended upon by all Devas became delighted in his mind. He boldly got up suddenly. He meditated upon Mahātripurasundari from whom the two-fold world consisting of the mobile and immobile beings rises up and in whom it merges. He accepted Shivă who was adorning the river Kampå and whose mind is filled with sympathy. He accepted Shivå in accordance with the (religious) injunctions regarding marriage alliance. He took her with him, rode on his bull and went to the peak of Kailasa. 

46. Listen to another thing, O Pot-born Sage of great intellect. O sinless one, I shall tell you the power of the primordial Lakşhmi. 

47-48. The three deities went to the assembly of Brahma and sat there. The guardians of the quarters, all Suras, Yogins beginning with Sanaka, the celestial sages beginning with Nárada, Vasişhtha and other ascetics--all these gathered together there. Both Brahma and Shiva had five faces. Hence they could not differentiate them. 

49-51. They asked one another-"Who is Brahma? Who is Shankara?” Even as they were discussing among themselves, Shiva vanished immediately. 

Then an argument rose between the five-faced Brahma and dark-coloured Vişhnu-"O ignorant one, you are born from the lotus that came out of my navel. Hence, you are my son". I am Brahmä the maker of creation" (said Brahmå). “There is similarity in name. You two-you and Rudra--are my sons since I am the creator". 

52. Thus both of them were deluded by Maya. Between them appeared Maheśhvara in the form of a great column of fire as though to demonstrate his greatness to them as Brahma. 

53-54. After realising that it was Maheśhāna, Vişhņu remained silent. But the five-faced Brahmā stood there showing disregard to him. Over Brahma's heads there was a wheel of brilliant splendour. 

In the middle of that circle the lord Shiva manifested himself along with Umā. Brahmå looked up once again and spoke these words disparagingly. 

55-56. On hearing those words, the destroyer of the Tripuras became enraged. He glanced at Vişhņu too like this angrily and emotionally. From them both was born Bhairava endued with anger. With his nail he picked off one of the heads of Brahmå. All the persons there shouted and shrieked “Alas! and ran away. 

57. The skull of Brahmå stuck to the nail of Bhairava who tried to shake it off again and again but it did not fall off. 

58. In order to get rid of that sin of Brahmin-slaughter, he wandered over the whole of the Earth visiting all holy spots and the great rivers, like Gangå etc. 

59. Kapáli (one holding the skull i.e. Bhairava) was not released from that sin of Brahmin-slaughter. His very face indicated his despondent state. He appeared dejected and devoid of splendour. After a long time he reached Kāñchi where Brahmā had stayed before. 

60-63. There he begged for alms every day and served the great goddess Shri. He took bath every day in the Pañchatirtha (Holy waters of that name) that had all the characteristics of a sacred place, Bilvala (? Bhairava) stayed there for some time as though utterly confused. On account of his stay in the holy place viz. Kanchi he gradually became pure in heart and got rid of all agony. He mentally meditated on Shridevi who was served by Lakşhmi on the north and Vasudeva on the South. He came to the Shrikamakoşhtha and stood in front of it. Practising self-control he meditated upon the feet of Adilakşhmi. 

64. Checking the movement of vital airs within, Achaleśhvara (i.c. Lord Bhairava who did not move) remained motionless like a lamp in a place where no wind blows and like a sea with no ripples on it. 

65-66. Bhairava who was unrestricted in his activities performed an unbroken series of meditations-unbroken as like the continuous flow of oil-on the lord of the daughter of the mountain and Shri (the greatest goddess). Neither Brahmå nor Vishnu, nor Kapila the great Siddha, nor Sanaka and others, nor the sages like Shuka and others were competent to perform such a deep, concentrated meditation. 

67. On account of the sacred feelings regarding Śhrī and Yogic practice, Shiva attained identity with Śhrī. Thereupon, goddess Shri Devi was delighted. In the middle of the night she stood before him surrounded by a halo of brilliant refulgence. She who was identical with speech (i.e. goddess of speech) spoke these words.

