Manifestation of Tripurasundari as Kamakshi The time of manifestation of Tripurasundari in this manner was: Savitri Kalpa, Tamasa kala of Svayambhuva Manu, beginning of Kritayuga, time when Vishnu took the form of Mohini, Srimukha year, Phalguna month when Surya is in Kumbha Rashi, Krishna Paksha, Prathama tithi, middle of Purvaphalguni star, fifth yama, Friday, dawn.
Devas prostrated to Devi, praised and prayed for clarity on where Devi who brought the dead body of Bandhakasura, and who was worshipped and left by them inside, had gone. Devi now explained: “O Devas, for doing good to you, I came from the Bila and reduced all worlds to ashes. I then gave rise to Brahma, Vishnu and Rudra from my three eyes for continuing with creation etc. Tripurasundari that I am, got the name of Kamakshi for this reason. When Brahma started to do creation, Bandhakasura came up as before. I therefore killed him and his associates assuming the terrible form of Bhairava. I changed my form to Kanya and brought his dead body here. For removing your fear of Bandhaka, I told you to bury him and erect Jayasthambha. As you worshipped me, I told you to erect Gayatri Mandapam over the Bila, and place me on Omkara throne. As you have abided by my instructions, I, Tripurasundari residing in Bilakasa of the form of Chit (Consciousness), am now appearing for your happiness. I shall now reside permanently here. As this place is indestructible even in Pralaya, it is called Pralayajit.” Devas worshipped Devi and also Biladvara. Meditating that Devi resides in the hearts of brahmanas, they conducted Puja and feeding of brahmanas and gave gifts to them. Devas then wished to celebrate Pattabhishekam (coronation) of Devi. Visvakarma brought palanquin; Brahma, pearl umbrella; Vishnu, round gem-studded crown; Rudra, pendant of Srichakra. With beautiful decorations, Devas celebrated the festival in a grand manner. They prayed to Devi to permanently reside in Kanchi. Devi said, “Like in my residence in Sripuram in the Milk Ocean as omnipotent Sakthi, I shall reside here as Kamakshi, giving boons of offspring etc. This place is higher than Sripuram.” Rudra and others were very happy; they prostrated and blessed that those, who worship Ambika on the day of manifestation, shall reap the fruit of a crore of yagnas. Later Rudra came in the form of sage Durvasa, accompanied by many disciples and appointed the sons of sages Visvamitra, Gouthama, Kasyapa, Atri, Bharadvaja and Agastya to perform Puja of Devi as per Tantra gven in Sowbhagya Chintamani till the end of Brahma Kalpa. He honoured them with Kumkum, sandal paste and garland of Rudraksha in gold with Meru in coral as instructed by Devi. He added that he would be in the form of Durvasa in Kritayuga and render 2000 verses in praise of Devi; as Parasurama in Tretayuga, 1500 verses; as Dhoumyacharya in Dvaparayuga, 1000 verses; as Mukacharya in Kaliyuga, 500 verses. Durvasa continued to reside in the form of an image there in order to worship Devi. Devi is seated in front of him, accepting his Puja. Story of Glory of Darshan There lived a brahmana of Jamadagni lineage of Krishna Yajurveda called Jayadeva on the banks of Godavari in Panchavati. He became extremely poor. His religious merit accumulated earlier prodded him to go on pilgrimage, which took him to many kshetras. Finally he arrived at Kamakoti Kshetra, had Sri Kamakshi’s darshan and was blessed with prosperity. He returned home and led a wealthy and happy life. He finally attained to Devi’s lotus feet. तस्मात्तत्र तु कामाक्षी सर्वेष्टफलदायिनी । गायत्रीमण्टपे देवी त्वास्ते सिंहासनेश्वरी ॥ कोटिधर्मप्रतिष्ठायां यत्फलं लभते नरः । तत्फलं समवाप्नोति कामाक्षीसेवया सकृत् ॥ “Kamakshi, who shines on the throne in Gayatri Mandapa in Kamakoti Peetham, grants all the wishes of devotees. By having darshan of Kamakshi even once, one reaps the fruit of establishing a crore of dharmas.” Story of Bhutabandha When Devas dug a pit at the spot indicated by Devi for burying Bandhakasura’s dead body, they saw an Asura named Mallaka doing severe austerities in the pit; the flame from his penance was spreading fast. Devas were overcome with fear. When Vishnu tried to kill that Asura, from the drops of blood dropping down from his body, there arose many, many Asuras. Vishnu made efforts to annihilate all of them; but again, many more Asuras came up from the blood of the fallen Asuras. Vishnu now thought of Rudra. Rudra came instantly, opened his tress of hair, and struck it on the ground. Two Bhutas, one male and the other female, rose up from that spot. Rudra commanded them to drink all the blood such that no more Asuras would rise. The Bhutas did accordingly; the Asuras were exterminated. The Bhutas, having drunk Asuras’ blood, became intoxicated and started to fight with Vishnu himself now. Vishnu pushed them down and stood firmly on them. When the Bhutas, in turn, thrust Vishnu down, he again pushed them down and now sat on their thigh firmly. For the third time, the Bhutas managed to dislodge Vishnu and tried to fly up. But Vishnu caught them, rammed them down and lay down on them. Then the Bhutas came back to their normal senses and begged pardon from Vishnu. Vishnu said, “You drank the blood of Asuras and lost your mental balance and fought with me; it was wrong.” Vishnu came to be known as Bhutabandha Janardana He now thought of Siva. Panchatirtha Siva came and let Ganga flow from his head. Ganga flowed in the form of a river in five branches. Siva said that if the Bhutas bathed in that Ganga, they would get rid of the sin of having fought with Vishnu. When Vishnu pleaded for condonation of his own fault of fighting with Siva Bhutas, Siva asked him also to bathe in those waters. Siva said further,”This Tirtha will be known as Panchatirtha, as it flowed from my five faces. One, who bathes in this, will be rid of all sins and attain to Mukti. (Siva now listed the Panchamahapatakas – five great sins.) One who stole gold (meaning others’ wealth) should bathe in the south-east; one who drank liquor should bathe in south; one who coveted others’ wives should bathe in west; one who committed Brahmahatya (killing of brahmana) in the north; one who was associate of those who committed any of these four sins should bathe in the middle. There is no doubt that they would be relieved of their sins and get whatever they wished for.” Siva further asked Vishnu to establish the two Bhutas on the north-east and south-east to protect the Tirtha; and let the Bhutas be satisfied with the Abhisheka waters of Sri Kamakshi. Vishnu should reside in the middle in three positions, which he had adopted during his encounter with the Bhutas, viz. standing, sitting, lying down, and establish Siva Linga in front of him, and bless all devotees with the four Purusharthas – Dharma, Artha, Kama and Moksha. Devas and Rishis were excited to hear from Siva of the merit of the Tirtha, specially the central part. They bathed in the Tirtha, obtained boons from Vishnu and returned to their homes. The Purana declares that one, who bathes in this Panchatirtha and has darshan of the Vishnu manifestations and the Bhutas, will attain the fruit of service of Vishnu in Svetadvipa, Kshirabdhi and Vaikuntha. Story of Bhutabandha’s Grace There was one Girindra on the banks of Krishna in Ramapuri. He married five girls, but had no child. He came to Kamakoti, bathed in Panchatirtha, and had darshan of Sri Kamakshi and Vishnu (Bhutabandha). When he was in Vishnu Temple, meditating on him, Vishnu blessed him with honey. With this, Girindra was rid of his sins. He returned home and begot a hundred sons and led a happy life. It is recommended that the following twelve verses be read every day at the time of bath in the morning. Wherever he is, the devotee will reap the benefits of darshan of Kamakoshta. स्वामिपुष्करिणीतीर्थं पूर्वसिन्धुः पिनाकिनी । शिलाहृदश्चतुर्मध्यं यावत्तुण्डीरमण्डलम् ॥ मध्ये तुण्डीरभूवृत्तं कम्पावेगवतीद्वयोः । तयोर्मध्यं कामकोष्ठं कामाक्षी तत्र वर्तते ॥ य एव विग्रहो देव्या मूलभूतोद्रिराड्भुवः । नान्योस्ति विग्रहो देव्याः काञ्च्यां तन्मूलविग्रहः ॥ जगत्कामकलाकारं नाभिस्थानं भुवः परम् । पदपद्मस्य कामाक्ष्याः महापीठमुपास्महे ॥ कामकोटिस्स्मृतस्सोयं कारणादेव चिन्नभः । यत्र कामकृतो धर्मो जन्तुना येन केन वा ॥ सकृद्वापि सुधर्माणां फलं फलति कोटिशः । यो जपेत्कामकोष्ठेऽस्मिन्मन्त्रमिष्टार्थदैवतम् ॥ कोटिवर्णफलेनैव मुक्तिलोकं स गच्छति । यो वसेत्कामकोष्ठेऽस्मिन् क्षणार्धं वा तदर्धकम् ॥ मुच्यते सर्वपापेभ्यस्साक्षाद्देवी नराकृतिः । गायत्रीमण्डपाधारं भूनाभिस्थानमुत्तमम् ॥ पुरुषार्थप्रदं शंभोर्बिलाभ्रं तन्नमाम्यहम् । यत्कुर्यात्कामकोष्ठस्य बिलाभ्रस्य प्रदक्षिणम् ॥ पदसंख्याक्रमेणैव गोगर्भजननं लभेत् । विश्वकारणनेत्राढ्यां श्रीमत्त्रिपुरसुन्दरीम् ॥ बन्धकासुरसंहर्त्रीं कामाक्षीं तामहं भजे । पराजन्मदिने काञ्च्यां महाभ्यन्तरमार्गतः ॥ योऽर्चयेत्तत्र कामाक्षीं कोटिपूजाफलं लभेत् । तत्फलोत्पन्नकैवल्यं सकृत्कामाक्षिसेवया ॥ त्रिस्थाननिलयं देवं त्रिविधाकारमच्युतम् । प्रतिलिङ्गाग्रसंयुक्तं भूतबन्धं तमाश्रये ॥ Kanchi the Rudrajit Kshetra - Kamakshi, Siva, Gowri and Manmatha Manmatha, who was burnt by the third eye of Siva, was restored to life, but without form; the form being visible only to Rathi, his consort. Wishing to get his form back, Manmatha went to Kamakoshta, worshipped Sri Kamakshi, meditated on her in his heart-lotus and did austerities. Sri Kamakshi gave him darshan. By her mere sidelong glance, Manmatha got handsome divine form. He prostrated to her and said: “I got this handsome form owing to your grace. Please bestow on me further fruit of having this form. Please bless me such that I can aim the arrows, which were unsuccessful earlier, now again on Siva; if any harm befalls my present form, it should be restored to divine state. Deluded by my arrows, Siva should search for Devi. You should see that he does not find Devi and he approaches me for fulfilling his desire. You should then show him the way.” Sri Kamakshi Devi granted this request in full. Manmatha rushed to Kailasa to implement the plan. He aimed his powerful arrows at Siva. Siva knew the complicity of Devi in this adventure of Manmatha and decided to participate in the divine lila. Siva opened his third eye this time too. But his Netragni turned into a jewel in Manmatha’s crown. The Trisula he threw on Manmatha became a victory flag for him. The Pasupatastra he deployed fell as garland in Manmatha’s neck. Siva now got up and, as if overcome by Kama (desire), went in and looked for Parvathi. Parvathi was not there. The reason was that Sri Kamakshi Devi of Kanchi had attracted and absorbed into herself all Saktis in all Siva kshetras. Siva went from Kailasa and looked for Parvathi in all Siva ksheras without success. He ultimately reached Kanchi and found that Sri Kamakshi appeared in the form of Gowri. When he went near her, she asked him, “Who are you? You look overcome with Kama (desire). Are you Sankara?” Siva said, “O Gowri, are you not my loving consort? Why do you behave in this indignant manner? Why did you come here, the Adi Sakthi Peetham, the cause of Brahma, Vishnu and Rudra? Where is that Adi Sakti now?” Devi told Siva in reply that she was indeed Mahasakti; she asked him to perform austerities to attain Gowri or approach Manmatha. Siva refused and went ahead to hold her hand. Devi created from her sidelong glance a crore of Manmathas and deployed them against Siva. When they started to fight Siva, he created a crore of Rudras, who reduced the Manmathas to ashes. Remembering the boon she had given to Manmatha, she brought the crore of Manmathas to life. When this cycle was repeatedly enacted, Siva and Devi remained as mute witnesses. At one stage, owing to Devi’s will, the Manmathas won over Rudras. Knowing Devi’s will, Siva and Manmatha acted their parts. Manmatha now strung his five flower arrows and aimed at him. Siva accepted the flowers: he took lotus as seat; Asoka as decoration; mango shoot as attire; Mallika as garland; Nilotpala as coolant for third eye. Manmatha said to Siva: “In Darukavana, you went with vessel of skull for alms to the wives of Rishis. If you go to Ambika with that skull vessel, would you not get what you want?” Siva accepted this suggestion and did accordingly. Sri Kamakshi said to Siva, “Our lilas centred on Manmatha are now over. Now you can go to Gowri.” Devi then made Manmatha into a star shining in the sky directly above Kamakoti Peetham. Devi vanished into Parasakti form. Siva worshipped Parasakthi and went to Kamarupa in Odyana Peetha. As the Manmatha star is above Kamakoti Peetham, Surya and other planets go round them when they reach that location during their orbital movement. Hence Kanchi Mandala is said to be delusive in directions. As Rudrakotis were defeated by Manmathakotis created by Devi, Kanchi kshetra is known as Rudrajit. KAMAKSHI – VARIOUS FORMS Swarna Kamakshi Brahma visited Kailasa and other Siva kshetras on earth and, not finding Ambika in all of them, he found through his divine vision that it was all Sri Kamakshi’s sport. He went to Kanchi and prayed that Devi should give darshan in all Siva kshetras along with Siva. He did austerities for twelve years at Kanchi. Devi said, “We made Gowri vanish from Siva kshetras in accordance with our blessing to Manmatha. Now you go and establish Gowri again in all Siva kshetras and have darshan of Siva and Parvathi together.” Brahma then asked Devi as to how to have darshan of Gowri in Kanchi before proceeding to other kshetras. Devi said, “After the battle between Rudrakotis and Manmathaktis, Siva went to Odyana Petham. Now he will emerge at the foot of the Mango Tree here as Jyoti Linga along with Gowri.” Brahma then wished to know how to conduct the divine marriage function of Chutanatha (Ekamranatha) with Gowri every year. Devi thought for a while and replied, “All Saktis of this kshetra are now merged in me. They will now emerge as Chit Jyoti (Light of Consciousness) as one Devi, Ekambika from my forehead. She is the exceedingly beautiful Devi, who did austerities earlier in order to attain Ekamranatha, and merged with him. You now make an image in gold similar to her form and establish her here in this temple, and perform marriage function with Ekamranatha on special occasions. You also make similar Vigrahas (Utsava Vigrahas) and put up in each Siva temple here as Mula Linga Sakti. No Mula Sakti should be established in the temples here.” Devi now continued to elaborate on the procedure for conducting the divine marriage function. She said, “On the marriage day, take Swarna Kamakshi from this temple to Ekamranatha temple and conduct marriage as per rules. The next day evening, bring the two deities in procession along the streets here. Leave Swarna Kamakshi here and take Ekamreswara to his temple. As Pujas have not been done here in Dhruvasthana for two days for Swarna Kamakshi, Santhi should be done through Maharishi Durvasa with Sahasra Kalasabhishekam etc. as per Vedic practices. Nitya Puja should then be continued. This should be done every year. After arranging for this, you may get back to your realm.” Saying so, Parasakti made all Saktis of all kshetras, who had been absorbed in her, appear and give darshan again in those various kshetras in the Mula Bimbas. As mentioned by Devi, Gowri appeared as Chit Jyoti from the forehead of Devi Parasakti. Brahma worshipped her and made in a moment Swarna Vigraha like her. The Vigraha had two lotus-like eyes, two hands, the right hand holding parrot, the left hand in suspended pose, slender waist, fully decorated with all ornaments, dressed in yellow attire. The time of manifestation of Jyoti of Gowri