68-69. "O Shrikantha, the destroyer of all sins, what is the sin unto you? You are identical with my form, what about difference in body? This is the delusion of the whole world. By tomorrow you will be instantaneously liberated from the sin of (Brahmaņa slaughter). After saying this, Mahasimhashaneśhvari (Goddess of the great throne) vanished there. 

70-71. Bhairava became delighted in his mind. He considered himself blessed due to the vision of Śhri. He spent the remaining part of the night by engaging himself solely on meditation on Śhri. Early in the morning he took his bath in the Panchamahấtirtha and performed Sandhya rites. Thereafter, he repeatedly shook hand (in order to remove) the skull sticking to it. 

72-74. Even then, it did not drop down. Hence, he became very much despaired. “Was that a dream? or (the deceptive) Máyå? Or was it a hallucination? Thinking thus repeatedly Isha became utterly perplexed in his mind due to grief. Thereafter, he controlled his grief. Shiva, the leader of courageous persons, bowed down to the dais of the holy basil plant and worshipped it. He stood before it with all the sense organs perfectly under control. Then once again he entered the state of ecstatic trance. 

75-79. When a Yama (3 hours) passed by, the goddess again appeared before him. “O Shambhu, stop your meditation. Dip yourself here in this excellent lake". After commanding thus, she vanished. He became worried "Is this too a Maya (delusion) Or is this a dream? What should be done by me? Previously this had been mentioned by the Supreme goddess Shri Devi," By tomorrow you will be instantaneously liberated from the sin of Brahmahatyä". A period of three hours has elapsed in the course of this day. Such being the case, everything is false". Thus the lord became agitated with more worries. At that time a roaring sound was produced by the ethereal voice- “Dip yourself in the water". On hearing this, Shankara got rid of his suspicions and came to a decisive conclusion. He dipped himself in the lake but got up in Gangå. 

80-82. On seeing Kashi there, he began to think “What is this?" He stood thus silently for a Muhurta (short period) with the skull still sticking to his finger-nail. 

On seeing that the sun had sufficiently risen up to scorch everyone's forehead, Shiva of great self control and having the crescent moon (over his forehead) entered the city for the sake of alms. 

Wandering along the main street, he went to a few houses. Then he saw in front of him a certain woman having the same form and features as those of Shri Devată of Kånchi. 

83. She gave him alms in the form of a refulgent mass of splendour and immediately vanished. Instantaneously that Kapála (skull) of Brahmå dropped down from the tip of his nail. 

84. On seeing that wonderfully excellent act of Kåmäkshi, the lotus-like face of Shiva became delighted. He honoured it very much. 

85. He thought that the city in front of him was the city of Kanchi that the holy river in front of him was the great river Kampå and the deity was Kämäkşhi herself. 

86. Thus, due to the power of the goddess, Hara was liberated from his difficulty. Regaining normalcy, he went to his own abode, praising the greatest Shri. 

87. I shall recount another gracious activity of great potentiality of Shrimahådevi. Listen, O Pot-born Sage. To those who listen to it, it always yields whatever is desired. 

88. There was a glorious king named Dasharatha ruling over Ayodhyā. For a long time, he had no issue and he was grief-stricken. 

89. The intelligent king, very pure in conduct, secretly called his priest Vasişhtha who was conversant with the subject matter of all Śhåstras (scriptures) and said - 

90. "O glorious one, I have spent a long time but I have not obtained a single son. My agony due to (yearning) for a son increases continuously. What shall I do whereby I will get a child? Please tell it to me."

 Vasistha said: 

91-95. “O great king of Manu's race, I shall tell you a secret-Ayodhyā, Mathură, Maya, Kašhi, Káñchi and Avantika these are mentioned as highly meritorious (cities). They are the most excellent ones among the excellent cities. Men in Ayodhya worship Mahätripurasundarī, the presiding deity, merely by her presence. There is no other great goddess equal to or similar to her. It is this Shridevată, O king, that all others, Brahmä, Vişhņu, Mahesha etc. along with their women folk always worship with clusters of coconuts, jack fruits, plantains and plenty of excellent articles such as honey, ghee, sugar and varieties of milk puddings. One should worship Tripurambikå with all these articles and other special varieties for readily prepared things. She alone will grant ere long all that we desire". 