from the forehead of Parasakti was: Svetavaraha Kalpa, seventh Manvantara called Bhouchya, Tamasa Kalam, Kritayuga, the time of Hayagriva’s incarnation, Srimikha year, Kartika month, with Surya in Tula Rashi, Krishna Paksha, Dasami Tithi, Friday dawn, Purvaphalguni star Madhya ada. Brahma installed the Swarna Vigraha in the south of Bila (Cave). He named that spot as Dhruvasthanam (permanent place). He performed special Pujas from the month of Aswin (Aippasi) to Phalgun (Panguni) for six months. He then performed the marriage function (Kalyana Utsava) as instructed by Devi. After Swarna Kamakshi returned the next day, he performed Santhi ceremony. Meditating on Ambika, he then threw up a lotus flower in the sky. At that time, from the sky emerged an emperor, who was part of Chandra. Brahma handed him an undecaying Dhanapatra (vessel of riches), asked him to live in Kanchi with the name of Akasa Bhupala and conduct the divine marriage function every year. Brahma then established Ambika in all Siva Temples and returned to his realm. When Brahma returned to Satyaloka, a strange development took place; he lost his eyesight. Saraswathi said, “The reason for your blindness is known to me. In Kanchi in Kamakoti Peetham below Gayatri Mandapa, at the location of Bilakasa (Cave Space), Kundalini Griha was established by Siva earlier. As you placed your foot at that spot, you have become blind. If you go back to that place now and perform Srichakra Puja, you will regain your eyesight; otherwise your blindness will never go away; no doubt in this.” Queried as to how she knew this, Saraswathi said, “Siva had said while establishing Srichakra that Srichakra Puja should be done as detailed in Devi Tantram called Rudrayamalam; one who places his foot at that spot will go blind; the remedy for such blindness is to do Srichakra Puja there again.” Brahma accordingly went to Kanchi, performed Srichakra Puja as stipulated, got relieved of blindness and had good darshan of Swarna Kamakshi. He gave the boon that one, who commits the sin of placing his foot in Kamakoti Peethasthanam, would get rid of that sin by having darshan of Swarna Kamakshi. If he is unable to have that darshan, he should perform Srichakra Puja as detailed in Rudrayamalam. तस्मादेवं महादेव्या भक्तिभाजो नरोत्तमाः । तत्र कैवल्यमाश्रित्य वर्तन्ते दिव्यतेजसा ॥ गवां कोटिप्रदानैश्च दानशीलस्य यत्फलम् । तत्फलं लभते मर्त्यस्स्वर्णाङ्गीसेवया सकृत् ॥ “Humans devoted to Mahadevi, imbued with divine glory, worship her there for attaining Moksha. By worshipping Swarna Kamakshi even once, one reaps the fruit of giving in charity a crore of cows.” Parasakti – Six Forms Parasakti manifests in six forms in Kamakoti Peetham: as Sakti in three forms; as Siva in two Sivalinga forms; as Vishnu in one form. There are five names each of the three forms of Devi in Kamakoti Peetham: Swarna Kamakshi – Anga svarupa: Swarnangi, Sukahasta, Chutalingavallabha, Kamakshi Devi, Dharmadevi. Tapas Kamakshi - Kalarupa Sakti svarupa: Tapasvini, Ghanasyama, Sarva Saivalayeswari, Kamakshi, Kali. Tripurambika Parasakti – Purna Sakti (Jyoti) svarupa: Tripura, Rajarajeswari, Mahakamesavallabha, Kamakshi, Kamakoti. There are five names each of the two forms of Siva in Kamakoti Peetham: Chutalinga – Nirguna Siva svarupa: Chutajyoti, Nirgunatma, Siva, Kameswara, Ekamranatha. Amsabhavalinga – Saguna svarupa: Rasalalinga, Rudrakoti, Sadasiva, Saguna, Ekamranatha. There are five names of Vishnu in Kamakoti Peetham: Bimba Sakti – Ardhamsa svarupa – Purusha (male): Yagnodbhava, Punyakoti, Mahadeva, Devaraja, Abhishtavarada. Puja Paddhati (Procedure) Worship is of two kinds: Nirguna (without Attributes) and Saguna (with attributes). Of these, Nirguna worship is reckoned to be superior to Saguna. Siva is Nirguna, and manifested Sakti is Saguna. Tripurambika is united with Nirguna Jyoti Linga; Tapas Kamakshi emerged from the forehead