96. The king duly honoured his preceptor who told him thus. For the sake of obtaining a bosom-born son, the king duly presented to his preceptor various articles of gifts that he desired and sent him back. 

97. Thereafter, the leading king endowed with great devotion worshipped Lalita Paramešhvari in the manner mentioned by his preceptor. 

98. * (Defective Text) Thus he performed the worship every day with delighted mind and having appropriate contacts, he ruled over Ayodhyā which had become the abode of the deity. 

*N correctly reads: 

Ayodhyå-devată-dhåmni Sishye tatraiva sangatah

‘He slept in the shrine of the goddess of Ayodhya.' 

99-100. When the midnight hour had passed, the lamps continued to burn quietly. Due to sleep he was a bit lethargic. Goddess Tripurambikä appeared in front of him in a romantically exquisite dress and make-up. She held the noose, goad, bow and arrows in her four hands. She was embellished in all ornaments. Standing there she gently spoke these words to the son of Indumati, Dasharatha.

Devi's Speech: 

101. O glorious and sinless Dasharatha, you are destined to have sons. There are certain sinful activities performed by you before, such as breach of faith, treachery etc. 

102. For the purpose of subduing such sinful activities, go to the excellent city of Kanchīpura. After taking your bath in the Kampå, see me the sanctifying (goddess installed there). 

103-104. In the middle of the city of Káñchipura you will see Kamakoşhtha in the middle of the ethereal cavity. It is the destroyer of sins with seven cavities in the form of doorways. It indicates the (attainment of) Empire. It bestows the achievement of the three aims in the life of men (i.e. virtue, wealth and love). I am sitting there facing the East. I am Mahāshaneśhvari (the great goddess of the throne). 

105. I am in the form of Mahālakṣhmi with only two arms. I hold a lotus (in the hand). I am Chakreśhvarī, the great queen, invisible to ordinary persons with the gross (ordinary physical) eyes. 

106-109. To my right is seated Mahågauri born of my eyes. She is the utmost limit of the essence of beauty. She is bedecked in all ornaments. She has been allotted residence there by me. She has two arms and she holds a lotus (in the hand). She is stationed there in the form of Mahālakṣhmi or in the form of a Krutyå (female deity presiding over magical rites). She is born of a part of mine. If a person sees her from the pedestal to the crown, all his great sins perish. What then is the case of Upapataka (minor sin)? Bad inclinations, bad intellect, a series of arguments with evil motives, an ugly untidy physical form, all feelings and atheism-all these perish or disappear. 

110. Perform great pujā unto me with sugar, honey, ghee, milk puddings, different kinds of edibles and foodstuffs and articles having six tastes. 

111. I shall be delighted and shall fulfil your boon". 

After advising him thus the Empress of divine physical form vanished. 

112-113. The king got up suddenly. He thought with surprise-"What is this?”. He wakened queen Kausalyā who too had witnessed some auspicious characteristics and eagerly told her details of his nocturnal vision. On hearing it, the queen became contented. 

114. Early in the morning the delighted king set out for Káñchīpura along with his wife, ministers and armies and reached it. 

115-122. He took his bath in the river Kampā and visited the sanctifying goddess. Thereafter, the king took his bath in the Pañchatirtha along with queen Kausalya. Accompanied by his wife, he pleased the residents of that holy spot and sacred shrine by means of cows, lands, clothes, gold and other articles of gifts. They (in their turn) praised his devotion. With great devotion the excellent king entered the precincts of the temple. With great humility, he circumabulated three times. Thereafter, along with queen Kausalyā, he came to Sannidhi (the front portion of the idol) and observed Mahätripurasundari whose abode was Kämakoşhtha, who is the mother of the Trimurtis (Brahmă, Vişhnu and Shiva) and who is present there in the form of ShriChakra. Along with his wife the devout king bowed down and prostrated with the eight limbs (touching the ground). In his own city, there was a temple of Tripura formerly built by Ikşhváku and set apart by Durväsas along with his disciples for the purpose of worship. It had the full complement of men and women servants and various kinds of festivities and celebrations with hoisting of flags and erection of special abodes. There he had carried out the highly rich worship himself as instructed by his preceptor. At that time in the course of a dream at night, in his own city, he saw a mast of splendour in a particular form. The excellent king saw the very same thing in the Sannidhi (Sanctum Sanctorum) of the goddess and meditated upon it. 

123. After meditating for a long time, the great king offered the deity many excellent garments and divine abodes. Thereafter, he eulogised her. 

The Prayer 

124. “O goddess appearing splendid and beautiful on account of the great ornaments handing down upto the toe of the feet! O goddess having lotus-like feet rendered beautiful by the rays and lustre of gems and jewels fitted on to the anklets! 

O goddess having lovely and delicate golden girdle glittering above yellow robes, (O goddess) whose creeper like arms are beautified by means of armlets, bracelets and bangles. 

125. O goddess with the Pundra variety of sugar-cane shining as bow in the delicately soft and tender left hand, with the gem-set ring and flowery arrows beautifying the right hand. 

O goddess having white garlands and necklaces lying gracefully over the curves of breasts, O goddess whose body is rendered beautiful with the arms shining brilliantly due to the noose, goad and ornaments of armlets. 

126. O goddess who had conquered the beauty and splendour of the disc of the autumnal moon by the splendour of your face, whose cheeks have been adorned by the sparkling rays of gems in the earrings; O goddess who hold a lotus with an excellent fibrous stalk in the left hand, O Maheshi (great goddess) with side-glances exuding a stream of kindness. 

127. O goddess with conch-like neck sparkling with necklaces set with rubies and other jewels, O goddess having forelocks brightly illuminated by the crescent moon stationed on the forehead, O goddess having sparkling smiles and beautiful nose, O goddess who had conquered the petals of the blue lotus by the brightness of the eyes. 

128. O goddess with excellent creeper-like eyebrows, beautiful face and remarkably fine forehead, O goddess who are like a female swan having its abode in the lotus of the Mänasa lake of leading Yogins, O goddess having a large golden crown inlaid with gems and jewels, O goddess who arc beautiful in every limb and who are worthy of being saluted by all leading gods. 

129. O goddess who are the bestower of boons in accordance with the desires of the devotee, whose mind melts with compassion, who are proud(?) of her imperial assets, O goddess of the mystic wheel, O goddess whose lotus-like feet are served by Indra and other Devas, O great goddess of the throne, be manifest to me". 

130. After eulogising thus with devotion that king came out and visited Mahågauri seated in her right side. 

131-133. He prostrated before her like a straight staff on the ground. He eulogised her also and offered various kinds of valuable robes and very costly ornaments. Then he circumambulated her along with his wife and came out. He then performed the great Pūja in accordance with the injunctions of his preceptor. Meditating on her alone, he stayed there for seven days. 

134. On the eighth day he bowed down to the goddess with devotion. He mentally prayed thus— “O mother, grant me what I have desired”. 

135. Kamäkşhi who was very much delighted, spoke through the ethereal voice: —"O king, four sons will be born to you. They will be my own parts". 

136-137. On hearing this utterance, the face of the son of Indumati beamed with pleasure. Without having anyone else as his refuge, he prostrated before Śhri with eight limbs (touching the ground). He took leave of the great Mother goddess mentally. Then he went to the city of Ayodhyā along with his wife and ministers. 

138. Kåmåkşhi has such potentiality. She desires the welfare of all the worlds. She fulfils completely the desires of all her devotees. 

139. Many have duly and devoutly worshipped Kåmåkşhi the greatest deity in the worlds and have attained all their desires. 

140. Even today, the devotees do obtain the benefit, O sage, of the benign glance of Kämākshi. Many will be like that (in days to come). 

141. Who is competent to extol the greatness of this deity Shridevi? Neither I nor Shambhu, nor Brahmå nor Vişhņu. What then about others? 

142. Thus the brilliant conduct (and kindly deposition) of Kåmåkşhi has been recounted to you to a certain extent. It is remembered as destructive of sins of those who listen to and rcad this.