of Tripura; hence these two forms of Parasakti should be worshipped on Nirguna Aradhana Paddhati. In this Paddhati, the unity of Siva and Sakti is contemplated upon; there is no sense of difference between Siva and Sakti. Those who worship in this manner get all their wishes fulfilled. Swarna Kamakshi is Gowri (Kalyana Gowri) and is seated on Siva’s left side during marriage function. She should not be worshipped as unified form of Siva and Sakti. Ekamranatha should be worshipped first, followed by Swarna Kamakshi. Those who worship with separate emotions of devotion to Siva and Sakti in this manner will obtain all auspicious fruits; if not, they will incur great sin. It must be understood that Parasakti manifests in three forms here for the advancement of Jivas. Swarna Kamakshi is Bhoga Murthy. Jivas who are still in ordinary mundane state get their wishes fulfilled from her. Tapas Kamakshi is Yoga Murthy. Jivas, who are a little more spiritually advanced, get guidance on the means and further path from her. Tripurambika (Kamakshi Devi) is Gnana Murthy. Jivas, who are more spiritually advanced with all their impurities removed, obtain true Gnana and Saktinipatam (blessing of Sakti) from her. Siva is indistinguishably united with Yoga and Gnana Murthis. Hence their worship is Nirguna, with no distinction. Siva is separate from Bhoga Murthy. Hence their worship is Saguna, distinct for each. With differences in Bimba (Murthy) as mentioned above, there are corresponding differences in Yantras, Mantras and Tantras. Appropriate procedure should be followed in each case of worship. In case of inability to observe the above distinctions in Mantras and Tantras, one should follow the procedure given in Goulagama. In the triangular Srichakra, at the eastern tip, Guru, Parama Guru, Parameshti Guru and Paratpara Guru should be invoked and worshipped. In the Mahakameswari Kuta, Srividya should be meditated upon and Ashtottara, Sahasranama etc. Archanas should be performed. In the Vagbhava Kuta, if one chants Srividya mantra also, he will be blessed with all comforts. One, who is unable to perform Srichakra Puja as above, should meditate upon the lotus feet of Sri Kamakshi Devi with sincere devotion. If one worships Devi in Sri Kamakoti Peetham, he will not be subject to rebirth. Pujya Sri Chandrasekharendra Saraswathi Swamigal, 68th Sankarachaya of Kanchi Kamakoti Peetham provides the following interesting analysis: Manmatha learnt about the presence of the omnipresent power, Ambal, at Kanchipuram as Kamakshi, a divine presence. If we consider the earth to be a woman, Kanchipuram can be compared to the golden girdle around her waist. The word Kanchi indeed refers to the girdle. At the position of the navel is the abode of Kamakshi, the sanctum sanctorum at Bilakasam. Like the umbilical cord that nourishes the child in the womb, all living beings derive their powers and abilities from this Bilakasam, all due to the blessings of Ambal. Akasham is Atmaswaroopam in itself. The space spread everywhere is called Mahakasham (Maha + Akasham). When that space is present within us as the self realised Atma, the Perambalam (the big stage or the outer space) becomes the Chitrambalam (the small stage or the inner space – the mind). The Mahakasham becomes the Daharakasam. Chidambaram also means the same. Chit means knowledge; ambaram means space. When we attain the ultimate state of self awareness, we will experience that one thing which is the source of all our thoughts and our breath – the ‘Hrudaya Akasam’. If the world is considered to be a man (the Virat Purusha), the secret space located within the sanctum sanctorum of the Chidambaram temple is the heart of the Virat Purusha. This space is referred to as the ‘Chidambara Rahasyam’. The same is in Kanchipuram as the Bilakasam. Though the Bilakasam is within the sanctum sanctorum, its power is spread all across the region of Kanchipuram. In Chidambaram, the Gnana Akasam is confined to the Chitsabha. Here in Kanchipuram, it is spread all over the region. This is what the Puranas say. Ambika, the Bilakasa Roopini is present there as Kamakshi with Manmatha’s sugarcane bow and flower arrows in her hands. Manmatha understood he would be able to get his wish fulfilled if he worshipped her. He came to Kanchipuram and performed penance. The compassionate Ambal appeared in front of him. “Mother! Parameswara burnt me down. But later, he himself developed desire for you. You had appointed me to instill passion in the minds of living beings. If someone were to fall in love, it should come under my jurisdiction” he pleaded. He further implored: “Parameswara’s marriage to you is a victory to me. The world is aware that he burnt me down. But the fact that I could finally influence him is not known at all. You, Mother, should take pity on me and declare my victory”. The sympathetic Mother agreed to the child’s request. She immediately attracted all her powers from the Siva temple at all Kshethras including Kailasa and concentrated them into the Bilakasam. Parameswara, present in Kailasa and all the other Siva temples, experienced the pangs of separation because of the absence of his dear wife. Was he not aware of Manmatha’s wish and Ambal’s drama? He decided to concede to Manmatha’s wish, acted as if he was in sorrow and played along. When Brahma saw Siva’s yearning in Kailasam and all the Siva temples, he decided to act as a messenger on behalf of Siva and came to Kamakshi. Ambal said to Brahma: ‘The world now knows that Parameswara is suffering from pangs of separation. This was Manmatha’s wish too. I attracted my divine force from everywhere and concentrated it here only to satisfy him’. She then sent back the divine force to Kailasam and all other Siva temples. Ambika’s form in all these places got back their force. Parameswara was also satisfied. This history is narrated in ‘Kamakshi Vilasam’. Engravings on stone are available as proof of this. Ambal Sannidhis in most of the Siva temples happen to possess the name “Kamakottam”, which becomes evident from the inscriptions found in the respective Sannidhis. Kamakshi created a desire for her in Parameswara. Why? He had to help people control their desires and elevate themselves. She, as Sivakama Sundari, made Iswara develop love for her, only for the welfare of the world. Mooka Kavi says ‘It is surprising that you, (who is capable of creating passion in the mind of Parameswara) are also capable of liberating men fully immersed in desires and granting them Moksha’. Kama (Manmatha) uses the arrows made of flowers and the sugarcane bow to make our mind and our senses go wayward. By holding these five arrows in her hand, Devi ensures that our senses are in her hold and are not rebellious. The bow in her hand, representing our mind, ensures that the vagaries of our mind are controlled. All the beauty experienced through sound, touch, form, taste, and smell come from her. She has taken up the divine form of Kamakshi with the sugarcane bow and the arrows to indicate that our mind too is subject to her control. She symbolizes the sweetness of sugarcane and the softness of the flowers. As Kamakshi, she generated passion with her eyes in Iswara. If a slight glance from those eyes were to fall on us, our desires will run away from us. We will see only her everywhere. Everything we see will be just that one ‘Advaita’. There will be nothing that is superior or inferior. ‘Those blessed by Kamakshi will find no difference between a house, a forest, a friend, an enemy or an agile girl’s lips’ says Mooka Kavi. That state where all things appear equal is the state of ‘Brahma Gnanam’. Xxxxxxxxxxxxxxxxx 6 5 25 xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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